根本說一切有部毘奈耶雜事

Fascicle Fifteen

Seventh summary verse in the third section:

A body-cloth, mud on leather footwear,

Stone vessels give rise to doubt;

There are many ways to dye robes,

And monasteries may be painted as desired.

– The occasion was in the city of Sravasti. Having just bathed, while their bodies were still wet, the bhiksus put on their robes, causing the robes to become discolored and foul-smelling. The bhiksus reported this matter to the Buddha. The Buddha said:

– A towel for drying the body should be obtained.

Some bhiksus could not find towels. The Buddha said:

– After bathing, squat on the ground for a while and use the bathing cloth to dry the body; then put on the robes.

When their leather sandals became covered with mud, the bhiksus beat and scraped them, causing the straps to break. The Buddha said:

– You should not do this.

They then washed them with water, causing the sandals to deteriorate. The Buddha said:

– You should not do that. Wipe them with a damp cloth.

Therefore, bhiksus should use something to wipe their footwear. (The bathing cloth—in the original terminology, “washing garment”—is a piece of cloth one and a half bolts wide and six Chinese feet long, wrapped tightly to cover the body from the waist to below the thighs, without a belt. This accords with the custom of the countries of Western India.) (The bathing cloth used by the Southern Sangha is approximately 2.2 meters long and 0.8 meters wide. Translator’s note.)

– The Buddha was on the shore of Lake Garga in the country of Campa. There was a naga woman whose faith was pure and wholesome, but her naga son lacked faith and did not live according to the Dharma and discipline. The naga mother sought to encourage her son to hear the Dharma:

– My son, go to the noble ones and listen to the true Dharma so that you may obtain merit and benefit.

Without transforming his naga form, the young naga went to the place where the scriptures were being recited. Seeing him, a young bhiksu cried out in fear:

– Long-backed one! Long-backed one!

The other bhiksus who had not yet abandoned desire were likewise afraid. They tied a horsehair rope around the naga’s neck, dragged him away, and cast him outside the monastery.

The young naga returned home, and his mother asked:

– Did you just go to the noble ones to hear the Dharma?

He replied:

– Dear mother! There is no need to speak of those unloving people.

His mother asked:

– What unlawful thing did they do to you?

The young naga fully recounted how a horsehair rope had been tied around his neck.

His mother said:

– It is precisely because they acted thus that they are called noble ones. Had they been others, they surely would have killed you.

The young naga remained silent.

When his companions saw him, they all mocked him and called him “Sore-Neck.” Being ridiculed by them, the young naga became distressed; his body turned sallow, he grew thin and sickly, lost his strength, and became feeble. Seeing this, the naga mother asked:

– Why has your body become so emaciated and sallow?

He replied:

– Dear mother! My companions constantly taunt me by calling me “Sore-Neck.” I am ashamed, and so I have grown thin and ill.

His mother said:

– This happened because you did not transform your original form. Had you transformed yourself, your neck would not have been bound with the horsehair rope. From now on, when you go to hear the sublime Dharma, you must transform your form. By conforming in this way, you may freely see and hear. If you retain your original body, you must conceal yourself while listening.

Because he lacked faith, the young naga merely remained silent and did not follow his mother’s instruction. The naga mother thought, “The noble ones tied a horsehair rope around my son’s neck, thereby creating an obstacle for one who wished to hear the Dharma. Because of this matter, I should go and report it to the Buddha.”

In the middle of the night, her body radiating light, the naga mother went to the Buddha, bowed with her head at his feet, and sat to one side. The radiance emitted from her body brilliantly illuminated the entire shore of Lake Garga. The naga mother said to the Buddha:

– Venerable Sir! My son lacks faith, so I urged him to go to the place where the scriptures were being recited. When the noble ones saw him, they bound his neck tightly with a horsehair rope and cast him outside the monastery, injuring his neck. When his companions saw this, they mocked him and called him “Sore-Neck.” Because of their mockery, his body has become sallow, thin, weak, and wasted. I beseech the Blessed One gently to restrain the noble Sangha from binding young nagas’ necks with horsehair ropes. May he show compassion.

Knowing the matter to be so, the Blessed One silently consented. The naga woman paid homage to the Buddha and departed.

Early the next morning, when seated before the Sangha, the Blessed One addressed the bhiksus:

– Last night, a naga woman came to me, bowed with her head at my feet, and sat to one side. The light she emitted brilliantly illuminated the entire lakeshore. She said to me: “Venerable Sir! My son had not yet acquired faith, so I urged him to go to the place where the scriptures were being recited. When the noble ones saw him, they bound his neck tightly with a horsehair rope and cast him outside the monastery. Because his neck was injured and his companions mocked him, his body became distressed, sallow, weak, and wasted. I beseech the Blessed One gently to restrain the noble Sangha from binding young nagas with horsehair ropes. May he show compassion.”

– Bhiksus! Why did you commit such an unlawful act, causing that naga spirit to develop contempt and possibly bringing about the disappearance of the true Dharma? Therefore, bhiksus must not bind the necks of nagas or snakes with horsehair ropes. When you see them approaching, snap your fingers and say:

– Good sir! Go to a secluded place. If they obey and leave, that is well. If they do not leave, use a forked staff shaped like a goat’s legs to clasp the head gently, and place the creature in an earthen tube with holes cut in its sides. Cover the opening and carry it outside. If such a staff is unavailable, tie a soft cord loosely around its neck and draw it away. If there is no soft cord, press it down gently with a staff, bind its neck with a silk cord, place it in the tube, carry it outside as before, and release it in a grassy place.

A snake, breathing out the fire of anger, burned the grass and was itself killed. The Buddha said:

– It should not be released in the grass.

Later, they released a snake on open ground but did not watch it for long, and other creatures came and ate it. The Buddha said:

– After releasing it, you should not leave at once. Release it on open ground and wait until it enters a hole; only then should you depart.

– The occasion was in Rajagrha. In the city was a householder skilled in making stone utensils. By storing or selling them at suitable times, he earned great profits. He thought, “How might I acquire abundant meritorious karma and obtain inexhaustible benefit in this very life? I should invite the Buddha and the Sangha to my house and make offerings to them, serving food in stone vessels. I shall thereby acquire abundant meritorious karma and immeasurable benefit.”

He went to the Buddha and spoke as above, until the Buddha and Sangha came to his house and took their seats. The householder set out new vessels for the senior monks and old vessels for the junior monks. The bhiksus, being doubtful, would not accept them. The Buddha said:

– Because they are offered with a pure mind, you may accept them without misgiving.

The householder made offerings until everyone was fully satisfied. After teaching the Dharma, the Buddha rose from his seat and departed.

– The occasion was in Sravasti. The bhiksus needed to dye their robes, and the Blessed One permitted them to do so. The bhiksus boiled fresh, wet dye-wood to dye their robes in a dull color. The Buddha said:

– The wood should first be dried and then boiled for dyeing.

They dried the robes at midday, and the dyed color was poor. The Buddha said:

– They should not be dried in the midday sun.

They placed them in darkness, causing the robes to grow moldy. The Buddha said:

– They should not be kept in a place that is excessively sunny or excessively dark. Dry them at an appropriate time.

They then boiled the robes together with the dye-wood, damaging the robes. The Buddha said:

– Boil the dye separately.

They boiled the dye only once and then discarded the dye-wood. The Buddha said:

– It should be boiled three times for dye before being discarded.

The bhiksus boiled three batches of dye and poured them together in one place. The Buddha said:

– They should be kept separately in three places.

They could not remember which was the first, middle, or last. The Buddha said:

– Clearly mark their order.

The bhiksus poured the dye over the robes. The Buddha said:

– You should not do that. First pour the dye into a basin, then immerse the robe in it.

They used too much dye, and it dripped when the robes were hung to dry. The Buddha said:

– You should not use too much dye.

At times they used too little, causing the robes to become blotchy. The Buddha said:

– Use neither too much nor too little, but measure out an appropriate amount.

They spread the robes on the ground to dry, causing dust and dirt to cling to them. The Buddha said:

– You should not do that.

They hung them over pointed pieces of wood, causing the dye to collect on one side. The Buddha said:

– They should be dried on a cord or pole.

They folded them over the cord, causing the robes to bunch in the middle and preventing the color from taking. The Buddha said:

– Hang one edge of the robe on the cord and secure it with bamboo clips. If you fear damaging the robe, place padding beneath the clips.

The bhiksus did not turn the robes frequently, causing the dye to collect on one side. The Buddha said:

– They should be turned many times.

At that time, a bhiksu made a many-layered outer robe. After dyeing it, he hung it on a cord, but it was so heavy that the cord could not bear its weight. The Buddha said:

– Spread it on grass to dry and turn it many times until dry.

Some used new dye for old robes, while others immersed new robes in old dye. The Buddha said:

– Use new dye for new robes and old dye for old robes. You should not do otherwise.

Some dried new robes in the shade and old robes in the sunlight. The Buddha said:

– Dry new robes in the open air and old robes in the shade.

When dyeing robes, they used the third batch of dye for the first dyeing, the next batch for the second, and the first batch for the third. The Buddha said:

– Use the first batch for the first dyeing, and the succeeding batches for the middle and final dyeings.

After dyeing the robes, they did not rinse them with water, causing them to become blotchy. The Buddha said:

– They should be rinsed with water.

After dyeing their robes, the bhiksus rinsed them the same day. The Buddha said:

– You should wait until the following morning.

While they were dyeing robes, wind and rain arose. The bhiksus panicked, not knowing where to dry the robes. The Buddha said:

– They should be dried beneath the eaves.

They dyed robes beneath the eaves, and the dye stained the ground. Seeing this, laypeople asked:

– Noble ones! Why is blood flowing here?

They replied:

– It is not blood. This is where we dyed our robes.

The people became displeased. The bhiksus reported the matter to the Buddha. The Buddha said:

– Smoothly plaster the place where robes are dyed with cow dung or clay.

The place and circumstances were as before. The householder Anathapindada built a monastery and, after offering it to the Buddha and Sangha, saw that its walls had not yet been decorated. He thought, “I should ask the Buddha’s permission to paint the Sangha’s monastery.”

The householder went to the Buddha, bowed with his head at his feet, withdrew to one side, and said:

– Venerable Sir! The walls of the monastery have not yet been painted. I wish to paint them.

The Buddha said:

– As you wish.

The householder did not understand, so he asked the bhiksus. The bhiksus did not know which colors should be used and went to the Buddha. The Buddha said:

– Excellent, householder! Since you did not know, you have now come again to ask. You should paint with the four colors—blue, yellow, red, and white—and with mixed colors.

Eighth summary verse in the third section:

Materials needed for building monasteries,

Pierced beds and rules for paying homage;

Separate shaving robes,

Garlands placed beside sleeping places.

– The place and circumstances were as before. In that city was a householder. A bhiksu who went regularly to his house for alms instructed him in receiving and observing the precepts. One day, after hearing a discourse on the seven kinds of meritorious karma, the householder said:

– Noble one! I have formed the aspiration to cultivate one kind of meritorious karma.

The bhiksu replied:

– Excellent! You should do so.

He asked:

– Noble one, what should I do?

The bhiksu replied:

– You should build a dwelling for the Sangha.

He asked:

– Noble one! I presently possess the funds to build a monastery, but I have no capable companion to help me carry it out.

The bhiksu replied:

– Householder! Procure all the necessary materials, and I shall help you build it.

– Excellent, noble one!

He handed over the money and goods. The bhiksu thought, “These goods belong to the Sangha of the four directions. How can I use them to procure materials? I should seek donations elsewhere and store the householder’s money in the treasury.”

Later, the householder thought, “The noble one has kindly helped me build a monastery. I should go and see what form it has taken.”

When he arrived and saw that nothing had been done, he asked the bhiksu:

– You promised to build a monastery. What is the meaning of nothing having been done?

The bhiksu replied:

– You have not provided materials. With what could it be built?

He said:

– Why have you not used the goods that were handed over?

The bhiksu replied:

– The goods have been placed in the treasury.

The householder said:

– Use these goods to procure the necessary materials.

The bhiksu replied:

– These goods belong to the Sangha of the four directions. I dare not use them.

The householder said:

– The monastery itself is intended for the Sangha of the four directions. What fault could there be in using them?

The bhiksu replied:

– Householder! I shall report this to the Buddha and act according to his instruction.

– You may report it as you wish.

The bhiksu told the other bhiksus, and the bhiksus reported it to the Buddha. The Buddha said:

– These goods may be used to procure materials for building the monastery.

While the bhiksu building the monastery was going from house to house for alms, the householder saw him and said in surprise:

– You are building a monastery for me, so why are you still begging for food? You may use the funds for constructing the monastery to obtain food. If they are insufficient, I shall bring more.

The bhiksu replied:

– Should I alone consume goods belonging to the Sangha of the four directions?

The householder said:

– As I understand it, what fault could there be?

The bhiksu replied:

– I shall ask the Blessed One.

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

– One who builds a monastery may obtain food from the construction expenses.

Although he heard this permission, the bhiksu continued to eat inferior food. The Buddha said:

– You should not eat inferior food.

They then ate the finest food. The Buddha said:

– You should not eat the finest food. Observe what is eaten at other monasteries and eat as they do.

– The place and circumstances were as before. A bhiksu suffered from abdominal illness and had to defecate continually, becoming extremely exhausted. The bhiksus reported this to the Buddha. The Buddha said:

– An opening should be made in the bed so that he may relieve himself whenever necessary.

They made an opening in an excellent bed. The Buddha said:

– An old bed or a corded bed should be used. Make an opening, or clear a space among the woven cords. After the illness has passed, repair it as appropriate.

Because of frequent abrasion during defecation, the lower part of his body became ulcerated. The Buddha said:

– Something soft should be placed around the opening.

A clay basin was placed underneath to catch the excrement so that it would not fall from a great height onto the ground. The basin became foul-smelling from the feces, so they discarded it and sought another. Repeatedly replacing them in this way, they eventually could find no more vessels. The Buddha said:

– Do not discard them all. Keep one for use while another is washed clean and dried. If there is no second basin, line the basin with leaves. If it remains foul-smelling even after washing, it should be coated with oil.

As the Buddha instructed, the sick were to be cared for. At that time, old and young bhiksus went together to visit a sick monk. Upon arriving, the young monk paid homage to the patient. When the elder arrived, the patient had to pay homage to him. Because of making obeisance, the illness became worse. The Buddha said:

– A sick person’s body is impure, so you should not pay homage to him. When your own body is defiled, you likewise should not pay homage to another. Even if someone pays homage to you, you should not accept it. Whoever acts contrary to this commits an offense of transgressing the Dharma.

The Venerable Upali said to the Blessed One:

– As the Blessed One has taught, one who is unclean should neither accept another’s homage nor pay homage to another. Venerable Sir! How many kinds of impure defilement are there?

The Buddha told Upali:

– There are two kinds of impurity. The first is impurity from chewing and eating; the second is impurity from filth. Impurity from chewing and eating means chewing various kinds of wood with the teeth, or biting and swallowing roots, fruits, cakes, vegetables, food, and drink. While eating and after eating, until the mouth has been thoroughly rinsed, one is said to be impure.

Impurity from filth means that after urinating or defecating, cleaning an unclean place, or shaving one’s hair, until one has thoroughly washed and rinsed one’s mouth, one is said to be impure. After contact with such impure matters, anyone who accepts another’s homage or pays homage to another commits an offense of wrongdoing. (These words were clearly spoken from the Buddha’s golden mouth, yet they are not practiced in this land, causing the rule to be entirely obscured.)

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

– Blessed One! The brahmin Suprapuspa said these words: “Gautama! When I am traveling in a carriage and pull the reins to halt the horses, or raise my whip and call out loudly, please understand at that very moment that I, the brahmin Suprapuspa, am bowing at the Buddha’s feet and inquiring after his health. Gautama! If you see me walking and I remove my footwear, step aside by the road, or raise a hand in greeting, please understand at that moment that I am paying homage and making inquiries as before. Gautama! When you see me discussing matters with others, if I rise from my seat, remove my upper garment, or take off my headcloth, please understand at that very moment, as before, that I am paying homage.” Blessed One! I do not know whether such methods of paying homage also exist in the sacred teaching of the Tathagata.

The Buddha told Upali:

– Homage should not be paid through such actions. If one merely says, “I pay homage,” this is only verbal karma expressing homage. If one bows and says, “I pay homage,” this too is homage, but it is not complete.

Upali! In my Dharma and discipline there are two kinds of homage. What are the two?

1. Prostrating with the five limbs touching the ground.

2. Grasping the backs of both feet with both hands and saying, “I respectfully pay homage.” The recipient of the homage says, “May you be well.”

Whoever does not act in this way commits an offense of transgressing the Dharma.

– The place and circumstances were as before. The bhiksus casually wore various robes while shaving their hair and beards, and then wore those same robes to take food and pay homage to the Great Teacher. Those without faith saw this and became displeased, saying, “These Sakyaputriya sramanas are truly unclean. They wear the robes used while shaving to take food and then wear those same robes to pay homage to the Great Teacher. How can we respect them?”

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

– None of the three robes may be worn while shaving the hair or beard. A separate shaving robe—that is, an unpatched robe—should be obtained and worn for shaving.

Some were too poor to possess such a robe. The Buddha said:

– The sanghaksika robe should be used to cover the body while shaving.

After shaving their hair, the bhiksus did not wash. Seeing this, laypeople criticized them among themselves:

– These Sakyaputriya sramanas do not know enough to bathe after shaving their hair and beards. How repulsive!

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

– After shaving the hair and beard, one must bathe.

Some were old and sick, their strength impaired, and at times it was difficult to obtain water. The Buddha said:

– In such cases, the five parts—the head, two hands, and two feet—should be washed.

– The place and circumstances were as before. Faithful brahmins and householders brought beautiful flower garlands as offerings to the bhiksus, but the bhiksus dared not accept them. The laypeople said:

– Noble ones! We regard you as fields of merit ... as explained fully before, up to ... must we then cast aside all wholesome qualities and pass into the next life? We implore you to accept them!

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

– When flower garlands are offered, they should be accepted.

After accepting them, they carelessly threw them away. Seeing this, the donors became displeased and said:

– We purchased these flowers with precious goods to offer to you. Why do you disdainfully throw them away?

The Buddha said:

– They should not be discarded at will.

The bhiksus used the flower garlands as offerings to a stupa containing the Buddha’s hair and nails. The donors said:

– Noble ones! Do you suppose we did not see the stupa containing the hair and nails? We already made offerings to the stupa. Now we have brought these flowers to offer to you.

Hearing this, the bhiksus hung the flowers on the doors of their rooms. Seeing them, laypeople thought the rooms were Buddha shrines and paid homage. The Buddha said:

– Do not place them outside the door; place them inside the room.

They placed them in exposed locations, and the same fault occurred as before. The Buddha said:

– They should be placed in a concealed location. When their fragrance is smelled, fragrant substances benefit the eyes.

The bhiksus did not know what constituted a concealed location. The Buddha said:

– They should be hung to one side of the sleeping place.

Ninth summary verse in the third section:

Fine seats and excellent beds offered,

Fragrant paste and bowls in cages;

Oil vessels, lawful speech while traveling,

And large robe-bags holding the three robes.

– The occasion was in Sravasti. The Buddha told the bhiksus:

– If fine beds or seats are received, the Sangha may accept them; individuals are not permitted to accept them. If large reclining couches are offered, the Sangha may accept them; individuals are not permitted to accept them.

– The occasion was as before. Faithful laypeople brought superior fragrant powder as an offering, but the bhiksus dared not accept it. They said:

– Noble ones! We regard you as fields of merit ... as explained fully before, up to ... must we now cast aside wholesome qualities and pass into the next life? Please accept it.

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

– It should be accepted.

After accepting it, the bhiksus threw it on the ground in front of the donors. They became displeased and said:

– We purchased this incense with precious goods, yet you throw it away.

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

– It should not be discarded. Use it to anoint the stupa containing the Buddha’s hair and nails ... as explained fully before, up to ... after accepting it, place it near the top of the stupa and apply it to the wall, so that the nose may continually smell it. Fragrant substances generally brighten the eyes.

A faithful householder invited the Sangha of bhiksus to his house for a meal and applied superior perfumed oil to their feet. The bhiksus dared not accept it. He said:

– Noble ones! When others offer perfumed oil to revered brahmins, they accept it and apply it to their heads or bodies. Out of respect, we apply perfumed oil to your feet. Why will you not accept it?

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

– Perfumed oil for anointing the feet may be accepted.

After accepting it, the bhiksus threw it away. The laypeople saw this and spoke at length as before ... “Excellent, noble ones! Please accept it and allow us to bring it to the monastery, where you may use it as you wish.”

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

– As before, it should not be discarded in front of them.

– The place and circumstances were as before. The bhiksus left their bowls carelessly about, causing them to be damaged and broken. The bhiksus reported this to the Buddha. The Buddha said:

– Bowls should not be left carelessly about. Cabinets for storing bowls should be made.

The bhiksus hollowed out the walls to make cabinets. The Buddha said:

– You should not do that. When a monastery is first built, cabinets for storing bowls should be made in the rooms.

As the Buddha had instructed, cabinets for bowls were to be made, but bhiksus dwelling in the wilderness had no place to make such cabinets. The Buddha said:

– Kudzu fiber or grass should be woven into a cage, its exterior plastered with cow dung or mud, and the bowl placed inside.

Dust and dirt fell into it. The Buddha said:

– A lid should be made in the same manner and used to cover it. It should not be placed on the ground but suspended from a tree branch by a cord.

When going out, the bhiksus carried the cages with them. Seeing this, unbelievers mocked them, asking:

– Noble ones! Are you carrying chicken cages or cages for confining monkeys?

The Buddha said:

– When going out, you should not carry them with you. They should be left in their usual place.

– The place and circumstances were as before. A bhiksu journeyed through the countryside and came to a village, where he sought lodging. After receiving the owner’s permission, the bhiksu washed his feet and then asked for oil. A girl of the household brought oil as an offering. Having no vessel, the bhiksu held out his hand to receive it. The girl said:

– Noble one, you know how to ask for oil, but you do not know enough to offer a vessel.

He replied:

– Little sister! The Buddha has not yet permitted one.

The girl remained silent. The bhiksu reported this to the Buddha. The Buddha said:

– An oil vessel should be carried.

Hearing that the Buddha had permitted this, Upananda set out with two disciples, each carrying an oil vessel, to beg for oil. A woman brought oil as an offering, but when she saw how large the vessels were, she struck her breast and said:

– Noble ones! Who could fill such an oil jar?

The bhiksu said:

– How extraordinary! You are exceedingly stingy. Give as much as you wish; other faithful brahmins will add enough to fill it.

The woman remained silent. The bhiksus reported this to the Buddha. The Buddha said:

– An excessively large oil vessel must not be used when asking for oil.

After the Buddha prohibited large vessels, they carried vessels so small that the oil was insufficient for use. The Buddha said:

– You should not carry an excessively small vessel. There are three sizes of vessel: the large holds two spoonfuls, the small holds one spoonful, and the medium is between those two. Vessels should be obtained and used accordingly.

– The place and circumstances were as before. Two bhiksus, one old and one young, walked along the road speaking unlawful words. A yaksa without faith heard them and thought, “These Sakyaputriyas are walking along the road speaking unlawful words. I should drain their vital energy.”

Following behind them, the yaksa then thought, “I shall overlook what has already occurred and pursue it no further. If they again speak improperly, I shall drain their vital energy.”

As he followed them, this yaksa encountered another yaksa who possessed reverential faith. The other asked:

– What do you intend to do?

The first yaksa recounted the matter above. The other yaksa said:

– Those two who are walking along the road must be discussing the Dharma. Wait a while. Do not follow the bhiksus any farther; I shall personally discuss this with you.

He replied:

– Friend! I cannot let these two go.

The two yaksas then followed behind them.

The two bhiksus continued speaking unlawful words until they reached a fork in the road. One was going to Anathapindada’s Grove, and the other toward the monastery of Mrgaramata. The younger bowed with his head at the feet of the senior and said:

– May you travel safely.

The senior replied:

– Venerable one! May you be free from illness, and do not be heedless.

The two bhiksus each went their own way. The unbelieving yaksa manifested his form and prepared to drain their vital energy. The other yaksa, who had come behind him, said:

– Do not act rashly or recklessly. Those two bhiksus have spoken the sublime Dharma. Because you did not understand it, you hastily became angry.

The other yaksa asked:

– What was the Dharma?

He replied:

– Did you not hear the elder say, “May you be free from illness, and do not be heedless”? Freedom from illness is called a great gain by the Buddha. Heedfulness is the root of all wholesome qualities. As the Blessed One taught:

If a person is heedful,

He reaches the deathless state;

Whoever lives in heedlessness

Must return to the path of death.

After hearing the Dharma, that yaksa rejoiced and returned by the way he had come.

The other yaksa thought, “This is something I ought to do. I should go and report it to the Blessed One so that he may know.”

He went to the Buddha, bowed with his head at both feet, sat to one side, and said:

– Venerable Sir! Among the yaksas who are lords of nonhuman beings, some have reverential faith in the Buddha’s Dharma, while others have no faith. Most yaksas lack reverential faith in the Buddha’s Dharma. Some bhiksus walk along the road speaking unlawful words, and I fear that yaksas may hear them and bring harm upon them. I beseech the Blessed One to establish a rule that bhiksus should always maintain right mindfulness and must not speak unlawful words while traveling. May he show compassion.

Knowing the matter to be so, the Blessed One silently consented.

Knowing that the Buddha had consented, the yaksa bowed with his head at the Buddha’s feet and departed.

After the yaksa had gone, the Blessed One sat amid the great assembly and addressed the bhiksus:

– I heard the yaksa say this: “While on the road, bhiksus walk and speak of unlawful matters. Unbelieving yaksas seek an opportunity against them because of their misconduct: though gone forth, they speak unlawful words while traveling.” Therefore, I now establish the practices to be followed by bhiksus while on the road. When traveling, bhiksus should do one of two things: either speak words in accordance with the Dharma or remain silent like noble ones. At a resting place, they should recite these sacred verses:

The five sensual pleasures of the world,

Or even wholesome joys,

Compared with the joy of craving’s end,

Are not worth one part in a thousand.

Through accumulation, suffering can arise;

Conditioned by suffering, accumulation arises again.

The Noble Eightfold Path passes beyond them

And reaches sublime nirvana.

The deeds of one who gives

Will surely yield benefit;

One should give with joy and gladness,

And afterward will surely attain peace.

– The place and circumstances were as before. After making the three robes, the bhiksus carried them draped over their shoulders while traveling, so the robes became soaked with sweat and covered with dust and dirt. The Buddha said:

– A bag should be made to hold them and carried on the shoulder.

The bhiksus did not know how to make such a bag. The Buddha said:

– Make it three handspans long and one and a half handspans wide. Along the width of one and a half handspans, sew it together on the inside.

They left one end open, making it resemble an elephant’s trunk. The Buddha said:

– It should not be made that way. The opening should be left in the middle of the bag.

They did not fasten the opening, so dust and dirt entered. The Buddha said:

– It should have a fastening.

The bhiksus placed the robes they used frequently underneath and those they used infrequently on top, so the order became confused whenever they took them out. The Buddha said:

– Place those frequently used on top and those infrequently used underneath.

– The place and circumstances were as before. A band of robbers pursued some people along the road into a village. The villagers came out in pursuit, and the robbers scattered in every direction. The robbers then sought water to drink, but they had neither rope nor bucket. Their leader ordered someone to climb a tree and look into the distance, so that if anyone approached they might borrow what they needed. They saw a bhiksu approaching along the road and said to one another:

– A Sakyaputriya is coming. They carry many things, so he must have a bucket and rope. If he does, that is well; if not, we shall cut open his belly and drink his blood.

After discussing this, they watched and waited. When the bhiksu arrived, they asked:

– Noble one! Do you have a rope and bucket for drawing water from a well?

He replied:

– I do not.

Hearing this, the robbers became agitated. They all grasped knives and clubs and looked about on every side.

The leader among the bhiksus was an arhat. Observing why those men had all grasped knives and clubs, he clearly understood that the robbers intended to kill the bhiksus. He said to them:

– Why have your minds become so disturbed?

They recounted the entire matter. The elder said:

– Do not worry. I shall arrange everything. There will certainly be water, and you may drink your fill.

He then joined together the bhiksus’ waist cords, securely tied a bowl to them, and lowered it into the well to draw water as needed. Having examined the water and found no living creatures in it, they drank their fill. Everyone rejoiced and said:

– Noble ones! Had there been no water, we certainly would have killed you. Excellent! Noble ones, you should carry a rope and bucket with you.

The bhiksu said:

– We shall do as you say.

The robbers bowed with their heads at the bhiksus’ feet and departed. The bhiksus also drank water and filled their filtering vessels and washing vessels—the filtering vessel had a covered mouth, while the washing vessel had an open mouth. They then continued together along the road until they reached Anathapindada’s Grove. Seeing them, the bhiksus greeted them:

– Welcome, newly arrived ones! Did you travel safely along the road?

They recounted the entire matter. The bhiksus reported it to the Buddha. The Buddha said:

– I now permit bhiksus to carry a well-rope and bucket.

Hearing this, the bhiksus carried excessively long ropes. The Buddha said:

– You should not do that.

They then carried excessively short ropes. The Buddha said:

– You should not do that. Ropes are of three lengths: long, medium, and short. A long rope is one hundred and fifty handspans, a short rope is ten handspans, and a medium rope is between those two.

In places where water was plentiful, they still carried long ropes and buckets. The Buddha said:

– The terrain should be considered, and the length adjusted according to circumstances.

Tenth summary verse in the third section:

Razors for shaving should be kept,

Together with shears and related implements;

Bed supports and pillows,

And fragrant earth may be used as circumstances require.

– The place and circumstances were as before. A certain bhiksu’s hair had grown long, so he went to a barber and said:

– Good sir! Please shave my head.

The barber thought, “The Sakyaputriya sramanas use their power to command others, causing them to labor and waste their strength, yet in the end they give no recompense.”

The barber deliberately prolonged the time spent cleaning and sharpening his knife and implements. He thought, “If I shave him quickly, another will come, and if this continues without end, my livelihood will be ruined.” He therefore said:

– Go elsewhere for the moment and return after midday.

Following his instruction, the bhiksu returned, but the barber told him to come in the evening. When the bhiksu came in the evening, the barber told him to return the next morning. Continuing to deceive him in this way, he ultimately refused to shave him.

A bhiksu friend asked:

– Venerable one! Why do you keep going to that house? Are they relatives or acquaintances?

He replied:

– It is not so! My hair has grown long, so I go there to have it shaved, but he deceives me and makes me return repeatedly.

His friend said:

– Have you not heard that skilled barbers often do not speak truthfully? I know how to shave hair, but the Buddha has not yet permitted it.

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

– If a bhiksu knows how to shave hair, the bhiksus may shave one another. This should be done in a concealed place so that laypeople do not ridicule them.

Hearing the Buddha’s instruction, that bhiksu went to his friend and said:

– Venerable one! The Buddha has now given permission, so come and shave my head.

He replied:

– Excellent! Although the Buddha has permitted it, surely I cannot shave your hair with my fingertips. A whetstone, razor, and nail shears are required.

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

– I now permit the Sangha to keep razors and their accompanying implements.

– The Buddha was dwelling in the Banyan Grove at Kapilavastu. He instructed every Sakyan household to allow one person to go forth. Because the beds had no supporting legs, those who had gone forth could not sleep comfortably. Their bodies were delicate, and they had previously slept on luxurious furnishings. Now, sleeping on low beds, their bodies were uncomfortable and their bodily warmth diminished. They therefore went to a physician and said:

– Good sir! My bodily warmth has diminished. Please treat me.

The physician said:

– Take me to your room so that I may see how your sleeping place is arranged.

Seeing that the head of the bed was low, the physician said:

– Because the head of your bed is low, the warmth of the four great elements has diminished. Place supports beneath the bed to serve as legs.

The bhiksu replied:

– The Buddha has not yet permitted this.

The physician said:

– The Buddha is greatly compassionate and will certainly permit it.

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

– Legs should be made for beds.

They followed this instruction, but the illness did not cease, so they asked the physician how it should be treated. The physician said:

– When sleeping, you should use a pillow.

They replied:

– The Buddha has not yet permitted this, and so forth, as above.

The Buddha said:

– A pillow should be used when lying down.

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

– To make a pillow, take a piece of material four handspans long and two handspans wide, fold it into two layers, sew it like a bag, fill it with cotton, and use it to support the head.

– The occasion was in Sravasti. Pilindavatsa frequently became ill ... as related previously ... until he was asked:

– What did you use in the past?

He replied:

– In the past, I used fragrant earth.

They asked:

– Why do you not use it now?

He replied:

– The Buddha has not yet permitted it.

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

– Fragrant earth may be used in cases of illness.

MISCELLANEOUS MATTERS OF THE DHARMA,

END OF THE THIRD SECTION.

General summary verse of the fourth section:

Senior monks and wall inscriptions,

Conditions for expulsion and care of the sick;

Candalas, pigs, palanquins, and monasteries,

Bowls, robes, wealth, and rules for ordination.

First summary verse in the fourth section:

The senior monk recites in turn,

Or all may join and complete it together;

Considering provisions for the wrong time,

Dwelling places must not be divided by limits.

– As the Blessed One taught, the posadha purification ceremony must be conducted every half month. The bhiksus did not know whom they should appoint to recite the precepts.

The Buddha said:

– The senior monk should be appointed. When the precepts are recited, the senior monk should regularly perform the recitation.

At one dwelling place, the senior monk was unable to recite them. Everyone said:

– The recitation of the precepts is approaching. Why do you not review them?

He replied:

– Venerable ones! I am incapable of doing it. What can be done?

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

– If the senior monk is incapable, the second monk should recite them.

At another dwelling place, the second monk was also unable to recite the precepts ... as explained fully before ... If the second monk cannot do so, appoint the third. At yet another dwelling place, the third monk was unable to do so ... as explained fully before.

The Buddha said:

– The bhiksus should recite the precepts in rotation.

When the bhiksus recited the precepts in rotation, some could perform the recitation and others could not. Those who were capable recited, while those who were incapable did not know what to do. The Buddha said:

– One who does not know how to recite should request someone capable of reciting to do so.

At another dwelling place, the recitation was performed in rotation. When the turn came to one who did not know how to recite, he sought someone who did, but that person refused, and he did not know what to do. The Buddha said:

– One capable of reciting the precepts should be invited beforehand as a precaution.

As the Blessed One taught: “Appoint the senior monk to recite the precepts. If the senior monk cannot do so, appoint the second monk. If the second cannot, appoint the third. If they still cannot do so, they should take turns. If they remain unable, they should seek someone capable or regularly invite one who can perform the recitation.” At one dwelling place, no one could recite the entire Pratimoksa, but the senior monk alone could recite the four parajika rules and nothing further. The bhiksus then ceased reciting the precepts altogether.

The Buddha said:

– You should not all cease reciting the precepts. Each person should recite whatever section he can. The senior monk may recite the four rules entailing defeat; the next monk, the rules concerning Sangha remnants; the next, the two indeterminate rules; the next, the thirty rules; the following monk, the ninety rules; the next, the rules requiring acknowledgment; the next, the rules of training; and the next, the seven rules for settling disputes. They should recite them successively in this way and must not fail to recite the Pratimoksa Sutra.

– The occasion was in Sravasti. The Venerable Upali said to the Blessed One:

– As the Buddha has taught concerning water at the proper time and the improper time, what constitutes water for the proper time and the improper time?

The Buddha said:

– Unfiltered water is for the proper time; water thoroughly filtered is for the improper time. Water obtained drop by drop is also pure.

– The place and circumstances were as before. At that time, the Group of Six, constantly bound by many evil desires, greed, and defilements, went to other dwelling places and made unreasonable use of them, whether by claiming all times, by claiming particular rooms, by claiming portions of the day, or by claiming relationships of friendship. What does “claiming all times” mean? “This is my dwelling place in spring; this is my dwelling place in summer; this is my dwelling place in winter.” This is called claiming all times. What does “claiming particular rooms” mean? “This is my room; this is another person’s room.” What does “claiming portions of the day” mean? “This is my dwelling place in the morning; this is my dwelling place in the afternoon.” What does “claiming relationships of friendship” mean? “This is the place of my acarya; this is the place of my upadhyaya; this is the place of my disciple; this is the place of my pupil; this is the dwelling place of my acquaintance.” Because of this, many people came and caused trouble for the bhiksus. They reported the matter to the Buddha.

The Buddha said:

– Bhiksus must not establish such private divisions and boundaries within a dwelling place. Whoever makes use of a dwelling place in this way commits an offense of transgressing the Dharma.

THE MULASARVASTIVADA

VINAYA MISCELLANEOUS MATTERS.

End of Fascicle Fifteen.