根本說一切有部毘奈耶雜事

Fascicle Thirteen

Summary Verses for the Third General and Separate Section:

The three robes and robe racks,
By the river, building a monastery and curtains,
Recognizing faces, recognizing bodily dimensions,
Seats and knives that may be kept.

First Summary Verses in the Third Separate Section:

– The occasion arose in the city of Sravasti. As the Buddha said:

– Monks should use cut and pieced civara robes.

When the monks cut the cloth, the long and short strips were uneven, so they reported this matter to the Buddha.

The Buddha said:

– The long and short strips should not be irregular; they should be cut evenly.

They did not know how to cut them evenly. The Buddha said:

– According to their respective dimensions, the long and short strips should be measured for length with a bamboo gauge.

– The setting was as before.

When making robes, the monks cut the individual leaves of the strips out of proportion, making the robes unattractive. They reported the matter to the Buddha. The Buddha said:

– When making a robe, the leaves of its strips should be cut in proportion.

The monks did not know what constituted proper proportion.

The Buddha said:

– A bamboo gauge should be used to measure their width before they are cut.

In accordance with the Buddha's instruction that the dimensions of robe leaves should be measured, the monks made the leaves too large. The Buddha said:

– They should not be made excessively large. There are three sizes of strip leaves: large, medium, and small. A large one is four finger-widths wide, or the span of a crow's foot. A small one is two finger-widths wide, or the width of the face of a thumb. A medium one is midway between those two measurements.

The monks sewed robes on dirty ground, causing the robes to become soiled. The Buddha said:

– The ground should be swept clean and smoothly plastered with cow dung. After it is dry and clean, robes may be sewn upon it.

The Buddha said:

– A prepared surface should be made.

In places where cow dung was difficult to obtain, the Buddha said:

– Sprinkle water on the ground, sweep it clean, and then make the robe upon it.

– The setting was as before. The monks obtained beds with pointed legs, which damaged the floor. The Buddha said:

– Bed legs must not be sharp and pointed; they should be cut flat.

The floor was still damaged. The Buddha said:

– Husks wrapped in cloth should be placed beneath the bed legs, or the legs should be bound with old cloth.

– The setting was as before. A certain brahmin left the city on an excursion and entered Jeta Grove to rest from his fatigue. At mealtime, he saw that the dining place had been arranged with beautiful seats and fragrant, delicious food and drink. Considering this rare, he gave rise to faith, took off his cloak, spread it over an upper seat, and departed through the gate. After some time the cloak became soiled, and the monk in charge spread it over a lower seat. Later, when some business brought the brahmin back to the monastery, he went to the dining hall but no longer saw his cloak on the upper seat. Searching in turn, he found it spread over a lower seat and thought, “My cloak was still new and was also valuable. Why has it now become so filthy? I shall remain awhile and see how this happened.”

He saw the monk in charge arrange the seats and then use the cloak to sweep the floor. Having seen this, he understood why the cloak had become soiled and said to the monk in charge:

– Do you not even understand such a minor matter? You should first sprinkle water, then sweep the place clean, and only afterward arrange the seats. Because you did not know this, you ruined my cloak.

Ashamed, the monk in charge withdrew. The monks reported this to the Buddha. The Buddha said:

– Whenever seats are to be arranged somewhere, first sprinkle water, then sweep the place clean, and only then spread out the seats. This accords with the Dharma.

At that time, the monk in charge spread a cushion over a dusty seat, causing it to become soiled and giving rise to the same fault as before. The Buddha said:

– First sweep the bed or seat clean, and only then spread the cushion upon it.

The monks did not know what to use for dusting and sweeping. The Buddha said:

– A corner of a robe should be used to wipe the bed or seat.

The monk in charge then used a robe that was still good for sweeping. The Buddha said:

– An old robe should be used.

The monk in charge used an old robe for wiping. After a long time it became worn and torn, so he discarded it entirely. The Buddha said:

– It should not be discarded immediately. Tear it into small fringes and bind them to the end of a stick to make a brush for sweeping beds and seats.

After this brush had been used for a long time and was no longer serviceable, they discarded it. The Buddha said:

– Although it can no longer be used, it should not be discarded. Chop it finely and mix it with mud and cow dung to fill holes in pillars or plaster cracks in walls, so that the merit and benefit of the donor may increase.

– The setting was as before. A young monk regularly practiced walking meditation in one place, causing the ground along the walking path to become eroded. A householder entered the monastery to pay homage. On reaching the walking path, he thought, “Even the ground is damaged like this—what, then, must the noble one's feet be like?” After thinking this, he asked:

– Noble One, who has caused the ground here to become so eroded? Please raise your feet so that I may see them.

The monk raised his feet, and the skin on them was torn and perforated. Seeing this, the householder felt compassion and said:

– Noble One, I have a carpet that I wish to spread over the walking path so that your feet will not be injured.

He replied:

– Householder, the Buddha has not yet permitted this.

– Noble One, your Great Teacher is compassionate and will certainly permit it.

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

– I now permit monks who diligently exert themselves in walking meditation to use carpets as they wish, without offense.

The monk informed the householder that he was permitted to spread the carpet. The monk accepted it and walked so much that it split into two pieces, one on either side. Seeing the carpet lying abandoned, the householder asked:

– Noble One, why has this carpet been left here unused? When you saw the damaged place, why did you not sew and repair it?

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

– Excellent! The householder's words are indeed correct. When a damaged place is seen, it should be sewn or patched with another material. If it is too badly decayed to be repaired, it should be mixed with mud or cow dung and used to plaster the walking path smoothly, thereby increasing the donor's field of merit.

– The setting was as before. A sick monk went to a physician and said:

– Good sir, I have such-and-such an illness. Please treat me.

The physician replied:

– Noble One, use such-and-such medicine and you will recover.

After receiving the prescription, the monk returned to his residence. When preparing the medicine, he needed a stone pestle, so he went to another house and borrowed one. After it was lent to him, he ground the medicine and returned it. They said:

– Noble One, I offer this object to you. Please take it back and use it as you wish.

He replied:

– The Buddha has not yet permitted it.

– If so, place it on the ground and leave.

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

– I now permit stone pestles and rollers to be kept. If they are offered, you may accept them as you wish.

Second Summary Verses in the Third Separate Section:

– The occasion arose in the city of Sravasti. The monks carelessly left their clothing about. It accumulated much grime and was bitten through and damaged by insects and mosquitoes. The monks reported this to the Buddha.

The Buddha said:

– Clothing must not be left carelessly about. Racks should be made on which to hang it.

The monks bored holes in the walls to hang their clothing, damaging the walls. The Buddha said:

– Holes should not be bored in the walls. When a monastery is built, wooden supports should be left in place, with rods set upon them for hanging clothing.

The monks placed rods for hanging clothing inside their rooms but did not make any beneath the veranda. The Buddha said:

– They should also be made beneath the veranda and not omitted.

– The setting was as before. As the Buddha had said that racks for hanging robes should be made, monks dwelling in the wilderness could not find bamboo. The Buddha said:

– Kudzu ropes should be suspended horizontally for hanging robes.

– The setting was as before. As the Blessed One had said that sutras should be recited at night, they recited sutras in darkness, and a snake crawled toward them. A young person saw it, became frightened, and cried aloud:

– Long bone! Long bone!

All the ordinary monks became frightened, interrupting those listening to the sutra. They reported the matter to the Buddha. The Buddha said:

– A lamp should be lit when sutras are recited.

During the summer, insects were killed by the lamps lit by the monks. The Buddha said:

– A protective cage should be made for the lamp.

The monks did not know how to make one. The Buddha said:

– Make a cage from bamboo slats and cover it with thin cloth. If this material is difficult to find, cover it with sheets of mica. If that is also difficult to find, make a hundred-eyed vessel.

The monks did not know how to do this. The Buddha said:

– Have a potter make an earthenware lamp cage pierced all around with many small holes.

When a potter was difficult to find, the Buddha said:

– Use an earthen tube, remove its base, and pierce many small holes all around it. After setting the lamp dish securely in place, put the tube over it. If insects crawl in through the holes, cover them with silk paper or some thin material.

– The setting was as before. During a season of intense heat, the monks suffered from the heat, and their bodies became sallow, emaciated, feeble, and weak. Although he knew, the Blessed One deliberately asked the Venerable Ananda:

– Why have the monks' bodies become sallow, emaciated, feeble, and weak?

The Venerable related the matter above. The Buddha said:

– Cooling shelters should be built.

The monks did not know how to build them. The Buddha said:

– Near the outside of the monastery, a three-sided shelter should be built. On three sides, lattice walls should be made and propped up, with light covering so that the wind can pass through. It should not be like a four-sided monastery with solid walls.

The monks built the walls on the inside and arranged a row of pillars on the outside. The Buddha said:

– The pillars should be placed in the middle.

They also made no windows, causing the interior to become hot. The Buddha said:

– Windows should be made.

They made the windows either too high or too low. The Buddha said:

– They should be level with the beds.

Many sparrows flew into the rooms. The Buddha said:

– Window bars should be made to prevent them from flying in. Since wind and rain blew inside, window shutters should also be made.

When eating, the monks closed the doors, making the room dark. The Buddha said:

– The doors should be opened while eating. During hot weather, monks staying in a room may wear only the lower robe and samkaksika while reciting, teaching the Dharma, making robes, and so forth. In any of the four postures there is no offense.

– The setting was as before. At that time, the Blessed One had caused Nanda to shave his hair, go forth, and receive full ordination. He then took him to Mount Fragrant Intoxication, the Heaven of the Thirty-Three, and the hells, and after showing him all these places, returned to Jeta Grove. Visiting monks did not yet know Nanda. Seeing that his body was golden and adorned with thirty marks, an elderly monk thought that he was the Tathagata and rose to welcome him. When he learned who it was, the monk was ashamed. The monks reported the matter to the Buddha.

The Buddha said:

– Nanda's clothing should be clearly remembered. If someone else has such an appearance, you should likewise distinguish and remember: this is the Perfectly Awakened One, and this is another person.

Third Summary Verses in the Third Separate Section:

By the river, the rule concerning tooth-sticks,
Rahula was driven through the gate,
Those who should be forgiven and those who should not,
Those in the two courses should be given garments.

– The occasion arose in the city of Sravasti. At that time, monks living beside the River Victorious Wisdom skillfully applied themselves and diligently cultivated, severed the afflictions, and attained arhatship. Their deportment was dignified and their conduct proper, inspiring great reverence and faith in everyone. The Blessed One told the monks:

– The people in the villages near the residence of the monks beside the River Victorious Wisdom have obtained many excellent benefits.

Hearing the Buddha say this, the Venerable Ananda understood its meaning. Having long attended closely upon the Great Teacher, he could understand either his words or his actions. When the Blessed One wished to see someone, he would speak words of praise. The Venerable understood at once and sent a message to the monks beside the River Victorious Wisdom:

– Venerable Ones, the Blessed One has praised you and wishes to see you. Come here to meet him.

Upon hearing this, they said among themselves:

– The Blessed One has spoken in praise of us. We must meet him. What should we do?

One said:

– What else is there to do? We should go. Without examining the situation, how could one know what to do? Without examination, even an arhat cannot foresee everything.

After discussing the matter together, they agreed that it would be good to go. They told the other monks:

– You should know that the Great Teacher, the Blessed One, has praised us and wishes to see us. We may therefore go now.

The monks said:

– If so, we shall go with you.

They set out together and gradually traveled on foot to the city of Sravasti. The resident monks came out to welcome and greet them, causing a commotion outside the monastery. Hearing it, the Blessed One, though he knew, asked Ananda:

– Why is there such a loud commotion outside the monastery?

Ananda replied:

– The community of monks from beside the River Victorious Wisdom has arrived together and is temporarily staying outside the monastery. Those inside went out to welcome them, and their mutual greetings caused this commotion.

The Blessed One told Ananda:

– Go and tell the monks from beside the River Victorious Wisdom to leave for another place. They may not remain here.

Obeying the Buddha's command, the Venerable went and told the monks:

– Venerable Ones, you should know that the Blessed One has ordered you to go elsewhere and not remain here.

Hearing this, they gathered their robes and bowls and departed to wander through the countryside. The Blessed One told the monks:

– In whatever village or settlement the monks from beside the River Victorious Wisdom reside, all the people of the surrounding region obtain great benefit.

Hearing this, Ananda sent a message to them. Although they returned as many as three times, each time the monks again took their robes and bowls and wandered through the countryside. Then the Blessed One again told the monks:

– Those who live near the residences of the monks from beside the River Victorious Wisdom all obtain benefit.

Hearing the Buddha praise them, Ananda again sent a messenger to them. Those monks discussed the matter together:

– Venerable Ones, why does the Blessed One praise us and wish to see us, yet repeatedly tell us to go elsewhere whenever we come to meet him? Surely it is because we came with many people and spoke noisily that we were sent away. Now we should tell everyone to arrive in silence.

The monks then quietly took their robes and bowls, went to the Blessed One, bowed with their heads at the Buddha's feet, and sat to one side. The Buddha told the Venerable Ananda:

– Find a quiet room and arrange seats for me and the monks from beside the River Victorious Wisdom.

Obeying the Buddha, the Venerable Ananda arranged the seats and then went to the Buddha and said:

– Venerable Sir, I have arranged a place of residence. May the Buddha decide when to go.

Upon reaching the residence of the monks from beside the River Victorious Wisdom, the Blessed One washed his feet outside the door, entered the room, spread out his seat, sat upright in the lotus posture, and established mindfulness before him. The monks likewise washed their feet, entered the room, sat quietly, and established mindfulness before them. The Blessed One then entered the first meditative absorption.

The monks from beside the River Victorious Wisdom also entered the first absorption. Emerging from the first absorption, the Blessed One entered the second, third, and fourth absorptions. He then successively entered the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.

The monks from beside the River Victorious Wisdom did likewise, entering and emerging from the absorptions in accord with the Blessed One. The Blessed One emerged from the sphere of neither perception nor non-perception and entered the absorption of nothingness, continuing in reverse order until he entered the first absorption. The monks did likewise and entered the first absorption.

The Blessed One thought, “I entered the first absorption, and these monks also entered the first absorption. I entered as far as the absorption of neither perception nor non-perception, and they also entered it. I then emerged from neither perception nor non-perception and returned as far as the first absorption, and these monks did the same as I. I should now manifest a different mode of entering an absorption that does not lie within the range of pratyekabuddhas or sravakas.” Having thought this, the Blessed One entered that absorption.

The monks said to one another:

– You should know that the Great Teacher, the Blessed One, is abiding in his own absorption. We too should abide in our own absorptions.

The monks then abided in their own absorptions.

Early the next morning, the Blessed One emerged from absorption. The great assembly gathered, and the Buddha spread his seat and sat in its midst. The Venerable Ananda then rose from his seat, adjusted his robe to bare his right shoulder, bowed with his head at the Buddha's feet, knelt on his right knee, joined his palms reverently, and addressed the Buddha:

– Venerable Sir, the Blessed One often praised the community of monks from beside the River Victorious Wisdom and wished to see them. Yet when these monks came here together, you did not even greet them. Why was this?

The Buddha said:

– Ananda, I have already conversed with them and comforted them according to the noble speech, noble Dharma, and noble discipline.

Ananda said to the Buddha:

– I do not yet understand how one comforts another through noble speech, noble Dharma, and noble discipline.

– Ananda, after the monks and I had all washed our feet outside the door, we entered the room in order, took our seats, sat upright, and established mindfulness before us. I entered the first absorption, and the monks from beside the river also entered the first absorption. I emerged from the first absorption and entered the second, third, and fourth absorptions. I then entered the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the absorption of neither perception nor non-perception. The monks from beside the river did likewise, entering and emerging from the absorptions in accord with me. I emerged from the sphere of neither perception nor non-perception, entered the absorption of nothingness, and then returned successively to the first absorption. Those monks did likewise and returned to the first absorption. Ananda, I then thought, “I should now manifest a different mode of entering an absorption that does not lie within the range of pratyekabuddhas or sravakas,” and I entered that absorption. The monks from beside the river then said to one another, “The Great Teacher, the Blessed One, abides in his own absorption, so we too should abide in our own absorptions.” Ananda, this is comforting one another through noble speech, noble Dharma, and noble discipline. Thus have I comforted them.

Ananda said to the Buddha:

– Excellent, Venerable Sir! This is comforting one another through noble speech, noble Dharma, and noble discipline. Most excellent, Blessed One! This is comforting one another through noble speech, noble Dharma, and noble discipline. The Blessed One and the monks from beside the river have comforted one another through noble speech, noble Dharma, and noble discipline.

Word of this spread everywhere, and people said to one another:

– The Buddha and the monks from beside the river comforted one another through noble speech, noble Dharma, and noble discipline.

Hearing of this, householders and brahmins all went to pay homage to the monks from beside the river. These monks taught the essentials of the Dharma to the householders and brahmins, but their breath smelled foul. Those sitting on either side glanced about, searching, and said to one another:

– Where is this foul odor coming from?

The monks said:

– This foul odor is coming from our mouths.

– Noble Ones, do you not clean your teeth every day?

They replied:

– We do not.

– Why not?

The monks said:

– The Buddha has not permitted it.

They replied:

– Noble Ones, can you be clean without cleaning your teeth?

The monks remained silent, not knowing what to say, and reported the matter to the Buddha. The Buddha said:

– The reproachful conduct of those brahmins and householders accords with what is proper. Elsewhere, I taught the monks to clean their teeth, but you did not know this. Why? Cleaning the teeth has five benefits. What are the five?

1. It eliminates jaundice and feverish illness.

2. It eliminates hot phlegm.

3. It prevents foul breath.

4. It makes eating and drinking easier.

5. It makes the eyes bright and clear.

After the Buddha established the rule that monks should use tooth-sticks, a young monk used a short tooth-stick to clean his teeth in an open place. Seeing the Blessed One approaching, the monk became deeply embarrassed and thought, “How can I spit out this tooth-stick in the Blessed One's presence?” He therefore swallowed the tooth-stick, and it lodged in his throat. It is the constant nature of all Buddhas always to abide in right mindfulness. The Blessed One extended his left hand, adorned with immeasurable hundreds of thousands of merits, bearing a revolving svastika, capable of dispelling fear and bestowing security, and held the young monk's head. He inserted a finger of his right hand into the monk's throat and drew out the tooth-stick, together with blood. The Blessed One said:

– What were you doing?

The monk reported the matter to the Buddha. Reflecting that cleaning the teeth in an open place entailed such a fault, the Buddha told the monks:

– A young monk cleaned his teeth in an open place and thereby caused such harm. Therefore, monks must not clean their teeth in an open place, nor may they use short tooth-sticks. A monk who violates this incurs an offense of transgressing the Dharma.

As the Buddha had said that monks must not sit cleaning their teeth in an open place, a young monk sat cleaning his teeth in front of an elder. The Buddha said:

– This should not be done. Three acts should be performed in a secluded place: defecating, urinating, and cleaning the teeth. An excessively short tooth-stick must not be used.

At that time, the Group of Six used excessively long tooth-sticks. Seeing this, the other monks all became displeased and said:

– Venerable Ones, are you holding staffs for play?

They replied:

– The Buddha instructed us to clean our teeth, so how can you call this play? Did you not see that the person who cleaned his teeth with a short stick nearly died and survived only because the Buddha rescued him? Do you hope to obtain my robes and bowl, wishing me to die soon so that you may perform an ecclesiastical act together? A long tooth-stick also has benefits: first, it can be used to kindle a fire for cooking rice; second, it can be used to beat young monks.

Hearing this, the monks remained silent and reported it to the Buddha. The Buddha said:

– Monks should not use long tooth-sticks. Whoever uses a long tooth-stick incurs an offense of transgressing the Dharma.

The monks did not know what constituted a long or short tooth-stick.

The Buddha said:

– There are three sizes: a long one measures ten finger-widths, a short one eight finger-widths, and a medium one is midway between the other two.

The Buddha said:

– The teeth should be cleaned in a secluded place.

An elderly, sick, and feeble monk could not go to a secluded place. The Buddha said:

– A sick person should obtain a rinsing basin.

The monks casually used earthen basins and kept them in their rooms. When they struck them, they tipped over, spilling filthy water and soiling the floor. The Buddha said:

– A rinsing basin should be shaped like an elephant's footprint.

At that time, a monk could not find a basin. The Buddha said:

– One should go beside a drain to clean one's teeth.

The monks cleaned their teeth far from the mouth of the drain. The Buddha said:

– One should remain within a square hand-span of it.

After the Buddha established the use of tooth-sticks, the monks did not know that they should scrape their tongues, so their breath remained foul. The Buddha said:

– After cleaning the teeth, the tongue must also be scraped.

The monks did not know what to use to scrape their tongues. The Buddha said:

– Tongue scrapers should be obtained.

After the Buddha permitted tongue scrapers, the Group of Six monks made them from gold, silver, vaidurya, crystal, and precious substances. Seeing these, brahmins and householders asked:

– Noble Ones, what are these objects?

They replied:

– Good sirs, the Blessed One instructed us to use tongue scrapers.

– Can it be that you Sakyaputra ascetics still crave sensual pleasures?

Hearing this, the Group of Six remained silent. The monks reported the matter to the Buddha. The Buddha said:

– Monks may keep four kinds of tongue scraper: those made of bronze, iron, bell metal, and copper.

The monks used sharp tongue scrapers and injured their tongues. The Buddha said:

– They should not be made sharp.

When those four materials were difficult to obtain, the Buddha said:

– Split a tooth-stick, bend it, and use it to scrape the tongue.

The monks split tooth-sticks, but splinters remained, and they injured their tongues when using them. The Buddha said:

– After splitting a tooth-stick, rub the two pieces against each other to remove all splinters from their surfaces before using them.

After using a tooth-stick, a monk silently threw it upon the head of the deity who protected the monastery, causing the deity to become resentful. The Buddha said:

– It must not be thrown away silently; one should make a sound first. Whoever fails to make a sound incurs an offense of transgressing the Dharma.

The monks made a sound only when throwing away tooth-sticks, but made no sound when defecating, urinating, spitting, expelling water, or discarding other things. The Buddha said:

– Whenever anything of this kind is cast away, one must make a sound.

After the Great Teacher established the use of tooth-sticks, monks who suddenly set out on a journey and found them difficult to obtain did not dare to eat. The Buddha said:

– You should not forgo eating. If there is no tooth-stick, use bean powder, powdered earth, and dried cow dung. Mix all three with water and rinse the mouth clean. You may then eat as you wish without doubt.

– The occasion arose as before. The Venerable Sariputra had two novice disciples. One was named Cunda and the other Rahula. On one occasion, when he wished to journey through the countryside, the Venerable Sariputra told his two disciples:

– I wish to journey through the countryside as I please. Will you two remain here or go with me?

Cunda said:

– Upadhyaya, I wish to accompany you.

Rahula said:

– Upadhyaya, I shall remain here.

Sariputra said:

– If so, to whom shall I entrust you?

He replied:

– Please entrust me to the Venerable Udayin. I shall depend upon him.

– Rahula, he is a bad man, and I fear that he may act unlawfully.

He replied:

– Upadhyaya, I shall serve him as a father. How could he act badly?

After entrusting Rahula to him, Sariputra journeyed through the countryside. Not long afterward, Udayin told Rahula:

– Go and do such-and-such a task.

He replied:

– I will not do it!

Udayin angrily said:

– Fool! If you will not even do this, what will you agree to do?

Rahula said:

– Are you not my preceptor and teacher?

His anger increasing, Udayin seized Rahula by the neck and dragged him through the monastery gate. Rahula stood outside the gate weeping.

At that time, the bhiksuni Mahaprajapati and her five hundred disciples came to pay homage to the Buddha. Seeing the Venerable Rahula standing there weeping, she asked:

– Noble Rahula, why are you weeping?

He replied:

– Gautami, the Venerable Udayin seized me by the neck with his hand and dragged me out of the monastery.

Thinking, “I should not leave the Buddha's son here and go elsewhere,” Mahaprajapati and her disciples remained standing nearby. Next, King Prasenajit, ruler of Kosala, was about to enter the grove to pay homage to the Buddha. Seeing Rahula, he questioned him and received the same reply as before. Thinking, “I should not leave the Buddha's son and the Buddha's mother here and go elsewhere,” the king also remained there. Then the householder Anathapindika entered the grove to pay homage to the Buddha. Seeing Rahula, he questioned him and received the same reply as before. Thinking, “I should not leave the Buddha's son, the Buddha's mother, and the king here and go elsewhere,” the householder also stood together with them.

At that time, a large crowd gathered outside the gate, causing a loud commotion. Although he knew, the Great Teacher, the Blessed One, asked the Venerable Ananda:

– Why have so many people gathered outside the gate and caused such a loud commotion?

The Venerable related the entire matter above to the Buddha. The Buddha asked:

– Is it true that one monk expelled another monk from the monastery?

He replied:

– Venerable Sir, it is true!

The Buddha told Ananda:

– A monk has authority only within his own room. He may not expel another monk from the monastery grounds. Whoever violates this incurs an offense of transgressing the Dharma.

After the Blessed One established that monks must not be expelled from the monastery, the monks did not dare rebuke their disciples. Consequently, the disciples disregarded the rules and refused to obey. The Buddha said:

– They must be rebuked.

The monks did not know how to rebuke them. The Buddha said:

– There are five methods of rebuke:

1. Not speaking to them.

2. Not instructing them.

3. Not sharing requisites with them.

4. Obstructing their wholesome activities.

5. Not granting dependence.

– “Not speaking to them” means not conversing or exchanging questions and answers with them.

– “Not instructing them” means not calling them over to teach them what is beneficial and harmful.

– “Not sharing requisites with them” means not accepting their offerings or services and having no dealings with them concerning clothing, food, or Dharma.

– “Obstructing their wholesome activities” means not telling them to undertake such things as cultivating wholesome qualities and excellent practices.

– “Not granting dependence” means severing the teacher-disciple relationship of dependence and not sharing a room with them.

In accordance with the Buddha's instruction that rebukes should be given, the monks hastily rebuked others without clearly examining the matter. The Buddha said:

– One must not immediately rebuke someone over every matter. Only one possessing five qualities should be rebuked. What are the five?

1. Lack of faith.

2. Laziness.

3. Abusive speech.

4. Lack of shame and moral dread.

5. Association with bad people.

The monks then rebuked only those possessing all five qualities. Anyone who did not possess all five was not rebuked.

The Buddha said:

– One who possesses even one of these five qualities must be rebuked.

A monk rebuked his disciple, but other monks sheltered him. The Buddha said:

– If someone rebuked by his preceptor or teacher is sheltered by another with the intention of causing dissension, this is a means of creating a schism in the Sangha and constitutes a sthulatyaya offense.

The Buddha said:

– They must not be sheltered.

The monks then refused to accommodate them at all. Consequently, they became difficult to discipline and disrespectful; some left for other countries, while others returned to lay life. The Buddha said:

– A monk should be sent to instruct them to repent and give rise to respect.

Someone then sent an unskillful person to them, who said:

– Venerable One, your preceptor asks you to be pleased with him.

They became arrogant. The Buddha said:

– A skillful monk should be sent to instruct them to repent and develop sincere reverence.

When the original teachers saw them come to repent, they did not know how to discern whom to instruct and forgave them all. They made no progress in cultivating wholesome dharmas, and some young monks consequently returned to lay life. The Buddha said:

– Only one possessing five qualities should be allowed to repent:

1. Possessing faith.

2. Having aroused the intention to be diligent.

3. Giving rise to respect.

4. Speaking good words.

5. Associating with spiritual friends.

The Buddha said:

– Whether many or few of these five qualities are present, the person may be allowed to repent. However, monks who rebuke someone who should not be rebuked incur an offense of transgressing the Dharma. Those who fail to rebuke someone who should be rebuked also incur an offense of transgressing the Dharma. Those who forgive someone who should not be forgiven incur an offense of transgressing the Dharma. Those who fail to forgive someone who should be forgiven likewise incur an offense of transgressing the Dharma.

If someone manifests even one of the five dark qualities above and has a disrespectful mind, he should be expelled. If it is clearly known that he is benevolent and compliant, he should be forgiven. One possessing all five dark qualities should be expelled. Whoever fails to expel him incurs an offense of transgressing the Dharma.

The Buddha said:

– Expel them.

The monks stripped them naked and expelled them. The Buddha said:

– They must not be stripped naked and expelled. If the person is a novice, he should be given a water-straining net, a filtering vessel, and the two upper and lower robes before being sent away. If he is fully ordained or about to receive full ordination, he should be given the six articles and then expelled from the monastery. He must not be stripped naked and expelled. (The six articles are the three robes, sitting mat, water-straining net, and water vessel. There are two kinds of water vessel: one for clean water and one for washing water.)

Fourth Summary Verses in the Third Separate Section:

Building monasteries and installing protective nets,
A broad account of places for sweeping the ground,
Two children seeking the Dharma and teaching it,
During hot weather shelters should be built.

– The occasion arose in the city of Sravasti. As the Buddha had said, lodging beneath a tree is pure and readily obtained. Depending upon this, a monk goes forth and receives full ordination, thereby acquiring the nature of a monk. If additional offerings are obtained, such as rooms or upper stories, they may be accepted and used. When the monks built monasteries, they did not make raised foundations, steps, or eaves. The Buddha said:

– First make a raised foundation approximately knee-high. Lay thick planks upon it and erect pillars above them. Then install, in order, the roof trusses, ridgepole, and rafters. Place even boards upon them one by one and lay tiles above. Over the tiles, mix fragments of tile with mud and build it up firmly. Plaster the top with a mixture of rock salt, ash, and mud. One story should be made in this manner, and the other stories may be understood by analogy. In front, make a railing with horizontal timbers attached to the pillars to prevent people from falling.

At times, the monks took their meal there, and sparrows flew in and caused a disturbance, so a protective net was needed. They did not know what to use to make the net. The Buddha said:

– There are five kinds of net: those made from thorn fiber, coarse cloth, mang grass, thatch grass, and the bark of such-and-such a tree.

Although they knew how to make the net, they did not know how to install it. The Buddha said:

– Place four small iron rings at the four corners of the net, and contrive to prop it up so that the rain will not damage it.

Afterward, birds still flew into the dining place. It should be screened off with some object while people are eating and removed after the meal. While the monks were eating, dogs came and stood waiting in hope of receiving leftover food. The monks gave them none, and they starved to death. The monks reported this to the Buddha. The Buddha said:

– When eating, one should reserve a portion to give to animals.

At that time, monks dwelling in the wilderness gave food only to wild dogs and not to crows. Becoming angry, the crows called out in their language to robbers:

– The monks in the forest possess much gold and treasure.

Understanding the crows' speech, the robbers went to the monks and demanded gold. When the monks replied that they had none, the robbers beat and reviled them. A monk said:

– Alas, good sirs! Why are you beating me?

They replied:

– Why do you not bring out the great quantity of gold you possess?

The monk said:

– I dwell in this desolate forest. How could I possess much gold? Please do not beat me unjustly.

The robbers said:

– You certainly possess gold. If you do not bring it out, we shall kill you.

The monk said:

– Someone who is angry with me has spoken this lie. He must certainly be my enemy. Please tell me truthfully who it was.

The robbers said:

– A crow told us just now.

The monk said:

– It was because they bear a grudge against me.

They asked:

– Why?

The monk related the matter above. The robbers said:

– Had the Noble One not explained this clearly, I would surely have killed you unjustly. Now that I understand, I shall release you.

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

– Such a fault arose because the monk gave with a partial mind. You should therefore understand that when food is set aside, it should be given universally, without reserving it for any particular species. Sprinkle water over the food to moisten it; cakes should be crumbled and scattered upon the ground. Let the animals eat as they wish and do not prevent them. Whoever prevents them incurs an offense of transgressing the Dharma.

When the monks built rooms, rain fell, and those sheltering beneath the eaves were drenched and harmed. The Buddha said:

– A screen should be hung.

The monks did not know how to make a screen.

The Buddha said:

– Use a wooden board.

They screened off the entire area, making the rooms dark. The Buddha said:

– The entire area should not be screened off; an opening must be left for light. If wooden boards are difficult to obtain, use grass mats as temporary screens.

When soaked by rain, they bred insects and mosquitoes. The Buddha said:

– Use them only during the summer rainy season. At other times, fold them up and store them away.

MULASARVASTIVADA VINAYA MISCELLANEOUS MATTERS

End of Fascicle Thirteen.