鼻奈耶

Preface

Ananda recited the sutras in obedience to the sacred command, and five hundred arhats together authenticated them, dividing them into twelve divisions, which fully contain the teachings given by the Blessed One during forty-nine years. These twelve divisions have now been compiled into the four Agamas, the Abhidharma, and the Vinaya, thus completing the Tripitaka.

Students of Buddhism in India honor, recite, study, and inquire into them continually, and place them in exalted locations.

Eminent sramanas master all three baskets.

Sramanas of middling and lesser rank master only one or two baskets.

When the scriptures circulated to the land of Qin, some arrived of themselves, having been brought by Indian sramanas, and formed the twelve divisions. Among them, the Vaipulya division was the most extensive. Because the teachings of Laozi and Zhuangzi were current in this country and resembled the Vaipulya sutras, the people here readily practiced according to the Buddhist scriptures.

I, Dao'an, regretted that the Tripitaka was incomplete and regarded this as a deficiency.

In the Renwu year, Kumarabuddhi brought the Abhidharma Extracts and the Extracts from the Four Agamas to Chang'an. Having long thirsted for them with reverence, we translated the Abhidharma Extracts during that very summer, comprising four fascicles. In the winter, we further translated the Extracts from the Four Agamas, likewise comprising four fascicles.

Furthermore, a Vinaya master from the country of Kasmira, a friend of Buddhadeva, named Yasas, was thoroughly versed in reciting the Vinaya. I, Dao'an, therefore invited him to translate it. Buddhadeva read the Sanskrit text aloud, Buddh स्मृति translated it, and Tanjing recorded it. The work began on the twelfth day of the first month and was completed on the twenty-fifth day of the third month, comprising four fascicles and corresponding to the Pratimoksa Sutra formerly translated by Dharmasri. The two versions agree very closely. Among the 260 matters, whenever any point remained doubtful, we questioned him carefully. Only by examining clearly the principal differences can they be properly understood. During these two years in the land of Qin, the Tripitaka has been completed.

Whenever the Blessed One established a precept, there was necessarily a cause. The group of six bhiksus were born into noble families and relied upon the powerful and eminent. Although they delighted in going forth, they had not yet eliminated the disposition of the privileged and frequently committed improper acts; therefore, these precepts arose. One attained the path, two were reborn in the heavens, two became nagas, and one fell into the Avici hell. Relying on their noble status and not knowing restraint, they themselves forfeited that close relationship. Had they been born into families of middling station and gone forth after encountering the Buddha, although they might not have attained the path in a single sitting, they surely would not have come to such grievous suffering.

Before the Buddha established the precepts, people committed many defiling acts. After the precepts had been established, conditions changed for the better. The Vinaya practice of the people of India was not universally mastered. Only one who fully possessed the twelve qualities and whose power of samadhi was firm could be instructed in and entrusted with it. When it was transmitted, that person was repeatedly admonished: “You must put it into practice; you must not merely possess theoretical knowledge.” These words are exceedingly practical and true.

From now on, since the land of Qin possesses this Vinaya, I ask those who share my aspiration to exercise care in transmitting it. Please do not transmit it to those who have not completed five rains retreats and do not observe the Vinaya.

Fascicle 1

There are three kinds of precepts:

– The precepts of unsurpassed morality.

– The precepts of unsurpassed mind.

– The precepts of unsurpassed wisdom.

What are the precepts of unsurpassed morality? Here, a bhiksu who observes the precepts adorns himself with the discipline of liberation, cultivates it until fully proficient, fears even the slightest transgression, and accords with the precepts contained within the precepts. These are the precepts of unsurpassed morality.

What are the precepts of unsurpassed mind? Here, a bhiksu abandons sensual desire, attains the four dhyanas, and rightly concentrates his contemplation. These are the precepts of unsurpassed mind.

What are the precepts of unsurpassed wisdom? Here, a bhiksu knows: this is the truth of suffering; this is the cause of suffering; this is the cessation of suffering; and this is the path leading to the cessation of suffering. These are the precepts of unsurpassed wisdom.

Through these three kinds of precepts, those who accord with truth arise, as have Buddhas as numerous as the sands of the Ganges throughout the past, future, and present. They are the treasury, the precious jewel, and the secret essence of the Buddha for instructing the three vehicles: sravakas, pratyekabuddhas, and those of Perfect Enlightenment.

The Buddha, the Blessed One, was dwelling in the Stone Terrace Garden beside the Monkey River, within the city of Vaisali—translated into the Qin language as “Vast and Extensive.” Not far from the city of Vaisali lived the Kalanda-Kampa clan. In this family there was a son named Sudatta. The family possessed immeasurable wealth, with abundant fields and gardens, spacious houses, elephants, horses, camels, money, grain, jewels, gold, silver, pearls, lapis lazuli, precious gems, amber, agate, mother-of-pearl, coral, and countless other treasures.

Sudatta renounced that wealthy household, went to see the Tathagata, listened to the Dharma, and attained joy and faith. Through this faith and joy, he attained right concentration. He then shaved off his beard and hair, went forth, and trained in the path. Together with innumerable bhiksus, he went to the Bamboo Garden in Kosala to undertake the rains retreat.

At that time, there was a famine, grain was expensive, and nearly all the rice plants had been killed by frost and hail. The few that survived were entirely eaten by insects. Consequently, it was very difficult to obtain almsfood.

Then Sudatta, the son of Kalanda, thought: “There is now a famine, grain is expensive, and nearly all the rice plants have been killed by hail. The few that survived have been eaten by insects. Consequently, it is difficult to obtain almsfood.” After reflecting thus, Sudatta said to the bhiksus:

– Listen, venerable ones! I have close relatives in the country of Vaisali whose wealth is immeasurable. They possess abundant riches, fields, and gardens, and have ample jewels and other goods. Let us go there together so that our relatives may be guided to create merit and the bhiksus may also dwell in security. The proper time has come; we should go to the country of Vaisali. Once we arrive there, the bhiksus will receive offerings of food, drink, medicines, and robes.

At that time, Sudatta, the son of Kalanda, spent the rains retreat in Kosala. After the three months of the rains retreat, they sewed their robes. On the day the robes had been prepared, Sudatta put on his robe, took up his bowl, and led the great assembly gradually toward Vaisali. They stopped at the Stone Terrace Garden beside the Monkey River in the country of Vaisali, where he sought food and distributed it among the bhiksus.

When the proper time came, Sudatta, the son of Kalanda, put on his robe, took up his bowl, and went to the home of his relatives in Vaisali to seek alms. After receiving almsfood, he hurried away.

At that time, a maidservant of the Kalanda family saw Sudatta, the son of Kalanda, enter the home of his relatives and then hastily depart. She immediately went to Kalanda's mother, knelt down, and said:

– A short while ago, your noble son Sudatta, the son of Kalanda, entered the home of his relatives and then hurried away. I do not know whether he is ill or distressed. Or perhaps he no longer delights in the pure life and has transgressed the precepts, and now wishes to abandon the path and return to lay life?

Upon hearing this, Sudatta's mother was overjoyed and unable to restrain herself. She immediately went to Sudatta and said to him:

– Is your body in good health? Do you have some other intention? Do you intend to violate the pure life? Do you wish to transgress the precepts, abandon the path, and return to lay life? If you have such a thought, then return quickly. Sudatta! Relinquish the precepts and return to lay life; then freely practice generosity and perform meritorious deeds. Why is this? Within the Buddha's assembly, it is very difficult to preserve the precepts and also very difficult to train in the path.

Hearing this, Sudatta immediately said to his mother:

– I am not ill, nor do I have any other intention. I have not violated the pure life, and I do not wish to transgress the precepts, abandon the path, or return to lay life.

His mother again said:

– Sudatta! You should know that your wife was formerly of incomparable beauty. If you do not wish to abandon the path and return to lay life, then leave behind an heir to continue and perpetuate our lineage. If one day there is no heir, all our money and jewels will be seized by the king of Kosala.

Sudatta replied:

– If I may afterward continue cultivating the path, I can do this.

Sudatta’s mother then told Sudatta’s wife:

– On the third day after your menstrual period, put on the garments you wore when you were newly married, adorn yourself beautifully, and then come and inform me.

Following her instructions, on the third day after her menstrual period, Sudatta’s wife put on the clothes her husband had formerly liked and went to Sudatta’s mother, saying:

– Today is the third day after my menstrual period.

Sudatta’s mother then led the wife to Sudatta and said to him:

– You should know that this wife of yours is of incomparable beauty. Leave behind an heir to continue the family line. Do not allow our lineage to die out and our money and jewels to be seized by the king of Kosala.

Having said this, she left the wife there and immediately withdrew.

Sudatta then led his wife to a secluded place and performed the impure act. Within a short time, they did so three times.

At that time, Sakra descended and entered that womb. After eight or nine months, Sudatta’s wife gave birth to a son whose features were of incomparable beauty. Because it had previously been said that he would continue the lineage, his mother named him Continuator of the Lineage.

After committing that shameful act, Sudatta felt ashamed and deeply humiliated before others. When Sudatta and his fellow monks had completed the rains retreat, they visited and inquired after one another:

– Has your mind remained settled? Has your health been robust? During the retreat, were offerings sufficient? Did you have to go out for alms? Did you suffer any illness or have any unusual thoughts?

Sudatta replied:

– Venerable ones, you should know that my mind remained settled. During the rains retreat, I had sufficient food. I did not have to go out for alms. I suffered no illness, but I did have an unusual thought.

The monks replied:

– If your mind was settled and at ease, you were fully provided for during the rains retreat, and you suffered no illness, why did you have an unusual thought?

Sudatta then related in full to the monks the offense he had previously committed. The monks immediately reproached Sudatta severely:

– The Blessed One has, through countless means, spoken of the vileness of sexual desire, of inclining toward sexual desire, thoughts of sexual desire, and powerful intentions of sexual desire. The Blessed One has spoken of the vileness of sexual desire, of inclining toward sexual desire, thoughts of sexual desire, and powerful intentions of sexual desire.

After repeatedly reproaching him, the monks went to the Blessed One, bowed with their heads at his feet, sat to one side, and reported the offense in full to the Blessed One. Although the Buddha knew, he nevertheless asked Sudatta:

– Did you truly commit this act?

He replied:

– I truly did commit it, Blessed One.

The Blessed One said:

– Through countless means, I have explained to foolish people the vileness of sexual desire, of inclining toward sexual desire, thoughts of sexual desire, and powerful intentions of sexual desire. Such is the vileness of sexual desire.

Through many skillful means, the Buddha established a precept for the shramanas. He discerned ten virtues arising when monks uphold the precepts. What are these ten virtues?

1- To preserve and nurture virtue and help the assembly practice the path.

2- To cause those who do not yet have faith in the precepts to give rise to faith.

3- To cause those who possess a sense of shame to remain constantly alert to their own faults.

4- To lead those holding wrong views onto the right path.

5- To make those already upright become even more upright.

6- To cultivate the path in this present life, extinguish all afflictions, and ensure that no fetters remain in the future.

7- To eradicate future afflictions so that they never arise again.

8- To accumulate wholesome practices.

9- To prevent the loss of the holy life.

10- To ensure that the holy life long endures.

All shramanas must know this.

On account of this matter, the Blessed One assembled the Sangha and established this precept:

– If a monk violates the precept, does not relinquish the precepts, has become deficient in the precepts, does not repent on his own, performs an impure act, and engages in sexual intercourse, that monk commits Ba-la-di bo-de-a-tat-ba-tu.

The Buddha was residing in Anathapindika’s Park in the Jeta Grove.

At that time, another monk was spending the rains retreat in a grove not far from the city of Kosala. A female monkey lived near that grove. The female monkey often came to the monk, and the monk frequently gave her food. Consequently, the monkey was not afraid of the monk, and they engaged together in impure conduct.

Among the community of monks were fellow students of that monk who were also spending the rains retreat in the land of Kosala. When the retreat had ended, on the day their robes had been completely sewn, they donned their robes, took their alms bowls, went to that monk, and said to him:

– From the day you entered the rains retreat until now, have you suffered any illness? Did you go out for alms? Did you have any unusual thoughts?

That monk replied:

– Venerable ones, during the rains retreat I suffered no illness, nor did I have any confused thoughts.

At that moment, the monkey came in from outside, went directly to where that monk sat, sat before him, and stared intently at him. Seeing the monk turn his face away, she looked at the other monks, then turned back to look at him, and presented her back toward him. The monk felt ashamed before the other monks, so he did not follow the monkey or even glance at her.

Seeing that the monk did not look at her, the monkey gave rise to a malicious intent, turned around, seized and pulled at him, and clawed his head and face, wounding him, before departing.

The elder monks said to him:

– Just now, when the monkey came here, she first looked at you, then turned to look at us, and immediately afterward turned her back toward you. When she saw that you neither spoke nor looked at her, she became angry, seized and pulled at you, and clawed your head and face, wounding you, before departing. What does this mean?

The monks questioned him repeatedly. Being pressed again and again by the monks, he finally confessed. The monks said:

– Through countless means, the Blessed One has spoken of the vileness of sexual desire, of inclining toward sexual desire, thoughts of sexual desire, the burning of sexual desire, and the defilement of sexual desire. Why did you fail to contemplate this sexual desire and instead commit that evil act?

After repeatedly reproaching that monk, the monks went to the Buddha, bowed with their heads at his feet, sat to one side, and reported to the Buddha everything they had just seen and heard.

Having heard them, the Buddha asked that monk:

– Is this true?

Ashamed, his face drained of color as though covered in dust and earth, the monk knelt with his right knee on the ground, adjusted his robe, bared his right shoulder, joined his palms, and addressed the Blessed One:

– It is true, Blessed One!

The Blessed One said to that monk:

– Have I not, through many skillful means, explained to foolish people the vileness of sexual desire, of inclining toward sexual desire, thoughts of sexual desire, and the burning of sexual desire? I have spoken of all the faults of sexual desire.

After speaking through countless means about sexual desire, on account of this matter, the Buddha assembled the Sangha and contemplated the ten virtues arising when monks uphold the precepts, up to and including ensuring that the holy life long endures. The Buddha then established this precept for the monks:

– If a monk violates the precept, gives rise to sexual desire, does not relinquish the precepts, has become deficient in the precepts, does not confess and repent on his own, and performs an impure act, even with an animal, he is expelled and no longer belongs among the monks.

What are the precepts? The two hundred and fifty precepts that a bhikkhu must observe, together with the unsurpassed precepts, are called the precepts within the precepts.

What constitutes not relinquishing the precepts?

– Relinquishing the precepts while deluded, mentally confused, or afflicted does not constitute relinquishing the precepts.

– Relinquishing the precepts before a deaf-mute does not constitute relinquishing the precepts.

– Relinquishing the precepts before someone who does not share the same language does not constitute relinquishing the precepts.

– Relinquishing the precepts while alone also does not constitute relinquishing the precepts.

– Relinquishing the precepts before a Buddha stupa or the stupa of a śramaṇa also does not constitute relinquishing the precepts.

If one abandons and no longer relies upon the Buddha, one's preceptor, the preceptor's companion, one's acarya, or the acarya's companion, and says to the bhikkhus, “I shall no longer live within the Buddhadharma. I have renounced it and will no longer practice the path,” and the bhikkhus ask, “Will you no longer practice the path?” and that bhikkhu replies, “I will no longer practice the path,” then this constitutes relinquishing the precepts.

Engaging in sexual intercourse through any of the three orifices of a woman entails expulsion. Those three are:

– Contact with the birth canal is the first ground for expulsion.

– Contact with the passage for excrement is the second ground for expulsion.

– Contact with the mouth is the third ground for expulsion.

Contact with a man through either of two orifices also entails expulsion. These are the anus and the mouth.

Contact with a sexually impotent person through either of two orifices entails expulsion.

Contact with a hermaphrodite possessing both male and female organs through any of three orifices entails expulsion, just as does contact with a woman.

Contact with a female animal through either of two orifices entails expulsion.

Contact with a male animal through one orifice entails expulsion.

The same applies to contact with an animal whose sex is not yet discernible.

Contact with an animal possessing both sexual organs through either of its two orifices entails expulsion.

Contact with a chicken or bird through one orifice entails expulsion.

Contact with a female nonhuman being through any of three orifices is likewise the same as contact with a woman.

This is the parajika offense of engaging in impure conduct.

At that time, the Buddha was dwelling on Vulture Peak at Rajagriha together with the great assembly of disciples, consisting of one thousand two hundred and fifty bhikkhus.

At that time, the bhikkhus gathered timber and grass to build pure dwellings. When the bhikkhus entered the city of Rajagriha to seek alms, the men and women, adults and children, of Rajagriha went outside the city, demolished the pure dwellings, and carried away the timber for their own use.

After completing their alms round, the bhikkhus returned and saw that their pure dwellings had been demolished. They again gathered timber and grass and built new pure dwellings in which to reside. When they entered the city of Rajagriha to seek alms, the men and women, adults and children, of Rajagriha again demolished the pure dwellings and carried the materials away.

After this had happened three times, the bhikkhus reflected, “The men and women, adults and children, of Rajagriha continually come outside the city and demolish our pure dwellings.”

In that assembly was a bhikkhu named Dhanika, the son of a potter. He thought, “We build pure dwellings from timber and grass, but when we enter the city to seek alms, the men and women of the city come out and demolish them. In this city there is a sawyer who is my relative. I should go to him and ask for planks with which to build a pure dwelling.”

When the appropriate time had come, Dhanika put on his robe, took his bowl, entered the city of Rajagriha, went to the sawyer's house, and said to him:

– You should know that King Ajatashatru has bestowed timber upon me. Hand it over to me.

The sawyer replied:

– If the king has given it to you, Venerable, take whatever you wish.

Bhikkhu Dhanika took, on his own authority, all the fine timber—valuable property of the state—had it sawn into pieces, and stacked it in one place for safekeeping.

At that time, an official responsible for guarding the city of Rajagriha was making his rounds through the city. When he came to the timber storehouse, he saw that the state's reserved timber had been sawn into sections and stacked in one place. He immediately went to the sawyer and asked:

– Sawyer! Who cut the king's timber into many sections and stacked it in one place?

The sawyer replied:

– Bhikkhu Dhanika came and told me, “The king has given me planks. Hand them over to me.” That bhikkhu took the planks, cut them into many sections, and stacked them in one place.

The city guard then became angry on behalf of King Ajatashatru. He went to King Ajatashatru and reported:

– There is a great deal of inferior timber that is not needed. Why was that not given away, while the fine timber was given to a bhikkhu?

The king said:

– I did not give it!

King Ajatashatru then ordered a messenger to summon the sawyer. Obeying the king's command, the messenger went and said to the sawyer:

– King Ajatashatru summons you.

The sawyer immediately went to the king. On the way, he encountered Bhikkhu Dhanika. The sawyer paid homage and said:

– Venerable sir, please come with me to see the king.

The bhikkhu replied:

– Go on ahead. I shall come afterward.

The sawyer then went to the king. On seeing him, the king immediately asked:

– You are no true man! Why did you take the king's fine timber on your own authority and give it to a bhikkhu?

The sawyer replied:

– Great King, you should know that Bhikkhu Dhanika came to the timber storehouse and said, “The king has given me timber. Hand it over to me.” I then said to the bhikkhu, “If the king has truly given it to you, take whatever you wish.”

Before the king had finished questioning the sawyer, Bhikkhu Dhanika arrived before the king. Seeing the bhikkhu approach, the king ordered a minister to take the sawyer temporarily into a rear chamber and to bring the bhikkhu before him. Obeying the king's command, the minister led the sawyer away and brought the bhikkhu forward. The king asked the bhikkhu:

– Why did you take the king's fine timber on your own authority, cut it into many sections, and stack it in one place?

The bhikkhu replied:

– The king gave me the timber.

The king said:

– I recall no occasion on which I gave it to you.

The bhikkhu replied:

– Does the king not remember that, when he first ascended the throne, he offered three things—timber, grass, and water—to śramaṇas and brahmins?

Hearing this sophistry from the bhikkhu, the king replied:

– Bhikkhu! The things I bestowed were things without an owner, not things that had an owner. Bhikkhu, come and receive the king's justice.

At that time, King Ajatashatru blazed with anger. Remembering the virtues of the Blessed One, he remained silent and said nothing for a short while. He then told the bhikkhu to leave and never commit such an act again.

At that time, all the ministers and close attendants of King Ajatashatru cried aloud:

– How extraordinary! This bhikkhu has just escaped death!

Bhikkhu Dhanika returned to the great assembly and said to them:

– Venerable ones, you should know that the king was just about to arrest me and condemn me to death, but then released me.

The bhikkhus asked:

– What happened?

Bhikkhu Dhanika related the entire matter above to the great assembly.

Among the assembly were bhikkhus who practiced the dhutanga austerities. When they heard of this matter, they felt ashamed and went to the Blessed One to report what that bhikkhu had said.

The Blessed One then said to Ananda:

– Ananda! Go quickly into the city of Rajagriha, stand at a crossroads, and ask the people, “If a bhikkhu steals five coins or more, or a piece of cloth worth five coins, what punishment does King Ajatashatru impose upon that thieving bhikkhu?”

Obeying the Blessed One's command, Ananda bowed with his head at the Blessed One's feet, circumambulated him three times, and then entered the city of Rajagriha with two bhikkhus. Standing at a crossroads, he asked the passersby:

– If a bhikkhu steals five coins or a piece of cloth worth five coins, what punishment does King Ajatashatru impose?

The passersby replied:

– If a bhikkhu steals five coins or a piece of cloth worth five coins, King Ajatashatru declares that he is not a śramaṇa.

Ananda then left the city of Rajagriha, returned to the Blessed One, and reported:

– We entered the city of Rajagriha and questioned the travelers. They replied: “If a bhikkhu steals five coins, or a piece of cloth worth five coins, King Ajatashatru declares that he is no longer a shramana.”

Then, on account of this matter, the Blessed One assembled the Sangha. Having considered the ten virtues, he established a precept for the shramanas so that the holy life might long endure. Shramanas should understand this matter:

– If any bhikkhu, in a village or fortified city, takes what has not been given with the intention to steal, and because of this taking of what has not been given that bhikkhu is seized by the king or a great minister, beaten, bound, banished from the country, or addressed thus: “Bhikkhu! You are neither a robber nor a child, nor are you insane; why, then, have you taken what was not given?” he commits a parajika offense.

The bhikkhu Tasha was residing in Kosala. That place was near a frontier checkpoint. A merchant came and said to that bhikkhu:

– I entrust a few goods to you. Please help me carry them through the checkpoint, and I will give you half.

After accepting the goods, the bhikkhu regretted it and thought: “I do not know whether I have committed a parajika offense.” He then reported the matter to the Blessed One. The Blessed One told that bhikkhu:

– If a bhikkhu helps a merchant carry goods through a checkpoint and then receives from the merchant five coins, or an article worth five coins, he commits a parajika offense, except in a place beset by bandits, famine, or dangerous roads.

At that time, in a village, fences were erected, trenches dug, and walls built to keep elephants, horses, camels, cattle, donkeys, and so forth, which were tethered together with ropes. If a bhikkhu slips among the herd, secretly unties an animal, and leads it beyond the enclosure, he commits a parajika offense; if he leads it across the trench, he commits an offense of impairment; if he leads it across the road or outside, the offense becomes parajika.

If livestock is in open ground and he drives it inside a wall, into a trench, or into an enclosure, he likewise commits a parajika offense.

With regard to water privately owned by individual households, if a bhikkhu releases the water with the intention to steal and causes an amount worth five coins to flow away, he commits a parajika offense. If he uses his hand, foot, a staff, or a spade to steal and release the water, he commits a parajika offense.

A bhikkhu was bathing in the water. Before he had finished bathing, he released the water and let it flow away. The laypeople became angry and said: “This bhikkhu pretended to bathe so that he could release the water.”

The bhikkhus were uncertain whether they had committed a parajika offense, so they reported the matter to the Blessed One. The Blessed One said:

– If one releases water with the intention to steal, then when an amount of water worth five coins has flowed away, one commits a parajika offense.

Whether a pond has an owner or no owner, if there are birds in the pond and people have spread nets to catch them, any bhikkhu who, with the intention to steal, takes from inside or outside the net a bird worth five coins commits a parajika offense. (Inside the net, the birds have an owner; outside the net, they are within a pond that has an owner. In both cases, they have an owner.)

Whether birds have an owner or no owner, if a bhikkhu catches a bird with the intention to steal, he commits a parajika offense.

A layperson laid necklaces of jewels in the sun on the roof of his house. Birds, whether owned or unowned, carried away those jeweled necklaces, and a bhikkhu seized them. If, with the intention to steal, the bhikkhu takes a necklace worth five coins from a bird that has an owner, he commits a parajika offense.

A bhikkhu spread a newly dyed robe on the roof to dry, and the wind blew it down to the ground. That bhikkhu picked it up and took it into his room, but then regretted it and thought: “I do not know whether I have committed a parajika offense through theft.” The bhikkhu then reported the matter to the Blessed One. The Blessed One said:

– If it was taken with the intention to steal, a parajika offense is committed. If there was no intention to steal, no offense is committed.

If a robe falls from an intermediate story to the ground, is blown from the ground to an intermediate story, or is blown from an intermediate story to an upper story, and a bhikkhu takes the robe with the intention to steal, he commits a parajika offense.

As for other kinds of articles, such as sesame seeds, rice, beans, money, barley, wheat, black beans, and mustard seeds, if one takes an amount worth five coins with the intention to steal, one commits a parajika offense.

In an orchard there were such fruits as walnuts, nai fruit, peaches, pears, and so forth. A bhikkhu picked and ate some fruit, then became uncertain whether he had encroached upon the property of the Sangha, taken what was not given, and committed a parajika offense. He went and reported the matter to the Blessed One. The Blessed One said:

– No parajika offense is committed. If the land is not within a boundary established by the Sangha and a novice picks the fruit, no offense is committed.

A lion killed a deer outside the Bamboo Grove, ate its flesh, drank its blood, and then fell asleep, leaving some food uneaten. A bhikkhu came and took the leftover food. When the lion awoke and could not find it, it roared. Knowing this, the Buddha asked Ananda:

– Why is the lion roaming around the grove and roaring?

Ananda reported the entire matter to the Buddha. The Buddha said:

– If a bhikkhu takes leftover food of a lion worth five coins and eats it, he commits a parajika offense. The same applies if a bhikkhu takes leftover food belonging to a tiger, bear, orangutan, leopard, or two-legged animal such as a falcon, kite, wild goose, hawk, or eagle.

The Blessed One said:

– If one seizes food of which a bird still retains possession, one commits a parajika offense. If the bird becomes frightened and flees to save itself, relinquishing possession, no parajika offense is committed.

A bhikkhu went to the house of a butcher who was his relative and, on his own initiative, took meat that had not been given. He then became uncertain whether he had committed a parajika offense and reported the matter to the Blessed One. The Blessed One said:

– If it was taken with the intention to steal, a parajika offense is committed. If it was taken on account of their familiarity, no parajika offense is committed.

The Buddha was staying in the country of Shravasti together with a great community of bhikkhus. When some bhikkhus traveling from Kosala reached the Sala Grove in the country of Shravasti, robbers waylaid them and took all their robes and bowls. When the king or the villagers learned of this, they pursued and captured the robbers, recovered the robes and bowls, and returned them to the bhikkhus. The bhikkhus were uncertain whether they had committed a parajika offense, so they went and reported the matter to the Blessed One. The Blessed One said:

– If a bhikkhu forcibly takes back his robe from robbers, he commits a parajika offense. If the king or the villagers recover it and give it to him, no parajika offense is committed.

A certain bhikkhu traveling on the road to Kosala had his robes and bowl stolen by robbers. The bhikkhu asked his relatives to take the robes and bowl back from the robbers by force. After they had recovered them, the bhikkhu became uncertain whether he had committed a parajika offense, so he went and reported the matter to the Buddha. The Buddha said:

– Once robbers have taken something, one must not use force to recover it. If one uses force or tells someone else to recover it by force, one commits a parajika offense. If a bhikkhu pays money to redeem it, he may take it back.

At that time, the Venerable Upali said to the Blessed One:

– When a bhikkhu takes what property of the Sangha is it called taking what has not been given?

The Blessed One said:

– If property has been brought to the monastery gate and a bhikkhu steals and carries it away, he commits a parajika offense. Any bhikkhu who takes property while it is being distributed also commits a parajika offense.

The Venerable Upali asked:

– If a bhikkhu takes articles and things used daily by the Sangha on his own authority, does he commit a parajika offense?

The Blessed One replied:

– The value of the Sangha’s property is difficult to measure. If it is stolen, the merit of the person who donated that property will diminish. Therefore, any bhikkhu who takes it commits a parajika offense.

Upali said to the Blessed One:

– If a bhikkhu steals banners or parasols from a monastery or a Buddha stupa, does he commit a parajika offense?

The Blessed One said:

– Any bhikkhu who takes an object belonging to a monastery or a Buddha stupa commits a Parajika offense. The same applies to a shravaka stupa. If he takes objects from a monastery or stupa, he deprives the donors who offered those objects of their merit and therefore commits a Parajika offense. Anyone who steals objects from a monastery or stupa will fall into hell.

The Blessed Buddha was in the country of Na-kiet, in the garden of Kien-de-viet. There was a devoted and affectionate upasaka who, of his own accord, built a lecture hall and offered it to the Venerable La-Van.

After accepting that lecture hall, the Venerable La-Van departed for two months. Hearing that the Venerable La-Van had been away for two months after accepting the lecture hall, that upasaka then offered it to the Sangha of the four directions.

Two months later, the Venerable La-Van returned to Na-kiet and heard that the donor had offered the lecture hall to the Sangha of the four directions. The Venerable La-Van then went to the Buddha, bowed with his head at the Buddha’s feet, withdrew to sit at one side, and reported the matter to him. The Buddha said:

– La-Van, go to that upasaka and say to him: “Have I done anything toward you that was improper, wicked, wrong, impure, contrary to the conduct of a shramana, or unacceptable?”

Having heard the Blessed One’s instruction, the Venerable La-Van carefully retained it, rose from his seat, circumambulated the Buddha, and departed.

At daybreak, the Venerable La-Van donned his robe, took his bowl, and entered the city of Na-kiet to seek alms. After completing his alms round, La-Van went to the home of that upasaka. Seeing La-Van approach, the man immediately rose, adjusted his garments, joined his palms, went before La-Van, and said:

– Excellent, Master La-Van! It has been a long time since you last came. Please be seated.

La-Van sat in the place offered to him and said to the man:

– Upasaka, have I done anything toward you that was improper, wicked, wrong, impure, contrary to the conduct of a shramana, or unacceptable?

The upasaka replied:

– You have done nothing wrong toward me, much less anything unacceptable.

Having heard this, La-Van rose and returned to the Buddha. He bowed at the Buddha’s feet, stood to one side, and reported the matter to him. On account of this matter, the Blessed One assembled the Sangha and instructed them:

– There are ten kinds of offerings that are contrary to the Dharma, acceptance that is contrary to the Dharma, and use that is contrary to the Dharma:

After making an offering to one bhikkhu, to take it back and offer it to two bhikkhus: this is an offering contrary to the Dharma, acceptance contrary to the Dharma, and use contrary to the Dharma.

After making an offering to two bhikkhus, to take it back and offer it to three bhikkhus: this is an offering contrary to the Dharma, acceptance contrary to the Dharma, and use contrary to the Dharma.

After making an offering to three bhikkhus, to take it back and offer it to many bhikkhus: this is an offering contrary to the Dharma, acceptance contrary to the Dharma, and use contrary to the Dharma.

After making an offering to many people, to take it back and offer it to one person: this is an offering contrary to the Dharma, acceptance contrary to the Dharma, and use contrary to the Dharma.

After making an offering to one person, to take it back and give it to two people; to take what belongs to many people and offer it to the Sangha; after making an offering to one Sangha, to take it back and offer it to another Sangha; after making an offering to two groups of the Sangha, to take it back and offer it to the bhikkhuni Sangha; to take what belongs to one bhikkhuni Sangha and offer it to another bhikkhuni Sangha; or, when the Sangha has divided into two groups and has not yet been reconciled, to take what belongs to one group and give it to the other, or to support one group and not the other: these are offerings contrary to the Dharma, acceptance contrary to the Dharma, and use contrary to the Dharma.

The earlier offering is an offering; the later offering is not an offering.

If a donor freely makes an offering, it may be accepted and used. If a king, acting as donor, offers beds, robes, and bowls to bhikkhus, they may also be used. This is what the Buddha said concerning the absence of a prescribed boundary for shramanas.

In a vineyard that has an owner, if a bhikkhu climbs a vine and secretly picks its fruit, he commits a Pacittiya offense as soon as he picks it. If he picks fruit worth five coins, he commits a Parajika offense. The same applies to all unripe fruits and fresh flowers.

In a sugarcane field that has an owner, if a bhikkhu cuts sugarcane and carries it away, he commits a Pacittiya offense. If it is worth five coins, he commits a Parajika offense.

Whether lotus roots have an owner or not, if a bhikkhu digs into the earth to obtain lotus roots that have an owner, he commits a Pacittiya offense. If he cuts lotus roots, he commits a Pacittiya offense. If the amount cut is worth five coins, he commits a Parajika offense.

The same applies to all other kinds of roots and tubers.

At a place where food is served, if a bhikkhu receives two portions whose value amounts to five coins, he also commits a Parajika offense. The same applies if he asks for a second portion of a meal to which he has been invited.

Any bhikkhu who advises the kings of two neighboring countries to wage war against each other commits a Parajika offense. If he personally serves as their guide, he commits a Parajika offense. When the two countries deploy their armies, he commits a Pacittiya offense. If a bhikkhu gains five coins through such an affair, he commits a Parajika offense.

The Blessed One was dwelling with a great assembly of bhikkhus on the bank of the Bat-cu-mac River, in the village of Bat-thu. At that time, the Blessed One said to the bhikkhus:

– Contemplate this foulness. Strive to contemplate it and do not be negligent. Continually contemplate the impurity of the body. Why is this? Because contemplating that foul impurity will bring great merit and blessings.

At that time, the bhikkhus reflected: “The Blessed One has taught about the foulness and impurity of this body, even to the point of sitting in contemplation of that impurity. Whoever contemplates this impurity will obtain great fruit and merit. We must strive together to contemplate impurity, even to the point of sitting in contemplation of impurity. After contemplating it, we shall obtain great fruit and merit.”

Those bhikkhus then earnestly contemplated impurity, even to the point of sitting in contemplation of impurity. After contemplating it, they became disgusted with the foul-smelling body, which is a heap of afflictions, and felt ashamed, not knowing what use to make of this body or when they might escape this suffering.

It was as though there were a warrior of surpassing beauty, adorned with jeweled necklaces, bathed and perfumed with fragrant scents, wearing a precious crown upon his head and garlands of flowers, his body clothed in a dustless celestial robe, his hands and feet delicate, his hair blue-black, his hair and beard exceedingly smooth, foremost among humankind. Suppose there were also the carcass of a snake, the carcass of a dog, and a human corpse, livid, swollen, oozing pus, foul-smelling, pecked and devoured by birds and beasts, with the parts of each body scattered in different places and smeared with putrid, filthy blood....

If these three corpses were hung around that man’s neck, he would feel intense revulsion and anguish and shame, and would constantly long to be swiftly freed from that calamity.

Because the bhikkhus contemplated these impurities, even to the point of sitting in contemplation of impurity, they became disgusted with this foul-smelling body and thought to themselves: “When shall we be able to die?!”

At that time, there was a bhikkhu in the assembly who had contemplated the impurity of the body until he became disgusted with himself. He then left that place and went in search of the bhikkhu Sa-mon-quat, who came from a family of hunters, and asked:

– Could the bhikkhu Hien-nghiem kill me? I shall compensate you with my three robes.

At that time, the bhikkhu Sa-mon-quat immediately used a sharp knife to kill that bhikkhu. After killing him, he took the knife to the Bat-cu-mac River to wash the blood from it. Then a Mara deity standing above the river praised the bhikkhu Sa-mon-quat, saying:

– Excellent! Excellent! You have accomplished great merit. You have delivered an energetic bhikkhu who had not yet been delivered, liberated one who had not yet been liberated, and enabled one who had not yet entered nirvana to enter nirvana.

At that time, the bhikkhu Sa-mon-quat thought: “It is just as that deity said. I possess great merit, for I have delivered bhikkhus who had not yet been delivered, liberated those who had not yet been liberated, and enabled those who had not yet entered nirvana to enter nirvana. I have delivered a shramana and also obtained three robes. This is truly a cause for rejoicing.”

At that time, the bhikshu Shamenqu, believing in this wrong view, took the knife and returned among the Sangha. Going from room to room, he declared:

– I can deliver those not yet delivered, liberate those not yet liberated, and enable those not yet entered into nirvana to enter nirvana.

At that time, the bhikshus had contemplated the impurity of the body until they became disenchanted with this filthy, foul-smelling body. Therefore, the bhikshus in the rooms all came out and approached the bhikshu Shamenqu, saying:

– If you can kill us, we shall give you our three robes.

The bhikshu Shamenqu then took the sharp knife and killed one, two, three, four, five, and as many as sixty bhikshus.

At that time, on the fifteenth day of the lunar month, the Blessed One recited the precepts. He spread his sitting cloth upon the high seat and sat amid the great assembly. Once seated, he surveyed the community of bhikshus and saw that very few bhikshus had come to attend. Although the Blessed One knew the reason, he nevertheless asked Ananda:

– Ananda! Why are so few members of the Sangha present today to hear the recitation of the precepts?

Hearing the Blessed One's question, Ananda knelt with his right knee upon the ground, adjusted his robe to bare his right shoulder, joined his palms toward the Buddha, and addressed the Blessed One:

– The Blessed One instructed the bhikshus to contemplate the impurity of the body until they became disenchanted with this foul-smelling body. The practice of contemplating impurity would bring great fruit and merit. At that time, the bhikshus said to one another, “Venerable ones, you should know that the Blessed One has said that contemplating the impurity of the body will bring great fruit and merit. Let us contemplate impurity together so that we may obtain great fruit and merit.”

Thus, the bhikshus contemplated the impurity of the body and became disenchanted with this foul-smelling body. It was like an exceedingly handsome and majestic man, adorned with jeweled necklaces upon his body, bathed and perfumed with fragrances, wearing a jeweled crown and a garland upon his head, clothed in celestial garments untouched by dust, with smooth hands and feet, dark blue hair, and a lustrous beard and hair—the foremost among men.

Suppose the carcass of a snake, the carcass of a dog, and a human corpse, livid, swollen, oozing pus, putrefying, pecked and gnawed by birds and beasts, with their parts scattered in different places, stained with filthy blood, foul-smelling and impure, were hung around that man's neck. He would feel intense disgust and anguish and, ashamed of himself, would think, “When shall I be freed from this calamity?”

The bhikshus contemplated the impurity of the body; while sitting and contemplating impurity, they became disenchanted with this body and thought to themselves, “When shall I die?”

At that time, there was in the community a bhikshu who had contemplated the impurity of the body until he became disenchanted with himself. He rose from his place, went to the bhikshu Shamenqu, the hunter's son, and said to him:

“Venerable Hien-nghiem, can you kill me? I shall give you my three robes.”

The bhikshu Shamenqu then took a sharp knife and killed that bhikshu. After killing him, he carried the knife to the Bat-cu-mac River and sat down to wash the bloodstained blade. At that time, a Mara deity standing above the river praised the bhikshu Shamenqu, saying:

“Excellent! Excellent! You have gained great merit. You have been able to deliver diligent bhikshus not yet delivered, liberate bhikshus not yet liberated, and enable those not yet entered into nirvana to enter nirvana.”

The bhikshu Shamenqu then thought, “It is exactly as that deity has said: I have gained great merit by delivering bhikshus not yet delivered, liberating bhikshus not yet liberated, and enabling those not yet entered into nirvana to enter nirvana. Having delivered a shramana and also obtained three robes, this is truly a cause for rejoicing.”

Then the bhikshu Shamenqu, believing in that wrong view, took the knife and returned among the Sangha. Going from room to room, he declared:

“I can deliver those not yet delivered, liberate those not yet liberated, and enable those not yet entered into nirvana to enter nirvana.” At that time, the bhikshus had contemplated the impurity of the body until they became disenchanted with their impure bodies. The bhikshus in the rooms then approached the bhikshu Shamenqu and said:

“Can you kill us? We shall give you our three robes.”

The bhikshu Shamenqu then took the sharp knife and killed one, two, three, four, five, and as many as sixty bhikshus.

For this reason, very few bhikshus have come to hear the recitation of the precepts. Venerable Blessed One, please teach the skillful means by which the bhikshus may attain immeasurable wisdom.

At that time, the Blessed One instructed the bhikshus to train in mindfulness of breathing and to cultivate this Dharma method extensively, without neglecting the practice even while eating or resting. Why was this? Because by extensively cultivating mindfulness of breathing, the bhikshus would subsequently obtain great fruit and merit.

Any bhikshu dwelling in a village or town who, when the time comes, puts on his robe, takes up his alms bowl, and enters the village to seek alms must guard his body and restrain the six sense faculties, not allowing them to become heedless. When his eyes see forms, he must not give rise to thoughts of attachment. If he can do this, the eye faculty is perfected. Likewise, with regard to the ear, nose, tongue, body, and mind, he must not give rise to thoughts of attachment toward mental objects.... If the mind does not pursue mental objects, the mind faculty is perfected.

After completing the alms round, he should put away his robe and bowl in his room, wash his feet, place his sitting cloth over his shoulder, and seek an uninhabited place—a quiet tree root, an empty grass hut, level ground, a place beyond the garden, a charnel ground, a mountain cave, or another such place—and dwell there. Having reached a quiet place or the foot of a tree, he should spread out his sitting cloth, sit upright in the full lotus posture without leaning or reclining, and focus his attention upon the tip of his nose.

When a bhikshu practices mindfulness of breathing, he is mindful when breathing out and mindful when breathing in. When the out-breath is long, he knows it is long. When the in-breath is long, he knows it is long. When the out-breath is short, he knows it is short. When the in-breath is short, he knows it is short. He is also fully aware of the out-breath at every pore. He is also fully aware of the in-breath at every pore. He breathes out with a concentrated and clearly comprehending mind. He breathes in with clear comprehension. He breathes out with clear comprehension of body, speech, and mind. He breathes in with clear comprehension of body, speech, and mind....

Just as a sawyer and his disciple know when they draw the saw through a long stroke that it is long, and when they draw it through a short stroke that it is short, so too does a bhikshu train in the contemplation of mindfulness of breathing, up to breathing out and breathing in with a concentrated and clearly comprehending mind. Cultivating the contemplation of mindfulness of breathing in this way will bring great merit and fruit.

At that time, the bhikshus reminded one another, “Out of compassion for us, the Blessed One has taught the contemplation of mindfulness of breathing for us to cultivate. After cultivating mindfulness of breathing, we shall obtain great fruit and merit. Let us immediately and diligently cultivate mindfulness of breathing together so that we may obtain great fruit and merit.”

The bhikshus then diligently cultivated mindfulness of breathing, attained immeasurable wisdom, and realized the path of arhatship.

The Venerable Ananda went to the Blessed One, bowed his head at the Buddha's feet, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha:

– The Blessed One has extensively taught mindfulness of breathing and instructed us to cultivate that teaching extensively. In obedience to the Buddha's instruction, the bhikshus practiced mindfulness of breathing, and they all attained immeasurable wisdom and realized the fruit of arhatship.

At that time, on account of these causes and conditions, the Blessed One skillfully assembled the harmonious Sangha, endowed with all ten merits. The Blessed One established a precept for the bhikshus:

– The bhikkhus must guard against the following: In the case of a human being or a being in human form, if a bhikkhu wishes to kill that being and therefore takes a knife in his own hand, causes another to take up a knife, counsels another to die, praises death, or says, “Friend, why live in misery? It would be better for you to die than to live”; and if, with that intention, he employs countless means to counsel the person to die or to praise death, then, should that person seek death, that bhikkhu commits a parajika offense.

If, in a secluded place, a bhikkhu uses a bow, knife, crossbow, firearm, or trap to kill a person, he commits a parajika offense.

If a bhikkhu approaches an official, makes slanderous accusations, and uses the official’s power to have someone killed, he commits a parajika offense.

If a bhikkhu uses spells or medicine to cause a corpse-demon to go and kill someone, he commits a parajika offense.

If a bhikkhu sets a snare that strangles another person to death, he commits a parajika offense.

If a bhikkhu compounds medicine that induces vomiting and diarrhea, pours it into someone’s nose so that it penetrates upward from below, pierces the person to cause bleeding, or instills it into the eyes in order to kill that person, he commits a parajika offense.

If a woman is pregnant and a bhikkhu, wishing to kill her, either presses down upon her abdomen with his own hands or causes another to do so, thereby killing the fetus and the woman, he commits a parajika offense. Whether one of them dies or both mother and child die, he commits a parajika offense.

If a bhikkhu, wishing to kill someone, instructs that person to cast himself into fire or water, or to leap from a cliff into an abyss, he commits a parajika offense.

If a bhikkhu, wishing to kill someone, secretly writes a false letter saying, “The bearer of this letter has committed a grave offense; kill him,” then, if that person is killed, the bhikkhu commits a parajika offense.

Once a fetus in its mother’s womb possesses the two faculties—the bodily faculty and the life faculty—if a bhikkhu, wishing to kill that fetus, recites a spell to cause a miscarriage, and the fetus dies, he commits a parajika offense.

The Buddha, the Blessed One, was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Venerable Bakkhula was gravely ill and lay resting in a room in the Woodworkers’ Park (the park was so named because it had been established by woodworkers). The Venerable Phan Ni attended him and provided him with drinking water.

At that time, Bakkhula said to Phan Ni:

– Go to the Buddha, announce my name, bow at the feet of the Blessed One, and ask whether the Blessed One is healthy and at ease and whether he has the strength to practice the Way. Go there and say: “Recently, the bhikkhu Bakkhula has become gravely ill and is resting in a room in the Woodworkers’ Park. From afar, that bhikkhu respectfully bows to the Blessed One and asks whether the Blessed One is healthy and at ease and whether he has the strength to practice the Way. The bhikkhu Bakkhula wishes to come and behold the Blessed One, but he lacks the strength.” Go to the Blessed One, inquire after his health, and entreat him, for the sake of the bhikkhu Bakkhula, to condescend to come to the Woodworkers’ Park.

The bhikkhu Phan Ni accepted the bhikkhu Bakkhula’s request and hastened to the Blessed One. He bowed with his head at the Blessed One’s feet, reported everything in full as stated above, and then said:

– I humbly beseech the Blessed One, for the sake of the bhikkhu Bakkhula, to condescend to visit him in the Woodworkers’ Park.

The Blessed One remained silent and gave no reply.

Seeing that the Blessed One had accepted by remaining silent, Phan Ni immediately rose from his seat, bowed with his head at the Blessed One’s feet, circumambulated the Buddha three times, and departed.

Before Phan Ni had gone very far, the Blessed One took his meal. In the afternoon, after emerging from meditation, he rose from his seat and went to where the bhikkhu Bakkhula was staying in the Woodworkers’ Park.

Seeing the Buddha approach, the bhikkhu Bakkhula wished to rise, but he was too weak to do so. The Blessed One then said to the bhikkhu Bakkhula:

– There is no need to rise. Remain lying down and rest; I shall sit elsewhere.

After taking his seat, the Blessed One asked the bhikkhu Bakkhula:

– Are you able to digest gruel? Has the pain in your body diminished? Is the pain increasing or decreasing?

The bhikkhu Bakkhula said to the Buddha:

– Blessed One, I cannot eat gruel, for when I eat it, I cannot digest it. The pain only increases and does not diminish.

It is as though a strong man were to bind a cord tightly around someone’s head, causing that person’s head intense pain. Blessed One, my head is in just such pain. Therefore, I cannot eat gruel; I cannot digest it, and the pain grows ever more severe.

Blessed One, it is as though a strong man were to thrust a sharp knife into the crown of someone’s head, causing intense pain there. My head is now in just such pain. The pain only increases and does not diminish.

It is as though a strong man were to take a knife and cut open an ox’s belly; its belly would be in such terrible pain that it could not speak. My belly is now in just such pain.

It is as though two strong men were to seize a feeble person, grasp him by his hands and feet, and roast him over a fire pit. That person’s pain would be indescribable. Blessed One, my body is now in just such pain. Therefore, I cannot eat gruel, and the pain only increases and does not diminish. I wish only to take a knife and kill myself; I no longer wish to live.

The Buddha said:

– I shall question you, and you should answer. Bakkhula, is form permanent or impermanent?

He replied:

– Impermanent.

The Buddha asked:

– Is that which is impermanent suffering or happiness?

He replied:

– Suffering, Blessed One.

The Buddha asked:

– Regarding a phenomenon that is impermanent, suffering, and subject to change, would it be reasonable for one who has trained in and realized the Way to say, “This is mine,” or “This is not mine”?

He replied:

– No, Blessed One.

The Buddha asked:

– Bakkhula, are feeling, perception, formations, and consciousness permanent or impermanent?

He replied:

– Impermanent, Blessed One.

The Buddha asked:

– If they are impermanent, are they suffering or happiness?

He replied:

– Suffering, Blessed One.

The Buddha asked:

– If these are phenomena that are impermanent, suffering, and subject to change, would it be credible for one who has trained in and realized the Way to say, “These are mine,” or “These are not mine”?

He replied:

– No, Blessed One.

– Therefore, Bakkhula, all form—past, future, or present; internal or external; great or small; good or bad; far or near—all form regarded as mine or not mine is empty. Contemplate all phenomena in this same way.

Bakkhula, contemplate feeling, perception, formations, and consciousness—past, future, or present—and all phenomena in this same way.

Hearing the Buddha teach about realization, Bakkhula clearly understood that form is empty and that there is nothing whatsoever to possess, and he immediately attained liberation. Upon attaining liberation, wisdom arose: birth and death had ended, the holy life had been established, what had to be done had been done, and he would no longer be reborn in a womb. The same was true of feeling, perception, formations, and consciousness, until there would be no further rebirth.

Therefore, Bakkhula, do not worry and do not be afraid. You will no longer fall into an evil realm, be born in an evil realm, or encounter an evil destination.

Having finished teaching, the Blessed One returned to the monastery.

In the middle of that night, two exceedingly beautiful devas came to the Buddha, bowed with their heads at his feet, and stood to one side.

One deva said to the Buddha:

– The Venerable Bakkhula has assuredly attained liberation.

The second deva said to the Buddha:

– The Venerable Bakkhula has attained liberation and abides in liberation.

Having spoken these words, the devas bowed to the Buddha and departed.

VINAYA

End of Fascicle One