根本說一切有部毘奈耶出家事

Fascicle Four

At that time, the merchants returned to shore after enduring hardships at sea. They were utterly exhausted, and all became drowsy. Then the bhikshu Sangharakshita gazed upon the great ocean and thought: “As the Buddha taught, there are five things one never tires of beholding. What are the five?

First: a king endowed with all the marks.

Second: a wheel-turning sage king.

Third: the great ocean.

Fourth: Mount Sumeru, King of Mountains.

Fifth: the Tathagata, Worthy One, Perfectly and Completely Enlightened One.

These are the five things.”

Sangharakshita continued gazing for a long while and did not go to sleep until the fifth watch.

Meanwhile, the merchants prepared their elephants, carts, provisions, and merchandise and set out on their journey. When day broke, they could not find Sangharakshita. Greatly alarmed, they searched in all four directions but still could not find him. Some among them said they should search ahead, while others said they should search behind. They searched everywhere in all four directions, yet did not see him. Deeply distressed, they said:

—We have left the noble one behind. This is by no means auspicious; we should turn back and look for him.

Others said:

—That noble one possesses great spiritual power. He remained safe even amid the perils of the great ocean; how, then, could he come to harm on dry land?

Having spoken thus, they continued their journey together.

At that time, Sangharakshita was sleeping upon a heap of gravel in the desert. Awakened by the heat of the day, he arose and looked in all four directions, but not a single person was in sight. He said to himself: “These merchants have abandoned me and departed. I should not remain here, but should continue onward.”

Sangharakshita then gradually proceeded on his way. He saw no human footprints, only a narrow path. Following that path, he came to a great forest, where he saw a magnificent and exquisitely pure monastery. Its seats and sleeping places were all furnished with cushions, and its towers, upper chambers, halls, and pavilions were exceedingly beautiful. Clear spring water flowed around the monastery; precious trees grew in rows, displaying many wondrous colors, and their leaves shone with light. In the ponds were white cranes, peacocks, parrots, mynah birds, white geese, and other birds like those in heavenly palaces. Within the monastery were bhikshus perfect in dignified conduct.

When Sangharakshita saw these fellow practitioners of the holy life, he went to meet them and respectfully bowed at their feet. The bhikshus said:

—Welcome! Welcome! Sangharakshita, from where have you come?

Sangharakshita related to them what had happened.

After making the necessary arrangements, those bhikshus led Sangharakshita into the monastery. Sangharakshita saw fine seats and delicious food. The bhikshus asked:

—Are you hungry and thirsty?

He replied:

—I am hungry and thirsty.

They said:

—If you are hungry, you should eat.

He replied:

—I shall wait until the Sangha eats and then eat together with them.

The bhikshus said:

—You have fallen ill and grown weary from traveling. You should eat your fill. If you wait until mealtime, something unpleasant will occur.

After Sangharakshita had eaten, he withdrew to one side.

At mealtime, the gong was struck in the monastery to assemble the Sangha. Each bhikshu carried his own bowl to the refectory and sat in order. At that moment, the monastery buildings vanished, and each person’s bowl turned into an iron club. They seized the iron clubs and struck one another. Their heads and faces split open, and blood flowed all over the ground as they endured the agony of such wounds. When mealtime ended, the monastery reappeared as before. Those bhikshus recovered and returned to normal; their faculties became calm, and they sat again in order.

Sangharakshita then approached the bhikshus and asked:

—Noble ones, what karmic cause did you create that has led to such events and compelled you to endure these torments?

They replied:

—Venerable Sangharakshita, people in Jambudvipa have no faith.

Sangharakshita said:

—I have witnessed it with my own eyes; why would I not believe you?

They replied:

—Sangharakshita, formerly, in the time of the Buddha Kashyapa, we were shravakas. Whenever mealtime approached, we fought and struck one another while struggling over the food. Because of this karma, we now undergo this individual hell here. When you return, you should tell the Sangha in Jambudvipa that whenever mealtime comes, they must not fight or strike one another while struggling over food. Whoever fights and strikes others in such a struggle will endure this suffering.

Sangharakshita replied:

—Certainly! I shall do exactly as you have said.

Sangharakshita bade them farewell and continued onward. Once again, he saw a monastery. It was just as imposing as the former one. Again, Sangharakshita saw bhikshus perfect in dignified conduct. Events unfolded as before. The bhikshus’ bowls contained boiling molten copper. The bhikshus scooped it up with their hands, ... until the monastery reappeared as before. The assembly of bhikshus again sat peacefully in their former order.

Sangharakshita asked:

—Venerable ones, through the power of what karma were you born in this place and made to undergo such suffering?

The bhikshus said:

—Living beings find this difficult to believe.

He replied:

—I have witnessed it myself; why would I not believe you?

The bhikshus said:

—Sangharakshita, you should know that we were shravakas in the presence of the Buddha Kashyapa. Whenever mealtime came, we received delicious foods. On one occasion, visiting bhikshus arrived. Because we greedily desired the food, we thought: “We shall wait until the guests depart and then eat it together.”

It happened that rain continued for seven days. Because the roads were muddy from the rain, the visiting bhikshus could not depart. Since the food was not brought out and eaten for seven days, it spoiled and rotted, becoming inedible, and all of it had to be thrown away. We accepted the offerings of faithful donors but did not share and consume them equally, with the result that they had to be discarded. Because of this karma, we were born in an individual hell, where we undergo only comparatively light suffering. After we have endured it to the full and die here, we shall fall into a great hell.

Sangharakshita, when you return, tell the bhikshus in the human realm not to act in this manner. Whoever does so will bring upon himself the sufferings of hell.

After hearing these words, Sangharakshita bade them farewell and departed, proceeding onward stage by stage. Again, he saw a magnificent monastery like the previous ones, with bhikshus who, at mealtime, sat in order as before.

Then the monastery burst into a fierce and blazing fire, and all the bhikshus were burned. After mealtime had passed, the monastery reappeared as before. The bhikshus’ faculties were restored, and they again sat in order. Sangharakshita questioned them and received an answer as before.

The bhikshus said:

—Listen carefully. Long ago, we were shravakas in the presence of the Buddha Kashyapa. We violated the precepts and were expelled by the Sangha, whereupon we went elsewhere and dwelt together with others like ourselves.

Later, a diligent bhikshu who observed the precepts came to this place. Afterward, another bhikshu fully endowed with the precepts also came here and set the Sangha in order. They reproached us, but we refused to yield.

Later, while the assembly was eating and drinking at mealtime, we conspired together to set fire to the monastery and burned it to the ground. Through the power of that karma, we were born in this place and undergo this particular suffering. When this suffering ends, we shall fall into a great hell.

You should return and tell the bhikshus of Jambudvipa not to commit such deeds. If they act in this way, they will incur guilt like ours and undergo suffering such as this.

Sangharakshita also saw sentient beings whose bodies resembled walls, great trees, leaves, flowers, fruits, or pillars. All those beings were bound with ropes and dragged along, causing them to fall into traps.

Continuing onward, Sangharakshita eventually reached a dwelling place occupied by five hundred ascetics. When they saw him approaching, they said among themselves:

—These shramanas, disciples of the Shakyan, are exceedingly talkative and verbose. You must not converse with them.

Having said this, all the ascetics remained silent.

Sangharakshita then approached and said to them:

—Please grant me a place where I may rest.

The ascetics remained silent, and no one spoke. Among them, however, was one ascetic moved by compassion, who said to the others:

—How could we not give a place to a shramana, a disciple of the Shakyan?

The ascetics said:

—We should give him a seat, but we must not converse with him.

Sangharakshita replied:

—Certainly.

They assigned Sangharakshita to an empty room. In that room, Sangharakshita washed his feet, spread out a mat, arranged his seat, held his body upright, and established mindfulness.

At this hermitage, there had formerly been many celestial maidens. At the beginning of the night, they came to Sangharakshita and said:

– Venerable One, please expound the essentials of the Dharma for us.

Sangharakshita replied:

– Sisters, you enjoy abundant pleasures. I was constrained by the hermits and forbidden to speak; only then was I permitted to stay in this quiet room. Sisters, by asking me to teach the Dharma, do you intend to make me leave this place?

The celestial maidens thought to themselves: “This Sakyan ascetic has come from afar and is physically exhausted. We should go elsewhere.”

Having thought thus, the deities departed.

After midnight, the celestial maidens again came to Sangharakshita and said:

– Venerable One, please teach the Dharma for me.

Sangharakshita said:

– You are determined to drive me away from this place, are you not?

The deities again thought: “This venerable one has not had enough rest. We should temporarily go elsewhere.”

Toward the end of the night, the celestial maidens again came to Sangharakshita and said:

– Venerable One, please teach the Dharma for me.

Sangharakshita again said:

– Sisters! Do you wish to make me leave this place?

The celestial maidens replied:

– Day has already dawned; why do you not depart? Have you not heard the Buddha teach that, upon reaching a dangerous place, one should exercise patience?

Sangharakshita then thought: “The celestial maidens no longer welcome me, so I should depart quickly.” He further thought: “These hermits are all followers of other teachings. I should recite a verse according to what they study, so that when they hear it, they will surely rejoice.”

Having thought thus, Sangharakshita recited this verse:

– Nakedness and long hair,

Smearing oneself with ashes and fasting,

Lying upon the ground to purify the body,

Squatting and holding wrong thoughts—

Such false practices as these

Cannot bring escape from birth and death.

Only the true and wondrous Dharma,

With which one adorns oneself;

Right view abiding in contemplation,

To cut off greed, hatred, and delusion;

Loving-kindness and compassion, practicing sympathetic joy and equanimity,

And doing no harm to living beings;

One must diligently cultivate the training rules.

Such is a true ascetic,

Such is a brahmin—

How could he differ in nature from a bhikshu?

When Sangharakshita recited this verse, the hermits heard it and said to one another:

– This man is reciting our scripture.

Then each of the hermits came to listen to the recitation. Because the celestial maidens had bewildered them, they could not see one another.

Sangharakshita then expounded the Sutra of the Simile of the City, causing them to awaken. When he had finished expounding this sutra, the assembled deities attained the third fruit. The celestial maidens restored the hermits to their original state of mind, enabling them to see one another, and they said in unison:

– Well spoken! Well spoken! This sutra is truly wondrous and sublime!

After praising it together in this way, they asked one another:

– Did you come to hear that venerable one teach the Dharma?

They replied:

– Yes.

They further said:

– By remaining here today, we have gained a wondrous and excellent benefit.

The hermits then said together:

– Venerable One, we earnestly beseech you to permit us to go forth, receive full ordination, and cultivate the holy life as the venerable ones do.

Sangharakshita said:

– Venerable sirs! It is a wholesome matter that you possess such surpassing faith. As the Blessed One has taught, one who goes forth gains five benefits. What are the five?

First: The merit of going forth benefits oneself and is not shared in common with others. Therefore, a wise person should seek to go forth.

Second: One knows oneself to be a person of low station who is ordered about by others. After going forth, however, one receives offerings, homage, and praise from others. Therefore, a wise person should seek to go forth.

Third: When one’s life in this realm ends, one will be reborn in a heavenly realm and escape the three evil destinies. Therefore, a wise person should seek to go forth.

Fourth: By abandoning worldly life and escaping birth and death, one will attain the unsurpassed peace of nirvana. Therefore, a wise person should seek to go forth.

Fifth: One is continually praised by the Buddhas, the assembly of shravakas, and noble beings. Therefore, a wise person should seek to go forth.

You should carefully contemplate these benefits with an earnest and reverent mind, cast aside the snares of worldly life, and seek great merit. Therefore, I shall now admit you into the ordained life. Do you wish to go forth here, or to go to the Buddha?

The hermits replied:

– We earnestly wish to accompany the venerable one to the Buddha and go forth there.

The hermits further asked:

– Shall we travel there by the venerable one’s spiritual power, or by our own supernormal powers?

When Sangharakshita heard these words, he became displeased and thought to himself: “These hermits heard me teach the Dharma and attained a lofty fruit of the path. Although I taught them, I have not attained that fruit.”

Sangharakshita told the hermits:

– Wait for me a little while; I have something to do.

Sangharakshita went beneath a tree, spread out a mat, sat cross-legged, held his body upright, and established mindfulness, his mind serene and still. He further thought: “The Buddha taught that extensive learning has five benefits.” (As explained elsewhere.)

Striving diligently in this way, Sangharakshita eradicated the afflictions and immediately attained the fruit of arhatship. He escaped the three realms, severed the dust of defilement, no longer gave rise to anger, regarded gold as no different from earth, and became worthy of offerings from Shakra, the deities, Brahma, and others.

Sangharakshita told the hermits:

– Take hold of the corner of my robe and rely upon my spiritual power to reach the Buddha.

Sangharakshita rose into the sky like the king of wild geese, followed by the others like a flock of hawks.

The five hundred merchants had not yet reached their destination and had halted their packhorses laden with goods to rest. Seeing Sangharakshita approaching from afar, they said:

– Venerable One, you have already arrived here? Where do you now intend to go?

He replied:

– These five hundred hermits wish to go to the Buddha and seek ordination. I am now accompanying them and bringing them to the Buddha.

The five hundred merchants then said together:

– Venerable One, we too wish to go there with you and enter the ordained life. Venerable One, please descend and rest here for a while. Wait until we have sent our possessions back to our families, and then we shall travel with you.

After they had distributed their property, the bhikshu Sangharakshita went with the one thousand men to the Buddha. At that time, the Buddha, the Blessed One, was surrounded by an immeasurable assembly of hundreds of thousands, who were listening to him teach the Dharma. Seeing Sangharakshita’s group approaching from afar, the Blessed One addressed the great assembly:

– Do all of you see the bhikshu Sangharakshita approaching here with those one thousand men?

The bhikshus replied:

– We all see them.

The Blessed One said:

– Among all the offerings made in the world, none equals teaching people to go forth, training them, and bringing them to liberation.

Sangharakshita’s group then bowed with their heads at the Buddha’s feet and sat to one side. The venerable Sangharakshita said to the Buddha:

– Blessed One! These sons of good families, one thousand in number, all wish to go forth within the Buddha’s well-proclaimed Dharma and Vinaya, receive full ordination, and attain the status of bhikshus. We earnestly beseech the Buddha, in his compassion and mercy, to grant them permission.

The Buddha said:

– Come, bhikshus! Cultivate the holy life well within my teaching and become great ascetics.

When the Buddha had spoken these words, the hair and beards of the one thousand men fell away by themselves, and sanghati robes naturally appeared upon their bodies. Their hair looked as though it had been shaved seven days earlier, alms bowls were in their hands, and their deportment was fully perfected, like that of bhikshus ordained for a hundred years. (As explained elsewhere.)

The Blessed One expounded the teachings to them. Through their own diligent striving, they eradicated all afflictions, attained the fruit of arhatship, escaped the desires of the three realms, and so forth, becoming worthy of offerings from the deities, Shakra, and others.

Then the venerable Sangharakshita said to the Buddha:

– World-Honored One! In that place I saw sentient beings whose bodies resembled walls, pillars, leaves, flowers, and fruits; others resembled brooms, pans, ladles, mortars, and so forth. What karma did they perform in their former lives that caused them to undergo such retribution?

The Buddha said:

– Sangharakshita! Whatever karma sentient beings have performed, they themselves must undergo its result; no one else can take their place, and so forth. They must personally bear the retribution.

In the past, during this Fortunate Kalpa, when the human lifespan was twenty thousand years, a Buddha named Kashyapa appeared in the world. He dwelt at the Place Where the Seers Fell, in the Deer Park. At that time, Buddha Kashyapa had shramaneras and bhikshus.

Sangharakshita! The beings you saw whose forms resembled walls were beings who had smeared mud and dirt upon the walls of a Sangha monastery, and therefore underwent such retribution.

The beings who resembled pillars were sentient beings who had spat and blown their noses, soiling the pillars of a Sangha monastery. Because of that karma, they underwent such retribution.

As for the being you saw whose form resembled a ladle, that being had once been a shramanera responsible for distributing honey-water in a Sangha monastery. A visiting bhikshu came to the shramanera while the shramanera was washing the ladle. The visiting bhikshu asked:

"Has the untimely drink been distributed among the Sangha yet?"

The shramanera replied:

"The distribution is already finished. Can you not see that I am washing the ladle?"

The shramanera then became angry on that account and uttered abusive words. Through the force of that karma, he underwent such retribution.

As for the beings you saw whose forms resembled mortars, they had formerly been bhikshus. When one of them wished to make a bowl, there was a shramanera charged with overseeing the Sangha's storehouse. The bhikshu who was making the bowl went to this shramanera and said:

"Lend me the mortar so that I may pound sesame seeds."

The shramanera said:

"Venerable sir, please wait here for a moment. I have forgotten where it is; shortly I shall bring you the mortar."

The bhikshu became angry and said:

"If I were free to take the mortar myself, I would not trouble to ask to borrow it. I would use the mortar to pound the sesame seeds and pound your body as well."

The shramanera then thought, "If I reply, he will surely become even angrier." The shramanera therefore stood in silence.

When he knew that the bhikshu's anger had subsided, he approached him and said:

"Do you know what kind of person I am?"

The venerable one replied:

"You are one who has gone forth as a shramanera in the teaching of Buddha Kashyapa."

The shramanera said:

"Your work as one gone forth is not yet complete, and you remain bound by all the afflictions. I have attained liberation. You have spoken harsh and evil words; you should repent so that the offense may be extinguished."

That bhikshu openly confessed and repented, but the residual retribution caused him to be born with a body resembling a mortar.

As for the sentient being you saw whose body resembled a pan, he had formerly been a temple attendant who served the bhikshus and roasted medicinal substances for them. On one occasion, a bhikshu angrily glared at him. The attendant therefore became resentful and deliberately smashed the pan. Through the force of that karma, his body came to resemble a pan.

As for the sentient being you saw whose body was being pulled apart, he had formerly been a steward. People from outside had donated articles for the Sangha's use in hot and cold seasons. At that time, the steward took robes and articles intended for the summer months and used them in winter, and took those intended for winter and used them in the hot season. Through the force of that karma, he underwent such suffering.

The bhikshus then became doubtful and asked the Buddha:

– What deeds did the venerable Sangharakshita formerly perform, and through what karma was he born into the household of a wealthy householder, later able to go forth, attain arhatship, and accomplish such great benefit?

The Buddha told the bhikshus:

– Bhikshu Sangharakshita performed the following meritorious deeds:

In the past, when the human lifespan was twenty thousand years, Buddha Kashyapa appeared in the world. At that time, Buddha Kashyapa dwelt at the Place Where the Seers Fell, in the Deer Park. Sangharakshita also went forth under that Buddha and became the leader of an assembly, with five hundred disciples. Men and women from the four directions all placed their faith in him and turned toward him.

Throughout his life, this leader of the assembly steadfastly maintained the pure conduct without transgression, yet he did not attain any fruition. Later, before the assembly, he made this declaration:

"In the well-proclaimed Dharma and Vinaya of Buddha Kashyapa, I have steadfastly cultivated pure conduct and diligently exerted myself without indolence, yet I have not attained any supreme fruition. By all the merit I have created, I vow that in a future life, when Buddha Shakyamuni appears in the world, I shall go forth in his Dharma and Vinaya, cultivate pure conduct, eliminate the afflictions, and attain arhatship."

At that time, his five hundred disciples gathered before their teacher and asked:

"Upadhyaya, have you attained fruition?"

He replied:

"I have not attained it."

They asked:

"What supreme vow have you made?"

He replied:

"I have made the vow... (as above) ..."

The disciples said together:

"If the Upadhyaya attains fruition in this way, we too vow to follow you in going forth and to attain arhatship together."

At that time, five hundred people from a village came together to the teacher and engaged in the same questions and answers as above. Together they made this vow:

"We all vow to attain arhatship."

Bhikshus! Harbor no doubts. The leader of the assembly in the past was none other than the present Sangharakshita. The five hundred disciples of former times are now the five hundred seers. The five hundred people from the village in former times are now the five hundred merchants.

In the past, because the leader of the assembly made offerings to the Sangha, through that deed he was born into a wealthy household. Because of his vow, he has now attained arhatship. Moreover, because he formerly disciplined himself at all times, he is now born able constantly to discipline others, extensively liberate sentient beings, and perform beneficial deeds.

Bhikshus! The planting of white karma brings white retribution, and so forth, as previously explained.

Bhikshus! You should train yourselves in this way.

On another occasion, the bhikshus became doubtful and reported the matter to the Buddha:

– Where did Bhikshu Hualong first bring forth the resolve?

The Buddha said:

– In the past, during this Fortunate Kalpa, when the human lifespan was twenty thousand years, a Buddha named Kashyapa appeared in the world. He dwelt in the Deer Park and taught the Dharma to the shravakas:

"Bhikshus! You should dwell in aranyas, in the mountains, beneath trees, in quiet places, secluded forests, grass huts, remote places, mountain caves, and so forth. Sit in tranquil stillness, your bodies upright and your mindfulness properly established. Exert yourselves courageously and diligently, do not become heedless, and heed my instructions. You should train yourselves in this way."

After hearing this instruction, the bhikshus followed the Buddha's teaching. Some went to Mount Sumeru, some to Lake Anavatapta or other lakes, among which there were also seven ranges of golden mountains, while others dwelt in towns and villages.

At that time, a young naga was seized by the Garuda king and carried into the sky. From afar, it saw bhikshus whose faculties were serene, sitting upright in meditative concentration. The young naga thought, "These bhikshus are truly peaceful and happy, unlike me, whose body is undergoing such suffering." The naga therefore gave rise to deep faith and a mind of refuge. After bringing forth this thought, the young naga died.

In the country of Varanasi there was a brahmin endowed with the six qualities, and the young naga was reborn into his household. When he grew up, he went to see the Buddha, went forth, received full ordination, diligently cultivated pure conduct, eliminated all the afflictions, and attained arhatship... (up to the passage: ... Shakra and the devas made offerings to him).

This arhat contemplated what karma he had performed and from where he had died and come here, thereby attaining this fruition.

This venerable one contemplated and saw that, after dying in the dragon palace, he had been born in the human realm. He further saw that he had encountered a great śrāvaka and had therefore aroused an earnest resolve. He also saw his dragon parents from his former life in that dragon palace. He immediately manifested supernatural powers and went to that dragon palace, where he saw his former parents weeping. He asked his dragon parents:

– Why are you weeping?

They replied:

– Venerable One! We had a child who, while still young, was seized and carried away by the king of the garuḍas. Now we do not know where he is.

He said to his parents:

– I am that very dragon child. I died here and was born into a brahmin family. I went forth under Buddha Kāśyapa, diligently cultivated the holy life, cut off all afflictions, and attained the fruit of arhatship.

The dragon mother said:

– Venerable One, this is difficult to believe and truly extraordinary. But my beloved child had a very wicked disposition; even birth in a wholesome realm would have been difficult for him, so how could he have attained the fruit of arhatship?

He said to his mother:

– I have truly attained the fruit; these are not false words.

The dragon mother said:

– If it is indeed as you say, then from this day onward, please accept a meal from me every day.

He silently accepted this invitation.

Every day, this bhikṣu would come and receive exquisite food and drink. After finishing his meal, he would return to his former dwelling.

This bhikṣu had a śrāmaṇera. The bhikṣus asked the śrāmaṇera:

– Where does your teacher go each day to receive his meal before returning?

The śrāmaṇera replied:

– I do not know.

The bhikṣus said:

– Your teacher eats exquisite food every day. Why do you not go with him?

He replied:

– My preceptor possesses great majestic virtue and therefore can go there to eat. I possess no such majestic virtue, so how could I go by myself?

The bhikṣus said:

– When your teacher is about to leave, you should silently take hold of a corner of his robe.

The śrāmaṇera replied:

– I am not accustomed to holding on in this way and fear that I may fall to the ground.

The bhikṣus said:

– Even if Mount Sumeru were tied to your teacher’s robe, the mountain would not fall, much less your body.

After being persuaded, when mealtime approached, the śrāmaṇera silently went to his teacher and stood in a concealed place.

When the teacher was about to soar through the sky and depart, the śrāmaṇera quietly took hold of a corner of his robe and was able to fly along with him.

At that time, two seats and two maṇḍalas had been arranged in the dragon palace. Seeing this, the teacher asked the dragons:

– Why have you arranged two seats and two ritual platforms?

The dragons replied:

– Teacher, please look behind you and see whether another person has come.

The teacher turned around, saw the śrāmaṇera, and asked:

– Have you come here as well?

He replied:

– Yes.

The teacher said:

– Excellent!

After they had taken their seats, the dragons thought: “This master has attained the supreme fruit and possesses great majestic virtue, so he should be offered celestial food. But his disciple has not attained such a state and should therefore be given the food of ordinary beings.”

Having thought thus, the dragons made their offerings accordingly.

After the meal, the śrāmaṇera took his teacher’s bowl. A single grain of rice remained in it. The śrāmaṇera ate that grain, and it was exceedingly delicious, with a flavor unmatched by anything in the world. After eating it, the śrāmaṇera thought: “Since the two of us ate together, why were the meals divided between two trays?” Consequently, anger arose in him, and he made this vow:

– I have gone forth under Buddha Kāśyapa and cultivated the holy life. By this merit, may I be born in the body of a dragon, possess great majestic virtue, seize this palace, and drive all these dragons away.

Because the śrāmaṇera’s anger was so intense that he gave no thought to his own body or life, as soon as he made this vow, clear water began flowing from both his hands. All the dragons in the palace were afflicted with headaches. The dragons said:

– Venerable One! This śrāmaṇera is not mindful of what is wholesome. You should stop him.

The teacher said to the śrāmaṇera:

– That is an evil path. Why have you now given rise to such a thought?

The śrāmaṇera then replied to his teacher in verse:

– My mind has already gone far away;

It is difficult to know where it may be found.

Regret can no longer avail me;

Water already flows from both my hands.

After reciting this verse, the śrāmaṇera’s body transformed into that of a dragon. He drove away the dragons who had ruled there and occupied the palace himself.

The Buddha told the bhikṣus:

– The bhikṣu Hualong was the dragon king who was driven away. Because of this event, the dragon king first aroused the resolve for awakening.

The Buddha was dwelling in the city of Śrāvastī, in Jeta Grove, Anāthapiṇḍada’s Park. A non-Buddhist ascetic came to Anāthapiṇḍada’s Park and saw that the bhikṣus’ dwelling place contained beds, seats, requisites for their use, and food and drink. He thought: “The Śākya ascetics have excellent food, lodgings, and other requisites, but their teaching is inferior to mine. I should go forth here so that I may enjoy their food, drink, and bedding; yet whenever I wish to hear the teaching, I shall return to my former community.”

Having thought thus, the non-Buddhist ascetic approached the bhikṣus and said:

– Venerable Ones, I wish to go forth.

The community of bhikṣus allowed him to go forth and receive full ordination.

It was the customary practice of the non-Buddhist ascetics to perform the poṣadha on the fourteenth day, whereas the bhikṣus performed the poṣadha on the fifteenth day. On the fourteenth day, that former non-Buddhist would return to the non-Buddhist residence to perform the poṣadha. On the fifteenth day, he would return and perform the purification ceremony together with the bhikṣus.

Later, on another occasion, the Sangha held its purification ceremony on the fourteenth day of the dark fortnight. The former non-Buddhist thought: “Today both communities are holding the purification ceremony. Should I go there, or should I remain here?” He then thought: “The Śākya ascetics cultivate loving-kindness, compassion, sympathetic joy, and equanimity, and their rules are lenient. The rules of the other non-Buddhist ascetics are strict. If I do not go, they will certainly punish me severely and sternly rebuke me.”

Having thought thus, the former non-Buddhist immediately went to the residence of his former non-Buddhist community.

At that time, the bhikṣus sounded the gaṇḍī and assembled the Sangha. When the entire assembly had gathered, the officiant asked:

– Has the whole Sangha assembled?

The bhikṣus could not find the bhikṣu who had formerly been a non-Buddhist. When they failed to find him, the assembly performed the purification ceremony.

The following morning, that bhikṣu returned. The bhikṣus asked him:

– Where did you go yesterday?

He replied:

– I returned to the place where I formerly practiced the holy life and have now come back here.

He further said:

– I make use of the food, drink, and bedding here, but when receiving teachings, I return to my former community.

The bhikṣus then reported this matter to the Buddha. The Buddha taught:

– That former non-Buddhist still clings to wrong views, delights in his own teachings, and has not abandoned those wrong views. Even if he lives within my teaching, ultimately he will derive no benefit and cannot cause the Dharma-eye to grow. He should therefore be expelled and made to return to lay life. From now on, when someone comes seeking to go forth, the bhikṣus must ask him: “Are you a non-Buddhist whose mind delights in erroneous teachings?” If he replies, “Yes,” he must be sent away. Whoever fails to ask commits an offense of transgressing the Dharma.

At that time, the venerable Upāli said to the Buddha:

– Blessed One! A non-Buddhist who has been admitted to the Order may need to be expelled. What kinds of former non-Buddhists must be expelled?

The Buddha taught:

One: Those who continue to retain the clothing of non-Buddhist ascetics.

Two: Those whose minds still delight in their doctrines and views.

Three: Those who return and put on their former clothing, keeping it on until the first light of dawn appears.

All three kinds must be expelled.

On another occasion in the city of Śrāvastī, a householder had not long been married when his wife gave birth to a son, and they entrusted him to a nurse.

At that time, the householder said to his wife:

– Virtuous wife, now that you have given birth to this child, you may use my wealth as you see fit and settle on my behalf all the debts we have incurred.

After giving these instructions, the householder took merchandise to another country to trade, but unfortunately he died there. His wife supported herself through her own efforts and relied on relatives to help raise the child as he gradually grew.

At that time, this youth went together with the other boys to the house of a certain elder. This elder had a young daughter. When she saw the boy, she threw a flower garland upon him.

The other boys asked the youth:

– Have you arranged a tryst with this girl?

He replied:

– Yes.

The boys said:

– This elder has a stern and cruel disposition. You should not do this, lest harm come to you.

Until evening, the boys kept hold of the youth and did not allow him to engage in an unlawful act. Together they escorted him back to his mother's house. Privately, they said to his mother:

– This young boy and that young girl intend to engage in an unlawful act. We admonished and restrained him, not allowing him to do it. We are now returning home; tonight, you should prevent him from going.

The mother said:

– You have all admonished and restrained him together. This is truly excellent.

The mother told her son to enter a room in which she had placed a water jar and a receptacle. She then lay down to sleep at the door of the room.

In the latter part of the night, the boy said to his mother:

– Open the door and let me go outside to relieve myself.

His mother said:

– There is a receptacle in the room. Use it.

A while later, he again called to his mother:

– Open the door for me.

His mother still would not open it. The son became exceedingly angry.

His mother said:

– I already know where you wish to go. I would rather die here than open the door for you.

When the fire of desire has defiled the mind, there is no evil one will not commit, including every kind of evil karma. At that very moment, the son took up a sword and killed his mother, leaving her dead upon the ground, and then went to the elder's house.

Arriving there, he saw that the elder's daughter was lovely in appearance. The young woman said:

– Do not be afraid. I am alone; no one else is here.

The youth thought to himself, “I should tell her that I have killed my mother.”

– For your sake, I have killed my own mother.

The girl asked:

– Was she your birth mother or your stepmother?

He replied:

– My birth mother.

The girl thought to herself, “When this man becomes angry, he even kills his own mother; how much more readily would he kill me, an outsider!” Having thought thus, she said:

– Wait here while I go upstairs for a moment.

After going upstairs, the girl cried out loudly:

– There is a thief in the house!

When the youth heard this, he escaped through the opening of a water conduit. He returned home, threw the knife upon the ground, and cried out loudly:

– A thief has killed my mother! A thief has killed my mother!

After crying out and weeping, he cremated his mother's body according to worldly custom. Yet he continued to think, “I am an evil man who has committed an extremely heinous offense.” His mind became fearful and found no peace. He went to places where deities were worshiped and, at each place, asked what practice or deed he should cultivate to extinguish this grave offense.

Some said:

– You must leap into a fire.

Some said:

– Climb to a high precipice and jump down.

Some said:

– Throw yourself into the water.

Some said:

– Hang yourself.

All the methods they described led only to self-inflicted death and offered no way out.

Later, the man went to Jeta Grove and saw bhiksus reciting sutras and treatises. He heard the sound of this verse:

– If one who has committed evil

Cultivates good and thereby extinguishes it,

That person illuminates the world

Like the sun emerging from the clouds.

At that time, the man thought to himself, “The renunciants, the sons of the Sakyan, possess a Dharma that can extinguish offenses. I should now go forth and cultivate wholesome karma to extinguish my transgression.”

Having thought thus, he went to the bhiksus and said:

– Venerable ones, I wish to go forth. I beseech you to show me loving compassion.

Thereupon, a bhiksu permitted him to go forth and receive full ordination.

After going forth, this bhiksu diligently studied and recited the teachings. He thoroughly mastered the sacred teachings of all three baskets, possessed unobstructed eloquence, and was skilled in reasoning. A bhiksu came and asked him:

– Venerable sir, for what reason do you practice austerities so diligently? Surely there is something you seek.

He replied:

– My purpose is to extinguish a grave offense.

The bhiksu asked:

– What offense did you commit?

He replied:

– I killed my mother.

The bhiksu asked:

– Your birth mother or your nurse?

He replied:

– My birth mother.

The bhiksus then reported this matter to the Buddha. The Buddha told the bhiksus:

– If one who has killed his mother seeks to go forth and is permitted to do so, he will harm my teaching. He must be expelled. From now onward, under my Dharma and discipline, whenever someone comes seeking to go forth, you must ask him, “You have not killed your mother, have you?” If you fail to ask, you commit an offense of transgressing the Dharma.

After the Sangha expelled him, the man thought to himself, “I cannot now return to lay life. I should go to a distant frontier region.” He went to dwell in a borderland and converted an elder. The elder developed reverence for this bhiksu and built a monastery. Travelers from the four directions all came to this monastery. Everyone who arrived heard the Dharma taught, and many attained the fruit of arhatship.

At one time, this bhiksu fell ill. He was treated with various medicinal barks, but did not recover. When his condition became critical and the hour of death drew near, he instructed his disciples to build a bathhouse. The disciples obeyed his instruction and built the bathhouse. Thereupon, the bhiksu who was master of the monastery spoke this verse:

– All accumulations must disperse;

Those who rise high must fall;

All meetings must end in separation;

All who possess life must die.

After speaking this verse, he passed away and fell into the Avici hell. His disciples who had attained arhatship entered meditative concentration and contemplated where their Upadhyaya had now been reborn.

They carefully examined the heavenly palaces but did not see him there.

They then examined the human realm, the realm of animals, and the realm of hungry ghosts, but did not see him in any of them.

They next examined the hell realms and saw their teacher in the Avici hell. The disciples then all thought, “While alive, our Upadhyaya observed the precepts, was learned, and converted others through the Dharma. What karma did he commit that caused him to fall into the Avici hell?”

They contemplated further and then saw that their teacher had committed the karma of killing his mother and was therefore being tormented bodily by the fierce fires of hell.

While being tormented in hell, he conceived the notion that this was the bathhouse he had caused to be built and cried out:

– The bathhouse! The bathhouse! The fierce, blazing fire is burning my body!

Thereupon, a hell warden at the gate struck him on the head with a mallet and said:

– Wretched sinner bereft of merit, this is the Avici hell! Why do you call this place a bathhouse?

When he was struck on the head, a wholesome thought arose in him. He immediately died and was reborn in the palace of the Four Great Kings.

Whenever a sentient being is reborn in a heavenly realm, three thoughts arise:

– From where was I reborn here?

– Where am I now?

– Through what karma and causes did this occur?

When these thoughts arose, he saw: “I died in the Avici hell and was reborn in the palace of the Four Great Kings. Because I caused a bathhouse to be built for bhiksus to bathe in, through the power of that merit I have been reborn in this heavenly realm.”

The deity then thought to himself, “Through the Blessed One's excellent means, I have been caused to take birth in heaven. I should not remain here but should go to see the Blessed One and repay this kindness.”

When the deity went to see the Buddha, he heard the wondrous Dharma and attained the first fruit. Having seen the truth, he returned to his heavenly palace.

At that time, the chief disciple was an arhat. As the Sangha's mealtime approached, at the place arranged for the Elder to sit, a junior disciple was setting out water for the Sangha.

When the Elder received water in his bowl, the tip of his finger touched it. Feeling that the water was very cold, he thought to himself, “Here I am now able to drink cold water, while my Upadhyaya in hell must drink boiling molten copper.”

He then examined the hells, searching everywhere, but did not see him. He again examined the entire human realm, the realm of animals, and the realm of hungry ghosts, but did not see him anywhere. He then examined the heavenly realms and saw that his teacher had been reborn in the Heaven of the Four Heavenly Kings, had again approached the Buddha, and had attained the first fruition. Seeing this, the elder smiled and said:

– Only the Buddha, Dharma, and Sangha possess such great, inconceivable, wondrous purity. This was an extremely grave karma that should have caused him to fall into hell, yet through their supreme efficacy, he was reborn in heaven.

At that time, the young disciple who was preparing water said to the venerable one:

– Your Upadhyaya has died, and you have been elevated to the position of elder. Is that why you smiled joyfully?

The elder said:

– Venerable one! The matter about which you ask is not appropriate to discuss at this time. Wait until the Sangha has assembled. You may then ask about it, and I shall explain it to you.

Later, when the bhiksu Sangha had assembled, the young fellow student asked him before the community:

– Venerable sir! Why did you smile joyfully earlier? Was it because you saw that your Upadhyaya had died and that you had been elevated to the position of elder, and therefore smiled with delight?

The chief disciple then related the foregoing matter before the Sangha. When the disciples had heard it, they rejoiced greatly and all exclaimed in praise:

– The Jewels of the Buddha, Dharma, and Sangha bring great benefit. Although our Upadhyaya committed such evil karma, he was still able to be reborn in heaven.

Regarding the killing of one's father or mother, it should be understood on this basis that it constitutes a grave rebellious offense; the extensive explanation is as given previously.

The Buddha was residing in the city of Sravasti, in Jeta Grove, teaching the Dharma to King Prasenajit. Upon hearing the Dharma, the king attained insight into the truths. At that time, eighty thousand heavenly beings simultaneously attained fruition, together with innumerable hundreds of thousands of brahmacarins, brahmins, householders, and others.

King Prasenajit then had drums beaten to proclaim this decree:

– Within the territory of my kingdom, no one may steal or plunder. Whoever commits this offense shall be sentenced to death. Those who are robbed shall be compensated by me with goods equal to the value of what they have lost.

At that time, the Blessed One expounded the Discourse on the Youth and thereby brought the king under discipline. The king again had drums beaten to proclaim:

– Within my territory, no one may steal or plunder. Whoever violates this decree shall be sentenced to death. Any household that is robbed shall be repaid with wealth from my treasury.

At that time, some bandits from the kingdom of Magadha traveled toward the kingdom of Kosala and settled along the border between the two kingdoms. They robbed merchants traveling back and forth.

Merchants from Magadha then journeyed together toward Kosala. They said to one another:

– There are many bandits between these two kingdoms, and the taxes are also heavy.

Most of the merchants then turned back and went no farther; only a small number continued onward. When they reached the middle of their journey, bandits suddenly appeared and swiftly robbed them. Some of those merchants were killed by the bandits, while others abandoned their possessions and fled. An arhat was traveling with this group of merchants. When this occurred, he was killed by the bandits while abiding in right contemplation. The merchants who scattered and escaped smeared their bodies with mud and wailed loudly. Together they went to King Prasenajit, joined their palms, and reported to him:

– We were conducting trade within Your Majesty's territory, but now we have been robbed by bandits.

The king asked:

– Where did this occur?

They replied:

– Your Majesty, it occurred at such-and-such a place.

The king ordered his great general, named Tỳ Lâu Lô Trạch Lâu Lại Thác, to proceed swiftly to that place, capture the bandits, and bring them back.

The great general obeyed the command and led the four divisions of the army to capture the bandits.

At that time, the bandits were resting securely deep in the forest. They were not wearing armor and were dividing the money among themselves. The great general Tỳ Lâu Lô Trạch Lâu Lại Thác directed the four divisions of the army to surround them. Drums were beaten and conches blown on all four sides at once. Terrified, the bandits abandoned all their wealth and fled. Some were killed, while others were captured. The great general gathered the property stolen by the bandits, escorted them before the king, and reported:

– These are the bandits, and this is the property that has been recovered.

The king said to the bandits:

– Previously, I had drums beaten to proclaim this decree: Within my kingdom, no one may steal or plunder. Whoever steals or plunders shall be put to death. Any household that is robbed shall be compensated with wealth from my treasury.

The bandits said to the king:

– We also heard the decree that Your Majesty proclaimed by the beating of drums. Yet, because we coveted wealth, we disobeyed the royal command and engaged in robbery.

The king asked:

– After robbing people of their possessions, why did you also kill them?

They replied:

– We wished to strike terror into the others.

The king said:

– You have caused others to be afraid.

The king then ordered his minister:

– Take these bandits away and execute them all.

The minister led the bandits to a crossroads and announced to the people:

– These robbers have been sentenced to death and are about to be taken away for execution.

One member of this group of bandits managed to escape. He entered Jeta Grove, approached a bhiksu, and said:

– Noble one, I wish to go forth.

The bhiksu then allowed this man to go forth and receive full ordination, while all the other bandits were put to death by the king.

Later, the bhiksus went to the Sita Grove, the charnel ground. The bandit who had gone forth also went to the Sita Grove. When he saw that the king had killed the other bandits, he wept and shed tears. Seeing this, the other bhiksus said to one another:

– This newly ordained bhiksu has very profound faith. Upon seeing these dead men, tears stream from his eyes.

When the bandit bhiksu heard the other bhiksus praising him, he began to wail and weep loudly. The bhiksus asked:

– Why are you weeping so loudly?

He replied:

– This is my father, this is my elder brother, and this is my younger brother.

The bhiksus asked:

– These bandits once killed an arhat. Could it have been you who killed him?

He replied:

– I did indeed kill him.

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

– One who kills an arhat destroys a field of merit, commits a rebellious offense, and also damages my Dharma. He must be expelled and returned to lay life. Bhiksus, if anyone comes seeking to go forth, a bhiksu must ask him, "You have not killed an arhat, have you?" If he fails to ask, he commits an offense of transgressing the Dharma.

The venerable Upali said to the Blessed One:

– If someone formerly went forth and caused a schism in the Sangha, and later comes seeking to go forth again, should he be permitted to do so?

The Buddha said:

– He must not be permitted.

The Buddha told Upali:

– From now on, if anyone comes seeking to go forth, a bhiksu must ask him, "Have you ever caused a schism in the harmonious Sangha?" If he has not caused a schism, he may be admitted. If the bhiksu fails to ask, he commits an offense of transgressing the Dharma.

Upali asked:

– Blessed One! Suppose someone harbors a malicious and rebellious intention toward the Buddha, the Blessed One, and causes the Buddha's body to bleed. If that person later seeks refuge in the Buddha, Dharma, and Sangha, and aspires to go forth and cultivate the pure conduct, should he be admitted?

The Buddha said:

– He must not be admitted. If anyone comes seeking to go forth, a bhiksu must ask, "You have not maliciously caused the Buddha's body to bleed, have you?" If he has not, he may be admitted. If the bhiksu fails to ask, he commits an offense of transgressing the Dharma.

Upali again asked:

– Blessed One! Suppose someone previously went forth, committed one of the four parajika offenses, and then returned to lay life. If he later develops an aspiration for wholesome Dharma and wishes to go forth, may he be admitted?

The Buddha said:

– He must not be admitted. If anyone comes seeking to go forth, a bhiksu must ask, "Have you ever committed any of the four grave offenses?" If the bhiksu fails to ask, he commits an offense of transgressing the Dharma.

The Buddha was residing in the city of Sravasti, in Jeta Grove, in Anathapindika's Park. The Buddha told the bhiksus:

– If a bhikshu who has been suspended for refusing to acknowledge an offense [*] consequently returns to lay life, and later again goes forth and receives full ordination, yet after receiving full ordination commits further offenses and still does not disclose them, but instead declares:

“I do not see any offense.”

If there is such a person, the Sangha must expel him.

(* Suspension for refusing to acknowledge an offense is one of the three kinds of suspension, categories of offenses according to the Vinaya Pitaka:

First: having committed an offense and been charged with it, one refuses to acknowledge it.

Second: having committed an offense, one refuses to repent.

Third: one claims that sexual conduct does not obstruct the Dharma of the path.

This is only the first case. — Translator)

The Buddha taught:

– If, after receiving full ordination, a bhikshu does not repent and does not relinquish his wrong view, and when the Sangha suspends him for the offense, he immediately returns to lay life; if he later comes again seeking to go forth but has not abandoned his former wrong view, he must be expelled.

The Buddha was in the city of Shravasti, in Jeta Grove, Anathapindika’s Park. There were disciples who had been ordained by the group of six bhikshus. Because they did not know the character and conduct of the group of six, they lived in dependence upon them. Later, when they learned of the evil nature of the group of six, they left them and went to take refuge elsewhere, seeking instruction about the duties to be performed during the three periods of the day. Thereupon, the group of six bhikshus discussed among themselves, saying, “These black-bowl fellows have taken away the disciples whom we ordained. If we ordain anyone else, we must ordain persons of this sort.”

Later, Upananda saw a man without hands and said:

– Good sir, why do you not go forth?

He replied:

– Who would be able to ordain me, a man without hands?

Upananda said:

– The Blessed One’s teaching is compassionate and forbearing. I shall ordain you.

Upananda then had this man receive full ordination. After three or four days, he instructed him in the rules of deportment and in eating and drinking, and then said:

– Have you not heard? A deer does not support another deer. The city of Shravasti is very large; you should go there and live by seeking alms.

The disciple said:

– With my body in its present condition, how can I seek alms?

Upananda said:

– Venerable one, I shall show you.

Upananda then dressed the man in his robes and secured them with cords. He placed his bowl in its bag and hung it from his left shoulder. He fastened his staff to his right shoulder and sent him into the city of Shravasti.

A woman walking behind this bhikshu cried out:

– Who committed such a cruel and unlawful deed, cutting off both hands of this bhikshu?

The bhikshu said:

– Sister, my hands were cut off while I was still a layman, not after I went forth.

She asked:

– Who ordained you?

He replied:

– My upadhyaya is Upananda.

The upasika said:

– Apart from that shameless and wicked group of six, who else would ordain such a person!

The bhikshus then reported this matter to the Buddha. The Buddha taught:

– Bhikshus, faults arise from ordaining those whose bodies are not whole. What does it mean for the body not to be whole? It means being without hands, without fingers, without feet, having a cleft lip, and so forth. Those whose faculties are incomplete must not be ordained. Whoever ordains such persons commits an offense of transgressing the Dharma.

They asked:

– What of a person who must walk with a staff, one afflicted with vitiligo, one who is too old, or one who is too young?

The Buddha taught:

– None of them may be ordained. Anyone suffering from a disease that would defile the Sangha’s bedding must not be ordained.

Furthermore, those who are lame, cross-eyed, blind, hunchbacked, dwarfish, afflicted with goiter, mute, deaf, or suffering from dropsy must not be ordained. Whoever ordains them commits an offense of transgressing the Dharma.

Furthermore, persons of excessively lustful nature, those injured by women, those injured by carrying heavy loads, those whose injuries prevent them from walking, and those who cannot control urination or defecation—all persons of these kinds must not be ordained. Whoever ordains them commits an offense of transgressing the Dharma.

They further asked the Buddha:

– What of those afflicted with scabies, malignant sores, scrofula of the neck, dry ringworm, moist ringworm, emaciation, coughing and wheezing, asthma, wasting thirst, malaria, insanity, swollen glands, addiction, hemorrhoids, and so forth?

The Buddha taught:

– They must not be ordained. Whoever ordains them commits an offense of transgressing the Dharma.

THE ROOT VINAYA OF THE

SARVASTIVADA SCHOOL

MATTERS CONCERNING GOING FORTH

– End of Fascicle Four (Conclusion of the Complete Work) -