善見律毘婆沙

At that time, the Buddha traveled from the country of Magadha to the country of Kapilavatthu.

The Dharma Master said: Following the proper sequence, I shall explain the causes and conditions of its origin.

At that time, King Suddhodana thought: On the first day of his renunciation, my son himself declared that if he attained Buddhahood, he would return to this country.

Remembering these words, the king again thought: My son has attained Buddhahood and will return.

Therefore, he constantly followed news of his son. The king heard that, after practicing austerities, his son had gone beneath the bodhi tree and attained the Way; that he had then gone to the country of Varanasi, turned the Dharma wheel of the Four Noble Truths, and brought forth into the monastic life the group of five led by Kondanna (Annata-kondanna); and that he was now in the country of Magadha. “I am already old. While I am still alive, I should see my son again.”

Having thought thus, the king summoned a minister and said: “I have heard it said that the Prince has attained Buddhahood and is now in the country of Magadha. Lead one thousand men to welcome him. When you arrive, tell the Prince that I am old and wish to see him again.”

Obeying the king’s command, the minister led one thousand men, traveling one after another until they reached the country of Magadha. Upon arriving, they went to see the Buddha, bowed with their heads and faces at the Buddha’s feet, and sat to one side.

Perceiving the thoughts and dispositions of these one thousand men, the Blessed One taught them the Dharma. After hearing the Dharma, all one thousand immediately attained arhatship. When the Buddha called to them, “Come, bhikkhus,” they immediately received full ordination.

After attaining arhatship, these one thousand bhikkhus entered the meditative absorption of fruition, enjoyed the bliss of liberation, and remained there, no longer wishing to return. Although the king had sent them with a message, they continued to prolong their stay, neither returning nor sending any news back.

The king again sent another minister to invite the Buddha. In succession, he sent eight ministers, each accompanied by one thousand men. They all went to see the Buddha, entered the monastic life, and attained arhatship; not one returned to report to the king.

The king then considered: “Whom should I send now?”

At that time, there was a minister named Kaludayi, who had been born on the same day as the bodhisattva. The king sent Kaludayi to welcome the Buddha.

As the eight ministers mentioned above had done, Kaludayi first said to the king: “May the king promise that, if I am permitted to enter the monastic life, I shall go and bring him back.”

The king replied:

“Very well.”

Having received the king’s command, Kaludayi led one thousand men there. When the Buddha taught them the Dharma, they immediately attained arhatship. When the Buddha called to them, “Come, bhikkhus,” they received full ordination.

At that time, seeing the rice forming grain and the plants and trees in the water and on the banks blooming beautifully, while the weather was mild and harmonious, Kaludayi spoke sixty verses in praise of the road.

Although the Buddha knew, he deliberately asked:

“Kaludayi, for what reason do you praise the road?”

Kaludayi replied:

“King Suddhodana sent me here, wishing me to convey a message to the Buddha.”

The Buddha said:

“Speak.”

Kaludayi addressed him:

“Your royal father says, ‘I am old and, while I am still alive, I wish to see the Buddha.’ He therefore sent me here to welcome you. May the Buddha have compassion for the great king and depart at once.”

The Buddha said:

“Kaludayi, inform the bhikkhus that the Buddha wishes to journey. Let them prepare their provisions so that they may accompany the Buddha.”

At that time, there were ten thousand bhikkhus in the countries of Anga and Magadha, and ten thousand bhikkhus had come from Kapilavatthu to welcome the Buddha, making twenty thousand in all. All were arhats. From the country of Magadha, they followed the Buddha in order as he departed from the city.

The country of Magadha was sixty yojanas from the city of Kapilavatthu. The Blessed One journeyed gradually, and after sixty days he reached the country of Savatthi.

At that time, the food the Buddha ate each morning was offered by his royal father.

The reason he received food offered by his royal father was that, when the time for the meal arrived, Kaludayi put on his robe, took up his bowl, mounted the clouds, and rose into the sky. Flying to the city of La Ve (Savatthi?), he informed the royal father that the Buddha had arrived at such-and-such a place... After serving Kaludayi a meal, the royal father filled a bowl with food, handed it to Kaludayi, and said: “Venerable sir, please take this bowl and offer it to the Buddha.”

In this way, he went each day to receive food for the Buddha. After partaking of the food offered by the royal father, Kaludayi praised the virtues of the Buddha before the royal father and the Sakyans.

Hearing the Buddha’s virtues praised, the faith of the Sakyans increased manyfold. They gathered together and discussed the matter, saying: “The Buddha does not delight in commotion. We should find a tranquil place and establish a monastery for him.”

At that time, the Sakyan Nigrodha had a park that was neither too near nor too far from the city, where a monastery could be established.

The Sakyans all contributed their wealth to build a monastery for the Buddha. When the monastery was completed, the royal father, together with the Sakyans and the people, carried incense and flowers to welcome the Buddha. When they arrived, the royal father and those Sakyans who were senior to the Buddha did not pay homage to him, while those who were junior to the Buddha all paid homage to him.

Seeing that the royal father and some among the Sakyans did not pay homage to him, the Buddha understood their thoughts. He flew into the sky and displayed the eighteen miraculous transformations, just as when he had used his spiritual powers to subdue the non-Buddhist ascetics.

Seeing the Buddha’s spiritual powers in this way, the royal father and the Sakyans naturally paid homage to him. After paying homage, King Suddhodana addressed the Buddha: “This is the third time that I have bowed at the feet of the Tathagata.”

On which occasions did he bow three times at the Buddha’s feet?

– The first time: When the Buddha had just been born, Asita said that if the Prince remained at home, he would become a wheel-turning sage king; if he renounced the household life to cultivate the Way, he would certainly become a Buddha. At that time, the earth shook. Seeing such spiritual power, I immediately paid homage.

– The second time: When I went out to observe the plowing, the bodhisattva was beneath a jambu tree. Although the sun had moved westward, the tree’s shadow remained still and did not shift, continuing to shade the bodhisattva’s body. Seeing such spiritual power, I immediately paid homage.

– Today, seeing the Buddha’s spiritual powers in this way, I immediately paid homage. This is the third time that I have bowed at the feet of the Tathagata.

When King Suddhodana bowed at the feet of the Tathagata, all the Sakyans followed him in paying homage; not one remained standing still.

Descending from the sky, the Buddha sat upon the lion throne. The king and the Sakyans also took their seats at the same time.

After everyone had settled, a red-colored rain fell and cleansed the dust from the ground. Those who wished to become wet were wetted, while those who did not wish to become wet remained dry even though they stood in the rain. Seeing the miraculous power of the rain, everyone became even more joyful.

At that time, the Buddha taught the Dharma to the assembly. Upon hearing the Buddha teach the Dharma, some among the king and the Sakyans attained stream-entry, while others attained once-returning. Together they paid homage to the Buddha, circumambulated him three times, and then took their leave. Not one among the king and the Sakyans thought to invite the Buddha to accept the midday meal on the following day.

Early the next morning, when the proper time arrived, the Buddha and the twenty thousand bhikkhus put on their robes, took up their bowls, and, proceeding one after another in order, entered the city of Kapilavatthu. Upon reaching the city gate, the Buddha thought: “How did the Buddhas of the past seek alms in the villages of their kinsmen? Did they seek alms from each house in order, or did they select particular households?” He contemplated and saw that all the Buddhas of the past had sought alms from each house in order, without making distinctions.

Furthermore, so that My future disciples among the śrāvakas may live in accordance with My Dharma, they must go for alms in due order.

When word spread throughout the city that the Buddha was leading the Sangha into the city for alms, the Sakyans all drew open their window curtains to watch the Buddha on his alms round. While upstairs, Rāhula’s mother (Rāhulamātā) heard that the Buddha had entered the city for alms and thought: “When he still lived at home, he wore a celestial crown and jeweled ornaments, rode in a carriage made of the seven precious substances, and was escorted before and behind by a thousand chariots and ten thousand horsemen whenever he traveled. Now he has shaved off his hair and beard, donned the kasaya robe, and carries an alms bowl while going for alms. Let me see whether he is still as handsome as before.”

Having thought thus, she drew aside the curtain and looked out. She saw the Buddha emitting five-colored rays of light that spread across the ground like molten gold. Having seen this, Yasodharā went and reported to the king: “Your Majesty’s son is entering the city for alms.”

Upon hearing this, the king hurried out, approached the Buddha, and said: “Venerable Sir, your going for alms causes me shame. I can provide for you and all your disciples. Why is it necessary to go for alms?”

The Buddha replied: “Such is My lineage.”

The king again addressed the Buddha: “In my Kshatriya lineage, no one goes for alms. Why do you say that such is your lineage?”

The Buddha replied: “The Buddhas of the past are My lineage, not the Kshatriya lineage.”

For the king, the Buddha spoke this verse:

Rise up and do not be heedless;

Always follow the wholesome Dharma.

One who practices Dharma dwells in peace

In this life and the life to come.

After hearing the verse, the king attained the path of stream-entry.

The Buddha then spoke another verse for the king:

To practice Dharma is to practice goodness;

Do not follow unwholesome ways.

One who practices Dharma dwells in peace

In this life and the life to come.

After hearing the second verse, the king attained the path of once-returning.

The Buddha then expounded to the king the Dhammapāla Jātaka (the Birth Story of the Protector of the Dharma).

After hearing the discourse, the king attained the path of non-returning. When the king was approaching death, while still beneath the white parasol of sovereignty, he heard the Buddha teach the Dharma, attained the fruit of arhatship, and entered nirvana.

At that time, the king took the Buddha’s bowl, invited the Buddha and the Sangha, personally led the way, and welcomed them into the upper hall, where he served fragrant and delicious foods as offerings.

After the Buddha had finished His meal, the women of the inner palace heard that He had finished eating and said to Rāhula’s mother: “Let us go pay homage and offer our greetings to the Blessed One.”

Rāhula’s mother told the palace women: “If the Buddha has compassion for me, He will come to visit me Himself. I cannot go.”

Together, the palace women carried incense and flowers and went to pay homage to the Buddha.

After the palace women had departed, Rāhula’s mother thought: “If the Buddha comes here, I shall bow at His feet.”

After His meal, the Buddha handed His bowl to His royal father and led two arhat disciples endowed with supernormal powers to the dwelling of Rāhula’s mother. He told them: “If Rāhula’s mother pays homage and makes offerings, allow her to do as she wishes and do not obstruct her.”

They replied: “Very well!”

Entering the chamber of Rāhula’s mother, the Buddha spread out His sitting cloth and sat down.

Seeing that the Buddha was seated, Rāhula’s mother quickly took the Buddha’s feet in both hands, placed her head upon them, and paid homage.

Seeing Rāhula’s mother paying homage to the Buddha, the king addressed Him: “Blessed One, Rāhula’s mother holds the Buddha in the highest reverence.”

The Buddha replied: “Rāhula’s mother has not held Me in reverence only in this life.”

The king asked: “In what former life did she also hold you in reverence?”

On that occasion, the Buddha expounded the Canda Kinnara Jātaka.

On that very day, the king intended to confer the five auspicious rites upon Prince Nanda and install him as king. Those five rites were (Pañcamaṅgalāni: 1. Kesavissajja, 2. Pattabandha, 3. Gharamaṅgala, 4. Āvāhamaṅgala, 5. Chattamaṅgala):

1. Arranging the hair.

2. Adorning him with an additional cloth as a symbol of royal authority.

3. Adorning the palace.

4. Taking a wife.

5. Raising a separate royal parasol.

The Buddha handed His bowl to Nanda. Nanda did not wish to go, but out of reverence for the Buddha, he reluctantly followed Him. Even after following the Buddha back to the monastery, Nanda did not wish to renounce the household life.

Observing that, owing to causes from a former life, this man would attain arhatship, the Buddha compelled Nanda to go forth. After entering Kapilavastu, the Buddha admitted Nanda into the monastic life on the second day and Rāhula on the seventh day.

The Dharma master asked: “How was Rāhula admitted into the monastic life?”

The answer was: “When the Buddha entered the city for alms, Rāhula’s mother took the boy upstairs. Seeing the Buddha through the window, Rāhula’s mother told him: ‘That is your father.’

“She adorned Rāhula with jeweled necklaces and said: ‘Go and meet your father and ask Him for the treasure. When your father still lived at home, He possessed a great treasury of jewels. Now I do not know where it is. Go and ask Him, saying: “Father, I wish to raise the royal parasol and become a wheel-turning monarch. Please bestow the treasure upon me.”’

“Obeying his mother, Rāhula went to meet the Buddha. When he entered the Buddha’s shadow, Rāhula said: ‘The ascetic’s shadow is truly cool and peaceful.’

“After finishing His meal, the Buddha returned to His dwelling. Rāhula immediately followed Him and asked for the treasure, but the Buddha remained silent.

“Thus, as Rāhula gradually followed Him back to the monastery, the Buddha spread out His sitting cloth. After sitting down, He told Rāhula: ‘Beneath the Bodhi tree, I obtained this precious treasure. It is the most precious wealth among all treasures. Do you wish to obtain it?’

“Rāhula replied to the Blessed One: ‘Venerable ascetic, I very much desire it.’

“Summoning Sāriputta, the Buddha told him: ‘Admit Rāhula into the monastic life.’

“Sāriputta replied: ‘Very well, Blessed One.’

“Sāriputta then admitted Rāhula into the monastic life.

“When King Suddhodana heard that Rāhula had gone forth, he was deeply grieved. He hurried to meet the Buddha and said that anyone wishing to go forth must first inform their parents and may be admitted only after obtaining their consent. If the parents do not consent, he asked the Buddha not to admit that person.

“For this reason, the Vinaya states that one may not go forth without one’s parents’ consent. If the parents give permission and one goes forth but subsequently returns to lay life, then later wishes to go forth again, one must again inform one’s parents. If their consent is not obtained, one may not go forth again.

“There was a person who wished to seek admission into the monastic life. A bhikkhu asked him: ‘Do your parents permit you to go forth?’

“He replied: ‘They do not.’

“The bhikkhu said: ‘If your parents do not permit it, you may not go forth.’

“The man told the bhikkhu: ‘If you do not admit me into the monastic life, I shall burn down the monastery.’

“When confronted with such danger, admitting him into the monastic life constitutes no offense.

“If one admits a person into the monastic life in another region or another country, apart from the place where the parents reside, it is not necessary to ask the parents.”

Here ends the account of the circumstances of Rāhula’s going forth (Rāhulavatthukathā niṭṭhitā).

-ooOoo-

If a novice commits any of the ten evil acts warranting expulsion (nāsanaṅga), he must be expelled. The ten are killing, stealing, sexual intercourse, lying, drinking intoxicants, reviling the Buddha, reviling the Dharma, reviling the Sangha, holding wrong views, and violating the chastity of a bhikkhuni. Except for violating the chastity of a bhikkhuni, for which one may never again go forth, if one repents of any of the other nine acts and does not repeat it, one may be admitted into the monastic life again.

Anyone subject to these thirteen impediments does not receive the precepts even if another person acts as preceptor and confers full ordination upon him. Acting as the instructing teacher, carrying out the formal act oneself, or being the person for whom the formal act is performed likewise cannot be successfully accomplished.

There are three kinds of theft concerning admission into the monastic life:

1. Stealing the outward appearance.

2. Stealing communion with the Sangha.

3. Stealing both the outward appearance and communion with the Sangha.

(Tayo theyyasamvàsakà: 1. Lingtthenaka. 2. Samvàsatthenaka. 3. Ubhatthenaka).

– What is stealing the appearance? It means that one goes forth on one’s own without a preceptor, does not claim seniority according to a bhikkhu’s rains retreats, does not receive homage according to rank, does not participate in the Sangha’s formal acts, and does not accept any offerings or material support. This is stealing the appearance.

– What is stealing communion? One has a preceptor who allows one to go forth and undertake the ten precepts, but one has not yet received full ordination. Upon going to another region, one declares oneself to have ten or twenty rains retreats, receives homage from others according to rank, enters the Sangha and participates in the Uposatha and all other formal acts, and accepts the faithful offerings of others according to seniority. This is called stealing communion.

– What is stealing both the appearance and communion? One goes forth on one’s own without a preceptor, claims seniority according to the rains retreats, participates in all formal acts, and receives people’s offerings and homage. This is called stealing the appearance and stealing communion.

One who has stolen only the appearance, but has not participated in formal acts, accepted the faithful offerings of others, or received homage, may, if he wishes, go forth again and receive full ordination.

If one goes forth to escape danger or poverty and hunger, and does not participate in any formal acts, then after the danger or poverty and hunger have passed, one may, if one wishes, go forth and receive full ordination.

If a bhikkhu who actually has one rains retreat falsely claims to have two rains retreats in order to receive material support based on two rains retreats, his offense is determined according to the monetary value of that support.

If a bhikkhu removes his robes in the water to bathe and then says that nakedness is good, should he wish to go to the sectarians (Titthiya), he commits one Dukkata offense with every step. If, along the way, he regrets it and turns back, he may remain with the Sangha after confessing the Dukkata offense. If he has reached the sectarians and heard them teach their doctrine, but does not accept it and, regretting his action, returns, he may remain after confessing the Dukkata offense. If he enters among the sectarians, hears them teach their doctrine, delights in it, and accepts the doctrine of the sectarians, even to the point of plucking out a single hair, but then, fearing the pain, regrets it and returns, he must be permanently expelled.

Here ends the section on going forth again and admitting sectarians into the going forth (Ttthiyapakkamanakàla).

-ooOoo-

A naga (serpent, Naga) must not be admitted into the going forth. Why? Because a naga cannot attain meditative concentration, the Path, or its fruits.

There are five circumstances in which a naga cannot conceal its naga body. What are the five?

1- When mating. If a naga mates with another naga, it reappears in its naga body. If it has intercourse with a human being, it does not revert to its naga body.

2- When taking rebirth, it cannot conceal its naga body.

3- When shedding its skin.

4- When sleeping.

5- When dying.

These are the five circumstances in which it cannot conceal its naga body.

Garudas, up to and including Sakka, Lord of the Devas, likewise may neither go forth nor receive full ordination.

Here ends the section concerning nagas (Tiracchànagatavatthukathà nitthìtà).

-ooOoo-

One who has killed his father or mother must not be admitted. In the going forth established by the Tathagata, one who has killed his father or mother is not admitted. If one has killed an animal that was one’s father or mother, one may go forth.

Even if they truly were one’s father or mother, but one killed them while believing they were not, one still may not go forth.

One who has killed an arhat must not be admitted into the going forth. If one kills a layperson dressed in white who has attained arhatship, one likewise may not go forth. If one kills a person who has attained any of the three noble fruits below arhatship, one is not barred from going forth. If one kills an arhat while believing the arhat to be an animal, one does not incur the impediment to going forth; nevertheless, because of the grave karmic obstruction, one may not admit others into the going forth.

One who has violated a bhikkhuni’s chastity: engaging in sexual intercourse through any of a bhikkhuni’s three orifices is in every case called violating the bhikkhuni’s chastity. If one has only caressed a bhikkhuni, one is not barred from going forth.

If one forces a bhikkhuni to put on lay clothing and then rapes her, this is also called violating a bhikkhuni, and one may not go forth.

If a bhikkhuni willingly wears lay clothing, the person who has sexual intercourse with her is not barred from going forth.

One who violates a bhikkhuni’s chastity on the first occasion may not go forth. One who violates her on a second occasion, with that same bhikkhuni, is not thereby barred from going forth.

If one violates a sikkhamana or a samaneri, one is not barred from going forth.

One who has caused a schism in the Sangha must not be admitted into the going forth. What is causing a schism in the Sangha? It is obstinately adhering to the eighteen matters and failing to relinquish them after being admonished three times.

A person possessing both sexual faculties is of three kinds:

1- One who can conceive and can cause another to conceive.

2- One who can conceive but cannot cause another to conceive.

3- One who cannot conceive but can cause another to conceive.

None of these three kinds of persons may go forth or receive full ordination. If they have already received full ordination, they must be expelled. If there is no preceptor, full ordination must not be conferred. If full ordination is conferred, the Sangha commits a Dukkata offense, but the recipient obtains the ordination. If the preceptor is a eunuch and confers ordination upon another, the recipient obtains the ordination, but all the members of the Sangha serving as teachers commit an offense.

If a person without robes and bowl receives full ordination, he obtains the ordination, but the Sangha serving as teachers commits an offense.

Two or three persons may receive full ordination at one time. They have equal seniority in rains retreats and equal precedence, and they must not bow to one another.

With the same preceptor and the same teacher conducting the formal act, three persons may be given full ordination simultaneously. All acquire ordination seniority at the same moment, and none is senior or junior to another.

“Preceptor” is a term from a foreign language. Translated into Chinese, it means “one who knows what is an offense and what is not an offense.”

After full ordination, one must know how to measure the shadow. Measuring the shadow means standing upright and measuring from the feet; the shadow’s length varies according to the shadow cast by the body (in order to determine the time of ordination by the sun’s shadow—the translator).

After teaching them to determine the time by the shadow, teach them to know the season, whether spring, winter, or summer. Next, teach them the day and month of their ordination. Then teach them the number of Sangha members present when they received ordination. Next, teach them the four supports, followed by the four grave offenses. After they have received full ordination, instruct the newly ordained to walk straight ahead.

Here ends the section on the Khandhaka of full ordination (Mahàkkhamdhakassa atthavanna pathànà).

Boundary Marks (nimitta) and the Ordination Boundary (sima)

At that time, the Buddha was residing in the city of La Duyet—Rajagaha, the City of the King’s Abode (Ràjagaha)—in the country of Magadha (Magadhà). These three names have the same meaning. In Chinese it is translated as “City of the King’s Abode,” while La Duyet City is the phonetic rendering from the foreign language. The word La (Ràjan) means “king,” and Duyet (Gaha) means “abode”; hence it is called La Duyet City. Magadha is a phonetic rendering from the foreign language and was also the original name of this country.

A boundary mark (Nimitta), such as a mountain serving as the marker of an ordination boundary, may be as large as Mount Sumeru; at the smallest, it must be as large as an elephant for it to be called a mountain marker.

For a stone serving as the marker of an ordination boundary, it may be as large as an ox; at the smallest, it must weigh about thirty catties. A loose, scattered stone must not be used as the marker of an ordination boundary; a fixed stone should be selected as the boundary marker.

For a forest serving as the marker of an ordination boundary, a grass thicket or bamboo grove must not be used as a boundary marker. Why? Because grass and bamboo are hollow within and have no solid heartwood, they must not be used as markers of an ordination boundary.

Forest landmark: A large forest landmark may extend as far as one hundred yojanas. The smallest forest consists of four trees growing consecutively together; this too is called a landmark of the boundary. A dead tree may not be used as a boundary landmark. A large tree may be as large as a great jambu tree; a small tree must be about eight inches high and as broad in shape as a bowl before it may be used as a boundary landmark. If there are no naturally growing trees, planted trees may also be used as boundary landmarks.

Boundary by a road: A road entering fields, a road leading to a well to draw water, or a road leading to a river to draw water may be used. A dead-end road may not be used as a boundary. A main road is one traveled by carts or pedestrians. Even a short road passing through three or four villages may be used as a boundary landmark.

Boundary landmark by an anthill: One as large as a mountain, or a small one about eight inches high, may both be used as boundary landmarks.

River boundary landmark: When a good king governs the country, it rains once every five days. River water produced by such rain may not be used as a boundary landmark. If, throughout four months without rain, the water continues to flow without interruption and is two Chinese feet deep—approximately 0.6 meters—it may be used as a boundary landmark.

Boundary by a water landmark: A natural pond may be used as a boundary landmark. Water flowing into fields or a culvert filled with water may not be used as a boundary landmark. The foregoing are the eight kinds of boundary landmarks.

A boundary enclosure (Simamandala) is of five shapes: square, circular, drum-shaped, semicircular, and pointed.

Once a boundary has been established according to a landmark, the boundary is not lost even if that landmark later disappears. Even if someone digs up the ground at the boundary landmark all the way down to an underground watercourse, the boundary landmark is not lost.

When establishing a minor boundary, consent (Chanda) may not be conveyed. When establishing a boundary for the uposatha, consent may be conveyed.

Even the smallest boundary precinct (Sima) must be able to accommodate twenty-one persons.

After a boundary precinct has been established, if a building is subsequently erected over it, the boundary is not lost.

After a minor boundary has been established, even if a three-story building is erected within it, the area from the ground floor to the highest story all belongs to the same boundary.

If a rocky mountain is broad above and narrow below, and a boundary is established on its upper part, the presence of a bhikkhu on the lower part creates no obstruction.

After a boundary has been established, if water inundates the ground and forms a pool, concealing the former surface, and flowing water is present, one may identify the location of the former boundary, firmly sink pillars there, and build an elevated structure upon them; legal acts performed there are still valid.

After a boundary has been established, if water erodes the ground and forms a hole or cave, the boundary landmark is not lost. A bhikkhu possessing psychic powers who remains in midair within the open space of the hole or cave, or who stays underground within that cave, may not perform a separate legal act.

Within a boundary precinct, there may be a large tree whose long branches extend beyond the boundary. When a legal act is performed, a bhikkhu may not remain in the tree, because he obstructs the performance of the legal act; he should therefore be asked to come down. If a bhikkhu possessing psychic powers remains in midair above open ground, he does not obstruct the performance of the legal act. If the corner of his robe still touches the ground, however, he obstructs the legal act and should be asked to come down.

A boundary established for the uposatha may be no more than three yojanas in extent (one yojana ≈ 7 miles; 1,609 m × 7 × 3 ≈ 34 km. See the Pali-English Dictionary, p. 559—the translator). It may not be larger. If it is larger, it does not constitute a valid boundary, and an offense is incurred.

A boundary excludes a lay village and the area outside the village—the open ground surrounding it—within the stone’s throw of an average person. If bhikkhus have established a boundary, they may additionally establish a boundary directly within an area that is outside the bhikkhunis’ boundary yet lies over the bhikkhunis’ precinct, without causing the bhikkhunis’ boundary to be lost. Bhikkhunis may likewise establish a boundary superimposed upon the bhikkhus’ boundary without causing the bhikkhus’ boundary to be lost.

Wilderness boundary: The smallest wilderness boundary has a circumference of seven Abbhantaras (equivalent to 84 m; Essential Guide to Kamma, p. 79, note 5). One Abbhantara equals twenty-eight cubits (Hattha). A person who does not consent may perform a legal act beyond twenty-eight cubits.

The water of rivers or streams may not be used as a landmark for establishing a boundary, because it is always moving.

A natural boundary in water extends from one’s seat as far as water can be splashed or sand can be thrown, up to the place where it falls. If no bhikkhu obstructs it, water that ordinarily flows, whether deep or shallow, may serve as a natural boundary. Tidal water may not be used as a boundary.

If the uposatha is held on a boat, an anchor should be dropped to hold the boat in place, or a stake should be driven in to secure it, but a rope may not be used to tie it to the bank. If the bank has collapsed and large tree roots lie in the water, the boat may not be tied to those roots. If, within the distance reached by splashed water used to establish the boundary, there are tree roots extending from the bank, they must be cut away. If they are not cut away, those roots cause the water boundary to be connected with the boundary on land. Rocks, trees, and floating timber in the water all belong to the water boundary.

The first statement concerns an unlawful act by a separate assembly. What is an unlawful act by a separate assembly? If four bhikkhus reside together in one dwelling place, one conveys consent and the other three recite the Patimokkha, or if there are three bhikkhus, one conveys consent and the other two recite the Patimokkha, this is called unlawful and is also called a separate assembly. This is called an unlawful act by a separate assembly.

The second statement concerns an unlawful act by a united assembly: If four bhikkhus reside together in one dwelling place, all four are required to recite the Patimokkha in full, but instead of reciting it in full they perform the procedure appropriate for three persons or make individual declarations to one another, this is called an unlawful act by a united assembly.

The third statement concerns a lawful act by a separate assembly: If four bhikkhus are in one dwelling place, one conveys consent and the other three declare purity to one another, or if there are three bhikkhus, one conveys consent and the other two declare purity to one another, this is called a lawful act by a separate assembly.

The fourth statement: If four bhikkhus residing together in one dwelling place assemble in harmony and recite the Patimokkha, or if three bhikkhus assemble in harmony and perform the threefold verbal uposatha—declaring purity three times, according to the translator—this is called a lawful act by a united assembly.

Uposatha on the sixteenth day: This is called a harmonious uposatha. According to the Pali Vinaya text, the sixteenth day of the fifth month marks the earlier rains retreat, while the period from the seventeenth day of the fifth month to the sixteenth day of the sixth month marks the later rains retreat. During the rains retreat, if circumstances require one to move elsewhere, no offense is committed, but the rains retreat is not completed and does not count toward one’s rains-retreat seniority. One may not enter the rains retreat on open ground, beneath a tree, an umbrella, or a parasol (Uposathakkhandhakavannana dutiya).

Hair on the soles of the feet (Padatalesu lomani): That hair was dark blue (Anjanavanna), like the color of the azure sky. Because of causes created in a former life, he received such a karmic result.

Question: Through what karma did he receive that result?

Answer: In the past, this Sona lived together with eighty thousand people. Among these eighty thousand, he was the foremost. Together with the sons of wealthy householders, he built a grass hut (Pannasālā) for a Paccekabuddha and invited him to spend the three-month rains retreat there. At that time, Sona spread a Kambala rug made of goat hair before that grass hut for the Paccekabuddha to wipe and rub his feet upon. As the karmic result of that deed, beautiful hair grew on the soles of his feet. Because the eighty thousand sons of wealthy householders had made offerings to the Paccekabuddha, in this life they were also born as his close friends. Why did Sona go together with his eighty thousand friends when he went to meet the king?

If the king had summoned Sona alone, he feared that Sona might become anxious; therefore, he ordered the eighty thousand sons of wealthy householders to accompany him to meet the king.

Five royal elephants: One male elephant had six female elephants and was therefore called a royal elephant. There were five such royal elephants.

Nāḷapūra leather footwear (Ganamga nūpāhana, Ekapalāsika): a kind of leather footwear that encloses the entire heel (Sabbapīṭhaka upāhana).

Deer-horn-shaped leather sandals: leather sewn into the shape of a deer’s horn, perhaps with the toe curving upward.

Ālali leather sandals (Khallikabaddha upāhana): sandals with elephant hair attached all around them.

Phúc La Bạt Đà La leather footwear (Putabaddha upāhana): shoes sewn from leather, cotton cloth, and various other materials, made to curve upward in the middle.

Chơn Thệ Lê leather sandals: made of woven grass.

Leather sandals woven all around: woven all around with peacock tail feathers and shaped like peacock plumage. (Cammakkhandhakavaṇṇanā pañcamī niṭṭhitā)

At that time, in the city of Rājagṛha there was a young woman named Sālavatī, who was exceedingly beautiful and was appointed a courtesan by King Bimbisāra. The king provided one hundred thousand gold coins, while the officials and wealthy householders together provided another two hundred thousand coins. These contributions furnished this woman with a residence, clothing, vehicles, pleasure gardens, bathing ponds, and various kinds of music. (She later gave birth to a child and abandoned him by the roadside.)

Jīvaka: This is a transliteration of a foreign word, rendered in Chinese as “Living Boy.” Why was he called “Living Boy”? At that time, early one morning, Prince Abhaya mounted his horse intending to visit the king. Along the road, he saw an infant and asked those beside him whether the child was dead or alive.

Those beside him replied: “He is alive.”

Therefore, he was called the Living Boy.

The prince asked: “Why did his mother abandon him on the road after giving birth to him?”

They answered: “This is the custom of courtesans. If they give birth to a girl, they train her in the courtesan’s profession; if they give birth to a boy, they cast him away. Therefore, this child was abandoned on the road.”

Prince Abhaya took the child in his arms, brought him home, raised him until he gradually grew up, and adopted him as his son.

Question: Why did the boy Jīvaka not learn another craft?

Answer: In the past, there was a Buddha named Paduma. At that time, a physician regularly made offerings to the Buddha Paduma.

Seeing this, Jīvaka thought: “How may I, in a future life, also make offerings to the Tathāgata as this physician does?” Having thought thus, Jīvaka made offerings to the Buddha for seven days. He then approached the Buddha, bowed with his head at the Buddha’s feet, and said: “I vow that in a future life I shall become a skilled physician so that I may make offerings to a Buddha, just as this physician is now making offerings to the Buddha.”

Having made this vow, Jīvaka took his leave. After death, he was born in a heavenly realm. When his heavenly merit was exhausted, he was reborn among human beings. He continued cycling through rebirth in this way until Buddha Śākyamuni appeared in the world. Guided by his former vow, he learned no other profession but studied only medicine.

Question: Why was Jīvaka so skilled in medicine?

Answer: When Jīvaka went to study under a physician, Śakra, Lord of the Devas, saw that if this man mastered medicine, he would certainly make offerings to the Buddha. Therefore, Śakra entered the body of Jīvaka’s teacher in order to instruct Jīvaka. Within seven months, Jīvaka mastered all his teacher’s knowledge. After those seven months, Śakra continued instructing him in the profession. After seven years, Jīvaka perfected the medical art and returned to his country.

Why did Jīvaka treat illnesses along the road?

His teacher thought: “He is a prince and lacks no possessions. If he returns to his country, he will no longer remember the kindness I have shown him.”

Having thought thus, the teacher gave him only a set of old clothes and provided him with no provisions.

After taking leave of his teacher and setting out for home, Jīvaka became hungry midway along the journey. Passing through a village, he asked the villagers whether anyone there was ill.

The villagers replied: “In the house of the wealthy householder... there is someone who is ill.”

Jīvaka immediately treated the patient and received valuable goods as remuneration.

Jīvaka thought: “By treating a single patient, I have received such valuable goods. If I treat many patients, I shall obtain immeasurable treasures. I have gained this through the kindness of my teacher.”

There are fifteen ways in which offerings may be apportioned and received:

1- Within the boundary of a formal monastic boundary (Khaṇḍasīmā).

2- The area adjoining the boundary (Upacāra, outside the formal boundary).

3- The boundary of common communion for the Uposatha (Samānasaṃvāsa).

4- The boundary within which separation from one’s robe does not occur (Avippavāsa).

5- The boundary for shared gains (Lābha).

6- The boundary of a settlement (Gāma).

7- The boundary of a village (Nigama).

8- The boundary of a realm (Nagara—a great city).

9- The Abbhantara boundary (Abbhantara—prescribed boundary).

10- The water-splash boundary (Udakukkhepa).

11- The boundary of an inhabited region (Janapada).

12- The boundary of a country (Raṭṭha—the entire territory or nation).

13- The boundary of a kingdom (Rajja—under a king).

14- The boundary of an island (Dīpa).

15- The boundary of a world-system (Cakkavāḷa—the world, the earth).

These are the fifteen kinds of boundaries within which offerings may be received. You should understand them as follows:

1. The boundary of a formal monastic boundary has already been explained above.

2. The adjoining area outside the formal boundary: When robes are being apportioned in an assembly hall or a refectory, the area within the distance that a strong man can throw a stone, according to the size of the boundary and lying beyond the line already established, is called the stone’s-throw boundary. Any bhikkhu who enters this area is entitled to a share of the robes.

3. The boundary of common Uposatha observance: Any bhikkhu who enters the Uposatha boundary is entitled to a share. This is called the Uposatha boundary.

4. The boundary within which separation from one’s robe does not occur: Any bhikkhu who enters this boundary is entitled to a share.

5. The Lābha boundary: A king or great minister establishes a resting place for bhikkhus and sets up marker posts, perhaps across a distance of ten yojanas, as boundary signs. They stipulate: “Any offerings made within the area enclosed by these posts shall belong to us.”

6. The boundary of a settlement: A place with a market street is called the boundary of a settlement.

7. The boundary of a village: A place without a market street is called the boundary of a village.

8. The boundary of a realm: A place with a fortified town is called the boundary of a realm.

9. The Abbhantara boundary: the boundary of a wilderness dwelling.

10. The water-splash boundary: the boundary while aboard a boat.

11. The boundary of an inhabited region: The area extending from the eastern side to the western side of a city is called the boundary of an inhabited region.

12. The Raṭṭha boundary: the boundary of the entire country.

13. The Rajja boundary: the territory governed by a single king.

14. The island boundary: An island in the midst of the sea is called an island boundary.

15. The boundary of a world-system is the boundary enclosed by a single Cakkavāḷa mountain—the entire world.

If a donor says that the offering is made to the Sangha within the monastery boundary, the offering belongs to the Sangha within the monastery boundary, but those within the uposatha boundary are not entitled to it.

If the donor says that the offering is made to the entire boundary of the Sangha, then all those within the stone-throwing boundary there are entitled to share in it.

If the donor says that the offering is made to the uposatha boundary, then those within the boundary of shared requisites are also entitled to share in it.

If the donor says that the offering is made to the Sangha within the boundary for not being separated from one’s robes, then those within the uposatha boundary and the boundary of shared requisites are also entitled to share in it. However, if there is a village boundary within the uposatha boundary, those within it are not entitled to share.

If the donor says that the offering is made to the village boundary, then any uposatha boundary within that village boundary, whether large or small, is also entitled to share in it.

If the donor says that the offering is made to the boundary of the village settlement, then those within the uposatha boundary and all minor boundaries in that village settlement are entitled to share in it.

If the donor says that the offering is made to the boundaries of the cities and towns of the realm, then all the boundaries of cities and towns throughout the realm are entitled to share in it.

If the donor says that the offering is made to the aranya boundary, only those in the aranya are entitled to it; those within other boundaries are not entitled to share.

If the donor says that the offering is made to the water-sprinkling boundary, only those within the water-sprinkling boundary are entitled to receive it; those outside it are not.

If the donor says that the offering is made to the inhabited boundary, then those within any boundary situated inside the inhabited boundary are also entitled to share in it.

If the donor says that the offering is made to the La Na boundary, then those within the boundaries throughout the entire realm are entitled to it.

If the donor says that the offering is made to the A Xa La boundary, then all members of the Sangha within a realm governed by a single king are entitled to share in it.

If the donor says that the offering is made to the Sangha on both islands—the Island of Lions and the island belonging to the land of Jambudvipa—then, regardless of how many or how few members of the Sangha are present, each island receives one half. Even if there are five persons in Jambudvipa and hundreds of thousands on the Island of Lions, each side still receives only one half of the offering.

If the donor says that the offering is made to the Sangha within the Sangha’s boundary, a bhikkhu should ask: “There are many kinds of boundaries; to which boundary is this offering being made?” If the donor replies that he does not know and says only that it is offered to the Sangha within the boundary, then the entire Sangha within that boundary is entitled to a share.

Separate residences sharing requisites means that whatever requisites are received in either or both residences are shared among them all.

An offering received by the Sangha: if someone says, “I wish to make an offering to the Sangha,” the gong should be struck to assemble the Sangha, and whoever comes is entitled to a share.

If a donor brings a robe-cloth and offers it to the Sangha, placing it in the hands of one bhikkhu, and the bhikkhu who receives it says, “I am entitled to receive this,” that is an improper acceptance.

What is a proper acceptance? After receiving the robe, the gong is struck to assemble the Sangha. Once the Sangha has assembled, the number of recipients is marked with a yellow substance, but the article must not be cut apart.

Beginning with the senior elder, the bhikkhu receiving the article presents it and says, “This is the senior elder’s share. Will you accept it?”

The senior elder replies, “I do not accept this share; please offer it to the venerable one.”

In this manner, the second and third senior elders likewise say that they will not take it and ask that it be offered to the venerable one. If this continues down through all the junior bhikkhus, each doing likewise, that bhikkhu may receive the article. This is called a proper acceptance.

If there is only one bhikkhu at a residence and a donor brings a robe to offer to a bhikkhu, that bhikkhu should strike the gong to assemble the Sangha. If any other bhikkhu comes, they should share it together. If no bhikkhu comes, he may accept it alone after forming the intention and verbally declaring his acceptance.

If the donor offers this robe to the Sangha, a bhikkhu observing the practice of wearing rag-robes may not accept it.

If someone enters a residence and makes an offering to the Sangha, the gong should be struck to assemble the community. If bhikkhus arriving from outside form an unbroken chain within arm’s reach of one another, extending even for a hundred yojanas, and the first has entered the boundary, then the last, although outside the boundary, is also entitled to a share. Why? Because they form an uninterrupted chain, they are entitled to share.

If someone makes an offering to both Orders, it must be divided into two portions regardless of how many or how few persons there are. Suppose there are one hundred bhikkhunis but only one bhikkhu: that bhikkhu is still allotted one half. If there are one hundred bhikkhus but only one bhikkhuni, that bhikkhuni is likewise allotted one half.

If bowl bags, sandal bags, water strainers, needles, small knives, staffs, or fans are offered to the Sangha, a bhikkhu who observes the practice of wearing rag-robes is permitted to accept them.

If a donor brings an article intending to offer it to one person but then says that it is offered to the Sangha, the bhikkhu to whom it falls according to the order of the Sangha may receive that share; it may not be accepted privately.

If an offering is made to the Buddha together with the bhikkhus and bhikkhunis, how should it be divided? It should be divided into two portions: one portion is offered to the Buddha, and one portion is offered to the bhikkhus and bhikkhunis, who then divide it between themselves as explained above.

If someone makes an offering to the community of bhikkhus together with a Dharma teacher and the Buddha, how should it be divided? It should be divided equally into three portions: one for the Buddha, one for the bhikkhu who is the Dharma teacher, and one for the community of bhikkhus.

If someone brings food and drink as an offering to the Buddha and the Sangha, the bowl should be placed before the Buddha, and the food then distributed in order.

Who may eat the Buddha’s food? If there is a bhikkhu who serves as the Buddha’s attendant, he may eat it. If there is no bhikkhu serving as the Buddha’s attendant but there is a white-robed lay attendant serving the Buddha, that person may also eat it.

If a donor makes an offering to the Sangha that has completed the rains retreat, those who entered the later rains retreat may not receive it, nor may those whose rains retreat was interrupted.

If, during the winter season, a donor says that the offering is made to the Sangha that has completed the rains retreat, those who entered both the earlier and the later rains retreats are entitled to a share, except those whose retreat was interrupted, who are not entitled to share.

If the donor says that the offering is made to a monastery, a room, and so forth, the Sangha in those places is entitled to share according to the donor’s words.

If the donor says that the offering is made to the Sangha observing the rains retreat, those who entered the earlier retreat, those who entered the later retreat, and those whose retreat was broken are all entitled to share.

If, during the month of Kattika, a donor says that the offering is made to those who entered the later rains retreat, then those who entered the later retreat are entitled to share, but those who entered the earlier retreat are not.

If, during the spring season, a donor says that the offering is made to the Sangha observing the rains retreat, he should be asked whether the offering is made to the Sangha that has already completed the retreat or to the Sangha that will observe it. If he replies that it is made to the Sangha that will observe the retreat, then the Sangha that observes the future rains retreat—the following summer—will be entitled to share.

If a bhikkhu tells the donor, “In the future there may be danger from bandits, so it may not be possible to safeguard this,” and the donor instructs that it be distributed, it should be distributed according to the donor’s wishes.

If the donor says, “Whoever eats my food will receive a robe; whoever does not eat it may not receive one,” it should be done accordingly. If the donor says, “I offer medicine,” it is likewise.

An offering made by designation: robes belong to whichever place has been designated.

Here ends the explanation of the Robe Khandhaka (Civarakkhandhakavannana nitthita).

-ooOoo-

The Medicine Khandhaka

(concerning the use of medicines; here “medicine” also includes foods such as milk, sugar, and so forth)

Kau Bạt Đà La rice: rice cooked from ordinary non-glutinous rice.

Tu Bộ is mung-bean soup.

Kiết La means bamboo shoots.

Na Nậu is a kind of foreign medicine whose nature is not understood.

Khư Xà Ni (Khajja) refers to all kinds of fruit.

Haritaka is as large as a jujube fruit and has a sour and bitter taste; when taken, it aids digestion.

Vibhitaka is the fruit known as dư cam tử, found in the region of Guangzhou; its shape and size resemble the fruit of the mountain đoác palm.

Cittala medicine: the name of a medicine from a foreign land.

Gavā medicine: the name of a medicine from a foreign land.

Vālibāvā: mustard seed.

Nikku: a foreign medicine used specifically to treat poisoning; it is not found in the Han lands.

Dhāvaja: a fumigating medicine.

Kajana: a kind of red stone.

The medicine for treating the eyes is Añjana.

Jāna: occurs on land.

Kirājana: occurs in water.

Nāgas—dragons and serpents—have long bodies and no legs.

The flesh of lions, elephants, horses, dragons, serpents, and dogs must not be eaten, nor may their hides or hair be used. Whenever any kind of meat is received, one must ask what kind of meat it is; if one does not ask, one commits a Dukkata offense.

La Ma: the crocodile.

In Guangzhou there is black rock molasses, which is cane sugar. Because it is as hard as stone, it is called “sweet stone” (Phāṇita).

Gāni: honey (Madhu).

Upadhā-phāṇita: phāṇita is a thin cake of cane sugar.

To designate an adjoining room as a kappiyakuti—a lawful storeroom for the Sangha—when the posts are first to be erected, holes should be dug beforehand and the posts placed beside them. The bhikkhus should stand around, raise a post, and say, “We make this a kappiyakuti for the Sangha.” They should say this three times, and when the recitation is finished, the stone post should also have been set upright. The same should be said for the second, third, and fourth posts. Even if it is said for only one post, the room becomes a kappiyakuti.

If the room has already been completed, how is it to be made allowable? The owner of the room should be summoned and told, “This room has not yet been made allowable; please make it allowable for the Sangha.”

The donor should say: “I offer this kappiyakuti to the Sangha; may the venerable ones use it as they wish.”

When this is done, it becomes a kappiyakuti.

If there is no donor when a room is to be made into a kappiyakuti, how is it to be made allowable?

If there is an elder in that settlement, that person should be summoned and told, “This room has not yet been made allowable; please act as the kappiya donor.”

If the donor does not know what to say, a bhikkhu should instruct the donor to say: “This is a kappiyakuti. I offer it to the Sangha; may it be used as desired.”

Once this has been done, it becomes a kappiyakuti and may be used as desired for storing food and drink, without incurring the offenses of sleeping together with food or cooking food within the Sangha’s boundary.

The jambu fruit is as large as a red jujube, dark red in color, and both sour and sweet.

Sālūkapāna is made by crushing the stalks of blue lotuses (Uppala) and red lotuses (Kumuda), then straining off the clear liquid; this is called lotus-stalk juice.

Phārusaka resembles the amba fruit (mango).

The juice of every kind of fruit may be consumed outside the proper time, except that made from the seven kinds of grain. The juice of every kind of leaf may be consumed outside the proper time, except that of taro greens. The juice of every kind of flower may be consumed outside the proper time, except Madhuka flower juice (Madhukapuppharasa—honey made from madhuka blossoms). The juice of all kinds of fruit may be consumed, except the juices of such fruits as palmyra, coconut, jackfruit, sweet gourd, winter melon, and sweet melon (Tāla, Nālikera, Panasa, Labuja, Alābu, Kumbhaṇḍa, Pussaphara, Tipusaphala, Elālaka), which may not be consumed outside the proper time. No kind of bean may be used as medicine outside the proper time.

Vessels for holding water may be made of wood, fired clay, or iron; those made of other materials may not be used.

If one personally plants fruit trees on land belonging to the Sangha, half of the harvest is to be allotted to the Sangha. If the Sangha plants fruit trees on privately owned land, half of the harvest should likewise be allotted to the Sangha.

End of the Section on Medicines (Bhesajjakkhandakavaṇṇanā niṭṭhitā).

Commentary on the Samantapāsādikā Vinaya

– Volume 17 -