根本說一切有部毘奈耶雜事

Volume Thirty-Four

Sixth summary verse in the eighth section of miscellaneous matters:

Do not share sensual pleasure with women,

Nor bathe against the current;

A bowl should be placed upon a stand,

And one must not keep a crystal cup.

– The circumstances occurred at the same place as before. After bathing in the river, a certain young woman came ashore, sat down, and combed her hair. Bhikshuni Thổ La Nan Đà brought bathing powder there to bathe. Seeing the young woman combing her hair, she became angry and jealous, thinking: "This foolish girl wishes to outdo me by combing her hair, as though I had no hair before. I shall punish her so that she abandons this fault and, should she meet me again, will no longer dare to compete with me."

Silently, the bhikshuni took Yêm Ma La powder, placed it on the young woman's head, and rubbed it in with her hand. The young woman asked:

—Venerable one! What wrong have I done? I have just washed my hair, yet you have put Yêm-ma-la powder upon my head.

The bhikshuni said:

—Because you thought that Thổ La Nan Đà formerly had no hair. Your head is now soiled; go and wash it again.

The young woman was displeased and reproached her. The bhikshus reported the matter to the Buddha. The Buddha said:

—The bhikshuni's unreasonable conduct is truly blameworthy. From now on, bhikshunis must not put miscellaneous powder upon another person's clean hair. Whoever violates this incurs an offense of transgressing the Dharma.

– The circumstances occurred at the same place as before. While bathing in the river together with the other bhikshunis, Thổ La Nan Đà stood facing the strong current in order to experience pleasurable sensation. The bhikshunis asked:

—Venerable one! Why are you doing this?

She replied:

—Younger sisters! I am enjoying a pleasant sensation.

The bhikshunis said:

—Venerable one! This is an impure practice. You should not stand facing a strong current in order to enjoy a pleasant sensation.

She replied:

—This is a very pure practice. How is it contrary to reason? If it is impure, where has it been prohibited?

The bhikshunis reported the matter to the bhikshus, and the bhikshus reported it to the Buddha. The Buddha said:

—The bhikshunis' reproach is reasonable. From now on, bhikshunis must not stand facing a strong current in order to enjoy a pleasant sensation. Whoever violates this incurs an offense of Thổ La Để Dã.

– The circumstances occurred at the same place as before. The bhikshunis carelessly set down their iron bowls, causing them to rust; at other times, they struck or knocked them, causing many bowls to be damaged. The bhikshunis reported the matter to the bhikshus, and the bhikshus reported it to the Buddha. The Buddha said:

—Bhikshunis should not set their bowls down carelessly. They should make bowl stands from thin sheets of tin.

After the Blessed One instructed them to make bowl stands from tin, the bhikshunis covered their entire bowls with tin. Seeing this, laypeople asked:

—What are these objects?

They replied:

—Good people, the Blessed One has prescribed that tin be used to support bowls.

The laypeople said:

—Venerable ones! Could the Buddha possibly have told you to cover the entire bowl? You are speaking falsely. This is not the conduct of female renunciants of the Sakyan clan.

Hearing this, the bhikshunis were ashamed and remained silent, making no reply. The bhikshus reported the matter to the Buddha. The Buddha said:

—The laypeople's reproach is reasonable. Therefore, bhikshunis must not completely cover their bowls with tin. They should use only a small tin stand sufficient to support the bowl.

They then made many strange shapes and designs. The Buddha said:

—That is not permitted. There are two kinds of stands: one shaped like a bodhi-tree leaf or the leaf of a đa-căn tree, and the other shaped like a hand.

– The circumstances occurred at the same place as before. Bhikshuni Thổ La Nan Đà possessed a crystal cup. On an occasion when a guest came to her home, a certain woman went to the bhikshuni and asked:

—Venerable one! Please lend me your crystal cup.

The bhikshuni asked:

—What will you use it for?

She replied:

—Venerable one! My son-in-law has come to the house, but we have no suitable cup for him to use.

The bhikshuni lent it to her, but the woman inadvertently broke the cup. She came and said:

—Venerable one! I shall compensate you for it.

The bhikshuni said:

—Younger sister! There is no need to compensate me. Just return my old cup to me.

The woman asked:

—Venerable one! May I buy another one to replace it?

She replied:

—I want only the old one.

Because they contended in this way, the bhikshus reported the matter to the Buddha. The Buddha reflected:

—Because the bhikshunis possess crystal cups, such faults arise.

He told the bhikshus:

—Bhikshunis must not keep crystal cups. Whoever violates this incurs an offense of transgressing the Dharma.

Seventh summary verse in the eighth section of miscellaneous matters:

Because of a woman, the staff was prescribed;

Dancing arose and thereby incurred an offense;

Holding a damp cake, one accepts an invitation to eat;

Before teaching the Dharma, inform one's companion.

– The circumstances occurred at the same place as before. There was a wealthy householder who possessed abundant property. His wife gave birth to a son, and he was greatly delighted, inviting his relatives to rejoice together. The wife and husband slept in a private chamber and had not yet awakened by morning.

At that time, a bhikshu went on alms round. Seeing that the house had many doors, he entered, but did not know the way out and wandered as far as the householder's bedroom. The householder awakened just as the bhikshu was passing beside his wife. Seeing this, the householder cried out:

—This man has engaged in illicit conduct with my wife!

He struck the bhikshu, splitting his head and causing it to bleed, and breaking his bowl. The wife awoke and said:

—The bhikshu is blameless. Let him go.

In this condition, the bhikshu returned to Jeta Grove. The other bhikshus asked:

—Why are you in such a condition?

After hearing him recount what had happened, the bhikshus reported the matter to the Buddha. The Buddha said:

—A bhikshu on alms round must not hastily enter a house with many doors. He should first place a cake of dough as a marker before the door and only then enter.

When entering, the bhikshu walked in silently and encountered a naked woman, who fled. He was therefore criticized by the laypeople. The Buddha said:

—When about to enter a house, one should make a sound to let the occupants know.

The bhikshu cried out, "Ha! Ha!" making a commotion as he entered. The members of the household said:

—You are not a child. Why do you enter our house crying, "Ha! Ha!"?

He replied:

—The Buddha said that when entering I must make a sound, so I cried, "Ha! Ha!"

They said:

—Is there no other way to announce your presence that you must use this cry of "Ha! Ha!" to let us know?

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

—A bhikshu should not enter another person's house crying, "Ha! Ha!"

After the Buddha established this rule, they struck doors with their hands before entering people's houses. The members of the household asked in astonishment:

—Why are you battering and damaging our house?

The bhikshus remained silent and could not answer. The Buddha said:

—You should not strike the door. You should make a khakkhara staff.

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

—At the head of a staff, attach a circular ring the size of the rim of a cup, and fasten small rings to it so that they make a sound when shaken, thereby letting people know of your presence.

When dogs barked at them, they used the staff to strike the dogs. The Buddha said:

—You should not use the staff to strike dogs. Raise it to frighten them away.

When they encountered fierce dogs, raising the staff made them still more ferocious. The Buddha said:

—Throw a piece of cake onto the ground for them.

When they came to a household without faith, the bhikshus shook their staffs and waited for a long time, growing weary, yet no one in the house came out to inquire. The Buddha said:

—You should not shake the staff repeatedly. Shake it two or three times. If no one comes to inquire, you should depart.

– The circumstances occurred at the same place as before. A certain householder invited the Buddha and the Sangha to his home for a meal. All the bhikshus of the Sangha went to attend, while the Buddha remained at the monastery and sent someone to bring back food. There are five reasons why the Buddha sends someone to bring back food:

1. Because he wishes to remain in tranquility.

2. To teach the Dharma to celestial beings.

3. To visit the sick.

4. To inspect the bedding and seats.

5. To establish training rules for the assembly of shravakas.

On this occasion, he remained at the monastery in order to establish a training rule.

At that time, the householder temporarily erected a thatched shelter and invited the Sangha to be seated. It was a cold season during the rains. The householder first offered gruel, then dry cakes, followed by baked cakes and edible roots.

The bhikshus slurped the gruel noisily...; the sound of biting the dry cakes was crisp and crackling...; the sound of chewing the baked cakes was crunchy...; the rain pattered upon the roof...; water gurgled as they drank from their vessels. These various sounds blended together into a rhythm. One bhikshu, who had formerly been skilled in singing and dancing, heard this rhythm and remembered the sounds of flutes and stringed instruments from the past.

Unable to restrain himself, he rose from his seat, moved his hands in time with the rhythm, and said to the assembly:

– Venerable Ones! This is the sound of crunching; this is the sound of clattering; this is the sound of rustling; this is the sound of crackling; this is the sound of rattling.

At the same time, he snapped his fingers in accompaniment, keeping very well to the rhythm. In the assembly, one whose mind was not composed smiled. Those who maintained right mindfulness were greatly astonished. The people serving the meal burst into laughter, while some expressed reproach. The donor was very displeased. The bhiksu who had gone to receive the food was deeply ashamed. He brought it back to the monastery, set it aside, and bowed at the feet of the Blessed One. As was his custom, the Blessed One asked the one who had received the food:

– Was the assembly's meal delicious and sufficient?

He replied:

– Venerable Sir! The food was delicious and plentiful, but the donor was very displeased.

The Blessed One asked:

– Why was that?

They related the entire incident.

After taking his meal, going outside, and washing his feet, the Blessed One entered his chamber and sat silently. He did not emerge from meditative absorption until evening. When seated amid the assembly of bhiksus, he asked the bhiksu who had danced:

– With what intention did you dance in the donor's house?

He replied:

– Venerable Sir, I danced out of agitation and with the intention of mocking that conduct.

The Buddha told the bhiksus:

– Any bhiksu who dances about with an agitated mind commits an offense of transgression. If he does so with the intention of mocking that conduct, there is no offense. Bhiksus, all these incidents arose because sounds were made while eating and drinking, thereby giving rise to such faults. Therefore, a bhiksu should not make sounds while eating or drinking. Whoever violates this incurs an offense of transgression.

After the Buddha had established this rule, some faithful people brought dried cakes, roots, and sugarcane as offerings. Seeing that the bhiksus did not dare accept them, they said:

– Noble Ones! Before the Buddha appeared in the world, we regarded the non-Buddhist ascetics as fields of merit.

Now that the Blessed One has appeared in the world, we regard you as the most exalted fields of merit. We have brought these few humble things as offerings, yet none of you will accept them. Would this not leave us without provisions for our journey into the next life? Moreover, the Buddha has taught:

– Giving should be timely. These are newly prepared provisions and freshly ripened fruits. First offer them to those fully endowed with the virtue of moral discipline, and only afterward partake of them yourselves, so that you may obtain immeasurable merit. We beseech you, out of compassion, to accept them from us.

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

– You should accept these offerings. Mix the dried cakes with soup or rice before eating them, and split the roots and sugarcane into small pieces before eating them, so that no sound is made.

– The circumstances and place were as before. A householder invited the Buddha and the Sangha to his home for a meal. The bhiksus did not arrive together but went separately with their companions. After entering the house, they had to wait for the others. Before everyone had arrived, some said to the host:

– Serve the food so that we may eat first.

After eating their fill, they departed. Then others arrived and asked that food be served. This continued in succession, greatly exhausting the host, who said:

– Noble Ones, please sit and wait until everyone has arrived. Serving food to one group after another is extremely troublesome.

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

– When accepting another's invitation, you must not proceed in a disorderly fashion. Those who arrive first at the door of the donor's house must wait for one another and enter together. Whoever goes as he pleases incurs an offense of transgression.

The Blessed One had taught that they must not go as they pleased. On one occasion, however, a bhiksu was ill, and his attendant waited until the meal was over before bringing food back to him. Because he had to wait so long for the food, the sick bhiksu became weak and emaciated. The bhiksus reported this to the Buddha. The Buddha said:

– In five cases, one may go to eat beforehand or eat in one's room. These five cases are:

1. One who has newly arrived as a guest.

2. One who is about to depart on a long journey.

3. One who is ill.

4. One who tends the sick.

5. One occupied with the duties of a steward.

– The circumstances and place were as before. That householder was wealthy, possessed abundant property, and had great faith. He invited the Buddha and the Sangha to his home to make offerings. The Blessed One did not go for the five reasons stated previously; on this occasion, he remained behind in order to establish a rule. After the meal, the bhiksus wished to return to the monastery, but the host had intended to hear the Dharma. Not one bhiksu expounded it, causing the householders to criticize them. The bhiksus reported this to the Buddha. The Buddha said:

– Their criticism is justified. Therefore, after taking a meal, bhiksus must not immediately return to the monastery but should expound the Dharma to the donors. Whoever immediately returns to the monastery incurs an offense of transgression.

The Buddha instructed them to expound the Dharma, but the bhiksus did not know who should do so. The Buddha said:

– The senior elder should be asked to expound the Dharma to them. If he is unable to do so, ask the second most senior. If he is also unable, appoint the third. If that bhiksu cannot do so either, appoint them successively in order, or arrange beforehand to invite one who is capable.

– The circumstances and place were as before. There was a faithful householder who regularly went to Jeta Grove to hear the true Dharma. One day, he invited the Buddha and the Sangha to his home for a meal. All the bhiksus went, while the Buddha remained at the monastery for the five reasons stated previously; on this occasion, he remained behind to establish a rule. The Buddha did not go in person but sent someone to collect the food. As the Blessed One had taught:

– After the meal, if donors wish to hear the Dharma, it should be expounded to them.

Accordingly, the assembly appointed one bhiksu to remain behind and expound the Dharma while all the others departed. The donor and his retinue then gathered in one place, forming a most imposing assembly, to hear the teaching together. They requested:

– Noble One! Please expound the Dharma to us.

Seeing their great and imposing presence, the bhiksu became fearful and was unable to expound the Dharma. The householder thought, “There are too many of my relatives gathered here. The bhiksu has become frightened and cannot teach the Dharma, so I should speak instead.”

The householder said:

– Noble One, as the Blessed One has taught:

Giving brings great wealth,

Moral discipline brings birth in heaven,

Cultivation severs the afflictions;

This is the Dharma that should be followed.

Hearing this, the bhiksu did not know how to respond and could only return to the monastery. When he arrived, the bhiksus asked:

– Venerable, did you expound the Dharma while you remained there?

He replied:

– Venerable Ones, you left me there alone without any companion to support me. The donor's relatives all gathered together in a most imposing assembly, making me so frightened that I could not expound the Dharma. Seeing me trembling with fear, the donor instead proclaimed the wondrous Dharma for my sake.

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

– What that bhiksu says is reasonable. Therefore, you must not send someone alone to expound the Dharma. From now on, four bhiksus should be appointed to accompany the Dharma teacher.

– The circumstances took place in Rajagriha. As the Blessed One had taught, four companions should be assigned to the bhiksu who expounds the Dharma. When an invitation was received, the Sangha appointed a bhiksu to expound the Dharma and four others to accompany him. At that time, the accompanying bhiksus had matters requiring them to go elsewhere, but none informed the others. Consequently, when the time came to expound the Dharma, the occasion was missed. They reported this matter to the Buddha. The Buddha said:

– When bhiksus accompanying a Dharma teacher wish to go elsewhere, they should inform the others before leaving. Whoever fails to inform them incurs an offense of transgression.

Eighth summary verse of the eighth special section:

Purgative medicine, a poisoned tooth,

Scraping the tongue, the anus should be washed;

When the karma of his offenses was exhausted,

He attained arhatship.

– The circumstances took place in Sravasti. A brahmin had not long been married when a son was born to him. As soon as the boy reached maturity, he went forth in the well-taught Dharma and Vinaya. One day, he fell ill and went to a physician, saying:

– Good sir! I am ill; please treat me.

The physician replied:

– Noble One! You should take this purgative medicine, and your illness will be cured.

After taking the medicine, the bhiksu developed dysentery. Because he used cold water to cleanse himself, the medicine had no effect. The physician came and asked:

– Noble One, did the purgative medicine work well?

He replied:

– The medicine had no effect, and instead I developed dysentery.

The physician asked:

– Noble One, did you use cold water to cleanse yourself?

He replied:

– Yes.

The physician said:

– If cleansing with cold water did not cause the diarrhea to cease, you should use purgative medicine as before, but refrain from cleansing. Only after the illness has ended should you cleanse yourself.

He replied:

– Venerable sir, the Buddha has not yet permitted this.

The physician said:

– Noble One! This is the proper method for administering medicine; it cannot be done otherwise.

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

– If that is so, I permit one whose diarrhea has not yet ceased to wipe himself clean.

The bhiksu did not know what he should use for wiping. The Buddha said:

– He should use lumps of earth, leaves, rags, or old paper to wipe himself clean. When the illness has ended, he should cleanse himself with hot water.

– The circumstances and place were as before. In that forest there was a venomous snake. Some cowherd boys set fire to the forest. The flames burned on every side. Terrified, the snake writhed and crawled through the fire to escape, thereby surviving, and then lay coiled beneath a great tree.

While traveling through the countryside, the venerable Sariputra came beneath that tree and saw this venomous snake, its body scorched and covered with sores from the fire, enduring great suffering. He therefore contemplated whether it possessed roots of virtue from a former life. Having contemplated, the venerable knew that it possessed roots of virtue. He further contemplated with whom it had a connection and perceived that in a former life it had been connected with him. He therefore sprinkled water upon it and spoke three statements of Dharma. The venerable said:

– Venerable one, you should know that all conditioned phenomena are impermanent, all dharmas are without self, and nirvana is quiescent extinction. You should earnestly arouse a pure and grateful thought toward me, relinquish this animal body, and be reborn in a good realm.

After speaking, the venerable continued on his journey.

At that time, a vulture came, seized the snake, and ate it. Because this venomous snake had generated a virtuous thought toward the venerable, after dying it was reborn into a Brahmin family skilled in six duties.

(Original note: 1. Knowing how to conduct ceremonial assemblies oneself. 2. Teaching others how to conduct them. 3. Being skilled in recitation. 4. Knowing the proper method of giving. 5. Knowing the proper method of receiving articles. 6. Clearly understanding purity through contact.)

Knowing that the snake had died, the venerable Sariputra contemplated where it had been reborn and saw that it had taken birth in a Brahmin family in the city of Sravasti, one well versed in the six duties. In order to guide it to liberation, the venerable frequently visited that Brahmin household and conferred the Three Refuges and Five Precepts upon the husband and wife. One day, seeing the venerable arrive at the house alone, the Brahmin asked:

– Noble One, do you have no attendant?

He replied:

– My attendant is not to be born in a thatched hut, but is to come from your household.

The Brahmin said:

– I do not yet have a young son who could serve as your attendant. My wife is pregnant; if she gives birth to a son, I shall offer him to you as an attendant.

After giving his blessing, the venerable said:

– May you be happy. I accept.

The venerable then took his leave.

When her term was complete, the woman gave birth to a boy. While nursing, he bit and scratched his mother, causing her breasts to swell greatly. When playing with other boys, if he became angry, he scratched and bit them with his teeth and nails, inflicting festering wounds that took a very long time to heal.

Knowing that the time had come for the boy to go forth, Sariputra visited the household and taught the Dharma to his parents. Seeing the boy draw near, the venerable thought, “Is this to be my attendant?”

The father said to his son:

– Before you were born, I promised to offer you to the Noble One as his attendant. Now follow him and harbor no attachment.

This was one who bore his final body. The boy stood solemnly for a long while, carefully gazed upon the venerable’s face, and then followed behind him.

Upon returning to the monastery, the venerable had the boy go forth. When he came of age, he conferred full ordination upon him and instructed him according to the teachings. One day, this bhiksu used a tooth-cleaning stick. After scraping his tongue, he threw it away without washing it. Flies came and landed on the tongue scraper to feed, and all of them died. A lizard came to eat the flies and also died. A yellow cat came to eat the lizard and died as well. A dog came to eat the cat and likewise lost its life. Ants came to eat what remained, and all of them died. At that time, a bhiksu standing nearby clearly witnessed the entire event.

Early the next morning, when the bhiksus went to that place to clean their teeth, they saw the dog and the colony of ants lying dead together in one place. Greatly astonished, they discussed the matter among themselves:

– Why did the dog and the ants die together in the same place?

Some said they did not know, while others said they should investigate who had caused this fault. The bhiksu who had witnessed it then told the assembly:

– Yesterday, I saw the young Brahmin disciple of Sariputra cleaning his teeth here. After scraping his tongue, he threw the scraper away without washing it; therefore, he caused their deaths.

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

– Bhiksus, you should know that among human beings there are also those who bear venom, no different from snakes. From now on, after using a tooth-cleaning stick and scraping the tongue, one must wash it clean before throwing it away. Whoever throws it away without washing it clean commits an offense of transgressing the rule.

Thus the Blessed One taught:

– After using a tongue scraper, one must wash it clean before throwing it away.

Some bhiksus encountered times when water was scarce and did not know what to do. The Buddha said:

– Scour it clean with ash or earth and then throw it away.

One day, the bhiksu who bore venom in his body was dyeing his own robe and drying it in the sun. Seeing him dyeing his robe, the venerable Upananda asked:

– Venerable one, may I help you?

He replied:

– Excellent; do as you please, Venerable One.

Being fond of mischievous deeds, Upananda placed a newly dyed robe on top of an old robe that was drying in the sun, and then moved a still-wet robe so that it covered the dry part of the robe being aired. The other bhiksu said:

– Venerable One, do not do that.

Nevertheless, Upananda continued as before. Even after being told three times, he would not stop. The bhiksu became angry and sought to seize him. Upananda immediately fled, and the other pursued him. When Sariputra saw them chasing one another, he said:

– Venerable one, what are you trying to do?

Overcome with anger, the bhiksu continued pursuing him. Being pursued so closely, Upananda broke off a tree branch and threatened to strike him, but the other still gave chase. Sariputra had to counsel him with gentle words before he ceased his pursuit. Thus Upananda was able to run far away. Still angry, the bhiksu bit the tree branch, causing all its leaves to fall off.

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

– One should not provoke such a person and cause him to become angry.

Thus the Blessed One taught:

– You should not provoke one another and cause anger to arise.

Later, when it was Upananda’s turn to serve as monastery steward, he went to the venomous bhiksu and said:

– Venerable one, you must perform such-and-such a task.

Seeing Upananda come and command him in this way, that bhiksu again became extremely angry. The bhiksus reported the matter to the Buddha. The Buddha said:

– If one previously harbored resentment toward such a venomous person, one should not personally approach and order him to perform a task. One should have another person nearby inform him of the task that must be done. Upon hearing the instruction, he should perform it and not allow the work to be delayed.

That venomous bhiksu practiced diligently and tirelessly, shattered the wheel of the five realms, eradicated the afflictions, and attained arhatship, and so forth, until he came to be honored by devas and humans, as extensively explained elsewhere.

The bhiksus said to the venerable Sariputra:

– Your disciple was extremely wrathful and venomous. It is truly extraordinary that such a person could attain the fruit of arhatship.

The venerable Sariputra then related the former events to the bhiksus.

The bhiksus all had doubts and asked the Blessed One:

– Venerable Sir! What karma did that bhiksu formerly create that enabled him to relinquish the body of a snake and be born as a human?

The Buddha said:

– Bhiksus, he himself created that karma, and when its fruit ripened, he himself had to undergo it, as extensively explained elsewhere, up to the verse:

Though a hundred kalpas may pass,

Karma once performed does not perish;

When causes and conditions assemble,

One must personally undergo its result.

– Bhiksus, listen attentively. During this Auspicious Kalpa, when the human lifespan was twenty thousand years, the Buddha Kasyapa, the Worthy One, the Perfectly Awakened One, fully endowed with the ten epithets, appeared in the world. He dwelt at Varanasi, in the Place Where the Seers Fell, within the Deer Park.

At that time, this poisonous-natured bhiksu had gone forth in the Dharma of that Buddha and regularly cultivated the contemplation of loving-kindness. Seeing this, the bhiksus would often call him “Loving-Kindness Contemplator, Loving-Kindness Contemplator...”

He said:

– Venerable ones, do not call me “Loving-Kindness Contemplator, Loving-Kindness Contemplator” anymore!

Although he tried to stop them three times, the bhiksus still did not cease calling him so. Becoming exceedingly angry with the bhiksus, he uttered harsh words:

– I am a Loving-Kindness Contemplator, but you are a venomous snake among human beings.

The Buddha said:

– What do you think, bhiksus? The renunciant who cultivated the contemplation of loving-kindness in the true Dharma of Kasyapa Tathagata was none other than this bhiksu. Because in a former life he angrily uttered harsh words toward a sravaka disciple of that Buddha, he was repeatedly born as a venomous snake for five hundred lifetimes. Through the residual power of other karma, he was born as a human being and endured this virulent retribution. In his former life, he also created wholesome karma by reciting and cultivating the sections concerning the precepts, and he thoroughly comprehended the skandhas, ayatanas, dhatus, dependent origination, what is possible, and what is impossible. Through these wholesome roots, he was able to go forth in My Dharma, eradicate the afflictions, and attain the fruit of arhatship.

– Bhiksus, for this reason I have always declared that black karma brings black retribution, mixed karma brings mixed retribution, and white karma brings white retribution.

– Bhiksus, you should cultivate white karma and abandon black and mixed karma.

After hearing the Buddha’s teaching, the bhiksus were filled with joy. They bowed their heads at the Buddha’s feet, accepted the teaching and practiced it, and then took their leave.

The ninth summary verse in the eighth separate section:

The three robes are worn according to the occasion;

The rules for the aranya should be known;

Those wishing to take the wondrous flowers at the gate;

One should not dwell in an unsuitable place.

– The setting was as before. In the monastery, the bhiksus regularly wore their sanghatis. When sweeping, coating the floor with cow dung, entering the latrine, urinating, dyeing robes, or washing away grime, they used their sanghatis for all such tasks just as they did their seven-panel and five-panel robes. Seeing this, someone said to the bhiksus:

– If these robes are not used distinctly but are employed indiscriminately, this is improper.

As the Blessed One taught:

– The sanghati is the great robe; how could it be used for other tasks?

Another person said:

– What the venerable one has said is excellent. Let us report this together to the Buddha.

The Buddha said:

– Bhiksus, it is proper for you to restrain one another in this way. The sanghati is foremost among the robes; therefore, it must not be worn indiscriminately or used while performing tasks.

As the Blessed One taught:

– The sanghati must not be worn indiscriminately.

The bhiksus did not know on which occasions it should be worn. The Buddha said:

– When entering a village, going for alms, receiving food, entering the assembly for a meal, paying homage at a stupa, listening to the Buddha-Dharma, listening to the Dharma throughout the day or night, or paying respects to one’s two teachers and fellow practitioners of the holy life—on these occasions the great robe should be worn. The uttarasanga should be worn in clean places and for such activities as eating. The antarvasa may be used as one wishes; wearing it anywhere entails no offense.

– The setting was as before. As the Blessed One taught:

– When the sun has risen, the birds are all singing, and farmers are tilling the fields... as previously stated, up to... one should withdraw from noisy places, dwell in solitude, and single-mindedly and properly cultivate meditative contemplation.

At that time, an unlearned and poorly informed bhiksu went to a secluded place and built a grass hut. Day and night, except when going for alms, he diligently devoted himself to contemplation. The cowherds all knew him well.

A band of robbers had been attacked by others and suffered many wounds. They were also hungry and thirsty, and discussed among themselves where they should go. One of them said:

– In that aranya there is a son of the Sakyan clan. Sramanas by nature are fond of storing provisions; moreover, they are compassionate and fearless. If we all go there, we will surely obtain what we need.

The robbers all praised this suggestion:

– These words are excellent. Let us go together; there is certainly hope.

They all went together to the aranya. Seeing them arrive, the bhiksu welcomed them, saying, “Welcome!” The robbers, feeling no apprehension, remained for a short while and then said:

– Noble one! We are cold and need a fire.

He replied:

– I dwell in an aranya and have no fire to offer you.

They asked again:

– Noble one! We are extremely thirsty and urgently need water.

The bhiksu again replied:

– I have none.

The robbers then asked:

– We need a little flour to apply to our wounds. Please give us some.

The bhiksu likewise replied:

– I have none.

The robbers asked again:

– Noble one! We need some old cloth with which to bind our wounds.

The bhiksu replied that he had none.

They then asked for oil to apply to their wounds. The bhiksu likewise replied that he had none.

They again said:

– Noble one, we are terribly hungry and need food.

He replied:

– I have none.

The robbers then asked:

– What time is it now, and under which lunar month and asterism does it fall?

The bhiksu replied:

– I dwell in an aranya and do not know such matters.

Among the group was someone formerly acquainted with the regulations of the Sangha. He became angry and said:

– Noble one! Let us set aside the previous matters. I ask you again: Have you attained the fruit of arhatship, non-returning, once-returning, or stream-entry?

He replied:

– I dwell in an aranya.

The robber said:

– Let us set that matter aside. I ask you, noble one: Have you attained the sphere of neither perception nor non-perception, the sphere of nothingness, the sphere of consciousness, the sphere of infinite space, or the four dhyanas?

The bhiksu replied:

– I dwell in an aranya.

He asked:

– Noble one! Are you a master of the Tripitaka who upholds the Sutras, Vinaya, and Abhidharma?

The bhiksu replied as before.

The robber asked:

– Noble one, what is your name?

The bhiksu again replied as before.

He asked:

– In which direction are we?

The bhiksu again replied as before. Whatever the robbers asked, the bhiksu answered, “I dwell in an aranya.” The robbers became angry and said to one another:

– Although we are robbers, this bhiksu is a great robber. Why? He does not even know his own name, yet he falsely displays dignified conduct and deceives the people of the world.

The robbers were all enraged, so together they beat and wounded the bhiksu. His robes, bowl, and khakkhara were all smashed, and only his life remained. At midnight, the robbers departed. Having suffered this calamity, the bhiksu was not able to return to Jeta Grove until the following morning. Seeing him, the bhiksus asked:

– Venerable one! Why is your body so terribly injured?

He recounted the foregoing events. The bhiksus reported the matter to the Buddha. The Buddha said:

– I shall establish rules of conduct for bhiksus dwelling in an aranya. One who dwells in an aranya must keep water and fire, ghee or oil, flour, and old cloth; retain a little food; know the day, hour, season, and directions; be well versed in the Sutras, Vinaya, and Abhidharma; and even know his own name. Any bhiksu dwelling in an aranya who does not follow these regulations commits an offense of transgressing the Dharma.

– The setting was as before. A non-Buddhist wrong-livelihood practitioner became gravely ill and went to a physician seeking treatment. The physician told him:

– You should prepare a bathing chamber and thoroughly cleanse your body; then your illness may be cured.

He replied:

– Good sir! Where could I prepare a bathing chamber? I merely wander about from place to place, begging for food to sustain my life.

The physician said:

– Noble one! The Sakyan sramanas bathe every half-month in their bathing chamber. You may go there to bathe.

While the bhiksus were bathing, that non-Buddhist put on a red robe and entered the bathing chamber without being stopped, for everyone mistakenly thought he was a bhiksu. Having hurriedly finished bathing, the non-Buddhist went outside to warm himself in the sun. At that time, a sramanera came to him and said:

– Old man, come bathe with me.

Hearing this, the non-Buddhist shook his head, unwilling to bathe again. The sramanera seized his hand and pulled him along, whereupon the non-Buddhist cried aloud:

– The Sakyan sramanas are all unclean! They use impure hands to touch a body that has already been washed clean.

The sramanera asked:

– I am a sramana; what are you?

He replied:

– I am a non-Buddhist.

The sramanera said to everyone:

– Who allowed this non-Buddhist to enter the bathing chamber?

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

– When bathing, you should carefully guard the entrances. When you see a bhiksu enter, you should ask his name.

When acquaintances entered, they also asked their names. The Buddha said:

– You should not do so.

– At that time, the Buddha was in the country of Kosala. While journeying among the people, he came to a settlement named Dục Lê and stayed in a grove there. In the village lived a brahmin named Diệu Hoa, who had been granted vast tracts of land, enjoyed immeasurable wealth, and regularly received offerings from King Prasenajit.

Diệu Hoa instructed a close disciple named Thọ Sinh. This man was learned, intelligent, and eloquent in debate, and together with five hundred others he studied the secret and essential scriptures of the brahmins.

At that time, Diệu Hoa heard that Gautama, a son of the Sakya clan, had renounced worldly affairs, shaved off his hair and beard, donned the kasaya robe, and, with right faith, gone forth into homelessness; that he had attained unsurpassed, complete and perfect enlightenment; that his great renown resounded throughout the lands and he was known to all; that the ten epithets shone perfectly in him; that devas and humans revered him; and that he had awakened by himself without instruction from a teacher:

– Birth and death have been ended, the holy life has been established, and there will be no further existence. With knowledge and vision in accordance with reality, he expounds the wondrous Dharma, good in the beginning, good in the middle, and good in the end, sublime in both wording and meaning, wholly perfect and pure in the holy life. While guiding the people of the country of Kosala, he has now come here and is staying in the grove of this settlement of Dục Lê. I have read the ancient books: anyone whose body is adorned with all thirty-two marks of a great man has only two possible destinies. If he remains in the household life, he will become a wheel-turning king who governs the four continents by the Dharma and possesses the seven treasures. They are:

– The precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious treasurer, and the precious general. He will have a thousand sons, handsome in appearance, of great majesty and virtue, and peerless in courage. Wherever he goes, everyone will submit to him. All within the four seas will be transformed by his influence, and there will be no enemies, weapons, beatings, or suffering; he will teach the people solely by means of the true Dharma. If he goes forth into homelessness, he will attain great enlightenment as described above.

Having heard this, Diệu Hoa said to his disciple Thọ Sinh:

– Do you know? I have heard that Gautama, a son of the Sakya clan, renounced worldly affairs, shaved off his hair and beard, donned the kasaya robe, and, with right faith, went forth into homelessness—as fully described above—until, while in the country of Kosala, he has now come here and is staying in the grove of this settlement of Dục Lê. I have read the ancient books: anyone whose body is adorned with all thirty-two marks of a great man has only two possible destinies. If he remains in the household life, he will become a wheel-turning king. If he goes forth into homelessness, he will become a Buddha whose renown resounds everywhere, as fully described above. Go personally and examine whether the excellent marks attributed to him are genuine or false.

Thọ Sinh replied:

– I shall obey my teacher's instruction.

Together with senior brahmins who were intelligent and learned, he went to see the Blessed One. Upon arriving, they stood to one side of the Buddha. The brahmins exchanged courteous greetings with the Blessed One and then sat before him. The Blessed One expounded the wondrous Dharma, instructing them so that they gained benefit and rejoiced. While the Buddha was teaching the Dharma, the young man Thọ Sinh, wearing leather shoes, paced back and forth before him. From time to time he stopped to listen, then asked insolent questions, and, after speaking, walked away. Before the Blessed One he displayed great arrogance, without any fear or restraint, opposing him and considering himself superior.

The Blessed One said:

– Since you understand the treatises on sacred knowledge, why do you behave in this manner? Though a great brahmin, you speak recklessly.

The brahmin said arrogantly:

– Gautama, what fault have I committed?

The Buddha replied:

– While I was conversing with learned men of distinction, you paced back and forth without ceasing, wearing leather shoes. You showed no regard for senior or junior, had no reverence, and used improper speech to cause disruption.

The man said:

– Gautama! According to the customs of us brahmins, one may converse with another while walking, standing, sitting, or lying down. There is no fault whatsoever. These bald-headed ascetics, bound by afflictions and incapable of begetting sons and daughters—I converse with them in ordinary speech. What fault is there in that?

The Buddha said:

– You had some purpose in coming to see me, but you have not been properly instructed by your elders.

Hearing this, Thọ Sinh became so angry that he could not contain himself. Wishing to challenge the Buddha, he said:

– Gautama! The members of the Sakya clan are like wild elephants; they do not know how to revere, make offerings to, or honor brahmins.

The Buddha asked:

– Thọ Sinh, what fault have the sons of the Sakyas committed that you speak in this way?

He replied:

– Gautama! Previously, on my teacher's business and for personal matters, I went to the city of Kapilavastu.

The Sakya men and women who were in the upper stories saw me enter the city and walk along the road. They pointed at me and said to one another:

– This is the young man Thọ Sinh, a disciple of the brahmin Diệu Hoa. They did nothing but point at me and had no intention of showing reverence.

The Buddha said:

– Young man, just as a hundred-tongued bird can sing in many voices and freely resound within its own nest, the members of the Sakya clan were in their own land and were free to converse as they wished. What fault was there in that?

He said:

– Gautama! In the world there are only four great classes: brahmins, kshatriyas, vaishyas, and shudras. All of these honor, make offerings to, and revere the brahmins. Only the Sakya clan does not do so.

At that time, the Blessed One thought, “This young man has compared the Sakya clan to wild elephants; this is an excessive insult. I should relate the causes and conditions of his lineage's origin in the past in order to put an end to his arrogance.”

Having thought thus, the Blessed One saw that this young man's ancestors had formerly been born from a bondwoman of the Sakya clan and that the sons of the Sakyas were his masters. He therefore asked:

– What is your clan name?

He replied:

– Gautama! My clan name is Tiễn Đạo.

The Buddha said:

– Young man, I see that your forefathers were born from a bondwoman of the Sakya clan. The sons of the Sakyas are now your masters.

The other senior brahmins then said to the Buddha:

– Gautama! Do not say that Thọ Sinh was born from a bondwoman. Why? This Thọ Sinh is learned, intelligent, and eloquent in debate. He is capable of debating the true Dharma with Gautama, arguing both for and against a position.

The Buddha told the brahmins:

– If you say that Thọ Sinh is learned and wise and capable of debate, then remain silent and let him debate. If he cannot speak, let him remain silent and you may answer.

The brahmins said:

– Thọ Sinh is very wise and capable of debating with Gautama. We shall remain silent.

The Blessed One then said to Thọ Sinh:

– Long ago, there was a king named Cam Giá who had four sons: Cự Khẩu, Lư Nhĩ, Tượng Kiên, and Túc Xuyến. Because they had committed an offense, all four sons were banished. Each took his younger sister and departed for another region, reaching the bank of a river beside the Snow Mountains, where the sage Kapila had formerly dwelt. Not far from there, they built thatched huts as temporary dwellings. Later, they set aside their full sisters and took their half-sisters as wives, and sons and daughters were born to them.

At that time, King Cam Giá remembered his sons and said to a minister:

– Where are my sons now?

The minister replied:

– Great King, because of a former incident they were banished by Your Majesty—and so forth, until now they have had sons and daughters.

The king said to the minister:

– Were my sons truly capable of doing such a thing?

He replied:

– Indeed, they were.

The king immediately rose, raised his right hand, and praised them:

– My son is capable of accomplishing such a deed; these very words were spoken by the great minister. Because of this, that clan came to be called the Sakyas (meaning “capable”). Young man, have you ever heard this account concerning the Sakya clan?

He replied:

– I have heard it.

The Buddha said:

– Young man, King Cam Gia had a beautiful maidservant named Tri Phuong, who was lovely in appearance. She became the wife of a seer and gave birth to a son. As soon as he was born, the infant cried out:

– Do not wipe my body; wait until I have bathed and cleansed myself of impurity.

In those ancient times, everyone called him the demon Tien Dao. Have you ever heard of this lineage?

At that time, the young man remained silent and gave no reply. The Blessed One questioned him three times, but he still remained silent. Then Vajrapani, holding a vajra mace above his head, emitted blazing flames and brilliant light, and said:

– Young man, when the Buddha has questioned you three times, if you refuse to answer because of your deceitful mind, I shall strike your head with this vajra mace and shatter it into seven pieces.

Through the Buddha’s spiritual power, the young man saw Vajrapani. Greatly terrified, with the hairs of his entire body standing on end, he addressed the Buddha:

– Gautama! I have previously heard of such a lineage.

The venerable elder brahmins said:

– It is exactly as Gautama has said. We all believe that the first ancestor of Tho Sinh’s lineage was the son of a maidservant.

When he heard them say that he was descended from a maidservant, the young man became sorrowful, bowed his head, and remained silent, unable to say anything.

Seeing this, the Blessed One thought:

– I should console Tho Sinh and dispel his sorrow.

The Blessed One expounded innumerable causes and conditions and innumerable illustrations, causing him to put an end to his arrogance and freeing him from sorrow. He then said:

– Young man, set that matter aside. Whatever purpose brought you here, proceed with it.

Tho Sinh then examined the thirty-two marks on the Buddha’s body. He saw only thirty marks; because he had not yet seen the two marks—the concealed male organ and the tongue—he remained uncertain and spoke this verse in inquiry:

Long ago I heard that the Great Muni

Possessed all thirty-two excellent marks.

But as I examine the Buddha’s body,

I find two marks absent from it.

I have not yet seen, O Honored One among Men,

The secret mark concealed within the body,

Nor the beautiful, broad, and long tongue

Within the mouth, which no one can know.

I beseech you to reveal these marks

And bring all my doubts to an end.

The Perfectly Awakened One, renowned throughout the world,

Is difficult for beings in this world to behold.

THE MULASARVASTIVADA

VINAYA MISCELLANY

Here ends the thirty-fourth fascicle.