根本說一切有部毘奈耶雜事

Fascicle Nine

(Continuation of the fourth summary verse in the second section of separate topics.)

At that time, Virudhaka said to Digha Karayana:

“It is truly difficult to withstand the valiant Sakyans of Kapilavastu. They have shut the city gates and are defending from above. How can we slaughter them? Let us withdraw the troops.”

Digha Karayana replied:

“Great cities can be breached by methods of attack. I once heard the ancient seers say that five things ensure victory over them. These five are:

Make friendly overtures and secretly bribe;

Deceive them and employ a deadly stratagem;

Thereafter deploy military force—

Such is the conduct of the wise.

“Following this strategy, first employ methods of deception. Send an envoy bearing the king’s command to tell them:

“‘I hold you in great affection and bear no ill will. I merely have a small matter requiring me to enter the city. Please open the gate and allow me to enter briefly; I shall withdraw at once and dare not remain long.’”

After the envoy carried out this plan, the people in the city deliberated together:

“Should we admit them or not?”

Some said they should be admitted, while others said they should not. Some proposed:

“We should assemble and draw voting sticks. Whichever side receives more sticks shall be followed.”

Following this proposal, everyone drew voting sticks together.

At that time Mara, the Evil One, reflected: “I have constantly watched the ascetic Gautama, seeking some fault in him, but have found none. Now is the time for me to harm his kinsmen.” He then transformed himself into an elderly Sakyan and sat upon a high seat, taking a voting stick first. Seeing him take one, the others, when their turn came, all said:

“The venerable elder has accepted one; why should we not take one?”

Thus many in the assembly accepted voting sticks. Seeing that those accepting the sticks were the majority, they opened the city gate and allowed the soldiers to enter. King Virudhaka commanded:

“I have cast off these Sakyans. Slaughter them as you please.”

Upon hearing this, the commanders drove forward the four divisions of the army. Banners flew and drums thundered to the heavens; battle cries shook the earth. They slaughtered people everywhere without the slightest mercy. Seeing this, Mahanama, deeply distressed for his relatives, rushed with disheveled hair to Virudhaka and said:

“Great King, please grant me one wish.”

The king asked:

“What do you require?”

He replied:

“Please allow the Sakyans to remain safe!”

The king said:

“I cannot pardon the other Sakyans, but your own household may depart as they please.”

Mahanama replied:

“I shall dive to the bottom of the lake. While I have not yet resurfaced, please allow my relatives to flee.”

Hearing this, the king looked toward his ministers. They addressed him:

“This Mahanama was a close friend of the former king. His wish should be granted.”

The king said:

“If so, release them for a while.”

Having received the king’s permission, Mahanama, his heart grieved with compassion for his relatives, hurriedly leapt into the lake, dived to the bottom, and tied his hair to the root of a tree, dying there. At that time, the Sakyans who did not share the karma created in the past escaped from the city. Some went to the land of the Mallas, some to Nepal, and others to various villages and cities. Those who shared that past karma fled through the eastern gate only to enter again through the southern gate; fleeing through the southern gate, they entered through the western gate; fleeing through the western gate, they entered through the northern gate; and fleeing through the northern gate, they entered through the eastern gate.

Seeing this, the ministers addressed the king:

“The Sakyans are destroying themselves. How do we know? All who leave the city run back inside.”

The king then said:

“Go and see why Mahanama has remained submerged for so long.”

He sent someone to investigate. Finding that Mahanama was dead, they reported it to the king. Learning of his death, the king became still more furious and commanded his chief minister:

“Construct a high platform. I shall ascend it and witness this with my own eyes. Unless I see human blood flowing until it fills all the roads, I shall never descend from this platform.”

The king then ascended the platform. Yet even when the strong men were slain, not much blood flowed. The ministers conferred:

“You should know that King Virudhaka is now committing a grave offense. He personally wishes to see blood flowing everywhere, but how can such a thing be produced? Let us boil crimson mineral pigment into a red liquid, fill a thousand jars with it, and pour it throughout the roads. Seen flowing, it will appear no different from blood.”

After carrying out this plan, they reported:

“The blood is flowing!”

Seeing this liquid and believing it to be blood, Virudhaka thought: “I have now seen enough. Let us return.”

In this assault, the foolish Virudhaka unjustly slaughtered seventy-seven thousand Sakyans, many of whom had attained the vision of the truths. After killing such virtuous people, Virudhaka’s forces took five hundred Sakyan boys and five hundred Sakyan girls to a garden that was the dwelling place of non-Buddhist ascetics.

Digha Karayana said:

“These thousand are all enemies. Why not kill every one of them?”

The king asked:

“How should they be killed?”

He replied:

“Have a herd of elephants trample them.”

Among the five hundred Sakyans were some of immense strength who struck the elephants down and pushed them away with their hands. Seeing this, Digha Karayana addressed the king:

“Does the Great King see these powerful men?”

The king replied:

“I see them!”

He said:

“If they are released, they will bring you harm.”

The king asked:

“How can they be killed?”

He replied:

“Dig pits, bury them alive with only their heads exposed, and smash them with iron implements.”

At that time, two youths fled to the Buddha. Wishing to make everyone understand that karmic retribution truly exists, the Blessed One used his spiritual power to enlarge his alms bowl and let them hide within it. Nevertheless, they were still cooked to death inside the bowl.

When the two Sakyans died, the Buddha suffered a severe headache and told Ananda:

“Fill a bowl with water and bring it to me.”

When Ananda offered the bowl of water, two or three drops of perspiration fell from the Blessed One’s neck into it, making the water smoke and hiss as though a piece of red-hot iron had been plunged into it.

At that time Virudhaka instructed a man:

“Remain here. If the Buddha says anything about me, come quickly and report it.”

He then took the five hundred young women back to his kingdom.

Seeing these events, the bhiksus became doubtful and asked the Buddha:

“Venerable Sir, because of what karma does the Blessed One suffer a headache? What karma did the Sakyans of Kapilavastu create, such that, although they have committed no offense in this life, they are now exterminated by the foolish Virudhaka?”

The Blessed One told Ananda:

“Go and summon the bhiksus to assemble in the garden of the non-Buddhist ascetics. I shall explain the causes and conditions of past karma by which the foolish being Virudhaka massacred the Sakyans.”

Obeying the Buddha’s command, the Venerable One went and informed the Sangha.

The Blessed One then went with the bhiksus to that garden. On the way, a brahmin saw the Blessed One and said:

“Gautama, the foolish Virudhaka has created a great deal of evil karma by unjustly killing many innocent Sakyans.”

The Buddha told the brahmin:

“So it is! So it is! The foolish Virudhaka has created immeasurable, grave evil karma, and the innocent Sakyans have been wrongfully slaughtered.”

Upon reaching the garden, the Buddha saw the boys and girls who had been struck with iron but were still barely alive. When they saw the Buddha, they all wailed and wept.

The Blessed One stopped to one side, spread out his sitting cloth, sat down, and told the bhiksus:

“The Sakyans of Kapilavastu have now been attacked three times by others, and their cries have resounded to the heavens. In the past, as fishermen, they killed aquatic creatures and also slaughtered many people in neighboring villages. Now, as they are killed by Virudhaka, their dying cries resound just as they did in former days. Bhiksus, have you ever heard of hunters and butchers who live by such occupations possessing imposing and powerful forces of elephants, cavalry, chariots, and infantry?”

“Blessed One, we have never seen such a thing.”

The Buddha said:

“Excellent, bhiksus! I too have never heard of hunters possessing such mighty troops. Why is this? Butchers are sinful because their minds constantly seek the lives of animals. Those who create such evil karma cannot possess powerful armies of elephants, cavalry, chariots, and infantry or abundant wealth. Why? When sheep and other animals are killed, they glare at their killers with malicious minds. For this reason, those killers cannot acquire strong forces of elephants, cavalry, chariots, and infantry or great riches.

“Bhiksus, if merely being glared at maliciously by animals prevents people from possessing the four divisions of an army and abundant wealth, how much more impossible is it for the exceedingly foolish Virudhaka—who has killed trainees endowed with majestic virtue and pure moral discipline—to increase his elephants, cavalry, chariots, infantry, and wealth, and to remain secure without destruction. Such a thing cannot be.

“You should know that wherever the gaze of a venomous naga falls, that place is destroyed. So too shall this kingdom of Kosala be. The foolish Virudhaka and Digha Karayana shall be burned by fire, crying aloud to the heavens, and shall fall into the Avici Hell, where they will undergo boundless suffering. Therefore, you should know that one ought not harbor an evil mind even toward a withered tree, much less toward any living being.”

Seeing these events, the bhiksus were doubtful and asked the Blessed One:

“What karma did the five hundred faultless Sakyans formerly create, such that through the force of that karma they were wrongfully killed by the foolish Virudhaka? Moreover, because of what karma did the Buddha suffer a headache when they were killed?”

The Buddha told the bhiksus:

“Listen to the karma that the Sakyans and I created. When karma that has been performed encounters the complete causes and conditions, it ripens like a raging torrent that cannot be stopped or made to run dry. No one can undergo it in another’s place; each must personally experience the resulting retribution, and so forth.

“Bhiksus, in the past, five hundred fishermen lived beside a river. Two great fish swam from the sea into that river and rose to the surface. Seeing the two fish, the fishermen were delighted. They cast a great net and caught them. Seeing that they were exceedingly large, they discussed among themselves:

“‘What should we do now? These fish are so large that if we kill them both, their flesh will spoil before we can use it all.’

“One person proposed:

“‘Kill one and tie the other beneath the water.’

“Another said:

“‘Both are enormous. Even if we kill only one, its flesh will still spoil. We should therefore fasten them to stakes beneath the water and keep them alive, cutting off their living flesh whenever we need it for food.’

“They all agreed and proceeded to carve up the fishes’ flesh. Tormented by excruciating pain, the fish bellowed until their cries filled the heavens.

“At that time, a youth among the fishermen saw this and took pleasure in it. The two great fish thought: ‘How unfortunate we are to suffer such pain without cause! In future lives, wherever these people are born, may we be born there too. Though they may then be innocent, we shall kill them and cause them suffering.’

“Bhiksus, do not think otherwise. Those two fish are now Virudhaka and Digha Karayana, and the five hundred fishermen are now the five hundred Sakyan youths. Because those fishermen caused the two fish such intense suffering, Virudhaka and Digha Karayana have now buried them alive and struck them with iron, causing the Sakyans extreme agony. The other Sakyans were those who delightedly went along with the deed at that time.

“The youth among those fishermen is now none other than myself. Because I rejoiced when I saw the fish being killed, I created karma. Through that karma, even though I have attained unsurpassed bodhi, I still suffer a headache. Had I not accumulated this store of merit with its boundless virtues, I too would have been slaughtered like those people.

“Furthermore, bhiksus, listen to the karma created in the past by the Sakyans of Kapilavastu. Five hundred bandits came to a village and plundered its property. Two householders were on the upper floor of a building. The bandits ordered them to come down, but they refused. The bandits said again:

“‘If you do not come down, we shall kill you both.’

“The householders replied:

“‘We would rather die than come down.’

“The bandits immediately piled up firewood and set the building ablaze. As the flames surged upward and burned them in excruciating pain, the householders thought: ‘We have committed no offense, yet we suffer in this way. In future lives, wherever you are born, may we also be born there and inflict this suffering upon you.’

“Bhiksus, do not think otherwise. Those two householders are now Virudhaka and Digha Karayana, and the five hundred bandits are now the five hundred Sakyans. Because the bandits killed the two householders, these two have now killed them in return.

“Therefore, bhiksus, one who creates black karma receives black retribution; one who performs white karma receives white retribution; and one who creates mixed karma receives mixed retribution. You should therefore abandon black and mixed karma and cultivate white karma. Thus should you train.”

After slaughtering the Sakyans and returning to Sravasti, King Virudhaka was about to enter the city. High in a tower, Prince Jeta was enjoying the five sensual pleasures with the palace women, singing and playing music. Hearing this, Virudhaka asked who it was. The ministers replied:

“Prince Jeta.”

The king commanded:

“Summon him here.”

Obeying the order, the prince came before him.

The king reproached him:

“I have endured immense hardship in going forth to subdue the enemy. Why did you remain at home indulging in sensual pleasures?”

The prince replied:

“Great King, I do not understand. Who is the enemy?”

The king said:

“The Sakyans of Kapilavastu are my enemies.”

The prince said:

“If the Sakyans are enemies, then who can be a close friend?”

Hearing this, the king became furious and told his chief ministers:

“He too belongs to the Sakyan faction. Execute him at once.”

The officials immediately killed the prince. After death, he was born in the Heaven of the Thirty-Three. Because the excellent retribution he was due to enjoy in the human realm had not yet been exhausted, he continued to experience sublime pleasures in heaven.

At that time, wishing to restate this meaning, the Blessed One spoke these verses:

Joyful in this life, joyful in the next;

Doing meritorious deeds, one rejoices in both.

Knowing this joy arose from former karma,

One is reborn again in a wholesome realm.

Happy in this life, happy in the next;

Doing meritorious deeds, one is happy in both.

Knowing this happiness arose from former karma,

Wherever one is born, one dwells in happiness.

After hearing the Buddha speak these verses, the Venerable Ananda asked:

“Venerable Sir, I do not understand the meaning of these verses.”

The Buddha said:

“Ananda, though Prince Jeta was faultless and was wrongfully killed by the foolish Virudhaka, the excellent retribution he was to enjoy among humans had not yet been exhausted. Therefore, he still experiences sublime pleasures in heaven. For this reason, I spoke those verses.”

Ananda remained silent, joyfully accepting them in faith.

Later, while with the palace women in his residence, King Virudhaka boasted:

“My valiant strength is rare and unrivaled. Is there anyone in the world equal to me?”

Hearing this, the five hundred Sakyan women whom Virudhaka had brought back spoke this verse together:

They were children of the Buddha’s clan,

Guardians of the moral precepts.

Now that you have killed them all,

What purpose does your boasting serve?

After hearing the Sakyan women speak this verse, the king became enraged and addressed his chief minister in verse:

Having slain the nagas, I kept the naga maidens,

Yet they give rise to venomous anger against me.

Quickly sever their hands and feet,

That they may swiftly follow their kinsmen.

The chief ministers took the five hundred Sakyan women to the shore of Lake Patala and cut off their hands and feet. For this reason, it became known as the Lake of Severed Hands and Feet. The opening statement in the sutras, “The Buddha was dwelling beside the Lake of Severed Hands and Feet,” arose from this event.

Their hands and feet having been severed, the five hundred Sakyan women suffered unbearable agony. They thought: “We are undergoing intolerable pain and torment. How can the greatly compassionate Blessed One not take pity upon us?”

It is the constant nature of all Buddhas that there is nothing they do not know. At that time, the Blessed One, moved by great compassion, went to that place and saw the Sakyan women sitting naked.

Seeing them, the Blessed One gave rise to worldly cognition. It is the constant nature of all Buddhas that when they give rise to a mundane thought, even insects know the Buddha’s intention. But if they give rise to a supramundane thought, even pratyekabuddhas and sravakas do not know the Buddha’s intention, much less other beings.

The Buddha thought: “Excellent! It would be most appropriate if the goddess Saci brought clothing and water here.”

As soon as the Buddha formed this thought, the goddess Saci knew his intention. She thought: “Why has the Blessed One given rise to a mundane thought? As I understand it, the Blessed One wishes to proclaim the sublime Dharma to the five hundred Sakyan women and therefore requires clothing and water.”

Having reflected thus, the goddess took five hundred celestial garments, went to Lake Anavatapta, filled a vessel with water, and brought them to the Buddha. Bowing with her head at his feet, she said:

“Venerable Sir, we have brought five hundred celestial garments and wondrously fragrant water.”

The Buddha said:

“Go and comfort the Sakyan women. Bathe them and clothe them.”

Saci carried out the Buddha’s instructions in due order. The Tathagata then used his spiritual power to free the five hundred Sakyan women from pain and taught them:

“Good women, the karma you yourselves created has now ripened. You must personally undergo it; no one can take your place.”

After teaching them, the Buddha went elsewhere. Having aroused pure faith in the Blessed One, the Sakyan women died and were born in the Heaven of the Four Great Kings. Whenever a man or woman is newly born in a heavenly realm, three thoughts arise: “From where did I die? Where have I now been born? Through what karma was I born here?” They recollected that they had died in the human realm and had now been born in the Heaven of the Four Great Kings because they had aroused an exceedingly pure and reverent mind toward the Blessed One.

The five hundred goddesses thought: “If we do not go and pay homage to the Blessed One, it would be disrespectful and improper.” They therefore adorned themselves with beautiful, radiant necklaces and placed various utpala, padma, kumuda, pundarika, and mandara flowers in celestial cloths. At midnight, their brilliant radiance illuminated the whole of Jeta Grove. The five hundred goddesses approached the Buddha, made offerings of celestial flowers, bowed with their heads at his feet, and sat to one side to hear the sublime Dharma. According to their faculties and inclinations, the Blessed One taught them the sublime Dharma, enabling them to realize the principle of the Four Noble Truths.

At that time, the goddesses used the vajra mallet of wisdom to shatter the twenty-five mountains of the view of self and attained the fruit of stream-entry. Having attained the vision of the truths, they addressed the Blessed One three times:

“Venerable Sir, through the Buddha, the Blessed One, we have attained the fruit of liberation. It was not our parents, a king, the gods, ascetics, brahmins, friends, or relatives who enabled us to attain it. We encountered the Blessed One as our virtuous spiritual friend, who delivered us from hell, the animal realm, and the realm of hungry ghosts; established us securely in a sublime heavenly realm; and will bring samsara to an end and lead us toward nirvana. We have dried up the sea of blood, crossed the mountain of bones, shattered with the vajra mallet of wisdom the view of self accumulated since beginningless time, and attained the fruit of stream-entry.

“From this day until the end of our lives, we take refuge in the Buddha, the Dharma, and the Sangha as the Three Jewels. We undertake the five training precepts, from refraining from killing living beings through refraining from drinking intoxicants. May the Blessed One recognize us as upasikas.”

Before the Buddha, they respectfully joined their palms and spoke these verses:

Through the power of the Buddha,

We have forever closed the three evil paths.

Born in a sublime heavenly realm,

We advance forever on the path to nirvana.

Through reliance upon the Blessed One,

We have gained the purified eye.

Seeing truth upon the path of vision,

We shall escape the sea of suffering.

Transcending the realms of gods and humans,

We shall leave the suffering of samsara far behind.

In the ocean of existence, a Buddha is hard to meet;

Having met him, we have gained deliverance.

With our bodies adorned,

And purified minds, we bow at the Buddha’s feet.

Circumambulating him to the right, our enmity removed,

We ask leave to return to our heavenly palace.

After expressing their wishes, the five hundred goddesses rejoiced as merchants who had gained great profit, farmers who had gathered abundant harvests, valiant warriors who had conquered their enemies, or gravely ill people who had fully recovered. They took leave of the Buddha and returned to their heavenly palace.

Having heard this account, the bhiksus became doubtful and asked the Blessed One:

“What karma did these five hundred Sakyan women formerly create, such that through its power, although they had committed no offense in this life, the foolish Virudhaka wrongfully cut off their hands and feet? Furthermore, through what karma were they born in heaven, heard the Buddha’s true Dharma, and realized the truth?”

The Buddha told the bhiksus:

“When the karma created by those Sakyan women ripened and its causes and conditions came together—as previously explained—they each had to undergo their own retribution. Bhiksus, in the past during this Fortunate Eon, when the human lifespan was twenty thousand years, a Buddha appeared in the world named Kasyapa, the Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One.

“These five hundred Sakyan women renounced the household life in that Buddha’s teaching and became bhiksunis. They frequently reviled bhiksunis who were trainees and those beyond training, threatening to cut off their hands and feet. Through the power of this karma, they fell into hell and underwent the suffering of burning for immeasurable years. As a residual effect of that karma, their hands and feet were repeatedly severed throughout five hundred lives, and in this life they underwent such suffering once more.

“Because they aroused pure minds toward me, they were born in heaven. Moreover, because they had formerly been bhiksunis who received, upheld, read, and recited the true Dharma, they encountered me, heard the Dharma, and attained the vision of the truths. Bhiksus, all this occurred because of karma, as previously explained.”

At that time, the man whom King Virudhaka had left behind heard the Buddha’s prediction and returned to the king. The king asked:

“What did the Blessed One say about me?”

He replied:

“Great King, the Tathagata said: ‘After seven days, the kingdom of Kosala will be destroyed. Virudhaka and Digha Karayana will be consumed by fire and fall into the great Avici Hell.’”

Hearing this, Virudhaka became deeply distressed and clasped his forehead in his hands. Seeing this, Digha Karayana asked:

“Why is the Great King sorrowful?”

The king replied:

“Digha Karayana, how could I not be sorrowful? The Blessed One has predicted that after seven days you and I will be consumed by raging fire and fall into the great Avici Hell.”

Digha Karayana said:

“Great King, when brahmins and mendicants enter a house to beg and are given nothing, they wish a hundred thousand misfortunes upon that household. How much more so must the ascetic Gautama, whose entire clan the Great King has slaughtered, speak harsh words of resentment and curse you according to his malicious mind. If the king is afraid, have a fine pavilion constructed upon the lake in the rear garden and dwell there for seven days. When that period has passed, return to the city.”

The king agreed. He ordered a pavilion built and took the palace women and Digha Karayana to dwell there. After one night, Digha Karayana said:

“Great King, one night has passed. Only six nights remain before we return to the city together.”

So it continued through the second and third nights until the seventh day, when Digha Karayana said:

“Today we are safe. Let us return to the city together.”

At that moment, clouds suddenly arose and covered the four quarters. Women naturally delight in displaying their ornaments, so they said to one another:

“Let us finish adorning ourselves before entering the city.”

The palace women busied themselves arranging their clothes. One palace woman placed a sunstone jewel upon a cushion and continued adorning herself. At that time, the clouds dispersed and the sky brightened. Sunlight appeared and shone upon the jewel. Its rays converged and produced fire, setting the cushion alight. Flames shot upward and engulfed the pavilion. The palace women scattered and fled in all directions.

As the fire burned them, Virudhaka and Digha Karayana tried to escape, but nonhuman beings sealed the doors, preventing them from leaving. Tormented by flames that pierced him to the heart, Virudhaka told Digha Karayana:

“Alas! I suffer terribly from this burning fire!”

Digha Karayana said:

“Great King, so do I.”

Their bodies were fiercely burned and cooked by the flames. Roaring in agony, they immediately fell into the great Avici Hell and underwent its torments.

The Blessed One spoke these verses:

Burned in this life, burned in the next;

One who commits evil is burned in both.

Knowing this burning arose from evil karma,

One afterward falls into an evil realm.

Suffering in this life, suffering in the next;

One who commits evil suffers in both.

Knowing this suffering arose from evil karma,

One suffers still further in another realm.

After hearing the Buddha speak these verses, the Venerable Ananda asked:

“Venerable Sir, I do not understand the meaning of these verses.”

The Buddha said:

“Ananda, the foolish Virudhaka and Digha Karayana were consumed by fire and fell into the great Avici Hell. Because of that event, I spoke these verses with this meaning, as explained extensively above.”

After Virudhaka had exterminated the Sakyan clan, ornaments such as necklaces and rings remained in the city. When the Sakyan women saw these objects, they wept in grief. They thought: “While the owners of these objects were alive, they greatly revered the Sangha. We should therefore use these things to create merit by offering them to the Sangha.” They then presented the objects to the Sangha.

Having received these offerings, the Group of Six adorned their bodies with them and entered Kapilavastu to make their alms round in sequence. Seeing the ornaments, the Sakyan women again wept as before and said:

“Noble Ones, we offered these objects to you because we did not wish to see them again and wanted to be free from sorrow. Now you have made us recall those former events once more.”

The Group of Six remained silent. The bhiksus reported the matter to the Buddha. The Buddha reflected: “This fault has arisen because the bhiksus adorned themselves with necklaces and bracelets and wore golden cords.” He therefore established this rule:

“From this day forward, bhiksus must not adorn themselves with multicolored objects. Whoever violates this incurs an offense of wrong conduct.”

The fifth summary verse in the second section of separate topics:

Going forth has five benefits;

Not handling money, receiving instruction;

The great assembly recites the gatha;

Permission to listen through a bronze tube.

– The originating occasion took place in Sravasti. In a certain village, a householder married and lived happily with his wife. Before long, however, his family dispersed and his property was exhausted. He thought: “I am already old and cannot earn money for my needs. None of my relatives remain. I should therefore leave the household life and go forth.”

Having reflected thus, he told his wife:

“Good woman, I have grown old and cannot earn money. My property is gone, and none of my relatives remain. I therefore wish to go forth.”

His wife replied:

“Very well, but you must return to visit me.”

“I shall,” the husband replied.

He then went to Jeta Grove, met the bhiksus, bowed with his head at their feet, and said:

“Noble Ones, I request permission to go forth.”

They replied:

“Good man, this is excellent. Your wish shall be fulfilled. As the Blessed One taught: ‘Wise people, seeing five benefits, should delight in going forth. What are the five?

“‘First, I shall obtain a personal benefit that others do not possess. Therefore, the wise should seek to go forth.

“‘Second, I know that I am a lowly person ordered about by others, but after going forth they will honor, praise, and bow to me. Therefore, the wise should seek to go forth.

“‘Third, I shall attain unsurpassed, secure nirvana. Therefore, the wise should seek to go forth.

“‘Fourth, after dying here, I shall be born in a heavenly realm. Therefore, the wise should seek to go forth.

“‘Fifth, I shall constantly be praised by the Buddhas, assemblies of sravakas, and excellent beings. Therefore, the wise should seek to go forth in the perfectly wholesome Dharma and Vinaya.’

“That you have aroused this intention is truly excellent.”

The bhiksus allowed him to go forth and receive full ordination. After two or three days, having instructed him in the prescribed practices, they told him:

“Good man, deer do not support other deer. The vast city of Sravasti is the Buddha’s domain. You should go there on alms round to sustain your life.”

Early the next morning, he donned his robe, took his bowl, and entered Sravasti for alms. There he encountered a woman who resembled his wife, and he thought: “Previously, I promised my wife that after going forth I would return to visit her. Now that I have gone forth, I should keep my promise and not cause her sorrow.”

After completing his alms round, he returned to Jeta Grove and later said to his upadhyaya:

“I previously promised my former wife that after going forth I would return to visit her. Please grant me permission.”

His teacher replied:

“Go as you wish, but carefully guard your mind.”

He said:

“I shall obey.”

Taking his leave, he gradually made his way back to his former village. As soon as his wife saw him, she hurried out to welcome him, calling loudly:

“Welcome! The noble son has returned!”

She then tried to take his robe and bowl.

The bhiksu said:

“Good woman, what do you intend to do?”

She replied:

“I wish to take your robe and bowl.”

The bhiksu said:

“Do not touch my robe and bowl.”

She asked:

“Why not?”

He replied:

“I am following my upadhyaya’s instruction to guard my mind carefully.”

She replied:

“Noble son, you should guard your own mind. How could I obstruct you?”

She nevertheless put away his robe and bowl, spread out a seat, invited him to sit, and brought water to wash his feet.

He asked:

“What do you intend to do?”

His wife replied:

“I wish to wash your feet.”

He said:

“Do not touch my feet.”

She asked:

“Why not?”

He replied:

“I am obeying my teacher’s instruction to guard my mind.”

His wife answered as before and proceeded to wash his feet. She then brought oil and wished to anoint them. Seeing this, the bhiksu asked what she intended to do, and she replied that she wished to anoint his feet. The bhiksu said:

“Do not anoint them for me.”

The questions and answers continued as before: “My teacher instructed me to guard my mind.”

His wife said:

“Noble son, you should guard your own mind.”

She then served a meal and wished to eat together with him.

He asked:

“What are you doing?”

She replied:

“We have long been separated and have not eaten from the same table. I wish to eat together with you.”

The bhiksu did not consent, and the questions and answers continued as before. She then spread out a mattress and said:

“Noble son, you are weary from traveling so far. Please rest for a while.”

After washing his feet, the bhiksu lay down to rest. His wife approached and wished to lie beside him.

The bhiksu asked:

“What do you intend to do?”

She replied:

“Noble son, we have not lain together for a long time. Now I wish to lie beside you.”

The questions and answers continued as before. The bhiksu would not permit it, but she came forward and embraced him forcefully. Physical contact with a woman is truly dangerous. When she touched him, the bhiksu’s mind became disturbed, an unwholesome intention arose, and he engaged in sexual intercourse with her.

After they had lived together for many days, the bhiksu told his wife:

“I wish to return to the monastery.”

She thought: “He had intercourse with me, but no outsider witnessed it. I should make everyone know what happened. The bhiksus will certainly expel him, and he will return to me.”

His wife then said:

“Noble son, you should not leave empty-handed. Take some provisions and cowrie shells with you.”

The bhiksu said:

“I am not permitted to handle such things as gold or cowrie shells. How could I take them?”

His wife said:

“I shall devise a way for you not to touch them.”

She hung the objects from his mendicant’s staff and said:

“Take them with you.”

Carrying the staff, the bhiksu went to Sravasti. Ordinarily, the Group of Six bhiksus guarded the gate rather than remaining idle. As Upananda was walking back and forth before the gate, he saw the bhiksu approaching with a head like an owl and long eyebrows hanging downward. He thought: “Which venerable one is coming? I should welcome him.”

Upananda went forward to meet him and called:

“Welcome! Welcome, Venerable One!”

The bhiksu replied:

“Homage! Homage, acarya!”

Upananda thought: “This must be an old and foolish bhiksu. He does not know Upananda and cannot recognize an acarya. I shall ask where he has come from.”

Upananda approached and asked:

“Old man, where have you come from?”

He replied:

“Acarya, I have returned from visiting my former wife.”

Upananda said:

“You are a good man, for you still remember former kindness. Everyone praises those who remember kindness. The Blessed One has also said: ‘Bhiksus, you should always train in repaying kindness. Even a small kindness should be repaid, how much more a great one!’ Since you remember former kindness, did you meet your wife?”

He replied:

“I met her.”

Upananda asked:

“Is she well?”

He replied:

“Fortunately, through your protection, she remains well.”

Upananda asked:

“What are those objects hanging from your mendicant’s staff?”

He replied:

“They are cowrie shells my wife gave me to exchange for provisions on the journey.”

After praising him, saying, “Old man, you are truly blessed. You visited your wife and gained this benefit as well,” Upananda thought: “Judging by his appearance and behavior, something private must have occurred. I shall question him gently.”

Being simple by nature, the elderly Mahallaka recounted everything he had done.

Upananda said:

“Go and report everything you have done to your upadhyaya. He will surely be delighted.”

The elderly bhiksu went to his teacher and related the entire matter. Hearing it, the teacher informed the other bhiksus. The bhiksus reported the matter to the Buddha, and the Buddha told them:

“This old and foolish bhiksu did not understand what was grave and what was minor, and he did not intentionally transgress. One who has never heard the four parajika dharmas explained does not commit the offense.

“Bhiksus, for this reason, after conferring full ordination, the four parajika dharmas must be explained to the recipient. Whoever fails to explain them incurs an offense of wrong conduct.”

THE MULASARVASTIVADA

VINAYA KSUDRAKAVASTU

End of Fascicle Nine.