根本說一切有部毘奈耶雜事

Fascicle Ten

(Continuation of the fifth recitation in the second separate section).

– The occasion was in the city of Shravasti. A bhikshu named Joy dwelt in the solitude of an aranya and always delighted in sitting quietly and cultivating meditation; therefore, everyone praised him as Joy Who Abides in Samadhi. One day, as he was about to enter samadhi, a demoness came and invited him to engage in sexual intercourse, but Joy refused. On another occasion, as he was about to enter samadhi, the demoness came again and sat upon Joy’s knees. Thus, one should know that the realm of women is highly poisonous: contact with it harms people. Since a defiled mind had arisen, they engaged in sexual intercourse together. Afterward, it was as though an arrow had pierced his chest, and his mind was filled with intense anguish. Joy thought, “Why was I so foolish as to destroy the pure conduct and commit an impure act? Having committed sexual misconduct, I must return to lay life.” He then thought, “I truly have no intention of concealing this. I should go and report the entire matter to the Blessed One. If there is a regulation permitting me to remain in the monastic life, I shall practice according to the Dharma; if not, I shall return to lay life.” Holding his Dharma robe against himself with his right hand and covering his private parts with his left, he went sorrowfully and weeping to see the Blessed One.

At that time, the Blessed One was teaching the true Dharma while surrounded by immeasurable hundreds of thousands in the great assembly. Seeing him approach, the Blessed One thought, “If I do not greet him first, saying, ‘Welcome!’ he will surely spew hot blood and die at once.” The Blessed One said to Joy:

“Welcome! Why are you weeping?”

He replied:

“Venerable Blessed One! Formerly I was Joy, but now I am joyful no longer.”

The Buddha asked:

“What offense have you committed that you speak in this way?”

He replied:

“Blessed One! Without relinquishing the training precepts, I destroyed the pure holy life and engaged in sexual intercourse. Although I committed this offense, I have not had the slightest intention of concealing it.”

The Buddha said:

“Joy, are you able to undertake the training precepts for the rest of your life?”

He replied:

“Venerable Sir! I am able to uphold them.”

The Blessed One then addressed the bhikshus:

“You should know that although the bhikshu Joy violated the pure precepts, because he had no intention of concealing it, his offense is not a parajika. You should allow Joy to undertake the training precepts for life. If another such case occurs, the procedure should also be conferred upon him as follows:

“Seats are to be arranged, the gandhi struck, and the entire assembly notified. When the Sangha has assembled, the bhikshu Joy should be instructed to pay homage to the Sangha. He should then squat before the senior elder, join his palms, and make the following request:

“‘Venerable Sangha, please listen. I, the bhikshu Joy, without relinquishing the training precepts, destroyed the pure holy life and engaged in sexual intercourse, but I had no intention of concealing it. I, Joy, now request from the Sangha the training precepts for life. May the Sangha compassionately grant my request.’ He should make this request a second and a third time in the same manner.

“Joy should then be instructed to stand where he can be seen but cannot hear. The Sangha should appoint a bhikshu to perform the karma:

“‘Venerable Sangha, please listen. The bhikshu Joy, without relinquishing the training precepts, destroyed the pure holy life and engaged in sexual intercourse, but he had not the slightest intention of concealing it. He now requests from the Sangha the training precepts for life. If the time is appropriate for the Sangha, and the Sangha approves, the Sangha shall now grant the bhikshu Joy the training precepts for life. This is the motion.’ Next, the karma is to be performed:

“‘Venerable Sangha, please listen. The bhikshu Joy, without relinquishing the training precepts, destroyed the pure holy life and engaged in sexual intercourse, but he had not the slightest intention of concealing it. The bhikshu Joy has requested that the Sangha grant him the training precepts for life. The Sangha now grants the bhikshu Joy the training precepts for life. Those venerable ones who approve of granting the bhikshu Joy the training precepts for life should remain silent. Anyone who does not approve should speak.’ This should be stated a second and a third time in the same manner. ‘The Sangha has granted the bhikshu Joy the training precepts for life. The Sangha has approved, as indicated by its silence. Thus do I record it.’”

The Buddha addressed the bhikshus:

“I shall explain the duties to be performed by one who has undertaken this training. A bhikshu under lifelong training may not accept reverence, homage, welcoming, or joined palms from a bhikshu whose status as a bhikshu remains unimpaired. He may not sit on the same seat with him but must sit in a lower place.

He may not walk in meditation beside him; if they walk, he must remain one step behind. When going to the homes of householders or brahmins, he may not accompany a bhikshu whose status as a bhikshu remains unimpaired; if they travel together, he must let that bhikshu walk ahead. He may not sleep in the same room with him.

He may not grant others the going forth or higher ordination; serve as a teacher upon whom another depends; keep a shramanera as a disciple; perform a karma involving a single motion, one motion and one proclamation, or one motion and three proclamations; be appointed to conduct a karma; or be appointed to instruct the bhikshunis. If he is nevertheless appointed, then wherever he goes, should he see another bhikshu violating the precepts, violating the regulations, violating proper deportment, or engaging in wrong livelihood, he may not formally charge that bhikshu with an offense.

Nor may he institute regulations. He may not participate with the Sangha in the uposatha purification or the invitation ceremony.

“Every day he must rise early, open all the doors, put away the lamps, sweep the monastery’s rooms, and plaster the appropriate places with fresh cow dung. He must also plaster the latrine clean, draw water, and ensure that neither earth nor leaves are lacking. He must provide water for use at a suitably cool or warm temperature and sweep the drains clean.

He must strike the gandhi and arrange the seats. He must carefully attend to all matters of offering flowers and burning incense. If able, he should at the appropriate times recite scriptures and chant praises of the Buddha’s virtues; if unable to do so, he should invite someone else.

During the hot season, he must hold a fan and fan the bhikshus. When he wishes to sit, he must sit below the bhikshus but above the shramaneras. When receiving food, he must maintain a peaceful mind.

After the meal, he must put away the seats, return the food vessels to their original places, and sweep the dining area. He must regularly announce the day of the month to the assembly, saying:

“‘Venerable Sangha, please listen. Today is the first day of the month. Every member of the assembly should apply his mind to reciting the wondrous verses from the sutras concerning the merit of giving, for the sake of the donor who built the monastery, the deities who protect the monastery, the king, the ministers, one’s teachers in the Sangha, one’s parents, and faithful donors throughout the ten directions.’ If he is unable to do so, he should invite another to perform the recitation.”

When rooms were allocated collectively, the bhikshus did not allocate one to a bhikshu under lifelong training. The Buddha said:

“They should allocate one to him.”

The bhikshus did not distribute material offerings to him. The Buddha said:

“They should distribute a share to him.”

There was a bhikshu under lifelong training who did not cultivate wholesome qualities. The Buddha said:

“He should cultivate them. He should obediently carry out these prescribed practices until all afflictions have been eradicated. If he does not do so, he commits an offense.”

After the bhikshus successively acted in accordance with the Buddha’s regulations, the bhikshu Joy applied himself wholeheartedly, earnestly, and diligently, without indolence. He then eradicated the afflictions that bind beings to the five destinies and attained arhatship. He possessed the three knowledges, the six superknowledges, and the eight liberations, and knew in accordance with reality: “My births are ended, the holy life has been established, what had to be done has been done, and I shall undergo no further existence.” His mind was unobstructed, like a hand striking empty space or a knife cutting fragrant powder.

He was free from affection and aversion, regarding gold and earth as equal and no different. He was no longer attached to fame or gain, and Shakra, Brahma, and all the devas paid him reverence. Even after attaining the fruit, Joy continued to observe the previous regulations and did not dare transgress them.

The Buddha said:

“You need no longer perform them. You should sit according to the order of seniority and may dwell together with those whose status as bhikshus remains unimpaired.”

– The occasion was in the city of Rajagriha. After going forth, the venerable Pilindavatsa was often ill. A fellow practitioner of the holy life came to inquire after him:

“Venerable Sir! Are your movements and daily activities peaceful and comfortable?”

He replied:

“Venerable one! I am constantly afflicted by illness; how could I be comfortable?”

He asked:

“What illness do you have?”

He replied:

“A cough.”

He asked:

“What medicine have you taken?”

He replied:

“Previously, I inhaled medicinal smoke, and it brought some relief.”

He asked:

“Why do you not use it now?”

He replied:

“The Buddha has not yet permitted it.”

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

– A sick person is permitted to inhale medicinal smoke as treatment.

The bhiksus did not know how to do this. They placed the medicine over a fire but could not inhale the smoke. The Buddha said:

– Two bowls may be placed one over the other, with a hole bored in the bottom of the upper bowl. Put fire and medicine inside, and inhale the smoke...

But they still did not make it properly. The Buddha said:

– A tube should be made.

They made a bamboo tube, but it was still defective. The Buddha said:

– Bamboo should not be used; make it of iron.

They made it too short. The Buddha said:

– Do not make it too short.

They made it too long. The Buddha said:

– It should not be made too long. It should be about twelve finger-widths in length, neither sharp-pointed nor excessively crude. Place it over the opening of the bowl and inhale the smoke through the mouth.

After using it, they discarded it carelessly. The Buddha said:

– It should not be discarded carelessly. A small bag should be made in which to keep it.

They placed the bag on the ground. The Buddha said:

– It should not be placed on the ground, for it will be damaged. It should be hung on an elephant-tusk peg, a stake, or a pole.

The copper tube became rusty. The Buddha said:

– It should be coated with oil.

Afterward, whenever they used it, washing and cleaning it was wearisome. The Buddha said:

– It should not be washed with water; it should be purified by heating it in the fire.

The sixth summary verse in the second separate section:

Medicinal decoctions and bathing should be permitted;

Nasal irrigation and the use of copper cups;

Travel by conveyance is allowed for the elderly and sick;

One should understand matters concerning relieving oneself.

– The occasion was in the city of Sravasti. A certain bhiksu fell ill and went to see a physician, saying:

– Good sir! I am ill and hope that you will treat me.

The physician replied:

– Venerable sir, bathe in hot medicated water and you may recover.

He replied:

– The Buddha has not permitted it.

The physician said:

– Venerable sir! The greatly compassionate Blessed One will surely permit this.

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

– If a physician instructs one to bathe in hot water, one may do so as needed.

The Buddha had permitted bathing in hot medicated water, but the bhiksus did not know what medicine should be used in the hot water, so they returned and asked the physician:

– The Buddha has permitted me to bathe in hot medicated water, but what medicine should be used?

The physician replied:

– Venerable sir! I too do not know what kind of medicine it is. I once read a book belonging to a Wheel-Turning King, in which this hot water was called “nhân-đẳng.” The Great Master is Omniscient; if you ask him, he will answer.

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

– If it is merely to treat a wind disorder, boil roots, branches, flowers, fruits, tree bark, and the like together, and bathe in the hot water; the illness will then be cured.

The bhiksus bathed in the hot water, causing their skin and flesh to become discolored. The Buddha said:

– Massage the body with oil.

They applied too much oil and soiled their robes. The Buddha said:

– Use powdered beans to wipe it clean.

Their skin then became discolored. The Buddha said:

– When the bath is nearly finished, put one or two drops of oil into the hot water; this will make the body lustrous.

The venerable Pilindavatsa fell ill... and so forth... A bhiksu asked what illness he had.

He replied:

– I suffer from a runny nose.

The physician asked:

– What medicine have you previously used to treat this illness?

He replied:

– I formerly instilled medicine into my nose.

The physician asked:

– Venerable sir, why do you not instill it now?

He replied:

– The Blessed One has not permitted it.

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

– If a person is ill, I permit clarified butter or oil to be instilled into the nose.

The bhiksus poured the medicine into their noses, but it flowed out and soiled their bodies. The Buddha said:

– It should not be done in that manner.

The bhiksus then used leaves to instill the medicine, but this was still not satisfactory. The Buddha said:

– Leaves should not be used.

They then instilled the medicine with scraps of cloth, but the same fault remained. The Buddha said:

– Medicine should not be instilled with scraps of cloth. Copper, iron, or tin may be used to make a nasal dropper.

The bhiksus made one with one protruding end. The Buddha said:

– It should be made with two ends.

They then made the points extremely sharp and fearsome. The Buddha said:

– They must not be made fiercely sharp-pointed.

A bhiksu instilled medicine into his nose with dirty hands. The Buddha said:

– One should first wash one's hands clean before receiving medicine to be instilled into the nose.

The venerable Pilindavatsa suffered from thirst. A bhiksu came to inquire after him:

– What illness do you have?

He replied:

– I suffer from thirst, but I have no vessel from which to drink water.

They reported this to the Buddha. The Buddha said:

– A copper cup should be obtained for drinking water.

Later, one of the venerable Pilindavatsa's relatives came to hear the Dharma. Upon returning, he told his wife:

– The venerable Pilindavatsa taught the wondrous Dharma. I heard it and have retained it.

His wife said:

– Because the Buddha has appeared in the world, you have gained this benefit.

Her husband said:

– Why do you not go to hear the Dharma?

She replied:

– As a woman, I am very embarrassed to go outside. If the venerable Pilindavatsa would come here and teach the Dharma, I would listen and retain it.

When the husband went to invite him, the venerable one said:

– Good sir! I am ill and therefore cannot come to your home.

The man said:

– Venerable sir! I shall bring a carriage to convey you there.

He replied:

– The Buddha has not permitted bhiksus to ride in carriages.

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

– On account of this matter, sick bhiksus are permitted to ride in carriages.

After the Buddha gave this permission, Pilindavatsa rode in a carriage with his disciples to the house of the person who had invited him. By chance, on the road they encountered the group of six bhiksus, who asked those disciples:

– Who is riding in the carriage?

They replied:

– It is my upadhyaya.

The group of six said:

– Has the Blessed One permitted bhiksus to ride in carriages?

They replied:

– He has.

After praising the Blessed One's great loving-kindness in recognizing that bhiksus of delicate constitution could not travel on foot and therefore permitting them to ride in carriages, the group of six discussed among themselves: “We too should decorate our carriages beautifully.” The following day, they adorned their carriages splendidly with beautiful feathers and hanging bells, and rode to the crossroads. Seeing them, the householders and brahmins asked:

– Venerable sirs! What is this?

They replied:

– The Blessed One has permitted us to ride in carriages.

The people said:

– Do you sramanas still indulge in sensual pleasures?

The group of six remained silent. The bhiksus reported the matter to the Buddha. The Buddha said:

– If a bhiksu who is not ill rides in a carriage, he commits an offense of transgressing the Dharma. There are two reasons for which one may ride in a carriage:

1.) Being elderly and feeble;

2.) Being weakened by illness.

– The occasion was in the city of Sravasti. A certain householder of right faith and a brahmin without faith entered the Jeta Grove and toured it throughout. Upon reaching the foot of a tree, they saw a place where someone had relieved himself. The brahmin said:

– Householder! The sramanas, the sons of the Sakya, are exceedingly filthy; they foul the ground with urine beneath trees bearing flowers and fruit.

The householder said:

– The venerable ones are all persons of great virtue. How could they relieve themselves indiscriminately? Perhaps a white-robed layperson did this improper deed.

While they were speaking, they suddenly saw an elderly bhiksu sitting beneath a tree to defecate, with his robe covering his head. Seeing this, the faithless brahmin said to the householder:

– You said that a white-robed layperson committed this impure act. Look at this bhiksu, sitting beneath a tree to defecate with his robe covering his head. Could he be a white-robed layperson?

Hearing this, the householder was deeply ashamed and could only remain silent, unable to reply. The bhiksus reported the matter to the Buddha. The Buddha said:

– A bhiksu must not urinate or defecate beneath a tree. Whoever deliberately violates this incurs an offense of transgressing the Dharma.

After the Buddha established this rule, while traveling along a road the bhiksus came to a great forest and wished to relieve themselves. To preserve the precept, they forcibly restrained themselves and consequently soiled themselves. The bhiksus reported the matter to the Buddha. The Buddha said:

– When traveling and coming to a forest, bhiksus may relieve themselves as needed.

After the Blessed One had permitted them to relieve themselves when traveling through a forest, a bhiksu living in a village did not dare to relieve himself beneath a tree and consequently suffered painfully from constipation and internal heat during the day. The bhiksu reported the matter to the Buddha. The Buddha said:

– If it is beneath a thorny bush, one may relieve oneself as needed.

Upananda defiled another person's vegetable garden by defecating there. The Buddha laid down that bhiksus must not defecate or urinate upon living grass or vegetables. They then went to places where no living grass grew, but the bhiksus left excrement scattered everywhere. Seeing this, the householders and brahmins mocked them together:

– The Sakyaputra ascetics are exceedingly fond of formal observances: they sit and eat together in one place, and they defecate together in one place.

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

– For this reason, I permit the bhiksus to construct latrines.

They constructed the latrine outside the monastery, but when they went there at night, they feared tigers, wolves, lions, bandits, and so forth. They therefore reported the matter to the Buddha. The Buddha said:

– It should be built within the monastery.

The bhiksus did not know where it should be built. The Buddha said:

– It should be built at the northwestern corner behind the monastery.

They asked how it should be constructed. The Buddha said:

– There are two kinds of latrines:

1) A separate latrine building;

2) An adjoining latrine.

A separate latrine is a square chamber one zhang across, with the privy in the center. An adjoining latrine is placed behind a room, partitioned by a wooden wall and screened on all sides, with the privy inside. Outside, a place should be provided for washing the hands and feet, and a water vessel should be kept there. The latrine must have a door and a lock, and wooden clogs for use when entering should be placed outside.

On one occasion, after one bhiksu had entered the latrine, another bhiksu entered as well. The Buddha said:

– This should not be done. When wishing to enter the latrine, one must snap one's fingers and clear one's throat; the person inside should do likewise.

The latrine had a foul odor. The Buddha said:

– You should take turns sweeping and cleaning it. When disposing of leaves and earth, do not cause insects to die.

The bhiksus felt disgusted when they cleaned the latrine with their hands. The Buddha said:

– You should flush it with water and sweep it clean; there is no need to use your hands.

Some bhiksus took too long washing their hands and feet inside the latrine, causing others to wait. The Buddha said:

– A place for washing the hands and feet should be arranged outside.

They placed it too far away. The Buddha said:

– It should be nearby. Therefore, I permit the bhiksus, when constructing a latrine, to provide all the necessary implements.

After the Buddha permitted the construction of latrine chambers, the bhiksus also urinated inside them, causing those who wished to defecate to wait. Prolonged waiting made them ill. The Buddha said:

– A separate place for urination should be made.

The bhiksus did not know where it should be built. The Buddha said:

– The urinal should be built near the latrine, with a channel to drain the water away, and it should have a separate door like the latrine.

The seventh summary verse in the second separate section:

Water vessels, knowing purity and contact,

The prayer that the Blessed One may live long,

Because of this nun, nirvana,

Five permissions concerning eating and pecking.

– The occasion was in the city of Sravasti. The weather was hot, and a brahmin, tormented by thirst and needing water to drink, entered the monastery, approached a bhiksu, and said:

– I am thirsty; please give me some water.

The bhiksu brought him a vessel of washing water to drink. Seeing this, the brahmin asked:

– Venerable sir! Does this vessel contain clean water or washing water?

He replied:

– It is washing water.

The brahmin asked:

– If so, why have you given me this vessel?

He replied:

– The vessels were kept together, so I brought this one.

The brahmin said:

– Venerable sir! Vessels for washing water and clean water should not be mixed together; keep them separately. If an ascetic or brahmin comes to ask for water, would it not be meritorious to relieve his thirst?

Disgusted by the unclean water, the brahmin left without drinking. The bhiksu reported the matter to the Buddha. The Buddha said:

– The community should provide vessels containing clean water for those who are thirsty.

The Buddha instructed the community to provide clean water. When a householder heard this, he donated many water vessels to the monastery. Anyone who needed one freely carried it away, including gardeners and laypeople. Although the bhiksus saw this, they did not stop them. Before long, all those vessels were gone. The bhiksus said to the donor:

– The vessels you donated have now all been broken or lost; you should bring some more.

He replied:

– Venerable sirs! I donated a great many of them. Why were they exhausted so quickly?

The bhiksus related the foregoing events to the donor.

He replied:

– Venerable sirs, I did not donate them to those laypeople. Why did you not stop them, allowing such waste to occur?

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

– You should not disregard the matter and fail to question such persons. Someone should be appointed to manage these requisites for the Sangha.

After the Buddha gave this permission, the bhiksus appointed people indiscriminately, without making a proper selection. The Buddha said:

– A person possessing five qualities should not be appointed. What are the five? He acts through attachment, anger, fear, or delusion, and does not know whether the requisites on hand have or have not been put away. A person possessing five qualities should be appointed: he is free from attachment, anger, fear, and delusion, and clearly knows whether the requisites have or have not been put away.

The appointment should be made in the following manner: The Sangha should be assembled as before, and before the Sangha someone should ask:

– Can the bhiksu named ... serve as the manager of ... requisites for the Sangha?

That bhiksu replies:

– I can.

A bhiksu should then perform a motion followed by one proclamation:

– Venerable Sangha, please listen. This bhiksu named ... is willing to serve as the manager of ... requisites for the Sangha. If it is the proper time for the Sangha, may the Sangha consent. The Sangha now appoints the bhiksu named ... to serve as the manager of ... requisites for the Sangha. This is the motion.

Next, the formal act should be performed:

– Venerable Sangha, please listen. This bhiksu named ... is willing to serve as the manager of ... requisites for the Sangha. If the Sangha consents to appointing the bhiksu named ... to serve as the manager of ... requisites for the Sangha, let it remain silent. Whoever does not consent should speak. The Sangha has consented to appoint the bhiksu named ... to serve as the manager of ... requisites for the Sangha, as it remains silent. Thus do I record this matter.

A thirsty layperson came to ask for water. A bhiksu filled a new vessel with water and gave it to him, while giving an old vessel to another bhiksu. The Buddha said:

– This should not be done. New vessels should be offered for the bhiksus' use, and old vessels should be given to laypeople.

After using the vessels, the bhiksus put them away, but laypeople discarded them carelessly. The Buddha said:

– They must be collected and put away again.

The bhiksus did not take proper care of them, and the vessels were damaged. The Buddha said:

– A storeroom should be constructed.

The bhiksus acted according to this instruction. A caravan leader came from the north and invited the Buddha and the Sangha to receive offerings for three months. After reflecting, “When I make offerings, I do not wish to use other people's utensils, so I should acquire separate ones,” he had many utensils made of white copper and red copper to contain food, and used them to make offerings to the Tathagata and the community of sravakas for three months. When the period ended, he donated all those utensils to the Sangha. The bhiksus stored all of them in the storeroom for earthenware, causing the earthenware vessels to be damaged and broken. The Buddha said:

– Copper and iron utensils must not be stored together.

A brahmin tormented by thirst approached the bhiksus and said:

– Venerable sirs! Please give me some water.

A bhiksu handed the brahmin a bucket and rope for drawing water. The brahmin asked:

– Venerable sir! What are these for?

He replied:

– I have no water ready at hand. Draw some yourself and drink.

The brahmin said:

– You extend compassion to all sentient beings. If you were to keep some drinking water in reserve, it would truly be a wholesome deed.

The bhiksu replied:

– The Buddha has not yet permitted this.

The bhiksus reported the matter to the Buddha.

The Buddha said:

– The community should keep some clean water in reserve.

Having heard this, the bhiksus kept water wherever they pleased: in the front courtyard, inside living quarters, before the veranda, beside the doorway, and so forth, causing the water to become contaminated. The Buddha said:

– This should not be done. A water-storage room should be constructed.

Hearing this, the bhiksus did not know where it should be placed. The Buddha said:

– The water-storage place should be arranged on the eastern side of the monastery gate.

The storage room was dark. The Buddha said:

– A window should be made. If there is mud on the floor, it should be paved with bricks so that water can drain away. The room should have a door and a lock. Water vessels should not be placed directly on the ground, but upon wooden stands. If there are no wooden stands, bricks should be placed beneath them, with supports to prevent them from tilting or falling.

The vessels constantly became dirty and had to be scrubbed frequently, but they did not know what to use for scrubbing them. The Buddha said:

– Brushes and leaves should be used.

Although they scrubbed them frequently, a foul odor remained. The Buddha said:

– There should be several jars used in rotation to hold water; some should contain water, while others should be left to dry.

They dried them in the full sun. The Buddha said:

– They should be dried in the shade.

Because they did not cover the mouths of the jars, dirt fell into them. The Buddha said:

– They must be tightly covered. One must not stir the water with dirty hands; the hands must first be washed clean.

Having to wash their hands whenever they touched the jars caused them great weariness. The Buddha said:

– If a clean vessel made of copper or clay is used and the hand does not touch the water, taking water from it entails no offense.

One may also rub the hands with dried cow dung to remove grime. After the Buddha permitted water to be stored, they did not know whom they should appoint to do this. The Buddha said:

– Disciples and pupils should be appointed to do it. All necessary implements for the place where water is kept should be fully provided.

– The Buddha was staying in the Many-Treed Grove in the city of Kapilavastu. At that time, the bhiksuni Mahaprajapati Gautami, accompanied by a retinue of five hundred bhiksunis, went to see the Buddha. They bowed with their heads at his feet and sat to one side to hear the Buddha teach the Dharma.

Suddenly, they heard the Buddha sneeze. Mahaprajapati Gautami addressed him:

– May the Blessed One enjoy a long life and live for more than a kalpa.

When the five hundred bhiksunis heard Mahaprajapati Gautami speak in this way, they likewise voiced the same aspiration in unison.

When the yakshas and spirits dwelling upon the earth heard the five hundred bhiksunis make this aspiration, they likewise voiced the same aspiration in unison.

Hearing this, the yakshas and spirits dwelling in the sky also made this aspiration.

Upon hearing it, those in the palaces of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, the Heaven of Mastery over Others’ Creations, and even the Brahma Heaven likewise voiced this aspiration in unison:

– May the Blessed One enjoy a long life and live for more than a kalpa.

The Blessed One said to the bhiksuni Mahaprajapati Gautami:

– You and all those beings have created a great impediment. Because of your aspiration, the five hundred bhiksunis, those upon the earth and in the sky, and even those in the Brahma Heaven heard these words. The Buddha should not be honored in this way. Whoever honors him in this way does not act skillfully.

Mahaprajapati asked:

– Venerable Blessed One, how should reverence for the Tathagata be expressed for it to be called skillful?

The Buddha said to Gautami:

– Regarding the Tathagata, one should say this:

– May the Buddha and the Sangha long remain in the world, always dwelling in harmony like water blended with milk, and brilliantly spreading the teaching of the Teacher.

Gautami, whoever acts in this way pays reverence to the unsurpassed, perfectly enlightened Buddha; this is called perfect homage.

At that time, a bhiksu spoke these verses:

Mahaprajapati Gautami,

Bowing at the Tathagata’s feet,

Prayed that the Muni might live long,

Beyond a kalpa, to deliver beings.

With the earnest heart of the Buddha’s foster mother,

She offered these words of reverence;

Yet concerning the Buddha,

Such an aspiration should not be made.

Mahaprajapati Gautami then reflected: “The Buddha has praised the harmony of the Sangha... and so forth... While the Great Teacher still remains in the world and the bhiksus have not yet become divided, I should enter nirvana.” She went to see the Buddha, bowed with her head at his feet, and said:

– Blessed One, I now wish to enter nirvana.

Having heard this, the Blessed One remained silent. She repeated her request a second and a third time, but he still remained silent. Mahaprajapati again said:

– Blessed One, I now wish to enter nirvana.

The Buddha said:

– Gautami, do you say this for the sake of nirvana?

She replied:

– I say this for the sake of nirvana.

The Buddha said:

– Since you speak thus for the sake of nirvana, what is there for me to say? All conditioned phenomena are impermanent and must be so.

Then the five hundred bhiksunis also addressed the Blessed One:

– We wish to enter nirvana.

The Buddha said to the bhiksunis:

– Do you say this for the sake of nirvana?

They replied:

– Yes.

The Buddha said:

– Since you speak thus for the sake of nirvana, what is there for me to say? All conditioned phenomena are impermanent and must be so.

After hearing the Buddha’s words, Mahaprajapati and the bhiksunis rejoiced greatly. They bowed with their heads at the Buddha’s feet, then went to Nanda and said:

– Venerable one, I now wish to enter nirvana.

Nanda said:

– Do you say this for the sake of nirvana? ... He then spoke as the Buddha had taught ...

In the same way, they went to the venerable Aniruddha, Rahula, Ananda, and the other elders. Bowing their heads before them, they said:

– Venerable ones, we wish to enter nirvana.

The bhiksu Aniruddha and the other elders asked:

– Do you say this for the sake of nirvana?

They replied:

– Yes.

– Since you speak thus for the sake of nirvana, what can we say? All conditioned phenomena are impermanent and must be so.

After bowing before the Buddha and the venerable elders, they took their leave and returned to the monastery at their own dwelling place. For seven days, Mahaprajapati and the five hundred bhiksunis expounded the wondrous Dharma to the three assemblies.

After hearing the Dharma, immeasurable sentient beings attained vast and supreme benefit. The bhiksunis all left the monastery and went to a pure place, where they sat one after another in the half-lotus posture. All five hundred did likewise.

Then Mahaprajapati Gautami entered samadhi. Through the supreme power of concentration and mastery of action, her entire body disappeared, and she soared into the sky in the eastern direction. There she displayed the four postures of walking, standing, lying down, and sitting.

Entering the fire-radiance samadhi, she simultaneously emitted from her body many kinds of blue, yellow, red, white, and rose-colored light. Fire issued from the lower part of her body while clear water streamed from the upper part; then water streamed from the lower part of her body while fire issued from the upper part. Having displayed these manifestations in the eastern direction, she did likewise in the south, west, and north.

The manifestations displayed by the five hundred bhiksunis did not differ from those of Mahaprajapati Gautami.

At that time, Mahaprajapati entered the first dhyana. Emerging from the first dhyana, she entered the second; emerging from the second, she entered the third; emerging from the third, she entered the fourth. Emerging from the fourth dhyana, she entered the sphere of infinite space; emerging from the sphere of infinite space, she entered the sphere of infinite consciousness; emerging from the sphere of infinite consciousness, she entered the sphere of nothingness; emerging from the sphere of nothingness, she entered the sphere of neither perception nor non-perception. Emerging from the sphere of neither perception nor non-perception, she proceeded in reverse order until she entered the first dhyana, and then she entered nirvana.

The five hundred bhiksunis, just like Mahaprajapati Gautami, successively entered the dhyanas in forward and reverse order and then also entered nirvana. At that time, the entire earth trembled, and all six directions shone brilliantly. The devas in the sky cried out, producing a sound like the beating of drums.

Whether on Mount Sumeru or other mountains, in cities and villages, amid deserted forests, or in pure and secluded places, the bhiksus who saw these signs mindfully contemplated that Mahaprajapati and the five hundred bhiksunis had entered nirvana. The bhiksus then reflected: “The Blessed One’s foster mother has entered nirvana. Let us go and assist one another in making offerings to her relics.” Having reflected thus, each brought, according to his means, various kinds of fragrant wood to the place where Mahaprajapati Gautami had entered parinirvana.

At that time, the Blessed One, together with Kauṇḍinya, Vāṣpa, Mahānāma, Aniruddha, Śāriputra, Mahāmaudgalyāyana, and the great assembly of śrāvakas, gathered to make offerings to the relics of Mahāprajāpatī Gautamī and the others. King Prasenajit, together with the crown prince, ministers, and retinue, also came there to make offerings to the relics. The elder Anāthapiṇḍada, the elder Tiên Thọ, the elder Cố Cựu, Viśākhā Mṛgāramātā, and their retinues all came there as well.

Kings of other lands also arrived with their countless retinues. King Prasenajit adorned five hundred precious carriages with various jeweled garments and ornaments and brought them there, together with various kinds of incense and flowers, banners, jeweled parasols, music, and so forth. At that time, four bhikṣus—the venerable Nanda, Aniruddha, Ānanda, and Rāhula—together bore the funeral bier of Mahāprajāpatī.

The Blessed One also supported the bier with his right hand. The other bhikṣus likewise bore the funeral biers of the bhikṣuṇīs. With earnest reverence, and amid exceedingly solemn arrangements, everyone escorted the funeral biers to a secluded, spacious, and level place.

At that time, the Blessed One lifted the upper robes covering Mahāprajāpatī Gautamī and the five hundred bhikṣuṇīs and said to the bhikṣus:

“Look here. Mahāprajāpatī Gautamī lived to the age of one hundred and twenty, yet her body showed no signs of age and remained as youthful as that of a sixteen-year-old maiden.”

King Prasenajit and the great assembly cremated the bodies with various kinds of fragrant wood. After teaching the assembly the Dharma of impermanence, the Blessed One returned to the monastery, washed his feet, sat upon his seat, and said to the bhikṣus:

“You should know that all these events occurred because, upon seeing another person sneeze, one wished that person long life. Therefore, when a bhikṣu sees another person sneeze, he should not utter a wish for long life. Whoever deliberately does so commits an offense of transgressing the Dharma.”

Having witnessed these events, the bhikṣus became doubtful and asked the Buddha:

“Blessed One, what karma did Mahāprajāpatī Gautamī and the five hundred bhikṣuṇīs formerly perform, through the power of which they lived to the age of one hundred and twenty without showing signs of age, remaining as youthful as sixteen-year-old maidens?”

The Buddha said to the bhikṣus:

“Listen well to the karma performed by Mahāprajāpatī Gautamī and the five hundred bhikṣuṇīs, and how through that karma they themselves received its result.

“Bhikṣus, in the past, during this Auspicious Eon, when the human lifespan was twenty thousand years, a Buddha, a Blessed One named Kāśyapa—the Tathāgata, Arhat, Perfectly Enlightened One, endowed with the ten epithets—appeared in the world. He dwelt in the Deer Park at Ṛṣipatana, near Vārāṇasī. When that Blessed One’s conditions for teaching and transforming beings had been fulfilled, he entered nirvana without remainder, like a fire extinguished when its fuel is exhausted. A king named Kṛkin built four jeweled stupas, each side one yojana in length and half a yojana in height, as offerings to that Tathāgata’s relics. Because the king’s chief queen and five hundred palace women had grown old, the king no longer paid attention to them. They discussed among themselves:

“‘Why does the great king now cast us aside and take no notice of us?’

“‘Because we have grown old, the king no longer pays attention to us.’

“One palace woman asked:

“‘Sisters, what karma may we cultivate so that we do not grow old and our wishes are fulfilled?’

“They heard the queen reply:

“‘If we make offerings to the relic stupa of Kāśyapa Buddha, our wishes will be fulfilled.’

“They all approved and petitioned the king. After receiving his permission, they took various kinds of powdered incense, fragrant ointments, flower garlands, jeweled necklaces, banners, jeweled parasols, and fragrant, delicious foods to the stupa. There they made offerings with earnest reverence and praise, paid homage with body and mind, circumambulated it to the right, knelt upright with palms joined, and made this vow: ‘By the roots of goodness arising from making offerings to this unsurpassed field of merit, may I, in every life, show no signs of aging until the end of my lifespan.’

“Bhikṣus, the king’s chief queen and those five hundred palace women are now Mahāprajāpatī Gautamī and the five hundred bhikṣuṇīs. Through the power of that merit, extending into this life, they lived to the age of one hundred and twenty without showing signs of age, appearing like sixteen-year-old maidens.

“Bhikṣus, you should know that all beings experience the results of their own karma—as explained extensively before. Thus should you train.”

– The occasion arose in Śrāvastī. After the Blessed One had established the rule for the bhikṣus:

“When you see another person sneeze, you must not wish that person long life.”

In the city there was an elder who had married but had no children. When he grew old and his wealth was exhausted, he said to his wife:

“I am old and have no children. I wish to go forth.”

His wife said:

“Do as you wish.”

He went to Jeta Grove, approached the bhikṣus, was permitted to go forth, and received full ordination. On one occasion, while the Buddha was teaching the Dharma to the great assembly, this elderly bhikṣu was seated outside the assembly. His former wife passed by and heard her husband sneeze, but not a single bhikṣu wished him long life. Seeing this, she could not restrain herself. With her left hand she scooped up some earth, circled it around the bhikṣu’s head, cast it away, and uttered a blessing for long life. In the presence of the bhikṣus, she stepped forward, seized the elderly bhikṣu’s hand, and dragged him away, berating him with harsh words:

“Noble son! Why have you now gone forth to live among enemies? In this Jeta Grove there are always five hundred yakṣas dressed in blue. Through my blessing, you have been granted long life. Otherwise, the yakṣas would surely have sucked away your vital essence. You should not remain here; return home!”

The bhikṣus then said:

“Old man, stay here; do not go.”

But he still refused to remain. When a bhikṣu seized one of his hands and pulled him back, he cried out:

“It hurts! It hurts!”

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

“Ask that elderly bhikṣu which hand hurts: the hand held by the bhikṣu or the hand held by his former wife. If he says that the hand held by the bhikṣu hurts, then his mind wishes to leave, and you should let him do as he pleases. If he says that the hand held by his wife hurts, then his mind still wishes to remain, and you should not let him go.”

When they questioned him according to the Buddha’s instruction, he replied:

“The hand you venerable ones are holding hurts!”

The bhikṣus immediately released him and allowed him to return home. Because permitting him to go forth and receive full ordination had created a great impediment, the Buddha said:

“Elderly bhikṣus all desire long life. Therefore, when you hear them sneeze, you should wish them long life. Whoever fails to do so commits an offense of transgressing the Dharma.”

– The place of the occasion was as before. A certain elder of right faith and a brahmin without faith entered Jeta Grove together. Suddenly, the faithful elder sneezed. The bhikṣus did not wish him long life, but the faithless brahmin did so and said:

“Why do you have faith in these enemies? In this Jeta Grove there are always five hundred yakṣas dressed in blue. Through my blessing, you have been granted long life. Otherwise, the yakṣas would surely have sucked away your vital essence. You should not remain here long; leave quickly.”

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

“Worldly people all desire long life. If you see them sneeze, you should wish them long life. When bhikṣus see an elder sneeze, the junior should rise, pay homage, and say, ‘May your sneezing cease.’ If a junior sneezes, the elder should say, ‘May you be free from illness.’ Whoever fails to act thus commits an offense of transgressing the Dharma.”

– The Buddha was dwelling in the Deer Park at Ṛṣipatana, in the land of Vārāṇasī. The Buddha had caused the five bhikṣus to abide in the state of right concentration, and they had gone forth in the well-proclaimed Dharma and Vinaya. Yet they did not clearly understand the various kinds of food for chewing, swallowing, eating, and drinking, nor the proper deportment in walking, standing, and other activities. Therefore, they asked the Buddha:

“How should these matters be handled?”

The Buddha said:

– Monks! There are five kinds of food to be bitten and chewed: roots, stalks, leaves, flowers, and fruits. There are five kinds of food to be eaten and swallowed: noodles, rice, cooked beans, fish and meat, and cakes.

They did not know what seasonings to use. The Buddha said:

– You should use milk, curds, butter, honey, fish and meat, dried meat, and various vegetables. If these are unavailable, you may mix the food with water and eat it. Fresh and wholesome seasonings give the body good complexion and strength for cultivating wholesome dharmas.

The eighth summary stanza in the second special section:

Door, panel, pivot, and aperture;

Leather padding, location, inner and outer windows;

Wide within, lattice, panel, and bolt;

Opening and closing require a ram's-horn hook.

– The occasion arose in the city of Sravasti. When constructing dwellings, the monks did not know how to arrange the entrances. The Buddha said:

– You should make doorways.

They did not make door panels, and consequently neglected their meditation practice. The Buddha said:

– You should make door panels.

They did not make door hinges, so opening and closing them was difficult. The Buddha said:

– You should make door hinges and keyholes.

The doors made a noise when opened. The Buddha said:

– You should place a piece of leather where the noise occurs.

The rooms were dark. The Buddha said:

– You should make windows.

The windows were too low, leading to theft. The Buddha said:

– They should not be made too low.

They made them too high, and the rooms remained as dark as before. The Buddha said:

– Do not make them too high or too low; they should be of moderate height.

The monks made them narrow on the inside and wide on the outside. The Buddha said:

– They should be wide on the inside and narrow on the outside.

Crows and other birds flew inside. The Buddha said:

– You should bar them with latticework.

After installing latticework, they did not make window panels, so at night snakes, scorpions, and other creatures crawled into the rooms. The Buddha said:

– You should make window panels.

The window panels were blown open by the wind. The Buddha said:

– You should install bolts above them.

Opening and closing them was difficult. The Buddha said:

– You should use a ram's-horn hook to open and close them. (Make a forked iron implement shaped like a ram's hoof.)

The ninth summary stanza in the second special section:

Iron pestle and chain,

Iron cauldron and wooden shovel;

Axe, bed, stove, and five hundred;

Adzes and chisels were all permitted.

– The occasion arose in the city of Rajagrha. The Venerable Pilindavatsa was ill. The monks came to visit him and asked the venerable one what illness he had. He replied:

– I suffer from a wind disorder.

They asked:

– Venerable sir, what medicine did you formerly use?

He replied:

– In the past, when I suffered from this illness, I heated an iron pestle and dropped it into a vessel of water. I then rubbed and bathed my body with that hot water, and the illness disappeared.

They asked:

– If so, why do you not do that now?

He replied:

– The Blessed One has not yet permitted it.

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

– I now permit monks suffering from wind disorders to rub their bodies with water heated by an iron pestle.

Hearing that the Buddha had granted such permission, the monks heated the pestle so intensely that they could not remove it. The Buddha said:

– You should fasten an iron chain to it and pull it out when it becomes hot.

The monks put the entire iron chain into the fire, and it became too hot to grasp. The Buddha said:

– Keep the iron chain outside and do not put it into the fire. Coat the section near the iron pestle with mud. Grasp the part that has not become hot, pull the pestle out, and place it in a basin of water; then use the water as needed.

After using it, the monks cleaned the iron pestle with cleansing powder and cow dung. The Buddha said:

– You should not clean it that way. Place it in the fire, and it will become clean.

The monks first heated water for washing and afterward heated clean water. The Buddha said:

– Heat the clean water first and the washing water afterward. Whoever does not do so commits an offense of transgressing the Dharma.

– The occasion and place were as before. The monks came and asked the Venerable Pilindavatsa what illness he had.

He replied:

– I suffer from such an illness.

They asked:

– Why does the venerable sir not seek treatment?

He replied:

– Venerable ones! In the past I obtained a small cauldron in which to prepare warming medicine. I do not have one now, and therefore my illness has grown worse.

They asked:

– Why do you not obtain such an implement?

He replied:

– The Buddha has not yet permitted it.

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

– Monks who are ill are permitted to obtain cauldrons for preparing warming medicine.

– The occasion arose in the city of Sravasti. A householder built a bathhouse for the Sangha. Within it, burning coals were scattered everywhere. The Buddha said:

– They should be gathered together in one place.

The monks did not know what implement to use to gather them. The Buddha said:

– Make an iron shovel and use it to scoop them up.

After the Buddha had granted this permission, monks living in the wilderness had no iron. The Buddha said:

– Make a shovel of wood.

The shovel was burned by the fire. The Buddha said:

– Mix cow dung with mud, coat the shovel with it, and then use it.

– The occasion arose as before. An ill monk went to a physician and asked:

– Good sir! I suffer from such an illness. Please treat me.

The physician replied:

– Noble one! You should treat it in this manner. To prepare the medicine, the monk needed a pot, so he had to borrow one from a householder and return it afterward.

The householder said:

– I respectfully offer it to the noble one.

The monk replied:

– The Buddha has not yet permitted this.

The householder said:

– If that is so, set it down on the ground and leave.

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

– I permit you to accept it.

At that time, when Visakha, Migara's Mother, heard that the Buddha had permitted the monks to accept pots, she brought five hundred iron pots. The monks did not know what to do. The Buddha said:

– Distribute them to the monks in order.

Although the Buddha permitted their distribution, the junior monks received none. The Buddha said:

– Earthenware pots should be given to them.

– The occasion and place were as before. A monk lay on the cold ground and consequently could not digest his food and drink. He went to a householder to borrow a bed and mat as bedding. After recovering from his illness, he returned those things. The householder said:

– I respectfully offer them to the noble one.

He replied:

– The Buddha has not yet permitted this.

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

– They may be accepted.

At that time, when Visakha, Migara's Mother, heard that the Buddha had permitted the monks to accept beds, she brought five hundred beds as an offering. The monks did not know what to do. The Buddha said:

– They should be distributed to the monks in order.

– The occasion and place were as before. A monk needed a stove, so he borrowed one from a householder and returned it after using it. The householder said:

– I respectfully offer it to the noble one.

The monk said:

– The Buddha has not yet permitted this.

The monks reported this matter to the Buddha.

The Buddha said:

– It should be accepted.

Visakha, Migara's Mother, offered five hundred stoves. As above, they were distributed to the monks in order.

– The occasion and place were as before. A monk needed a cauldron for dyeing robes, so he borrowed one from a householder and returned it after completing his work. They said:

– We respectfully offer it to the noble one.

The monk said:

– The Buddha has not yet permitted this.

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

– It should be accepted for use by the community.

– The occasion arose as before. A monk whose bed had broken borrowed a chisel from a householder and afterward returned it. They said:

– We respectfully offer it to the noble one.

He replied:

– The Buddha has not yet permitted this.

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

– That chisel should be accepted for the community.

The tenth summary stanza in the second special section:

Permission for adzes, axes, and three kinds of ladders;

Bamboo, wood, and rope, according to circumstances;

Leaving the lower part open and the method of constructing monasteries;

The circumstances concerning Nanda are explained.

– A monk whose bed-leg had broken needed an axe, so he borrowed one from a householder and afterward returned it. As above, it was eventually permitted to be accepted for the Sangha community.

– The occasion and place were as before. The Buddha was residing in the Park of Migara's Mother and permitted the monks to build monasteries and stupas. When completed, they were too high, and the monks did not know how to climb them. The Buddha instructed them to make ladders. The monks did not know what materials to use. The Buddha said:

– You may use any of three materials as appropriate: bamboo, wood, or rope.

– The occasion arose in the city of Sravasti. A monk had an ailment on his body and went to a physician, asking:

– Good sir! I have such an ailment on my body. Please treat me.

The physician said:

– Noble one! Leave the lower part uncovered, and the illness will disappear.

He replied:

– The Blessed One has not yet permitted this.

The physician said:

– The Blessed One is compassionate and will surely permit it; there is no cause for concern.

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

– If one is ill, I make an allowance for leaving the lower part uncovered.

– The circumstances and place were as before. As the Buddha had taught, when constructing a monastery for bhiksus, the Sangha residence should have five chambers; the Buddha hall should have seven levels; and the gate tower should have seven stories. If constructing a monastery residence for bhiksunis, it should have three levels; the Buddha hall should have five levels; and the gate tower should have five stories. The bhiksus did not know how to ascend to the upper levels. The Buddha said:

– A staircase should be built beside a corner of the doorway for ascending. There are three kinds of staircases: stone, wooden, and earthen.

The bhiksus did not understand. They made the staircase’s lower section of wood, the middle section of earth, and the upper section of stone. The weight from above pressed downward and damaged the lower section. The Buddha said:

– Make the lower section of stone, the middle section of earth, and the upper section of wood.

MULASARVASTIVADA

VINAYA MISCELLANY

End of Fascicle Ten