根本說一切有部毘奈耶雜事

Fascicle Seventeen

Fifth summary stanza in the fourth section of miscellaneous cases:

Candratudaya,

Temporary use of the great robe,

The teacher’s tomb and Vasudatta,

Taking a bowl while conceiving it to be one’s own,

Ajita guarding the moon,

Taking one’s own robe while conceiving the owner to be a thief.

This stanza and its extensive explanation do not differ from the section on the precept against stealing, so they are not presented again here. They may be found by consulting that section.

Sixth summary stanza in the fourth section of miscellaneous cases:

Pig, sugarcane, and tala fruit,

A woolen blanket and Black Joy’s distant pursuit,

Properly storing knives and needles,

And not using vessels of vaidurya.

– The setting was as before. At that time, during a year of famine, thieves caught another person’s pig, took it into a dense forest, killed it for food, and discarded the bones and hooves.

It was the custom of the Group of Six to rise early in the morning, climb to the upper story of the monastery, and look in all four directions. If they saw smoke in the distance and flocks of crows descending in confusion, they would go themselves or tell one another to investigate. Seeing smoke rising in the forest and crows descending, they said to one another:

“Nanda, Upananda, there must be something edible over there. We should go and see whether we can obtain anything.”

When they arrived, they saw the pig’s bones and hooves and said to one another:

“These discarded rags are still fit for use. We should cook and eat them.”

They then cooked them themselves.

Meanwhile, the owner of the pig followed the tracks and arrived there. Seeing them cooking the flesh, he said:

“Venerable ones! You wear the robes of great sages, yet commit such an unlawful deed.”

They replied:

“Good sir! If we were permitted to kill living beings, could we not obtain the fine flesh of deer or antelope to eat? Why would we settle for pig bones and hooves and cook them ourselves? The thieves already ate the good flesh. These leftover bones and hoof tips were discarded by them and are refuse. What offense have we committed?”

He replied:

“Venerable ones! Nevertheless, renunciants should not do such a repulsive thing.”

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

“You should not take refuse of this kind. Whoever violates this incurs an offense of transgressing the Dharma.”

– The setting was as before. Some thieves stole another person’s sugarcane, ate the middle sections, and discarded the roots and tips. While traveling along the road, the Group of Six saw them and said to one another:

“Venerable ones, here is much discarded refuse. Let us gather it together.”

They immediately picked it up.

The owner of the sugarcane followed the tracks and arrived there. Seeing the Group of Six collecting the leftover pieces of sugarcane, he said:

“Venerable ones! You wear the robes of great sages, yet commit such an unlawful deed.”

They replied:

“Good sir! If we were permitted to steal, could we not obtain fine sugarcane and eat as much as we pleased? Why would we take what others have discarded? Thieves brought this sugarcane here, ate the good portions, and discarded the inferior ones. What fault is there in our picking them up?”

He replied:

“Venerable ones! This is conduct that gives rise to reproach; it is not the work of renunciants.”

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

“You should not gather refuse of this kind. Whoever violates this incurs an offense of transgressing the Dharma.”

– The setting was as before. Some thieves stole tala fruit, took it into the forest, selected the good fruit, and discarded the inferior fruit. The Group of Six happened to pass that way and saw what had been discarded. The incident unfolded as in the case of the sugarcane, up to the point where laypeople reproached them. The bhikshus reported this to the Buddha. The Buddha said:

“Whoever takes such things incurs an offense of transgressing the Dharma.”

– The setting was as before. In that city was a young incense merchant who possessed a fine woolen blanket and cherished it above all his other belongings. One day the young man fell ill. Although every effort was made to treat him, nothing helped, and he was about to die. He summoned his relatives and said:

“After I die, do not cremate me. Wrap my corpse in this blanket and cast it into the forest.”

The relatives present comforted him, saying:

“You should not be afraid. Not everyone who becomes ill dies. Before long, you will recover.”

His life, however, had reached its end, and he could no longer sustain his breath. Because of his intense attachment to the blanket, after death the young man was reborn as a great powerful ghost.

His relatives then adorned the funeral carriage with five-colored threads, wrapped the corpse in the blanket, and carried it into the forest. A bhikshu saw this and said to the bhikshu Black Joy, who dwelt in the charnel ground:

“Venerable sir! The incense merchant became ill and has just died. His corpse was wrapped in a fine blanket and cast into the forest. It is now discarded refuse; you should go and take it for use.”

On hearing this, he hurried to the charnel ground to take the blanket. The nonhuman being caused the corpse to rise and grasp the blanket tightly, saying:

“Venerable Black Joy, do not take my blanket.”

Those who dwell in charnel grounds are very courageous. He said to the ghost:

“Foolish being! Because of your craving for this blanket, you were reborn among the hungry ghosts. Do you now wish to descend into hell as well? Let go of it!”

Because Black Joy greatly desired the blanket, he struggled with the ghost over it, kicked the ghost away with his foot, seized the blanket, and carried it back to Jeta Grove. The corpse-ghost grew even more enraged and pursued him without relenting, saying:

“Venerable sir! Give my blanket back to me.”

The bhikshu paid no attention and continued into the monastery.

Jeta Grove, however, was guarded by many devas, nagas, yakshas, and divine spirits. The ghost had little merit and dared not enter, so it stood at the gate weeping. Although the Buddha knew the reason, he asked Ananda:

“Why is that nonhuman being weeping before the gate?”

Ananda replied:

“The bhikshu Black Joy took its woolen blanket.”

The Buddha thought, “This nonhuman being is exceedingly attached to that blanket. If it does not recover it, it will surely vomit hot blood and die.” He therefore said to Ananda:

“Go and tell Black Joy to return the blanket to the nonhuman being. If it is not returned, the being will surely vomit blood and die. When returning the blanket, he should tell the being to go ahead to its forest. Then he should say:

“‘Lie down,’

“and spread the blanket over it.”

Following the instruction exactly, Ananda spoke to the bhikshu Black Joy, fully explaining what had been said above, up to the instruction to spread the blanket over the being.

On hearing this, Black Joy said to Ananda:

“As the Buddha has instructed, I dare not disobey.”

He said to the ghost:

“You who cherish the blanket, go on ahead.”

When they reached the charnel ground, he told the ghost to lie down. The ghost obeyed and lay down, and Black Joy spread the blanket over it. The nonhuman being then kicked the bhikshu Black Joy. Because Black Joy possessed great strength, he escaped death. The bhikshus reported this to the Buddha. The Buddha said:

“A bhikshu must not arbitrarily take a robe from a charnel ground, nor should he return a robe in that manner. When taking a robe, he should proceed from the feet toward the head. When returning it, he should proceed from the head toward the feet. Bhikshus should know that robes from charnel grounds have five faults:

1. Their color is poor.

2. They have a foul odor.

3. They are not durable.

4. They contain many lice.

5. They are guarded by yakshas.

“If a corpse’s robe has not been damaged, it must not be taken.”

When the Group of Six heard the Buddha establish this rule, they began taking dogs along with them. Seeing this, unbelievers reproached them, asking:

“Venerable ones! Are you taking dogs into the wilderness in order to kill them?”

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

“You must not take dogs along.”

They then used knives to damage corpses in order to take their robes. The Buddha said:

“You should not do this. Only when insects or ants have already damaged a corpse may its robe be taken.”

After obtaining such robes, they wore them immediately as they pleased. The Buddha said:

“You should not wear them at once. Leave them in the forest for seven or eight days so that wind and sunlight may dry them. Only after washing and dyeing them may you wear them.”

They then wore them into the monastery and circumambulated and paid homage to the stupa. The bhikshus reported this to the Buddha. The Buddha said:

“I shall establish the practices to be observed by bhikshus who dwell in charnel grounds:

“A bhikshu dwelling in a charnel ground who wears a dead person’s robe must not enter the monastery or pay homage to the stupa. If he wishes to pay homage to the stupa, he must remain one fathom away outside it. He must not use the Sangha’s rooms, beds, or bedding. He must not enter and sit among the assembly. He must not expound the meaning of the Dharma to laypeople. He must not visit lay households.

“If some necessary business requires him to go, he should stand outside the door. If the householder invites him inside, he should say, ‘I dwell in a charnel ground.’

“If they say, ‘Today I have gained great merit and good fortune, for a venerable one more distinguished than many others has come to my home,’ then, on hearing this, he may enter the house, but he must not sit upon a bed or seat.

“If they invite him to sit, he should reply, ‘I dwell in a charnel ground.’

“If they say that such an encounter is difficult to obtain, he may then sit and should have no doubt. Any bhikshu dwelling in a charnel ground who does not follow these instructions incurs an offense of transgressing the Dharma.”

– The setting was as before. The bhikshus carelessly left razors and sewing needles lying about, causing them to rust and deteriorate. The bhikshus reported this to the Buddha. The Buddha said:

“They must not be left lying about. They should be stored in a felt needle case.”

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

“Take a piece of felt or silk cloth, apply hot wax to it, and wrap the knife or needle inside. It will then not rust.”

– The setting was as before. The bhikshuni Sthulananda had previously kept a bowl made of imitation vaidurya. A bhikshuni became thirsty and, wishing to obtain water to drink, went to Sthulananda and asked:

“Venerable one! I am thirsty. Please lend me your vaidurya bowl so that I may fetch some water to drink.”

“Here is the bowl. Take it and use it.”

While using it, the bhikshuni dropped the bowl on the ground and broke it. Later, remembering the bowl she had lent, Sthulananda went to the other bhikshuni and demanded:

“Return my bowl to me.”

She replied:

“Venerable one! I accidentally dropped it on the ground and broke it. Please allow me to make another and return that to you.”

“Return the original object to me.”

This happened repeatedly, and they continued troubling one another, so the matter was reported to the bhikshus. The bhikshus reported it to the Buddha. The Buddha thought:

“Such a fault arose because a nun drank water from a vaidurya bowl. Therefore, nuns must not use vaidurya bowls for drinking or eating. Whoever uses one in this way incurs an offense of transgressing the Dharma.”

Seventh summary stanza in the fourth section of miscellaneous cases:

Throughout the monastery there should be paintings;

Fire, cleanliness, and bathing;

Bowl water, not stepping on leaves;

And shoes are unsuitable while eating.

– The setting was as before. After the householder Anathapindada had offered the monastery garden, he thought, “If it is not painted, it will not be splendid. If the Buddha permits it, I shall have it decorated. I should go and see the Buddha.”

The Buddha said:

“You may have it painted as you wish.”

After receiving the Buddha’s permission, the householder gathered pigments, summoned painters, and told them:

“Use these colors to paint the monastery.”

They replied:

“Where should we begin, and what images should we paint?”

“I do not know either.”

He went to ask the Buddha. The Buddha said:

“Householder! On both sides of the gateway, you should paint images of yakshas holding staffs.

“On one side of the gateway, paint the great transformation wrought through supernatural powers. On the other, paint the cycle of birth and death through the five destinies.

“Under the eaves, paint the Jataka tales.

“On one side of the entrance to the Buddha hall, paint a yaksha holding a garland.

“In the lecture hall, paint a senior bhikshu proclaiming the essential Dharma.

“In the dining hall, paint a yaksha holding cakes.

“On the storeroom door, paint a yaksha holding precious objects.

“In the water house, paint a naga holding a water jar and wearing a beautiful jeweled necklace.

“In the bathhouse and kitchen, paint according to the descriptions in the Sutra of the Divine Messengers, adding several scenes of transformations in the hells.

“In the infirmary, paint the Tathagata personally tending to a sick person.

“In the latrine, paint a corpse of terrifying appearance.

“In the living quarters, paint white skeletons and skulls.”

After hearing these instructions, the householder paid homage to the Buddha and departed. Following the instructions, he had all the paintings completed.

At that time, a careless bhikshu lit fires indiscriminately. The smoke blackened and damaged the paintings. The bhikshus reported this to the Buddha. The Buddha said:

“I permit the bhikshus to build a fire house. Anyone who needs to light a fire should go there. Fires must not be lit elsewhere. Whoever violates this incurs an offense of transgressing the Dharma.”

At that time, a sick person needed a fire but did not dare to light one beneath the eaves of his room. The Buddha said:

“A fire may be lit outside the monastery or in the monastery courtyard. Wait until the smoke has ceased, and then bring the fire inside.”

The setting was as before. The bhikshus bathed directly beneath the eaves, and the dampness damaged the murals. The Buddha said:

“You should not do this. Within the monastery grounds, choose a place near one corner, face the Buddha image, and bathe there; or a separate bathhouse may be built.”

There was mud in the bathhouse. The Buddha said:

“Lay bricks to make a drainage channel so that any impurity will continually flow away and be cleansed; alternatively, build it near a watercourse to make bathing convenient.”

– The setting was as before. In that city was a brahmin whose son became ill. He went to a physician and asked:

“My son is suffering from such an illness. I beg you to treat him.”

The physician, who had faith, replied:

“Go to the noble Sangha and request water from their bowls. Use it to wash his body, and the illness will certainly cease.”

On hearing this, the brahmin immediately went to Anathapindada’s Grove. The Group of Six were standing before the gate. When Upananda saw the brahmin, he said:

“Welcome! Why do you appear as rarely as the new moon?”

The brahmin replied:

“Homage to you, venerable one! It is true that I rarely come, and only now have I had the good fortune to meet you. If I came often, you would look down upon me.”

Upananda asked:

“What business brings you here?”

“Venerable one, my son is gravely ill. When I consulted a physician, he said:

“‘Request water from the bowls of the venerable ones and bathe him with it; then the illness will cease.’

“Therefore I have come to ask for it. I beg you to bestow some upon me.”

“Stay here. I shall go and fetch water for you.”

Upananda entered the monastery. After eating, he washed his bowl, put leftover rice, noodles, vegetables, cakes, fruit, and leaves into it, mixed them with water, stirred everything together, and carried it outside. He said to the brahmin:

“This is water from the bowl. Take it and use it.”

The brahmin replied:

“Venerable one! My son would rather die than be bathed with such an impure substance.”

Upananda said:

“If your faith is complete, your son’s illness will certainly cease.”

The brahmin became even more contemptuous. The bhikshus reported this to the Buddha. The Buddha thought, “Such a fault arose because repulsive substances were put into the bowl. Whoever does this incurs an offense of transgressing the Dharma.” He then said, “There are certain procedures that bhikshus must follow when giving bowl water to others. I shall instruct you. First wash the bowl clean three times, fill it with water, and recite Buddhist sutras and blessings over it several times. Only then should you give it to them. Whoever fails to follow this incurs an offense of transgressing the Dharma.”

– The setting was as before. Whenever the bhikshus ate, they placed their feet upon the leaves used as mats beneath their bowls. Seeing this, laypeople reproached them:

“The Sakyaputriya ascetics are truly unclean. They eat while treading upon the leaves placed beneath their bowls.”

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

“A bhikshu must not eat while stepping upon the leaves. Whoever does so incurs an offense of transgressing the Dharma.”

The Buddha was in the city of Vaishali. Some bhikshus continued wearing shoes while eating. Laypeople reproached them:

“The Sakyaputriya ascetics eat in an unclean manner.”

The Buddha said:

“You should not wear shoes while eating. Whoever does so incurs an offense of transgressing the Dharma.”

At that time, a sick person removed his shoes while eating, and his illness became worse. The Buddha said:

“A sick person may remove his shoes while eating and then rest his feet upon them.”

Eighth summary stanza in the fourth section of miscellaneous cases:

No bowl, ordaining a great thief,

A rains retreat without a dependence teacher,

Sharing provisions for five years,

And not carrying heavy burdens.

– The setting was the city of Sravasti. Upadhyaya ordained a disciple but did not provide him with a bowl. After everyone had finished their meal, they washed their bowls, placed them in clean places, and went to walk in meditation or pay homage to the stupa. Seeing the bowls, the newly ordained man thought, “Here are bowls lying unused. I shall take one to receive my meal and return it afterward.”

He was about to take the bowl of the elder Ajnata Kaundinya when another person said:

“This is the venerable one’s bowl. You should not take it.”

He then tried to take another bowl belonging to the venerable Asvajit, Bhadrika, or another elder. A bhikshu asked him:

“Do you not have a bowl?”

He replied:

“No.”

“When you had no bowl, who ordained you?”

He replied:

“Upadhyaya Upananda ordained me.”

The bhikshus reproached him, saying, “Apart from that evildoer, who would ordain someone without providing him with a bowl?” The bhikshus reported this to the Buddha. The Buddha said:

“You must not ordain a person who has no bowl. Whoever does so incurs an offense of transgressing the Dharma. Anyone wishing to ordain another must first provide all six necessities: the three robes, bedding, a bowl, and a water-straining net.”

The venerable Upali asked the Blessed One:

“If they knowingly confer full ordination upon someone who has no bowl, does he receive full ordination?”

The Buddha said:

“He does receive it, but the assembly that ordained him incurs an offense of transgressing the Dharma.”

The venerable Upali asked:

“If a bhikshu gives him a bowl that is too small or too large, or uses an unbaked white bowl when conferring full ordination, does he receive full ordination?”

The Buddha said:

“He does receive it, but the assembly that ordained him incurs an offense of transgressing the Dharma.”

– The setting was as before. A notorious thief was stealing property when the owner discovered him. He abandoned the goods and fled. Reaching Jeta Grove and finding no further escape, he sat beneath a tree with his face buried in his hands.

Early in the morning, Upananda donned his robe, took his bowl, and entered the city to beg for alms. Seeing the thief along the way, he asked:

“Who are you?”

“I am a poor man.”

Upananda asked:

“If so, why do you not go forth?”

“Let me tell you my story before we discuss going forth. I am a notorious thief. Who would accept me?”

Upananda replied:

“The teaching of the Blessed One places loving-kindness first. Why should we not compassionately receive and guide one another? You need only arouse the aspiration, and I shall ordain you.”

“Excellent, venerable one! I wish to leave the household life.”

Upananda gave him the going forth and full ordination, and then said:

“Good sir, have you not seen that deer do not provide for other deer? This great city of Sravasti was the field of activity of your forefathers. Go and beg for alms to sustain yourself.”

On hearing this, the new bhikshu donned his robe, took his bowl early the next morning, and entered the city to beg for alms. As he walked along, the inhabitants all recognized him and said to one another:

“This is the notorious thief, and now he has gone forth.”

They reproached him further:

“How admirable! The Sakyaputriya ascetics knew he was a thief, yet still ordained him. By day he goes from house to house to secretly learn the layout of each place, and by night he becomes a thief and steals people’s property.”

The bhikshus reported this to the Buddha. The Buddha thought, “Such faults arise from ordaining a thief,” and said to the bhikshus:

“You must not ordain a notorious thief. Whoever ordains one incurs an offense of transgressing the Dharma.”

At that time, some bhikshus did not know whether applicants were thieves and therefore refused to ordain them, creating an obstacle that obstructed the path of liberation. The Buddha said:

“If you know that a person is a thief, do not ordain him. If you do not know, you may ordain him as appropriate. Whenever someone comes seeking the going forth, you must first ask, ‘You are not a thief, are you?’ Whoever ordains someone without asking incurs an offense of transgressing the Dharma.”

– The setting was as before. At one residence was a bhikshu upon whom many disciples depended. When he died, they no longer had a dependence teacher. The disciples discussed the matter among themselves:

“We have no dependence teacher. What should we do now?”

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

“The disciples should seek a virtuous person, provide him with a good room, exempt him from duties, and fully supply him with attendants and bedding. If they obtain a dependence teacher, that is well. If they are certain none can be found, the bhikshus must not remain there beyond the second Posadha observance. Whoever violates this incurs an offense of transgressing the Dharma.”

At another residence, the bhikshus were about to seek a dependence teacher when the prospective teacher suddenly died. They discussed the matter among themselves:

“What should we do?”

They reported this to the Buddha. The Buddha said:

“They should seek a dependence teacher and provide for him as before. If they obtain one, that is well. If not, the bhikshus must not enter the rains retreat there. Whoever violates this incurs an offense of transgressing the Dharma.”

At another residence, bhikshus had entered the early rains retreat when their dependence teacher fell ill and died. They discussed among themselves:

“What shall we do?”

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

“They should seek a dependence teacher and provide for him as before. If they obtain one, that is well. If none is available, the bhikshus must go to another residence, seek a dependence teacher, and enter the later rains retreat. Whoever violates this incurs an offense of transgressing the Dharma.”

Some bhikshus depended upon a teacher during the later rains retreat, but that teacher died. The Buddha said:

“For two months, you may supervise one another and dwell together carefully. After those two months, if a dependence teacher is available, provide for him as before. If none is available, you must not let the matter extend beyond the second purification observance. You should go to another residence and seek a dependence teacher. Whoever violates this incurs an offense of transgressing the Dharma.”

Elsewhere, a bhikshu went forth and received full ordination at a certain residence. When his original teacher died, he did not know what to do. The Buddha said:

“In every undertaking, he must depend upon a dependence teacher as before. Whoever violates this incurs an offense of transgressing the Dharma.”

The setting was as before. In a certain village, a householder constructed a fully equipped residence and offered it to the Sangha of the four directions. Later, the authorities detained him. On hearing this, the bhikshus abandoned the monastery and departed, and thieves carried away the property of the Three Jewels.

When they learned that the householder had been released and returned, the bhikshus went to inquire after him:

“Householder, please understand that when we previously abandoned the monastery and left, all its requisites were lost.”

The householder said:

“Why did the venerable ones abandon the monastery and leave?”

“We heard that the king had detained you, so we became frightened and abandoned the monastery.”

He replied:

“Although I was detained, I still had relatives. Surely they were not all detained as well?”

“They could have provided for you. Why, then, did you leave in such haste?”

On hearing this, they remained silent. The bhikshus reported the matter to the Buddha. The Buddha said:

“You should not abandon the place and leave. You must ask the donor’s relatives, ‘The monastery’s patron has been detained. Are you able to provide support?’

“If they are able, that is well. If they are not, then according to circumstances you should sustain yourselves by begging alms for five years while guarding the monastery. If the monastery’s patron returns, that is well. If he is not released, then for five years you may dwell at a nearby residence and share its provisions while conducting the recitation of the precepts separately. The formal karman should be performed in due order: arrange the seats, sound the gandhi, and make an announcement so that the great assembly gathers. Then appoint a bhikshu to make the motion and perform the karman:

“‘Venerable Sangha, please listen. At the residence of ... the donor who built the monastery has been detained either by the king or by thieves. If the time is appropriate for the Sangha, the Sangha may consent that this residence and the residence of ... share provisions for five years while conducting their purification observances separately. This is the motion.’

“Next, perform the karman:

“‘Venerable Sangha, please listen. The donor who built the monastery at the residence of ... has been detained either by the king or by thieves. The Sangha now proposes that this residence and the residence of ... share provisions for five years while conducting separate purification observances. Those venerable ones who consent that these two residences share provisions for five years while conducting separate purification observances should remain silent. Those who do not consent should speak. The Sangha has completed the formal act authorizing these two residences to share provisions for five years while conducting separate purification observances. The Sangha has consented because it remains silent. Thus do I record it.’

“If the patron returns at the end of five years, that is well. If he does not return, the same formal act of sharing provisions while conducting separate purification observances may be performed for up to ten years. If the patron returns, that is well. If he does not, take the bedding and miscellaneous articles from the monastery and entrust them to the nearby monastery for safekeeping. Then securely close the monastery gates and depart as you wish. When the patron returns, the articles entrusted to the other monastery must be returned to him. If they are returned, that is well. If they are not returned, the bhikshus incur an offense of transgressing the Dharma.”

– The setting was as before. The bhikshus of the Group of Six carried heavy objects on their backs. Seeing this, laypeople laughed at and reproached them:

“We laypeople must serve our parents, wives, children, kings, and officials, so it is natural that we personally carry burdens. For whom are you venerable ones performing such arduous labor?”

On hearing this reproach, they remained silent.

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

“A bhikshu must not carry heavy objects on his back. Whoever violates this incurs an offense of transgressing the Dharma.”

When the Group of Six heard the Buddha establish this rule, they began carrying heavy objects on their heads, shoulders, hips, and so forth. They were again ridiculed and reproached, and so on, up to the ruling that heavy objects must not be carried in such ways. Whoever violates this incurs an offense of transgressing the Dharma.

Ninth summary stanza in the fourth section of miscellaneous cases:

The four supports and seeking the six requisites,

Thieves who steal bhikshus’ robes,

Five kinds of trusted friends,

And the proper method of dyeing.

– The setting was as before. A brahmin wished to go forth and therefore went to Jeta Grove. After entering the monastery, he saw bhikshus holding staffs and carrying bowls, preparing to go out for alms. He thought, “I should ask them where they are going.” He asked:

“Venerable ones, where are you going?”

“I am going to beg for alms.”

He asked:

“Do all bhikshus beg for alms?”

“Well-known venerable ones have many donors who bring food and make offerings to them. Those who have no donors go begging for alms.”

The man thought, “If I go forth, I shall still have to beg for alms. What difference would there be? Even by joining the Sakyaputriyas, I would not escape toil.”

He then thought, “I shall ask another bhikshu whether people go forth only to beg for alms or whether there are other purposes.”

He approached another bhikshu, who asked:

“Why have you come here?”

“Venerable one! I have come on a certain matter and wish to ask: upon what supports do you rely when going forth?”

The bhikshu replied:

“That is a good question. Sit down comfortably, and I shall explain it to you.”

Because the man wished to seek the going forth, he paid homage and sat down.

The bhikshu said:

“One who goes forth in the Buddha’s teaching must rely upon four things in order to go forth, receive full ordination, and attain the status of a bhikshu. These four supports are:

“The Buddha instructed bhikshus to wear pure and easily obtained robes made from discarded rags, to live on almsfood, to dwell beneath trees, and to use pure and easily obtained medicine made from decomposed urine. By relying upon these four things, one goes forth and attains the status of a bhikshu.”

On hearing this, the brahmin said:

“Venerable one, who could survive while relying upon such things? My original intention was to seek the going forth, but I see that this practice is difficult. I therefore bid you farewell.”

He came to regard going forth as a great obstacle.

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

“Such a fault arose because the teaching of the four supports was explained to someone who had not yet gone forth. Therefore, when a bhikshu sees someone who has neither gone forth nor received full ordination, he must not explain the four supports to him. Whoever explains them beforehand incurs an offense of transgressing the Dharma.”

– The setting was as before. Not long after a certain householder married, a son was born to him. When the boy had just grown up, his father became angry and scolded him. The boy thought, “It is truly difficult to serve my father. I should go forth.”

When he came to Jeta Grove, Upananda saw him and asked:

“Why have you come here?”

He replied:

“I wish to go forth.”

“This is a wholesome undertaking. As the Buddha has said, one who goes forth obtains five supreme benefits, explained extensively before, and is praised by the Buddha. But one who goes forth must possess six articles.”

The boy asked:

“What are the six articles?”

“The three robes, a bowl, a water-straining net, and bedding.”

The boy said:

“But I do not have them.”

“You should go away for the time being. I shall find those six articles for you.”

The boy took his leave. Knowing that his parents had rejected him, he did not return home but went to the house of relatives. His relatives knew that he was a householder’s son who intended to go forth, so they did not let him leave and arranged a marriage for him.

After obtaining the six articles, the venerable Upananda later entered the city to beg for alms. Seeing the young man, he said:

“Good sir, I have found all six articles. Come, and I shall ordain you.”

The young man replied:

“Venerable one, I too have found the six necessary things.”

Upananda asked:

“What are your six things?”

“They are the eyes, ears, nose, tongue, body, and mind.”

Upananda asked:

“What do you mean?”

“My relatives arranged a wife for me, and thus I now possess all six things. Therefore, I can no longer go forth.”

Through this cause and condition, a great obstacle arose to going forth and receiving full ordination. The bhikshus reported this to the Buddha. The Buddha said:

“From now on, if a poor person comes seeking the going forth and full ordination, the six necessary articles should be lent to him. Why? Because it is truly difficult to encounter the opportunity to go forth, receive full ordination, and attain the status of a bhikshu within this wholesome Dharma and Vinaya.

“After receiving full ordination, he should obtain his own articles and return the borrowed ones to their original owner.”

– The setting was as before. Many bhikshus were traveling through the countryside when thieves robbed them of their robes and possessions. The thieves brought those articles to be sold near Jeta Grove. When the robbed bhikshus arrived and saw their own robes and bowls, they recognized every one and loudly cried out to the people:

“Catch the thieves! Catch the thieves! They robbed us of our robes and bowls and have brought them here.”

Their cries caused a great commotion, and the thieves scattered in flight, abandoning the robes and bowls. The bhikshus recovered their own robes and bowls and returned to their residence. They then thought:

“Were we permitted to take these articles back?”

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

“You should not alarm them. The things they have stolen belong to them.”

As the Buddha had said that things stolen by thieves belonged to the thieves, when other bhikshus traveling through the countryside were robbed, they abandoned every robe or bowl touched by a thief’s hand and used other torn and damaged robes and bowls instead. The Buddha said:

“When a bhikshu loses an article, he should not hastily form the intention to relinquish it. So long as the thief has not firmly conceived the article as his own, the bhikshu should take it back upon encountering it.”

Again, some bhikshus encountered thieves as before. The thieves came to Anathapindada’s Grove to sell the bhikshus’ robes and possessions. Seeing the robes and recognizing them as their own, the bhikshus seized the thieves and brought them before the king. The thieves were placed in stocks and chains, bound, beaten, interrogated, and subjected to extreme suffering. The bhikshus reported this to the Buddha. The Buddha said:

“You must not deliver thieves to the authorities. You should teach them the Dharma and ask them to return the articles. If they do not return them, pay half their value. If they still refuse, pay their full value. Why? Because complete robes and bowls are truly difficult to obtain.”

– The setting was as before. The bhikshus used cow dung, clay, tooth-cleaning sticks, and dye water. When going elsewhere, they discarded these things without any attachment. Seeing them abandoned, other bhikshus hesitated and did not dare take them for use, and thus the articles deteriorated. The bhikshus reported this to the Buddha. The Buddha said:

“You should regard the owner as a close friend and take the articles for use. There are five kinds of close friends whose property may be entrusted to one another:

1. Those who cherish one another.

2. Those who wish to be close to one another.

3. Those who respect one another.

4. Those who have known and understood one another for a long time.

5. Those who rejoice upon hearing that their property has been used.

“A friend may use the property of any of these five kinds of people without asking the owner and commits no offense.

“Furthermore, if you know clearly that an object has been abandoned, you may take and use it while conceiving it to be ownerless, and there is no offense.”

– The setting was as before. The Buddha had permitted robes to be dyed. The bhikshus dyed robes on open ground outside the monastery or on walking-meditation paths, where dust soiled them and wind and rain made them wet. The bhikshus reported this to the Buddha. The Buddha said:

“Robes should be dyed inside the monastery.”

When robes were dyed inside the monastery, the dye water flowed over the ground, making it red like blood. Seeing this, people said:

“Venerable ones, were cattle or goats slaughtered here?”

They replied:

“No living beings were killed. This is merely dye water that flowed onto the ground.”

“Venerable ones, if dye water has flowed onto the ground, why do you not clean it?”

The Buddha said:

“At the place where robes are dyed, the ground should be plastered clean with cow dung or mud.”

They applied many layers of plaster, wasting the ground of stone and ash. The Buddha said:

“Ground made of stone and ash should be washed with water; other ground should be smoothly plastered. Whoever violates this incurs an offense of transgressing the Dharma.”

Tenth summary stanza in the fourth section of miscellaneous cases:

One should know how to tend trees;

A thief grasped what was produced by supernatural power;

If one receives a superior non-robe cloth,

One should not cut off and discard the excess.

– The setting was Bamboo Grove in Rajagriha. On Mount Victorious Body, the Blessed One instructed Sakra, Lord of the Devas, enabling him to perceive the truth. King Bimbisara held a great Dharma assembly there, and all the people of Magadha gathered. There were no trees on the mountain, so when the people assembled, they suffered from the heat. They said to the bhikshus:

“Excellent, venerable ones! You could plant shade trees here.”

The bhikshus replied:

“The Blessed One has not yet permitted it.”

“Good sirs, what would be improper about it?”

The bhikshus remained silent. The Buddha said:

“I permit you to plant trees.”

After planting the trees, the bhikshus departed, and the trees died. The following year, the people gathered again for the festival and suffered from the heat as before. They asked:

“Venerable ones, were trees not planted here previously?”

They replied:

“They were planted.”

“Why are there none now?”

“They were planted and then left unattended. Without care, many were damaged, withered, and died.”

“When you were newborn, if your parents had not nurtured you, you too would surely have perished. Trees must likewise be tended until they have grown strong; only then may you leave.”

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

“You should not plant trees and then leave for another place.”

The bhikshus did not know how to tend the trees. During the winter months, fearing that the trees would die, they covered them with leaves, but fires in the fields burned them. The Buddha said:

“You should build embankments around all four sides to protect and tend them.”

The trees were damaged by the heat. The Buddha said that openings should be left.

During the summer, heavy rain caused water to accumulate, and the trees drowned and died. The Buddha said:

“During the summer, remove the protective walls and make drainage openings.”

Before the trees had grown sufficiently, the bhikshus departed, and the trees died as before. The bhikshus reported this to the Buddha. The Buddha said:

“I shall prescribe the proper method of planting trees. If it is a flowering tree, you may leave once it blossoms. If it is a fruit tree, you may leave once it bears fruit.”

At that time, a bhikshu had urgent business and needed to depart immediately but did not know what to do. The Buddha said:

“You should entrust the tree to a gardener or a friend and then depart as you wish.”

– The setting was as before. The king of Gandhara in the north sent a superior woolen cloth to King Bimbisara. After receiving it, the king offered it to the venerable Pilindavatsa. The venerable one carried it to an aranya. When thieves heard that the king had received a superior woolen cloth, offered it to the venerable one, and that he had carried it into the aranya, they discussed the matter among themselves:

“That is a precious object. What should we do?”

One of them said:

“We should go and seize it. What else is there to do?”

That very night, they went to the aranya, carrying staffs, and knocked on the door. The venerable one asked:

“Who are you?”

They replied:

“Venerable one, we are a band of thieves.”

He asked:

“What are you seeking?”

They replied:

“We want the precious woolen cloth. If you will give it to us, I shall put my hand through the window.”

A thief put his hand through the window. The venerable one directed his mind and empowered the cloth, thinking, “May this woolen cloth not be stolen or burned, and may it be drawn out without ever coming to an end.”

The thief began pulling it out from one side. He pulled without end until it formed an immeasurable heap whose end could not be known. They tried to cut it with knives, but it could not be cut. They tried to burn it, but it would not burn. They said:

“Venerable Pilindavatsa, why do you torment us in this way?”

“Foolish men! If you had not troubled me, how would I trouble you? You keep pulling with all your strength and will not let go.”

The thieves discussed among themselves:

“The venerable one possesses great supernatural powers. We cannot oppose him. We should flee before the king arrests us.”

They released the woolen cloth and fled out of sight. The bhikshus reported this to the Buddha. The Buddha thought, “Such a fault arose because a superior woolen cloth was carried into an aranya.”

He said to the bhikshus:

“Pilindavatsa acted improperly by taking a superior woolen cloth to dwell in an aranya. Therefore, a bhikshu must not dwell in a secluded place while keeping an extremely valuable woolen cloth. Whoever violates this incurs an offense of transgressing the Dharma. If a bhikshu dwelling in an aranya receives such a fine woolen cloth, he should leave it in a village and entrust it to someone for safekeeping.”

Later, another bhikshu dwelling in an aranya obtained a fine woolen cloth. He entrusted it to a lay household and went to live in the forest, but insects ate the cloth. The Buddha said:

“You should not do this. Place leaves of the bitter ginseng plant, aquy leaves, or bitter neem leaves inside the woolen cloth. If none of these are available, hang it upon a rack and air it frequently in the sun.”

The setting was the city of Sravasti. The householder Anathapindada frequently went to pay homage to the Buddha and the venerable ones. During the cold season, the householder saw bhikshus everywhere lying curled up asleep and not cultivating wholesome qualities. He asked:

“Venerable ones! The Blessed One’s teaching is to practice diligently. Why have you abandoned the cultivation of wholesome qualities and lain down to sleep?”

They replied:

“We are struggling to endure the bitter cold. How could we practice?”

On hearing this, the householder paid homage, took his leave, and returned home. He brought out five hundred fine white cloths and offered them to the Sangha. After receiving them, the bhikshus cut off the excess cloth, dyed the remainder with red ocher, and wore them.

Later, the householder visited their rooms but did not see the fine white cloths. He asked:

“Venerable ones, why do I not see the cloths I offered?”

The bhikshus told him what had happened. The householder said:

“Venerable ones, I brought these superior cloths as an offering. Why did you damage them? Please retain the excess cloth for use.”

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

“Property belonging to the Sangha must not have its excess portions cut away. It should be retained as it is and used. Whoever cuts it incurs an offense of transgressing the Dharma.”

THE MULASARVASTIVADA

VINAYA MISCELLANY

End of Fascicle Seventeen.