彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — FASCICLE 25

VOLUME 25
Part 5: ON THE DHARMAS CONCERNING SCHISM IN THE SANGHA, BEDDING, MISCELLANEOUS
DHARMAS, DEPORTMENT, PREVENTING THE UPOSATHA, SEPARATE RESIDENCE, ETC.

Section 1: ON THE DHARMA CONCERNING SCHISM IN THE SANGHA

At that time, for the third time, Devadatta thought: “If I now cause a schism in the Sangha of the ascetic Gautama, my name will become renowned, and everyone will say: ‘The ascetic Gautama possesses great spiritual power, yet Devadatta was able to divide his Sangha.’” Having thought thus, Devadatta spoke to his retinue: A-tỳ-phân-na, Bà-tẩu-ban-na, Lô-hê-già, Lô-đế-xá-cù-gia, Ly-khiên-trà-đà-bà, Tam-văn-đạt-đa, and others. Among them, Tam-văn-đạt-đa, who was highly intelligent, said to Devadatta:

“The ascetic Gautama possesses great majestic virtue. How could his Sangha possibly be divided?”

Devadatta said:

“I shall proclaim five practices before the Sangha that should be observed throughout one’s life:

1. One must not eat salt.
2. One must not consume ghee or milk.
3. One must not eat fish or meat; if one does so, wholesome dharmas will not arise.
4. One must live on alms; if one accepts another person’s invitation to a meal, wholesome dharmas will not arise.
5. During the eight months of spring and summer, one should dwell in the open; during the four months of winter, one should live in a thatched hut. If one accepts lodging provided by another, wholesome dharmas will not arise.

“The people of the two countries of Magadha and Anga all believe in and delight in ascetic practices. If we practice these five dharmas, those who follow us will certainly be numerous—enough to divide the Sangha.”

Having heard this, Tam-văn-đạt-đa agreed with Devadatta, saying:

“If the Buddha’s united Sangha can be divided, our fame will resound far and wide.”

Thus, Tam-văn-đạt-đa also joined him. At that time, Devadatta had an upasaka disciple named Hòa-tu-đạt, who regularly made offerings to him. After Devadatta repeatedly persuaded him, he too gave his approval.

On that day, the fifteenth-day Uposatha, Devadatta presented the five matters above before the Sangha. He personally distributed the voting sticks and proclaimed:

“Whoever agrees with these five practices should take this stick.”

At that time, five hundred bhiksus all took sticks. Only the Venerable Ananda and one stream-enterer bhiksu did not take them. On that day, the Venerable Sariputra, Maudgalyayana, and the other great arhats were all absent from that Uposatha assembly. After distributing the voting sticks, Devadatta conducted the Uposatha in concord together with the five hundred bhiksus.

The Venerable Ananda and the stream-enterer bhiksu, who had not taken sticks, immediately departed. They went to the Blessed One, bowed with their heads at his feet, and reported the matter to the Buddha. On account of this, the Buddha spoke this verse:

At that time, Sariputra and Maudgalyayana heard of the matter and went to the Buddha. Seeing them from afar, the Buddha was suddenly delighted and praised them:

“Welcome, Sariputra and Maudgalyayana! You two can go among Devadatta’s assembly and lead the five hundred bhiksus back.”

The two accepted the instruction, bowed with their heads at the Buddha’s feet, and departed.

At that time, the stream-enterer bhiksu who had accompanied the Venerable Ananda saw Sariputra and Maudgalyayana departing and began to weep loudly in sorrow.

The Buddha asked that bhiksu:

“Why are you weeping so?”

The bhiksu replied:

“Sariputra and Maudgalyayana are the Buddha’s foremost disciples, yet now they too are going to Devadatta’s assembly. I fear that the two venerable ones will adopt Devadatta’s teaching. That is why I am weeping.”

The Buddha told the bhiksu:

“Enough! Do not weep any longer. Before long, Sariputra and Maudgalyayana will lead the five hundred bhiksus back.”

When Sariputra and Maudgalyayana went directly to Devadatta’s assembly, Tam-văn-đạt-đa saw them from afar and hurried inside to tell Devadatta:

“Sariputra and Maudgalyayana are the foremost disciples of the ascetic Gautama. They have now come here intending to undermine the resolve of the bhiksus. You should neither speak with them nor invite them to sit.”

Confident that the five practices would guide his course, Devadatta neither accepted Tam-văn-đạt-đa’s words nor paid any heed to the matter. When Sariputra and Maudgalyayana arrived, Devadatta said:

“Welcome, Sariputra and Maudgalyayana! You may sit here.”

He continued:

“A wise person, upon hearing what he has never heard before, accepts it and puts it into practice. You two were formerly the foremost disciples of the ascetic Gautama, and now you have come here to become my foremost disciples. This is indeed a good thing!”

Sariputra and Maudgalyayana remained silent and did not reply. Devadatta imagined that they had assented to his words. Imitating the Buddha’s customary conduct, Devadatta then told Sariputra and Maudgalyayana:

“Venerable ones, please teach the Dharma to the assembly. My back aches, so I shall lie down and rest for a while.”

Devadatta folded his sanghati robe into four layers to use as a pillow, lay on his right side with one foot placed upon the other, but failed to establish mindfulness before him. In only a moment, he fell deeply asleep, rolled over onto his left side, sprawled upon the ground, and began snoring loudly.

At that time, the Venerable Maudgalyayana manifested the spiritual powers in which he excelled, while the Venerable Sariputra expounded the wondrous Dharma—good in the beginning, good in the end, and good in the middle; good in meaning and good in expression, complete with the characteristics of the holy life. Having heard it, the five hundred bhiksus, while still seated, became free from dust and defilement and attained the pure Dharma-eye concerning all dharmas. Having seen the Dharma and attained the fruit, they said to one another:

“We should rise and return to the Buddha.”

The two venerable ones, Sariputra and Maudgalyayana, immediately rose from their seats and returned to the Buddha together with the five hundred bhiksus.

Then Tam-văn-đạt-đa lightly nudged Devadatta with his toe and reviled him:

“Servant of the Sakyan clan, wake up! Sariputra and Maudgalyayana have employed skillful means and led all the bhiksus away!”

Devadatta awoke in alarm and reviled them:

“They truly are bhiksus of evil desires! Just moments ago they showed goodwill; why did they suddenly give rise to wicked intentions and employ skillful means to lead all my bhiksus away?”

Because of his overwhelming anger and fear, hot blood gushed from his nostrils, and while still alive in that very body, he fell into hell.

When Sariputra and Maudgalyayana reached the Buddha, they bowed with their heads at his feet and withdrew to sit at one side.

The Venerable Maudgalyayana said to the Buddha:

“I wish to have these five hundred bhiksus receive full ordination again.”

The Buddha said:

“They need not receive it again. Why? These five hundred bhiksus, being foolish, took voting sticks while mistakenly believing that to be in accordance with the Dharma. Now I merely permit the Sangha to have them perform the act of repentance for a sthulatyaya offense.”

The Venerable Maudgalyayana said to the Buddha:

“How extraordinary, Blessed One! By imitating the Buddha, Devadatta has fallen into such a realm of suffering.”

The Buddha said:

“It is not only now that Devadatta has imitated me and fallen into hell. In the past as well, he imitated me and consequently fell into a realm of suffering.”

The Venerable Maudgalyayana again asked the Buddha:

“How did that come about?”

The Buddha said:

“In a past age, in a vast and uninhabited place, there was a pond. A great elephant entered the pond, took lotus roots, washed them clean, and then ate them, thereby gaining abundant strength and health. Another elephant imitated it, entering the pond and taking lotus roots, but it ate them without washing them. As a result, it became gravely ill and died.”

On account of this matter, the Buddha then spoke this verse:

The Buddha told Maudgalyayana:

“The great elephant was none other than I, while the other elephant was Devadatta. In the past, because he imitated me, he lost his life; now, because he imitates me, he must undergo such suffering.”

The Venerable Maudgalyayana said to the Buddha:

“How extraordinary, Blessed One! Devadatta followed the Buddha, heard the Dharma, recited the eighty-four thousand Dharma treasuries, and attained the five spiritual powers. Why, then, did he turn against the Blessed One and behave arrogantly toward him?”

The Buddha said:

“Not only in this life; in the past as well, Devadatta once followed me”

heard the Dharma, yet showed contempt toward Me.
Venerable Maudgalyayana said to the Buddha:

– How did this happen?

The Buddha said:

– In a past age, there was an elephant trainer who was highly skilled in taming elephants and was treated with great favor by the king. At that time, a man came to the elephant trainer and said: Teach me the art of taming elephants, and I shall become your disciple. The elephant trainer then taught him without concealing a single technique. Once the man had learned them, however, he became jealous and went to the king, saying: In what way is that man's knowledge superior to mine? Why do you provide so generously for him yet give no thought to me? The king summoned the elephant trainer and asked: Between you and your disciple, who is superior? The elephant trainer replied: May Your Majesty permit me to withdraw. After seven days, we shall demonstrate the art of training elephants. The king consented. During those seven days, the elephant trainer further trained the elephants: when commanded to advance, they moved backward; when commanded to retreat, they moved forward; when commanded to sit, they stood; and when commanded to stand, they sat. Thus he trained the elephants to perform actions contrary to his commands. When the seven days had passed, the elephant trainer and his disciple demonstrated their elephant-training techniques before the king. At first, there appeared to be no difference between them. The king asked the disciple: Do you possess any other extraordinary technique? The disciple replied: Your Majesty, I do not. The king then asked his teacher: Do you possess any other extraordinary method? The elephant trainer replied: Your Majesty, I do. The king ordered him to demonstrate it. The elephant trainer commanded the elephant, and it obediently performed the opposite of each command. Only then did the king realize that the elephant trainer's disciple had previously spoken falsely. The king became angry and said: How dare you deceive me? The elephant trainer said to the king: This man is my pupil. Formerly, I taught him wholeheartedly, but before he had learned everything, he quickly turned around and treated me with contempt and deceit. I now wish to offer an analogy; may Your Majesty permit me to relate it. Long ago, during the last month of spring, a man wore a pair of single-layer leather shoes. Because the ground was hot, the shoes contracted. As they tightened around his feet, his feet were injured.... His original intention was to protect his feet, but instead he caused them harm. So too am I. Formerly, I taught this disciple in the hope of benefiting him, but instead I have been harmed by him. The Blessed One then spoke this verse:

The Buddha said:

– The elephant trainer was I in a former life, and the disciple was Devadatta. In every life he has followed Me to receive instruction, yet has afterward shown contempt toward Me.

Venerable Maudgalyayana said to the Buddha:

– Blessed One, it is truly extraordinary! With a single Dharma discourse, Venerable Sariputra dispersed Devadatta's entire following.

The Buddha said:

– Not only in this life; in the past, Sariputra also once preached the Dharma and dispersed Devadatta's followers.

Maudgalyayana asked:

– How did this happen?

The Buddha said:

– In a past age, there was an archery master named Kauhalika. A man followed him to study archery. For six years, the master taught him how to hold the bow and how to fashion arrows, but had not yet taught him how to shoot. The disciple then thought: For six years I have studied how to hold a bow and fashion arrows, yet I have never fired even once. Now I shall try shooting. The disciple aimed at a great tree and shot. The arrow passed completely through the tree and buried itself in the earth. When the master heard of this, he asked: Did you shoot an arrow? The disciple replied: Yes, I did. The master asked again: At what did you shoot? The pupil pointed to the great tree he had shot. The master said: You have become an archer. I rank first, and you rank second. The master continued: At a certain place, five hundred bandits are blocking the road, and no one dares to pass that way. If you can go there and clear those bandits from the highway, your merit will be very great. The master then gave him a horse-drawn carriage, a beautiful woman, a golden bowl, and five hundred arrows. The disciple mounted the carriage, took the woman with him, carried his excellent bow and five hundred arrows, and departed in obedience to his teacher's instruction. At that very time, the highwaymen were dividing their spoils and had sent a man to guard the strategic pass. Seeing them from afar, the guard hurried back and reported to the bandit chief. The bandit chief said to his companions: Though we are bandits, we have never seen a man travel this highway alone with a woman. This man must be a valiant warrior who fears no one. Let them pass, and do not cause trouble. The archer stopped at one place and had the woman carry the golden bowl to the bandits, announce his name, and beg for food. The woman greatly pleased the bandits, and they also coveted the golden bowl. They therefore discussed among themselves: With such a beautiful woman and such a golden bowl, why should we allow them to leave? The bandit chief again said: That man must have measured his own strength and knows no fear; otherwise, he would not act in this way. We must be patient, restrain our anger, and not bring disaster upon ourselves. Hearing this, his companions filled the bowl with delicious food. The woman brought the food back, but the archer told her to return and say: You are dividing your spoils; give me a share as well. The bandits became furious: What kind of woman is this, who relies upon that husband of hers and dares to slight all of us? We must kill them at once and not endure this humiliation. The bandit chief spoke as before. The bandits gave them a share, and the woman returned. The archer then told her to go and say to the bandits: You must fight with me; matters cannot simply be left like this. The bandits said: This man presses on after gaining the advantage and shows us intolerable contempt. We cannot endure it. The bandit chief tried to dissuade them, but to no avail. Overcome by anger, the bandits forgot to consider the danger and joined forces to attack the two travelers. The archer immediately fired one shot and killed one man. With four hundred and ninety-nine shots, he killed four hundred and ninety-nine men, leaving one arrow for the bandit chief. But the bandit hid behind the woman, so the archer could not shoot him. The archer then had the woman stand naked before the bandit. The chief's mind became confused, and the archer took the opportunity to shoot and kill him. Moved by this scene, the woman then spoke this verse:

The archer also replied in verse:

The Buddha said:

– That archery master was I in a former life, and the archery master's disciple was Sariputra. The five hundred bandits were the present five hundred bhikkhus, and the bandit chief was Devadatta. In the past, Sariputra used arrows to destroy the bandits; now, with a single Dharma discourse, he has dispersed Devadatta's followers.

Venerable Maudgalyayana again said to the Buddha:

– Blessed One, how astonishing! Devadatta reviled him, saying, “Bhikkhu of evil desires,” and at that very moment, while still alive, he fell into hell.

The Buddha said:

– Not only now; in the past, Devadatta also used malicious speech and, while still alive, suffered great torment.

Maudgalyayana again asked:

– How did that happen?

The Buddha said:

– In a past life, beside a pond in the land of Aranya, two geese and a turtle became close friends. After some time, the water in the pond dried up. The two geese discussed the matter together: “Now that the water in this pond has dried up, our dear friend will surely suffer greatly.” Having thought this, they said to the turtle: “The water in the pond has dried up, and you have no way to survive. You can take hold of the middle of a stick with your mouth, while each of us holds one end, and we will carry you to a place with abundant water. But while holding the stick, you must be careful not to speak.” The turtle agreed, and they immediately set out. But as they flew over a certain village, the children saw them and cried out noisily: “Geese are flying away carrying a turtle! Geese are flying away carrying a turtle!” The turtle became angry, opened his mouth, and said: “What business is it of yours?” His mouth slipped from the stick, and he fell to the ground and died at once.

At that time, because of this incident, the Blessed One spoke this verse:

The Buddha said:

– That turtle was none other than Devadatta. Formerly, because he spoke angry words, he died in anguish; now he has again angrily reviled others and has fallen into the great hell.

The Buddha told the bhikkhus:

– If I had seen in Devadatta even a single wholesome quality as fine as a hair, I would never have declared that Devadatta would fall into the great hell and undergo suffering there for an eon. It is like a man submerged in a pit of excrement: if someone wished to rescue him but could not find anywhere on his body even a hair’s breadth of clean space by which to grasp him. My observation of Devadatta is likewise.

The Buddha again told the bhikkhus:

– I see no phenomenon that destroys a person’s aspiration for the unsurpassed path as praise and material gain do. Devadatta caused a schism in the Sangha because of material gain. Devadatta created eight unlawful conditions and therefore divided the Sangha: gain, lack of gain, praise, lack of praise, respect, lack of respect, delight in evil, and accepting and acting according to what is evil.

The Venerable Upali asked the Buddha:

– What is called causing a schism in the Sangha?

The Buddha said:

– Four acts are called causing a schism in the Sangha: proclaiming the five rules, distributing the voting sticks on one’s own authority, casting ballots, and separately conducting an act of the Sangha within the same boundary.

The Venerable Upali again asked:

– What is meant by the Sangha being discordant without there being a schism?

The Buddha said:

– If a king assists in dividing the Sangha and causes the Sangha to be discordant, this does not constitute a schism. The same is true if a great minister, an upasaka, an upasika, a bhikkhuni, a siksamana, a novice monk, a novice nun, or from one bhikkhu up to seven bhikkhus assists in dividing the Sangha. If an act of the Sangha is conducted without consulting the senior elder, this constitutes discord but not a schism in the Sangha. The same is true if they do not receive their meal together, sit in separate places while eating, quarrel, or revile one another. Only when, within a single boundary, eight bhikkhus divide into two groups and separately conduct acts of the Sangha is it called a schism in the Sangha.

The Venerable Upali again asked:

– Among them, who is the one who causes the schism in the Sangha?

The Buddha said:

– The one who takes the initiative.

The Venerable Upali again asked:

– Who must fall into the great hell for an eon, beyond rescue?

The Buddha said:

– The one who plays the leading role.

The Venerable Upali again asked:

– Does everyone who causes a schism in the Sangha fall into the great hell and suffer there for an eon?

The Buddha said:

– They do not necessarily all fall into the great hell and undergo suffering there for an eon. There are eight kinds of people who cause a schism in the Sangha and undergo suffering in the great hell for an eon: one may regard Dharma as Dharma but declare it to be non-Dharma; regard non-Dharma as non-Dharma but declare it to be Dharma; regard Dharma as non-Dharma but declare it to be Dharma; regard non-Dharma as Dharma but declare it to be non-Dharma; regard Dharma and non-Dharma as Dharma but declare it to be Dharma; be doubtful whether something is Dharma or non-Dharma but declare it to be Dharma; or be doubtful whether something is Dharma or non-Dharma but declare it to be non-Dharma. There are six kinds of people who cause a schism in the Sangha but do not fall into the great hell and undergo suffering there for an eon: one may regard Dharma as Dharma and declare it to be Dharma; regard non-Dharma as non-Dharma and declare it to be non-Dharma; regard Dharma as non-Dharma and declare it to be non-Dharma; regard non-Dharma as Dharma and declare it to be Dharma; regard Dharma and non-Dharma as non-Dharma and declare it to be non-Dharma; or regard Dharma and non-Dharma as Dharma and declare it to be Dharma.

Section 2: ON THE RULES CONCERNING LODGINGS

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhu Asvajit attended upon the Buddha. Afterward, he donned his robe, took up his alms bowl, and entered the city to seek alms. His deportment was manifestly dignified, and he walked with his gaze lowered toward the ground. A householder saw him and thought: “I have never encountered anyone like this.” He then approached and asked:

– Who are you? Whose disciple are you? Under whom did you go forth? Whose path and teachings do you practice?

At that time, the Buddha had only recently attained enlightenment, and people generally called him the Great Sramana. The bhikkhu replied:

– My name is Asvajit. The Great Sramana is my teacher. I went forth under him and practice his path and teachings.

Upon hearing this, the householder praised him:

– Never before has there been anyone like this, possessing such deportment, who has gone forth under the Great Sramana and practices his path and teachings.

The householder again asked:

– Where are you presently dwelling?

The bhikkhu replied:

– I dwell in an aranya, beside rocky mountain trees; open ground and charnel grounds are my dwelling places.

On hearing this, the householder became even more joyful and praised him:

– His deportment is manifestly dignified and gentle; this venerable one must certainly be foremost, and he dwells in such secluded places!

The householder again asked:

• What do you spread out as a seat?
• I use thi grass, kusa grass, baba grass, soft grass, and even tree leaves. I may also spread out sand or earth as a seat.

On hearing this, the householder became still more joyful and respectful, and praised him:

– You are also able to live with such few desires!

The householder again asked:

– If I were to build a dwelling for the Venerable, would you be able to use it?

The bhikkhu replied:

– The Blessed One has not yet permitted us to use dwellings.

The householder said:

– Venerable sir, you may report this matter to the Buddha, and I too shall personally go and make the request.

Asvajit silently accepted the proposal. After finishing his meal, he returned to the Buddha, bowed his head at the Buddha’s feet in reverence, and reported the matter to him. Because of this incident, the Buddha assembled the Sangha of bhikkhus, praised those of few desires and those who know contentment, praised the precepts and those who observe them, and then told the bhikkhus:

– From now on, bhikkhus are permitted to accept dwellings offered by donors.

Later, that householder went to the Buddha. From afar, he saw that the Blessed One’s countenance was extraordinarily sublime, like a mountain of gold. His heart was filled with joy and reverence. He approached the Buddha, bowed at his feet, and withdrew to one side. The Buddha taught him the wondrous Dharma, proceeding through suffering, its origin, its cessation, and the path. While still seated there, the householder attained the pure Dharma-eye, saw the Dharma, realized its fruit, took refuge in the Three Jewels, and accepted the Five Precepts. He then said to the Buddha:

– Blessed One! I wish to build dwellings as an offering to the bhikkhus. I beseech you to permit it.

The Buddha gave his consent by remaining silent.
Knowing that the Buddha had consented, the householder rose from his seat, approached and bowed at the Buddha’s feet, circumambulated him three times to the right, and then took his leave.
That very day, he had sixty dwellings built and also offered food and drink to the Buddha and the Sangha. His entire household all together

Together they arranged offerings of the most precious delicacies in the world, lacking nothing whatsoever. Some split firewood, some fetched water, some prepared food, some swept, some sprinkled perfumed water upon the ground, some spread out seats, some scattered flowers, and some set up high seats.

At that time, in the city of Sravasti there was a householder named Sudatta, who had lent three hundred thousand gold coins to a man in Rajagriha and went each year to collect the debt. The householder of Rajagriha would ordinarily travel one yojana to welcome him and hold a great banquet in his honor. This time, however, the householder did not come out to receive him. Sudatta thought: “Has he perhaps suffered some calamity from the king, or some disaster involving flood, fire, bandits, humans, or nonhumans, and is therefore unable to come out to welcome me?” When he arrived, Sudatta first went to the householder’s home. Seeing that precious and delicious foods had been elaborately prepared, he asked:

“Are you holding a wedding, convening a festival, or welcoming the king?”

The householder replied:

“I am not holding a wedding or convening a festival, nor am I welcoming the king.”

Sudatta asked again:

“If not, why have you prepared such exquisite food and drink?”

The householder said:

“A Buddha has appeared in the world, possessing great awe-inspiring virtue, and his disciples are likewise. Today I have invited those venerable ones to receive offerings, and therefore I was unable to go out to welcome you.”

Sudatta said:

“I too have often heard that a Buddha has appeared in the world, bearing the titles Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. Is the one whom you have invited today truly the Buddha, or is he not the Buddha?”

The householder replied:

“He is indeed the Buddha.”

Sudatta asked again:

“Where is he now?”

The householder bared his right shoulder, placed his right knee upon the ground, pointed with his right hand toward the place where the Buddha was staying, and said:

“The Buddha is there.”

Hearing this, Sudatta was filled with joyful enthusiasm. Baring his right shoulder, he faced the place where the Buddha was staying and bowed reverently three times. When night came, he recollected the name, saying, “Namo Buddha.” Although weary, he was able to sleep.

A deity who had been his spiritual friend in a former life was protecting him. The deity thought: “I shall enable this householder to see the Buddha without having to wait through the night.” The deity then caused the night to become brilliantly illuminated. Sudatta thought that dawn had come, so he arose and went to the city gate.

The gate opened by itself, and after he passed through, it closed by itself. Suddenly, darkness returned. Sudatta became frightened and thought aloud: “Surely I was not deluded just now!” Knowing his thought, the deity spoke this verse:

The deity further said: “Do not panic. Do not be afraid. Continue onward; after walking for only a short while, you will see the Buddha.” When Sudatta heard this, his fear vanished, and he strode forward eagerly. From afar, he saw the Blessed One, whose countenance was extraordinary, like a mountain of gold.

Seeing the householder, the Blessed One praised him, saying:

“Excellent! Come here, Sudatta!”

Hearing this, Sudatta was overjoyed: “The Buddha even knows the name given to me by my parents!” Sudatta bowed with his head and face at the Buddha’s feet, then withdrew and sat to one side. The Buddha taught the householder the wondrous Dharma... through suffering, its arising, its cessation, and the path. While still seated there, Sudatta attained the pure Dharma-eye. Having seen the Dharma and attained its fruit, he immediately took refuge in the Three Jewels, accepted the Five Precepts, and addressed the Buddha:

“Blessed One! May the Buddha and the Sangha accept my invitation to spend the summer rains retreat in the city of Sravasti.”

He made this invitation three times, but each time the Buddha remained silent. On the fourth occasion, the Buddha said:

“The Buddhas spend the rains retreat only in a place that is free from clamor, peaceful, and without noise.”

The householder said to the Buddha:

“I understand the Blessed One’s instruction. Please send a bhiksu who has experience in establishing such a place.”

The Buddha asked:

“Whom do you wish to have?”

“Blessed One! I would like the Venerable Sariputra.”

The Buddha then said to the Venerable Sariputra:

“You may go there and oversee the work.”

The Venerable One obeyed and departed.

At that time, early in the morning, the householder of Rajagriha personally went to the Buddha and said:

“The food has been prepared. May the Noble One know that the time has come.”

The Buddha and the Sangha of bhiksus donned their robes and took up their bowls. Proceeding one behind another and surrounded by the assembly, they went to the householder’s home to receive the meal and sat down in order.

The householder served the food with his own hands. When they had finished eating, he offered water for washing and then addressed the Buddha:

“Blessed One! I offer this garden and these dwellings to the Sangha of the four directions.”

The Buddha accepted through silence. Knowing that the Buddha had accepted, the householder took a small seat and sat before him. The Buddha then rejoiced in his merit and spoke this dedicatory verse of blessing:

After speaking the verse, the Buddha further taught the wondrous Dharma, instructing him in what was beneficial and bringing him joy, and then returned to his dwelling place.

On the day of their return, the householder Sudatta accompanied the Venerable Sariputra back to the city of Sravasti. As they passed through the villages, the householder proclaimed everywhere: “A Buddha has appeared in the world, possessing great awe-inspiring virtue, and his disciples are likewise. I have invited him to spend the rains retreat in the city of Sravasti. Each of you should prepare dwellings, repair the roads, bridges, and ferries, and make every provision to welcome the Blessed One.” When the people of those villages heard this proclamation and learned that the Buddha, the Blessed One, would pass through their communities, they were filled with joy and respectfully undertook to do as proclaimed.

When the householder Sudatta reached Sravasti, he thought: “What is the best place to build a monastery? The one suitable place in this city is Prince Jeta’s Grove. It contains precious fruit trees, beautiful scenery, pure and limpid water, murmuring streams, bathing ponds, and fragrant flowers; it is perfect in every respect. I should purchase it and build there.” Having thought this, he went to the owner of the garden and said:

“I wish to purchase this garden. Would you be willing to sell it?”

The owner replied:

“If you cover the entire ground with gold coins, leaving no place uncovered, I will exchange it with you.”

Sudatta immediately began covering the ground with gold coins.

Prince Jeta said:

“I spoke only in jest; I do not wish to make the exchange.”

Sudatta replied:

“The condition stated in your own words established the price. How can you now regret it and act otherwise?”

The two argued and contended, so the matter had to be brought before the magistrate. The magistrate adjudicated according to the law, and Sudatta prevailed.

Prince Jeta asked Sudatta:

“For what reason do you not begrudge your gold and silver, but purchase this garden at such a price?”

Sudatta replied:

“A Buddha has appeared in the world, possessing great awe-inspiring virtue, and his disciples are likewise. I have invited him to spend the rains retreat here. Therefore, even if I exhaust all my wealth, I will have no regrets.”

Prince Jeta then said:

“If you allow my name to be given to the garden, calling it the Jeta Grove Monastery, I will relinquish it.”

Sudatta said:

“Good!”

Sudatta then ordered the gold coins to be spread over the ground, even around the roots of the trees, until the area was completely covered. Afterward, the Venerable Sariputra took measuring cords and planned walking-meditation paths, a Dharma hall, a warming hall, a dining hall, a bathhouse, and residential quarters, all fully equipped with every convenience. At that time, the dwellings could not be sealed tightly with mud, so wind and dust entered, while snakes and rats came in and damaged the Sangha’s bedding, causing distress to the bhiksus. This matter was reported to the Buddha. The Buddha instructed: “It is permitted to coat both the inside and the outside with mud and to install thresholds.”

The Sangha should procure axes, hatchets, knives, saws, and so forth, as well as stools, ladders, and other tools for building dwellings. It is also permitted, in places exposed to driving rain, to make windows with rings and hooks for fastening screens, and to make door locks. They are not permitted to make objects like knife handles and wear them at the waist; whoever violates this commits a dukkata offense.

Some bhikkhus engaged in construction work had their bodies soiled with mud and needed to bathe. The Buddha permitted them to bathe. The bathing place was muddy.

The Buddha said, “It is permitted to lay bricks, stones, or planks upon the ground.” Some bhikkhus found bedding and corded beds at a charnel ground but did not dare take them. The Buddha said, “It is permitted to take them; if they are too large, they should be cut down.”

At that time, between the cities of Rajagriha and Shravasti, there was a residence that laypeople had offered to the bhikkhus, but no one lived there. The Buddha said, “It is permitted for the laypeople to invite a steward to reside there and to provide him with all necessities.” At that time, the residences had no fences, and cattle and horses came and went, damaging the walking-meditation paths. The Buddha said, “It is permitted to dig a moat and erect a fence around them.” The cattle and horses still found ways to enter.

The Buddha said, “It is permitted to place thorny branches all around.” The cattle and horses still forced their way through. The Buddha said, “It is permitted to build an earthen wall or a brick wall with a roof over it, and to build a guardhouse. If these become damaged, it is also permitted to repair them, and it is permitted to make two door panels.” Some bhikkhus brushed their teeth with tooth-sticks and washed their hands, faces, and feet inside their rooms, making the ground damp and damaging the Sangha’s bedding.

The Buddha said, “They should not do so.” Some elderly or sick bhikkhus could not go outside to wash in cold weather. The Buddha said, “It is permitted to use basins to hold the washing water and bricks upon which to set the basins.” The earthen floor of a dwelling had become soft and swollen. The Buddha said, “It should be plastered with mud, and one of the ten kinds of cloth should be spread over it.” Some junior bhikkhus began washing their feet first.

When a senior bhikkhu later came to wash his feet, a junior who had not yet finished was driven away. The Buddha said, “If a junior begins washing first, he should be allowed to finish.” Some bhikkhus practiced walking meditation in an open place. When it rained, their robes became wet, so they had to abandon walking meditation.

The Buddha said, “It is permitted to build a covered walkway.” Some bhikkhus walked in the courtyard, and when it rained, the softened earth soiled their feet. The Buddha said, “It is permitted to lay stones or bricks to make a path.” Some bhikkhus lived in a place without water. The Buddha said, “It is permitted to dig a well or to make pond water allowable.” The bhikkhus wished to make mattresses to spread upon their beds.

The Buddha said, “It is permitted to use one of the ten kinds of cloth and stuff it with sheep’s wool, camel hair, kapok flowers, or even soft grass to make a mattress.” Some bhikkhus made their mattresses excessively thick. The Buddha said, “They may be at most eight finger-widths thick. The Sangha is permitted to make one kind for the Sangha of the four quarters and another kind for individual use.” The Sangha’s bedding became damaged, and the bhikkhus did not know what to do, so they reported the matter to the Buddha.

The Buddha said, “Someone should be asked to wash, patch, and repair it.”

At that time, the bhikkhus distributed bedding to the Sangha every day. The Buddha said, “They should not do so. It is permitted to distribute the bedding on the last day of spring or on the first day of summer, when the boundary for the rains retreat is established.” The group of six bhikkhus selected the finest rooms and finest bedding for their own shares.

The Buddha said, “They should not do so. By a motion and one proclamation, a bhikkhu should be appointed to distribute the bedding.” The appointed bhikkhu should clearly record which bedding belongs to which room and distribute it according to the seniority of the elders. If there is good bedding left over and an elder needs it, it should be given to him.

If the elder does not need it, it should be offered successively to the juniors and distributed according to their seating order. If a bhikkhu arrives later, a share should be distributed to him according to his seniority and in proper order, beginning with the next room and continuing in sequence to the last room. If there is no room for a junior, the matter ends there.

The bhikkhus wished to make new corded beds and wooden beds. The Buddha said, “It is permitted to make them.” If no skilled craftsman is available, the bhikkhus may make them themselves. It is permitted to use any of the ten kinds of fiber to make a corded bed.

Some bhikkhus wished to place mattresses upon corded beds, and the Buddha permitted it. Some bhikkhus walked and stood upon corded beds, causing the cords to break. The Buddha said, “They should not walk or stand upon corded beds.” Some short bhikkhus wished to hang up their robes or retrieve them from a rack but could not reach it.

The Buddha said, “It is permitted, with mindfulness, to kneel upon a corded bed to retrieve them.” Some bhikkhunis sat upon padded corded beds, and their menstrual blood soiled and defiled them, causing them to rot and become damaged. The Buddha said, “Bhikkhunis should not sit upon padded corded beds.” Young samaneras lay upon padded corded beds and wet them with urine, defiling them and causing them to rot. The Buddha said, “Young samaneras also must not lie upon padded corded beds.” Some bhikkhus sat upon high beds while listening to sutras and asking about their meaning.

The Buddha said, “When listening to sutras or asking about their meaning, they should sit in a low place.” Grass grew in the courtyard of the bhikkhus’ residence. The Buddha permitted them to have attendants clear it away in accordance with the rule. Dust in the rooms soiled the beds and bedding.

The Buddha permitted them to sweep and wipe it away as needed. During a great assembly, many bhikkhus arrived, and although the dwellings were large, there was insufficient accommodation. The Buddha said, “Inside the rooms, bedding should be laid out in order, with just enough space to lie down, and they should sleep there.

If they wish to hang robes as partitions in front of themselves, it is permitted; anyone may hang such a partition.” If there is enough space, that is good. If not, wherever there is open ground outside, it is permitted to build huts, and the resident bhikkhus should take responsibility for doing so. Huts were built, but after the great assembly ended, they were not dismantled.

They caught fire, and the entire residence burned as well. The Buddha said, “After the great assembly has ended, the huts must be dismantled before you depart.” If the resident bhikkhus are reluctant and will not permit them to be dismantled, the visiting bhikkhus must give instructions to the resident bhikkhus before departing. During heavy rain, the bhikkhus had no place in which to assemble.

The Buddha said, “It is permitted to build a great hall.” In the cold season, the assembled bhikkhus suffered from the cold. The Buddha said, “It is permitted to build a heated hall.”

At that time, because Visakha’s Mother wished to undertake construction, Venerable Shariputra had a new great hall built. She brought grain and rice as an offering to the Sangha of the four quarters, but the bhikkhus did not dare accept it. The Buddha said, “If the construction is for the Sangha of the four quarters, food may be accepted freely while the work is being done.” Some bhikkhus went on almsround and, upon returning, offered the food to the Sangha of the four quarters, but they did not know who should accept it.

The Buddha said, “If the work is being done for the Sangha of the four quarters, the food may be accepted.” Some dwellings became damaged, but the bhikkhus did not repair them. The Buddha said, “Donations should be solicited, and by a motion and one proclamation the repairs should be entrusted to monastics or laypeople who wish to undertake them, so that they may carry out the repairs.” One bhikkhu should proclaim:

“Venerable Sangha, please listen! This room, ..., is damaged and there is no one to repair it. The monastic or layperson, ..., wishes to repair it. The Sangha now entrusts the repairs to that person. If the time is appropriate for the Sangha, the Sangha approves. This is the motion.

“Venerable Sangha, please listen! This room, ..., is damaged ... up to the words: The Sangha now entrusts the repairs to that person. Those elders who agree should remain silent. Whoever does not agree should speak.

“The Sangha has agreed to entrust ..., with repairing the old room, number ..., . The Sangha agrees and therefore remains silent. Thus do I understand this matter.”

If they wish to inscribe in that room the name of the donor who financed its repair, it is permitted to do so. The same applies to bedding.

At one residence, a great flood arose. Each bhikkhu hurried to remove the bedding from his own room, but no one removed the bedding from rooms in which no bhikkhu was staying. It was swept away by the water or rotted. Later, when the donors of those rooms saw this, they became angry and reproached the bhikkhus, saying, “Why was only the bedding offered for my room soaked and ruined?!” The Buddha said, “In the event of flood or fire, they should call out loudly and strike the gandhi so that the entire Sangha may help one another remove everything.”

Any monk who does not assist with the cleaning commits a duṣkṛta offense.

At that time, Rāhula went to the village of Nāla. A devoted upāsaka built a room for Rāhula. After it was completed, Rāhula had a minor matter to attend to and therefore traveled among the people.

At that time, the Venerable Ānanda came to that village, and the upāsaka then offered the room to the Venerable Ānanda. When Rāhula returned, he told the Venerable Ānanda to go elsewhere. Ānanda said, “Although the man formerly offered it to you, after you departed he offered it to me; therefore, this room belongs to me.” The two of them then went to the upāsaka and asked him to decide to whom the room belonged.

The upāsaka replied, “Although I formerly offered it to the Venerable Rāhula, Rāhula departed, and only afterward did I offer it to the Venerable Ānanda.” The bhikkhus reported this to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus:

“This upāsaka has acted in this manner not only in this life; in the past, too, he did the same.”

The bhikkhus asked:

“How did that occur?”

The Buddha taught:

“In a past age, there was a king named Bālū. Within the territory of his kingdom were two sages. One, named Rāhula, delighted in meditation; the other, named Ānanda, was learned and fearless.

When the king first met Rāhula, he greatly revered him and built a room as an offering to him. After the room was completed, Rāhula set out to travel among the people. Ānanda arrived afterward, and the king also revered him, so he offered that room to Ānanda. When Rāhula returned, he told Ānanda to leave, saying, ‘This room belongs to me.’ Ānanda likewise said that the room belonged to him.

They both went to the king and asked him to decide to whom the room belonged. The king said, ‘Although I formerly offered it to Rāhula, Rāhula departed, and only afterward did I offer it to Ānanda. Therefore, the room now belongs to Ānanda.’ At that time, the devas, nāgas, ghosts, and spirits all said, ‘This king has acted contrary to the Dharma.

Having first offered the room to Rāhula, why did he then arbitrarily take it back and offer it to Ānanda? We shall destroy the king’s retinue.’ They then went together to the royal palace, hurled stones, and struck and killed members of the king’s retinue.”

On account of this matter, the Buddha spoke this verse:

The Buddha taught:

“The sage formerly named Rāhula is now Rāhula. The sage formerly named Ānanda is now Ānanda. The king of that time is now this upāsaka.”

The Buddha told the bhikkhus:

“From now on, you are not permitted to accept a room that the donor has previously offered to another person. Whoever violates this commits a duṣkṛta offense.”

At that time, the Buddha, together with the complete Great Bhikkhu Sangha of one thousand two hundred and fifty monks, traveled among the people through the country of Kosala toward the settlement of Gṛla-Gṛlieta. There were five resident bhikkhus there. Hearing that the Buddha and the great assembly were about to arrive, they discussed the matter among themselves: “Among the Buddha’s assembly are the Venerables Śāriputra and Maudgalyāyana. They will certainly cause us trouble. We can divide the rooms, bedding, and fruit-tree gardens of this residence into five portions, making each person’s share his private property.” Having discussed the matter, they immediately divided them.

When the Buddha and the Sangha arrived, the bhikkhus said, “Venerable ones, open the rooms and spread out bedding. We need places to stay.”

The five bhikkhus said, “The Buddha is the Lord of the Dharma. We shall open the finest room and invite him to stay there. As for all the others, we have already divided them. They are private property and do not belong to the Sangha. You may enter the village and seek lodging according to your acquaintances.”

At that time, the two Venerables Śāriputra and Maudgalyāyana had nowhere to stay and had to spend that night beneath the eaves of the room where the Buddha was lodging. The next morning, on account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus:

“There are five things belonging to the Sangha of the four directions that may not be appropriated, sold, or divided. What are these five?

“All bhikkhus, renunciants who are sons of the Śākyan, have a share in them. Whoever appropriates, sells, or divides them commits a sthūlātyaya offense.”

The property divided by those five bhikkhus was subsequently gathered together and divided among the Sangha of the four directions that had arrived. Later, a visiting bhikkhu came and said, “Open a room so that I may stay in it.”

The bhikkhus who had arrived earlier said, “We are the Sangha of the four directions who came here, and these are our shares. We have already divided them among ourselves. They do not belong to you. You may go into the village and seek a place to stay.”

The bhikkhu who arrived later then went into the village to seek lodging. The white-robed laypeople said, “Venerable sir! There are rooms belonging to the Sangha at that place. Why do you not stay there instead of coming here?” The bhikkhu returned toward the Sangha’s residence, but by then it was dark, and he was attacked by a tiger on the road.

The bhikkhus reported this to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “Have I not previously said that the five things belonging to the Sangha of the four directions may not be appropriated, sold, or divided? Why did the custodians of the Sangha’s residence refuse lodging to a bhikkhu who arrived later, causing him to be attacked by a tiger?”

Having reproached them in every way, the Buddha further said, “Whoever appropriates, sells, or divides property belonging to the Sangha of the four directions commits a sthūlātyaya offense.”

There were bhikkhus dwelling by the seashore where timber was difficult to obtain, and they were unable to build dwellings. Many kinds of bones from large fish were found there. They wished to use them for construction and reported this to the Buddha. The Buddha said, “You are permitted to use them.” The bhikkhus feared the odor of the fish bones. The Buddha said, “You are permitted to plaster them with fragrant clay.”

There were bhikkhus who constructed a residence for the Sangha. After it was completed, a visiting bhikkhu who was a senior monk arrived and expelled the monk residing in the room. The latter angrily said, “I labored arduously to construct it, yet I am not allowed to dwell there in peace.” He reported this to the Buddha. The Buddha said, “The monk who supervised the construction is permitted to choose and stay in whichever room he prefers.”

The bhikkhus then remained for an excessively long time and reported this to the Buddha. The Buddha said, “The duration should be determined according to whether that person’s labor was great or small. At most, he may be permitted to stay for twelve years. It should be granted by a formal act consisting of one motion and one proclamation.” One bhikkhu should proclaim aloud:

“Greatly Virtuous Sangha, please listen! This bhikkhu named ... supervised the construction. The Sangha now permits him to choose and stay in whichever room he prefers for a period of ... years. If the time is appropriate for the Sangha, the Sangha gives its consent. This is the motion.

“Greatly Virtuous Sangha, please listen! This bhikkhu named ... supervised the construction. The Sangha now permits him to choose and stay in whichever room he prefers for a period of ... years. Those elders who consent should remain silent. Whoever does not consent should speak.

“The Sangha has consented to permit the bhikkhu named ... to choose and stay in whichever room he prefers. The Sangha consents and therefore remains silent. Thus is this matter decided; thus should it be upheld.”

There were bhikkhus who made wooden beds or rope beds and placed them in rooms, plastered the floors with clay, or performed minor repairs, and then requested the privilege of choosing any lodging they wished. The Buddha said, “They should not make such a request. If they repair at least one-third of a room, they are permitted to request from the Sangha the privilege of choosing their lodging.”

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL