根本說一切有部毘奈耶雜事

Fascicle Nineteen

Third summary verse in the fifth separate section:

The Buddha thrice turned the Dharma wheel,

Having first liberated the five men;

They were not to address him by personal or clan names,

And at Kushinagara he proclaimed the summarized teaching.

– Thus have I heard: At one time, the Blessed One was dwelling in the Deer Park, the Place Where the Seers Fell, near Varanasi.

At that time, the Blessed One said to the five bhikshus:

“Bhikshus, this is the Noble Truth of Suffering. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, these are the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path Leading to the Cessation of Suffering. When one gives proper attention to them, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of Suffering is a Dharma to be fully understood; thus should you know. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Origin of Suffering is a Dharma to be fully understood; thus should you abandon it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Cessation of Suffering is a Dharma to be fully understood; thus should you realize it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Path Leading to the Cessation of Suffering is a Dharma to be fully understood; thus should you cultivate it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of Suffering is a Dharma to be fully understood; thus have I understood it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Origin of Suffering is a Dharma to be fully understood; thus have I abandoned it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Cessation of Suffering is a Dharma to be fully understood; thus have I realized it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Path Leading to the Cessation of Suffering is a Dharma to be fully understood; thus have I cultivated it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus! Because I fully understood these Four Noble Truths through the three turnings and twelve aspects, vision, knowledge, wisdom, and realization arose. Therefore, among devas, maras, Brahmas, shramanas, brahmins, and all the world, I cast off every affliction, my mind was liberated, and I immediately attained unsurpassed bodhi.”

When the Blessed One taught this Dharma, the Venerable Kaundinya and eighty thousand devas became free from dust and undefiled, and attained the pure Dharma eye.

The Buddha said to Kaundinya:

“Have you fully understood this Dharma?”

“Blessed One, I have understood.”

The Buddha asked again:

“Have you fully understood this Dharma?”

“Well-Gone One, I have understood.”

Because Kaundinya fully understood this Dharma, he consequently received the name Ajnata Kaundinya. (Ajnata means “fully understood.”)

Having heard the Buddha teach thus, a yaksha upon the earth proclaimed loudly to humans and devas:

“You should know that, in the Deer Park, the Place Where the Seers Fell, near Varanasi, the Buddha has extensively expounded the Dharma wheel in three turnings and twelve aspects. Thereby, among devas, humans, maras, Brahmas, shramanas, brahmins, and all the world, he has brought about great benefit, enabling those who practice the holy life together swiftly to reach the secure state of nirvana. The devas flourish, while the asuras decline.”

Through that yaksha’s proclamation, the devas and the Four Great Heavenly Kings all heard it clearly. In this way it was passed successively, within a single instant, as far as the six heavens of the desire realm; then, in but a moment, the echo was heard throughout the Brahma realm. Having heard it, the hosts of Brahma spread the proclamation everywhere, repeating it fully as before. For this reason, this sutra is called The Three Turnings of the Dharma Wheel.

The five bhikshus and the devas ... having heard the Buddha’s teaching, rejoiced and respectfully put it into practice.

After the Buddha had thrice turned the Dharma wheel for the five men, he allowed them to go forth and receive full ordination, thereby becoming bhikshus. Yet the five bhikshus continued to address the Tathagata by his personal name, his clan name, or as “Venerable.”

The Buddha told the bhikshus:

“You should not address the Tathagata by his personal name, clan name, or as ‘Venerable.’ Why is this?

“Any bhikshu who addresses the Tathagata by his personal name, clan name, or as ‘Venerable’ is a foolish person who, through doing what is not beneficial, will undergo suffering and distress throughout the long, dark night. Therefore, you should not address the Tathagata by his personal name or clan name ... Whoever continues to address him thus commits an offense of transgressing the Dharma.”

As the Buddha had taught that one should not address the Tathagata by his personal name or clan name ... and that doing so constituted an offense of transgressing the Dharma, some young bhikshus, with the exception of the Buddha, the Blessed One, addressed all other senior bhikshus by their personal names or clan names ... or as “Venerable.”

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

“Young bhikshus should likewise not address senior bhikshus by their personal names, clan names, or as ‘Venerable.’ There are two forms of address: ‘Reverend Sir’ and ‘Venerable.’ A younger bhikshu should address an elder as ‘Reverend Sir.’ An elder should address a younger bhikshu as ‘Venerable.’ Whoever fails to do so commits an offense of transgressing the Dharma.”

The Buddha was dwelling between the twin sala trees in the land of the Mallas, at the city of Kushinagara. At that time, as the Blessed One was about to enter nirvana, he said to the bhikshus:

“I have extensively expounded the Vinaya Pitaka for you, but I have not yet given its summarized teaching. I shall now expound the summarized teaching. Listen attentively and remember it well.

“Bhikshus, suppose there is some matter that until now I have neither prohibited nor permitted. If that matter is contrary to impurity and accords with purity, then it is pure and should be practiced. If that matter is contrary to purity and accords with impurity, then it is impure and should not be done.

“This is what must be observed and upheld without doubt.”

Fourth summary verse in the fifth separate section:

Forfeited articles are not to be distributed;

Mosquito-net curtains may be kept as appropriate;

Three kinds of drums and staffs are made into axes;

The kathina should be spread.

The occasion arose in the city of Shravasti. A bhikshu who had kept an extra robe and thereby incurred an offense requiring forfeiture brought the robe before the senior elder to relinquish it. On seeing this robe, the monastery steward thought, “Today the Sangha has received many beneficial articles; this robe should therefore be sold and the proceeds distributed.”

He immediately announced it for sale. The entire assembly divided the proceeds among themselves, leaving that bhikshu short of a robe. The bhikshus reported this to the Buddha.

After reflecting, “Relinquishing a robe subject to forfeiture before the Sangha entails such a fault; therefore, such a robe should not be relinquished before the Sangha,” he told the bhikshus: “Previously, a bhikshu who incurred an offense requiring forfeiture relinquished his robe to the Sangha, whereupon it was distributed, leaving him short of a robe. Therefore, a robe should not be relinquished to the Sangha, but to an individual.

If someone, not understanding this, nevertheless relinquishes it to the Sangha, it still should not be distributed. Both the person who relinquishes an extra robe to the Sangha and the person who distributes it commit an offense of transgressing the Dharma.”

As the Buddha had taught that an extra robe should be relinquished to an individual, a bhikshu who had incurred an offense concerning an extra robe brought it to be relinquished. After receiving the robe, a person who did not understand the rule simply kept it, not knowing that he should return it.

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

“Another person should be sent to instruct the one who does not understand. If he returns it, that is good. If he does not hand it over, it should be forcibly reclaimed and then properly retained. The relinquishment of this robe is merely a formal procedure; it is not a permanent gift. When relinquishing a robe, however, one must first find a person who understands the Dharma, and only then relinquish it.”

– The occasion arose in the city of Vaishali. Bitten and stung by mosquitoes and cicadas, the bhikshus scratched the wounds with their fingernails until their entire bodies oozed blood. Seeing this, laypeople asked the reason, and the bhikshus explained it fully.

They said:

“Noble Ones, do you not have mosquito nets to keep out mosquitoes?”

They replied:

“The Blessed One has not yet permitted them, so how could we obtain any?”

The Blessed One, in his great compassion, will surely permit this matter.

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

– The bhiksus are permitted to obtain mosquito nets.

The bhiksus did not know how to make them. The Buddha said:

– The circumference should be twelve cubits, with a canopy made above. The canopy of the net should be four cubits long and two cubits wide; the net may be made higher or lower according to the person's body.

They sewed it completely closed in a straight line and used the joined edges as the entrance, so insects and mosquitoes flew inside. The Buddha said:

– It should not be sewn all the way to the end. Leave a small portion so that the two sides overlap and form an entrance. When the weather is hot, raise the flap of the net. If mosquitoes fly in beneath the lower edge, tuck it under the mat or use another object to secure it so that they cannot enter.

– The circumstances and place were as before. As the Buddha taught, water must be strained before use. The bhiksus became very weary from continually holding the strainer in their hands. The Buddha said:

– Fasten it to the end of a staff and open the strainer to draw water.

They did so, but it was still laborious. The Buddha said:

– Take three staffs, bring their ends together, and bind them with a cord.

The cord did not hold them securely. The Buddha said:

– Bore three holes near the ends of the staffs, thread the cord through them, and bind them tightly. Alternatively, bind the three staffs above with an iron ring, spread them apart below, fasten the strainer to two of the staffs, and open it wide to strain the water.

When they poured the water, it overflowed onto the ground. The Buddha said:

– Pour the water attentively and do not let it overflow.

Because the vessel was not supported at its base, it tilted and fell over. The Buddha said:

– The vessel should be set firmly upon a support and not allowed to move.

The water flowed through the strainer too quickly, causing the creatures to become faint. The Buddha said:

– Something should be placed inside the strainer.

The bhiksus did not understand. The Buddha said:

– Use sand or dried cow dung, moisten it, and place it in the strainer.

It still could not retain the water. The Buddha said:

– A basin should be made to hold the water.

The bhiksus did not know how to make the basin. The Buddha said:

– There are two kinds of basin: metal and earthenware.

The bhiksus held the basin in their hands and became very weary. The Buddha said:

– It should not be held by hand. Bore three holes in the rim of the basin, use cords to fasten it securely to a tripod, and place a corner of the strainer inside the basin to preserve the creatures' lives. If the strainer is too dense and the water cannot pass through, gently tap the outside of it with a smooth stick.

The bhiksus looked into a vessel that was not filled with water and therefore could not see the creatures. The Buddha said:

– Fill the vessel with water, allow the water to become still, and only then inspect it for creatures.

Dust was floating on the water, so they could not see the creatures. The Buddha said:

– Brush away the dust before inspecting it. If the creatures are small, point them out to others with the tip of a finger.

The tiny creatures moved swiftly and could not be seen clearly. The Buddha said:

– Use a stalk of cogon grass, a blade of grass, or the like to point them out clearly.

After straining out the creatures, the bhiksus inverted the strainer over the mouth of the well. Although the creatures fell back into the water, most became faint or died. The Buddha said:

– A basin for releasing living creatures should be made and water poured into it.

The bhiksus then made such a vessel. When it was full, they poured it into the well, but while creatures still remained inside, they removed the vessel, and the creatures died as before. The Buddha said:

– Use this basin to hold the creatures, then lower it to the surface of the water and pour them out. Only when none remain should the basin be withdrawn.

The bhiksus did not understand and therefore made many basins for releasing living creatures. At times, no such basin could be found. The Buddha said:

– A cord should be fastened to the water strainer. Lower it skillfully into the water and empty it so that the creatures may depart; afterward, draw it back up.

(This basin for releasing living creatures has long been used in the Western countries, and everyone there understands it. In this land of the Eastern Xia, however, it has never existed, so its meaning must be explained clearly. Unless it is described fully, there is no way for people to understand.

This basin may be made of bronze, iron, clay, or wood. If it is intended to be carried along, it should be made of bronze and hold approximately two or three sheng, like a small bronze vessel. A bronze cord should be attached through which the hand can pass.

On one side near the base, affix a small bronze loop large enough for the tip of a bamboo chopstick to pass through. When going for alms, carry it on the left shoulder beneath the robe and cradle the alms bowl with the right hand. After alms have been collected and the meal has been eaten, the bowl may be placed safely in some house.

Then, using a clean cord resembling a coarse sinew, lower the vessel into the well to draw water, adjusting the cord according to the well's depth. Use a small strainer just large enough for the purpose. Pass one end of the cord through the hole in the loop and fasten it tightly.

Hold the cord upright to the height of the vessel, and at the point on the cord level with the vessel, attach a small iron weight so that the vessel remains balanced and does not tilt or fall. This must be prepared beforehand, not sought only when water is to be drawn. Cover the opening with the small strainer so that creatures cannot enter the vessel, and slowly lower it.

When it reaches the surface of the water, shake the iron weight and tug the cord so that the vessel overturns. Submerge it three times before drawing it up. This is the method to be used when going for alms.

At a monastery, the iron vessel ordinarily used may be lowered into the well as described above, though with a slight difference: affix an iron ring about three finger-widths high directly around the vessel's base as a support. Place the vessel within this iron ring so that it stands firmly beneath the water, and put the creatures inside it. Lower it to the surface of the water and tilt it so that they are released properly.

This can also be done with a deep well. Making a separate cord would be troublesome. If the well is too deep, a separate basin may be made to hold them, or they may be poured into a river or lake.

After the water has been poured out, the basin must be washed clean. Such is this practice.

All who study the sacred teaching of the Tathagata take compassion as their foundation. Among the precepts that have been established, there are offenses evil by nature and offenses arising from prohibition; an offense arising from prohibition may be light, while one evil by nature is grave. Among offenses evil by nature, taking life stands foremost.

Therefore, the wise who accord with truth should protect the lives of sentient beings. If taking life is regarded as a light offense, what precept could be considered grave? Those able to practice as described above will in the present life receive the karmic fruit of longevity and in a future life be born in a pure world.

In this region of Shenzhou, there are more than four hundred cities and tens of thousands of monastics with various ways of living, yet few take care to strain their water. Because of custom, they treat the matter lightly, disregard the Buddha's teaching, and cannot all be instructed or hear of it. It is hoped that practitioners will gradually change these old customs.

Even if one has mastered the Tripitaka, attained the four dhyanas while seated, prevented conceptual thought from arising, and purified the mind through the principle of emptiness, if one does not protect the lives of sentient beings, one will still be reproached by the Buddha. Taking life is the first of the ten evil karmas; who can bear its consequences in one's place? Again, when people see a butcher leading sheep into a monastery and someone merely releases a few lives, all who witness it clap their hands and praise the deed as wholesome.

Yet how could they know that, through the daily use of water in their own rooms, they kill thousands upon thousands of living creatures? Having understood the teaching, one must carefully strain the water and inspect it for living creatures. Benefit oneself and others, protect them well, and reflect carefully.

Furthermore, some order others to plow fields and dig up trees merely to seek a small profit, without seeing the great harm involved. They kill on dry land and in water, causing the deaths of countless living beings. With offenses such as these, what will become of them?

Though they know, they resign themselves helplessly; when death approaches, they will be judged by others. Therefore, the sutra says:

– Those who take life will fall into hell, the realm of hungry ghosts, or the animal realm. Even if they attain human birth, their lives will be short and they will suffer many illnesses. Alas! Who can bear this suffering in their place? If anyone can perform this practice of straining water, how excellent, how wholesome! Together they will form the first compassionate affinity at the Dragon Flower Assembly ... This is explained extensively in that account and is not quoted here.)

The bhiksus used water strainers but did not wash them regularly, allow them to dry, expose them to the sun, or turn them over, causing the strainers to deteriorate quickly. The Buddha said:

– After using a water strainer, it should be washed and so forth. Anyone who fails to do so commits an offense of transgressing the Dharma.

A bhiksu strained water for the community. Because the community was very large, the person straining the water became exceedingly weary. The Buddha said:

– If the community is large and straining the water is too slow to supply everyone in time, a water-straining pot should be made.

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

– It should be made as a vessel of copper, iron, or clay, with an opening in the bottom the size of a small bowl. Make a lotus-shaped fitting about four fingerbreadths high, pierce its surface with many holes as large as the thick end of a chopstick, cover it with cloth or silk, bind it tightly with cord, and fit it inside to strain the water. After use, wash the covering cloth as described above.

The bhikshus took lice, bedbugs, and other insects and left them on open ground, causing them to become faint. The bhikshus reported this to the Buddha. The Buddha said:

– Living creatures must not be suspended and abandoned on open ground, nor should they be carelessly discarded. Lice should be placed in old silk; if there is none, place them in a hollow of a tree. Bedbugs should be placed in green grass; if there is no green grass, place them in a cool location. Other kinds of insects should be settled in suitable places.

The Venerable Upali asked the Buddha:

– If water has been strained but not inspected, may it be drunk?

The Buddha said:

– It may not, because it has not been inspected.

– Venerable Sir, if water has not been strained but has been inspected, may it be drunk?

The Buddha said:

– It may, because it has been inspected.

– The occasion and place were as before. As the Buddha had taught, after the Sangha completed the rains retreat, it should spread the kathina robe. When King Prasenajit heard that the Buddha had permitted this, he sent a kathina robe as an offering to the Great Sangha. Queen Prasenajit, Queen Varshika, the householder Anathapindada, and other faithful lay devotees sent many robes as offerings for the Sangha’s use. The bhikshus took only one robe for the kathina and returned the remainder to the donors. On hearing this, the king said:

– Noble Ones, we have already offered these articles to the Sangha. How could we now take them back?

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

– Therefore, from now on I permit the bhikshus to accept these robes. According to the number of robes, a corresponding number of persons should be appointed. The person who spreads the robe should take one robe and perform the prescribed act of formally retaining it. The remainder should be stored as goods for the benefit of the Sangha that completed the rains retreat.

The fifth summary verse in the fifth section:

A bequest made after death is accepted differently;

If the entrusted person himself dies,

Entrustment may be made to one in another region;

If he dies, do so before another person.

– The originating occasion was in the city of Shravasti. A householder living in the city had three sons. His youngest son went forth in the Buddha’s Dharma and traveled through the countryside. Not long after he departed, his father fell ill. When he was about to die, the father summoned all his relatives and said to his two sons:

– Gather all the property in the house and bring it here.

After they brought it, he divided it into three shares. He gave two shares to his two sons who remained householders and the remaining share to his son who had gone forth. Having made this bequest, he died. As a verse says:

All accumulations are dispersed;

Whatever rises high must fall;

Every meeting ends in separation;

All who live must die.

The two sons then cremated him according to the Dharma and mourned him sorrowfully. When the son who had gone forth heard that his father had died, he thought, “I have brothers; I should now return and teach them the Dharma.”

When he returned home, the brothers met and grieved deeply together. The elder brother said:

– Younger brother, do not weep. On the day Father died, he left a bequest granting you a share of his property.

The younger brother thought:

– As the Blessed One has taught, a gift given after the donor’s death is not properly given and should not be accepted.

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

– When a worldly person dies, he retains an expectant intention; when a bhikshu dies, he has no such expectant intention. This was the expectant intention of a worldly person. There is no fault in accepting it, and it may be used as desired.

– The occasion and place were as before. A certain bhikshu fell ill and said to another bhikshu:

– Care for me properly, and I shall leave my robe and bowl to you.

The other cared for him, and before long the sick bhikshu died. Seeing that he had died, the other bhikshu took the robe and bowl back to his own room. The bhikshus assembled and asked:

– Where are the deceased’s robe and bowl?

“They were given to me,” that bhikshu replied, and he related the entire matter above.

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

– That man was foolish. Why did he not give them while alive, but wait until death to give them? There is no prescribed act by which a gift is made only after death. Those articles should be recovered and divided among the assembly according to the established standard.

– The occasion and place were as before. A bhikshu entrusted another bhikshu with his robes and articles for the act of designation as allowable property, and then suddenly died. The other bhikshu immediately took the robes and articles and kept them in his own room. After the corpse had been placed on a cart, taken away for cremation, and the bhikshus had returned, the monastery steward entered the deceased’s room. Searching it in due order, he found the deceased’s robe, bowl, and water strainer, and brought these articles to the Sangha’s room. A bhikshu asked:

– You have brought these articles, but why have you not brought the others?

– These were the only things in the room; there were no other articles.

Another said:

– There is a bhikshu who was a friend of the deceased. If you ask him, you will know whether there are any others.

When questioned, he replied:

– That man gave them to me for the act of designation, so I have kept those robes.

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

– Such an act does not confer the right to retain them. They should be recovered and divided among the assembly.

– The occasion and place were as before. A bhikshu gave a robe to another for the act of designation. The latter suddenly died. The bhikshu then relinquished the robe to the Sangha.

The assembly asked:

– Whose article is this?

– It is my article, which I gave to another for the act of designation. He has died, so I have handed it over to the assembly.

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

– The procedure in such a case should be as follows: although the article was given to him for the act of designation, it did not belong to him. Take it back and use it.

– The occasion and place were as before. A bhikshu gave robes and articles to another bhikshu for the act of designation. The bhikshu who had given the articles for designation suddenly returned to lay life. Later he remembered, “That bhikshu once received my robe for the act of designation. Although I have now returned to lay life, that article belongs to me, so I should go and ask for it back.”

When he arrived, he said:

– Noble One, you once received my robe for the act of designation. Please return it to me now.

The bhikshus reported this to the Buddha. After considering the matter, the Buddha thought:

– This fault has arisen because the bhikshus appoint another bhikshu as the person with whom an article is entrusted and then also ask that same person to act as the person for the designation.

The Buddha said:

– I establish this rule for the bhikshus: they should not ask the person with whom they entrust an article also to perform the designation of their robes and articles. Whoever does so commits an offense of transgressing the Dharma.

– The occasion and place were as before. A bhikshu asked another bhikshu to perform the designation of his robes and articles. The person performing the designation was quarrelsome and constantly contended with and disturbed the bhikshus. Becoming angry, he wished to depart. Seeing that he was about to leave, the bhikshu who had asked him to perform the designation wept and said:

– Please do not go.

Although he tried his utmost to persuade him to remain, the other would not stay. Everyone said:

– Do not try to keep him. He is quarrelsome and disturbs everyone.

– How could I not try to keep him? I have always asked him to perform the designation of my robes and articles. Elsewhere there is no one with whom I can entrust them.

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

– Even if the bhikshu with whom one wishes to entrust the articles is overseas, it is sufficient, while remaining where one is, merely to point in the direction of the place where they are to be entrusted. There is no fault in doing so.

At that time, a bhikshu designated another bhikshu living very far away as the person with whom his articles were entrusted. That person died. By the time the bhikshus heard the news, many days had passed, and they did not know what to do. The bhikshus reported this to the Buddha.

The Buddha said:

– As soon as one hears that he has died, whether the articles are new or old, they must immediately be entrusted to another person.

The sixth summary verse in the fifth section:

One outside the boundary may not convey consent;

Those traveling together may not do so successively;

The matters of reciting the precepts and the invitation;

Those who transgress incur reproachful offenses.

– The occasion and place were as before. Although the Group of Six bhikshus were outside the boundary, they conveyed their consent to persons within the boundary. The bhikshus reported this to the Buddha. The Buddha said:

– One who is outside the boundary may not convey consent to a person within the boundary.

Seeing that the Buddha did not permit this, when a bhikshu wished to leave the boundary and was about to depart, the Group of Six forcibly compelled him to convey his consent. The bhikshu reported this to the Buddha. The Buddha said:

– One who wishes to leave the boundary need not convey his consent.

Hearing this, the Group of Six, while outside the boundary, continued to convey consent back and forth, until all six successively conveyed consent for one another. The bhikshus reported this to the Buddha. The Buddha said:

– While outside the boundary, you must not successively convey consent for one another. Whoever does so commits an offense of transgressing the Dharma.

– The occasion and place were as before. As the Blessed One taught that the precepts should be recited every half-month, the Group of Six bhikshus, while outside the boundary, conveyed declarations of consent and purity for one another. The Buddha said:

– You should not do so.

They then took the consent of one who was about to depart, and again successively took declarations of consent and purity for one another, as described fully above. The Buddha said:

– None of these things may be done. Whoever does so commits an offense of transgressing the Dharma.

As the Buddha taught, after the rains retreat, bhikshus should perform the Invitation ceremony concerning the three matters of what has been seen, heard, or suspected. The Group of Six bhikshus arbitrarily performed the Invitation ceremony outside the boundary, retained one who was about to depart, and successively performed the Invitation ceremony for one another outside the boundary... just as described above... None of these things may be done.

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

The number of persons should be known;

For the Invitation, let counting sticks be distributed;

Do not share a seat with laypeople;

Old and young should follow seniority in rains retreats.

– The occasion and place were as before. In this city, a brahmin went out and came to Jeta Grove. A rare thought arose in him: “Let me ask how many people reside in the monastery.” After meeting a bhikshu, he asked how many people were in the monastery. The bhikshu replied:

– I do not know.

The brahmin said:

– Even the number of soldiers belonging to King Prasenajit of Kosala can be known. Why, then, do you not know the number of Sangha members in the monastery?

The bhikshu could only remain silent.

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

– The number of persons must be known.

The bhikshus then counted each person individually, but sometimes they counted on their finger joints and could not remember the full number. The bhikshus reported this to the Buddha. The Buddha said:

– You should count with tally sticks. After determining the total, inform the assembly.

The bhikshus did not know when the census should be taken. The Buddha said:

– The census should be taken at the time of entering the rains retreat.

Again, a householder entered Jeta Grove and saw the bhikshus diligently reciting scriptures, maintaining right mindfulness, and practicing meditation. Pure faith arose in him. Wishing to know the number of Sangha members so that he could offer a midday meal, the householder asked a bhikshu:

– How many venerable ones are there altogether in this dwelling place?

After being told the number, the householder returned home and instructed his servants:

– Tomorrow morning, I wish to invite the Buddha and the Sangha to my home and offer a midday meal for... venerable ones. Prepare everything fully according to the number of Sangha members.

They assented and arranged the requisites for the offering in the house.

Then, when the great assembly had gathered, the householder went to the monastery and told the steward:

– Venerable sir, please announce to the Sangha on my behalf that tomorrow the householder... invites the Buddha and the great assembly to his home to receive a meal.

After extending the invitation, the householder took his leave and returned home.

Meanwhile, other bhikshus traveling through the countryside arrived at Anathapindika’s Grove. That very night, the householder prepared fragrant and delicious foods, spread out seats, and set out basins of water, tooth-cleaning sticks, and cleansing powder. Early the next morning, he sent someone to inform the Buddha and the Sangha:

– The time has come. May the venerable ones graciously attend.

In the morning, the bhikshus donned their robes, took up their alms bowls, and went to the householder’s home. At that time, the Great Teacher remained at the monastery and sent someone to bring back food. There are five circumstances in which the Tathagata, the Great Teacher, does not personally attend an invitation. They are:

One: Remaining seated alone in stillness.

Two: Teaching the Dharma to the devas.

Three: Caring for the sick.

Four: Inspecting the bedding and lodgings.

Five: Establishing a training rule.

In this instance, he wished to establish a training rule.

The householder had arranged the seats, food, and other things according to the number of Sangha members. When he saw that more people had come to his home, he said to the meal steward:

– I prepared everything according to the number you reported, but now there are more than that number. What should be done?

The meal steward said:

– New guests have arrived; you should rejoice.

He replied:

– Had you informed me beforehand, I would have prepared sufficient food.

The bhikshu could only remain silent.

Consequently, some members of the great assembly ate their fill, while others went hungry. The bhikshus reported this to the Buddha. The Buddha said:

– The meal steward should ascertain the number of guests and inform the donor.

Again, some bhikshus arrived while the ceremony was underway. The Buddha said:

– They must also be reported. I shall teach the senior elder who leads the assembly the duties he must perform. First, the senior elder should ascertain the number of people and the quantity of food. If there are many people but little food, he should tell the donor:

– Good sir, there are many people but little food, so it should be distributed equally. If there is much food but few people, he should say:

– Good sir, there is abundant food and drink; distribute it as you wish. If a senior elder fails to observe carefully and does not act according to this regulation, he commits an offense of transgressing the Dharma. Furthermore, upon arriving at the donor’s home, he must ensure that there is sufficient strained water, tooth-cleaning sticks, and cleansing earth, without any shortage. Before and after the meal, the washing of hands and rinsing of mouths must be carried out in accordance with the Dharma. If they fail to supervise these matters, both the senior elder and the elder next in rank commit an offense of transgressing the Dharma.

– The occasion and place were as before. The Group of Six bhikshus shared the same seat with laypeople, causing faithful people to criticize them:

– Noble ones, you have gone forth and constantly cultivate the holy life. Why do you share the same seat with those who habitually engage in the impure act of sexual intercourse?

Hearing this, they could only remain silent. The bhikshus reported this to the Buddha. The Buddha said:

– The words of those faithful laypeople accord with reason. Therefore, bhikshus should not share the same seat with laypeople. Whoever does so commits an offense of transgressing the Dharma.

After hearing the Buddha establish this rule, a bhikshu shared a seat with a novice. A faithful person said:

– You have already received full ordination; why do you share a seat with a junior disciple?

– He is not a layperson but one who has gone forth. What fault could there be?

They could only remain silent. The bhikshus reported this to the Buddha. The Buddha said:

– Nor should you share a seat with one who has not received full ordination.

After the Buddha had forbidden this, an elder bhikshu sat together with a younger bhikshu, and a younger bhikshu also sat together with an elder, so they did not respect one another. The bhikshus reported this to the Buddha.

The Buddha said:

– Elders and juniors should not sit together indiscriminately. One with no completed rains retreat may share a seat with one who has completed two rains retreats; one with one rains retreat may sit with one who has two; and one with two or more rains retreats may sit with someone senior by three rains retreats.

After the Buddha established this rule, when the bhikshus were in laypeople’s homes, they could share a seat only with one senior by three rains retreats. It became difficult to find seats.

The Buddha said:

– If it is difficult to find seats in a layperson’s home, one may share a seat with one’s preceptor or teacher, placing an object between them as a divider. There should be no doubt about this.

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

One should not sit upon a stored cushioned seat;

Do not treat all novices alike;

Do not act for an object pledged by oath;

Nor eat food left by a tiger.

– The occasion and place were as before. When listening to the Dharma, seats were spread out for those attending. A novice also sat upon a soft cushioned seat. He then dozed off and wet himself, soiling the entire cushion.

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

– A novice should not sit upon a soft cushioned seat.

When the novice Cunda, a disciple of Shariputra, came to listen to the Dharma, the bhikshus had him sit upon a coarse, hard grass seat.

He asked:

– Venerable sirs, why have you made me sit in such a coarse and hard place?

They replied:

– The Buddha does not permit novices to sit upon soft seats.

He asked:

– Venerable sirs, am I then the same as one who has committed a fault?

The Buddha said:

– If a novice possesses right mindfulness, allow him to sit upon a soft seat; otherwise, he should not.

– The occasion and place were as before. A novice was scolded by a bhikshu and driven outside the gate of Jeta Grove, where he stood weeping. Seeing this, Upananda asked:

– Why are you crying?

He replied:

– My teacher scolded me.

– Come with me. I shall give you robes, a bowl, a bowl-strap, a belt, and all other necessities, leaving you lacking in nothing.

Upananda called that śrāmaṇera into his own room. The matter was reported to the Buddha.

The Buddha said:

– When admonishing a disciple, one should not insist on driving him away. One should act as though loosening the reins while retaining thoughts of loving-kindness. When he has a change of heart, take him back. A bhikshu should be sent to instruct and guide the śrāmaṇera with words.

That person said:

– I have no need of that preceptor. Whatever I need, Venerable Upananda provides for me. I will not return to my former teacher.

Hearing this, his former teacher became displeased and reproached him:

– I enabled him to go forth, yet Upananda enticed him away.

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

– A bhikshu must not entice away another's disciple. Whoever entices another's disciple to follow himself commits a sthulatyaya offense, for this is a preliminary act leading to schism in the Sangha.

– The occasion and place were as before. At that time, whenever some matter arose, the Group of Six Bhikshus arbitrarily invoked the Triple Gem of the Buddha, Dharma, and Sangha in taking oaths, or invoked their preceptors and teachers in taking oaths. Some devout laypeople, hearing them swear in this way, said:

– Even we laypeople do not invoke the Buddha or our teachers when taking oaths. Why do you, who have gone forth, invoke the Buddha and your teachers in taking oaths? This is improper.

They remained silent and could give no reply. The bhikshus reported the matter to the Buddha. The Buddha said:

– The laypeople's criticism is entirely reasonable. Those who have gone forth should naturally speak truthfully and should not take oaths. Whoever violates this incurs an offense of transgressing the Dharma.

– The occasion and place were as before. Whenever some matter arose, the Group of Six Bhikshus used robes, bowls, belts, and so forth as stakes in gambling and exchange. Seeing this, the laypeople became displeased and criticized them:

– Are you no different from laypeople? Whenever some need arises, you immediately use your robes and bowls as gambling stakes. This is truly unreasonable.

They replied:

– What is unreasonable about it? It is not as though we eat onions or garlic or drink alcohol!

The laypeople could only remain silent. The bhikshus reported the matter to the Buddha. The Buddha said:

– The laypeople's criticism is entirely reasonable. Bhikshus should not use possessions as gambling stakes. Whoever does so incurs an offense of transgressing the Dharma.

– The occasion and place were as before. Early each morning, the Group of Six climbed to the upper story of the monastery and looked far out over the wilderness. Whenever they saw smoke rising or birds descending, they would go there to see what was present. On one occasion, seeing such signs, they went there themselves to investigate and found in the forest some meat left over by a tiger. Rejoicing, they brought the meat back to Jeta Grove. Following the scent, that tiger came all the way to the monastery.

During the night, the tiger roared outside the monastery gate. Although the Blessed One knew what had happened, he nevertheless asked Ananda:

– Why has this tiger come here and begun roaring?

Ananda replied:

– It is because Venerable Upananda took the meat left over by that tiger, concealed it, and brought it into the monastery.

The Buddha said:

– Do bhikshus eat meat left over by a tiger?

– Yes, Blessed One, they do.

– Ananda, when the lion king has killed a deer, eaten the savory flesh, and drunk the fresh blood, he leaves the remainder behind and departs. But after a tiger has eaten its fill, it still hides the remaining meat. Therefore, bhikshus should not eat meat left over by a tiger. Whoever eats it incurs an offense of transgressing the Dharma. There is something that the presiding elder must do, and I shall now prescribe it. When the elder sees meat being served for consumption, he must ask, “What kind of meat is this? Is it not meat left over by a tiger? Is it not something unfit to be eaten?” Whoever accepts it without asking incurs an offense of transgressing the Dharma.

The ninth summary verse in the fifth section:

It is improper to conceal oneself,

Or to fail to make an announcement and so forth;

If a carpet of great value is received,

It should be sold and the proceeds shared.

– The occasion and place were as before. In a certain city there had long been a monastery of the Sangha. Nanda and Upananda, while traveling through the countryside, came to this monastery. Although the bhikshus there saw the two of them arrive, they knew of their misconduct, and not one of them offered assistance. Upananda said to Nanda:

– Acarya, these black-bowl fellows are always arrogant. We should cause them some trouble. Let us hide somewhere and see how they distribute the offerings.

Nanda replied:

– Excellent. We should do so.

They then concealed themselves and secretly watched the distribution. After seeing the goods distributed, they said:

– Such a distribution is improper; it is badly conducted. If you wish to distribute robes, you must first announce it to the Sangha!

The others replied:

– You were nowhere to be seen when the distribution was made. Where have you appeared from now?

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

– When offerings are to be distributed, the Sangha must first be informed:

– “The Sangha has received offerings, which are now to be distributed among us.” The bhikshus who are present should not depart.

The bhikshus then gathered back the goods that had been distributed and announced throughout the assembly that no one should leave during the meal, because those goods were to be distributed. The two again hid themselves. After waiting until the assembly had completed the distribution, they acted as before, emerging and declaring that the distribution was improper.

The others said:

– The assembly had already been informed. Where have you come from?

The two said:

– Although everyone was informed, you should also have sounded the gandhi.

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

– After informing everyone, the gandhi should next be sounded, and only then should the goods be distributed.

The bhikshus gathered back the goods that had been distributed, informed everyone, sounded the gandhi, and announced that the goods would be distributed among them. The two again hid themselves, waited until the distribution was complete, and only then emerged and criticized it as before.

Everyone said:

– Did you not hear the announcement to everyone and the sounding of the gandhi?

They replied:

– Although the assembly was informed and the gandhi was sounded, did you distribute tally-sticks among yourselves?

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

– Everyone should be informed, the gandhi should be sounded, and tally-sticks should be distributed. Only then should the goods be distributed among the assembly.

The bhikshus gathered back the goods that had been distributed and carried out the three procedures described above. As before, the two concealed themselves, waited until the distribution was complete, then emerged and criticized it. Everyone said:

– Why do the venerable ones deliberately cause such trouble for the Sangha? Although the announcement was made, the gandhi was sounded, and tally-sticks were distributed, you did not appear. You waited until everything was finished before emerging.

They replied:

– Why do you say that we are causing trouble for the Sangha? Did you perform these acts in the presence of the Sangha? None of these procedures is now necessary. We shall leave.

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

– Although those three procedures have been performed, the distribution must be carried out together with the assembly. Those who are not present receive no share. This is a proper distribution, and there should be no doubt about it. Bhikshus, however, should not deliberately create disputes and trouble the Sangha. Whoever intentionally causes trouble incurs an offense of transgressing the Dharma.

– The occasion and place were as before. After dedicating the monastery to the Sangha of the Four Quarters, the householder Anathapindika had the interior and exterior of the monastery decorated with the finest and most beautiful colors. Hearing that the householder had completed the paintings, the people of the city vied with one another to come and view them, and immeasurable hundreds of thousands of people gathered in the monastery. In the city there was a great and eminent brahmin whom everyone revered. He had received a carpet from the royal household, and, carrying it with delight, he went throughout Jeta Grove on a visit. A mind of reverent faith arose in him, and he offered the carpet to the Sangha of the Four Quarters. (Although the Sangha of the Four Quarters is mentioned here, the meaning is the Sangha presently assembled, not the resident Sangha.) As the Buddha taught, when robe material is given to the Sangha presently assembled, even if it must be cut into pieces as small as lamp wicks, it is to be divided equally. The bhikshus therefore cut the carpet into pieces and distributed them among the Sangha.

That night, the brahmin thought:

– That was a carpet of the finest quality. I should calculate its value and redeem it.

The next morning, he entered the monastery. As soon as he reached the gate and saw the bhikshus, he asked:

– Noble ones, what did you do with the carpet I offered?

The bhikshus replied:

“Venerable sir, you should rejoice in the merit; we have cut it up and distributed it among the community.”

One person said:

“I shall use mine as a head covering.”

Another said:

“I shall make sandals from mine.”

Another said:

“I shall make a strap from mine.”

Another said:

“I shall make a cloth for wiping bowls from mine.”

“Venerable ones, that is a superior-quality rug. Why did you cut it apart and ruin it? You should have sold it and then distributed the proceeds among the Sangha.”

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

“The brahmin’s words are indeed reasonable. Therefore, when bhiksus obtain such a superior-quality rug, they should exchange it for money and then distribute the proceeds.”

The tenth summary verse in the fifth miscellaneous section:

Five kinds of hide must not be used;

Other kinds are likewise prohibited.

But when one suffers from hemorrhoids,

It is proper to wear shoes lined with hide.

– The setting was as before. The Group of Six bhiksus said to one another:

“Nanda and Upananda, there are many people in this city, and we have obtained cakes by begging from all of them, yet we have never seen the king’s elephant keepers give us anything. Let us go and ask them; perhaps they will give us some.”

One of them said:

“We should do so, but first we must devise a small stratagem. Let us make shoes from lion hide and then walk upwind of the place where the elephants are tethered. When they smell the scent, the elephants will panic and bolt.”

They replied:

“Excellent. Let us go and ask the elephant keepers. If they give us something, all will be well; if they do not, it will not be too late to frighten the elephants.”

Early the next morning, they went to the elephant keepers’ dwelling and said:

“Good sirs, why do you have no inclination whatsoever to seek merit? You have never given us any cakes or fruit.”

They replied:

“Venerable ones, are we somehow beholden to you that we must provide you with cakes and fruit?”

Hearing this, the Group of Six nodded in acknowledgment and departed. On another day, wearing shoes made from lion hide, they stood upwind of the place where the elephants were tethered. Smelling the scent of lions, the herd of elephants discharged both urine and dung and became terrified and agitated. The elephant keepers tried to restrain the elephants by pressing iron goads against their necks, but the animals would not remain still.

Seeing this from a distance, the Group of Six called out:

“Good sirs, pull them back quickly! Pull them back quickly!”

They replied:

“We cannot pull them back even with iron goads. How could we possibly do so with our bare hands?”

The Group of Six said:

“We can make them stand still.”

They replied:

“Venerable ones, if you can make them stand still, you will have done us a great kindness.”

“Let us make an agreement: if you give us cakes and fruit, we shall make them stand still.”

They replied:

“We shall give them to you.”

The Group of Six hastily went downwind. No longer smelling the scent, the elephants immediately stood still. The elephant keepers asked:

“Venerable ones, do you know some magical spell?”

“We possess no unusual art at all.”

“Then how did you cause the elephants to cease being afraid?”

The Group of Six told the elephant keepers the truth.

They said:

“Venerable ones, why did you commit such an unlawful and harmful act? If the king’s great and mighty elephants had fled into the deep forest because of this fright, you would certainly have been severely punished.”

Hearing this, the Group of Six smiled faintly and remained silent, unable to reply. The bhiksus reported this to the Buddha. The Buddha reflected:

“This fault arose because the bhiksus wore shoes made from lion hide.”

He told the bhiksus:

“From now on, you must not wear shoes made from lion hide. Whoever wears such shoes commits an offense of transgression.”

When they heard that the Buddha had forbidden this, they began using shoes made from tiger hide. The Buddha said:

“This is also not permitted. The hides of five kinds of animals possessing claws, fangs, or tusks must not be used: intelligent elephants, intelligent horses, lions, tigers, and leopards.”

After the Buddha had prohibited this, the venerable Upali asked the Blessed One:

“If there are hides from other kinds of animals possessing claws or fangs, may they be used?”

The Buddha said:

“They should not be used. Whoever uses them commits an offense of wrongdoing.”

The setting was as before. A bhiksu suffering from hemorrhoids went to a physician and said:

“Good sir, I suffer from hemorrhoids. Please treat me.”

The physician replied:

“You should make shoes from bearskin and wear them; then the illness will be cured.”

The bhiksu replied:

“The Blessed One has not permitted this.”

“The greatly compassionate Buddha will surely permit it.”

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

“For one who is ill, it is permitted to wear them.”

Multiple layers of hide were difficult to obtain. The Buddha said:

“If they cannot be obtained, one should use a single layer and line the soles of the shoes with fur.”

THE MŪLASARVĀSTIVĀDA

VINAYA MISCELLANY

End of Fascicle Nineteen.