鼻奈耶

The second section of the rule:

THE SANGHADISESA RULE CONCERNING MATCHMAKING

The Buddha was staying in Jeta Grove, Anathapindika’s Park, in the country of Sravasti.

At that time, a bhikkhu named Kaludayin, the son of Migaramata, lived there. He had many friends, including kings, ministers, householders, and brahmins, from whom he requested robes, food, lodging, and medicines for illness.

At that time, many householders’ wives thought: “Bhikkhu Kaludayin is acquainted with many kings, ministers, householders, and brahmins. There is no one whom he does not know, and whatever he asks for, he obtains. Let us go together and persuade Bhikkhu Kaludayin to visit another household on our behalf.”

The women then went to Bhikkhu Kaludayin and said to him:

“Venerable sir, you have many friends, including kings and ministers, and whatever you ask for, you obtain. Please take the trouble to visit that household and act as matchmaker for us. When you arrive, say on my behalf: ‘I hear that your daughter is beautiful. My son is also handsome. Give your daughter to be my son’s wife, so that our lineage may not decline.’ When the matter is accomplished, we shall reward you. Please help us.”

The bhikkhu agreed and immediately went to the woman’s household to arrange the marriage.

A widow also asked the bhikkhu:

“Go to that householder’s home and say: ‘This widow is incomparably beautiful. Could you become her husband? If you cannot become husband and wife, then enter into an illicit liaison together.’”

The bhikkhu went there to act as intermediary. Another householder said to the bhikkhu:

“Venerable sir, you have many friends, including kings, ministers, householders, and brahmins. Please help me by going to that woman’s home and saying to her: ‘You have no husband, and I have no wife. I am a great householder. Could you become my wife?’”

The householders asked that bhikkhu to do such things not merely once.

The bhikkhu went to the women’s homes and conveyed the matters in full. Some women agreed, while others did not. Those who did not agree related the matter in turn to their acquaintances. When the householders heard of it, they all reproached him, saying:

“This Sakyan ascetic claims to be diligent, yet he behaves like a merchant, acting as a broker in the buying and selling of men and women.”

The householders reported these words to the bhikkhus who practiced the twelve dhuta qualities. On hearing them, the bhikkhus were distressed and did not know how to respond, so they went and reported the matter to the Blessed One. Although the Blessed One knew, he nevertheless asked Bhikkhu Kaludayin:

“Is this true?”

He replied:

“It is true, Blessed One.”

The Blessed One said:

“You have acted contrary to the conduct of a bhikkhu. Having gone forth to train in the Path, you act as matchmaker between men and women and take pleasure in doing so. You are present when there is a funeral and present when they make merry. You do not practice the conduct of an ascetic. Though an ascetic, you make yourself the servant of others.”

After reproaching and instructing him by innumerable means, the Blessed One assembled the Sangha and, for the fulfillment of the ten benefits, laid down this rule for the ascetics:

“If a bhikkhu intentionally acts as a matchmaker, bringing a woman together with a man, a man together with a woman, or a widow together with a widower, he commits a sanghadisesa offense.”

The Buddha was staying in Jeta Grove, Anathapindika’s Park, in the country of Sravasti.

Bhikkhu Kaludayin was widely acquainted with the householders and guided them in performing meritorious deeds. When householders and their wives quarreled, that bhikkhu went to admonish and reconcile them and drew them onto the bed to sleep together. Other householders who knew him mocked his conduct, saying:

“We should have performed that reconciliation, yet a bhikkhu has done it.”

The householders became disgusted and went to tell the bhikkhus. Not knowing how to answer, the bhikkhus went to the Buddha and reported everything fully to the Blessed One. The Blessed One said:

“Bhikkhus must not visit laypeople’s homes to reconcile and reunite them.”

Because of this matter, the Blessed One assembled the Sangha and, for the fulfillment of the ten benefits, laid down this rule for the ascetics:

“If a bhikkhu intentionally acts as a matchmaker, bringing a woman together with a man, a man together with a woman, or a widow together with a widower, even to the extent of reconciling and reuniting them, he commits a sanghadisesa offense.”

A man may have three wives: one obtained by abduction, the second by purchase, and the third through a marriage arrangement. If, regarding any of those three wives, a bhikkhu tells the husband to lie down and sleep with that wife, or reconciles them when husband and wife have quarreled, he commits a sanghadisesa offense.

If a bhikkhu releases animals and brings a male and female together for mating, he commits a sanghadisesa offense.

The Buddha was staying in the Bamboo Grove, the Kalandaka Sanctuary, at Rajagrha.

At that time, Bhikkhu Dhanika, the potter’s son, thought: “No one can equal my skill in pottery, and I am also strong and healthy. Previously, when I made a wooden dwelling, King Ajatasatru intended to arrest and execute me. I shall therefore make a clay dwelling and live in it.”

He mixed clay and made a large dwelling, with the door, doorframe, crossbeams, windows, supporting pillars, racks for drying robes, and everything else fashioned from pottery. That bhikkhu gathered firewood, grass, branches, leaves, thatching grass, and reeds, then lit a fire and baked the earthen dwelling. The blaze was so great that there was no one in the country who did not see it.

After firing the clay dwelling, he went traveling and sought alms for sixty days to obtain provisions with which to entertain the bhikkhus when he invited them to assemble in the new dwelling.

Seeing this, the Buddha knew what had happened but nevertheless said to Ananda:

“Bring my robe here. I wish to go there and inspect it.”

The Blessed One then took Ananda to Bhikkhu Dhanika’s clay dwelling. Seeing that the dwelling glowed red like fire, the Blessed One knew what it was but nevertheless asked Ananda:

“What is that object, red like a mass of fire?”

Venerable Ananda reported the matter fully to the Blessed One. The Blessed One said:

“Ananda, go and demolish that clay dwelling. Why? So that future generations may see that, in the beginning, no one made clay dwellings within my Dharma.”

Ananda went and demolished the clay dwelling.

After traveling for two months, Bhikkhu Dhanika returned to Rajagrha. Seeing his clay dwelling demolished, Dhanika became angry and asked a bhikkhu nearby:

“Who came and demolished this clay dwelling?”

He replied:

“The Blessed One came and had it demolished.”

Dhanika said:

“If it was indeed the Blessed One who had it demolished, then I must accept it.”

The Buddha was staying in the Banyan Grove at Kapilavastu, in the country of the Sakyans.

At that time, the Sakyans of Kapilavastu had just completed a large hall. It had been finished only recently, its dimensions accorded with the rule, and its entrance faced east. Hearing that the Buddha had arrived at the Banyan Grove, the Sakyans of Kapilavastu thought: “We completed this hall only recently. Its dimensions accord with the rule, its entrance faces east, and no one has yet lived in it. The ascetics, brahmins, and Sakyans should invite the Buddha and the Sangha to enter it first, offer them food and drink, and have the Buddha and Sangha stay there for one night, so that we may obtain great merit and benefit.”

The Sakyans went out through the eastern gate of Kapilavastu and proceeded to the Banyan Grove. At that time, the Blessed One was teaching the Dharma to an innumerable assembly gathered around him. Seeing the Blessed One seated beneath a tree, incomparably beautiful, his body like a mountain of gold, the foremost teacher of devas and humans, his body adorned with the thirty-two marks, the Sakyans dismounted from their carriages and horses, approached the Buddha, bowed with their heads at his feet, and sat to one side.

The Blessed One taught the Dharma to the Sakyans, causing them to rejoice. After teaching the Dharma, the Blessed One remained silent. The Sakyans rose, arranged their robes to bare their right shoulders, knelt with their right knees on the ground, joined their palms, and said to the Blessed One:

“Blessed One, we have built a great hall in Kapilavastu. It was completed only recently, its dimensions accord with the rule, its entrance faces east, and no one has yet lived there. The ascetics, brahmins, and Sakyans respectfully beseech the Blessed One to lead the bhikkhus there to inspect it, so that we may obtain great benefit.”

The Blessed One silently accepted.

Seeing that the Blessed One had silently accepted, the Sakyans rose from their seats, bowed with their heads at his feet, circumambulated the Buddha three times, and went to the newly built hall. They swept it clean and spread seats. They laid upon the ground woven woolen cushions, woolen carpets, and cotton cloth adorned with feathers. They drew clear water and filled the vessels, made torches from fine, clean cotton cloth soaked in oil, and lit brilliant lamps. Such offerings were beyond enumeration.

They again went to the Blessed One, bowed, joined their palms, and said:

“The offerings have been arranged. It is time; may the Blessed One accept them.”

After the meal, the Blessed One put on his robe, took his bowl, and went with the Sangha to the newly built hall. He washed his feet outside, entered the assembly hall, surveyed it throughout, and sat upon the high seat with a most joyful bearing.

The Sangha also washed their feet, entered the assembly hall, and sat in order along the western wall, facing east.

The Sakyans likewise washed their feet outside, entered the assembly hall, and sat along the eastern wall, facing west.

That very night, when the assembly had settled, the Blessed One taught the Dharma to the Sakyans. After expounding the Dharma by innumerable means, the Blessed One said:

“More than half the night has passed. You may now rest.”

The Sakyans rose from their seats, bowed to the Buddha, and departed.

A short while after the Sakyans had departed, the Blessed One examined the minds of the bhikkhus and perceived that they should be told to remain tranquil, to remain tranquil so that they might enter profound and subtle samadhis.

The Blessed One said to Maudgalyayana:

“Tell the bhikkhus to remain tranquil so that I may enter profound and subtle samadhis. Teach the Dharma to the bhikkhus. My back is painful, and I cannot teach the Dharma.”

Obeying the Buddha’s instruction, Maudgalyayana said:

“Remain silent and calm your minds.”

The Blessed One then folded his upper robe in four, spread it upon the bed, rested his head upon his sanghati, and lay on his right side in the lion posture, with his knees placed one above the other and his legs extended, mindfully attending to the perception of light until dawn.

Venerable Maudgalyayana said to the bhikkhus:

“I shall explain to you a teaching that I formerly heard the Blessed One expound. It is the teaching concerning one who has not heard and one who has heard: how a bhikkhu who has not heard the Dharma practices, and how a bhikkhu who has heard the Dharma is able to practice.

“How does a bhikkhu who has not heard the Dharma practice?

“When such a bhikkhu sees a form with the eye and thinks about that form, he immediately becomes attached to it. He does not consider how to become detached from form; his mind is not unified; he does not attain liberation of mind and liberation through wisdom in accordance with reality; and he does not clearly understand the source from which unwholesome phenomena arise. Therefore, they remain and are not extinguished, and he cannot attain nirvana with remainder or nirvana without remainder. This is how a bhikkhu who has not heard the Dharma attends to form and becomes attached to form.

“When the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body contacts tangible objects, and the mind contacts dharmas, or when he thinks about material phenomena, he becomes attached to dharmas. He does not consider how to become detached from material phenomena; his mind is not unified; he does not attain liberation in accordance with reality or liberation through wisdom; and he does not understand in accordance with reality the source from which unwholesome phenomena arise. Therefore, they are not eliminated, and he does not attain nirvana with remainder or nirvana without remainder. This is how a bhikkhu who has not heard the Dharma becomes attached to dharmas.

“A bhikkhu who has not heard the Dharma and practices in this way gives Mara an opening, and Mara corrupts his mind. If his eye encounters Mara, Mara immediately discovers the eye’s vulnerability. When the ear, nose, tongue, body, or mind encounters Mara, it is immediately harmed by Mara.

“Bhikkhus, suppose there were a forest of dry bamboo and reeds. If they were crushed, piled together, and set alight on all four sides, would they burn? Even so, if that bhikkhu’s eye encounters Mara, Mara immediately discovers the eye’s vulnerability and corrupts his mind. The ear, nose, tongue, body, and mind are likewise harmed by Mara.

“This bhikkhu is overcome by form and cannot overcome form, sound, odor, flavor, tangible objects, or dharmas. He is overcome by those dharmas and cannot overcome them. Because he is overcome by form and by dharmas, he cannot overcome unwholesome phenomena. Because he cannot overcome unwholesome phenomena, the fetters arise and grow, and he must undergo the suffering of birth, aging, illness, and death in a future life.

“This is the practice of a bhikkhu who has not heard the Dharma.

“How does a bhikkhu who has heard the Dharma practice?

“When this bhikkhu sees a form with the eye and thinks about that form, he does not cling to it. When he does not think about form, form departs from his mind; his mind becomes unified; he attains liberation of mind through serenity and liberation through wisdom by insight; and he knows in accordance with reality the source from which unwholesome phenomena arise. Therefore, they are extinguished and do not arise, and he attains nirvana with remainder and nirvana without remainder. This is the practice of a bhikkhu who has heard the Dharma.

“When his eye sees form, he does not cling to it. He is not attached to sound, odor, pleasant flavor, tangible objects, or dharmas. When he thinks about material phenomena, he does not become attached to them; when he does not think about them, he becomes detached from them. His mind becomes unified; he attains liberation of mind and liberation through wisdom; and he knows in accordance with reality where unwholesome phenomena arise. Therefore, they are immediately extinguished and do not arise, and he attains nirvana with remainder and nirvana without remainder. This is the practice of a bhikkhu who has heard the Dharma.

“A bhikkhu who practices in this way cannot be controlled or destroyed by Mara wherever he may be.

“Suppose a person built a stone house and coated it on all four sides with mud. If someone held a torch against it to burn it, it could not be burned. Even so, wherever this bhikkhu may be, when his eye encounters Mara, Mara cannot harm him. When his ear, nose, tongue, body, or mind comes into contact with Mara, Mara likewise cannot harm him. This bhikkhu can overcome form and is not overcome by form. In the same way, regarding sound, odor, pleasant flavor, tangible objects, and dharmas, this bhikkhu can overcome dharmas and is not overcome by them. He does not produce unwholesome phenomena for a future life; the fetters are dissolved; and birth, aging, illness, and death are ended. This is the practice of a bhikkhu who has heard the Dharma.”

Then the Blessed One rose from his reclining posture and sat cross-legged, his back pain having eased. The Blessed One said to Venerable Maudgalyayana:

“Did you just teach the bhikkhus the Dharma concerning one who has not heard and one who has heard?”

He replied:

“Yes, Blessed One.”

The Blessed One praised Maudgalyayana:

“Excellent! Excellent, Maudgalyayana! You should regularly teach the Dharma to the bhikkhus without interruption.”

The Blessed One then said to the bhikkhus:

“You should practice and recite this teaching concerning one who has not heard and one who has heard, and you must explain its meaning to devas and humans.”

Because of Bhikkhu Dhanika, the Blessed One said to the bhikkhus:

“Even the Sakyan householders built an assembly hall whose dimensions accorded with the rule and whose main entrance faced east. If even people of the world act thus, how much more should Dhanika have refrained from building a clay dwelling without permission within my Dharma?”

Because of this matter and for the fulfillment of the ten benefits, the Blessed One laid down this rule for the ascetics:

“If a bhikkhu, acting on his own initiative, builds a clay dwelling like Dhanika’s, he commits a sanghadisesa offense. If he builds it himself for his own use and is himself the patron, it must conform to the prescribed dimensions. The dimensions of that dwelling are: twelve cubits in length, one cubit being equal to one span of the Tathagata, and seven cubits in width. When building it, he must invite a bhikkhu who knows the Dharma to come. The bhikkhu who knows the Dharma must measure it according to the Dharma and must not measure it under the influence of lust, anger, or delusion. If he measures it under the influence of lust, anger, or delusion, the dwelling must not be built.

“If a bhikkhu himself solicits materials to build a hut, builds it himself for his own use, is himself the patron, does not invite a bhikkhu who knows the Dharma to come, and constructs it beyond the prescribed dimensions, he commits a sanghadisesa offense.”

(The foregoing concerns building by oneself; what follows prohibits matters contrary to the sutras and Vinaya.)

The Buddha was staying on Vulture Peak at Rajagrha.

At that time, an ignorant bhikkhu cut down a large poplar tree at a crossroads to build an assembly hall. The deity dwelling in that tree carried his son and daughter, three persons in all, to the Blessed One. He bowed with his head at the Blessed One’s feet, stood to one side, and said:

“Blessed One, an ignorant bhikkhu here has cut down the great tree at the crossroads. That tree was our home. The cold season is now approaching, and all the leaves in the Bamboo Grove will fall. Where will these children live?”

With a mind of loving-kindness, the Blessed One instructed a deva to lead the tree deity’s family to a safe and suitable place where they could live through the cold season. Everyone in that country came to know of the matter, and they spread the report among themselves that an ignorant bhikkhu had cut down the great tree at the crossroads to build a dwelling. On hearing this, the householders reproached the bhikkhu’s conduct, saying:

“These Sakyan bhikkhus all claim to be diligent and not to trouble others, yet they have cut down that great poplar tree to build an assembly hall. They are no different from us householders.”

Hearing these unfavorable words, the ascetics who practiced the dhuta qualities went and reported them to the Blessed One. Although the Blessed One knew, he nevertheless asked that ignorant bhikkhu:

“Is it true that you cut down that tree?”

Ashamed inwardly and embarrassed outwardly, the ignorant bhikkhu knelt with his right knee on the ground, joined his palms, and said to the Blessed One:

“It is true, Blessed One.”

The Blessed One said:

“You are a bhikkhu and should always possess loving-kindness. Why, then, did you cut down the great tree inhabited by a deity at the crossroads to build an assembly hall?”

After reproaching and instructing that bhikkhu by innumerable means, the Blessed One assembled the Sangha and, for the fulfillment of the ten benefits, laid down this rule for the ascetics:

“If an ignorant bhikkhu constructs a large assembly hall, he commits a sanghadisesa offense. If he wishes to construct an assembly hall, he must invite a bhikkhu who knows the Dharma and invite the donor to come. The bhikkhu who knows the Dharma must come and clearly state the dimensions, allowing neither increase nor decrease. If an ignorant bhikkhu builds a large dwelling without inviting a bhikkhu who knows the Dharma and the donor, but acts on his own initiative, he commits a sanghadisesa offense.”

(The dimensions depend upon the donor.)

The Buddha was staying on Vulture Peak in the city of Rajagrha.

At that time, King Bimbisara said to his charioteer:

“Prepare the precious carriage and horses. I wish to go to the Blessed One and pay homage to him.”

The charioteer prepared the carriage and horses, then reported to the king:

“The king commanded that the carriage be prepared. It is now ready.”

King Bimbisara mounted the precious carriage, departed from Rajagrha, and went to Vulture Peak. On reaching the Blessed One’s dwelling, the king descended from his carriage and ascended the mountain. He removed the five insignia of a ksatriya king: he took off his sword, lowered his parasol, removed his jeweled crown, set aside his fly whisk with its jeweled handle, and removed his gold-inlaid shoes. Leaving his retinue behind, he took only a few attendants with him, approached the Buddha, bowed with his head at his feet, and sat to one side.

Among those accompanying the king, some bowed to the Buddha, some saluted him, some respectfully joined their palms, and some stood gazing reverently upon him.

The Blessed One then taught the Dharma to the king. Everyone remained silent, without a sound. After hearing the Buddha teach the Dharma, King Bimbisara rose, knelt with his right knee on the ground, bared his right shoulder, joined his palms, and said to the Buddha:

“Tomorrow I shall prepare some pure food. May the Blessed One and the Sangha come to accept it.”

The Blessed One remained silent for a moment, thereby accepting King Bimbisara’s invitation.

Seeing that the Blessed One had silently accepted, the king rose, bowed with his head at the Buddha’s feet, circumambulated him three times, and departed.

After returning to his residence, the king had ample food, drink, and fine seats prepared that very night. He then said to a minister:

“Go to the Blessed One. Greet him in my name and say: ‘The food and drink have been prepared. The Blessed One and the great assembly are invited to come.’”

Obeying the king’s command, the minister went to the Buddha, bowed with his head at his feet, and said to the Blessed One:

“The food and drink have been prepared. May the Blessed One come to accept them.”

The Blessed One put on his robe, took his bowl, and went with the Sangha to the royal palace, where they sat in order. Seeing that the Buddha and Sangha were seated, King Bimbisara personally poured water and then presented the food and drink, serving them with his own hands without weariness.

After the assembly had finished eating, the king sat to one side for a short while, then rose, joined his palms, and said to the Blessed One:

“May the Buddha and the Sangha accept my offerings throughout this entire rains retreat. In Rajagrha we shall build for the Blessed One an assembly hall whose dimensions accord with the rule, with its entrance facing east, a large door in the western wall, and a secluded, straight design. We shall also build five hundred rooms for the Sangha and provide five hundred beds, five hundred reed mats, five hundred pillows, and more. All the things offered will be of excellent quality, including fragrant rice and medicines from the royal storehouses. Everything shall be offered to the Buddha and Sangha.”

The Blessed One silently accepted the king’s words. The Blessed One then pronounced this blessing for the king:

After giving this blessing, the Blessed One returned. Because of this matter, the Blessed One assembled the harmonious Sangha and taught:

“Bhikkhus, although the king is foremost among all people, rules a vast domain, attends to the affairs of state, and possesses great power, even he does not dare cut down a tree inhabited by a deity at a crossroads to build an assembly hall. He builds only an assembly hall that does not exceed the prescribed dimensions, with correct measurements, an entrance in the east, an enclosing wall in the west, and properly aligned windows and doors. Why, then, should a bhikkhu build a dwelling that does not accord with the prescribed dimensions?”

The Buddha was staying in the Bamboo Grove, the Kalandaka Sanctuary, at Rajagrha.

At that time, Venerable Dabba Mallaputta was responsible for assigning places where meals were to be received in Rajagrha, assigning beds, and distributing food to the bhikkhus. He made no distinction between acquaintances and strangers, did not choose between good and bad, and acted without fear or doubt, never violating the proper order of senior and junior, first and last.

At that time, a bhikkhu named Mettiya was assigned in turn to take his meal at a poor household. Having to eat inferior food, that bhikkhu thought: “I am afflicted, beset by calamity, and placed in hardship because Mallaputta assigned me to receive inferior food. What shall I do to avenge this wrong? I must find a way to defame him with a groundless accusation of a parajika offense.”

That bhikkhu had a younger sister, the bhikkhuni Mettiya. When the bhikkhuni came to that bhikkhu, bowed at his feet, and stood to one side, he would not speak to her or invite her to sit. The bhikkhuni thought: “I have not offended these venerable ones, quarreled with them, or committed any fault. Why, then, do they refuse to speak to me today or invite me to sit?”

The bhikkhus said:

“Little sister, do you not know? Mallaputta insulted us by forcing us to accept inferior food, yet you did nothing to help us. Therefore, I will neither speak with you nor invite you to sit.”

The bhikkhuni replied:

“What should I do?”

That bhikkhu said:

“You must go to the Blessed One and say: ‘Blessed One, what equality is there here, and what is worthy of respect? Dabba Mallaputta engaged in impure conduct with me and committed a parajika offense.’”

The bhikkhuni replied:

“How could I defame a truly pure bhikkhu with a groundless accusation of a parajika offense?”

The bhikkhu replied:

“If you do not go and report this to the Buddha, I will not sit and speak with you.”

The bhikkhuni replied:

“I can say those words, but it will be difficult to find an opportunity.”

The bhikkhu replied:

“Come slowly afterward. Let us go to the Buddha first, and then you may come.”

The bhikkhus went to the Buddha, bowed with their heads at his feet, and sat to one side. After they had been sitting for a short while, the bhikkhuni arrived, bowed at the Buddha’s feet, stood to one side, and said to the Blessed One:

“Blessed One, what equality is there here, and what is worthy of respect? Bhikkhu Dabba engaged in impure conduct with me and committed a parajika offense.”

The other bhikkhus supported her accusation, saying to the Blessed One:

“It is so, Blessed One. It is exactly as the bhikkhuni has said; we know the whole matter.”

At that time, Venerable Dabba stood behind the Blessed One, moving a fly whisk back and forth. The Blessed One turned and asked Bhikkhu Dabba:

“Have you anything to say? Bhikkhuni Mettiya has said: ‘What equality is there here, and what is worthy of respect? Bhikkhu Dabba engaged in impure conduct with me and committed a parajika offense.’”

Bhikkhu Dabba replied:

“Only the Tathagata knows this matter; only the Blessed One knows.”

The Blessed One said:

“Dabba, you should not call upon me as your witness. You should not say that only the Tathagata knows and only the Blessed One knows. If you remember having done it, say that you did it. If you remember not having done it, say that you did not do it.”

The bhikkhu said to the Buddha:

“I do not remember doing it, Blessed One. I do not remember doing it, Tathagata.”

The Blessed One then said to the bhikkhus:

“According to Bhikkhu Dabba’s statement and Bhikkhuni Mettiya’s allegation, if the matter is indeed as alleged, it is a parajika offense.”

Having spoken, the Blessed One rose and returned to his secluded chamber.

A short while after the Blessed One had departed, the bhikkhus questioned Bhikkhuni Mettiya and the bhikkhus who had supported her accusation:

“Did you see Bhikkhu Dabba’s offense? When did you see it? How did you see it? On whose word do you say that you saw it?”

The bhikkhus repeatedly reproached them and investigated the truth. The bhikkhus who had supported the accusation replied:

“We spoke thus out of anger and delusion. In truth, Bhikkhu Dabba’s holy life is entirely pure.”

The bhikkhus said:

“Why did you defame him out of anger and delusion and now say that the bhikkhu is pure?”

They reproached the supporting bhikkhus in this way three times.

(The bhikkhus then related the incident as follows.)

At that time, the Buddha was staying in the Bamboo Grove, the Kalandaka Sanctuary, in the city of Rajagrha.

Venerable Dabba was responsible for distributing meals, seats, beds, and bedding among the bhikkhus. He showed no partiality, anger, or delusion, but distributed them in due order, from senior to junior or from junior to senior, without violating proper conduct.

At that time, a certain bhikkhu was assigned to a poor household and had to receive inferior food. He thought: “How intensely we suffer! How imperiled we are! Bhikkhu Dabba has caused us this suffering. We must cause him to be charged with a groundless parajika offense.”

“Venerable sirs, it was for this reason, out of anger and delusion, that we spoke those words. In truth, Bhikkhu Dabba’s holy life is entirely pure.”

The Blessed One then returned from his secluded chamber to the assembly hall and sat before the bhikkhus. The bhikkhus joined their palms and said to the Buddha:

“A short while ago, after the Tathagata entered his chamber, we questioned Bhikkhu Mettiya, asking: ‘How did you see it? When did you see it? On whose word do you say that you saw it?’ Mettiya then said that he had spoken those words out of anger and delusion.”

The Blessed One said:

“Bhikkhus, why did you act thus? Did I not previously explain this meaning? According to Bhikkhu Dabba’s statement and Mettiya’s own allegation, if the matter is indeed as alleged, it is a parajika offense.”

Because of this matter and for the fulfillment of the ten benefits, the Buddha laid down this rule for the ascetics:

“If a bhikkhu, out of anger or jealousy, defames a pure bhikkhu who has not committed a parajika offense by making a groundless accusation of a parajika offense in order to destroy his holy life, and afterward, when repeatedly questioned, the accusation is found to be groundless, yet the defaming bhikkhu refuses to repent, he commits a sanghadisesa offense.”

The Buddha was staying on Vulture Peak in the city of Rajagrha.

At that time, Venerable Dabba lived in a stone hut. The bhikkhus took turns instructing the bhikkhunis, and it was then Bhikkhu Dabba’s turn to instruct them. The bhikkhunis went to Bhikkhu Dabba. Because of their former resentment concerning food and drink, the bhikkhus who had supported Mettiya were constantly watching for faults in Bhikkhu Dabba. They concealed themselves in a recess among the rocks near the secluded dwelling. Seeing the bhikkhunis entering and leaving the stone hut, they thought: “These bhikkhunis suddenly enter and suddenly depart. Bhikkhu Dabba must certainly have pulled them close and spoken privately with them.”

They said among themselves, “It must certainly be so; there can be no doubt,” and immediately informed the other bhikkhus. On hearing these words, the foolish bhikkhus believed them at once. The bhikkhus who practiced the dhuta qualities heard of the matter and were displeased, so they went and reported everything fully to the Blessed One. Because of this matter, the Blessed One assembled the harmonious Sangha and, for the fulfillment of the ten benefits, laid down this rule for the bhikkhus:

“If a bhikkhu, out of anger or jealousy toward a pure bhikkhu, falsely accuses him of impure conduct, watching for every minor fault and saying that one who has not committed a parajika offense has committed one, then afterward, when repeatedly questioned, it is good if he repents. But if he does not repent and deliberately watches for other minor faults in order to magnify them into a grave offense, he commits a sanghadisesa offense.”

The Buddha was staying on Vulture Peak in the city of Rajagrha.

Early one morning, Venerable Sariputra and Maudgalyayana put on their robes, took their bowls, and went from Vulture Peak toward Rajagrha. A heavy rain suddenly fell on the road, so they entered a cave to shelter from it. A cowherd girl had already entered the cave to escape the rain and experienced a nocturnal emission while dreaming. Seeing this, Sariputra immediately went outside.

At that time, seeing Sariputra and Maudgalyayana emerge, Bhikkhu Kokālika, a disciple of Devadatta, entered the cave and saw the woman. He thought: “Sariputra and Maudgalyayana must certainly have engaged in impure conduct with this woman.”

Kokālika went into the city and said to the bhikkhus:

“You have always said that Sariputra and Maudgalyayana are pure, but now they have defiled that pure conduct. Just now I clearly saw it.”

Not knowing how to answer, the bhikkhus went and reported the matter to the Blessed One. The Blessed One said:

“This foolish man has committed an exceedingly grave offense by falsely accusing pure bhikkhus of a groundless parajika offense. This foolish man will fall into hell and undergo suffering for a very long time.”

Bhikkhu Kokālika went to the Buddha, bowed with his head at his feet, and sat to one side. The Blessed One said to Kokālika:

“Bhikkhu Kokālika, you must immediately confess your wrongdoing to Sariputra and Maudgalyayana. Why? Because those venerable ones possess the holy life in its fullness.”

Kokālika said to the Buddha:

“I know that the Tathagata believes those men to be pure, but with my own eyes I saw Sariputra and Maudgalyayana commit evil.”

The Blessed One again said to Kokālika:

“Kokālika, you must immediately confess your wrongdoing to Sariputra and Maudgalyayana. Why? Because those venerable ones possess the holy life in its fullness.”

Kokālika said to the Buddha:

“I know that the Tathagata believes Sariputra to be pure, but with my own eyes I saw Sariputra and Maudgalyayana commit evil.”

For a third time, the Buddha said to Kokālika:

“You must confess your wrongdoing to Sariputra and Maudgalyayana. Why? Because those venerable ones possess the holy life in its entirety.”

Kokālika again said to the Buddha:

“I know that the Tathagata believes those venerable ones to be pure, but with my own eyes I saw Sariputra and Maudgalyayana commit evil.”

Though the Buddha spoke three times, Bhikkhu Kokālika would not listen. He immediately rose and departed.

Before he had gone far, boils like mustard seeds appeared all over his body. They gradually grew to the size of beans, then soybeans, then jujube-like thu beans, then amla fruits, and then lakuca fruits. They putrefied and burst open, and blood and pus flowed over his entire body.

That very night, Bhikkhu Kokālika died and fell into the Paduma Hell. That same night, a deva came to the Buddha, bowed with his head at the Buddha’s feet, stood to one side, and said to the Blessed One:

“Bhikkhu Kokālika gave rise to an evil intention and falsely accused Sariputra and Maudgalyayana of violating the holy life. He has therefore fallen into the Paduma Hell.”

Having spoken, the deva bowed to the Blessed One and returned to the heavenly realm.

The Buddha said to the bhikkhus:

“Last night a deva came to me, bowed at my feet, stood to one side, and said: ‘Bhikkhu Kokālika gave rise to an evil intention and falsely accused Sariputra and Maudgalyayana of violating the holy life. After death, he therefore fell into the Paduma Hell. That bhikkhu seized upon a minor matter to defame bhikkhus whose holy lives were pure. A bhikkhu who commits such defamation incurs a sanghadisesa offense.’”

The Blessed One then said to the bhikkhus:

“Would you like to hear how long or short the lifespan of beings in the great Paduma Hell is?”

The bhikkhus replied:

“May the Blessed One now explain the great Paduma Hell. Having heard it, the bhikkhus will remember and practice accordingly.”

The Blessed One said:

“Bhikkhus, suppose there were an enormous measure with a capacity of twelve hu, filled with sesame seeds until they formed a mound above its rim. Once every hundred years, a person came and removed a single sesame seed. Bhikkhus, the time required for that person to empty all the sesame seeds from the measure could still be calculated, but the lifespan of beings in the Arbuda Hell cannot be calculated.

Twenty lifespans in the Nirarbuda Hell do not equal one lifespan in the Ababa Hell. Twenty lifespans in the Ababa Hell do not equal one lifespan in the Atata Hell. Twenty lifespans in the Atata Hell do not equal one lifespan in the Hahava Hell.

Twenty lifespans in the Hahava Hell do not equal one lifespan in the Huhuva Hell. Twenty lifespans in the Huhuva Hell do not equal one lifespan in the Utpala Hell. Twenty lifespans in the Utpala Hell do not equal one lifespan in the Kumuda Hell.

Twenty lifespans in the Kumuda Hell do not equal one lifespan in the Pundarika Hell. Twenty lifespans in the Pundarika Hell do not equal one lifespan in the Paduma Hell.

“Bhikkhu Kokālika, the disciple of Devadatta, was reborn in this hell for the offense of defaming Sariputra and Maudgalyayana.”

VINAYA

End of Fascicle Four