根本說一切有部毘奈耶雜事

Volume Sixteen

Second summary verse in the fourth special section:

Walls, fences, nuns, worldly implements;

Do not wear garments with a glossy sheen.

Even when little is obtained, divide it equally;

You should understand matters of purification and propriety.

– The occasion took place in the city of Sravasti. After the elder Anathapindada had made his offering, so many monastics and laypeople came to the monastery that, after reflecting, he thought: “The monastery garden has now become a thoroughfare; I should therefore build a wall around it.” The elder went to see the Buddha and said:

“World-Honored One! This monastery garden has now become a thoroughfare. I wish to enclose the garden with a wall, but I do not know whether this is permitted.”

The Buddha said:

“Elder, you may build it as you see fit.”

The elder built walls enclosing all four sides. When the rainy season arrived, the rainwater could not drain away and consequently accumulated. Later, when the elder came to pay homage to the Buddha, he saw that water had collected everywhere and thought: “When I built the walls earlier, I did not make drainage openings, so the water has accumulated like this. If the Buddha permits it, I shall make drains.”

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

“You may make drains as you see fit.”

At that time, cattle rubbed their bodies or butted their horns against the walls, damaging them. Seeing this, the elder thought: “Although I have built walls, I have not yet erected a wooden fence...” and so forth, as related extensively above. The Buddha said:

“A wooden fence should be erected.”

Some wicked people stole the wood and carried it away. When the elder arrived and saw that portions of the fence had been stolen, causing it to lean and collapse, he reported the matter to the Buddha and requested permission to dig a moat outside the fence.

The Buddha said:

“Do so as you see fit.”

The elder dug a moat encircling the walls and fence.

The occasion was as before. There was a bhiksuni named Tili whose hair had grown too long, so she went to a barber’s house to have it shaved. The barber thought: “These Sakyan women are forcing me to work without payment...” and so forth, as related previously. At the bhiksuni’s request, the Buddha permitted the Bhiksuni Sangha to keep implements for shaving the hair, and instructed them to shave one another’s hair in a secluded place.

– The occasion was as before. After the World-Honored One had ordained Nanda, Sundari made a beautiful Dharma robe, smoothed it until it was lustrous, pressed it straight, and sent it to Nanda. Wearing this fine robe and carrying a superior alms bowl in his hand, Nanda strode swiftly at the head of the assembly. The bhiksus reported this to the Buddha. Reflecting, “This fault has arisen because he wore a beautiful, glossy robe,” the Buddha told the bhiksus:

“This is an improper act and should not be done. It is indeed improper that the foolish Nanda should wear this beautiful garment, carry a fine bowl in his hand, and stride swiftly at the head of the assembly. If a bhiksu wears a beautiful, glossy robe, he commits an offense of transgressing the Dharma.”

After the World-Honored One had prohibited the wearing of beautiful, glossy robes, faithful brahmin householders brought such robes as offerings to the bhiksus. The bhiksus did not dare accept them, and the matter was related extensively as before: “...Would this not deprive us of wholesome provisions to carry into the next life? Please accept them.”

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

“You are permitted to accept them, but after accepting them, you must remove their beautiful gloss before using them as you see fit.”

The bhiksus rubbed the robes with their hands, but the gloss did not disappear. The Buddha said:

“Place them on open ground, wet them, and then rub them.”

Yet this still did not remove it. The Buddha said:

“Soak them in water until the color fades.”

Still, it did not disappear entirely. The Buddha said:

“After soaking them in water, use them as you see fit and harbor no doubts. If faithful brahmin householders offer beautiful, glossy robes to the assembly, they should be used in the manner described above.”

– The occasion was as before. At that time, the brahmin householders of that city had an important matter to discuss, so they gathered in the assembly hall and deliberated together. They said:

“Do you know? When the Sramana Gautama and his sravaka disciples receive offerings, they do not divide them equally among themselves. They are not as good as the adherents of other paths.”

Among those at the gathering was a brahmin who had previously lacked pure faith. He said to everyone:

“Tomorrow morning, my friends and I shall personally go and see whether Gautama’s community divides things equally among themselves.”

Everyone said:

“Good.”

The brahmin then took two lengths of fine white cloth into Jeta Grove and, in the presence of the elder, offered them to the Sangha of the four directions, saying:

“Noble One! I offer these lengths of cloth to the Sangha for its use as it sees fit.”

The elder said:

“Great Brahmin! May you enjoy health and longevity. This cloth you have offered adorns and supports the mind, skillfully safeguards the excellent power of samadhi so that wondrous bodhi may be attained, and brings the enjoyment of excellent garments among human and heavenly beings.”

Hearing this, the brahmin feigned a reverent demeanor, paid homage, and departed.

The World-Honored One then told the venerable Ananda:

“You should tell the bhiksus that this brahmin deliberately came to the monastery seeking to find fault and therefore offered these lengths of cloth. The bhiksus should divide them equally, each receiving a small portion to patch a robe, make a fastening cord, or fashion a handkerchief for personal use.”

Obeying the Buddha’s instruction, Ananda told the bhiksus:

“The World-Honored One has said that this brahmin came seeking to find fault. You should divide equally the lengths of cloth he offered, each taking a small portion to patch a robe, make a fastening cord, or fashion a handkerchief for personal use.”

Hearing this, the bhiksus said to the Venerable One:

“We shall faithfully practice according to the World-Honored One’s instruction.”

After receiving the cloth, the bhiksus divided it equally and used it as instructed. Early the next morning, the brahmin stood at the city gate. At that time, the bhiksus, wearing their robes and carrying their bowls, came to the city to seek alms and had just reached the gate. The brahmin said:

“Noble Ones! How did you use the lengths of cloth that I offered to the Sangha?”

One bhiksu said to the great brahmin:

“After receiving the cloth, the Sangha divided it equally. I used my portion to patch a torn robe.”

Another said:

“I used my portion to make a cord for fastening my robe.”

Another said:

“My portion was a square the size of a hand, and I used it as a handkerchief for personal use.”

Hearing this, the brahmin thought: “Everything we said was untrue. We also treated them with contempt and slandered them, saying that the Sakyan sramanas did not divide their offerings equally. Now I have personally verified that these bhiksus are endowed with virtue. They are truly fair-minded, without partiality or factional bias. I should therefore go forth among them.”

Having given rise to such faith, the brahmin went to see the Buddha, bowed his head at the Buddha’s feet, and said:

“I beseech the World-Honored One, in his compassion, to permit me to go forth in the well-taught Dharma and Vinaya and receive full ordination, thereby attaining the state of a bhiksu, so that I may diligently cultivate the pure life.”

The World-Honored One told the brahmin:

“Excellent! Excellent! You are able to give rise to this noble aspiration and seek to go forth. The wise, fully understanding the five excellent benefits possessed by those who go forth—as will be explained extensively, up to the fact that the World-Honored One and all the Noble Ones praise them—should therefore seek to go forth.”

The World-Honored One said to the brahmin:

“Come, bhiksu!”

He immediately went forth and received full ordination. Diligent, rightly mindful, valiant, and unceasing in effort, he shattered the wheel of birth and death in the five destinies, as related extensively above. He eliminated all afflictions and attained arhatship, becoming one whom Sakra, Brahma, and all the devas revered.

The Buddha told the bhiksus:

“By knowing how to accept only what is sufficient and by helping others, such benefits are obtained. Therefore, bhiksus, if you receive cakes or other food, even something as small as a leaf, the assembly should divide it among themselves. If you receive robes or other articles, even something as small as material for making a lampwick, the Sangha must likewise divide it among themselves.”

– The occasion was as before. At that time, there was a brahmin in the city who always delighted in purity and wished to go forth. He thought: “I shall go forth in a Dharma wherein purification may be obtained to my complete satisfaction.”

That Brahmin traveled everywhere seeking, passing through the places of practice of non-Buddhist ascetics and Brahmins. He saw some people who, after relieving themselves, did not cleanse themselves; others entered the water and used hundreds of lumps of earth to cleanse themselves. Seeing many unwholesome practices and many complicated procedures, he found none satisfactory and none worthy as a refuge. The Brahmin thought: “I have looked everywhere but found nothing to my satisfaction. Only the Sakyan ascetics remain for me to visit and observe.”

Upon arriving at Jeta Grove, he encountered the venerable Sariputra carrying a vessel containing about three sheng of water and going toward the latrine. Seeing this, he thought: “This is the foremost disciple of the ascetic Gautama. I shall go and see how they cleanse themselves,” and followed behind him.

When an arhat is not in meditative concentration, he cannot discern the intentions of others. Seeing someone following him, Sariputra immediately established mindfulness and examined why this Brahmin was following him. He then knew that this man, in his search for cleanliness, was observing whether his conduct was proper or improper. The Venerable further examined whether the man possessed roots of virtue and with whom he had a karmic connection. He saw that this man had previously planted roots of virtue and had a karmic connection with him.

Having reflected thus, the Venerable arranged his Dharma robes on the windward side, wearing only his sanghati undergarment and lower robe. He then placed seven crumbled lumps of earth, each shaped like half a peach, in a row along one side of the brick platform. On the other side he likewise arranged a row of seven lumps, and placed one additional lump separately.

The Venerable took one wiping stick and three lumps of earth and entered the latrine, but did not close the door, thereby allowing the other man to observe from a distance. After relieving himself, the Venerable used the wiping stick to clean his body. Then, holding one lump of earth in his left hand, he cleansed the lower part of his body.

Next, he used one lump of earth to cleanse the place of urination. After it was clean, he used another lump of earth to cleanse his left hand. Holding the water vessel in his right hand, he went to the place where the lumps of earth had been set out.

He placed the vessel on his left thigh so that the water flowed out gradually. (If there is a forked wooden stand upon which to place the vessel, it is very convenient.) First, he used the seven lumps of earth, one by one, to cleanse his left hand. He then used the other seven lumps to cleanse both hands, washing them until thoroughly clean. Afterward, he used the single remaining lump to scrub and wash the water vessel.

Having finished, he slowly emerged with serene and dignified deportment and put on his Dharma robes. He then washed both feet with water, entered his room, and rinsed his mouth three times with clean water. Only then did he attend to whatever other tasks he wished.

Seeing this, the Brahmin developed profound faith and thought: “Excellent! This essential practice could not possibly be improved upon! The non-Buddhist ascetics use a hundred lumps, yet they do not equal the Sakyans, who require only fourteen.”

Having reflected thus, he bowed with his head at Sariputra’s feet and said:

“Venerable sir! I now pray to go forth in the well-proclaimed Dharma and Vinaya of the Venerable and to receive full ordination, attaining the status of a bhiksu. I wish to cultivate the holy life and dwell free from heedlessness.”

Sariputra said:

“Excellent! Excellent! Brahmin, that you are able to arouse such a sublime aspiration is wholly excellent. As the Buddha has taught, the wise, seeing five benefits, should delight in going forth. What are these five?

1. The merit of going forth is a benefit that becomes my own and cannot be obtained by others on my behalf. Therefore, the wise should seek to go forth.

2. Knowing that I am of humble status and subject to the commands of others, after going forth I shall receive offerings, reverence, and praise from others. Therefore, the wise should seek to go forth.

3. After passing away from this life, I shall be reborn in the heavenly realm, far removed from the three evil destinies. Therefore, the wise should seek to go forth.

4. By renouncing worldly life, I shall escape birth and death and attain unsurpassed, peaceful nirvana. Therefore, the wise should seek to go forth.

5. I shall constantly be praised by the Buddhas, the assembly of sravakas, and all noble beings. Therefore, the wise should seek to go forth.

“You should contemplate these benefits and, with a sincere heart, cast aside the net of worldly life and seek great merit.”

Having instructed him in this way, the Venerable allowed him to go forth and undertake the ten precepts of training. He subsequently received full ordination. In accordance with the Dharma, he received instruction and diligently cultivated the path.

He eradicated the afflictions, realized the unarisen Dharma, and attained the fruit of arhatship. Freed from the defilements of the three realms, he regarded gold as no different from earth. Like a blade cutting through fragrant oil, he fully comprehended that there are no dual characteristics.

Like a hand striking empty space, his mind was entirely unobstructed. With great wisdom he shattered the shell of ignorance. He was fully endowed with the three knowledges, the six superknowledges, and the four unobstructed eloquences.

He relinquished all craving and attachment to material gain and honor within the three realms and was praised in unison by Sakra and the devas.

At that time, Sariputra brought this arhat disciple to see the Buddha. Together they bowed with their heads at the Buddha’s feet and related all the foregoing events.

The Buddha said to Sariputra:

“You have skillfully employed such excellent means to guide sentient beings into my Dharma. On this account, I shall establish a precept concerning the practice of cleansing, whose merit and benefit are boundless.”

(Examining this sacred teaching, which issued directly from the Buddha’s golden mouth, we find that it accords with what should be practiced and does not contradict right principle. It is only because earlier Vinaya collections were incomplete that, although a little was transmitted, the essential points were not set forth in detail. Consequently, practitioners had nothing upon which to rely, and this teaching remained deficient for seven hundred years.

Some used soft wooden tubes for cleansing; some used cloth to wipe the body; and some rubbed their hands upon stones. Nowhere was earth used. Such practices may not accord with the fundamental teaching, so that in seeking cleanliness one instead becomes impure.

Now that a clear and shining mirror has been provided, whether one follows it or not depends upon whether one reverently obeys or treats it with contempt.)

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

“Through what karmic cause did the venerable Sariputra use the practice of cleansing to tame and guide that Brahmin, causing him to go forth and ultimately attain final nirvana?”

The Buddha told the bhiksus:

“It was not only today that he tamed that man and brought him happiness. In the past, he likewise used a practice of cleanliness to tame him, causing him to abandon a band of robbers, take refuge in the Three Jewels, and undertake the five precepts. Listen attentively:

“Long ago, in a certain village, a Brahmin married and had a daughter of beautiful appearance. When she had just reached maturity, she still lived at home. One night, five hundred robbers entered that village to plunder it. The leader of the band, being thirsty and needing water to drink, entered the Brahmin’s house in search of water. Seeing the young woman, he said:

“‘Young woman! I am thirsty. If you have water, bring it here.’

“After saying, ‘Please wait a moment,’ the young woman hurriedly lit a lamp to inspect the water.

“The robber chief asked:

“‘What are you looking at?’

“She replied:

“‘I am inspecting the water.’

“He asked:

“‘What is there worth inspecting?’

“She replied:

“‘I fear that there may be grass or hair in it, which could cause illness if drunk.’

“He said:

“‘I am a robber intent on harming your village. For committing such an unjust deed, I deserve to be given poison to drink. Why worry that grass or hair might make me ill?’

“On hearing this, the young woman spoke this verse:

“Robbers habitually act

By seizing others’ possessions.

Whatever you may choose to do,

I shall still act in accord with Dharma.

“After making certain that the water was clean, the young woman gave it to the robber. When he had finished drinking, the robber chief was delighted and said to the young woman:

“‘Become my younger sister, and have no fear!’

“The young woman said:

“I truly have no need to take such a robber as my brother. Such men constantly harbor the intention of plundering others’ possessions. When the owner of the wealth sees them, he will shoot poisoned arrows, and the robber will die in agony beyond description. If I heard that you had died, my suffering would be doubled. But if you can now take refuge in the Three Jewels and observe the five precepts, I will consent to be your younger sister.”

The robber, becoming gentle, said to the girl:

“Your words are excellent. I shall do as you say.”

The girl then explained the Three Refuges and the Five Precepts, causing them to give rise to faith. The robbers all undertook to observe them and then found a way to abandon their life of robbery and return home.

“O bhiksus, do not think that the robber chief of former times was anyone else; he is now this brahmin. That girl is now Sariputra. In the past, because he valued cleanliness, he inspected the water and caused the robbers to undertake the precepts, abandon evil, and take refuge. Now he has again employed this Dharma of purification to inspire their admiration, rescue them from the river of craving, and bring them to the shore of nirvana, forever freeing them from the ocean of suffering and enabling them to realize the unborn eternally.”

The Buddha told the bhiksus:

“You should know that this is a practice to be performed regularly and must always be kept in mind. Purification such as this brings great benefit: it makes the body clean and causes the devas to show reverence. Therefore, O bhiksus, from this time onward, all bhiksus, bhiksunis, probationary nuns, male novices, female novices, upasakas, and upasikas who take refuge in me and accept me as their teacher must purify themselves as Sariputra did.

One who has not purified himself in this way should not circumambulate stupas in religious practice, bow to the Buddha, or recite sutras; he may neither bow to others nor receive their bows, neither eat food nor sit upon the Sangha’s beds or seats, nor may he enter among the Sangha. Because his body is impure and not in accordance with the Dharma, the devas who behold him will not rejoice, and the methods of mantra recitation will be ineffective.

Anyone who transgresses incurs an offense of wrongdoing. If one who has not purified himself offers a meal to the Sangha, copies sutras, or makes images, then because of his disrespect, the merit gained will be very slight. Early in the morning and after the midday meal, anyone who does not clean his teeth may not eat; nor will his observance of the fasting precepts be valid, and he incurs the same offense as above.

You should follow my teaching and must not treat it lightly, practice impure ways, or act with indolence, heedlessness, and baseness, for you will fall into the lower realms.”

When the bhiksus heard the Buddha’s instruction, they all greatly rejoiced and practiced it in accordance with the Dharma.

The third summary verse in the fourth separate section:

The conditions for mending and repairing according to circumstance;

Bright Moon hears once and comprehends with ease;

Relying upon it, she knows the distinctions;

Three persons sit together and listen.

– The occasion took place in Anathapindika’s Park in the city of Sravasti. At that time, the bhiksus wore old robes without taking care of them, so the edges of their robes all became torn. The bhiksus reported this to the Buddha.

The Buddha said:

“Use thread to mend the torn places.”

They stitched them crosswise, but the thread came loose again, so they used strong thread and stitched them very firmly. The Buddha said:

“You should regard the sanghati robe as the skin upon your body.”

Some bhiksus had no additional undergarment and therefore always wore their great robes. Sweat flowed from their armpits, soiling the robes and making them foul-smelling and impure, causing them to deteriorate quickly. The bhiksus reported this to the Buddha. The Buddha said:

“Directly beneath the armpits, sew on an additional layer of cloth.”

The bhiksus did not know how to sew on such a layer. The Buddha said:

“Use a piece of cloth one and a half spans wide and one cubit long, and sew it on as an additional layer. It should not be white but should be of a subdued color.”

They used a kasaya color. The Buddha said:

“You should not use red stone or red earth for dyeing.”

(This is the gandha color, red and black, which might stain other robes.)

The bhiksus sewed it on very securely. The Buddha said:

“It should be sewn on only loosely.”

They sewed the additional layer onto only one side. The Buddha said:

“You should sew additional layers onto both edges of the robe, and then you may wear either side uppermost as you wish. If it develops a foul odor, it must be washed clean regularly.”

– The setting was as before. Not long after a certain brahmin took a wife, a daughter was born to them, whom they named Bright Moon. When she came of age, Bright Moon was admitted to the monastic life by Mahaprajapati and received full ordination.

At that time, Mahaprajapati brought five hundred bhiksunis to see the Buddha. They bowed with their heads at his feet and then sat to one side. After teaching the Dharma, the Buddha sat in silence.

Having heard the Dharma, Mahaprajapati rose from her seat, arranged her robe over one shoulder, respectfully joined her palms, and said:

“Blessed One, you have taught the Vinaya to the bhiksus. Out of compassion, please teach it to the nuns as well.”

The Buddha said:

“It is not possible for the Tathagata, the Great Teacher, personally to teach the Vinaya Dharma to the bhiksunis. However, if among the community of bhiksunis there is someone capable of retaining it after hearing it only once, I shall teach it to them.”

At that time, the bhiksuni Bright Moon, who was seated in the assembly, rose, joined her palms, and said:

“Blessed One, please teach it. I hope to comprehend your instruction after hearing it only once.”

When she heard the Buddha teach, she comprehended it without error. The Buddha told the bhiksus:

“Among the female sravakas in my teaching, the bhiksuni Bright Moon is foremost among those who comprehend after hearing only once.”

The Buddha reflected:

“One cannot find someone like Bright Moon everywhere, and even one resembling her would be difficult to find. Therefore, bhiksus should retain the Vinaya of the bhiksunis and teach it to them. They should also instruct them and answer them when questioned.”

As the Blessed One taught:

“By relying upon the precepts and abiding in the precepts while cultivating in accordance with the Dharma, concentration and wisdom become properly conjoined.” This bhiksuni Bright Moon followed my teaching. By relying upon the precepts and abiding in the precepts, concentration and wisdom arose powerfully within her. With vigorous and diligent effort—as explained extensively before—she attained arhatship, shattered the wheel of the five destinies, escaped the ocean of birth and death... and received offerings from Sakra, Brahma, and the devas.

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

“What karma did this bhiksuni Bright Moon perform in the past, through the ripened result of which she is now so intelligent and possesses such great eloquence, is called foremost in remembering what she has heard, has gone forth and cultivated within the Buddha’s Dharma, eradicated the afflictions, and attained arhatship?”

The Buddha told the bhiksus:

“The karma that this bhiksuni Bright Moon performed in the past has now ripened into its result, as explained extensively elsewhere.

“O bhiksus! In the past, ninety-one kalpas ago, when the human lifespan was eighty thousand years, a Buddha named Vipasyin appeared in the world, fully endowed with the ten epithets. Accompanied by twelve thousand bhiksus, he traveled to the city of Bodily Wisdom and stayed in the Forest of Supreme Wisdom. At that time, a householder in the city took a wife, and not long afterward a daughter was born to them. When she had grown up, her father, who possessed reverent faith, took her on the day of the Invitation Ceremony to the bhiksunis’ monastery and offered razors and needles to the community of bhiksunis for the Invitation Ceremony. Seeing this wholesome deed, the girl gave rise to joy and said to her father:

“‘I too wish to join the community of bhiksunis in participating in the Invitation Ceremony.’

“Her father said:

“‘Excellent! Do as you wish.’

“The girl then presented razors, sewing needles, gold, silver, precious jewels, and various other articles to the community of nuns for the Invitation Ceremony. She then knelt before the head of the community, joined her palms, bowed, and made this vow:

“‘I pray that through the roots of goodness gained by respectfully performing this meritorious deed and making offerings to the community of nuns, I may in a future life attain great wisdom and great eloquence, and be fully endowed with the ability to hear and remember.’

“O bhiksus, do not think that the girl of former times was anyone else; she is now Bright Moon. Because in the past she offered razors and other articles to the community of nuns, she planted roots of goodness. She also made an extensive vow that in a future life she would attain great eloquence and be fully endowed with the ability to hear and remember. Through those karmic conditions, she now experiences this result.”

Furthermore, in the time of Buddha Kasyapa, she went forth and practiced as a bhikshuni, maintaining pure precepts throughout her life, but in the end she still did not attain fruition. At that time, her preceptor among the nuns was foremost in hearing and retaining that Buddha’s Dharma. The disciple made this vow:

– In this Buddha’s Dharma, my preceptor is foremost in comprehensive retention. As the Buddha has predicted, in a future age when the human lifespan is one hundred years, a Buddha named Shakyamuni will appear in the world. I shall go forth in that Buddha’s teaching, and the Buddha will likewise predict that I am foremost in hearing and retaining the teachings among the community of nuns. Through the power of that former vow, she now experiences this result.

You should know that if an action is entirely dark, it brings a dark result ... as explained extensively above. Therefore, you must train in this way.

The setting was as before. Two bhikshus, one old and one young, were traveling through the countryside together and arrived at the city of Shravasti. The elder bhikshu went to the Migaramatupasada monastery. After entering Anathapindika’s Grove to stay there for a time, the younger bhikshu requested a bhikshu to serve as his dependence teacher and then said to him:

– Acharya, I left my robes and alms bowl at the other monastery. Please allow me to go and retrieve them.

The teacher said:

– Go quickly and return as soon as your business is finished.

He replied:

– If there is no other matter there, I shall return immediately.

After bowing at his teacher’s feet, the bhikshu went to that monastery. Previously, the Sangha there had established a rule that anyone without a dependence teacher could not remain there even for one night. The bhikshu therefore went to another monk and requested dependence. Early the next morning, intending to return, he went to his teacher’s room, knocked on the door, and said:

– I respectfully pay homage to the Acharya. Are the four great elements of your body in good health?

The teacher replied:

– They are not well.

The bhikshu thought, “It would truly be improper for me to leave immediately while my teacher is ill. It was for this reason that the Blessed One established dependence, so that people might care for one another. I should now remain here and depart only after my teacher has recovered.”

After attending upon the teacher until he recovered, the bhikshu said:

– Teacher, please take charge of the bedding. I wish to depart.

The teacher said:

– Are you lacking anything?

He replied:

– I lack nothing at all, but I never originally intended to stay here. I came only temporarily to retrieve my robes and alms bowl. Because this community has established a rule that even one staying for a single night must have dependence, I was apprehensive about violating the Sangha’s regulation and therefore requested dependence. When I saw that you were ill, I thought it would truly be improper for me to leave while my teacher was sick. I now respectfully explain my intention clearly.

The teacher praised him:

– Excellent! Excellent, Venerable One! Pupils and resident disciples should care for their preceptors and acharyas. Other pupils and resident disciples should likewise act toward their two teachers in this way. Their wholesome qualities will increase like a lotus rising above the water. This is a good deed. May your journey be peaceful. You should always remain vigilant and never be heedless.

The bhikshu bowed to his teacher, took his leave, and gradually returned to Anathapindika’s Grove. He went to see his teacher, joined his palms, and paid homage. The teacher said:

– Excellent, Venerable One! You have only just returned. Why were you away so long?

He related the entire matter to his teacher. The teacher said:

– Excellent, Venerable One! You have acted well. By respectfully caring for your teacher, you have caused your roots of virtue to increase day and night like a lotus growing in water.

The teacher then thought, “Since he previously took dependence under someone else, should I now grant him dependence again?”

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

– If one departs temporarily with the intention of returning, one should remain dependent upon one’s former teacher and need not receive dependence again.

– The setting was as before. There was a bhikshu devoted to the cultivation of meditative concentration. Another young bhikshu asked to take dependence under him. The bhikshu thought, “As the Buddha taught, it would be better to become a butcher than to allow another person to go forth and receive full ordination without instructing him. Since this applies to a resident disciple, it likewise applies to a pupil. I practice meditative concentration and have no opportunity to instruct him, so I should entrust him to someone else and ask that person to teach him to read and recite.”

He went to a bhikshu and said:

– Venerable One, please teach the scriptures to this person.

The bhikshu replied:

– I shall teach him to recite if you promise to provide for him whenever he is in need. If so, I shall comply.

He said:

– If he is in need, I shall personally provide for him.

After receiving instruction for some time, the disciple fell ill. His dependence teacher provided for him in accordance with the Dharma until he recovered. The dependence teacher then contracted the illness, but the disciple did not care for his teacher in return. This happened three times, yet the disciple still did not attend upon his teacher.

The teacher told him:

– Go and seek another dependence teacher.

He replied:

– Your serving as my dependence teacher is itself an act of kindness. I have committed no fault, so why do you send me away?

– You have committed no fault, but I have. When you were ill, I personally cared for you. I have now been ill three times, yet you have never looked after me. Since you have behaved so disrespectfully, if anyone else grants you dependence, you should stay with that person.

The disciple remained silent and could make no reply.

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

– One must attend upon one’s dependence teacher and regard him as one’s father and mother. Whoever acts contrary to this commits an offense of transgressing the Dharma.

At that time, an acharya who taught recitation fell ill. His student, who received the teachings from him, did not care for him. When the teacher recovered, however, the student returned to study the scriptures. The teacher said:

– Go away. When I was ill, you never once looked after me. Who could possibly instruct and train you? Find someone else to teach you.

The disciple remained silent. The bhikshus reported the matter to the Buddha. The Buddha said:

– One should care for one’s dependence teacher, and one must likewise provide for one’s recitation teacher.

On another occasion, both the dependence teacher and the recitation teacher fell ill, and their disciple did not know which one he should provide for. The bhikshus reported the matter to the Buddha. The Buddha said:

– One who is able should provide for both teachers. If one is unable to do so, one may provide for the dependence teacher. If one has no recitation teacher, one may remain wherever one wishes; but without a dependence teacher, one may not reside there.

– The setting was as before. A bhikshu allowed a person to go forth and receive full ordination, but then left him behind and traveled through the countryside, providing him with neither robes and food nor any instruction in the Dharma. The disciple had to seek dependence under another bhikshu. In accordance with the Blessed One’s teaching, this dependence teacher supported him with robes and food and instructed him in the Dharma through the four means of embracing: giving, loving speech, beneficial conduct, and cooperation. The pupil developed many times greater love and respect for his dependence teacher and had no wish to leave him.

Some time later, after completing his travels, the pupil’s preceptor returned to Anathapindika’s Grove. All the younger bhikshus went out to receive him, and all the elder bhikshus welcomed him. Although the former disciple saw him, he did not rise from his seat. The bhikshus said:

– On seeing the Venerable One arrive, the young went out to receive him and the elders welcomed him. Why did you see your original teacher but not rise from your seat? Is that proper?

He replied:

– He allowed me to go forth and receive full ordination, but he neither supported me with robes and food nor instructed me in the Dharma. Why should I remember him and rise to receive him when I see him?

The bhikshus said:

– Do not speak that way. As the Buddha taught, if one relies upon a teacher, shaves off one’s hair and beard, dons the Dharma robes, and with pure faith goes forth to practice in the Buddha’s teaching, then even if one makes offerings of the four requisites to that teacher for one’s entire life, one still cannot repay his kindness. What you have said is truly unreasonable.

The disciple remained silent. The bhikshus reported the matter to the Buddha.

The Buddha said:

– When a disciple or pupil sees his teacher, he must rise. If he meets his preceptor again, he must immediately relinquish his current dependence.

As the Buddha taught, when one meets one’s personal preceptor, one’s dependence is relinquished. The bhikshus did not know how this was to be understood... This will be explained clearly below.

– The occasion and place were as before. A bhikshu granted dependence to a young bhikshu. Half a month later, when the purification ceremony was due, the latter approached his teacher and said:

– Acarya! I bow before you and have a matter to request. I wish to observe the purification ceremony.

The teacher said:

– Venerable sir! How did I come to be your teacher?

He replied:

– I accepted the Acarya as my teacher of dependence.

– Since you are so arrogant and do not know how to show respect, who granted you dependence? Go as you please and seek another teacher of dependence.

The disciple remained silent. The bhikshus reported this to the Buddha. The Buddha reflected: “This fault arose because the bhikshus did not pay homage to their teachers three times each day. Therefore, it should be known that pupils and disciples must personally approach and pay homage to both their teachers three times each day.”

He instructed the bhikshus:

– Therefore, your pupils and disciples must personally approach and pay homage to both their teachers three times each day.

– The occasion and place were as before. A bhikshu granted dependence to a young man, nurturing, supporting, and loving him like a son. The disciple had business requiring him to go to another residence, so he said to his teacher:

– Acarya! Please look after my room, dwelling, and bedding. I wish to travel through the countryside.

The teacher replied:

– Is there anything you lack?

He answered:

– Acarya! I lack nothing at all. I merely wish to travel through the countryside and shall return before long.

The teacher said:

– If you regret it halfway there, you should turn back.

He replied:

– Very well! I shall obey your instruction and return.

Halfway there, he felt regret and thought: “Whatever I need, my teacher of dependence provides. It is truly improper for me to leave him and go away. I should therefore return.”

Seeing him return to the residence, the teacher asked:

– Did you forget something and therefore return?

He replied:

– I did not forget anything, but halfway there I thought: “Whatever I need, my teacher of dependence provides. What more could I seek outside by traveling?” Therefore, I returned.

The teacher said:

– Excellent.

The teacher then thought: “Does he remain under dependence as before, or must I grant him dependence anew?”

The bhikshus reported this to the Buddha. The Buddha taught:

– If the teacher of dependence retains affection but the pupil does not retain affection, this is said not to constitute relinquishment of dependence. If the teacher of dependence does not retain affection but the pupil retains affection, this too is said not to constitute relinquishment of dependence. If both retain affection, this likewise is not called relinquishment. If both relinquish it, that is called the end of dependence.

– The occasion and place were as before. A certain bhikshu was a leader of the assembly, and many young men came to study under him. One day, the teacher suddenly fell ill, but none of his students attended to him. Even when he fell ill a third time, they still did not inquire after him. When the teacher recovered, all the disciples came and asked him to instruct them in their studies or teach them recitation.

The teacher said:

– Venerable sirs! I fell ill three times, yet none of you came to attend to me. Whoever sees such arrogance in you and is willing to teach you, go and study with them.

The bhikshus reported this to the Buddha. The Buddha taught:

– You should care for the teacher who instructs you in reading and recitation.

They devoted themselves to caring for the teacher and neglected their cultivation of wholesome Dharma. The Buddha taught:

– You should take turns.

At that time, there was an old and feeble bhikshu who had previously come to live in dependence. Another said to him:

– Old sir, tomorrow is your turn.

He replied:

– Why must I constantly remain on duty with the teacher? You are at leisure while I am always serving him.

The others said:

– This is a wholesome deed, just as the Buddha taught: “One who cares for the sick cares for me.” You are a good man; do as you see fit.

He then cared for the teacher until the teacher recovered, after which he approached him and said:

– Teacher, please instruct me in reciting the sutras.

The teacher replied:

– Wait; it is not yet your turn.

Later, he approached again and said:

– Teach me to recite them from memory.

The teacher replied:

– It is not yet your turn.

He said to the teacher:

– When support and service are required, it is my turn; when instruction in reading and reciting the sutras is given, it is someone else’s turn. May the teacher remain here in peace; I shall go elsewhere.

The teacher said:

– Wait. Whatever you require, tell me, and I shall do it all.

He remained silent. The bhikshus reported this to the Buddha. The Buddha taught:

– One who regularly renders service should not be treated like the others. He should not be passed over in favor of another person’s turn.

At that time, there were two men, one intelligent and the other slow-witted. When the intelligent one was taught, lengthy passages were used, and the slow-witted one was left behind.

The Buddha taught:

– He should be taught again.

– The occasion and place were as before. The Group of Six Bhikshus went together to the house of a disciple. Their hosts brought out a bed and invited them to sit. All six sat upon it together, causing the bed to collapse, whereupon they all laughed loudly. Seeing this, the other bhikshus said:

– Venerable sirs! Having committed such an unlawful act, you feel no shame and even laugh loudly.

They replied together:

– Have we perhaps drunk alcohol or eaten onions and garlic?

– Before long, we shall likewise see you commit such an act.

They asked:

– What unlawful act have we committed?

– Do you not see how badly the bed has been damaged?

They replied:

– Has all the wood disappeared, and have all the carpenters died?

The bhikshus could only remain silent, and they reported the matter to the Buddha. The Buddha taught:

– Six persons must not sit together upon one bed.

They then sat five to a bed, and the same fault occurred as before. The same happened with four. The Buddha taught:

– Four persons must not sit upon it. Three persons may sit upon one bed, but if the wood is very old, only two may sit upon it. Only one person may sit upon a small bed. Whoever violates this incurs an offense of transgressing the Dharma.

The fourth summary verse in the fourth section of distinct topics:

In caring for the sick, except acts wrong by nature;

Full ordination must not be conferred when the conditions are incomplete;

Kings and ministers must not be ordained;

Beheading must not be done.

– The occasion and place were as before. Venerable Upali said to the Blessed One:

– As the Buddha has taught, when we encounter a sick person, we should serve him. What things may be used to support him?

The Buddha taught:

– Upali! Except for acts wrong by nature, all other pure things may be provided as appropriate.

– The occasion and place were as before. Venerable Upananda had a shramanera who wished to receive full ordination. He therefore invited a karmācārya, a private instructor, and seven other bhikshus, then brought the shramanera with him, carrying a sitting cloth. Arriving first at the ordination ground, he sprinkled water, swept the ground, and spread out the sitting mats, but the others had not yet arrived. Upananda looked to either side and saw flowers blooming on a tree, so he ordered the shramanera:

– Climb up and gather those flowers as an offering to the Sangha.

Obeying him, the shramanera climbed up to gather the flowers, but fell to the ground and broke his arm, and thus could not receive full ordination. The bhikshus reported this to the Buddha. The Buddha taught:

– You should know that when the foremost crown prince of a wheel-turning king is about to receive the consecration ceremony and ascend the throne, he must be guarded with redoubled care during that period. One who is about to receive full ordination is likewise to be cherished and carefully protected. Therefore, he must not be ordered to climb a tall tree. Whoever orders him to climb a tree incurs an offense of transgressing the Dharma.

– The occasion and place were as before. There was an elder named Guangda, a trusted confidant of King Prasenajit. One day, because of some fault, the elder was reprimanded by the king. He thought: “It is truly difficult to serve the ruler of a kingdom for long. I should therefore withdraw far away. I should go and seek ordination.”

Having thought thus, he went to Jeta Grove. It was the usual practice of the Group of Six Bhikshus to appoint one among them to guard the monastery gate. Upananda was standing before the gate when he saw Guangda approaching, and he spoke to him in pleasant words:

– Welcome! Why is it as difficult to encounter you as the new moon?

He replied:

– Venerable sir! Have you not heard the worldly saying: “Those seldom seen are respected; those frequently seen are treated lightly”?

Upananda asked:

– Guangda, why have you come here?

He replied:

– Noble One! Kings are indeed difficult to serve. Though one may please them now, in the end one may still be put to death. I wish to go forth. I hope you will compassionately ordain me.

– Worthy sir, your arising of this aspiration is truly an excellent thing. One who goes forth has five supreme benefits, as explained in detail above. The Buddhas, the shravakas, and all the wise praise it together. Now is indeed the proper time.

They took Quảng Đại to go forth and receive full ordination.

At that time, King Thắng Quang asked his ministers:

– I have not seen Quảng Đại. Is he ill?

They replied:

– He is not ill, but because the great king rebuked him, he departed and went to the Jetavana to go forth.

The king asked:

– Who did this?

They replied:

– The noble Upananda.

Hearing this, the king became angry and sent a messenger to say:

– Noble one! When a man is rebuked by me, you immediately permit him to go forth. Now you should also ordain me, Prince Ác Sinh, Thắng Man, and Hành Vũ together; then you may proclaim yourself king and govern the cities and towns.

Upon reaching the monastery, the messenger conveyed the king’s words in full.

Hearing the king’s message, Upananda told the messenger:

– Take my words back and tell your king: “Come to the monastery and bring Ác Sinh, Thắng Man, and Hành Vũ so that you may all go forth together. What harm would there be if I became king? Did I ever go to Quảng Đại’s house and entice him to go forth? He came of his own accord to make the request, and only then did I deliver him. The benefit always brings boundless merit.”

Hearing this, the king was displeased and reproached him. The bhikshus reported the matter to the Buddha. The Buddha reflected, “Ordaining a king’s chief minister leads to such a fault. Therefore, such persons should not be ordained hastily.”

He told the bhikshus:

– You should know that Upananda is a foolish man. By ordaining the chief minister Quảng Đại, he caused the king to harbor resentment. Therefore, a bhikshu should not ordain a chief minister. When such a person comes to request ordination, he must be questioned:

– Are you an official or minister? If anyone fails to question him and permits him to go forth, he commits an offense of transgressing the Dharma.

After the Buddha had established this rule, some people came from foreign lands. No one knew them clearly, and the king of their native country had not yet granted permission. When they approached the bhikshus and requested to go forth, the bhikshus were doubtful and would not ordain them.

The Buddha taught:

– If such people come from foreign lands, you should permit them to go forth. Do not harbor doubts.

– The setting was as before. On one occasion, the venerable Ananda had just shaved his beard and hair. Early in the morning, he put on his robe, took his bowl, and entered the city for alms, arriving at a certain crossroads. There was a brahmin, a great scholar, seated in a lofty, magnificent, and spacious building, teaching the four Vedas to five hundred young brahmins. This learned man was proud and arrogant, observed no propriety, was malicious by nature, and despised others. Seeing the Venerable Ananda, he ordered a disciple:

– Can you strike this bald-headed shramana on the head with your hand?

The disciple replied:

– I can.

Obeying his teacher, the disciple clenched his fist and struck the Venerable on the head.

Ananda looked all around. The brahmin became even angrier and again ordered his disciple to strike the Venerable on the head.

Thinking, “Why did I look?” Ananda remained silent and departed.

After returning to the Jetavana, finishing his meal, and washing his bowl, the Venerable told the bhikshus:

– Venerable ones! You should not go to that street.

They asked:

– What danger is there?

– There is a malicious and discourteous brahmin there who teaches his disciples to recite the Vedas. He ordered one disciple to strike me on the head with his hand.

The bhikshus asked:

– What fault did you commit that made them angry?

– I was without fault, yet I also committed a fault.

They asked:

– How was that?

He replied:

– At first I had committed no fault, yet they ordered someone to strike me on the head. Because I looked at them, they struck me again. At first I was faultless, but afterward I was at fault.

Hearing this, Upananda asked:

– Venerable! What did you say?

He replied:

– It was only a minor matter.

– Just now I heard only part of it. Please tell it again.

After hearing the entire account repeated, Upananda nodded and continually murmured assent, thinking, “Now I know how to deal with that petty man.”

Upananda instructed a barber to shave his head in every direction until it was perfectly smooth, and then rubbed it with oil until it shone. Early in the morning, he put on his robe, took his bowl, and entered the city of Shravasti, gradually making his way to the place where the brahmin was teaching. Being occupied with other matters, they did not notice the bhikshu. Upananda paced back and forth many times directly in front of their house. Seeing him, the brahmin ordered a disciple:

– Go and strike that bald-headed shramana.

Hearing this, Upananda said to the brahmin:

– You witless creature! Why do you order someone else instead of coming to strike me yourself?

Becoming enraged, the brahmin came personally and struck Upananda on the head with his fist. Upananda immediately seized the man’s hand and said:

– You foolish creature! You struck Ananda, and now I must take you before the king.

Upananda seized his hand and dragged him forward. The brahmin cried out for his disciples to come and seize his other hand and pull him back. The disciples took hold of one another in succession and pulled. Upananda possessed immense strength and dragged the brahmin together with all five hundred disciples to the king’s gate. When angered, the Group of Six were capable of such feats. Upon their arrival at the palace gate, the entire palace shook. Seeing this, the king asked his attendants:

– Go to the gate and see what has happened to bring the noble members of the Group of Six here.

Going outside, they saw Upananda leading five hundred young brahmins to the gate, and they returned to report to the king:

– The noble Upananda is outside the gate.

The king said:

– Summon him inside.

Upon meeting the king, the Venerable asked:

– Great King! If the noble Ananda had not previously gone forth, what position would he hold?

The king replied:

– Noble one! He would have become a powerful wheel-turning king.

– Then what would the king have been?

He replied:

– I would have been his attendant.

– The king previously issued a decree that bhikshus were to be regarded as crown princes and bhikshunis as royal consorts, granting them privileges not shared by others. The king has shown us great affection. Yet there is a brahmin who defied the king’s command: he personally struck the noble Ananda on the head with his hand, and then angrily struck me on the head as well. Is this proper?

Hearing this, the king flew into a rage and ordered a close minister:

– Go and cut off the brahmin’s hand.

The minister immediately took the brahmin to the crossroads and publicly announced the matter. At that time, the brahmin’s parents, relatives, and friends came rushing over, weeping like rain and crying aloud:

– Alas, my son! Alas, my son!

Together they approached the judicial minister and said:

– Excellent, great official! Because my son committed an offense, the king ordered his hand to be cut off. He violated the law and is not being punished unjustly. But a brahmin depends upon his right hand for his livelihood; if you cut off his left hand, it would truly be an act of mercy.

Hearing this, the minister cut off the brahmin’s left hand. Later, as soon as the wound on the brahmin’s arm had healed, he concealed his left arm and raised his right hand to indicate the place being read in the book.

Seeing from afar that he was raising his hand, Upananda became extremely indignant. He returned to the king and said:

– Great King! Though your royal decree was supposedly carried out, it has instead become a source of delight.

Although the king knew that no such thing should have occurred in his realm, he still asked:

– Noble one! What have I done?

He replied:

– The king previously ordered the brahmin’s hand to be cut off, yet his hand remains.

The king summoned the minister and asked:

– Why did you not cut off the brahmin’s hand?

– I did cut it off.

– If so, why did the noble Upananda see him raising his hand while teaching?

The minister reported:

– Seeing his parents weeping and pleading that a brahmin depends upon his right hand for his livelihood, I was asked to cut off his left hand instead. Therefore, I cut off his left hand.

The king commanded:

– For the sake of his parents, you cut off the left hand. Now, by my command, cut off the right.

The chief minister obeyed the command and cut off the right hand. Having lost both hands, the brahmin could only let his arms hang loosely.

One day, Upananda passed nearby and asked:

– Why do you let your arms hang down instead of striking me on the head as you did before?

Hearing this, the man was grieved and remained silent, not knowing what to say. At that time, the brahmins, elders, householders, and all the people were indignant and said:

– The Sakyan ascetics have no compassion. They cause punishments to be inflicted, bring suffering upon others, and have people’s hands cut off.

The bhiksus reported this to the Buddha. The Buddha reflected: “When a bhiksu cuts off a person’s hands, such a fault arises. Therefore, a bhiksu must not cut off anyone’s hands or feet.”

He told the bhiksus:

– Upananda is a foolish man. He has acted contrary to the Dharma of an ascetic and done what ought not to be done. Having renounced the household life and gone forth in my teaching, he has nevertheless committed an evil deed. Any bhiksu who cuts off a person’s hands or feet commits the offense of Tốt Thổ La Để Dã.

The bhiksus all had doubts and asked the Blessed One:

– Why did the venerable Ananda protect that brahmin, while Upananda intended to take revenge upon him?

The Buddha said:

– It is not only today that Ananda has wished to protect him, while Upananda has taken revenge by having his hands cut off. You should listen. In the past, in a garden fully provided with flowers, fruits, and bathing ponds, there lived a hermit. He sustained himself solely on roots, fruits, and water, wore garments of tree bark, and desired nothing. Sitting cross-legged beneath a tree, he contemplated the meaning of the Dharma. A monkey in the tree plucked a fruit and dropped it, striking the hermit on the head. The hermit spoke this verse:

I have no thought of causing you

Suffering that ends in death.

Because you yourself commit this wrong,

Its retribution will bring about your death.

Previously, the hermit had become acquainted with a hunter. On one occasion, the hunter went out and entered the forest, arriving beneath that fruit tree. The hermit had some business and had left that place. Seeing that the hermit was not there, the hunter rested for a while beneath the tree.

The monkey then took a large fruit and threw it at the hunter’s head. The hunter was bald, and when the fruit struck him, his head began to bleed. In anguish of both body and mind, the hunter looked up into the tree and saw the monkey moving among the branches. He drew his bow and shot it with a poisoned arrow. The monkey fell to the ground and died.

– Bhiksus, harbor no doubts. The hermit of that former time was Ananda; the monkey was this brahmin; and the hunter was Upananda. In the past, he was protected by Ananda and suffered Upananda’s vengeance; even to this day it remains the same: one protects him, while the other abandons him. Therefore, you should know that the karmic conditions one has created are never lost ... as explained extensively elsewhere.

FUNDAMENTAL VINAYA MISCELLANY

OF THE SARVASTIVADA

End of Fascicle Sixteen.