根本說一切有部毘奈耶雜事

Fascicle Five

(Continuation of the sixth summary verse in the first separate section}.

– The occasion was in the city of Sravasti. A bhiksu obtained a large quantity of thick felt and thought: “As the Blessed One has taught that one should keep robes made of cut pieces,” so he took the felt and a knife beneath a tree to cut it into pieces.

The Blessed One happened to come there and asked:

“What are you doing?”

“Blessed One! As you have taught that bhiksus should wear the three robes made of cut pieces, I have a large quantity of thick felt and wish to cut it into three robes.”

The Blessed One then praised those who observe the precepts and censured those who violate them, and told the bhiksus:

“There are materials that should not be cut into pieces: all kinds of shawls, long-pile blankets, short-pile blankets, thick felt, and materials already cut into small pieces. Whoever cuts these into pieces commits an offense of transgressing the Dharma.”

– The occasion and place were as before. A certain visiting bhiksu had urgent business requiring him to travel, so he did not bring his sitting cloth. By the time he reached the monastery, night was about to fall. The bhiksu in charge said:

“Venerable sir, please receive some bedding.”

The other replied:

“I have no sitting cloth, so what could I use to spread over the mattress?”

“If so, you should accept a bed without a mattress.”

He accepted that bed, but the weather turned cold. He suffered from the cold throughout the night until morning and consequently fell ill. The bhiksus reported the matter to the Buddha. The Buddha said:

“A bhiksu who does not carry his sitting cloth may not travel outside. Whoever violates this commits an offense of transgressing the Dharma.”

As the Buddha had taught: “A bhiksu may not travel outside without a sitting cloth,” bhiksus who wished to go temporarily to another village within the same city, to another monastery, or to practice walking meditation, even though they would return that same day, still carried their sitting cloths with them.

Some bhiksus were old, ill, and weak. When traveling, they lacked the strength to carry their bedding and thus became weary and distressed. They said to the other bhiksus:

“I have business requiring me to go out and return immediately, yet the Great Teacher does not permit me to go without carrying my bedding. What should be done?”

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

“If a bhiksu goes somewhere during the day, temporarily visits another monastery, practices walking meditation within the monastery, or goes to a nearby village and returns immediately, he need not carry his sitting cloth.”

Again, a bhiksu had occasion to go out temporarily and intended to return immediately, so he did not take his sitting cloth. Upon arriving there, however, some circumstances prolonged his stay until evening. Because he had not brought his sitting cloth, he set out homeward during the night and was harmed by venomous creatures, wolves, and bandits. The bhiksus reported the matter to the Buddha. The Buddha said:

“If one intends to return immediately but another matter arises and one cannot return in time, one should remain overnight at that place and must not travel at night. One should borrow a sitting cloth from another fellow practitioner of the holy life and use it as a covering. If one can obtain one, that is well; if not, one should fold the seven-strip robe into four and spread it over the mattress, remaining awake much and sleeping little until daybreak.”

A bhiksu used an article entrusted to him by another person to wrap bedding. It became soiled with impurity, and when he returned the article, the other bhiksu refused to accept it. The bhiksus reported the matter to the Buddha. The Buddha said:

“It must be washed clean before being returned.”

The bhiksu washed it clean and returned it, but the other still refused to accept it. This was reported to the Buddha. The Buddha said:

“Compensate him according to its value, or apologize so that he does not harbor resentment.”

(It should be understood that the term “bedding” in this passage refers to an article as long as the body, originally used to cover a sleeping mattress. It is not permitted to spread it on the ground for making prostrations. To spread it on the ground for prostrations would indeed contravene the original rule.)

The Buddha said:

“A bhiksu may not travel outside the boundary without the three robes.”

Some bhiksus wished to go briefly to a village within the city, to another monastery, or outside to practice walking meditation, intending to finish their business and return that same day, yet they all had to carry their three robes.

There were also bhiksus who were old, ill, and feeble. When traveling, they lacked the strength to carry the three robes and thus became physically and mentally exhausted. They said:

“We have temporary business outside and intend to return, but the Great Teacher does not permit us to go without carrying the three robes.”

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

“If a bhiksu goes somewhere during the day, temporarily visits another monastery, practices walking meditation within the monastery, or goes to a nearby village intending to return, he is permitted not to carry the three robes.”

A bhiksu went out temporarily and therefore did not carry the three robes. By the time he reached that place, evening had fallen. Fearing that he would commit the offense of sleeping apart from his robes, he set out homeward that night and was harmed by creatures and bandits. The bhiksus reported this matter to the Buddha. The Buddha said:

“If one intended to return immediately but was delayed by some matter and could not return in time, one should stay overnight there and should not travel at night. One may temporarily borrow another set of three robes from a fellow practitioner of the holy life, formally undertake them, and use them.”

The bhiksus did not understand how they should formally undertake them. The Buddha said:

“First take hold of the new robes, then mentally relinquish the old robes and undertake the new ones. Bhiksus should know that there are six procedures performed by mental resolve:

First, the purification ceremony;

Second, the invitation ceremony;

Third, undertaking robes;

Fourth, relinquishing the three robes;

Fifth, assigning surplus robes;

Sixth, relinquishing a special invitation.”

A bhiksu obtained robes but had no time to cut, wash, and dye them. The Buddha said:

“If one lacks the conditions for sewing, washing, and dyeing them, one should assess the value of the white cloth or undyed fabric and convert it into sufficient funds to acquire the three robes. One may even formally undertake and use robes borrowed from a layperson without committing an offense. Have no doubts about this.”

Some bhiksus slept elsewhere without taking their sitting cloths and thought that they had committed the offense of being separated from their robes. The bhiksus reported this matter to the Buddha. The Buddha said:

“I established that a bhiksu may not sleep apart from the three robes, not apart from the sitting cloth. Nevertheless, bhiksus should not deliberately leave it behind; one who forgets it commits no offense.”

The seventh summary verse in the first separate section:

Thủy la hữu ngũ chủng

Khí cộng nhất xứ thực

Lộ hình hám ẩm thực

Tẩy dục sự ưng tri.

– The occasion was in the city of Sravasti. Two bhiksus from the South wished to go to Sravasti to pay homage to the Blessed One, but neither had a water strainer. Along the road there was no drinking water. Overcome by heat and thirst, they came to a pond. One said:

“Venerable sir, quickly examine the water. I wish to drink and quench my thirst.”

They examined it and saw that the water contained living creatures. They examined three places, and all contained living creatures. They therefore discussed the matter together:

“The water contains living creatures. If we drink it, we will take their lives. Yet we are now extremely thirsty. What should we do?”

The younger bhiksu spoke this verse:

Throughout hundreds of thousands of koti kalpas,

It is difficult to encounter the Blessed One.

Now I should drink this water,

Hoping to pay homage to the Great Teacher.

The elder bhiksu spoke this verse:

The Tathagata, in his great compassion, cherishes sentient beings;

He has utterly extinguished craving and defilement toward the three realms.

Upholding the precepts within this Dharma,

I would rather die than take life.

At that time, the younger bhiksu could not endure his thirst, so he drank the water containing living creatures and continued on his way. To protect the creatures, the elder resolutely refused to drink. He struggled onward and sat upright beneath the shade of a tree. Before his strength was completely exhausted, his mind continued to attend to wholesome things; when his strength finally failed, he passed away. Through the power of this merit, he was reborn in the most excellent place within the Heaven of the Thirty-Three. Ordinarily, when a person has just been reborn in a heavenly realm, whether male or female, three thoughts arise: “From where did I die? Where have I now been reborn? Through what karma was I reborn here?”

He recalled that in his former life he had been a human being and had now been reborn in the Heaven of the Thirty-three because he had shown the utmost reverence for the Buddha’s teaching. That deva thought: “It would not be right for me not to go and pay homage to the Blessed One, for that would be disrespectful.” Having reflected thus, the deva adorned his body with celestial necklaces of extraordinary radiance. He then filled the fold of his robe with beautiful flowers—utpala flowers, padma flowers, kumuda flowers, pundarika flowers, and mandara flowers—and, after the first watch of the night had passed, went to see the Buddha.

With his own hands he scattered the celestial flowers as an offering, bowed with his head at the Buddha’s feet, and sat down to one side to hear the wondrous Dharma. The deva’s radiance was exceedingly brilliant, illuminating the entire Jeta Grove. In accordance with the deva’s inclinations and faculties, the Blessed One taught the Dharma and enabled him to understand clearly the principle of the Four Noble Truths.

At that time, the deva used wisdom like a vajra pestle to shatter the mountain of the twenty views of self and attained the fruit of stream-entry. After attaining vision of the truths, he addressed the Buddha three times:

“Venerable Sir, through the Buddha, the Blessed One, I have attained the fruit of liberation. This is something that neither parents, human kings, hosts of devas, sramanas, brahmins, friends, nor relatives could have accomplished for me. In meeting the Blessed One, I have met a good spiritual friend who has rescued me from hell, the animal realm, and the realm of hungry ghosts; brought me to the supremely wondrous celestial realm; and will enable me to bring birth and death to an end, attain nirvana, cross beyond the mountain of bones, and drain the ocean of blood.

With wisdom like a vajra pestle, I have shattered the views of self accumulated since beginningless time and attained the fruit of stream-entry. I now take refuge in the Three Jewels and undertake the five precepts. From this day until the end of my life, I shall abstain from killing living beings through to abstaining from drinking intoxicants.

May the Blessed One acknowledge me as a male lay follower.”

Before the Blessed One, the deva respectfully joined his palms and spoke this verse:

Through the power of the Buddha,

I have firmly closed the three evil paths,

Been born in the supremely wondrous heaven,

And now advance toward nirvana.

Through the Blessed One,

I have gained the pure Dharma-eye,

Clearly perceived the principle of truth,

And shall cross beyond the ocean of suffering.

The Buddha surpasses devas and humans,

Freed from birth, aging, sickness, and death;

Hard to encounter in the ocean of existence,

I met him and attained the fruit.

With my body adorned,

And a pure mind, I bow at the Buddha’s feet;

Having circumambulated him to the right, free from enmity,

I ask leave to return to my celestial palace.

Having expressed his aspiration, like a merchant leader who had gained abundant wealth, like a farmer who had reaped a rich harvest of grain, like a mighty man who had defeated his enemy, or like one who had recovered from a grave illness, that deva took leave of the Buddha and returned to heaven. The young bhiksu gradually made his way to the city of Sravasti and entered Jeta Grove. After putting away his robe and bowl and washing his feet, he went to see the Blessed One, bowed with his head at the Blessed One’s feet, and stood to one side.

As was customary, when the Blessed One saw that a visiting bhiksu had arrived, he comforted him and inquired after him:

“Welcome, bhiksu. From where have you come, and in what city or country did you spend this rains retreat?”

The Blessed One then asked this bhiksu:

“From where have you come?”

“Blessed One, I have come from the southern region.”

He asked:

“Where did you spend this rains retreat?”

He replied:

“Also in the southern region.”

The Buddha asked:

“On such a long journey, did you have a companion?”

He replied:

“Yes.”

The Buddha asked:

“Where did that person go?”

The bhiksu then related what had happened.

The Blessed One spoke this verse:

What use is it for one who scorns my precepts

To strive to meet me?

Even if he should meet me,

It is as though he neither saw nor honored me.

That bhiksu truly saw me

Because he safeguarded the pure precepts;

You, foolish and devoid of wisdom,

Did not truly see me.

The Blessed One then drew aside his upper robe and showed the bhiksu his chest, and spoke another verse:

Look upon my body,

This physical form born of father and mother;

Its color is like pure gold,

Yet all of it was fashioned by karma.

Those who do not honor the Dharma-body

Do not see the Buddhas;

Those who perfect the Dharma-body

See the Great Muni.

My Dharma-body is foremost;

My physical body stands second.

The wise see and understand this clearly,

And therefore should safeguard the Vinaya.

In the time of the Buddha Kasyapa,

There was a bhiksu who violated the precepts;

Because he damaged a leaf of the era tree,

He is now fallen into the realm of nagas.

Having reflected, “Because the bhiksus do not carry water strainers, such faults occur,” the Blessed One told the bhiksus:

“You should possess water strainers.”

When the Blessed One taught, “You must obtain water strainers,” the bhiksus did not know how many kinds of water strainers there were. The Buddha taught:

“There are five kinds of water strainers:

First is the square strainer. (For ordinary use, approximately three, two, or one foot of raw silk may be used. Members of the Sangha should use two layers, with the size adjusted according to the circumstances. The silk used for a strainer must be fine and dense, so that tiny creatures cannot pass through it; if it is sparse and thin, it must not be used. Some people use soiled cloth, loosely woven gauze, or hemp cloth because they have no genuine intention of protecting tiny creatures.)

Second is the Dharma vessel. (This is the yin-yang vessel.)

Third is the kundika. (Cover the mouth of the vessel with silk, secure it around the neck with a thin cord, and immerse it in the water so that half the mouth remains above the surface. If the mouth is tilted completely beneath the surface, water will not enter. Wait until it is full before taking it out, but carefully inspect it for tiny creatures. If it is not a kundika but a vessel with a broad tubular mouth, whether large or small, cover its mouth with silk and bind it securely with a thin cord whenever drawing water. This method is very simple and does not require a separate basin in which to release living creatures; it is exceedingly necessary.)

Fourth is the water-drawing strainer. (This type is not mentioned in the Eastern Xia region. Elsewhere there is a small straining bag; although its function is the same, its form does not correspond exactly to this kind.)

Fifth is the robe-corner strainer. (Use a square of thick silk measuring about one cubit. It may be tied over the mouth of a vessel when drawing water for use, or placed over the mouth of a bowl to strain water when needed. It is not the corner of a kasaya.

This material is dense yet permeable to water and therefore may be used for straining. However, since the method has long been unknown, who is there to teach it? All these kinds of water strainers are used in the Western Regions.

Out of compassion, the Great Teacher wished to rescue sentient beings. If even eating flesh harms the heart of great compassion, how could one who kills living beings attain Buddhahood? Even when temporarily leaving the monastery on some business, one should carry a strainer, a thin cord, and the implements needed to release living creatures.

Does one who fails to carry them not thereby display contempt for the Buddha’s teaching, and with what could such a person instruct his disciples? Practitioners should reflect upon this. These implements must be preserved for the benefit of oneself and others.)

– The occasion took place in the city of Sravasti. Two bhiksus who harbored resentment toward each other traveled together through the countryside. One possessed a water strainer, while the other did not. The one with the strainer filtered water and drank it. The one without a strainer said:

“Venerable, please lend me your water strainer.”

The other refused to lend it, and so the bhiksu was prevented from attending to his need. The bhiksu reported the matter to the Buddha. The Buddha taught:

“When there is resentment between you, you must not travel together through the countryside. If circumstances require you to travel together, you should first apologize to one another and only then travel together.”

– The occasion took place in the city of Sravasti. Two bhiksus were traveling together through the countryside. One possessed a water strainer, while the other did not. The one without a strainer asked the other:

“Venerable, do you have a water strainer?”

He replied:

“Yes.”

But the first bhiksu did not ask whether he might borrow and use it. Later, the one with the strainer filtered water to drink. The one without a strainer then asked to borrow it, but the other refused, causing resentment to arise. The one with the strainer said:

“You asked only whether I had one; you did not say that you wished to borrow and use it. Now you ask to borrow it. This is truly disrespectful, so I will not lend it to you.”

The other bhiksu was thus prevented from attending to his need. The bhiksus reported the matter to the Buddha. The Buddha taught:

– When bhiksus wish to travel somewhere, if they do not have a water strainer, they must ask their companion:

– Venerable, do you have a water strainer?

If the companion says that he does, they should ask further:

– May I share its use with you?

Only if he agrees may they travel together; if he does not permit it, they should not go.

– The occasion was in the city of Sravasti. Two bhiksus were traveling together through the countryside. One had a water strainer, while the other did not. The one without a strainer asked:

– Venerable, do you have a water strainer?

He replied:

– I do.

The other asked:

– May I share its use with you?

He replied:

– You may.

They traveled together and encountered a merchant caravan on the road. The bhiksu who had the strainer then had some business that required him to return. The bhiksu without a strainer said:

– Earlier, you promised to let me share the use of your strainer, so please give it to me.

He replied:

– I promised that we could share the use of the water strainer, not that I would leave it behind for you to use.

The one who remained behind had no strainer and was therefore delayed in his affairs. The bhiksus reported the matter to the Buddha. The Buddha said:

– A bhiksu without a strainer should ask one who has one, “Venerable, do you have a strainer?” If he says that he does, the bhiksu should ask further, “If you have to turn back, will you lend me your strainer?” If he agrees, it is well; if he does not agree, the bhiksu should not go.

The venerable Upali said to the Blessed One:

– Venerable Sir! If one does not have a water strainer, is one permitted to go to another village or another monastery?

The Buddha said:

– One is not permitted. If one knows that a strainer can be obtained there and the journey will not cause one’s affairs to be delayed, there is no offense.

– Venerable Sir! If two people have one strainer between them, are they permitted to travel?

He replied:

– They may, provided that doing so does not delay their affairs.

– Venerable Sir! If many people, or even an entire Sangha, have only one strainer, are they permitted to travel?

– They may, provided that it can adequately serve them all.

– Venerable Sir! If one does not have a strainer, is one permitted to travel along a riverbank?

– Upali! If the current is strong and no other river flows into it, inspect the water once every five leagues. If another stream flows into it, the water must be carefully inspected whenever it is used. If the river does not flow strongly, it should likewise be carefully inspected at each place.

– Venerable Sir! When inspecting water, how large an area should be examined?

The Buddha said:

– An area about one fathom in circumference.

– Venerable Sir! May water that has neither been inspected nor strained be used?

The Buddha said:

– It may not; using it constitutes an offense.

– Venerable Sir! After water has been strained, may it be used without being inspected?

The Buddha said:

– It may not.

– Venerable Sir! May unstrained water be used if it has been inspected?

The Buddha said:

– If, upon examination, no living creatures are seen, it may be used as one wishes.

– Venerable Sir! May water that has been strained and inspected be used?

The Buddha said:

– If it contains no living creatures, it may be used.

The Buddha told Upali that there are five kinds of pure water:

First, water purified by the Sangha;

Second, water purified by an individual;

Third, water purified by straining;

Fourth, pure spring water;

Fifth, pure well water.

– Water purified by the Sangha means that the community appoints a bhiksu to inspect and strain the water. He examines it in accordance with the Dharma. When another bhiksu arrives, he may consider that the Sangha has purified the water and may drink and use it without offense.

– Water purified by an individual means that one knows another bhiksu to be pure in morality, views, deportment, and right livelihood; therefore, one may use his water without offense.

– Water purified by straining means that this strainer has been used before and no living creatures have passed through it; therefore, there is no offense in not inspecting the water.

– Pure spring water means water at its very source in which there are no living creatures.

– Pure well water means water drawn early in the morning and seen to be clean and free of living creatures; throughout that morning, anyone who comes to draw it may use it as desired.

Bhiksus stared continuously at water while inspecting it, and their vision became impaired. The Buddha said:

– You should not examine it for too long. Inspect it for about the time required for a cart drawn by six oxen and loaded with bamboo to turn around, or for as long as the mind has only just become tranquil; there is then no offense.

– The occasion was in the city of Sravasti. Some devout brahmin householders brought various food vessels and offered them to the bhiksus. At that time, the bhiksus would not accept them. They all said:

– Noble Ones! Before the Blessed One appeared in the world, we regarded non-Buddhist ascetics as the supreme field of merit. Now that the Buddha has appeared in the world, we regard you as foremost. If you do not accept the things we offer, would that not prevent us from acquiring provisions for the next life?

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

– Vessels should be accepted for the sake of the community.

In accordance with the Buddha’s instruction, the vessels were accepted for the Sangha. The bhiksus who received them stored them in the storeroom but continued to eat from their alms bowls. When the donors saw this, they asked:

– We offered those objects to you; why do we not see you using them?

They replied:

– Good Sirs! They have been stored in the storeroom.

The donors asked:

– Noble Ones! Do you suppose that our homes have no storerooms? When we made the offering, we wished you to use these things so that we might obtain the merit arising from their use. After accepting them, you stored them in the storeroom, thereby allowing us to receive only the merit of giving and not the merit arising from their use.

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

– The objects they have offered should be brought out and used.

In accordance with the Buddha’s instruction, the bhiksus brought them out and used them. Later, another donor, whose mind delighted in generosity, offered a large bronze tray. An elderly bhiksu was assigned this tray and became exhausted from repeatedly polishing it.

The Buddha said:

– A person should be appointed to oversee the trays and vessels and attend to their cleaning.

The bhiksus did not know how to select the person who should be assigned to oversee the utensils, and consequently they allowed them to become damaged. The Buddha said:

– A person possessing five qualities should not be appointed if he has not yet been appointed, and if he has already been appointed, he should not be allowed to perform the duty. What are the five qualities? They are partiality through affection, partiality through anger, partiality through fear, partiality through delusion, and failure to remember whether a task has or has not been done. A person possessing five other qualities should be appointed if he has not yet been appointed, and if he has already been appointed, he should be instructed to perform the duty. What are these five? They are absence of partiality through affection, absence of partiality through anger, absence of partiality through fear, absence of partiality through delusion, and clear recollection of whether a task has or has not been done. The appointment should be made according to the proper procedure: seats should be arranged, the gandhi should be struck, an announcement should be made to everyone, and the entire community should assemble. First, the candidate should be asked, “Venerable ... , are you able to attend to the Sangha’s trays and utensils?” If he knows that he is able, he should reply, “I am able.” Next, a bhiksu should make the formal motion and conduct the karma:

– Venerable Sangha, listen. This bhiksu ... is willing to attend to the Sangha’s utensils. If the time is appropriate for the Sangha, and the Sangha consents, the Sangha now appoints the bhiksu ... as steward of the utensils, and he shall attend to the Sangha’s utensils. This is the motion. (The karma should be conducted according to the wording of the motion.)

When the bhiksus received utensils, after eating they handed the soiled utensils to the steward of the utensils. The Buddha said:

– Used and soiled utensils should be given to one’s disciples and pupils to clean.

Some bhiksus had no disciples and therefore cleaned them themselves. The Buddha said:

– Such a bhiksu should hand the utensils to the steward responsible for this duty so that he may clean them. If his disciples and pupils do not know how to clean them, the utensils should likewise be handed to the steward responsible for this duty.

– The occasion was in the city of Sravasti. The Group of Six Bhiksus ate together from a single bowl. They all placed their hands in the bowl and then raised them at the same time, causing the bowl to be lifted into the air. They said to one another:

– Look at this black bowl displaying supernatural powers!

All six withdrew their hands, and the bowl fell and shattered. They then laughed loudly together. When other bhiksus saw this, they said:

– Venerable Ones, having together committed such a wrongful deed, you ought to feel ashamed; instead, you laugh loudly.

They replied:

– What have we done? Were we drinking alcohol or eating onions and garlic?

The bhiksus replied:

– Before long, we shall see you doing just that.

The Group of Six replied:

– Although our bowl has broken, surely the potter has not died, nor has the clay run out. We shall have another one made; what fault is there in that?

At that time, the bhiksus were ashamed and did not reply. They reported the matter to the Buddha. The Buddha reflected: “Because the bhiksus ate together from a single vessel, such a fault arose.” He laid down the rule:

“Whoever does so commits an offense of transgressing the Dharma.”

As the Buddha had laid down that bhiksus must not eat together from a single vessel, some bhiksus were traveling with a merchant caravan. At that time, the members of the caravan ate together from common vessels. The bhiksus also needed to eat, but because there were too few vessels, they did not dare eat together. They waited until the others had finished before eating, and consequently were delayed and could not keep pace with their companions. Traveling behind the caravan, they were robbed by bandits. The bhiksus reported the matter to the Buddha. The Buddha said:

– When traveling on the road, if no other vessel can be found, many people may eat together from a single vessel. When one person raises his hand, another may lower his hand; they must not raise or lower their hands at the same time.

After the Buddha permitted them to eat together, some sramaneras did not dare eat together with the bhiksus, and the same fault as before arose. The Buddha said:

– A bhiksu should first accept the food by taking hold of the vessel with his hand; they may then eat together from it.

When they traveled together with lay attendants or sramaneras, the same situation as before arose. The Buddha said:

– Form the rice into individual balls and pass them from one person to another to eat.

A bhiksu returned to his native place, and his relatives said:

– We have been separated for a long time and have only now met again. We should sit and eat from the same tray.

He replied:

– You are laypeople, while I am one who has gone forth. We should not eat from the same tray.

Hearing this, they stood there grieving and weeping. The bhiksu reported the matter to the Buddha. The Buddha said:

– Knowing that they are earnestly inviting him, he may eat together with them in a secluded place so as not to provoke criticism. He should first accept their food by taking the tray in his hands. He may then sit and eat with them without committing an offense.

– The occasion took place in the city of Sravasti. The Group of Six Bhiksus sat down to eat wearing only their lower garments. When the laypeople saw this, they asked one another:

– Who is eating there?

One person replied:

– Those are Sakyaputra sramanas.

They were all displeased and ashamed, and said:

– Their Teacher is exceedingly conscientious and modest. Why, then, do his disciples behave so shamelessly?

The bhiksus reported the matter to the Buddha. The Buddha reflected: “Such a fault arose because they sat down to eat wearing only their lower garments.” He laid down the rule:

– A bhiksu must not sit down to eat wearing only his lower garment. Whoever does so commits an offense of transgressing the Dharma.

The Buddha said: “One should not sit down to eat wearing only the lower garment.”

There were elderly, sick, and feeble bhiksus who were unable to put on an additional robe when eating. The Buddha said:

– When eating, they should wear the sweat-cloth robe called the Sankaksika; there is no offense.

There were also sick bhiksus who could not even wear the Sankaksika. The Buddha said:

– If a person is gravely ill, he should remain in a secluded place where outsiders cannot see him. He may then eat wearing only his lower garment as circumstances require.

– The occasion took place in the city of Sravasti. The Group of Six Bhiksus bathed naked in the Ajiravati River. When the laypeople saw them, they asked one another:

– Who are those people?

Someone said:

– Those are naked ascetics bathing in the river.

Another person said:

– Those are sons of the Sakya clan.

They all criticized them, saying:

– Their Teacher is exceedingly conscientious and modest. Why, then, are his disciples so shameless? ... and so forth, until the Buddha reflected: “Such faults arise when the bhiksus bathe naked.” He laid down the rule:

– Bhiksus must not bathe naked. Whoever violates this rule commits an offense of transgressing the Dharma. Bhiksus should, however, obtain bathing cloths.

When the Buddha permitted them to obtain bathing cloths, the bhiksus made double-layered bathing cloths. The Buddha said:

– Because there is a fear that insects may crawl inside, these must not be used. If someone possesses only a double-layered bathing cloth and has no single-layered one, he must carefully inspect the water and bathe only when there are no insects in it.

Some used only the three robes and, fearing that they would violate the Dharma, did not use bathing cloths. The Buddha said:

– They should formally undertake them and retain them for use.

There were also poor bhiksus who did not possess such cloths. The Buddha said:

– If one has no means whatsoever of obtaining one, one may tie leaves with a cord to cover the front and back and bathe in a secluded place where others cannot see. There is then no offense.

After bathing, the bhiksus feared that insects might be in their cloths and therefore did not wring out the water. The Buddha said:

– Insects certainly do not cling to a single-layered cloth. Nevertheless, when wringing out the water, find a way to shake them free and do not allow insects to cling to it.

The eighth summary verse in the first separate section:

Beans sprouting in an impure place,

Pure and impure ground, the precepts received,

Eating from the same vessel should not be done,

Containers of salt and the like may be touched as appropriate.

– The occasion took place in the city of Sravasti. The venerable bhiksu Revata was doubtful about everything, so people at that time called him Doubting Revata. Once, while in the latrine, he saw a bean seed sprouting leaves and thought to himself:

– I have harmed a living seed.

On another occasion, the Sangha made many sweet cakes from mung beans, but he did not dare eat them. His disciples asked:

– Upadhyaya, the Sangha has made many sweet mung-bean cakes. Why do you not eat them?

He replied:

– Would I not thereby harm living seeds?

The disciples asked:

– How could that be?

He recounted what he had previously seen. Thereupon, his disciples also did not dare eat. Their acquaintances asked:

– Why do you not eat?

They repeated what their teacher had said. At that time, Revata had many disciples, so they spread the matter widely, until the entire assembly refrained from eating. The bhiksus reported the matter to the Buddha. The Buddha said:

– Among beans, there are seeds that do not become thoroughly cooked even after being boiled for a long time and will sprout again after being eaten. Since these have already been cooked, there is no offense in eating them.

– The occasion took place in the city of Sravasti. The venerable Upali asked the Blessed One:

– If a fruit tree grows on impure ground and its fruit falls onto pure ground, may it be eaten?

The Buddha said:

– It should not be eaten.

– If a fruit tree grows on impure ground and its fruit falls onto pure ground, may it be eaten?

The Buddha said:

– It may be eaten.

– If a fruit tree grows on pure ground and its fruit falls onto impure ground, may it be eaten?

The Buddha said:

– If it is not kept overnight, it may be eaten.

– Venerable Sir! If a tree grows on pure ground and its fruit falls onto pure ground, may it be eaten?

The Buddha said:

– It may be eaten.

– The occasion took place in the city of Sravasti. There was a brahmin who was foremost among teachers. He acquired a bull, then later acquired another bull, and afterward obtained yet another male calf. The number of cattle continued to increase in this way until they became a herd. The brahmin considered the first bull auspicious, so he did not kill it but allowed it to roam freely. When the bull had become old and feeble, it grew thirsty one day and went down to the river to drink. It sank into the mud and could not climb out. At that time, the Venerable Sariputra was passing by. Seeing the bull trapped in the mud, he contemplated whether it possessed roots of virtue. Perceiving that it had an affinity with him, he pulled it from the mud, washed it clean with water, and gave it grass to eat and water to drink. The Venerable One spoke three statements of Dharma to it:

– Good creature! All conditioned phenomena are impermanent; all dharmas are without self; quiescence is bliss. Give rise to faith in me and develop disenchantment with the body of an animal.

After speaking, the Venerable One departed. That night, while the bull was being devoured by wolves, it thought: “If my Teacher were beside me, I certainly would not be suffering these torments.” It therefore focused its mind with reverence upon Sariputra. At that very moment, it died and was reborn in a brahmin household.

After thinking, “I should look again at that old bull,” the Venerable Sariputra directed his mind to contemplate it and learned that it had died. Contemplating where it had taken rebirth, he saw that it had been born into a brahmin household. At that time, Sariputra went to the brahmin’s home on his almsround and thereafter visited that household frequently.

Both husband and wife took refuge in the Three Jewels and undertook the Five Precepts. Later, one day, the Venerable One went alone to their home. The householder asked:

– Why has the Venerable One come alone without an attendant? ... as explained in detail above.

After eight or nine months, they gave birth to a boy whose face resembled that of a bull. On the day marking the completion of his first month, the relatives assembled, and the infant was brought out so that everyone might propose a name. They discussed among themselves:

– Because this boy's features resembled those of a king of bulls, he was named Bull-Lord ... as related at length in the account of the causes and conditions concerning the Venerable Shanhe ... He went forth, received full ordination, and attained arhatship. Owing to the force of karma from a previous life, the Venerable had two passages in his throat: through one he regurgitated raw food, and through the other he swallowed cooked food. Before the Buddha established the precept against eating at an improper time, the Venerable would go to a secluded place, regurgitate the food, and eat it again. After the Buddha established the precept, he would always spit it out. Since he could not eat, his body became gaunt and emaciated. Seeing this, the Blessed One, though already knowing the matter, deliberately asked the elder Ananda:

– Why has the bhiksu Bull-Lord become so thin, sickly, and emaciated?

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

– If, because of past karma, someone has two passages in his throat, then when food is regurgitated he should spit it out three times, rinse his mouth thoroughly, and afterward swallow it as he wishes. There is no offense.

There were bhiksus who, after eating their fill, had food rise again into their throats and consequently became doubtful, thinking, "Have I violated the precept against eating at an improper time?" The Buddha said:

– If such a case occurs, one should rinse one's mouth thoroughly. There is no offense.

After the bhiksu Bull-Lord had gone forth, many laypeople criticized him, saying:

– The Sakyaputra ascetics act unlawfully among themselves, for they allow people with ugly forms, such as Bull-Lord, to go forth.

The bhiksus reported this matter to the Buddha. The Buddha reflected:

"This noble disciple of mine possesses virtues lofty as Mount Sumeru, yet readily causes people to become envious. Because of this, the bhiksu Bull-Lord should not dwell in a populous city." The Blessed One said to Bull-Lord:

– From now on, you should not dwell in a central city but should go to a frontier region.

Having heard the Buddha's instruction, the Venerable said to the Buddha:

– Blessed One, it shall be so.

He then departed from Jeta Grove and went to dwell peacefully at the palace of Shilishi. The Buddha told the bhiksus:

– Among my disciples who dwell in frontier regions, Bull-Lord is foremost.

At that time, the bhiksus all had doubts and asked the Blessed One:

– What deed did the elder Bull-Lord formerly perform, such that through that karma, although born as a human being, he had the form of an ox, yet was able to go forth and cultivate the Buddha-Dharma and attain arhatship?

The Buddha told the bhiksus:

– The former karma created by the bhiksu Bull-Lord increased and matured, and he himself again experienced its result, as extensively explained above. Listen carefully. In the past, during this Fortunate Eon, when the human lifespan was twenty thousand years, the Buddha Kasyapa appeared in the world, fully endowed with the ten epithets. Bull-Lord once went forth and cultivated within that Buddha's teaching. His preceptor was an arhat who served as the head of the assembly. He was advanced in age and physically weak, and could not eat unaided. At that time, Bull-Lord regularly attended upon his teacher while he ate. Afterward, he cleared away the bowl, washed it clean, and joined the other bhiksus in one place to recite and study. On one occasion, because his teacher ate slowly, he was somewhat late in washing the bowl. A fellow student asked:

– Why have you arrived late?

He replied:

– Elder, my teacher has only just finished eating.

On another day, after the disciple had finished eating and washed his bowl, he went to his teacher and saw that the teacher had not yet finished. He became angry and said:

– Why do you eat as slowly as an old ox!

The teacher thought, "He is angry. If I speak now, his anger will surely blaze up. I shall wait until his anger has subsided before explaining this to him." When the disciple's anger had subsided, the teacher asked:

– Elder, what did you say?

He replied:

– I said that you ate as slowly as an old ox.

The teacher said:

– Elder, do you not know what kind of person I am?

He replied:

– I know that you are one who has gone forth in the teaching of the Buddha Kasyapa, and I too have gone forth in this Dharma and Vinaya.

The teacher said:

– Noble son, that is indeed so. I have completed what one who has gone forth must do. I have been liberated from all fetters, while you remain fully bound by fetters. You addressed me with harsh words; therefore, you should earnestly and wholeheartedly confess your offense. Only in this way can that evil karma be eradicated.

Having heard this, the disciple wholeheartedly confessed his offense. Bhiksus, you should know that because in the past he created evil karma by speaking harshly to an arhat, he received the body of an ox for five hundred lifetimes. Even to this day, because the residual karma has not yet been exhausted, he still bears the form of an ox. Because he diligently applied himself to recitation and study, he was able to go forth in my teaching, eliminate the karma of the afflictions, and attain arhatship.

The bhiksus again asked the Buddha:

– Through what karma did the bhiksu Bull-Lord receive the Blessed One's permission to dwell in a frontier region and become praised as foremost there?

The Buddha said:

– It was through the power of an aspiration.

– What aspiration did he formerly make?

– During the time of that Buddha, he went forth and cultivated until the end of his life, yet attained nothing in the sublime Dharma-gate. Among the disciples of the Buddha Kasyapa, his teacher was praised as foremost among those who dwelt in frontier regions and received robes and food. Seeing this, he made the following aspiration:

– I have gone forth and cultivated under that Buddha, yet even until the end of my life I have attained nothing in the Sublime Gate. By the merit of this diligent cultivation, I vow that, just as the Buddha prophesied concerning Manava, in a future age when the human lifespan is one hundred years and the Buddha Sakyamuni appears in the world, I shall go forth in that Buddha's teaching, eliminate the afflictions, and attain arhatship. Among that Buddha's disciples, my present teacher is foremost among those who dwell in frontier regions and receive robes and food. Among the disciples of the future Buddha, I vow likewise to receive robes and food in a frontier region.

Through the power of that aspiration, he received this result. You should know that purely dark karma ... is as extensively explained above.

– The occasion was in the city of Sravasti. The Group of Six Bhiksus gave orders demanding food, saying, "Give me this; give me that" ... thereby throwing those serving them into complete disorder. The bhiksus reported the matter to the Buddha. The Buddha said:

– A bhiksu should not give orders demanding food. Whoever deliberately violates this incurs an offense of transgressing the Dharma. If there is no fire, there is no offense in requesting cooked food; if the fire is too strong, there is no fault in taking raw food.

– The occasion and place were as before. The elder Upananda went to the house of a coppersmith and asked:

– Good sir, can you make a copper bowl?

He replied:

– This is my trade; what could I not make? I do not know whether you require a large bowl or a small one.

He replied:

– Make it this large ...

The smith asked:

– Noble one, for what purpose will you use such a large bowl?

He replied:

– Foolish man! Surely you will take payment; do you think you are making it for me without charge?

After reflecting, "What harm is there to me if I make it as large as they wish?" the smith made a large bowl. When the Group of Six saw the bowl, they said:

– Make a smaller bowl that will fit inside this one.

They continued in this manner until there were seven bowls. When they were finished, they ordered their disciple to polish them until they shone. They wove a bowl-net from five-colored thread, made it with many overlapping layers, placed the bowls inside, and ordered a sramanera to carry them on his head as he walked. Whenever they were invited somewhere, they brought the bowls ahead of them. Upon reaching the donor's house and taking their seats, they arranged these bowls before them. A brahmin householder saw them and asked:

– Are you perhaps opening a shop to sell copperware?

They replied:

– Fool! You know nothing at all. The first holds rice, the second stores flour, the third holds cakes, the fourth contains braised dishes, the fifth receives vegetable soup, the sixth holds milk and curds, and the seventh holds additional seasonings.

The laypeople said:

– If that is so, you must require still more containers to hold even more food and drink than this.

Hearing this criticism, they remained silent and did not know what to say.

The bhiksus reported the matter to the Buddha. The Buddha reflected:

– Because the bhiksus kept copper bowls, such a fault arose. Therefore, the Blessed One laid down that bhiksus must not keep bowls made of copper; whoever violates this incurs an offense of transgressing the Dharma. One who keeps a copper spoon, salt tray, or drinking cup commits no offense. If it is some other article, there is no offense in using it.

FUNDAMENTAL VINAYA MISCELLANY OF THE SARVASTIVADA

End of the fifth fascicle.