根本說一切有部毘奈耶雜事

Fascicle Thirty-One

Seventh summary verse in the sixth section of miscellaneous matters:

A nun must not walk ahead,

On seeing a monk, she should rise respectfully,

Having informed the Sangha, she sits in the half-lotus posture,

One who returns to lay life may not be questioned without grounds.

– The setting was as before. At that time, at the Eastern Grove Monastery of Migāra’s Mother, early one morning, the venerable Mahākāśyapa donned his robes, took his alms bowl, and entered the city to beg for food. The nun Sthūlanandā was also making her alms round. Seeing Mahākāśyapa, she thought, “I should punish this fool.”

Whenever she saw that Kāśyapa was about to approach a certain house, Sthūlanandā went to that house first and stood behind its gate. When Kāśyapa arrived, she called out:

“Venerable sir! Please pass on; this house has no cooked food.”

The venerable one passed by.

Having spoken thus, she went to another house, waited for Kāśyapa to arrive, and said the same thing as before. This happened successively at many houses, where Kāśyapa heard the same words each time, and he became greatly perplexed. Even an arhat, if he has not first directed his mind to investigate, does not know such a matter. He therefore entered meditative concentration and examined who was causing trouble for him. Knowing that it was the nun Sthūlanandā, he said:

“Sister! The fault is not yours alone. The venerable Ānanda is responsible for this offense, for he persistently requested the Blessed One to allow women of such wicked conduct to go forth and receive full ordination.”

The monks reported the matter to the Buddha. The Buddha thought, “Because of nuns, many faults arise. Where monks are begging for food, nuns must not walk ahead of them.”

Having considered this, he told the monks:

“In this matter, Kāśyapa has spoken rightly. Therefore, from this day forward, I establish the rule that nuns must not walk ahead of monks who are begging for food.”

The nuns did not dare walk ahead and consequently had difficulty obtaining alms. They told the monks, and the monks reported this to the Buddha. The Buddha said:

“When nuns encounter monks begging for food, they should move aside to another place.”

– The setting was as before. The nun Sthūlanandā was teaching the Dharma to a great assembly numbering countless hundreds of thousands of people. When they saw the venerable Mahākāśyapa approaching, everyone stood up, but Sthūlanandā remained seated. The people said to Sthūlanandā:

“Venerable lady! Mahākāśyapa is revered by devas and humans alike. When we saw him, we all respectfully rose, yet you calmly remained seated. This is not proper.”

She replied:

“He was originally a disciple of heterodox teachers, exceedingly foolish and dull, who later came here and went forth. I am a daughter of the Śākya clan who went forth under the Buddha. I have mastered the Three Baskets, am skilled in teaching the Dharma, accord with the truth, and am eloquent in questions and answers. Why should I rise to greet him when I see him?”

On hearing this, the entire assembly became displeased and censured her. The monks reported the matter to the Buddha. The Buddha said:

“The faithful householders and brahmins are right to censure her. From this day forward, when a nun sees a monk, she must rise and greet him. Whoever violates this incurs an offense of transgressing the Dharma.”

As the Blessed One had instructed that a nun should rise and greet a monk upon seeing him, on another occasion the nun Utpalavarṇā was teaching the Dharma to a great assembly before the monastery gate. While making his alms round, the venerable Ānanda came to the nuns’ residence. Seeing him approach, Utpalavarṇā hurriedly rose and greeted him. Ānanda came and sat down in that place, then asked:

“Reverend sister, what Dharma are you teaching to the assembly?”

She replied:

“I am expounding the sūtra…”

The venerable Ānanda then explained the meaning of that sūtra to the assembly. The reverend sister Utpalavarṇā stood still with one-pointed attention and listened to the Dharma. Absorbed in teaching, Ānanda forgot to tell her to sit down. Exhausted from standing too long and scorched by the sun, she fainted from the heat and fell to the ground. Some faithless people in the assembly censured her together, saying:

“I had heard that the nun Utpalavarṇā was free from sensual defilements, but today, seeing Ānanda’s handsome appearance, she conceived improper thoughts. The fire of desire burned her heart, causing her to fall to the ground.”

On hearing this, the monks reported the matter to the Buddha. The Buddha said:

“Monks, those householders and śramaṇas are right to find fault with this. From this day forward, when a nun comes before a monk to hear him teach the Dharma, he should say to her:

“‘Reverend sister, please be seated.’ If a monk teaching the Dharma forgets to tell her to sit, the nun should inform him and then sit in an appropriate place.”

– The setting was as before. The Blessed One said, “Monks, through this analogy the meaning of the Dharma may be understood. Listen carefully, and I shall instruct you briefly:

“The rising of the sun signifies the appearance of the Tathāgata in the world, just as the rising sun shines with brilliant light.

“All the birds singing signifies that one who teaches the Dharma must carefully consider its meaning and principles.

“Farmers cultivating the fields signifies faithful donors conducting their affairs in the field of merit and wisdom constituted by my disciples.

“All the bandits scattering signifies that Māra’s armies and the heterodox teachers all flee.

“Thus, monks, swiftly carry out the necessary instructions taught by the Tathāgata, the Great Teacher, to his śrāvaka disciples. Solely out of compassion, with a heart of great compassion, he brings benefit to fulfillment. I have completed all that had to be done. You should cultivate what must be cultivated: dwell apart from noise, alone in peaceful places, in an empty forest beneath a tree, in an empty room, on a mountainside, in a cave, amid the grass, in an open place, in a cemetery, or in a charnel ground, using as appropriate sufficient bedding to cover the body. In such places, you can observe your minds, diligently cultivate meditative contemplation, and refrain from heedlessness. Do not allow remorse to arise later. These are my instructions.”

Having heard the Buddha’s teaching, the monks went to forests, mountains, caves, parks, and ponds where flowers and fruits abounded. With one-pointed minds, they practiced meditative contemplation, remaining far removed from heedlessness.

The nuns likewise went near the royal garden, to cool groves, or to other places. According to the circumstances, they accepted only enough bedding for their bodies. While sitting in the full-lotus posture and quietly contemplating, insects entered their urinary passages and caused them pain. On hearing this, the Blessed One told the monks:

“The nuns should not sit in the full-lotus posture when cultivating meditative concentration; they should sit in the half-lotus posture.”

The nuns did exactly as the Buddha had instructed, but at times small insects still entered their bodies and caused discomfort. The Buddha said:

“They should carefully spread out an old robe and soft leaves before sitting in meditation.”

– The setting was as before. The venerable Upāli asked the Blessed One:

“Greatly Virtuous One! If a nun renounces the precepts and returns to lay life, and afterward seeks to go forth again, may she go forth and receive full ordination?”

The Buddha said:

“Upāli! Once a nun has renounced the precepts, she may not go forth again.”

– The setting was as before. The venerable Upāli asked the Blessed One:

“Greatly Virtuous One! A rule was previously established that nuns may not interrogate monks concerning offenses involving breaches of morality, right view, proper deportment, or right livelihood. Is there any circumstance in which nuns may question monks about their offenses?”

The Buddha replied:

“Upāli! There is no circumstance in which nuns may reproach or interrogate monks concerning faults resembling the kinds of offenses mentioned above.”

Eighth summary verse in the sixth section of miscellaneous matters:

The elder gives money and food,

Money and physical contact must not be mutually concealed,

Private bodily matters must not be questioned,

Those receiving full ordination should understand how to sit.

– The setting was as before. That elder was immensely wealthy. He had long been married but had no sons or daughters. Later, when all his wealth had been exhausted, he said to his wife:

“I am now old and can no longer earn money. I wish to go to Jeta Grove and seek to go forth.”

His wife said:

“Noble husband! If you go forth, upon whom can I rely? I too should go forth.”

Her husband said:

“Virtuous wife! Then let us go together.”

He brought his wife to Mahaprajapati Gautami, bowed with his head at her feet, and said:

“Venerable One, this wife of mine wishes to go forth under the well-proclaimed Dharma and Vinaya. I beg you, out of compassion, to accept her. I shall also go to Jeta Grove to seek ordination.”

She replied:

“Excellent, good man! That husband and wife can give rise to this sublime resolve and go forth together is truly a good thing. As the Blessed One has taught, one who goes forth possesses five supreme benefits and boundless merit praised by the Noble Ones. Those five benefits are as stated previously. Let her come here; I shall give her ordination.”

Mahaprajapati Gautami then shaved the wife’s head. The householder went to Jeta Grove and asked a bhiksu to give him ordination.

At that time, people throughout the city, near and far, heard of this and said:

“The householder is blessed; therefore, he has been able to go forth and receives abundant and excellent offerings of the four requisites.”

One day, this bhiksu entered the city to beg for alms. That bhiksuni, his former wife, also went to beg for alms. It was a time of famine, when alms were difficult to obtain. When they met, the bhiksu asked:

“Worthy one, how are you managing to live?”

She replied:

“In this time of famine, alms are difficult to obtain, and life is extremely hard.”

The bhiksu said:

“I receive abundant offerings of food and drink. If the Buddha permits it, I shall share half with you.”

Upon returning to her dwelling place, the bhiksuni reported this matter to the community of bhiksunis. Having heard it, the bhiksuni community informed the bhiksus. The bhiksus reported it to the Buddha. The Buddha said:

“If bhiksus encounter bhiksunis in such circumstances, at a time of famine when alms are difficult to obtain, they should share their food with them and harbor no doubt.”

As the Blessed One had taught that if bhiksus encountered bhiksunis in such circumstances, at a time of famine when alms were difficult to obtain, they should share their food with them and harbor no doubt, after returning from his alms round the bhiksu shared half his food with the bhiksuni, and she regularly came to receive it. One day, the bhiksuni obtained food elsewhere and therefore did not come to receive her share. The bhiksu thought, “The bhiksuni has obtained food elsewhere and so has not come to receive it. Why should I set any aside?”

Thinking thus, the bhiksu did not reserve a portion.

The following day, the bhiksuni came to ask for food. The bhiksu said:

“Worthy one, because you did not come yesterday, I did not set aside any food. Although some remains now, it has become leftover food defiled by contact and cannot be eaten.”

Hearing this, the bhiksuni bowed with her head at his feet and returned. Upon reaching the bhiksunis’ dwelling place, she related the matter. The bhiksunis informed the bhiksus, and the bhiksus reported it to the Buddha. The Buddha said:

“From now on, a bhiksuni may eat leftover food from a bhiksu, and a bhiksu may eat leftover food from a bhiksuni.”

– The setting was as before. At that time, among the Sangha, a bhiksu questioned a bhiksuni about private and intimate matters pertaining to the female sex that differed from those of the male Sangha. Hearing the questions, the bhiksuni was ashamed, covered her face, and endured them. The bhiksus reported the matter to the Buddha. The Buddha said:

“A bhiksu should not question a bhiksuni about private and intimate matters. Bhiksunis, however, may question one another. Any bhiksu who transgresses incurs an offense of violating the Dharma.”

When a bhiksu then questioned them about private matters common to both sexes in the Sangha, they again felt ashamed. The Buddha said:

“Have another bhiksuni question her.”

After they had related the matter to another bhiksuni, she then reported it to the bhiksu. Because the bhiksuni concerned did not have to speak directly, she felt less ashamed.

– The setting was as before. The Venerable Sariputra... after conferring full ordination upon a bhiksuni, spoke this verse of instruction:

You have received full ordination

Within the supreme Teaching;

You must uphold it wholeheartedly.

Hard it is to obtain a body free from impediments,

Well-formed and fit for going forth,

And to bring purity to perfection.

These are the words of truth,

The understanding of the Perfectly Awakened One.

After giving this instruction, Sariputra said:

“You may now depart.”

At that moment, however, her menstrual flow began, and the bhiksuni was too ashamed to rise.

Perceiving and clearly understanding what had happened, Sariputra immediately rose and departed.

The bhiksuni community asked:

“You have only just received full ordination and have not yet left the ordination platform. Why have you already caused distress to your preceptor by failing to obey when told to rise?”

She replied:

“Sisters, he is a great man and should not be allowed to see my minor impurity. Why did you not understand, but instead rebuked me? Because I was squatting, my menstrual flow began. How could I rise and leave?”

Hearing this, the bhiksunis informed the bhiksus. The bhiksus reported it to the Buddha. The Buddha said:

“From now on, when full ordination is conferred upon bhiksunis, they should not be made to squat. They should sit on a brick, a grass seat, or a small cushion, because bhiksunis’ bodies are delicate.”

The ninth summary verse in the sixth separate section:

Bhiksus’ surplus bedding,

Should be given to bhiksunis;

Bhiksunis must not stamp upon bridge planks,

Nor wear articles that adorn the body.

– The setting was as before. At that time, Mahaprajapati Gautami was traveling through the countryside with five hundred bhiksunis. Just as they reached Jeta Grove, night was about to fall. Mahaprajapati Gautami thought, “It is already late, and we cannot enter the city in time. We should each find a place to stay here, wait until morning, and then enter the city.” They slept together on the bare ground within the monastery, and all their robes became stained and soiled with earth. The next morning, they thought, “If we do not pay homage to the Great Teacher now, we shall have to return after entering the city.” Therefore, they went to see the Buddha, bowed with their heads at his feet, and sat to one side. Seeing that their robes were stained and soiled with dust and earth, the Buddha knew what had happened, yet still asked Gautami:

“Why are your robes so soiled?”

Gautami related the matter.

The Buddha asked the Venerable Ananda:

“Were any surplus sleeping requisites belonging to the bhiksus given to the bhiksunis?”

He replied:

“They were not given any.”

The Buddha told Ananda:

“From now on, old surplus sleeping requisites that have been used by the bhiksus should be given to the bhiksunis. Harbor no doubt concerning this.”

As the Blessed One had taught that sleeping requisites should be given to the bhiksunis, whenever the bhiksus distributed sleeping requisites, they took the poorest ones for their own use and reserved the finest ones to give to the bhiksunis. The Buddha said:

“You should not reserve the finest ones to give to the bhiksunis. Give them the coarser ones and provide what is needed at the proper time so that they do not suffer want. If they need food, that too should be given.”

– The setting was as before. Early one morning, the Venerable Mahakasyapa donned his robes, took his alms bowl, and entered the city to beg for alms. The bhiksuni Sthulananda was returning from outside to her dwelling place. The river was then swollen. Seeing Kasyapa crossing on a plank bridge, Sthulananda thought, “I shall teach this dullard a lesson.”

She hurried to the bridge and stamped forcefully upon the plank. Kasyapa fell into the river; his robes were completely soaked, his bowl sank beneath the water, and his staff was swept away. Kasyapa said:

“You are not at fault. The fault lies with the Venerable Ananda, who persistently begged the Blessed One to allow women of such evil conduct to go forth as bhiksunis in the Buddha’s Teaching.”

Hearing of this, the bhiksus reported it to the Buddha. The Buddha thought, “Many faults arise because of bhiksunis.”

He declared:

“From now on, a bhiksuni must not cross a bridge together with a bhiksu. Whoever transgresses incurs an offense of violating the Dharma.”

As the Blessed One had said:

“A bhiksuni must not cross a bridge together with a bhiksu,”

when they came to a large and sturdy bridge, the bhiksunis still did not dare cross together with bhiksus. The Buddha said:

“If the bridge is large and sturdy, there is no offense in crossing it together.”

– The setting was as before. One morning, the bhiksuni Sthulananda donned her robes, took her alms bowl, and entered the city to beg for alms. Going from place to place, she came to the residence of Lady Srimala. Seeing her, the lady welcomed her, saying:

“Welcome!”

She then spread out a seat, invited Sthulananda to sit, and conversed with her.

Sthulananda asked Srimala:

“Sister, how can one make the buttocks large and the waist slender?”

She replied:

“Venerable One, why ask about this? I merely bind something around my waist to please the king.”

The bhiksuni said:

“I have leisure now and wish to understand it clearly.”

She replied:

“Venerable One, I bind something tightly around my waist, causing my buttocks to protrude.”

The nun said:

– Therefore, whenever people see it, they all cherish it.

Sthūlanandā remained silent.

After returning to her dwelling, that nun continued to wear this garment. The nuns asked:

– What kind of improper garment is this, fit for a nun to wear?

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

– This is an improper garment. Whoever wears it commits an offense of transgression.

– The setting was as before. The bhikshuni Sthūlanandā saw that the lady's breasts were round and beautiful, and questioned her as before. The lady replied:

– I wear a breast-covering garment.

She also saw the lady using a breast-support and a girdle tied around her waist. Sthūlanandā asked about each of them and received answers as before. She then imitated her and used these articles. The Buddha said:

– They must not be used. Whoever uses them commits an offense of transgression.

The tenth summary verse in the sixth separate section:

Do not soil robes by splashing water,

Do not carry a dead fetus,

Do not place impure fluid in the mouth,

Touch one's own child, but not another's.

– The setting was as before. One day, the bhikshuni Sthūlanandā entered the city to seek alms. Mahākāśyapa also entered the city to seek alms and was walking beside a drainage channel. When Sthūlanandā saw the venerable one, she thought, “I shall teach this fool a lesson.” Carrying a large clod of earth beside the venerable one, she threw it into the channel, causing the foul, filthy water to splash and soil his robe.

The venerable one said:

– You are not at fault; it is Venerable Ānanda who caused this fault ... as above.

When the bhikshus heard of this, they informed the Buddha. The Buddha said:

– A bhikshuni must not foul the water and cause it to soil a bhikshu's robe. Whoever violates this commits an offense of transgression.

– The setting was as before. There was a wealthy householder who possessed abundant riches. Not long after taking a wife, he took merchandise and went elsewhere to trade. At home, his wife ate fine food and wore beautiful clothes. Overcome by lust, she committed adultery with another man and became pregnant. Several months later, she thought, “I should terminate this pregnancy. If I allow it to continue, my husband will surely harm me when he returns.” After expelling the fetus, she worried because she did not know where to dispose of it. At that time, while going on her alms round, the bhikshuni Sthūlanandā came to that house and said:

– Beautiful woman, put some food into my bowl.

She replied:

– Noble one, please go away. There is no one to offer food, for I am distressed.

She asked:

– Beautiful woman, has someone died?

She replied:

– No one has died, but I have miscarried and do not know where to dispose of the fetus.

She said:

– Beautiful woman, if I dispose of it for you, can you regularly offer food into my bowl?

She replied:

– Yes.

She asked:

– Can you also provide for my attendant and my steward?

She replied:

– I shall provide for them as well.

The nun then placed the dead fetus in a large bowl and took it to an unoccupied house to discard it. A group of idle men had previously gathered and were standing inside that house. When they saw her, they asked:

– What does this bald-headed daughter of the Śākyans intend to do?

She replied:

– It is only because scoundrels like you have illicit relations with other men's wives and bring about such wrongdoing that I must go and dispose of this.

Upon hearing this, the men cursed her and left. On the way, they encountered some nuns and said:

– You sinful creatures! Your Sthūlanandā is performing an evil deed by disposing of a fetus.

The nuns remained silent. Upon returning, they reported the matter to the bhikshus. The bhikshus informed the Buddha. The Buddha reflected:

– Such a fault has arisen because the nun used a large bowl. Therefore, nuns must not use large bowls.

The Buddha told the bhikshus:

– Sthūlanandā has acted contrary to the conduct of a śramaṇa. Nuns must not perform such improper deeds, nor may they use large bowls. Any nun who uses a large bowl and performs such an improper deed commits an offense of transgression.

After the Buddha had prescribed that nuns must not use large bowls, the nuns did not know what size bowl they should use. The Buddha said:

– A bhikshu's small bowl is equivalent in size to a bhikshuni's large bowl.

– The setting was as before. After the nun Guptā placed a drop of impure fluid into her mouth, she placed another drop in her female organ. The karmic retribution of sentient beings is inconceivable; consequently, she became pregnant and gave birth to the boy Kāśyapa.

At that time, the nun Guptā did not dare touch him with her hands, and so the infant cried. Her relatives asked:

– Why is the infant crying?

When questioned, the nun remained silent. The other nuns said:

– The Blessed One established a rule forbidding contact with males. Therefore, she does not dare approach him, and for this reason the infant is crying.

They replied:

– The Blessed One is greatly compassionate. How could he forbid her from touching her own child? If his mother does not hold and care for him, how can he survive?

Upon hearing this, the nuns praised their words and went to report the matter to the bhikshus. The bhikshus informed the Buddha. The Buddha said:

– She may touch her own child. There is no offense in nurturing, carrying, and holding him.

– The setting was as before. Since the Buddha had said that one may touch, nurture, carry, and hold one's own child, and because women are deeply affectionate, the nuns took hold of the infant and competed to carry him, passing him from one shoulder to another, until the infant became emaciated and ill. Seeing this, his relatives asked:

– Why has he become like this?

When they heard the account of what had happened, they became displeased and reported the matter to the Buddha. The Buddha said:

– Nuns must not touch another person's young child. Whoever violates this commits an offense of transgression.

General summary verse of the seventh section:

The nun Guptā does not remain,

The Sangha removes the robe, one of dual sex,

Stealing and the time of a minor karman,

Selling liquor, a nun's sex changes,

Beyond oneself, not using bones;

Thus should the seventh summary be known.

The first summary verse in the seventh recitation section:

Guptā and lodging with a nun,

Rājagṛha and the yaksha deity,

Giving a robe and tying it around the neck,

Calling the name and offering food.

– The setting was as before. The Blessed One had said that a bhikshuni must not spend the night in the same room as a male. Therefore, at night, the bhikshuni Guptā made the boy Kāśyapa sleep outside, causing the infant to cry. Hearing his cries, people asked Guptā:

– Why does the boy Kāśyapa cry like this at night?

That nun remained silent. The other nuns said:

– The Blessed One does not permit a bhikshuni to spend the night in the same room as a male. Therefore, she leaves him outside, and for that reason he cries.

The people said:

– The Blessed One is greatly compassionate. If a young child does not sleep with his mother, he will become ill. You should report this to the Buddha.

The nuns reported it to the bhikshus, and the bhikshus informed the Buddha. The Buddha said:

– The nun Guptā should request the Sangha to perform a karman authorizing her to spend the night in the same room as her child. The request should be made as follows:

– Seats should be arranged and the gong sounded. After the community of nuns has assembled, the nun Guptā should join her palms and pay homage in accordance with the Dharma. Before the senior nun, she should sit upon a grass seat, a brick, or a mat, join her palms, and say: “Venerable community of nuns, please listen. I, the bhikshuni Guptā, have given birth to a son and wish to spend the night in the same room as my child. I now request the bhikshuni Sangha to perform a karman authorizing me to spend the night in the same room as my child. May the community of nuns grant me a karman authorizing me to spend the night in the same room as my child. I beseech you compassionately to permit it.” She should make this request three times.

Next, the nun Guptā should be told to withdraw to a place where she can be seen but cannot hear. A bhikshuni should then be appointed to make the formal motion for the karman as follows:

– “Venerable community of nuns, please listen. This bhikshuni Guptā has herself given birth to a son. Guptā now requests the bhikshuni Sangha to perform a karman permitting her to spend the night in the same room as her child. If the time is appropriate for the Sangha, may the bhikshuni Sangha consent. The bhikshuni Sangha shall now perform a karman authorizing Guptā to spend the night in the same room as her child. This is the motion.”

Next, the karman should be performed:

– Venerable Bhikshunis of the Sangha, please listen. This Bhikshuni Gupta has herself given birth to a son. Gupta now requests the bhikshuni Sangha to perform a karman permitting her to spend the night in the same room as her son. The bhikshuni Sangha now performs the karman permitting Gupta to spend the night in the same room as her son. If the bhikshuni Sangha permits Gupta to spend the night in the same room as her son, let it remain silent; whoever does not consent should speak. The bhikshuni Sangha has performed the karman permitting Gupta to spend the night in the same room as her son. The bhikshuni Sangha has granted permission by its silence; thus do I record it.

Any bhikshuni whom the Sangha has, by a karman, permitted to spend the night in the same room as her son may spend the night in the same room as her son; she should have no misgivings.

A friend of the bhikshuni Gupta also slept in the same room. The bhikshunis informed the bhikshus, and the bhikshus reported the matter to the Buddha. The Buddha said:

– A bhikshuni who has a son may sleep with her own son; no one else may do so. If another person sleeps in the same room, she commits an offense of transgressing the Dharma.

When Gupta’s son had grown up, he still slept in the same room with her. The bhikshunis informed the bhikshus, and the bhikshus reported the matter to the Buddha. The Buddha said:

– If her son has grown up, the bhikshuni may not sleep in the same room with him.

– The Buddha was residing in the Bamboo Grove at Rajagriha.

At that time, a yaksha named Sata dwelt on a mountainside within that city. He continually protected King Bimbisara and the queens of the palace, as well as the ministers, officials, and people. Through his power, the king and all the people lived in peace and happiness. In that land, rain and wind came in due season, the rice fields flourished, flowers and fruits abounded, and streams and rivers were full. There was no famine, and whatever people wished for was readily obtained.

At that time, shramanas, brahmins, the poor and solitary, merchants, and others all gathered in the kingdom of Magadha, and all received the protection of this yaksha. The yaksha Sata also took a wife of his own kind, and they lived together.

In the northern land of Gandhara, there was a yaksha named Panchala who dwelt there and protected it, making that country peaceful and prosperous, no different from Magadha. This yaksha likewise took a wife of his own kind, and they lived together.

One day, the yakshas of the various regions held a great assembly. When these two yakshas met, they greatly admired one another and became close friends. After parting and returning to their respective abodes, the yaksha Sata sent Panchala the finest flowers and fruits of Magadha. Panchala likewise sent Sata flowers and fruits from the northern region. They did this many times, and their friendship became exceedingly warm and harmonious. When they later met again at an assembly and rejoiced at seeing one another, Sata said to Panchala:

– What can we do so that, after we have died, our children and descendants will remain affectionate toward one another and never part?

– Panchala said:

– Excellent are these words; my own thought is the same.

Sata said:

– From this day forward, let us pledge kinship through the children still in the womb. If sons and daughters are born into our two households, let them marry one another.

The other replied:

– Very good.

Before long, Sata’s wife became pregnant. When her term was complete, she gave birth to a beautiful baby girl whom everyone loved. When the girl was born, all the yakshas rejoiced, and so her relatives named her Joy.

On hearing that his friend had begotten a daughter, Panchala was overjoyed and thought, “The yaksha Sata, my close friend, has begotten a daughter, and I shall beget a son. That girl will be my beloved new daughter-in-law. I should therefore have jeweled necklaces and garments made and send someone to deliver them, together with a letter saying: ‘On hearing that my friend has begotten a daughter, I was filled with joy. I therefore send these garments and ask that you kindly accept them.’”

After receiving the letter, Sata sent a letter in reply.

Because Panchala’s sole wish was for a son, before long his wife became pregnant, and when her term was complete, she gave birth to a baby boy. When the time came to name him, because he was the son of Panchaka, he was named Panchika.

On hearing that Panchaka had begotten a son, the yaksha Sata thought, “My friend has begotten a son; how could I disregard this? I should send garments and jeweled ornaments to express my congratulations. Is this nephew not indeed to be the husband of my daughter?”

The yaksha sent a letter saying: “On hearing that my friend has begotten a son, I was filled with joy. I send garments and jeweled ornaments in congratulation and hope that you will accept this token of my sincere regard.”

After receiving the letter, the other wrote in reply: “We formerly promised to establish kinship, and our wish has now been fulfilled. When they are old enough to be joined together, we shall arrange their marriage.”

The wife of the yaksha Sata again became pregnant. At that time, the mountains resounded as though a great elephant were trumpeting. When her term was complete and the time of birth arrived, the mountains again resounded. The relatives consulted together, saying, “When this child entered the womb and when he was born, the mountains resounded. Moreover, he is the son of Sata. He should therefore be named Sata Mountain.”

When the boy had grown up, his father died, and he became head of the household. Joy had also reached maturity and said to her younger brother:

– I wish to go and roam through the city of Rajagriha, seize the newborn sons and daughters of the people, and devour their flesh.

Her brother said:

– Elder sister, I once heard that our father protected the lord of the city and its people, bringing them peace and happiness and freeing them from sorrow and suffering. From now on, we too should continue to protect them. This is the region under our protection. If others come here to cause harm, we must stop them. Why, then, have you conceived such an evil thought? Abandon that idea.

But because she had made a perverse and evil vow in a former life, the force of that habitual tendency caused the female yaksha to repeat to her brother what she had said before.

Knowing that his sister’s intention would be difficult to change, the brother thought, “My power is insufficient to restrain her evil intention. Yet while our father was alive, he promised her in marriage to another. I should therefore arrange the wedding.”

The younger brother wrote a letter to the yaksha Panchala saying:

– My elder sister Joy has come of age. Uncle, please come here quickly to complete the marriage alliance.

After receiving the letter, Panchala brought many betrothal gifts to Rajagriha, took the bride in marriage, and brought her back to his own abode. After returning to the city of Magadha and living harmoniously with her husband for a time, the female yaksha said:

– Husband! I wish to go to Rajagriha, seize the newborn sons and daughters of the people, and devour their flesh.

He replied:

– Virtuous lady, that is the abode of your own clan. If others came there to cause harm, you would even wish to stop them. Why, then, do you wish to act violently and give rise to such an evil thought? Say no more of this.

Because of the force of the habitual tendency from the perverse and evil vow she had made in a former life, she showed her displeasure and, harboring anger, remained silent for the time being.

After some time, she gave birth to a son, and then successively bore children until there were five hundred. The youngest child was named Little Beloved. Relying upon the strength and prosperity of her family, the mother wished to commit unlawful deeds. Although her husband repeatedly admonished her, she would not listen. Knowing his wife’s intention, the husband spoke no more.

Then Joy roamed at will throughout Rajagriha, successively seizing the newborn sons and daughters of the people and devouring their flesh.

As boys and girls disappeared from the city, the inhabitants went together and reported to the king:

– Our sons and daughters have all been secretly seized and have vanished. We do not know who has perpetrated this cruel harm. We are suffering exceedingly. What are we to do? We implore the king, in his compassion, to investigate this skillfully.

The king ordered guards to be posted everywhere and dispatched soldiers to keep watch at the city’s four gates. Yet even the soldiers were abducted; by morning, a number of them would be missing, and no one knew where they had gone. Pregnant women were also seized and carried elsewhere. At that time, this calamity spread terror throughout Rajagriha. The officials reported to the king:

– A great calamity has arisen in this kingdom.

After they had explained the matter in detail, the king was greatly alarmed and summoned a diviner to ask the cause.

He replied:

– This terrifying calamity has been caused entirely by yakshas. Quickly prepare fragrant and delicious food as offerings to them.

The king ordered drums to be beaten and a proclamation issued to the people:

– All residents and visitors throughout my kingdom must prepare abundant food, incense, and flowers; sweep the roads in the cities and villages; adorn them beautifully; and provide drums, music, bells, banners, and pennants.

The people in the city obeyed the king’s command. With utmost sincerity, they all arranged food, incense, and flowers, and adorned the roads like the Garden of Delight, making offerings everywhere. Although they exhausted themselves making ample offerings, the calamity did not cease. Tormented and sorrowful, they did not know what to do.

At that time, the deity who guarded Rajagriha appeared to everyone in dreams and told them that their sons and daughters were all being devoured by the yakshini Joy. They should go to the Blessed One, who would eliminate every calamity.

The people said to the deity:

– She has seized and devoured our sons and daughters, so she is an evil, thieving yakshini. Why is she called Joy?

For this reason, everyone called her the yakshini Hariti.

When the people of Rajagriha heard this, they all went to the Buddha, bowed with their heads at his feet, and said:

– Blessed One! For many nights, this yakshini Hariti has brought harm upon the people of Rajagriha. We previously harbored no evil thoughts toward her, yet she has conceived a malicious heart toward us. She seizes and devours our newborn sons and daughters. We beseech the Blessed One to have compassion upon us and subdue her.

The Blessed One silently assented.

Knowing that the Buddha had agreed, they bowed with their heads at his feet and departed.

Early the next morning, the Buddha donned his robes, took his alms bowl, and entered the city to beg for food. Having gone on his alms round in due order, he returned to his former place. After taking his meal, the Buddha went to the dwelling of the yakshini Hariti. The yakshini was away, having left her beloved youngest child at home. The Blessed One covered this young yaksha with his bowl. Through the Tathagata’s spiritual power, the elder brothers could not see the younger one, although the younger one could see his brothers.

When she returned home and did not see her youngest child, the yakshini became terrified. She ran everywhere searching and asked her children:

– Where is my beloved youngest child?

They replied:

– None of us has seen him.

The yakshini beat her breast and wept, tears streaming down her face. Her mouth became parched and her mind distraught. In anguish, she ran to Rajagriha and searched all its streets, roads, groves, ponds, celestial shrines, temples, guesthouses, and empty rooms, but still could not find him. Overwhelmed by grief, she went mad, cast off all her clothing, and cried aloud, calling:

– My beloved child, where are you?

She ran out of the city and searched all the villages and great settlements, but did not find her child. She then traveled throughout the four quarters and across the four seas, yet still did not find him. With disheveled hair and naked body, she rolled about, crawled along, and squatted upon the ground.

In succession, she searched the seven great black mountains, the seven great golden mountains, the seven great snow mountains, and Lake Anavatapta on Mount Gandhamadana in Jambudvipa, but did not see him. Her heart ached so intensely that she could scarcely breathe. She then went to Purvavideha in the east, Aparagodaniya in the west, and Uttarakuru in the north, but still did not find him.

She descended even into the sixteen hells—Revival, Black Rope, Crushing, Wailing, Great Wailing, Hot, Extremely Hot, Avici, Arbuda, Nirarbuda, Atata, Hahava, Huhuva, Blue Lotus, Red Lotus, and Great Red Lotus—but still could not find him. She then ascended Mount Sumeru, first going to its lowest terrace, then to its second and third terraces. She ascended directly to the heavenly palace of Vaishravana and continued to the summit of Mount Sumeru.

She entered the Chariot Grove and then the coarse and variegated Garden of Delight, but still did not see him. She went beneath the Parijata tree and then to the Hall of Excellent Dharma. Entering the city of Sudarshana, she wished to enter Shakra’s supreme palace.

At that time, a Vajra General and innumerable yakshas were guarding the gate. When they saw her approaching, they drove her out of Sudarshana.

Her heart aching still more deeply, she went to Vaishravana, rolled about upon a great rock, wailed and wept, and pleaded:

– Great General, my beloved youngest child has been taken away by someone. I do not know where he is; please tell me.

Vaishravana said:

– Elder sister, you should not grieve and drive yourself mad. Look again near your home, where you go each day, and see who has come to stay there.

She replied:

– Great General, the shramana Gautama dwells there.

The Heavenly King said:

– If that is so, quickly go to the Blessed One and take refuge in him. He will enable you to see your beloved child again.

Hearing this, the yakshini rejoiced as though she had returned to life from death and went back to her dwelling. She beheld the Blessed One, his body adorned with the thirty-two excellent marks and eighty minor characteristics, his radiant light surpassing a thousand suns, and his form beautiful like a jeweled mountain. Faith arose within her, and her grief vanished as though she had already found her child. She approached, bowed at the Buddha’s feet, sat to one side, and said to the Blessed One:

– I have long been separated from my beloved youngest child. I beseech the Blessed One, in his compassion, to let me see him again.

The Buddha asked the yakshini Hariti:

– How many children do you have?

She replied:

– I have five hundred children.

The Buddha asked:

– Hariti, among your five hundred children, what suffering is there if one is missing?

She replied:

– Blessed One! If I do not see my beloved youngest child today, surely hot blood will gush forth from me and I shall die.

The Buddha said to Hariti:

– You have as many as five hundred children, yet not seeing one causes you such suffering. How much more must those with only one child suffer when you seize and devour that child?

She replied:

– Their suffering is many times greater than mine.

The Buddha taught:

– Hariti, since you clearly understand the suffering of separation from those one loves, why do you devour their sons and daughters?

She replied:

– I beseech the Blessed One to instruct me.

The Buddha taught:

– Hariti, you should receive my precepts and, from this day forward, bring peace and security to the people of Rajagriha. If you can do this, you will see your beloved youngest child while still seated here.

She replied:

– Blessed One! From this day forward, I shall obey the Buddha’s teaching and bring peace and security to the people of Rajagriha.

After she had spoken thus, the Buddha enabled her to see her beloved youngest child again.

After Hariti took refuge in the Tathagata and received the prohibitory precepts, the people of Rajagriha lived in peace and happiness, free from anxiety and sorrow.

Having received from the Buddha the Three Refuges and the five prohibitory precepts—from abstaining from killing living beings through abstaining from intoxicating drink—Hariti said:

– Blessed One! From this day forward, what shall my children and I eat?

The Buddha taught:

– Virtuous woman, do not worry. Whenever my shravaka disciples in Jambudvipa eat, they shall give food to living beings. At the end of the place where the meal is arranged, they shall set aside a tray of food and invoke the names of you and your children, causing you to be satisfied and no longer suffer from hunger and thirst. Furthermore, whenever they eat, they must direct their minds so that other living beings, as well as the spirits and ghosts presently dwelling in rivers, mountains, and seas, may all be fully satisfied.

The Buddha said to Hariti:

– Furthermore, I now entrust you with this duty: until my Dharma has entirely disappeared, you and your children shall constantly, day and night, wholeheartedly protect the monasteries and dwelling places of the Sangha within my teaching throughout Jambudvipa, keeping them from harm and enabling them to abide in peace and happiness.

When the Blessed One had taught in this way, Hariti, her five hundred children, and the assembly of yakshas present all rejoiced, bowed in homage, and faithfully practiced his teaching.

Having heard the Buddha's teaching, the bhiksus all had doubts and asked the Blessed One:

“What karma did Hariti create that caused her to give birth to five hundred children, absorb people's vital essence, and devour newborn boys and girls in the city of Rajagriha?”

The Buddha said:

“Bhiksus, listen attentively. This yakshini and the inhabitants of the city are receiving the fruits of karma they previously created.

“Bhiksus, in the past, in the city of Rajagriha, there was a cowherd whose wife became pregnant not long after their marriage.

“At that time, there was no Buddha in the world, but pratyekabuddhas appeared. They delighted in dwelling in secluded places and used suitable bedding and seats in moderation. These alone were fields of merit in the world.

“When one such pratyekabuddha journeyed through the countryside and arrived at the city of Rajagriha, five hundred people were holding a festival. Having beautifully adorned themselves, they went together to a flower garden, bringing food and music. Along the way, they saw the pregnant cowherd woman carrying a jar of curds in her hands. Everyone said:

“‘Young woman, come dance and make merry with us.’

“When she heard their invitation, desire arose in her mind. Casting flirtatious glances and raising her brows, she danced together with them. Because she became excessively exhausted, she suffered a miscarriage. After everyone had gone into the flower garden, she sat sorrowfully with her face in her hands. She then sold the curds and obtained five hundred mangoes.

“At that time, the pratyekabuddha came to where she was. Seeing that his body and mind were serene, his bearing composed, and his pace measured as he walked along the road, she developed reverence for him. She approached, bowed her head at his feet, and offered the delicious, fragrant fruit to the noble one.

“Pratyekabuddhas teach only through their conduct and do not preach the Dharma. Wishing to benefit the woman, the noble one spread his arms like the wings of a royal swan, flew into the sky, and manifested various miraculous transformations. When ordinary people see miraculous transformations, their minds immediately turn toward faith, like a great tree falling to the ground. She prostrated herself upon the earth, joined her palms, and made this vow:

“‘Through the merit of making this offering to this true field of merit, may I in the future be born in the city of Rajagriha and devour all the newborn boys and girls of the inhabitants of this city.’

“Bhiksus, what do you think? The cowherd woman was none other than the present yakshini Hariti. Because in a former life she offered five hundred mangoes to a pratyekabuddha but also made an evil vow, she has now been born in the city of Rajagriha, given birth to five hundred children, absorbed people's vital essence, and devoured the newborn boys and girls of the city.

“Bhiksus, I have always taught that black karma produces black results, mixed karma produces mixed results, and white karma produces white results... until eventually beings must receive the results of the karma they themselves have created.”

Having heard the Buddha's teaching, the bhiksus rejoiced greatly. They bowed their heads at the Buddha's feet and departed.

– The setting was as before. After Hariti received the Three Refuges and the Five Precepts from the Tathagata, other yakshas brought calamities upon her. She therefore gave her children to the Sangha. When they saw bhiksus going out to beg for alms, they transformed themselves into children and followed behind them. When the women of Rajagriha saw them, affection arose in their hearts, and they approached to pick them up, whereupon the children disappeared. They asked the bhiksus:

“Whose children were those?”

They replied:

“They are Hariti's children.”

The women said:

“Are they truly the offspring of that hostile and venomous yakshini?”

The bhiksus replied:

“She has abandoned her harmful intentions. Because other yakshas brought calamities upon her, she brought her children and entrusted them to us.”

The women thought, “Even the yakshini has abandoned her evil intentions and entrusted her own children to the bhiksus. Why, then, should we not entrust our children to them as well?”

They brought their sons and daughters and entrusted them to the Sangha, but the Sangha would not accept them. The women said:

“Noble ones, you accept the children of that venomous yakshini. Why, then, will you not accept our sons and daughters?”

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

“You should accept them.”

Obeying the Buddha's instruction, the bhiksus accepted the children, but they did not watch over them and allowed them to roam wherever they wished.

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

“If someone brings one boy to the Sangha, after accepting him a bhiksu should tie a piece of old kasaya around his neck in order to watch over him. If they bring many children, bhiksus of senior, middle, and junior rank may each accept them as appropriate and watch over them as before. Do not harbor any misgivings.”

Later, their parents brought valuables to redeem them, but the bhiksus would not accept them. The Buddha said:

“You should accept them.”

Afterward, out of affection, they again brought robes and other articles to offer to the bhiksus, hoping to repay their kindness. Knowing their intentions, the bhiksus would not accept them. The Buddha said:

“You should accept them.”

Since the Blessed One had taught that valuables offered to redeem children could be accepted, the Group of Six Bhiksus pursued the children's parents and demanded full payment. The Buddha said:

“You must not set a price and demand payment. You should accept a moderate amount according to their wishes.”

– The setting was as before. After the yakshini Hariti gave her children to the Sangha, they became hungry at night and cried until morning. The bhiksus reported this matter to the Buddha. The Buddha said:

“Early in the morning, you should offer them food and drink while calling them by name.”

Some wished to eat at the proper mealtime. The Buddha said:

“You should give them food.”

Some wished to eat outside the proper time. The Buddha said:

“You should give them food.”

Some wished to eat the leftover food in the bhiksus' bowls. The Buddha said:

“You should give it to them.”

Some wished to eat impure things. The Buddha said:

“You should give them such things.”

ROOT VINAYA MISCELLANEA OF THE SARVASTIVADA

END OF SCROLL THIRTY-ONE.