根本說一切有部毘奈耶雜事

Volume Thirty-Five

Next, the ninth summary verse in the eighth section of miscellaneous matters (concerning the brahmin Wonderful Flower).

At that time, the Blessed One thought: “Having come here wishing to see My thirty-two marks, the young man Shou Sheng has seen thirty of them, but he still doubts the two marks of the tongue and the concealed male organ because he has not yet seen them. I shall skillfully reveal the hidden mark for him to see.”

After displaying that mark, the Blessed One extended His tongue as far as His hairline, covering His entire face.

Seeing this, Shou Sheng thought:

“The ascetic Gautama possesses all the excellent marks. Thus, there are two possibilities: if he remains at home, he will become a wheel-turning king; if he goes forth, he will attain perfect enlightenment ... and so forth, until his renown will resound everywhere.”

Filled with great joy, the young man bowed to the Buddha and departed.

In that garden, the brahmin Wonderful Flower was sitting in discussion with the elders while awaiting Shou Sheng. When Shou Sheng arrived, he bowed with his head at Wonderful Flower’s feet and at the feet of the other venerable elders, then sat to one side. Wonderful Flower said:

“Young man, Gautama is praised throughout the ten directions and is said to possess all the excellent marks. Is this true?”

He replied:

“Great teacher, everything said in praise of him is true.”

He asked:

“Did you converse with him?”

He replied:

“Yes, I did.”

He asked:

“Tell me in order everything that was discussed there.”

Shou Sheng recounted to Wonderful Flower everything he had discussed with the Blessed One. After hearing this, Wonderful Flower became furious, stamped his foot upon Shou Sheng’s head, and angrily said:

“Well done, indeed, messenger, to have acted in such a way as to cause me to sink into an evil destiny! In your discussion with him, you committed certain errors. According to the evidence he presented, those faults also apply to me. It is now late in the afternoon and impossible to visit him and pay my respects. I shall wait until tomorrow morning and go in person.”

That very night, Wonderful Flower prepared various fragrant and delicious foods and drinks. Early the next morning, he loaded them onto a cart and transported them to the Blessed One. After exchanging greetings, he sat to one side and said to the Buddha:

“Blessed One, I have prepared pure foods for Gautama and brought them here. Out of compassion, please accept them.”

The Buddha then said to Ananda, who stood behind Him fanning Him:

“Go and tell all the bhiksus in this settlement to assemble in the dining hall.”

After notifying the bhiksus and gathering them all in the dining hall, Ananda returned and reported to the Buddha:

“Everyone has assembled. May the Blessed One decide what is appropriate.”

Upon arriving there, the Blessed One took His seat.

Seeing that the Blessed One and the Sangha were seated, the brahmin personally carried the delicious foods in both hands and offered them to the Buddha and the Sangha. After the meal, the assembly cleaned their teeth, washed their hands, and put away their bowls. Wonderful Flower placed a low seat before the Buddha so that he might hear the Dharma.

After accepting the meal offered by the brahmin Wonderful Flower and speaking words of blessing, the Blessed One recited these verses:

As the Buddha taught these verses, an elderly bhiksu in the assembly, although already full, continued chewing a dry cake, making a loud noise. Seeing this, the brahmin said to the Buddha:

“Do Gautama’s sravaka disciples practice according to his teachings?”

The Buddha replied:

“Brahmin, some practice accordingly, while others do not.”

He asked:

“Gautama, some here delight in the Dharma, while others are greedy for food. Did my disciple Shou Sheng come to meet and converse with the Buddha?”

He replied:

“He came and had a brief discussion with Me.”

He asked:

“Please recount to me the questions, answers, and discussion You had with Shou Sheng.”

After hearing the Buddha recount the preceding events in order, the brahmin said to Him:

“Gautama, Shou Sheng is shallow in understanding and therefore conceited. He did not know reverence or fear and offended Your venerable presence. Out of compassion, please forgive his fault.”

The Buddha told the brahmin:

“I have forgiven him.”

The brahmin again said to the Buddha:

“Gautama, when I am riding in a carriage and draw in the horse’s reins, or raise my whip and cry out loudly, at that moment please understand that I, the brahmin Wonderful Flower, am bowing at the Buddha’s feet and asking whether You are free from illness and discomfort, living at ease, healthy, and secure.

“Furthermore, Gautama, if You see me walking and removing my sandals, stepping to one side of the road, or raising my hand, then, just as before, please understand that I am expressing reverence and greeting You. Furthermore, Gautama, when You see me speaking among my own retinue and shifting my seat, baring one shoulder, or removing my headdress, then, just as before, please understand that I am expressing reverence and greeting You. Why is this?

“Gautama, our brahminical tradition greatly depends upon reputation. Clothing, food, and requisites are all obtained through reputation, and it is by means of this that I retain my retinue.”

The Blessed One then thought: “This brahmin is exceedingly arrogant. I shall teach him the Dharma to subdue his pride.”

The Blessed One expounded the Dharma, bringing him benefit and joy. As was His usual practice, the Blessed One explained in detail and in sequence the teachings on generosity and morality; that the five sensual pleasures afford little sweetness but entail many faults, producing affliction and defilement and causing beings to sink in samsara; and that one should seek liberation and attain the purity of nirvana. Knowing that the brahmin had become delighted and joyful, had given rise to a pure mind, and was capable of becoming a vessel of Dharma able to receive and retain the sublime teaching, the Blessed One then extensively taught the Four Noble Truths: suffering, its origin, its cessation, and the path.

Just as a clean cloth readily takes dye, while still seated there the brahmin directly realized the truth, became free from doubt, and attained the fruit of stream-entry. Rising from his seat and baring his right shoulder, he bowed before the Buddha and said:

“I have attained liberation. I take refuge in the Buddha, the Dharma, and the Sangha and undertake the five training precepts. Please accept me as a male lay disciple endowed with pure mindfulness.”

Wonderful Flower then bowed with his head at the Buddha’s feet and departed.

The Buddha thought: “The brahmin’s criticism was indeed correct, for while the verses blessing the donors were being recited, that elderly bhiksu continued eating. Therefore, one must not eat at such a time.”

He told the bhiksus:

“That brahmin’s criticism was correct. Because that elderly bhiksu continued eating while the verses blessing the donors were being recited, he gave rise to reproach. Whenever a bhiksu is reciting verses blessing the donors, anyone who continues eating commits an offense of transgression.”

After the Buddha established that one must not eat while verses blessing the donors were being recited, some, because they did not dare to eat quickly, had still not finished by the end of the meal and thus passed the proper mealtime. The Buddha said:

“When a bhiksu is reciting verses blessing the donors, one who cannot hear the sound and does not understand the meaning may eat without offense. One who hears the sound but does not understand the meaning may also eat without offense. One who hears the sound, understands the meaning, and nevertheless continues eating commits an offense of transgression.”

As the Blessed One had taught that one who heard the sound and understood the meaning must not eat, at a certain residence where many members of the Sangha lived, food was served in reverse order, from the lower seats upward. Those seated above heard the verses of blessing being recited and therefore did not dare to eat, so the proper mealtime passed. The Buddha said:

“In this case, those who hear the sound and understand the meaning should refrain from eating. After waiting until two or three lines have been recited, they may eat without offense.”

The Buddha was staying in the Deer Park at the Place Where the Seers Fell, near Varanasi. In the morning, the Blessed One put on His robe, took His bowl, and entered the city to seek alms. Many bhiksus also went on alms round. Upon reaching a certain garden, one of them stopped because he saw men and women; corrupt thoughts arose in him, leading to thoughts of sexual desire. Seeing that the bhiksu’s wrong thoughts were associated with the unwholesome, the Blessed One approached him and said:

“Bhiksu, it cannot be that within your own body you are planting seeds of suffering and exuding foul filth, yet flies and insects do not feed upon it.”

Hearing this, the bhiksu thought:

“The Blessed One knows my corrupt thoughts.”

He became deeply frightened, the hairs of his whole body stood on end, and he hurried out of the garden.

The Buddha thought: “Because that bhiksu stopped where he should not have stopped, this fault arose.”

After seeking alms, returning to His dwelling, finishing His meal, putting away His robes and bowl, and washing His feet, the Blessed One entered His chamber and sat quietly. In the afternoon, after emerging from meditation, the Blessed One sat amid the Sangha and told the bhiksus:

“Earlier, when I entered the city to seek alms, I saw a bhiksu who was also on alms round enter a garden, where corrupt thoughts and thoughts of sexual desire arose in him. Knowing that he harbored evil thoughts, I approached him and said: ‘Bhiksu! Bhiksu! It cannot be that within your own body you are planting seeds of suffering and exuding foul filth, yet flies and insects do not feed upon it.’

“On hearing Me, he thought, ‘The Blessed One knows my corrupt thoughts.’ The hairs of his whole body stood on end, and he hurried out of the garden. Therefore, a bhiksu must not stop in a place where he ought not to stand. Whoever violates this commits an offense of transgression.”

After hearing the Buddha say this, a bhiksu rose from his seat, bowed with his head at the Buddha’s feet, and asked:

“Venerable Blessed One, in the noble teaching, what are the seeds of evil suffering? What is the exuded foul filth, and what are the flies and insects that feed upon it?”

The Buddha said:

“Bhiksu, the seeds of suffering are three kinds of dharmas that produce evil offenses through wrong and unwholesome thought. What are the three? They are thoughts of sensual desire, thoughts of anger, and thoughts of harming. As for the exuded foul filth: here, foul filth refers to the five sensual pleasures of forms, sounds, odors, tastes, and tangible objects. ‘Exuded’ means that desire binds the mind, causing the five faculties continually to pursue the five objects without ceasing. ‘Flies and insects’ means that, because worldly beings do not restrain their minds regarding the six bases of contact, craving, anger, and so forth arise, together with sorrow, lamentation, pain, and distress, causing them to perform evil karma.”

The Blessed One then recited these verses:

As the Blessed One had taught:

“A bhiksu must not stand in an improper place,” they did not know what constituted an improper place.

The Buddha said:

“There are five improper places: a house of song and entertainment, a prostitute’s house, a tavern, a royal residence, and a Chandala’s house. These are the five places one should not visit.”

The tenth summary verse in the eighth section of miscellaneous matters:

– The occasion took place in the city of Sravasti. A bhiksu had been entrusted with the bedding of a close friend. When he wished to travel, he left the bedding undisturbed in its original place and did not use it. At that time, a venomous snake seeking shelter coiled beneath the mattress. A visiting bhiksu came to stay there. After settling in, he went with another bhiksu to pay homage at the Buddha’s stupa and returned to his room in the evening. The resident bhiksu said:

“Venerable, here are water, washing powder, a lamp, and oil. First spread out the bedding.”

Weary from his journey, the visitor washed his feet and lay down to sleep. Because in a former life the force of his karma had been such that he failed to inspect his bedding, while sleeping deeply he pressed down upon the venomous snake. Struggling out from beneath the mattress, the snake bit the bhiksu. In severe pain, the bhiksu rolled upon the snake. After a while, both died.

The following morning, the host came and called him, but the bhiksu was already dead and could not be saved. The host assumed that he was sleeping deeply because he was exhausted from traveling and would awaken after he had rested.

At mealtime, the host again came, knocked on the door, and called:

“Wake up! It is nearly time for the meal.”

Hearing no reply, the host unlocked the door and entered the room, where he saw that the visitor had died. Pulling away the mattress, he saw the dead snake. When everyone came to look, they understood clearly that the bhiksu had died from the snakebite, and they reported the matter to the Buddha. The Buddha thought: “Because he did not inspect the bedding, that man died in this way.”

He told the bhiksus:

“Bedding entrusted to one by another should be handed over to the monastery steward, or one should personally air it in the sun from time to time, place it on a high rack, and fasten it securely so that it does not fall. Anyone wishing to use bedding for sleep must inspect it carefully.”

At night, they used lamps to illuminate it for inspection. The Buddha said:

“You should not do this. You should prepare by inspecting it beforehand during the day.”

At that time, without distinguishing old from new, the bhiksus turned over and inspected everything. The Buddha said:

“Old bedding must be inspected, but new bedding need not be turned over. Cloth mattresses must regularly be beaten and shaken out. Whoever fails to do so commits an offense of transgression.”

– The occasion took place in the city of Sravasti. Two bhiksus shared a room. One of them ordained a young disciple. This disciple slept much and remained awake little, and so his teacher often rebuked him. One day near dawn, the disciple suddenly awoke with a start and went to see his teacher wearing only his sanghati undergarment. His teacher rose and was about to put on his lower robe. The disciple approached, bowed with his head at his teacher’s feet, and then raised his head. Because his head had only recently been shaved, it caught in his teacher’s lower robe. With the entire robe draped over his head, the disciple tumbled to the ground, causing both teacher and disciple to be exposed. Seeing this, the other bhiksu said:

“Venerables, only now do I know that you are men possessing complete male organs.”

Both teacher and disciple were embarrassed and silently withdrew. Later, the disciple was rebuked by his teacher. Seeing this, the bhiksus asked:

“What fault have you committed that your teacher is always so angry with you?”

He replied:

“Previously, his anger had a reason; now I have committed no fault. The bond between teacher and disciple no longer exists, so I am leaving.”

They asked further:

“Why is that?”

After hearing him recount what had happened, they said:

“Venerable, you were at fault, and the rebuke was entirely proper.”

On hearing this, he had to remain silent.

The bhiksus reported the matter to the Buddha. The Buddha thought: “That teacher’s rebuke accorded perfectly with the Dharma.”

He told the bhiksus:

“From now on, one must not bow to another while wearing only one robe. Whoever violates this commits an offense of transgression.”

– The occasion took place in the city of Rajagrha. As the Blessed One had taught, if other bhiksus did not come to pay their respects upon arrival, lodgings were not to be arranged for them.

At that time, many bhiksus arrived from other places to pay homage at the stupa. Because no one arranged lodgings for them, they stayed wherever they could, as though they had been expelled. Some stayed before the veranda, some beneath the gateway, and some under trees. Seeing this, faithful brahmin householders asked:

“Noble ones, why have you been expelled and forced to stay in such places?”

They replied:

“Good sirs, we have not been expelled. We are newly arrived visitors.”

The brahmins said:

“If so, why do you not stay in the rooms?”

They replied:

“We have no acquaintances here, so who would give us lodging? We came to pay homage at the Buddha’s stupa and will return after staying only briefly.”

On hearing this, everyone criticized them, saying: “We had heard that the ascetics, the sons of the Sakyan, practiced equality, but where is equality in their conduct? When visiting fellow practitioners arrive, they give them no lodging.”

The bhiksus reported the matter to the Buddha. The Buddha told them:

“From now on, when visiting members of the Sangha arrive at a monastery, they should first bow to four elders. The monastery’s residents should benevolently provide them lodging in accordance with the Dharma.”

On another occasion, a visiting bhiksu was traveling through the countryside. As evening approached, he reached Rajagrha. Knowing that the Buddha had established that visitors must first bow to senior elders, he asked the bhiksus:

“Where is Venerable Kaundinya?”

They replied:

“He is in Bamboo Grove.”

Hearing someone knock at his door, Venerable Kaundinya asked:

“Who is it?”

He replied:

“I am a visiting member of the Sangha.”

The venerable one let him enter and rest. The visiting bhiksu then asked:

“Where is Venerable Mahakasyapa?”

He replied:

“Venerable, he is at Pippala Cave.”

Following the directions, the visiting bhiksu went there and greeted him as before.

The venerable one invited him inside, asked after him, and allowed him to rest. The visitor asked:

“Where is Venerable Cunda?”

He replied:

“He is on Vulture Peak.”

The visiting bhiksu went there and paid his respects. As before, the venerable one invited him inside to rest. The visitor asked:

“Where is Venerable Dasabala Kasyapa?”

He replied:

“He is at Tế Nhĩ Ca Cave.”

Upon arriving and exchanging greetings, the venerable one told the visitor to rest. The visiting bhiksu said:

“Day has already dawned. I must go on alms round and cannot remain to rest.”

The venerable one said:

“The Blessed One taught that when visiting members of the Sangha arrive, they must first bow to four elders. This is a skillful means of correcting visitors by imposing hardship upon them.”

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

“Previously, I did not tell visiting bhiksus to bow to every venerable elder. I instructed them only to bow to four elders present in that place.”

Internal summary verse:

– The occasion took place in the city of Sravasti. Late in the afternoon, after emerging from meditation, Venerable Cao Thang went to see the Buddha, bowed with his head at both His feet, sat to one side, and said:

“May the Blessed One teach the duties a disciple must perform when attending upon a teacher.”

The Buddha said to Cao Thang:

“Listen carefully. Toward his own teacher, a disciple must always be respectful and maintain a sense of reverent awe. He must not act for praise or seek material gain.

He should rise early and personally inquire after the health of his two teachers, asking whether their bodies are well and whether they move about comfortably. He should clean the urinal vessels and massage his teachers. If a teacher says he is ill, the disciple should inquire carefully, visit a physician, explain the illness clearly, and request treatment.

He should care for his teacher according to the physician’s instructions. If the teacher already has medicine, it should be used for his treatment. If he has none, the disciple should ask the teacher’s close associates.

If there are many relatives, he should ask his teacher from whom the medicine should be requested. Having heard his teacher’s reply, the student should act precisely as instructed. If there are no relatives, he should go to another household and request medicine according to the instructions.

Alternatively, he may go to a hospital or a place that distributes medicine freely. If there are no such places, he should provide food and drink according to his ability so that his teacher may be at ease.

“When the illness has ended, he should offer his teacher a tooth-cleaning stick. When his teacher wishes to go to the place for cleaning his teeth, the disciple should first sweep it clean, prepare the ground, arrange a seat, and set out a full water vessel, washing powder, crumbled earth, a clean tooth-cleaning stick, and a tongue scraper. After his teacher has finished cleansing himself, the disciple should put away the necessary articles. If his teacher has an ailment of the eyes, the student should consult a physician and prepare eye medicine. He should then offer his teacher robes to wear and fold and store the other robes without mixing them together.

“While his teacher is paying homage at the stupa, he should enter the room, sprinkle it with water, and sweep it clean. If there is dust, he should plaster it smooth with cow dung or sweep it clean with green leaves. Next, he should bow to the sacred image and to his own teacher, or inquire after him and report various matters. According to his ability, he should bow three times each day and should likewise show respect to his companions in the holy life. Next, he must diligently practice seated meditation and recitation. Every half-month, he should personally inspect the mats and take them out to air.

“At mealtime, he should wash both bowls. If they are bhiksus who seek alms, he should carry the heavier bowl himself and give the lighter one to his teacher. In cold weather, he should give his teacher the thick sanghati to wear and wear the thin one himself. In hot weather, he should use the thick one himself and give the thin one to his teacher. When walking against the wind, he should invite his teacher to walk in front and follow behind. When walking with the wind, he should go in front and invite his teacher to follow behind. When crossing rivers or bodies of water, he should support his teacher as he crosses. When going on alms round, he should ask whether his teacher wishes them to go together or separately. If his teacher says to go together, he must obey.

“If he receives dry flour, beans, cakes, or various sour juices, he should put them into his own bowl. If he receives milk, butter, crystallized sugar, cakes, rice, granulated sugar, and so forth, he should place them in his teacher’s bowl. After the alms round, upon returning to their former place, he should clear two small spaces and spread leaves there, arranging two seats for the meal. If they went separately, after completing his alms round, he should bring the food and show his teacher what he has received, allowing the teacher to take whatever he needs. The teacher should accept only what is sufficient for his use.

“If they live in a monastery, the disciple should first wash the serving vessel and then go to the kitchen to ask the steward what foods and drinks are being prepared for the Sangha. After the steward respectfully informs him, he should return and tell his teacher what foods the Sangha has that day, ask whether his teacher wishes to receive any, and bring them back according to his instructions. The teacher should consider carefully and accept only what is sufficient, useful, and timely.

The place where the two teachers bathe should be swept clean and its floor raised. A low stool, water vessel, washing powder, and tooth-cleaning stick should be arranged for proper use. If his teacher needs his feet washed, the disciple should do so, either with water alone or by applying oil and rubbing them with powder, then rinsing them with water and handing him his leather sandals.

He should ask his teacher about food and drink and further ask what wholesome Dharma should be cultivated in that place and whether they should go to another secluded place. If his teacher says they should go to that residence that very day, the disciple should carry a sitting mat there and sweep the place clean, regularly plastering the floor with cow dung.

“If the student studies sutras, the teacher should instruct him in recitation. If the student studies meditative contemplation, the teacher should instruct him in directing the mind. Upon returning, the disciple should inspect the sleeping place.

First, he should wash his feet, bow to the sacred image and to his companions in the holy life according to his ability, arrange a seat for his teacher, and wash his teacher’s feet as before. In cold weather, he should take care to prepare warm water; in hot weather, he should fan his teacher to keep him cool. The teacher must also know the proper time and instruct the disciple to practice, not allowing him to waste his time.

When robes, bowls, and other necessities must be obtained or tasks performed, he must attend to his teacher’s needs first and his own afterward.”

The Buddha said:

“Cao Thang, you should know that disciples among the community of bhiksus must attend upon their two teachers as though they were their parents. Teachers, in turn, should regard their disciples as their own children. If either becomes ill, they must care for one another until the illness ends or until death. I have explained these matters in brief; you should act accordingly. Whoever fails to do these things commits an offense of transgression.

“If a disciple attends upon his teacher with such a respectful and obedient mind, wholesome qualities will continually increase, just as a lotus growing in water continues to flourish throughout day and night. Therefore, you must train in this way.”

Venerable Cao Thang and the bhiksus rejoiced on hearing the Buddha’s teaching and respectfully practiced it.

– The Buddha was staying on Vulture Peak near Rajagrha. King Ajatasatru of Magadha intended to attack the Vrjis. Before the people, the king proclaimed:

“The prosperous and peaceful country has rebelled against my command. I wish to raise an army, punish them, and destroy them.”

The king then said to his brahmin minister Hanh Vu:

“Go and bow with your head at the Buddha’s feet. On my behalf, inquire whether His daily life is comfortable and His health secure.

“Then say:

“‘Venerable Sir, King Ajatasatru has proclaimed before the people: “The prosperous country has rebelled against my command. I wish to raise an army, punish them, and destroy them.” Does the Blessed One approve?’ Remember what the Blessed One teaches and return to report it to me. Why? Because the Tathagata, Arhat, Perfectly Enlightened One does not speak falsely.”

Obeying the king’s command, Hanh Vu rode in a white horse-drawn carriage, holding a golden staff and carrying a golden vessel. He left Rajagrha and went to meet the Buddha. At the place where carriages could go no farther, he dismounted and walked up Vulture Peak. Meeting the Blessed One, he respectfully exchanged greetings, sat to one side, and said:

“King Ajatasatru of Magadha bows at the Blessed One’s feet and asks whether Your daily life is comfortable and Your health secure.”

On hearing this greeting, the Blessed One told the brahmin:

“May the king and you be healthy, peaceful, and happy.”

The brahmin then conveyed the king’s words to the Buddha and asked for His guidance. The Buddha said:

“Brahmin, I did not remain long among the Vrjis, but spent only the three months of the rains retreat there. At that time, I taught the people seven principles of non-decline.

“Brahmin, as long as the people of that country practice those seven principles of non-decline, their country and its people will become increasingly prosperous, and their wholesome qualities will not diminish.”

The brahmin said:

“I have not yet understood the wondrous Dharma indicated by the Venerable One. Out of compassion, please explain it clearly so that I may comprehend it.”

The Blessed One then addressed Venerable Ananda, who stood behind Him fanning Him:

1. “Ananda, have you heard that the people of the Vrji country frequently assemble to discuss the principles of the Dharma?”

He replied:

“Venerable Sir, I have heard that the people of that country frequently assemble to discuss the principles of the Dharma.”

The Buddha told the brahmin:

“If the people of that country frequently assemble to discuss the principles of the Dharma, know that their country will become increasingly prosperous and their wholesome qualities will not decline.”

2. “Ananda, have you heard that the people of the Vrji country rise together and sit together in harmony to deliberate upon affairs of state?”

He replied:

“I have heard so ...” and so forth, as stated above.

The Buddha told the brahmin ... as above, through “their wholesome qualities will not decline.”

3. “Ananda, have you heard that the people of that country do not pursue things that ought not to be pursued, do not abandon duties that ought to be performed, and always gladly observe the laws established in their country?”

He replied:

“I have heard so ...” as above.

The Buddha told the brahmin ... as above, through “their wholesome qualities will not decline.”

4. “Ananda, have you heard that in that country, women and young maidens still under the protection of their mothers, fathers, brothers, sisters, parents-in-law, or relatives are punished for wrongdoing if they independently become another’s wife or concubine, secretly give flowers as a pledge to become another’s wife, or engage together in casual and unlawful relations?”

He replied:

“I have heard so ...” fully as stated above.

The Buddha told the brahmin ... as above, through “their wholesome qualities will not decline.”

5. “Ananda, have you heard that the people of that country respectfully honor and make offerings to their parents, teachers, and elders, following their instructions without disobedience or causing distress?”

He replied:

“I have heard so ...” fully as stated above.

The Buddha told the brahmin ... as above, through “their wholesome qualities will not decline.”

6. “Ananda, have you heard that the people of that country regularly make offerings at stupas and shrines and do not abandon the venerable customs established in former times?”

He replied:

“I have heard so ...” fully as stated above.

The Buddha told the brahmin ... as above, through “their wholesome qualities will not decline.”

7. “Ananda, have you heard that the people of that country honor and respect arhats, constantly keep them in mind, wish for those who have not yet come to come, and enable those who have already come to dwell in peace, providing them with all clothing, food, bedding, medicines for illness, and necessary requisites, allowing them to lack nothing?” ... fully as stated above, through “their wholesome qualities will not decline.”

The Buddha told the brahmin:

“As long as the people of that country practice these seven principles of non-decline, know that the country will continually prosper without loss and that wholesome qualities will flourish.”

The brahmin said:

“Venerable Sir, if the people of that country practiced even one of these seven principles, King Ajatasatru would be unable to conquer them, much less when they practice all seven.

“Venerable Gautama, I still have many duties and must take my leave.”

The Buddha said:

“You may go as you see fit.”

Having heard the Buddha’s teaching, the brahmin rejoiced and respectfully accepted it.

After the brahmin departed, the Buddha told Ananda:

“Go and tell all the bhiksus in the region of Vulture Peak to assemble together in the service hall.”

After notifying all the bhiksus in the region of Vulture Peak and gathering them in the service hall, Ananda returned to the Buddha, stood to one side, and said:

“Blessed One, all the bhiksus have assembled. May the Blessed One decide what is appropriate.”

After going there and taking His seat, the Buddha told the bhiksus:

“I shall teach you seven principles of non-decline. Listen carefully and pay the closest attention. These seven principles are:

1. If you bhiksus frequently assemble to discuss the Dharma and Vinaya, know that the merit of the bhiksus will increase and their wholesome qualities will not decline.

2. If you bhiksus frequently assemble together, sit together, and rise together to conduct the affairs of the Dharma in harmony, know that the merit of the bhiksus will increase and their wholesome qualities will not decline.

3. If you bhiksus do not deliberately pursue what ought not to be pursued, do not cause the wholesome qualities already attained to be lost, and continually delight in practicing the true Dharma, know that the merit of the bhiksus will increase and their wholesome qualities will not decline.

4. Bhiksus, craving and the innate greed associated with delight and longing for future existence cause beings to revolve in samsara through the continuity of karma. If bhiksus eliminate these, know that they will dwell in peace, the merit of the bhiksus will increase, and their wholesome qualities will not decline.

5. Bhiksus, those who have long gone forth, have purely cultivated the holy life for twenty rains retreats, are senior elders praised by the Great Teacher, and serve as spiritual friends to their companions in the holy life should be honored, respected, and supported by the whole assembly, which should gladly heed their instructions. Thus, know that the merit of the bhiksus will increase and their wholesome qualities will not decline.

6. Bhiksus, if a bhiksu dwells in a quiet and secluded place and gladly accepts ordinary bedding with contentment, know that the merit of the bhiksus will increase and their wholesome qualities will not decline.

7. Bhiksus, if a bhiksu has an earnest and respectful mind toward his companions in the holy life, constantly maintains right mindfulness, wishes for companions in the holy life who have not yet arrived to come, enables those who have arrived to live happily, and without weariness provides them with new robes, food, bedding, medicines for illness, and necessary requisites, allowing them to lack nothing ... the merit of the bhiksus will increase and their wholesome qualities will not decline.

“Bhiksus, when these seven principles are regularly practiced, know that the wholesome qualities of the bhiksus will continually increase and not decline, and they will dwell in peace and happiness.

“Bhiksus, there are seven further principles of non-decline. Listen carefully. These seven principles are:

1. If the bhiksus honor, support, respect, and praise the Great Teacher, then by acting in this way they will dwell in peace and happiness, the community of bhiksus will increase, and wholesome qualities will not decline.

2–7. Likewise, know that the bhiksus should respectfully honor and support the Dharma, the precepts, instruction, heedfulness, bedding, and the cultivation of meditative concentration. By acting in this way, they will dwell in peace and happiness, the community of bhiksus will increase, and wholesome qualities will not decline.

“Bhiksus, there are seven other principles of non-decline. Listen carefully. These seven principles are: if bhiksus do not delight in worldly affairs, do not delight in much talk, do not delight in sleep, do not delight in gatherings, do not delight in associating with bad friends, do not crave fame and gain, regularly consult others about the cultivation of meditative concentration, and, not content with attaining higher states of Dharma, constantly strive without rest until they realize ultimate truth, then by practicing in this way they will dwell in peace and happiness, the community of bhiksus will increase, and wholesome qualities will not decline.

“Bhiksus, there are seven other principles of non-decline. Listen carefully. These seven principles are: a bhiksu possesses pure faith, moral shame, moral dread, great diligence, mindfulness, concentration, and wisdom. By practicing in this way, they will dwell in peace and happiness, the community of bhiksus will increase, and wholesome qualities will not diminish.

“Bhiksus, there are seven other principles of non-decline. Listen carefully. These seven principles are: knowing the Dharma, knowing its meaning, knowing the proper time, knowing contentment, knowing oneself, knowing one’s disciples, and knowing the conduct of others. By practicing in this way, they will dwell in peace and happiness, the community of bhiksus will increase, and wholesome qualities will not diminish.

“Bhiksus, there are seven other principles of non-decline. Listen carefully. These seven principles are: when bhiksus cultivate contemplation of the enlightenment factor of mindfulness, they dwell in complete seclusion, dwell free from desire, dwell in cessation, and remain far removed from calamity. Likewise, when bhiksus cultivate contemplation of the enlightenment factors of investigation of Dharma, energy, tranquility, concentration, and equanimity, they dwell in complete seclusion, dwell free from desire, and remain far removed from calamity. By practicing in this way, they will dwell in peace and happiness, the community of bhiksus will increase, and wholesome qualities will not decline.

“Bhiksus, these are the seven principles that prevent decline and must be cultivated continually. You must single-mindedly and diligently preserve them so that the community of bhiksus may increase and wholesome qualities may not decline.

“Bhiksus, there are also six principles that bring joy to others. Pay close attention and listen as I explain them. These six principles are:

1. I should practice loving-kindness through bodily action. This means that toward the Great Teacher and the noble companions in the holy life, with a wholesome and loving mind I bow respectfully with my body, sweep and wipe the floors, scatter flowers, burn incense as offerings, massage their hands and feet, and attend upon and provide for them when they are ill. When I practice in this way, I cause others to rejoice, cherish, respect, and draw near to one another, harmoniously support one another without dispute, and work with one heart like water mingled with milk.

2. I should practice loving-kindness through verbal action. This means that toward the Great Teacher and the noble companions in the holy life, I should give rise to a wholesome and loving mind and speak in praise of their genuine virtues and excellent qualities, enabling those who have not heard of them to hear. I should recite the Dharma throughout day and night without rest. When I cultivate in this way, I cause others to rejoice, cherish, respect, and draw near to one another, harmoniously assist one another without dispute, and work with one heart like water mingled with milk.

3. I should practice loving-kindness through mental action. This means that toward the noble companions in the holy life, I should give rise to a wholesome and loving mind, free from thoughts of harming or jealousy.

My bodily and verbal actions should always be accompanied by thoughts of loving-kindness without interruption. Even when encountering calamity, I should not lose right mindfulness, much less in ordinary circumstances. Toward all sentient beings, I must have a loving and compassionate mind, neither killing nor causing them suffering.

I must depart from afflictions and reach liberation. When I practice in this way, I cause others to rejoice, cherish, respect, and draw near to one another, harmoniously assist one another without dispute, and work with one heart like water mingled with milk.

4. Whatever lawful gains I receive, even as little as a morsel of food in my bowl, I gladly share with others. I do not eat alone and do not harbor a competitive mind toward my companions in the holy life. When I practice in this way, I cause others to rejoice, cherish, respect, and draw near to one another, harmoniously assist one another without dispute, and work with one heart like water mingled with milk.

5. As for the precepts I have undertaken, I keep them pure from beginning to end, neither cracked, pierced, broken, stained, nor defiled. They are praised by the wise; I am not despised by my companions in the holy life; together we preserve pure morality and share the food of Dharma. When I practice in this way, I cause others to rejoice ... like water mingled with milk.

6. As for the right views I possess, free from doubt, constituting the noble Dharma of liberation that cannot be destroyed and swiftly carrying one beyond the realm of suffering, I share and discuss these understandings and views with my companions in the holy life. When I practice in this way, I cause others to rejoice ... like water mingled with milk.

“Bhiksus, these are the six principles of joy. They must be cultivated continually and diligently preserved so that the community of bhiksus may increase and wholesome qualities may not decline.”

After hearing the Buddha teach in this way, all the bhiksus rejoiced, faithfully accepted His words, and respectfully practiced them.

THE MŪLASARVĀSTIVĀDA

VINAYA MISCELLANEA

End of Volume Thirty-Five.