鼻奈耶

That very night, the World-Honored One addressed the bhikkhus:

– Just now, two devas came and said: "The Venerable Bakkula has attained the certainty of liberation." The second deva said: "He is liberated at the place of liberation." After hearing the explanation, they then departed.

The Buddha told a bhikkhu to go to the place of the bhikkhu Bakkula in the Garden of Cutting (one of the six monasteries in the city of Jeta Grove) and to say:

"You have heard the teaching of the World-Honored One and heard what the devas said; do not be afraid any longer. You will not be reborn in an evil destiny, nor will you dwell in an evil place. The place where you are reborn will have no evil deeds. These are the words of the World-Honored One. Last night two devas came to the place of the World-Honored One. One deva asked: 'Has the Venerable Bakkula attained the certainty of liberation?' The second deva asked: 'Has the Venerable Bakkula been liberated at the place of liberation?' Bakkula, these are the words spoken by the devas."

After hearing the Buddha's instruction, that bhikkhu went to the Garden of Cutting.

Bakkula said to the bhikkhus who were caring for the sick:

– Venerable ones, place me upon the bed and carry me outside the gate. I can no longer live; I wish to take a knife and end my own life.

The bhikkhus then placed him upon the bed and carried him outside the gate.

At that time, many bhikkhus were doing walking meditation outside the gate. The bhikkhu who had been sent went to the place of the bhikkhus doing walking meditation and asked:

– Where is the bhikkhu Bakkula? I wish to go and inquire after him.

The bhikkhus replied:

– The bhikkhu Bakkula is being carried outside the gate, intending to take a knife and end his own life. If you wish to inquire after him, then go at once.

That bhikkhu then went to the place of Bakkula.

Seeing a bhikkhu approaching, Bakkula said to the bhikkhus nursing the sick:

– Set the bed down for a moment to wait for that bhikkhu to arrive.

The bhikkhus then set the bed down. That bhikkhu arrived and told Bakkula everything fully as the World-Honored One had instructed, even up to: this is what the Buddha taught, this is what the devas said.

Bakkula replied:

– The Dharma I have realized, the World-Honored One also knows. The Dharma I have seen, the World-Honored One also knows. Therefore, I no longer have any doubt.

As to whether form is permanent or impermanent, even up to whether feeling, perception, mental formations, and consciousness are permanent or impermanent; the dharmas of suffering, emptiness, and change, together with the dharmas that a śramaṇa realizes; my dharma, not-my dharma—all are empty.

Truly, the Dharma I know, the devas also know. The Dharma I see, the devas also see. Therefore I no longer have any doubt about permanence or impermanence, even up to seeing all things completely without any remaining doubt. Because the obstructions of karma from former lives press upon me, I only wish to take a knife and kill myself.

Having spoken thus, he then took a knife and ended his own life. The bhikkhus who were tending the sick were all uncertain, not knowing whether they had committed a pārājika or not, and so they said to one another that they should all go and ask the Buddha. The Buddha replied:

– If, out of revulsion, with the intention to kill, one hands over the knife; or if, with the intention to kill, one instructs that person to die and then carries him out, then one commits a pārājika. If with a heart of compassion and protection, not wishing to go against the will of the sick person, then one does not incur a pārājika.

There were bhikkhus dwelling at the borders of the country of Kosala who often quarreled with one another. If a bhikkhu sends a letter to the kings of the two countries, leading their armies to kill people, or instructs others to kill, then he commits a pārājika.

At that time, the Buddha was at the Bamboo Grove of Kalandaka, in the city of Rājagṛha.

At that time, Devadatta recited the scriptures and studied the path for twelve full years without ever resting. During that time, he recited all the scriptures he had heard the Buddha expound, and he often dwelt in mountain caves, at the foot of trees in quiet places, and in deserted graveyards. The bhikkhus Śāriputra, Maudgalyāyana, Aniruddha, Nandi, Kimbila, and others were his friends.

When Devadatta had not yet given rise to evil intentions toward the World-Honored One, he never transgressed even a minor precept. Later, when he had given rise to an evil mind toward the World-Honored One, he then transgressed the precepts.

The floors of all the lecture halls were spread with sitting mats. The World-Honored One had laid down the precept: "If one does not wash one's feet, one may not enter the meditation hall."

At that time, Devadatta entered without washing his feet. The bhikkhunī Utpalavarṇā then said to Devadatta:

– Devadatta! The World-Honored One has established the precept that if one does not wash one's feet, one may not enter there!

Devadatta replied:

– You wicked, contemptible bhikkhunī! Do you think that because you know how to keep the precepts you can be superior to me?

Having said this, he used the fist of a strongman and struck the head of that bhikkhunī. The bhikkhunī then passed away. The bhikkhus told the World-Honored One of this matter. The World-Honored One said:

– Have compassion for this evil one who has incurred a very grave offense. That bhikkhunī had attained the path of an arhat.

Because of this matter, the World-Honored One gathered the harmonious assembly of the Saṅgha to establish the precept:

– Any bhikkhu who with his own hand kills a man or a woman commits a pārājika.

The Buddha was at the Jeta Grove, the Garden of Anāthapiṇḍika. At that time, the Venerable Maudgalyāyana was beaten with clubs by a band of brahmacārins, like the pounding of reeds, until he died. The people of that country then learned that the Venerable Maudgalyāyana had been killed by a band of brahmacārins wielding clubs, his body crushed to pieces like reeds that have been pounded.

Hearing that their master had been killed, the two men Aśvaka and Punarvasu blazed up in rage, the hair on their bodies bristling, and using the strength of great strongmen they seized and killed all the brahmacārins who wielded clubs.

The Buddha observed this matter, knew it, yet still asked:

– Bhikkhus Aśvaka and Punarvasu! Shall I speak to you the Dharma of the four phrases? (The Four Noble Truths)

Aśvaka and Punarvasu were exceedingly ashamed, and at once knelt with their right knees touching the ground, joined their palms, and addressed the Buddha:

– World-Honored One! Our offense is very grave; we dare not hear that profound Dharma.

The World-Honored One earnestly asked up to three times. Because he had compassion for these evil ones who had departed from him and departed from the profound Dharma, the World-Honored One then established this precept for the śramaṇas:

– Any bhikkhu who with his own hand kills a person, or instructs another to kill, commits a pārājika.

(These two men fell into rebirth as dragons in the Indus River, in the region of Western Śrī, in the country of Gandhāra. Resentful that the Buddha had not spoken the Dharma to them in the past, they wished to come out of the river to destroy the Buddha's Dharma. Suddenly a transformation-Buddha appeared before them and said: "Do you wish to hear the four profound dharmas?" Their hatred then ceased. Matters such as this are not just a single instance. These two men became disciples of the Buddha.)

The Buddha was at the Jeta Grove, the Garden of Anāthapiṇḍika, in the country of Śrāvastī.

At that time, the Venerable Yaśa led two hundred and fifty disciples. The Venerable Bhaddāli—son of Bhaddanta—also led two hundred and fifty disciples, coming from the country of Kosala to the country of Śrāvastī to inquire after the World-Honored One. Those bhikkhus were conversing outside the gate of the Jeta Grove monastery, and the noise resounded within.

Hearing the noise, the World-Honored One knew, yet still asked Ānanda:

– Who is conversing outside the gate, that the noise resounds all the way in here?

Ānanda reported fully to the World-Honored One:

– These are bhikkhus discussing. Because many people are gathered, they produce a great sound.

The World-Honored One then told Ānanda:

– Tell the assemblies of Yaśa and Bhaddāli: "The World-Honored One instructs that you may not hold the rains-retreat in the country of Śrāvastī."

Obeying the Buddha's instruction, Ānanda then went to the place of the assemblies of Yaśa and Bhaddāli and said:

– The World-Honored One instructs that you may not hold the rains-retreat in Śrāvastī.

At that time, the assemblies of the Venerable Yaśa and Bhaddāli then went to the bank of the Bakkumat River and built thatched huts to hold the rains-retreat.

That year the people suffered famine; frost, hail, and pests harmed the grain, and almsfood was difficult to obtain. At that time, those bhikkhus reflected and said to one another:

– Venerable ones, do you know? At present grain is dear; frost, hail, and pests harm the grain, and almsfood is hard to obtain. We should go to the houses of the elders in the country of Vaiśālī and praise one another: "Elder, do you know? The bhikkhu of such-and-such name, of such-and-such clan, has attained the first dhyāna, the second dhyāna, the third dhyāna, the fourth dhyāna, and has also attained loving-kindness, compassion, sympathetic joy, and equanimity; has attained the four formless concentrations, cultivated śamatha and vipaśyanā, contemplated the breath, and attained the fruit of stream-enterer, once-returner, non-returner, and arhat." We will use these words to praise one another. Then, in that country, we will receive offerings. We will obtain robes, food, beds, and medicines from the king, the great ministers, the elders, the brahmins practicing the path, and the common people.

At that time, those bhikkhus entered the country of Vaiśālī, went to the elders, and praised one another:

– Elder, you should know, the bhikkhu of such-and-such name, of such-and-such clan, has attained the fruit of stream-enterer, even up to the fruit of arhat.

The elders all believed these words, thinking that they had attained the path, and so according to the season they offered robes and food.

It is the constant Dharma of all Buddhas that there are two times for the Saṅgha to assemble. These are: the last month of the spring season (in India a year is divided into three seasons). After self-cultivation during the three months of spring, in the last month one must go to meet the Buddha and the teachers and elders. The summer season is likewise: one must go to meet the Buddha, pay homage, and listen to the Buddha expound the Dharma.

During the three months of the summer, we must study and recite the scriptures. After the conclusion of the retreat, we must mend the robes worn during the past three months. On the day when the mending is finished, they take their bowls and go to the place of the Buddha. This is the time when the Saṅgha assembles.

At that time, the bhikkhus who held the rains-retreat at the Bakkumat River mended the robes they had worn for the past three months. On the day this was completed, they went to the place of the Buddha at the Garden of Anāthapiṇḍika, in the country of Śrāvastī.

It is the constant Dharma of all Buddhas that when there are bhikkhus who have come from afar, He first inquires after them as to whether, during the summer, their reciting of the scriptures and practicing of the path went well, and whether they suffered any weariness.

At that time, the World-Honored One, as was customary, asked the bhikkhus:

– Bhikkhus, did your reciting of the scriptures and practicing of the path cause you any weariness?

The bhikkhus replied:

– World-Honored One! We have suffered no weariness at all.

The śramaṇas who spent the retreat at the Bakkumat River had robust bodies and were full of blood and vitality. The śramaṇas who held the rains-retreat in the country of Śrāvastī had thin, gaunt bodies, had lost all their complexion, and were weak in vital energy. The śramaṇas from beside the river asked the bhikkhus of the country of Śrāvastī:

– Why are you so thin and gaunt, having lost all your complexion?

They replied:

– Do you not know! In this country grain is precious and scarce, and almsfood is hard to obtain. Therefore our bodies are thin and gaunt, and we have lost all our complexion. As for you, why are you so robust, with such fine, fresh complexion?

Those bhikkhus then recounted the whole matter in full. Hearing it, the thin and gaunt bhikkhus were greatly astonished and said:

– Why is it that, merely for the sake of that little bit of foul food, you lied about having realized the Dharma of a superior person?

The bhikkhus reproached those bhikkhus with all their strength:

– Why did you act in this way? The World-Honored One has, by countless means, spoken of the offense of lying and praised the merit of not lying.

The bhikkhus all went to the place of the Buddha, paid homage with their heads to the ground, sat to one side, and then reported this matter fully to the Buddha.

The World-Honored One knew, yet still asked:

– Bhikkhus, did you truly do this thing?

The bhikkhus, ashamed, knelt with both knees touching the ground, joined their palms, and addressed the Buddha:

– It is so, World-Honored One.

The World-Honored One said:

– Bhikkhus, before this I have, for the sake of the foolish, by countless means spoken of the offense of lying and praised the merit of not lying. Why have you committed this fault?

The Buddha used countless means to reproach them, and afterward, on account of this matter, the Buddha gathered the Saṅgha, and because He wished to fulfill the ten merits, He established a precept for the śramaṇas and caused the śramaṇas to know this meaning:

– If any bhikkhu who does not know and does not see the Dharma of a superior person says, "I possess these qualities, I know and I see the wholesome state, the unconditioned; I know that Dharma," and at another time, if someone asks: "Are you an arhat?" that bhikkhu replies: "I am not an arhat"—and because he wishes to cleanse himself of his fault, recalling what he has done, he says: "I, not knowing, said I knew; not seeing, said I saw. These were false, empty, impure words"—then, except when one has not yet realized but imagined one had realized, otherwise that bhikkhu commits a pārājika.

The Buddha, the World-Honored One, was at the Jeta Grove, the Garden of Anāthapiṇḍika, in the country of Śrāvastī.

At that time there was a bhikkhu young in years, who had not long studied the path, who did not yet thoroughly understand the Dharma, whose mindfulness was not yet settled, and who came and went without moderation. When he went to people's houses, he claimed for himself that he had attained the Dharma of a superior person.

At that time, the assembly of great bhikkhus put on their robes, took their bowls, and entered the country of Śrāvastī for alms, and heard that the young bhikkhu claimed for himself that he had realized the Dharma of a superior person. Hearing this, after they had obtained food, the bhikkhus went out of the city to the place of the young bhikkhu and said:

– You should not constantly go to people's houses, and you should not claim for yourself that you have attained the Dharma of a superior person.

The young bhikkhu replied:

– The elder bhikkhus often go to people's houses; why is it that I alone may not go?

Though the bhikkhus admonished him in this way, that bhikkhu would not listen.

The elder bhikkhus said to the bhikkhus:

– Let us go to the place of the Buddha and report this matter fully.

The World-Honored One said:

– Bhikkhus! It is like a deep, desolate forest in which there is a river, and there are great elephants that go down into the river, select lotus roots, wash off the mud and dirt, and then take them to eat. Those great elephants all eat their fill, are abundant in health, joyful, not violent, do not kill one another, and do not suffer death and misery. The small elephants in the herd, if they wade down into the river to take lotus roots, will not wash them clean but eat them together with the mud and dirt. After eating, their health becomes weak, they do not gain peace and joy, and because of this they kill one another and so suffer death and misery.

Likewise, the elder bhikkhus have departed from greed, hatred, and delusion, have long cultivated pure conduct, and moreover do not constantly go to the houses of the lay donors. Because they do not often go to the houses of the lay donors, when they do go, they give rise to faith in those who have no faith; and those who already have faith become all the more faithful. If they receive goods, they do not give rise to greedy attachment, nor do they have envy. If they receive what is given in faith, they digest it completely, do not slander one another, and have no deceitful, false intentions.

Among the assembly of elder bhikkhus there are young bhikkhus, who have studied the path for only a few days, who do not yet understand the Dharma, and who praise themselves by means of the Dharma of a superior person. Wherever they go, they cause those who do not believe in the Dharma there to disbelieve all the more; and those who already believe have their faith diminished. When they receive offerings, they give rise to a mind of greedy attachment and envy toward their companions. They do not understand impermanence. When they receive food and have eaten, their complexion becomes haggard and they have no health. Because of this they suffer and wish to die.

Therefore, the World-Honored One gathered the Saṅgha and established a precept for the śramaṇas:

– Any bhikkhu who goes to the house of an elder and praises himself by means of the Dharma of a superior person commits a pārājika.

The Buddha was at the Bamboo Grove of Kalandaka, in the city of Rājagṛha. When Devadatta first asked to become a śramaṇa, he brought with him three hundred thousand taels of gold; the elephant he rode was worth a hundred thousand taels of gold; the trappings the elephant bore upon its body were also worth a hundred thousand taels of gold; and the robes that Devadatta wore upon his person were also worth a hundred thousand taels of gold. After going forth, shaving off his beard and hair, and donning the kāṣāya, he left the towns and streets, entered the mountains to practice the path, and recited the scriptures he had learned. He recited all the scriptures that the World-Honored One had taught.

In the scriptures there is an account of bhikkhus with great spiritual powers who go to the realm of Jambudvīpa (because there is a kind of tree there named Jambu, that region is named Jambudvīpa). The bhikkhus with spiritual powers go to that place to pick the Jambu fruit and bring it back to eat. Not far from the Jambu tree there is a great Harītakī grove and a great Āmalaka grove (each grove being fifty yojanas apart). These ones also go to Uttarakuru to take the naturally growing rice and bring it back to use; or go to the Tuṣita heaven to take the celestial ambrosia of the devas and bring it back to use; or go to the directions of east, south, west, and north, soaring through the air, transforming themselves in every manner.

Seeing such things, Devadatta gave rise to a mind of envy and thought: "When will I obtain this great spiritual power, so as to fly to the foot of the Jambu tree, pick the sweet fruit, and bring it back to eat, even soaring freely through the air?"

He reflected further: "I must go to meet the Buddha to ask the method of mastering spiritual powers." He then went to the place of the Buddha to ask about the Dharma of spiritual powers.

Knowing that Devadatta would commit an offense, that he could not be saved, and that he would create useless harm to the Buddha's Dharma, the World-Honored One then said to Devadatta:

– Go away! You should not ask about the Dharma of spiritual powers. You need only reflect upon the Dharma of impermanence, suffering, emptiness, and non-self.

Hearing the World-Honored One instruct him thus, Devadatta was not satisfied and thought only of spiritual powers. He thought again: "Śāriputra is one of great wisdom; I must go there and ask the Dharma of spiritual powers. He will accommodate my wish."

He then went to ask Śāriputra about the path of spiritual powers, but because Śāriputra knew that the Buddha did not teach it, Śāriputra also did not teach it.

Devadatta reflected again: "Maudgalyāyana is the one with the greatest spiritual powers among the śrāvakas. I must go to ask him the Dharma of spiritual powers."

He then went there to ask the Dharma of spiritual powers, but Maudgalyāyana also did not speak it.

Devadatta thought again: "Ānanda is my younger brother. The World-Honored One has also praised him as the foremost in learning among the śrāvakas. I must go to ask him the Dharma of spiritual powers; surely he will expound the Dharma of spiritual powers for me to hear."

At that time, Ānanda had not yet attained spiritual powers, could not foresee this matter, and had not yet purified all his defilements, and so he told Devadatta all the Dharma of spiritual powers that he had heard.

Devadatta remembered completely the Dharma of spiritual powers that Ānanda had imparted, and then immediately went to a deserted, quiet place, a forest in the deep mountains, to cultivate that Dharma day and night without rest, and attained the four dhyānas of the form realm. Relying upon this meditative concentration, he then attained spiritual powers.

Because of the vow he had made before, he then went to the Jambu tree, picked the fruit, and brought it back to eat, even up to ascending to the Tuṣita heaven to take the ambrosia of that heaven and transform himself in countless ways. At that time, Devadatta gave rise to a mind of envy, and turning toward the Tathāgata he thought: "The lineage and birthplace of the śramaṇa Gautama cannot surpass mine—he is of the Śākya clan, I am also of the Śākya clan; in what way am I inferior! The reason people come to make offerings is because of his spiritual powers. Now I too will use spiritual powers to convert a great many people."

Devadatta reflected again: "King Bimbisāra has realized the fruit of non-regression within the path of the śramaṇa Gautama. I cannot use spiritual powers to convert him."

Being naturally clever and quick-witted, thoroughly versed in astronomy, geography, and the stars in the void, Devadatta observed all the people and saw that only Prince Ajātaśatru possessed the complete marks of one who would become king. This prince would surely become king beyond any doubt.

Devadatta reflected: "I must go and use spiritual powers to convert the prince, so that the people of this country will all have to receive my instruction."

At that time, Devadatta transformed himself into an elephant and went to the place of Prince Ajātaśatru, entering by passing through the wall and then going out the door, transforming himself in every manner so that Prince Ajātaśatru would know it was Devadatta. He again transformed himself into a horse, coming in and going out without obstruction, or entering by the door and going out where there was no door; or he transformed himself into all kinds of jewels to make a precious crown and placed it upon the knees of Prince Ajātaśatru. The prince then took it and wore it, yet also knew that it was a thing transformed by Devadatta.

Devadatta again transformed himself into a small child adorned with strings of gold and silver beads, sitting upon the prince's lap. The prince then embraced him, played and frolicked with him, and spat saliva into his mouth, soiling the child's mouth, and also knew that this was transformed by Devadatta.

At that time, Prince Ajātaśatru then gave rise to an inverted mind, thinking that Devadatta's spiritual powers surpassed the Buddha's, and so he offered him robes, food, beds, and medicine to treat illness. Each day, the prince brought five hundred pots of rice to the place of Devadatta. The prince brought five hundred carts (laden with goods) to the place of Devadatta. There were also five hundred bhikkhus who sat and ate at the place of Devadatta.

When the time came, the assembly of great bhikkhus put on their robes, took their bowls, and entered the city of Rājagṛha for alms. The bhikkhus heard that Prince Ajātaśatru made offerings of a great many things to Devadatta, even up to bringing five hundred carts to the place of Devadatta, and that five hundred bhikkhus followed him and sat and ate together with Devadatta.

Hearing this news, the bhikkhus then went to the place of the Buddha and reported this matter fully. The World-Honored One said:

– You should not go to the place of Devadatta to receive offerings, and you should not give rise to greed. Why is this? Like drinking poison, how could anyone not die? He has already drunk poison himself, and moreover gives it to others to drink.

Bhikkhus! It is like the Kadalī tree (banana): when it bears fruit, its trunk is broken; the reed plant, when it bears seed, dies; when the mule conceives, both mother and offspring die. Likewise, bhikkhus! For Devadatta to receive offerings is for him to drink poison himself, and moreover to give poison to others to drink.

Bhikkhu! It is like a very strong man who takes a club and beats a fierce dog until its head is split and its nose is broken—is the dog still fierce?

The bhikkhu replied:

– It is still fierce, World-Honored One.

The Buddha said:

– Likewise, the more offerings Devadatta receives, the more reckless he becomes. How pitiable is this foolish one who will have to bear offenses as heavy as mountains for a long time.

At that time, Devadatta then gave rise to the thought: "Now I receive more offerings than the Tathāgata. Why does the Tathāgata forbid the Saṅgha and not allow them to come and receive offerings?"

As soon as Devadatta gave rise to that thought, he immediately lost his spiritual powers.

At that time, the Venerable Maudgalyāyana was in the Kalinga cave, in the city of Rājagṛha. At that time, a fellow-student of Maudgalyāyana named Śambhūta—son of the elder Koliya—who had cultivated the four immeasurable minds, was reborn in the Brahmā heaven. The Brahmā-deva Śambhūta then used his divine eye to observe that Devadatta had lost his spiritual powers. In the time it takes a person to bend and stretch his arm, the Brahmā-deva Śambhūta descended from the Brahmā heaven to the place of Maudgalyāyana in the Kalinga cave and said to him:

– Venerable one, do you know? Devadatta has lost his spiritual powers. Maudgalyāyana! You should go and report to the World-Honored One that Devadatta has lost his spiritual powers.

Maudgalyāyana then gave rise to the thought of wishing to enter meditative concentration in order to observe the mind of Devadatta. Maudgalyāyana then entered meditative concentration and knew that Devadatta had lost his penetration of spiritual powers.

At that time, Maudgalyāyana then silently accepted the words of the deva. The deva then returned to the heaven.

Not long after that deva had departed, Maudgalyāyana entered samādhi, went to the Bamboo Grove, and then came out of samādhi. At a place not far from the Buddha, he arranged his robes, and then went to the place of the Buddha, paid homage with his head to the ground, stood to one side, and addressed the World-Honored One:

– According to what the Brahmā-deva Śambhūta said, Devadatta has lost his spiritual powers.

While Maudgalyāyana was speaking, Devadatta led five men: Kokālika, Khaṇḍadravya, Bhavakāludāyī, Tisyamantra, and Rāhuli. Seeing Devadatta leading five men approaching, the World-Honored One turned and said to Maudgalyāyana:

– Stop, say no more. That foolish one, coming here, will speak for himself.

Maudgalyāyana then reflected: "I must enter right concentration right here so that Devadatta does not see me."

At that time, Devadatta came to the place of the World-Honored One, paid homage with his head to the ground, then sat to one side, and addressed the World-Honored One:

– The World-Honored One is now old, weak in health, and your time has passed. May the World-Honored One instruct the Saṅgha to accept my care.

The World-Honored One replied:

– Those with great spiritual powers, such as Śāriputra and Maudgalyāyana, who came to ask to care for the Saṅgha—I still did not allow it. How much less would I hand over the Saṅgha to one like you, who must still be suckled and carried in arms?

Devadatta then reflected: "Why does the World-Honored One praise only Śāriputra and Maudgalyāyana, while disparaging my virtue?" Devadatta then gave rise to evil intentions toward the Buddha, Śāriputra, and Maudgalyāyana, and without taking leave he stood up and went away.

The World-Honored One said to the bhikkhus:

– What is given in faith is very weighty; it causes a bhikkhu to fall into darkness, unable to speak; the scriptures he formerly often recited he now, out of laziness, does not recite; not having realized, he says he has realized. It is like a strongman who cuts a tendon to make a cord and binds it tightly around the calf and the upper arm, then pulls the two ends of the cord; that cord injures the skin, flesh, and tendons. When the tendons are severed, it goes on to injure the bones, and then the marrow. Likewise, bhikkhus, you should know, what is given in faith causes a person to fall into darkness, unable to speak; the scriptures he formerly often recited he now, out of laziness, does not recite; not having realized, he says he has realized. Any bhikkhu who receives what is given in faith and, with greedy attachment, regards it as his own property, injures the skin, even up to the bones and marrow.

Bhikkhus! From now on you must train: you must not, with greedy attachment, regard what is given in faith as your own property; you should only accept what is necessary, with a mind free of discrimination. The bhikkhu must train in this way.

On account of this matter, even up to fulfilling the ten merits, the World-Honored One established a precept for the śramaṇas:

– Any bhikkhu who, relying upon worldly meditation, gives rise to spiritual powers and praises himself by means of the Dharma of a superior person commits a pārājika.

The World-Honored One said to the bhikkhus:

– You should know, there is a bhikkhu who, for the sake of robes, food and drink, beds, and medicine to treat illness, not being an arhat, claims to be an arhat; and there is also a bhikkhu who leads a band of robbers, leading one hundred men, two hundred, three hundred, even up to one thousand men—of these two great thieves, in what way is one inferior to the other?

The bhikkhu replied:

– One who leads one hundred men, even up to one thousand men, is still only a petty, ordinary thief. As for the second kind of thief—among devas, Brahmā, Māra, śramaṇas, and brahmins, among gods and humans—merely for the sake of robes, food, beds, and medicine, not being an arhat he claims to be an arhat: this is precisely the great thief among thieves.

The Venerable Upāli asked the World-Honored One:

– What does pārājika mean?

The World-Honored One replied:

– All dharmas such as the faculties, the powers, the factors of enlightenment, the path, the realization of the path, the attainment of fruit beneath the tree, the complete severance of the fetters... all are cast away. Therefore it is called "casting away."

Bhikkhus! It is like a person who has offended against the king and is stripped by the king of all the implements of his livelihood, losing all his houses; likewise, whoever commits one of the four pārājikas loses all his merits.

What is meant by "not received"? It means that at the recitation of the precepts, the pravāraṇā, and the karman ceremonies, this bhikkhu may not take part. This bhikkhu also may not know the secret affairs of the Saṅgha.

"Not received" means that he is not a śramaṇa, not a son of the Śākya clan.

VINAYA

End of fascicle two.