根本說一切有部毘奈耶雜事

Fascicle Six

Ninth summary verse in the first section:

A place for washing the feet should be made,

Together with a basin for washing the feet;

In hot weather fans are permitted,

And for insects, five kinds of fly-whisks are allowed.

– The setting was as before. The bhiksus washed their feet indiscriminately everywhere on the ground, causing many flies to gather at those places. Some brahmins and householders came to the monastery and, seeing those places for washing feet, asked:

“Venerable ones, why are swarms of flies and insects circling about these places?”

They replied:

“Those are the places where we wash our feet.”

Hearing this, they became displeased and criticized them:

“The Sakyan ascetics live filthily, carelessly washing their feet everywhere.”

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

“Bhiksus must not wash their feet indiscriminately everywhere. A corner southeast of the monastery should be selected as the place for washing feet.”

Although the Buddha had instructed them to establish a place for washing feet, the bhiksus did not know how to make it. The Buddha said:

“It should be shaped like a tortoise shell.”

The bhiksus made it, but it was too slippery for them to scrub their feet. The Buddha said:

“Its surface should be made rough.”

(This place for washing feet may also be used for bathing. Monasteries and households in the Western Regions all have them, of no fixed size, constructed in an open area. Some are as large as a bed, while others are as small as half a mat. Bricks are laid around the four sides to a height of about one foot, and the center is paved with bricks in the shape of a tortoise’s back. Bituminous stone is used so that the washing water does not seep through, and a drain is made at the side to carry the water outside. It is necessary for washing the feet and body.)

There was an old bhiksu whose body was so feeble that he could not walk to the place for washing feet. The Buddha said:

“An attendant should be maintained to wash his feet, and a basin for washing feet should be made.”

When the Group of Six Bhiksus heard that the Buddha had permitted this, they made basins for washing feet out of gold, silver, and vaidurya. Laypeople saw them and asked:

“What are these objects?”

They replied:

“The Blessed One permitted basins for washing feet to be made. These are such objects.”

They said:

“Venerable ones, although you have shaved your heads, your craving has not diminished.”

They replied:

“If I stepped on your neck, what fault would that be of mine? You are not my teacher, so why do you criticize me?”

The laypeople became displeased and criticized them. The bhiksus reported the matter to the Buddha. The Buddha said:

“An implement for washing feet should not be made from precious materials; it should be made of clay.”

The bhiksus made them in the shape of camels. The Buddha said:

“That is not permitted. They should be made like an elephant’s footprint impressed in the earth, slightly raised within so as to fit the foot; or the inside may be made in the form of a lotus mirror. The rough area should be scrubbed clean.”

After using the implements for washing feet, the bhiksus discarded them carelessly. The Buddha said:

“You should not do so. If an implement belongs to the Sangha, it should be stored in a concealed place; if it belongs to an individual, it should be placed behind the door.”

– The setting was as before. During the spring season, the bhiksus suffered from heat sickness; their bodies became sallow, emaciated, and feeble, and they could scarcely endure it. Laypeople saw them and asked:

“Venerable ones, why are your bodies sallow, emaciated, and without strength?”

They replied:

“During the spring season, we suffer from the heat.”

They asked:

“Venerable ones, why do you not use fans?”

They replied:

“Good sirs, the Blessed One has not permitted them.”

They said:

“Your Great Teacher is compassionate. If he knew that you were suffering from the heat, he would surely permit you to use fans.”

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

“I now permit bhiksus to use fans.”

When the Group of Six Bhiksus heard that the Buddha had permitted fans, they decorated the fan handles with gold, silver, vaidurya, red-purple stones, and various colors. Laypeople saw this and became displeased and critical. The Group of Six remained as arrogant as before... until the Buddha said:

“Precious materials should not be used for fan handles. Know that there are two kinds of fans: first, those made of bamboo; second, those made of leaves.”

At that time, some deeply faithful laypeople brought many kinds of brightly painted fans and offered them to the bhiksus. The bhiksus would not accept them. The Buddha said:

“If they are accepted for the Sangha, there is no offense.”

– The setting was the Hall of the Lofty Pavilion beside the Monkey Pond in Vaisali. The bhiksus were bitten by mosquitoes and insects, and sores arose on their bodies, so they scratched incessantly. Laypeople saw them and asked:

“Venerable ones, why are you like this?”

They related what had happened.

“Venerable ones, why do you not use whisks to drive away the mosquitoes?”

They replied:

“The Blessed One has not yet permitted them...” The matter was related fully as before, until it was reported to the Buddha.

The Buddha said:

“I permit the bhiksus to obtain implements for driving away mosquitoes.”

Hearing that the Buddha had permitted mosquito whisks, the Group of Six Bhiksus made the handles from precious materials and the whisks from yak tails. Laypeople saw this... as before, until the Buddha said:

“There are five kinds of mosquito whisks: first, those made of soft goat hair; second, those made of hemp fibers; third, those made of finely torn cloth; fourth, those made from dismantled old materials; and fifth, those made from the tender tips of branches. If precious materials are used, an offense of wrongdoing is incurred.”

Tenth summary verse in the first section:

When climbing, the lower robe must not be raised too high;

Heavy burdens must not be carried;

For the sick, a staff and sling are permitted;

Garlic and the like are allowed as circumstances require.

– The setting was as before. As the Buddha had said:

“Bhiksus should assist those performing work for the Sangha.”

When some work needed to be done, a certain bhiksu climbed a ladder. Those below looked upward, saw his body, and said:

“Venerable sir, only today have I learned that you are a man, for you possess the complete male organ.”

The bhiksu on the ladder was ashamed and remained silent. The bhiksus reported this to the Buddha. The Buddha reflected, “Because the bhiksu climbed the ladder without gathering up his lower robe, this fault occurred.” He told the bhiksus:

“If a worker needs to climb a ladder, he should gather up his lower robe before climbing.”

Another bhiksu, while working, gathered his lower robe up too high. Unfaithful laypeople saw him, laughed, and asked:

“Venerable sir, are you preparing to fight?”

He replied:

“I have work that must be done.”

Hearing this, they remained silent. The bhiksus reported this to the Buddha. The Buddha said:

“If it is necessary to climb a ladder, the lower robe should be gathered up; when working on the ground, this is unnecessary.”

(To gather up the lower robe means to take its lower edge, draw it toward the back, and fasten it firmly at the front of the waist.)

The setting was as before. The Group of Six Bhiksus carried heavy objects themselves. Unfaithful people saw them and asked:

“I must bear heavy burdens because I fear that my parents, wife, and children will lack the means to live. Why do you also exert yourselves and endure such hardship?”

They replied:

“Good sirs, we have many duties: first, making offerings to the Blessed One; second, providing food and drink for the Sangha; and third, supplying necessities during illness. For these reasons, we must carry heavy loads.”

They remained silent. The bhiksus reported this to the Buddha. The Buddha said:

“Bhiksus must not carry heavy objects. Whoever violates this incurs an offense of transgressing the rule.”

– The setting was Vulture Peak at Rajagrha. An old bhiksu, while ascending and descending the mountain, stumbled and fell. The Buddha said:

“A staff should be obtained.”

Hearing that the Buddha had permitted staffs, the Group of Six Bhiksus ornamented their staffs with gold, silver... and various colored materials. Laypeople saw this and together became displeased and critical. The bhiksus reported it to the Buddha. The Buddha said:

“Bhiksus, there are two circumstances in which a staff may be obtained: first, when one is old, feeble, and without strength; second, when one is seriously ill.”

Some bhiksus pretended to be old or ill and therefore obtained staffs for support. The bhiksus reported this to the Buddha. The Buddha said:

“One who is truly old or ill should request from the Sangha a formal act permitting the keeping of a staff. If the Sangha is to grant permission, the procedure should be carried out in due order: seats are arranged, the gandhi is struck, an announcement is made to all, and the community assembles. The old or sick bhiksu then squats before the senior elder, joins his palms, and says:

“‘Venerable Sangha, please listen. I, the bhiksu named..., am old, sick, and feeble, or afflicted by illness. Without a staff, I have nothing on which to rely. I now request the Sangha to perform the formal act permitting me to keep a staff. May the venerable Sangha grant me, the bhiksu..., the formal act permitting the keeping of a staff. I am one deserving compassion; may you show me compassion.’ This should be requested three times.

“Next, a bhiksu is appointed to make the motion for the formal act:

“‘Venerable Sangha, please listen. This bhiksu... is old, sick, and feeble, or afflicted by illness. Without a staff, he has nothing on which to rely. He now requests the Sangha to perform the formal act permitting him to keep a staff. If the time is appropriate for the Sangha, and the Sangha consents, the Sangha now grants the bhiksu..., because of old age, weakness, or illness, the formal act permitting the keeping of a staff. This is the motion.’ The formal act should be performed according to the wording of the motion. Once the Sangha has granted someone the formal act permitting the keeping of a staff, he commits no offense by using it.”

– The setting was Rajagrha. There were old and feeble bhiksus who also suffered from disorders of wind. While ascending and descending Vulture Peak, they slipped and fell to the ground, breaking both their washing vessels and water-straining vessels. The bhiksus reported this to the Buddha. The Buddha said:

“Bhiksus should use carrying slings.”

Hearing this, the Group of Six made carrying slings from five-colored silk and were criticized by displeased laypeople. The questions and replies were as in the section on obtaining staffs. If anyone needed both a staff and a carrying sling, there was no fault in performing a single formal act for both. Once permission had been granted, there was no offense in using them.

The setting was Sravasti. After eating garlic, a bhiksu went to see the Buddha, bowed with his head at the Buddha’s feet, and stood to one side. The Buddha said:

“Bhiksu, sit down and listen single-mindedly as I teach the Dharma.”

Hearing the Buddha’s instruction, the bhiksu bowed to him again and sat to one side. While listening to the Buddha teach the Dharma, he repeatedly turned his face elsewhere, fearing that the odor would offend the Blessed One. This happened three times, and each time the Blessed One said:

“Bhiksu, listen single-mindedly to my teaching.”

Still the bhiksu turned his face away, even the third time. He then bowed at the Buddha’s feet, took his leave, and departed. Although the Blessed One knew the reason, he nevertheless asked:

“Ananda, why did that bhiksu repeatedly turn his face elsewhere while listening to me teach the Dharma?”

Ananda replied:

“Because he had eaten garlic and feared that the odor would offend your venerable dignity, he repeatedly turned his face away.”

The Buddha asked Ananda:

“Do the bhiksus eat garlic?”

He replied:

“Yes.”

The Buddha said:

“Because that bhiksu ate garlic, his entrance into the noble path was obstructed. Had he not eaten garlic, then while listening to me teach the Dharma he would have used wisdom like a vajra pestle to shatter the great mountain of the twenty-five forms of personality view and would have attained the fruit of stream-entry. Therefore, Ananda, from this day forward I establish that bhiksus must not eat any kind of onion or garlic. Whoever eats them incurs an offense of transgressing the rule.”

At that time, Venerable Sariputra was seated in the assembly and thought, “This bhiksu did not see the truth today; will he be able to do so tomorrow?” He examined the matter and knew that the next day the bhiksu would likewise have no condition for seeing the truth. He then entered the fourth dhyana and examined the future, but he saw no day on which the bhiksu would attain the noble state. Emerging from concentration, he spoke this verse:

Because, for a brief period,

His mind was distracted and without right mindfulness,

Therefore, in his future lives,

He will not see the truth of ultimate reality.

The Blessed One knew Sariputra’s thought and said:

“Sariputra, you should not attempt to measure the sphere of a Buddha. It surpasses all the spheres of sravakas and pratyekabuddhas. In the future, a Buddha named All-Honored One will appear in the world.

“This man will renounce the household life and cultivate within that Buddha’s Dharma. He will completely eradicate the outflows and attain arhatship.”

The Buddha reflected:

“Because that bhiksu ate garlic, his vision of the truth was obstructed. Therefore, bhiksus must not eat garlic. Whoever violates this incurs an offense of transgressing the rule.”

A bhiksu became seriously ill and went to a physician, saying:

“Good sir, I suffer from this illness. I beg you to treat me.”

The physician replied:

“Venerable sir, eat garlic and the illness will be cured.”

The bhiksu said:

“Good sir, the Blessed One does not permit us to eat it.”

The physician said:

“No other medicine can cure this illness.”

The bhiksu reported this to the Buddha. The Buddha said:

“If only this medicine can cure the illness, there is no offense in using it.”

Following this instruction, sick bhiksus used garlic. While staying in the monastery, they used the Sangha’s rooms, houses, beds, couches, mattresses, mats, and latrines; entered and left the assembly; circumambulated stupas; bowed at incense shrines; taught the Dharma to laypeople; went to donors’ homes to accept invitations; visited groves and shrines of deities; and entered crowds. Wherever they went, people smelled the odor of garlic and criticized them, saying:

“Although these Sakyan ascetics have renounced the household life, they still eat garlic and spread its stench everywhere. How are they different from us?”

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

“I shall prescribe the proper procedure for a sick bhiksu who wishes to eat garlic. Sick bhiksus who need to use garlic should stay in a room beside the monastery. They must not use the Sangha’s bedding or latrine, enter the assembly, teach the Dharma to laypeople, circumambulate stupas, bow at incense shrines, visit lay households, or go to groves, shrines of deities, or crowded places.

They should use it in a secluded place, so that even if someone sees them, no criticism will arise. After using it, they should remain in the same place for seven days; after using onions, for three days; and after using chives, for one day. They should then bathe, clean their robes, and fumigate themselves with fragrance.

Only when no odor remains may they enter the monastery. Whoever fails to follow the foregoing regulation incurs an offense of transgressing the rule.”

(End of the first section.)

Comprehensive summary verse for the second section:

Ox-hair, tinh suất, parasols,

No future life, chanting, no kindling fire,

Traveling, seeking dependence for robes,

Woolen blankets, door panels, mallets, scarves, and axes.

First summary verse in the second section:

Ox-hair and concealed places,

Sharing a bed, not covering oneself alone;

If white clothing is obtained,

It should be dyed or covered before use.

– The setting was as before. After Jeta Grove had been offered to the Sangha of the four quarters, the householder Anathapindika one day sent a barber to the monastery to shave the monks’ beards and hair... as before. Upananda asked the barber:

“Do you know how to cut hair in the ox-hair style?”

He replied:

“This is my craft; how could I not know?”

The barber used his razor and scissors to trim the ox-hair style, leaving two portions of hair; this was called the ox-hair cut. Upananda then told him:

“Cut one portion shorter.”

This continued until at last he said:

“You are a fool who does not know how to cut hair. Shave it all off, and then I shall let you go home...” The matter was related fully as before, until the Buddha said:

“Bhiksus must not cut their hair in the ox-hair style. Whoever violates this incurs an offense of transgressing the rule.”

As the Blessed One had said:

“Bhiksus are not permitted to cut their hair in the ox-hair style.”

A bhiksu had a boil on his head and suffered greatly when his hair was shaved with a razor. The bhiksus reported this to the Buddha. The Buddha said:

“The hair around the boil should be cut with scissors, and the rest shaved as usual.”

– The setting was as before. The householder sent a barber to shave the Sangha as above... Upananda saw him and said:

“Can you remove the hair from my private parts?”

He replied:

“That is my trade.”

As before, Upananda kept making him work until evening before allowing him to leave, and laypeople criticized him. The Buddha said:

“Bhiksus must not shave the hair in the three private places. Whoever does so incurs an offense of transgressing the rule.”

A bhiksu developed a boil in a private place, or suffered painful discomfort there from insects, and consequently abandoned his cultivation. The Buddha said:

“A sick person should inform a senior bhiksu. Afterward, they may assist one another in shaving the hair around the wound; there need be no doubt.”

– The setting was as before. The Group of Six Bhiksus lay together on a single bed, pushing and pulling one another and laughing in play. The bhiksus reported this to the Buddha. The Buddha reflected, “Sleeping together on one bed gives rise to such faults. Whoever shares a bed incurs an offense of transgressing the rule.”

Many bhiksus traveled through the countryside and arrived at a village, where they borrowed a bed from someone. The owner lent them one. They said:

“Please lend us another.”

He replied:

“In my household, many people sleep together on one bed. Why do bhiksus demand separate beds? According to reason, what harm is there in several people lying together?”

The bhiksus replied:

“The Blessed One does not permit it.”

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

“If bhiksus possess a sense of shame and moral dread and are complete in their observance of the precepts, they may spread a covering beneath their bodies and lie down with right mindfulness and clear awareness, placing a robe bag or bowl bag between them to keep themselves apart. This applies to beds, and other mats and bedding should be understood accordingly.”

– The setting was as before. Many bhiksus traveled through the countryside, came to a village, and entered a householder’s home to request a place to sleep. Because the weather was cold, they sought bedding. The members of the household felt compassion for the bhiksus and lent them their own bedding. Whoever obtained an item first used it alone, while those who came later had nothing and endured the cold throughout the night. They reported the matter to the Buddha. The Buddha said:

“One who borrows bedding first should not use it alone. It should be shared, with precedence given according to seniority.”

Later, because Upananda was senior, he obtained a covering and used it alone while walking in meditation. The night was cold, and the others suffered. A junior said:

“I am suffering from the cold while you walk in meditation.”

Upananda said:

“Who is preventing you from walking in meditation?”

Those bhiksus had to endure the cold all night. They reported this to the Buddha. The Buddha said:

“When everyone has jointly obtained bedding, they should share the covering. Anyone who needs to walk in meditation should use his own personal item. Whoever uses a communal item for himself incurs an offense of transgressing the rule.”

– The setting was as before. During a winter month, the bhiksus were cold and lay curled up on their sides. When the householder Anathapindika entered the monastery and saw them lying curled up on their sides, he asked:

“Venerable ones, the Great Teacher’s doctrine emphasizes diligence. Why do you continually lie curled up, letting the days pass in vain without cultivating wholesome dharmas?”

The bhiksus replied:

“Only when the mind has joy and ease can wholesome dharmas be cultivated. We are now freezing; how can we practice diligently? We are suffering from the cold, yet who understands?”

The householder took his leave, returned home, and sent five hundred bolts of thick white cotton cloth as an offering to the Sangha. The bhiksus put them on and traveled outside. Unfaithful laypeople saw them, became displeased, and criticized them, asking:

“Venerable ones, have all of you returned to lay life?”

They replied:

“You should not say such things. We are wearing these lay garments because of the cold.”

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

“Lay clothing must not be worn. If there is a need to use it, material of a subdued color must be placed over the lay garment before it may be worn. If the cloak belongs to the Sangha, material of a subdued color must be placed both inside and outside before it may be worn. Whoever acts otherwise incurs an offense.”

Second summary verse in the second section:

Parasols, no future life,

Chanting, and not kindling fire;

Traveling and seeking dependence for robes,

Woolen blankets must not be turned inside out.

– The setting was as before. In this city there was a householder who made his living by trading in cloth. After accumulating great wealth, he thought, “By what means may I cultivate meritorious karma and obtain abundant benefit?” This householder had always possessed faith, so he reflected, “I should invite the Buddha and the Sangha, spread fine cloth over their seats, prepare fragrant and delicious foods, and offer robes and food to this great field of merit. Through the causes and conditions of this offering, I shall obtain abundant benefit.” Having reflected thus, he went to the Buddha, bowed with his head at the Buddha’s feet, stood to one side, and said:

“Blessed One, I humbly beg the Buddha and the Sangha to come to my home tomorrow morning and accept my modest offering. May you compassionately accept my invitation.”

The Buddha accepted in silence. Knowing that his invitation had been accepted, the householder bowed to the Buddha and took his leave. Returning home, he prepared the finest fragrant and delicious foods and drinks, arranged excellent seats covered with cloth of the highest quality, and sent a messenger to inform the Buddha:

“The meal is ready. May the Buddha know that the time has come.”

The entire assembly then went to that house, while only the Buddha and the monastery steward remained behind. There are five reasons why all Buddha-Blessed Ones retain the steward to obtain food for the Buddha. What are the five?

First: They wish to remain in quietude, apart from noisy places.

Second: They wish to teach the essentials of the Dharma to the devas.

Third: They wish to inspect the sick.

Fourth: They wish to inspect the bedding and lodgings.

Fifth: They wish to establish a training rule for the disciples.

On this occasion, the Blessed One wished to establish a training rule. While the bhiksus were on their way to the donor’s home, they encountered heavy rain, and their robes became soaked. When they arrived and sat on the seats, they stained the cloth coverings. Seeing this, the householder became extremely vexed and displeased. He thought, “All my cloth has been ruined; I should therefore give it to the bhiksus.” Having reflected thus, he said:

“Venerable ones, I give you all these seat coverings. Please take them as you wish.”

The bhiksus replied:

“Please wait while we ask the Blessed One, for we do not know whether he will permit us to accept them.”

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

“You should know that if a householder had no prior intention to make an offering and gives something merely out of displeasure, it must not be accepted.”

Obeying the Buddha’s instruction, the bhiksus sent someone to tell the householder:

“You should know that the Buddha has said: If a householder had no prior intention to give and makes an offering merely out of displeasure, it must not be accepted.”

Hearing this, the householder developed great reverence and thought, “If I sold this cloth, it would not fetch even half its value. Since the venerable ones have already caused its color to be altered, it would be entirely suitable for their use.” He brought the cloth to the monastery and said to the noble Sangha:

“Previously, I had no intention of relinquishing these things, but now I sincerely offer them to the Sangha. Please accept them for my sake, dye them, and use them. Venerable ones, you should carry parasols or umbrellas so that your robes will not become wet.”

They replied:

“Householder, please wait while we ask the Buddha.”

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

“Previously, the householder had no intention of offering them, but now he has firmly resolved to give them to the Sangha. For the benefit of the person before you, you should accept them, dye them, and wear them without misgiving. Therefore, from this day forward I instruct bhiksus to carry parasols or umbrellas. Whoever fails to do so incurs an offense of transgressing the rule.”

When the Group of Six Bhiksus heard that the Buddha had permitted parasols and umbrellas, they made their handles from gold... and the four kinds of precious materials, painted them in brilliant purple colors, and covered their tops with peacock feathers. Brahmins and householders saw this and became displeased and critical. The questions and replies were as before... until the bhiksus reported it to the Buddha. The Buddha said:

“Bhiksus should not carry parasols or umbrellas of this kind. There are two kinds of umbrellas: 1. those made of bamboo; 2. those made of leaves.”

When the Group of Six heard that the Buddha had permitted umbrellas, they obtained parasols with long handles, raised them, and walked about the city. Laypeople saw this and asked:

“Is the person beneath that parasol the leader of a merchant caravan, or a very wealthy householder who has come from another region?”

Everyone gathered around to look and ask questions. When they saw that it was a bhiksu, they all became displeased... until the bhiksus reported it to the Buddha. The Buddha said:

“Parasols with long handles should not be made. The handle should be two cubits long, or of the same length as an umbrella handle... Furthermore, an umbrella should not be raised when entering a village.”

A bhiksu traveling through the countryside with a merchant caravan reached a settlement where the road passed directly through the village. Because he did not dare enter the village with his umbrella raised, he went around outside it, became separated from the caravan, and, while following alone, was robbed by bandits. The bhiksus reported this to the Buddha. The Buddha said:

“If the road runs directly through a village, the umbrella should not be raised; there is no offense in holding it slantwise at one’s side while passing through.”

A bhiksu entered a village to beg for alms. Because the umbrella handle was dirty, he did not dare carry it with him. When rain fell, his robes became wet. The bhiksus reported this to the Buddha. The Buddha said:

“One who begs for alms should wash the umbrella handle clean and carry it with him. When the rain stops, he may leave it for safekeeping in a suitable place. When he is about to depart from the village, he should take it with him.”

– The setting was as before. There was a non-Buddhist wandering ascetic from the South named Udayin, a member of the Lokayata school, who denied the existence of a future life. Traveling successively through various places, he arrived at Sravasti and, wishing to rest, entered Jeta Grove. First, he went to see Venerable Kaundinya and said:

“Bhiksu, I have studied a little learning under my teacher and would like to debate briefly with you.”

The venerable replied:

“Proud disputation is not my concern. Seek another place; do not remain here.”

He then went to see Asvajit, Bhadra, Mahanama, Vaspa, Yasas, Purna, Gavampati, Vimala, Subahu, and Rahula. Whomever he met, he said:

“Bhiksu, I have studied a little learning under my teacher and would like to debate briefly with the venerable one.”

The venerable ones all said:

“Brahmin, proud disputation is not my concern. Seek another place; do not remain here.”

In due course, he went to see Venerable Sariputra and asked the same question. Venerable Sariputra immediately entered concentration and examined whether this non-Buddhist had roots of goodness.

“With whom does he have the causes and conditions?”

He knew that the man had an affinity with him. He further examined whether other people might be tamed by hearing the debate.

“How long will it take for the conditions to mature?”

Within seven days.

Knowing this, Sariputra said:

“If you wish to debate, that is indeed good. A debating ground should be established here...”

On the first day, Venerable Sariputra ascended a high seat, presented the doctrine of his own school, and debated with the man. Each time they left their seats, the meaning of the issue had not yet been fully resolved. This continued for two, three, and up to seven days. News spread widely through all the countries: “There is a non-Buddhist from the South belonging to the Lokayata school who denies the existence of a future life. His name is Udayin. He is intelligent and possesses great wisdom. Having traveled everywhere, he has reached Sravasti and debated with Sariputra for seven days without either side yet winning.”

Countless hundreds of thousands of beings possessing the appropriate conditions gathered there. Some gave rise to joyful minds, while the roots of goodness planted by others in the past now matured. Venerable Sariputra thought:

“Those who have an affinity with me and will be converted by hearing this debate should assemble at this time.”

The venerable then expounded the meaning in full to everyone. At that time, the non-Buddhist gained faith and understanding, and his mind opened. Joining his palms, he rose and said:

“Venerable sir, I beg to renounce the household life within this well-taught Dharma and Vinaya. May you compassionately rescue me so that I may diligently cultivate the holy life under the Blessed One.”

Sariputra knew that his mind was sincere and therefore allowed him to renounce the household life, receive full ordination, and be instructed in the true Dharma. He practiced diligently with courageous resolve, eradicated all the outflows, and attained arhatship. When everyone in the great assembly witnessed this event, they considered it extraordinary and said together:

“Venerable Sariputra is truly intelligent. He has defeated this arrogant non-Buddhist through the Dharma and caused him to renounce the household life.”

The venerable observed the differing faculties and inclinations of the great assembly and taught the Dharma according to their past conditions. Hundreds of millions of beings who heard the Dharma attained various realizations: some attained the fruits of stream-entry, once-returning, or non-returning; some renounced the household life and attained arhatship; and some accepted the Three Refuges and the five training precepts. All the others developed profound faith in the Three Jewels, joined their palms, respectfully took their leave, and departed.

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

“Bhiksus, Sariputra is not present everywhere, nor can a person like him easily be found. Therefore, I permit bhiksus to study Lokayata... and the various treatises of non-Buddhists.”

When the bhiksus heard that the Buddha had permitted the study of external treatises, they made no distinctions, and even foolish men studied non-Buddhist texts. The Buddha said:

“Foolish people of little wisdom who lack discernment should not be allowed to study external texts. Only those who know themselves to be intelligent, learned, possessed of good memory, and capable of defeating non-Buddhists may study them.”

Those of intelligence and wisdom continually studied external scriptures and did not cultivate wholesome dharmas. The Buddha said:

“This must not be done.”

They nevertheless studied external scriptures constantly. The Buddha said:

“Divide your time into three periods: during two periods, read the Buddhist sutras; during one period, study the external scriptures.”

The bhiksus divided the years and months into three periods. They reported this to the Buddha. The Buddha said:

“Life passes swiftly and is uncertain from one ksana to the next. You should not divide years and months into three periods. Divide each day into three periods.”

The bhiksus studied external scriptures in the morning and read Buddhist sutras in the afternoon. The Buddha said:

“Read the Buddhist sutras in the morning and after midday; only in the evening should you examine the external scriptures.”

The bhiksus merely read them through without reciting and memorizing the text, and once they set them aside, they forgot. The Buddha said:

“They should be recited.”

They did not know when they should recite them. The Buddha said:

“Just as the day has three periods, the night also has three periods.”

– The setting was as before. Venerable Sariputra admitted two sons of a brahmin into the monastic life, named Ox-Longevity and Ox-Birth, and taught them to read and recite the sutras and Dharma. Later, these two traveled together through the countryside. Reaching a settlement where they obtained abundant offerings, they remained in that village. Before renouncing the household life, they had learned the brahminical method of chanting in a melodic intonation. Because of this habit, they continued to read and recite using their former melodies and diction. Suddenly, one of them fell ill and died. The survivor became sorrowful and debilitated and forgot nearly everything he had previously learned. He therefore returned to Sravasti and entered Jeta Grove. After resting, he went to Venerable Kaundinya, paid homage, and said:

“Please review the sutras with me.”

The venerable replied:

“Good indeed! I shall recite them for you.”

When the venerable had recited a portion, the bhiksu said:

“The scriptures you have just recited contain errors throughout their wording. The intonation is not prolonged, and there are omissions.”

The venerable replied:

“My son, this is how I have always learned and recited them.”

The bhiksu paid homage, took his leave, and went to see the venerable ones Asvajit, Bhadra, Mahanama, Vaspa, Yasas, Purna, Gavampati, Vimala, Subahu, and Rahula. Upon arriving, he said:

“Venerable sir, please review the sutras with me.”

They replied:

“Good indeed! I shall recite them for you.”

When each venerable had recited a portion... events occurred as before... until the bhiksu took his leave and went to Venerable Sariputra. After paying homage, he said:

“Upadhyaya, please review the sutras with me.”

Sariputra replied:

“Good indeed! I shall recite them with you.”

As they recited together, the bhiksu prolonged the intonation, while Sariputra prolonged his voice even further. The bhiksu then said:

“Great Teacher, all the other venerable ones recite incorrectly. Only your phrases and sounds are free from error.”

Sariputra replied:

“You are a fool who is himself mistaken, yet you slander other wise ones by claiming that they recite the sutras incorrectly. Those venerable elders are not mistaken.”

Having been refuted by his teacher, the bhiksu remained silent. The bhiksus reported this matter to the Buddha. The Buddha reflected:

“Because bhiksus recite the sutras with prolonged, chant-like intonation, such faults arise. Therefore, bhiksus must not recite the sutras with prolonged sounds like chanting. Any bhiksu who recites the scriptures in the Chandas intonation incurs an offense of transgressing the rule. If the local dialect requires sounds to be prolonged, there is no offense in reciting them that way.”

(Chandas is the brahminical method of recitation in which the sounds are prolonged and the fingers are used to mark the divisions of the passages. The teacher recites first, and the others recite after him.)

THE MULASARVASTIVADA

VINAYA MISCELLANY

End of Fascicle Six.