根本說一切有部毘奈耶雜事

Fascicle Four

(Continuation of the fourth summary verse in the first division)

– At one time, the Buddha was dwelling in the city of Vaishali. In that city there was a Licchavi named Sudatta, who was truthful by nature, upright in conduct, and came every day to pay homage to the Blessed One. On one occasion, while he was on his way to see the Buddha, there was a longstanding enmity between the bhikshu Sthulatyaya and the two bhikshus Mettiya and Bhummajaka. Mettiya and Bhummajaka, while traveling through the countryside, came to Vaishali and happened to meet Sudatta on the road. They asked:

“Sudatta, where are you going?”

He replied:

“Venerable ones, I wish to go pay homage to the Buddha.”

The two said:

“When you meet the Blessed One, you should offer him some words. Do you have any excellent words to present to him?”

He replied:

“I do not.”

“Sudatta, when you meet the Buddha, you should say this: ‘The bhikshu Sthulatyaya is shameless and acts contrary to the Dharma. He had sexual intercourse with my wife, committed an impure act, and incurred a parajika offense.’ Upon hearing this, the Blessed One will certainly be greatly pleased.”

After hearing this, Sudatta went to see the Blessed One, bowed with his head at the Buddha’s feet, stood to one side, and said:

“Blessed One, the bhikshu Sthulatyaya has neither shame nor moral dread and acts contrary to the Dharma. He engaged in sexual intercourse with my wife, committed an act contrary to pure conduct, and incurred a parajika offense.”

Having spoken thus, Sudatta took his leave. The Buddha told the bhikshus:

“That Licchavi has uttered a false and slanderous accusation. Perform the sanghakarman of overturning the bowl against him. In similar cases, follow this procedure: arrange the seats, sound the gong, make the announcement, and then assemble the community.

Appoint one bhikshu to perform the sanghakarman by a single motion: ‘Venerable Sangha, please listen. The Licchavi Sudatta has baselessly accused the pure bhikshu Sthulatyaya of a parajika offense. If the time is appropriate for the Sangha, and the Sangha approves, the Sangha shall now perform the sanghakarman of overturning the bowl against Sudatta.’ This is the motion.

Once the Sangha has performed the sanghakarman of overturning the bowl, bhikshus must not go to that person’s house. If they do go, they must not sit there, partake of food or drink, or teach him the Dharma.”

The Buddha told Ananda:

“Go to Sudatta’s residence and tell him that the Sangha has performed the sanghakarman of overturning the bowl against him.”

Venerable Ananda obeyed the Buddha and went to Sudatta’s residence. Sudatta was not at home, so he asked his wife:

“Where is Sudatta?”

She replied:

“Venerable sir, he has gone out on business. What matter do you have with Sudatta?”

“You should know that the Sangha has performed the sanghakarman of overturning the bowl against your household.”

She asked:

“Venerable sir, what is the sanghakarman of overturning the bowl?”

He replied:

“When the Sangha performs the sanghakarman of overturning the bowl against a household, bhikshus must not go to that house. If they do go, they must not sit there, accept food or drink, or teach the Dharma.”

The woman said:

“Venerable sir, according to this, the noble community has cast ballots and established a rule forbidding association with us. What fault have I committed that the bowl should be overturned against me?”

He replied:

“When your husband Sudatta went to see the Buddha, he said, ‘The bhikshu Sthulatyaya is shameless and acts contrary to the Dharma. He engaged in sexual intercourse with my wife, committed an impure act, and incurred a parajika offense.’”

Upon hearing this, the wife immediately went into her room, and the Venerable returned. When Sudatta had finished his business and returned home, his wife said:

“Do you know that the noble community has performed the sanghakarman of overturning the bowl against you?”

He replied:

“Excellent, this overturning of the bowl! Very good, this overturning of the bowl!”

His wife asked:

“Do you know what overturning the bowl means?”

He replied:

“I do not.”

His wife said:

“When the noble community overturns the bowl against someone, bhikshus do not go to that person’s house. If they do go, they must not sit, eat or drink, or teach the Dharma. Have you ever seen the bhikshu Sthulatyaya engaging in an unlawful act with me in a concealed place?”

He replied:

“I have not.”

“Go and confess your fault to the Great Teacher. If the greatly compassionate and honored one forgives you, that will be well; if he does not forgive you, do not set foot in this house again.”

Hearing this, Sudatta became ashamed and afraid. He immediately went to see the Buddha, bowed with his head at the Buddha’s feet, joined his palms, prostrated himself, and said:

“Blessed One, according to my regular vow, every morning after bathing I go to pay homage to the Great Teacher. On the way, I met the two bhikshus Mettiya and Bhummajaka. They asked me, ‘Where are you going?’ I replied, ‘I wish to see the Buddha and pay homage to him.’ They asked whether I had any fine words to present to the Buddha when I met him, and I replied that I did not. They instructed me to say to the Buddha: ‘Blessed One, the bhikshu Sthulatyaya is shameless and has acted contrary to the Dharma. He engaged in sexual intercourse with my wife, committed an act contrary to pure conduct, and incurred a parajika offense.’ Those words were taught to me by those two; the fault did not originate with me.”

The Blessed One then told the bhikshus:

“Although Sudatta made the slanderous accusation, it did not originate from his own intention. You should therefore perform for him the sanghakarman of setting the bowl upright again. In such a case, proceed as follows: arrange the seats, sound the gong, and inform the entire community.

After the Sangha has assembled, have Sudatta approach the elder, squat with his palms joined, and say: ‘Venerable Sangha, please listen. I, Sudatta, was misled by evil friends and falsely accused Sthulatyaya. Therefore, the Sangha performed the sanghakarman of overturning the bowl against me.

I now request the Sangha to perform the sanghakarman of setting the bowl upright again. May the venerable Sangha grant me the act of setting the bowl upright again and show me compassion.’ He should say this three times.

“Then take Sudatta to a place where he can be seen but not heard, and have him stand with his palms joined. Appoint one bhikshu to perform the sanghakarman by a single motion: ‘Venerable Sangha, please listen. The Licchavi Sudatta was misled by evil friends and falsely accused the venerable Sthulatyaya. The Sangha performed the sanghakarman of overturning the bowl against him. Sudatta now requests the Sangha to perform the sanghakarman of setting the bowl upright again.’ This is the motion.

“Once the Sangha has performed the sanghakarman of setting the bowl upright again, bhikshus may go to that household, sit there, accept food, and teach the Dharma.”

The fifth summary verse in the first division:

The sexual organ, the face like a mirror;

One must not engage in song, dance, or music;

Chanting in a melodious voice is permitted;

There are four matters concerning the bowl.

– The occasion took place in the city of Shravasti. A bhikshu devoted himself exclusively to tranquil meditation, but while he sat cross-legged, his sexual organ became erect. On another occasion, after going on almsround in due order, taking his meal, putting away his robe and bowl, and washing his feet, he sat upright beneath a tree in contemplation, establishing mindfulness before him. His sexual organ again became erect. Troubled by sensual desire, he grew angry, placed his sexual organ upon a stone, and smashed it with another stone. Unable to endure the intense pain, he thought, “My mind is being consumed by suffering. Why does the compassionate Blessed One not take pity on me?”

Knowing his suffering clearly from afar, the Perfectly Awakened One came to his side and asked:

“Bhikshu, what have you done?”

The bhikshu related everything in full. The Buddha said:

“Have you not heard me teach that when sensual desire arises in a bhikshu, he should contemplate impurity to restrain his lust? Why have you acted like a fool, striking what ought not to be struck instead of striking what ought to be struck?”

Hearing this, the bhikshu remained silent in shame and moral dread. Because of this incident, the Buddha told the bhikshus:

“Have I not previously taught you that when a mind of sensual defilement arises, you should cultivate contemplation of impurity; when a mind of anger arises, you should cultivate loving-kindness; and when a deluded mind arises, you should contemplate the twelve links of dependent origination? Whoever fails to cultivate what should be cultivated and, instead of striking what should be struck, strikes something else, commits an offense of transgressing the Dharma.”

In that city there was a householder who, not long after taking a wife, had a son of handsome appearance whom everyone loved. Reared with affection, he gradually grew to adulthood and went forth in the Buddha’s Dharma and discipline. On some business, he left Jeta Grove and traveled through the countryside. Unfortunately, a boil arose on his face. Seeking treatment, he encountered an unskilled physician who punctured it with a needle, causing his mouth to become crooked. When his travels were over, he returned to Anathapindika’s Park, but his former acquaintances did not greet or inquire after him. He therefore asked:

“Venerable sir, do you not recognize me?”

The other replied:

“Venerable one, I do not remember knowing you. Who are you?”

He recounted what had happened before and said, “My name is...” The other exclaimed in surprise:

“Formerly your face was handsome and well formed. Why is it crooked now?”

He explained what had happened. The bhikshus reported the matter to the Buddha. The Buddha said:

“One should guard the face as one guards a bright mirror. One must not carelessly allow an unskilled physician to puncture it. Whoever violates this commits an offense of transgressing the Dharma.”

As the Buddha had said:

“One must not allow an incompetent physician to treat an illness.”

A bhikshu suffered from fever in his head and face and wished to have the overheated blood let from his forehead, but he could not find a first-rate physician.

The Buddha said:

“If no first-rate physician is available, ask a physician of middling skill to let the blood.”

In that city there were two friendly groups: one was a guild of merchants and the other was a group of brahmins. The merchants surpassed the brahmins in song and dance, but were inferior in combat. On one occasion, the brahmins said among themselves:

“The merchants are better than we are at song and dance, but we surpass them in combat. How can we become better than they are at song and dance as well?”

Someone proposed:

“If we wish to defeat them, we should practice song and dance.”

They continued their discussion:

“That is an excellent idea, but from whom should we learn song and dance?”

Another person proposed:

“The group of six venerable ones are skilled in music and surpass others in song and dance. We should go and learn the art from them. They are greedy and fond of possessions, so we shall provide whatever they require.”

After discussing the matter, they went together to see the group of six, bowed with their heads at their feet, and said:

“Venerable sirs, please show us compassion and teach us song and dance.”

The group of six replied:

“If you provide us with cakes and fruit, we shall teach you.”

Hearing this, the brahmins regularly provided cakes and were taught song and dance by the group of six. Once they had become proficient, they defeated the other group in combat during a festival. When the merchants displayed their skill in song and dance, the brahmins defeated them at that as well. The merchants said:

“Until now we have surpassed you in song and dance, while you have defeated us in combat. Why are you superior in both today? How did this happen?”

They replied:

“It is because we applied ourselves diligently to learning song and dance.”

The merchants asked:

“Who taught you?”

They replied:

“The venerable group of six compassionately instructed us.”

When the brahmins heard of this, they all became dissatisfied and spoke contemptuously:

“The Shakyan ascetics practice frivolous ways, singing, dancing, and amusing themselves, and even teach such things to laypeople.”

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

“Because song and dance lead to such faults, bhikshus must not study song and dance. Whoever violates this commits an offense of transgressing the Dharma.”

After the Blessed One had forbidden the study of song and dance, some brahmins forgot their music and went to the group of six, asking them to help them review it. The group of six replied:

“The Blessed One has established a rule prohibiting song and dance.”

The brahmins said:

“If so, you may abridge it.”

The group of six replied:

“We shall abridge it for you.”

They went to the brahmins and taught them altered, abridged versions, omitting the portions that used musical and dancing instruments. Later, when they assembled, the brahmins’ performance of song and dance was inferior to that of their companions. The brahmins became dissatisfied and complained:

“The Shakyan ascetics have secretly caused us harm and made us lose.”

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

“Bhikshus must not alter or omit another person’s instruments or accompaniments of song and dance. Whoever does so commits an offense of transgressing the Dharma.”

On another occasion, brahmins came to the group of six and said:

“Please teach us comic music.”

The group of six refused. The brahmins said:

“Venerable sirs, if you cannot teach us, we ask only that you briefly appear there, and we shall be victorious.”

When the group of six appeared at the place, the performers who knew them became ashamed upon seeing them and could not play their music. They became dissatisfied and complained:

“The Shakyan ascetics even frequent places of song and dance.”

The Buddha said:

“Bhikshus must not deliberately appear at places of song and dance. Any bhikshu who personally sings, dances, or chants; teaches these things to others; assists others in them; or personally appears at such a place commits an offense of transgressing the Dharma.”

(The following is the account concerning Venerable Svagata.)

– In Kaushambi there was a householder named Mahasudatta, gentle by nature, whose wife was pregnant. Venerable Shariputra knew that the child in her womb would later be converted and attain a supreme fruit, so he went to their house. The householder already possessed faith and requested refuge and the precepts. From then on, the Venerable frequently visited that household. One day, he went alone to the householder’s home without an attendant. The householder asked:

“Venerable sir, why have you come alone without an attendant?”

He replied:

“Good sir, how could I find an attendant while dwelling in the forest? It is among people such as you that someone who may serve as an attendant can be found.”

The householder replied:

“Venerable sir, if that is so, my wife is pregnant. If she gives birth to a son, I shall give him to you as an attendant.”

The Venerable took his leave after giving this benediction:

“Good sir, may the child be healthy.”

After eight or nine months, the householder’s wife gave birth to a son. His body was thin and small, and his voice was gentle and harmonious. After twenty-one days, the householder invited his relatives to assemble for a celebration. The father held the child and asked everyone to give him a name. They discussed the matter:

“This child is thin and small, and his voice is gentle and harmonious. He is the son of the householder Mahasudatta, so he should be named Svagata.”

As the days and months passed, Svagata reached maturity. One morning, Venerable Shariputra put on his robe, took his bowl, and entered the city of Kaushambi. Going on almsround in due order, he reached Mahasudatta’s house. Seeing him, the householder joyfully welcomed him, joined his palms, bowed to the ground, asked to take his bowl, filled it with cakes and other foods, and presented it to the Venerable. The boy Svagata came out to see the venerable one’s face. The Venerable made a sign that caused the householder to remember what had happened before. The householder immediately told his son:

“While you were still in your mother’s womb, I gave you to the Venerable as his disciple. You should now follow him.”

The boy was living his final existence and could therefore easily relinquish worldly life. He immediately followed the Venerable back to his residence. The Venerable gave him the going forth and later the full ordination, instructing and guiding him in accordance with the Dharma. He applied himself diligently without indolence, eradicated the defilements, and attained arhatship. Bhikshu Svagata chanted praises and recited the sutras and Dharma teachings in a voice so pure that it resounded as far as the Brahma heaven. Countless beings who heard this voice planted wholesome roots leading to liberation. Even sentient animals, upon hearing it, pricked up their ears to listen to the wondrous sound. When the great assembly had gathered, the Blessed One told them:

“Bhikshus, among the shravaka disciples in my teaching who possess wondrous voices, Bhikshu Svagata is foremost.”

Because he recited in a gentle and harmonious voice, those who heard him gave rise to joyful minds. Bhikshus who had not yet become free from desire neglected their own duties and listened every day only to the sound of his chanting and praise.

One day, near the end of the night, King Prasenajit of Kosala rode his elephant White Lotus out of the city with his retinue on some business, intending to go to another place. In Jeta Grove, Bhikshu Svagata was reciting the sutras in a raised voice. When the king’s elephant heard that pleasing sound, it pricked up its ears to listen and refused to advance. The elephant keeper struck its leg with the goad, but the elephant remained still. The king told the keeper:

“Make the elephant move!”

He replied:

“Great King, I have exerted all my strength to urge it forward, but it will not take a step. I do not know what it wants.”

The king said:

“Release it and let it go where it wishes.”

The keeper released the goad, and the elephant immediately went to Anathapindika’s Park. It stood at the monastery gate, ears raised, listening to the sound. When the sutra recitation was finished, Bhikshu Svagata recited four verses of aspiration:

Devas, asuras, and yakshas,

Whoever comes to hear the Dharma should attend wholeheartedly,

Protecting the Buddha’s Dharma so that it may long endure,

And always practicing the Buddha’s teachings.

Those who would hear the Dharma should come here,

Whether dwelling upon the earth or in the sky;

Always practice loving-kindness toward humankind,

And live rightly by the Dharma both day and night.

May all worlds always abide in peace;

May abundant merit and wisdom benefit sentient beings;

May every karmic transgression be extinguished,

And may all suffering be left behind for quiescence.

Ever anoint the body with the fragrance of moral discipline,

Clothe the body completely in the robe of meditation,

Adorn it throughout with flowers of awakened wisdom;

Wherever one dwells, one shall live in happiness.

After hearing these verses, the king’s elephant knew that the sutra recitation had ended. It flapped its ears and began to walk, moving fast or slow according to the goad. The king asked the keeper:

“Why does this elephant now obey your wishes?”

He replied:

“I do not know which venerable one in the monastery was reciting the scriptures in such a beautiful voice. The elephant delighted in hearing it and therefore refused to continue.”

The king said:

“If that is so, turn the elephant around so that I may inquire after that Venerable. I wish to offer him a superior robe. I shall go to the other city tomorrow.”

Obeying the command, the keeper turned the elephant back. Before the king reached his former place, Queen Shrimaladevi wondered why he had returned so quickly and asked the reason. The king related the entire event and said:

“Bring me the finest cloth. I wish to present it personally to that reciter of the scriptures.”

She thought, “Perhaps it was Venerable Svagata reciting the scriptures in his beautiful voice. But that Venerable is ugly in appearance, while our great king by nature favors handsome people. If he meets the Venerable, he will be displeased, become contemptuous, and regret the respect he previously felt. I should find a way to prevent the king from meeting him personally.” Queen Shrimaladevi therefore said:

“Great King, please continue to the other city. I shall take the cloth and offer it to the Venerable.”

The king replied:

“Take another piece for yourself. Could my kingdom of Kosala possibly become impoverished because of this cloth?”

The queen remained silent. The king then took the finest cloth to Jeta Grove. At that time, Venerable Ananda was walking in meditation before the monastery gate. On seeing him, the king dismounted from the elephant, bowed with his head at the Venerable’s feet, and said:

“Venerable sir, which Venerable was reciting the sutras and Dharma teachings early this morning?”

He replied:

“Great King, why do you ask?”

“Venerable sir, I wish to offer this robe to him with my own hands.”

The Venerable thought, “The venerable Svagata has a wondrous voice. When he recites the sutras and Dharma teachings, his gentle and harmonious tones surpass those of all others. Yet his appearance is extremely ugly, while this king by nature favors people who are handsome and refined. If the king sees him, he will become contemptuous and lose his reverence. I should find a way to prevent them from meeting.” He therefore said:

“Great King, give the robe to me, and I shall present it to him.”

The king replied:

“Venerable sir, the Blessed One has praised an offering made with one’s own hands as supreme. I therefore wish to present it with my own hands.”

At that time, in the daytime resting place, Venerable Svagata was sitting cross-legged beneath a tree. Venerable Ananda led the king to him and said:

“Great King, the person sitting beneath that tree is the Venerable with the wondrous voice.”

The king approached and looked down. Seeing the Venerable’s ugly appearance, he became contemptuous and lost his faith. He turned his head away with a frown, set down the robe, and departed.

Seeing the king act in this way, Svagata spoke these verses:

Those who see me through physical form,

Or seek me through the sound of my voice,

Have minds disturbed by defiled attachment

And cannot truly see me.

Those who know only the interior

But do not see the exterior,

And seek the fruit through the interior,

Are deluded by sound.

Those who know only the exterior

But do not see the interior,

And seek the fruit through the exterior,

Are likewise deluded by sound.

Those who do not know the interior

And do not see the exterior—

All such ordinary beings are obstructed

And are likewise deluded by sound.

Those who clearly know the interior

And also rightly see the exterior—

Those wise ones shall attain release

And will not be deluded by sound.

The bhikshus then became doubtful and asked the Blessed One:

“For what reason is Bhikshu Svagata ugly in body yet gentle and harmonious in voice, and how did he go forth and practice in the Buddha’s Dharma, eradicate all outflows, and attain arhatship?”

The Blessed One told them:

“Bhikshu Svagata must himself experience the karma he created...” This was explained extensively, up to the verse:

Even after a hundred kalpas,

Karma once performed is never lost;

When causes and conditions converge,

One experiences its result.

The Blessed One told the bhikshus:

“Listen carefully. In the past, during this fortunate kalpa, when the human lifespan was forty thousand years, the Buddha Krakucchanda, endowed with the ten epithets, appeared in the world.

“After perfectly completing his Buddha-works, that Buddha, the Blessed One, entered nirvana without remainder. At that time, a king named Ashoka built a stupa to enshrine and honor the Buddha’s relics. It measured one yojana in circumference and half a yojana in height. He appointed an overseer to direct its successive stages of construction. This man had faith, took delight in goodness, and worked diligently without growing weary. One of the laborers saw that the stupa was exceedingly lofty and immense. Becoming resentful, he said to a companion:

“‘The king is now building this immense stupa, expending the labor of many people. Who knows on what day it will ever be completed!’

“The overseer said:

“‘If you can no longer work, you may go elsewhere as you please. Why utter such resentful words?’

“The laborer remained silent and could make no reply. The overseer wanted to dismiss him, but the man apologized and returned to work as before. While the stupa was still unfinished, he again became resentful. The overseer drove him away with a staff, but the man again apologized and returned to work as before. When the stupa was finally completed, everyone gazed upon it and forgot their weariness. Hundreds of thousands of beings rejoiced. Seeing this, the man who had formerly been resentful regretted his actions: ‘Previously I committed an unwholesome deed. Seeing the stupa’s great height and size, I spoke contemptuous words. I should now prepare an offering.’ With the money he then possessed, he made a beautiful golden bell and hung it upon the stupa.

“Bhikshus, you should know that the laborer of that time is now Svagata. Because he harbored resentment toward the stupa, he has now been born in a human body with an ugly appearance. Because he offered a golden bell, his voice is gentle and harmonious, bringing great joy to everyone who hears it.”

The bhikshus still had another doubt and asked the Blessed One:

“What karma did the venerable Bhikshu Svagata formerly create, by the power of which his voice when reciting the sutras and Dharma teachings resounds as far as the Brahma heaven?”

The Blessed One said:

“Bhikshus, listen carefully to this matter. In the past, when the human lifespan was twenty thousand years, the Buddha Kashyapa, fully endowed with the ten epithets, appeared in the world. Between the city and Deer Park, the place where the seers had fallen, in the kingdom of Varanasi, there stood a fragrant fruit tree.

A sweet-voiced bird lived in that tree. One morning, the Buddha Kashyapa put on his robe, took his bowl, and entered the city on almsround. When the bird saw that the Buddha’s dignified appearance resembled a mountain of gold, it raised its voice in wondrous song, circled the Buddha three times, and then flew back into the mountains.

It did the same every day. Whenever it saw the Buddha passing, it circled him and sang aloud, then flew into the grove and dwelt there joyfully. On another day, it was caught by a hawk.

After dying, it was born into the household of a great brahmin. From then onward, it was never reborn among lowly or vicious beings. Even now, born as a human, it has obtained a beautiful voice that resounds as far as the Brahma heaven and delights others.

Bhikshus, you should know that the sweet-voiced bird of that time is now Svagata.”

The bhikshus had yet another doubt and asked the Blessed One:

“What karma did the venerable Bhikshu Svagata formerly perform, by the power of which he possesses the foremost wondrous voice among the Buddha’s disciples?”

The Blessed One said:

“Bhikshu Svagata attained this result through the power of a vow. What was that karma?

“In the time of the Buddha Kashyapa, Svagata went forth. His preceptor was foremost among the disciples of the Buddha Kashyapa in leading recitations. At that time, however, although Svagata practiced pure conduct from the time he went forth until old age, he attained nothing by the end of his life. As death approached, he made this vow:

“‘I went forth and practiced in the noble teaching of the Buddha Kashyapa, yet by the end of my life I have attained nothing. By virtue of this excellent cause, may I, in accordance with the Buddha Kashyapa’s prediction that in a future age when the human lifespan is one hundred years a Buddha named Shakyamuni, the Worthy One, the Perfectly Awakened One, will appear in the world, go forth and practice in that Buddha’s teaching, eradicate the defilements, and attain arhatship. Just as my personal preceptor is the foremost disciple in chanting praises within this Buddha’s Dharma, so too, when I meet that Buddha and go forth, may I be foremost among those who lead the chanting.’

“Through the power of that vow, Svagata went forth and practiced in my teaching and became foremost among my disciples who lead the chanting. Bhikshus, you should know that karma which is entirely black bears an entirely black result, karma which is entirely white bears an entirely white result, and mixed karma bears a mixed result.

“You should abandon entirely black and mixed karma and cultivate entirely white karma, as explained extensively elsewhere.”

– The occasion took place as before. When the bhikshus recited the sutras, they were unskilled in melody and cadence and merely read sentence after sentence, sounding like jujubes being poured from one basin into another. The non-Buddhist ascetics, however, recited their scriptures in melodious, chanting voices. Every day, the householder Anathapindika went to attend upon and pay homage to the Blessed One. Hearing the non-Buddhist ascetics reciting scriptures beside the road, he thought, “These non-Buddhist ascetics have gone forth in an inferior Dharma and discipline, yet they chant and recite their scriptures with pleasant voices and words. Our venerable ones are unskilled in melody and cadence and must follow each phrase and character, so their sutra recitation sounds like jujubes being poured from one basin into another. I should report this matter to the Great Teacher.”

After meeting the Buddha, bowing with his head at the Buddha’s feet, and sitting to one side, the householder said:

“Blessed One, those non-Buddhist ascetics have gone forth in an inferior Dharma and discipline, yet they chant and recite their scriptures with pleasant voices and words. Our venerable ones are unskilled in melody and cadence and must follow each character and phrase, so their sutra recitation sounds like jujubes being poured from one basin into another. If the Buddha, the Blessed One, compassionately approves, may the noble community be permitted to recite the scriptures in melodious, chanting voices.”

The Blessed One signified his permission by remaining silent. Seeing that the Buddha had silently permitted it, the householder paid homage and took his leave. The Buddha told the bhikshus:

“From now on, I permit you to recite the sutras and Dharma teachings in melodious, chanting voices.”

After the Buddha gave his permission, the communities of bhikshus recited the sutras in chanting voices. They also issued invitations, gave instructions, and made formal motions in the same manner. When the householder Anathapindika entered the monastery and heard the voices of the Sangha clamoring throughout it, he said:

“Venerable ones, this monastery was formerly a place of Dharma rain, but now it has become a city of gandharvas.”

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

“Bhikshus should not recite the sutras and Dharma teachings in melodious, chanting voices. Nor should invitations, instructions, or formal motions be recited in that manner. There are, however, two occasions on which a chanting voice may be used: first, when praising the virtues and beneficence of the Great Teacher; and second, when reciting the Sutra on Impermanence in the Three Openings. It should not be used on other occasions.”

The Buddha permitted chanting in these two cases—praising the Buddha’s virtues and reciting the Sutra on Impermanence in the Three Openings. There was a young bhikshu who performed these two duties but did not know how to chant; he merely read straight through, sounding like jujubes being poured out. The bhikshus said:

“The Buddha has permitted chanting when performing these two duties. Why do you not chant?”

He replied:

“I do not know how.”

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

“He should learn.”

After the Buddha instructed him to learn, the bhikshu practiced chanting everywhere—in rooms, corridors, by doorways, in the main hall, and elsewhere. When the householder entered the monastery and saw this, he again became displeased, as before, and said:

“Venerable ones, you still have not been able to abandon the city of gandharvas.”

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

“One should practice chanting in a secluded place, not at a thoroughfare. Whoever violates this commits an offense of transgressing the Dharma.”

– The occasion took place as before. A bhikshu stood while pulling his bowl from its bag. Another bhikshu said:

“Venerable one, do not take out your bowl while standing.”

He asked:

“What is wrong with that?”

The other replied:

“Would it not be a fault if it fell to the ground and broke?”

The bhikshu remained silent. The matter was reported to the Buddha, who said:

“A bhikshu should not take out his bowl while standing. Nor should he stand while washing or drying a bowl that is in its bag. Whoever violates this commits an offense of transgressing the Dharma.”

The sixth summary verse in the first division:

Treading upon cloth and matters of cleanliness;

Meat and the sitting mat;

Under certain conditions one may be separated from the three robes;

Six kinds of mental acts.

– At one time, the Buddha was dwelling in Deer Park in the Fearsome region of Boar Mountain. Prince Bodhi invited the Buddha and the Sangha to an offering at the Pavilion of Wondrous Flowers. Throughout the pavilion, crimson brocade had been spread like the dawn or evening clouds. Upon arriving and seeing the cloth laid out, the Buddha would not step upon it. The bhikshus likewise did not dare set foot upon it. Prince Bodhi said:

“Blessed One, I beseech you to show compassion and walk across it.”

The Buddha still did not step upon it. Seeing this, the prince removed the cloth, and only then did the Buddha proceed. When the non-Buddhist ascetics heard of this, they said:

“The ascetic Gautama was unable to bear such an offering, so he did not dare step upon the brocade spread by the prince.”

Knowing of this, the Buddha told the bhikshus:

“If faithful brahmins, householders, or elders spread precious cloth along a path and invite the bhikshus, saying, ‘May the venerable ones show compassion and walk upon it,’ then, to overcome the conceit of the non-Buddhist ascetics, you should contemplate the impermanence of all conditioned phenomena and walk upon it without hesitation.”

– The occasion took place as before. A bhikshu was carrying his bowl in his hand while walking along the road. He stumbled, and the bowl fell and broke. Because of this mishap, the matter was reported to the Buddha. The Buddha said:

“A bhikshu should not carry his bowl in his hand. He should wrap it in a corner of his robe and carry it in his arms.”

The same mishap occurred again. The Buddha said:

“One should make a bag in which to carry the bowl and attach a strap so that it may be borne over the shoulder and held in the arms. Whoever acts otherwise commits an offense of transgressing the Dharma.”

– The occasion took place as before. A bhikshu traveled through the countryside in the company of a merchant caravan. A brahmin among the travelers suddenly became ill and went to a physician:

“I have such-and-such an illness. I hope you will treat it.”

The physician replied:

“This illness will be cured by taking haritaki.”

The brahmin said:

“There is nowhere along the road where it can be found.”

The physician said:

“The Shakyan ascetics are well acquainted with medicines. If you ask them, they will surely give you some.”

The man went to the bhikshu and asked:

“Venerable sir, do you have any haritaki?”

He replied:

“I do. What do you need it for?”

The man said:

“I am ill, and the physician says that I must take it. Please give me some.”

In front of the man, the bhikshu opened his bag to look for haritaki. He first took out a sharp knife, then a piece of leather, and various medicines, clean and unclean, all mixed together. Seeing these assorted impure objects, the brahmin said:

“Venerable sir, you bhikshus habitually act in such an unclean manner. I would rather die than take this filthy medicine.”

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

“A bhikshu should obtain three kinds of bags: one for the bowl, one for medicine, and one for miscellaneous objects.”

The bhikshus carried these three bags beneath their arms on straps of equal length. Their robes opened, exposing the bags. When people without faith saw them, they mocked them, saying:

“Venerable sir, are you carrying a drum beneath your arm?”

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

“The straps should not all be of equal length. They should be made progressively longer or shorter so that the bags are carried suitably.”

They then carried them with narrow straps, which injured their bodies. The Buddha said:

“The straps should be made broad, lined within with cloth, and fastened with thread, without omitting any layer. Whoever acts otherwise commits an offense of transgressing the Dharma.”

THE MULASARVASTIVADA

VINAYA MISCELLANY

End of Fascicle Four.