鼻奈耶

Two INDEFINITE Dharmas

And Thirty FORFEITURE Dharmas

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

At that time, Venerable Kaludayin often visited the home of the upasika Phu-doi and sat with her in a secluded place. The upasika Phu-da (doi), wishing to engage in an impure act, sat together with him in the same place. Kaludayin was also willing, but, fearing that he would violate a precept, did not dare to act.

Seeing this, the householders in the neighboring houses said to one another:

– The Sakyan ascetics praise themselves as diligent and celibate, yet now one of them sits with a woman in a secluded place. There must surely be a reason for this.

The dhutanga-practicing bhikkhus went and reported the entire matter to the Blessed One. Although the Blessed One already knew, he nevertheless asked Udayin:

– Is this matter true?

Udayin said to the Buddha:

– It is true, Blessed One.

– On account of this matter, the Blessed One assembled the Sangha in harmony and, for the sake of the ten benefits, established this precept for ascetics:

– If a bhikkhu sits with a woman in a secluded place, and a trustworthy woman states that he has committed one of three offenses—parajika, sanghadisesa, or pacittiya—and that bhikkhu acknowledges having committed one of those three offenses, whether parajika, sanghadisesa, or pacittiya, this constitutes an Indefinite offense.

At that time, Kaludayin again went to the home of the upasika Phu-doi, brought out a seat, and sat with her in an open place. There, in that exposed place, the upasika intended to embrace Kaludayin’s body, draw him close, and sit together with him. Kaludayin wished to comply, but again feared violating a precept.

Seeing this, the householders said to one another: - The Sakyan ascetics always praise themselves as diligent and celibate, yet now one of them sits conversing with a woman in an open place. There must surely be a reason for this.

Upon hearing this, the dhutanga-practicing bhikkhus went and reported the entire matter to the Blessed One. The Blessed One said:

– If a bhikkhu and a woman bring seats and sit together in an open place, and a trustworthy woman states that he has committed one of two offenses—sanghadisesa or pacittiya—and that bhikkhu acknowledges having committed one of those two offenses, this constitutes an Indefinite offense.

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

At that time, the Sakyan son Upananda accumulated robes and kept them so long that they decayed and were damaged by insects, moths, and gnawing mice. Seeing this, the householders were displeased and resentful, and said to one another:

– The Sakyan ascetics ought to use robes frugally, yet now they accumulate robes and keep them so long that they decay and are damaged by insects, moths, and gnawing mice.

Seeing this, the householders spoke to the dhutanga-practicing bhikkhus. The bhikkhus did not know how to reply, so they went and reported the entire matter to the Blessed One. On account of this matter, the Blessed One assembled the Sangha in harmony and, for the sake of the ten benefits, established this precept for ascetics:

– When the period for keeping three robes and the robe of merit has ended, a bhikkhu must retain them for the remainder of his life. If he accepts robes in excess, he commits a nissaggiya-pacittiya offense.

The Buddha was staying in the Bamboo Grove, the Kalandaka Park, in the city of Rajagriha.

At that time, Mahakasyapa was on Mount Grdhrakuta. Because of a minor matter concerning the Sangha, Mahakasyapa went to the Bamboo Grove without wearing his sanghati robe. At that time, prolonged rain prevented him from returning to Mount Grdhrakuta. Only in the morning was he able to return to his rock cave. Uncertain whether he had thereby forfeited his sanghati robe, he went and asked the Blessed One. The Blessed One said:

– If, after the period for keeping the three robes and the robe of merit has ended, a bhikkhu goes to spend the night in another person’s house without wearing and bringing all three robes—the sanghati, upper robe, and lower robe—unless the Sangha has granted permission, he commits a nissaggiya-pacittiya offense.

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

At that time, the bhikkhuni Datmodina and the other bhikkhunis were observing the rains retreat in Sravasti. Soldiers of King Prasenajit were quartered in a park near the bhikkhunis’ dwelling. These soldiers received wages from King Prasenajit, but gambled every day and spent extravagantly. Consequently, they did not have enough to support themselves, and their wives did not have sufficient clothing to cover their bodies. Every day, the bhikkhunis heard them jesting and making merry.

One morning, the bhikkhuni Datmodina went to the homes of the soldiers’ wives and asked them:

– Why are your clothes so poor and insufficient to cover your bodies?

They replied:

– Our wages are sufficient only for food, not for purchasing clothing.

The bhikkhuni said:

– Of the wages you receive, use one half to purchase clothing and food, and give the other half as alms.

The women replied:

– We shall respectfully follow the Tathagata’s teaching.

Thereafter, whenever they received their wages, they set aside one half to purchase clothing and food and gave the other half as alms. Because of this, the soldiers’ households gradually became prosperous, with abundant clothing and food, and the clothes they wore were markedly different from those of everyone else.

The women then said to one another:

– The wealth we possess today is due to the kindness of the bhikkhuni Datmodina. Together, we must repay her kindness.

The women then said to their husbands:

– We have become prosperous because of the bhikkhuni Datmodina. I wish to offer the bhikkhunis fine and pure food during the four months of the rains retreat.

Their husbands said to their wives:

– Excellent!

Those soldiers then went to the bhikkhuni Datmodina, bowed with their heads to the ground, and sat to one side. The bhikkhuni then taught them the Dharma. After teaching the Dharma, she fell silent. At that time, the soldiers rose from their seats, knelt, placed their palms together, and said to the bhikkhunis:

– From this day onward, we take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. We vow to be upasakas for the remainder of our lives and not to kill living beings. May the venerable sisters accept our offerings during the four months of the rains retreat.

The bhikkhunis replied:

– The Buddha is now at Jetavana. Go and invite the Buddha first; only then will we dare to accept your invitation.

The soldiers replied:

– We shall go and invite him.

The soldiers then went to Jeta Grove, Anathapindika’s Park, bowed with their heads to the ground, and sat to one side. The Blessed One taught them the Dharma in full. After hearing the teaching, they said to the Blessed One:

– May the Blessed One and the Sangha permit us to make offerings here during the four months of the rains retreat.

The Blessed One silently accepted their invitation.

Seeing that the Blessed One had silently accepted, the soldiers rose from their seats, bowed with their heads to the ground, circumambulated the Buddha three times, and returned home, where they prepared food and drink for the bhikkhus for four months.

Knowing that the time for entering the rains retreat was approaching, the Blessed One led the bhikkhus to that place to observe the four-month rains retreat. During those four months, the soldiers offered the Buddha and the Sangha robes, food and drink, and medicines for treating illness.

Knowing that the Buddha did not drink unfiltered water, the soldiers always carried water strainers suspended beside their quivers.

At that time, rebels arose on the frontier of King Prasenajit’s realm. The king summoned the soldiers and ordered them:

– You must go and subdue those rebels.

The soldiers replied:

– We shall obey the king’s command.

At that time, the chief ministers said to the king:

– If the king sends those soldiers to subdue the rebels, they will surely fail.

The king asked:

– Why will they fail?

The ministers replied:

– Those soldiers do not even dare to drink unfiltered water. If they will not kill even tiny creatures, how could they subdue others by taking their lives?

The king asked the soldiers:

– Surely you will not ruin my undertaking, will you?

The soldiers replied:

– What undertaking might that be, Great King?

The king asked:

– I hear that you do not dare to drink unfiltered water. If you are like this even with tiny creatures, how could you subdue greater living beings by taking their lives?

The soldiers replied:

– Those tiny creatures have committed no offense against the king. If they violated the king’s law, we too would kill them without mercy.

The king then thought: “These men are truly pure, and therefore do not drink unfiltered water.”

At that time, the soldiers said to one another:

– We have made offerings of every kind to the Blessed One and the Sangha, but we have not yet offered robes. Fearing that we may die in battle and never return, let us offer robes now.

They then struck the gandhi to assemble the bhikkhus; only the Buddha did not come. The soldiers brought robes to offer to the Sangha, but the Sangha would not accept them for fear of committing the offense of keeping surplus robes. The soldiers insisted that they accept them. Not knowing what to do, the bhikkhus went and reported the matter to the Blessed One. The Blessed One said:

– They may be accepted out of loving-kindness.

On account of this matter, the Blessed One established a precept for the śramanas:

– If a bhikkhu who already possesses the three robes, after the period of the robe of merit has ended, receives a surplus robe, he is permitted to accept and keep it for one month. After one month, he must give it to someone else. If he keeps it for more than one month, he commits a Nissaggiya Pacittiya offense.

At that time, the soldiers had attained a mind of loving-kindness and then went forth on their campaign. When the two sides engaged in battle, they entered the samadhi of loving-kindness, and the enemy forces retreated, for one who enters the samadhi of loving-kindness cannot be burned by fire, cannot be cut by blades, does not die upon drinking poison, and cannot be killed by anyone.

When King Prasenajit heard that the soldiers had finished subduing the rebels, he doubled their fields, gardens, and stipends.

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

Early one morning, the bhikkhuni A-la-ti put on her robe, took her bowl, and entered the city of Sravasti to seek alms. After completing her almsround, she left the city, put away her robe and bowl, washed her feet, placed her sitting cloth over her shoulder, and went to Mount An-da-ba. There she spread her sitting cloth beneath a tree and sat cross-legged.

At that time, a band of robbers who had just plundered some wealth fled to that mountain. The leader of the robbers had faith in the Buddha, Dharma, and Sangha. Seeing the bhikkhuni seated in meditation beneath the tree, beautiful in appearance, with her faculties serene, the robber chief was exceedingly delighted and brought a piece of meat to offer her.

The bhikkhuni replied:

– I eat only one meal a day. Once the proper time has passed, I no longer eat.

The robber chief became even more delighted. He wrapped the piece of meat in a piece of fine white cloth, hung it from the tree, and said:

– If any śramana or brahmin accepts it, I offer all of it.

After saying this, they left the mountain.

The bhikkhuni thought, “The robber chief spoke those words and left the cloth and meat here for my sake.”

Early the following morning, the bhikkhuni carried the piece of meat to Anathapindika’s Park in the Jeta Grove and gave it to the kitchen to be cooked for the bhikkhus. She then draped the cloth over her shoulder and went out. Seeing this, Bhadrananda the Sakyan asked:

– Sister! Where did you obtain such a beautiful, clean piece of cloth? Could you leave it with me?

The bhikkhuni did not dare refuse him and gave the cloth to Bhadrananda the Sakyan. Bhadrananda told the bhikkhus:

– That bhikkhuni gave me this cloth.

At that time, the bhikkhuni thought, “Having entered the city, if I hastily return without visiting the Blessed One, it would be discourteous.” She therefore went to the Blessed One wearing tattered robes.

Seeing the bhikkhuni approaching, the Blessed One turned to Ananda and said:

– Take a surplus robe and give it to this bhikkhuni.

Ananda took a robe that had been relinquished and gave it to the bhikkhuni. After putting it on, she approached the Buddha, bowed with her head to the ground, and stood to one side. The Blessed One then taught her the Dharma. When he had finished teaching the Dharma, the Blessed One said:

– You may return now.

She bowed to the Blessed One and departed.

As soon as the bhikkhuni had left, the Buddha asked Ananda:

– Why was this bhikkhuni wearing such tattered robes?

Ananda said to the Buddha:

– This bhikkhuni had just obtained a piece of cloth, but Bhadrananda took it from her.

On account of this matter, the Blessed One assembled the Sangha and addressed the bhikkhus:

– Why, when a bhikkhuni’s robe was already torn and worn out, did a bhikkhu take her new robe from her?

After instructing and reproaching the bhikkhus in countless ways, the Blessed One established a precept for the śramanas:

– If a bhikkhu takes or asks for a robe from an unrelated bhikkhuni—except in exchange—he commits a Nissaggiya Pacittiya offense.

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

At that time, Kaludayin was closely associated with the bhikkhuni Gupta. Kaludayin went traveling to teach for two months. After those two months, he returned to Sravasti.

When the bhikkhuni Gupta heard that Kaludayin had completed his teaching journey and returned to Sravasti, she bathed thoroughly, anointed her head with fragrant oil, applied powder and cosmetics to her face, brushed her teeth until they were very white, put on a new robe, and went to Kaludayin. She bowed with her head to the ground, sat before him, and gazed intently at him. Kaludayin likewise gazed intently at the bhikkhuni.

Kaludayin rose from his seat, wearing only his lower robe, and walked ahead. The bhikkhuni also wore only a single robe and followed behind Kaludayin, but they did not allow their bodies to touch, for fear of violating a precept.

Kaludayin was overcome by intense lust and emitted semen, soiling his lower robe. When the bhikkhuni realized that the bhikkhu had emitted semen, she gave him another lower robe to change into. After changing robes, Kaludayin gave the soiled robe to the bhikkhuni to wash.

The bhikkhuni took the robe to a secluded place to wash it. She drank half of the semen and poured the other half into her vagina. She subsequently became pregnant, and her belly grew larger day by day. The bhikkhunis scolded her:

– You wicked bhikkhuni! You are not newly ordained; you entered the path when you were young. How, then, did you become pregnant?

The bhikkhunis reproached her continually. The bhikkhuni Gupta then related the entire story from beginning to end. Not knowing what to do, the bhikkhunis went and reported the matter fully to the Blessed One. The Blessed One said:

– Do not suppose that the bhikkhuni Gupta has violated a precept. Why is this? Her pure conduct remains entirely undefiled. Do not think ill of the bhikkhuni Gupta.

After eight or nine months, she gave birth to a beautiful baby boy. When the bhikkhunis heard that she had borne a son, they went and reported the matter fully to the Blessed One. On account of this matter, the Blessed One established a precept for the bhikkhunis:

– A bhikkhuni must not spend the night alone. Two bhikkhunis may do so together. She must not spend the night with a male. Bhikkhunis are permitted to share a room with the bhikkhuni Gupta.

The bhikkhunis said to the Buddha:

– Blessed One! You just taught that we are not permitted to share a room with a male. Now that she has a son, how can they sleep in the same room?

The Blessed One replied:

– She may sleep in the same room with a child who has not yet been weaned. After he has been weaned, she may no longer do so.

Having received this teaching, the bhikkhunis returned.

On account of this matter, the Blessed One assembled the harmonious Sangha and established a precept for the śramanas:

– If a bhikkhu has an unrelated bhikkhuni wash a soiled robe, dye it, or press it to make it look new, he commits a Nissaggiya Pacittiya offense.

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

At that time, the group of six bhikkhus frequently went to householders’ homes to ask for robes. The householders became displeased and distressed, and said to one another:

– The Sakyan śramanas claim that they are diligent, yet although we never previously promised to give them robes, they keep coming to ask us for them.

When the bhikkhus who observed the twelve dhutanga practices heard this, they went and reported it to the Buddha. The Buddha said:

– If a bhikkhu importunately asks an unrelated householder or the householder’s wife for a robe, he commits an offense requiring relinquishment and expiation. An exception is made if his robes have been stolen, lost, burned, decayed, or confiscated by the king; in such cases, he is permitted to go to a householder or the householder’s wife and ask for replacements for the number of robes lost. If he accepts robes in excess of that number, he commits an offense requiring relinquishment and expiation.

The Buddha was staying in Prince Jeta's Grove, in Anathapindika's Park, in the kingdom of Sravasti.

A householder's wife was making a robe for the Sakyan Bhaddananda.

Hearing that the householder's wife was making a robe for him, Bhaddananda went to her house and said:

– Make the robe especially fine so that you may offer it to me.

The householder's wife then made a very fine robe and offered it to him.

Upon returning to his quarters, he displayed it to the bhikkhus, saying:

– That householder's wife made this fine robe for me.

The bhikkhus remained silent, not knowing what to do, and went to report the matter fully to the Blessed One. The Blessed One replied:

– If a bhikkhu hears that another person is making a robe for him and, without having first received an invitation to ask freely, goes to that person's house, tells the person to make it especially fine, and accepts that robe, he commits a Nissaggiya-pacittiya offense.

The Buddha was staying in Prince Jeta's Grove, in Anathapindika's Park, in the kingdom of Sravasti.

Two households were making robes for Bhaddananda. Hearing that the two households were making robes for him, Bhaddananda went to them and said:

– Good householders! If neither of you has enough money to make a robe for me, pool your resources and make one fine robe.

The two householders then combined their resources and made a single robe for him. Upon returning to his quarters, he boastfully told the bhikkhus:

– Those two households combined two robes into one and offered it to me.

The bhikkhus did not know what to do and went to report the matter to the Blessed One. The Blessed One said:

– If a bhikkhu, without having first received an invitation to ask freely, goes to two unrelated households that are making robes for him, tells them to combine the two into one, and accepts that robe, he commits a Nissaggiya-pacittiya offense.

The Buddha was staying in Prince Jeta's Grove, in Anathapindika's Park, in the kingdom of Sravasti.

Hearing that the bhikkhus lacked robes, King Udayana sent a messenger carrying robe funds to Sravasti as an offering to the bhikkhus. The bhikkhus did not accept them, saying:

– The Blessed One does not permit us to accept robe funds. We may accept the robes once they have been made.

The messenger asked:

– Is there anyone who can purchase robes for you venerable ones?

The bhikkhus replied:

– There is no one.

The bhikkhus did not know what to do and went to report the matter to the Blessed One. On account of this incident, the Blessed One assembled the Sangha in harmony and, for the ten benefits, established a rule for the samanas. The Blessed One told the bhikkhus:

– A bhikkhu who wishes to obtain a robe must appoint a trusted acquaintance, a park keeper, or a lay attendant who observes the Five Precepts. The bhikkhu should tell the messenger: "This is a robe purchaser; this is not a robe purchaser." The messenger should give the robe funds to that person, who is to go to the market to purchase a robe. At the market, that person may exchange money, gold, copper, tin, or silk for a robe. When that person returns, the bhikkhu should go and stand silently before him four, five, or six times. If he obtains the robe, that is good. If he goes more than six times, he commits a Nissaggiya-pacittiya offense. If he does not obtain the robe, he must go himself, or send a messenger, to the home of the person who provided the robe funds and deliver this message: "That bhikkhu ultimately did not receive a robe. Do not suppose that he received it. Go and reclaim the funds so that they are not lost."

The Buddha was staying in Prince Jeta's Grove, in Anathapindika's Park, in the kingdom of Sravasti.

At that time, the group of six bhikkhus made new bedding from fabric woven of silk. Seeing this, the householders said:

– The Sakyan samanas claim that they do not crave fine things, yet they use silk fabric to make bedding. How are they any different from kings or householders?

Hearing this, the bhikkhus who observed the twelve dhutanga practices went to report the matter to the Blessed One. The Blessed One said:

– If a bhikkhu uses silk fabric to make bedding, he commits a Nissaggiya-pacittiya offense.

The group of six bhikkhus made new bedding entirely from black goat's wool. The Blessed One said:

– Bedding must not be made entirely from black goat's wool. Whoever makes it commits a Nissaggiya-pacittiya offense.

The group of six bhikkhus then made bedding entirely from white goat's wool. The Blessed One said:

– Bedding must not be made entirely from white goat's wool. When making bedding, two parts must be black goat's wool, the third part white goat's wool, and the fourth part gray wool. If it is not made in this manner, a Nissaggiya-pacittiya offense is committed.

The group of six bhikkhus discarded their old bedding and acquired new bedding. The bhikkhus who practiced the twelve dhutanga practices heard of this and went to report it to the Blessed One. The Blessed One said:

– A bhikkhu who makes new bedding must use it for a full six years. If, before six years have passed, he discards it and makes a new one, he commits a Nissaggiya-pacittiya offense. If it has become excessively worn and torn, he must inform the Sangha. If the Sangha grants permission, he may make a new one; if he makes one without its permission, he commits a Nissaggiya-pacittiya offense.

The Buddha was staying in Prince Jeta's Grove, in Anathapindika's Park, in the kingdom of Sravasti.

At that time, the Sakyan Bhaddananda made a new sitting mat and threw away the old one. Seeing this, the bhikkhus went to report the matter to the Blessed One. The Blessed One said:

– A bhikkhu who makes a new sitting mat must take pieces from the border of the old one and attach them to the four sides of the new one to discolor it. If he does not do so, he commits a Nissaggiya-pacittiya offense.

The Buddha was staying in Prince Jeta's Grove, in Anathapindika's Park, in the kingdom of Sravasti.

At that time, Udayin was traveling with many bhikkhus from Kosala to the kingdom of Sravasti. Along the road, they encountered merchants driving carts laden with a great quantity of animal wool to Sravasti. Because there were many bandits along the road, the bhikkhus said to the merchants:

– We wish to join you as traveling companions so that we may journey together to Sravasti.

The merchants replied:

– We too would be pleased to have companions.

Fearing that dust would cling to their bodies, the bhikkhus generally walked behind them. The axle of one merchant's cart broke, so he said to his traveling companions:

– Each of you, please carry a little of my animal wool for me.

His companions said:

– We can barely carry our own loads. How could we add yours to them?

After saying this, they went on ahead and left him behind. The merchant sat facing his cartload of wool in distress. A short while later, the bhikkhus arrived. The merchant offered the animal wool to the bhikkhus. The bhikkhus divided it among themselves and carried it away. The road passed through a city, and the people along the roadside asked the bhikkhus:

– How much is this wool worth? Is that wool expensive or cheap? What goods must be exchanged for it? What profit can be made from carrying such a heavy load?

Hearing this, the bhikkhus who practiced the twelve dhutanga practices did not know how to reply. They then went to Sravasti and reported the matter clearly to the Blessed One. The Blessed One said:

– If a bhikkhu is offered goat's wool while traveling, he may carry it for three yojanas. If he carries it farther, he commits a Nissaggiya-pacittiya offense.

The Buddha was staying in Prince Jeta's Grove, in Anathapindika's Park, in the kingdom of Sravasti.

Kaludayin received goat's wool and asked the bhikkhunis to wash, dye, and sort it. Kaludayin had formerly been a friend of King Prasenajit and was Queen Mallika's teacher. Therefore, the bhikkhunis did not dare disobey him. Because they were occupied with washing, dyeing, and sorting the goat's wool, they neglected their sutra recitation and studies.

Mahaprajapati Gautami went and reported the matter fully to the Blessed One. The Blessed One said:

– If a bhikkhu asks an unrelated bhikkhuni to wash, dye, or sort goat's wool, he commits a Nissaggiya-pacittiya offense.

The Buddha was staying in the Pavilion Monastery by the Monkey River, in the city of Vaisali.

Early one morning, the Sakyan Bhaddananda put on his robe, took his bowl, and entered Vaisali to collect alms. At that time, some young men were standing at a crossroads in the city of Vaisali. Seeing the Sakyan Bhaddananda approaching, they said to one another:

– Bhaddananda is a wicked bhikkhu. Let us pretend to place gold and silver at the roadside. If he picks them up, we shall seize him and take him before the elders.

The Sakyan Bhaddananda came to that place and immediately picked up the gold and silver. The young men ran over, seized him, and said:

– You are a bhikkhu. Why did you take gold and silver that were not given to you?

Bhaddananda replied:

– They were lying on the ground, so I picked them up. I did not steal them.

They then went together to see the district magistrate. The young men said to the magistrate:

– This bhikkhu stole our gold and silver.

The officials had great faith in the Buddha, Dharma, and Sangha, so they told the young men:

– This Sakyan ascetic certainly did not steal your gold and silver.

The magistrate then said to Bạt-nan-đà:

– Venerable sir, return to the monastery and do not do this again.

Bạt-nan-đà returned and told the bhikkhus. Not knowing what to do, the bhikkhus went and reported the entire matter to the Blessed One. The Blessed One said:

– Any bhikkhu who personally takes hold of gold or silver, or instructs another person to take hold of it, commits an offense entailing forfeiture.

The Buddha was staying in Jeta’s Grove, Anāthapiṇḍika’s Park, in the country of Śrāvastī.

The Sakyan Bạt-ban-đà traded in gold and silver for profit. The householders reproached him, saying among themselves:

– This Sakyan ascetic personally engages in buying and selling gold and silver for profit. How is he any different from a merchant?

Upon hearing this, the ascetics who practiced the twelve dharmas went and reported the matter to the Blessed One. The Blessed One said:

– Any bhikkhu who buys and sells gold and silver in pursuit of profit, behaving no differently from worldly people, commits an offense entailing forfeiture.

The Buddha was staying in Jeta’s Grove, Anāthapiṇḍika’s Park, in the country of Śrāvastī.

At that time, the Sakyan Bạt-nan-đà sorted various goods into first grade, second grade, and so forth, in order to buy and sell them. Seeing this, the householders said among themselves:

– This Sakyan ascetic calls himself diligent, yet he trades in all kinds of merchandise. Whom is he trying to support?

The bhikkhus who practiced the twelve dharmas went and reported the matter to the Blessed One. On account of this incident, the Blessed One assembled the Sangha, wishing to fulfill the ten benefits and establish a precept for the ascetics:

– Any bhikkhu who takes various goods to the market to buy and sell them commits an offense entailing forfeiture.

The Buddha was staying in Jeta’s Grove, Anāthapiṇḍika’s Park, in the country of Śrāvastī.

At that time, the Sakyan Bạt-nan-đà became acquainted with a young incense seller. On the boy’s stall was a bowl made of maṇi. Upon seeing it, the Sakyan Bạt-nan-đà said to the boy:

– This bowl is exceedingly beautiful! Please give it to me.

The boy immediately filled the bowl with rice and offered it to him. Bạt-nan-đà took the bowl to Jetavana and said to the bhikkhus:

– Every time I go out, I obtain some profit. When I passed the incense stall, a boy offered me this bowl.

Hearing this, the bhikkhus said:

– Why does a bhikkhu keep an extra bowl?

They then went and reported the matter clearly to the Blessed One. The Blessed One said:

– A bhikkhu who obtains an extra bowl may not keep it for more than ten nights. If he keeps it for more than ten nights without forfeiting it, he commits an offense entailing forfeiture.

The Buddha was staying in the Bamboo Grove of Kalandaka, in the city of Śrāvastī.

At that time, the householder Thọ-đề sent his sons and younger relatives out to sea in search of jewels, where they found a piece of ox-head sandalwood. When they returned home, they thought, “We should present this to the householder Thọ-đề,” and immediately went and offered it to him.

The householder’s storehouse contained a great deal of sandalwood. Although he had received this piece, he was not particularly delighted by it. He had a skilled craftsman turn the sandalwood into a bowl, then erected a pole ten nhận high above the ground—one nhận being 7.8 meters—placed the bowl at its top, and made this aspiration:

– If any ascetic or brahmin can obtain this bowl without using a ladder, it shall belong to that person.

Hearing that the householder Thọ-đề had made a sandalwood bowl for him, Pūraṇa Kassapa went to the house and said to the householder Thọ-đề:

– Is it true that you made a sandalwood bowl to offer to me?

The householder replied:

– I did not make it for any one person. I erected a pole ten nhận high and hung the bowl upon it. Whichever ascetic or brahmin can obtain it without using a ladder shall have the bowl.

Pūraṇa Kassapa thought, “I do not possess the supernormal power needed to obtain that bowl,” and immediately rose and departed.

Afterward, Ma-ha-ly, Cù-da-lầu-a-di, Thoan-ba, Hưu-ca-chiên, Tiên-tỳ-lô, and Trì-ni-càn-phất came to the house of the householder Thọ-đề and said to him:

– Surely you made the sandalwood bowl for me, did you not?

The householder replied:

– I did not make it for any one person. I erected a pole ten nhận high and hung the bowl upon it. Whichever ascetic or brahmin can obtain it without using a ladder shall have the bowl.

The group of six bhikkhus thought, “We do not possess the supernormal power needed to obtain that bowl.” They immediately rose and departed.

At that time, Venerable Tân-đầu-lô heard that the householder Thọ-đề had made a sandalwood bowl, placed it atop a pole ten nhận high, and declared that if any ascetic or brahmin could obtain it without using a ladder, the bowl would belong to that person. Venerable Tân-đầu-lô then went to Mục-kiền-liên, bowed with his head at his feet, and sat to one side.

Tân-đầu-lô said:

– Mục-kiền-liên, you should know that the householder Thọ-đề has made a sandalwood bowl and hung it atop a pole ten nhận high. If any ascetic or brahmin can obtain it without using a ladder, the bowl shall belong to that person. The Blessed One often praises Mục-kiền-liên as foremost in supernormal powers among the śrāvakas. Therefore, go there and obtain the bowl.

Mục-liên replied:

– Should I display supernormal power merely for the sake of a wooden bowl? I will not go to obtain it.

Venerable Tân-đầu-lô then returned to his quarters.

Early the following morning, he donned his robe and took up his bowl, properly composed from head to foot. Without glancing to either side, as though carrying a bowl filled with oil, his thoughts undistracted and his five faculties well guarded, like an ox harnessed to a cart, he went to the house of the householder Thọ-đề.

The householder saw Venerable Tân-đầu-lô approaching with measured steps, wearing his saṅghāṭi, carrying his bowl, and leaning upon his staff. He rose and went out to welcome him, joined his palms, and said:

– Excellent, Venerable Tân-đầu-lô! Why has it been so long since you came? Is your noble person at ease and in good health? Please be seated here.

Venerable Tân-đầu-lô sat down. The householder Thọ-đề bowed with his head at his feet and sat to one side. Tân-đầu-lô asked the householder:

– I have heard that you made a sandalwood bowl and hung it atop a high pole, declaring that if any ascetic or brahmin could obtain it without using a ladder, the bowl would belong to that person. Is this true?

The householder replied:

– It is indeed true.

Then, without leaving his seat, Tân-đầu-lô extended his hand and took the bowl.

Seeing this miraculous display, the householder was overjoyed and said:

– Please lend me the bowl so that I may go inside and fill it with food.

The householder went into the house, filled the bowl with rice and other dishes, brought it out, and presented it to Tân-đầu-lô. Tân-đầu-lô then rose, went to the Bamboo Grove of Kalandaka, and said to the bhikkhus:

– I have just been to the house of the householder Thọ-đề and obtained the bowl from atop the high pole.

Hearing this, the bhikkhus did not know how to respond, so they went and reported the entire matter to the Blessed One. Although the Blessed One already knew, he nevertheless asked Tân-đầu-lô:

– Is it true that you did this?

– It is true, Blessed One.

The Blessed One said:

– Why did a bhikkhu display supernormal power merely for the sake of a small bowl? Tân-đầu-lô! I now banish you. For the remainder of your life, you shall not enter nirvana and shall not come to Jambudvīpa.

At that time, having been banished by the Blessed One, Venerable Tân-đầu-lô rose from his seat, bowed with his head at the Blessed One’s feet, circumambulated the Buddha three times, and departed. Shortly after Tân-đầu-lô had gone, the Blessed One assembled the Sangha to establish a precept for the ascetics:

– A bhikkhu whose regularly used bowl has fewer than five cracks must mend it and continue using it. If he seeks another new bowl, he commits an offense entailing forfeiture. When a bhikkhu receives a new bowl, he must retain his old bowl and hand the new one over to the Sangha. The Sangha shall then give the new bowl back to that bhikkhu, and he must retain and use it for the rest of his life, until it is no longer serviceable.

At that time, Pindola returned to his room, put the ten requisites in order, and entered meditation. He departed from Jambudvipa, manifested in Godaniya, and spent the rains retreat there. He transmitted the precepts to five hundred upasakas and five hundred upasikas. He had five hundred disciples who had received full ordination, and they built five hundred stupas and five hundred rooms furnished with five hundred beds, mats, and pillows. Pindola performed the work of the Buddha in Godaniya.

The Buddha was staying in Nigrodha Grove in the city of Kapilavastu, in the land of the Sakyans.

At that time, the Sakyans had their own weavers. The group of six bhikkhus asked householders for thread, then went to the homes of Sakyans with whom they were acquainted and asked them to order their weavers to weave robes for them. At that time, the weavers received neither money nor food, and they all became resentful, saying:

– The Sakyan ascetics use force to compel us to weave robes.

A bhikkhu who practiced the twelve dhutas went and reported the entire matter to the Blessed One. The Blessed One said:

– If a bhikkhu goes to a householder’s home to ask for thread and forcibly compels a weaver who is not his relative to make a robe, he commits an offense entailing forfeiture and expiation.

The Buddha was staying in Nigrodha Grove in the city of Kapilavastu, in the land of the Sakyans.

At that time, the Sakyans in Kapilavastu were weaving a robe for Upananda. When Upananda heard that the Sakyans were weaving a robe for him, he went to the weaver and said:

– Weave this robe beautifully for me. I shall go on almsround and obtain some food for you.

Upananda told the bhikkhus about this. The bhikkhus did not know how to respond, so they went and reported the entire matter to the Blessed One. The Blessed One said:

– If a bhikkhu, without having first been invited, secretly goes to a weaver and says, “Weave a very fine and beautiful robe for me, and I shall obtain some food for you on almsround,” and if he obtains the robe, he commits an offense entailing forfeiture and expiation.

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

At that time, Upananda had a disciple who was fully endowed with virtuous conduct. By nature, Upananda was fond of buying and selling for his livelihood, so he thought, “This disciple can lend me a hand in this work.”

He then gave that disciple a robe.

When the rains retreat had just ended, the Blessed One led the bhikkhus, wearing their robes and carrying their bowls, to travel and teach in various places. Upananda’s disciple also took leave of his teacher in order to follow the Buddha, but his teacher would not permit him to go.

The disciple said:

– Whether it is right or wrong, I shall still go.

Upananda said to his disciple:

– I gave you that robe because I needed someone to lend me a hand. If you wish to go, leave this robe behind.

Having said this, he forcibly took back the robe. The disciple wept and ran to the Tathagata. He bowed his head at the Tathagata’s feet and reported the entire matter to the Blessed One. The Blessed One said:

– If a bhikkhu gives a robe to another bhikkhu and later, out of anger, forcibly takes it back or has someone else take it back, saying to that bhikkhu, “Bring that robe here; I did not give it to you,” and if that bhikkhu returns the robe and the first bhikkhu accepts it, the first bhikkhu commits an offense entailing forfeiture and expiation.

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

At that time, the Blessed One and the Sangha spent the rains retreat in Sravasti. During the retreat, someone offered robes, but the bhikkhus did not dare accept them, so they went and reported the matter to the Blessed One. The Blessed One said:

– During the rains retreat, if someone offers a robe, a bhikkhu should accept it with wholesome intention and must not disappoint the donor.

On account of this matter, the Buddha established a precept for the ascetics:

– When ten days remain before the end of the rains retreat, a bhikkhu may accept a robe that is offered to him. If he receives a new robe, he must keep it until the end of the retreat. If he keeps it for more than ten days, he must formally assign it to another person. If he deliberately retains it, he commits an offense entailing forfeiture and expiation.

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

At that time, Venerable Bappha would leave his sanghati in a wilderness place whenever he entered the city of Sravasti. When he returned, his sanghati had been stolen. He said to the bhikkhus:

– After I entered the city of Sravasti, my sanghati was stolen.

The bhikkhus did not know what to do, so they went and reported the entire matter to the Buddha. The Blessed One said:

– In the final month of the rains retreat, if a bhikkhu dwelling in a wilderness place wishes to travel somewhere and the road is beset by tigers, wolves, or bandits, he may entrust his three robes to someone in the city. After entrusting the robes, the bhikkhu is permitted to be separated from his three robes for six nights. If he exceeds six nights, he commits an offense entailing forfeiture and expiation.

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

At that time, Visakha, the mother of Migara, invited the Buddha and the bhikkhus to a meal. That very night, she prepared food and drink. Early the next morning, she laid out seats and sent a messenger to Jeta Grove, Anathapindika’s Park, to announce to the Buddha and the Sangha: “The food is ready; may the Buddha and the Sangha please come.”

The messenger went to Jetavana and saw the bhikkhus bathing in the open, looking like Nirgranthas. The messenger thought, “There are no Sakyan ascetics here; only Nirgranthas fill Jetavana.” The messenger immediately returned and reported to his mistress:

– There are no Sakyan ascetics there; only Nirgranthas fill Jetavana.

Visakha was intelligent and had attained the first fruit. She thought, “The Sangha must be bathing in the open.” She again sent someone to announce to the Buddha and the Sangha: “The food has been prepared; may the Buddha and the Sangha please come to partake of the meal.”

The messenger went and informed the Buddha. The Blessed One led five hundred bhikkhus to Visakha’s house, where they sat in order. When the Buddha and the Sangha were seated, she personally poured water and served various kinds of food.

When the Sangha had finished the meal, she again poured water and then sat to one side. She related the earlier incident to the Buddha and asked the Blessed One to permit her to offer rain-bathing cloths to the bhikkhus. The Blessed One granted permission. The Buddha then recited verses of blessing and returned to Jetavana.

On account of this matter, the Buddha established a precept for the bhikkhus:

– When one month remains before the end of spring, a bhikkhu must procure a rain-bathing cloth; when half a month remains, he may use it. If he exceeds the prescribed period, he commits an offense entailing forfeiture and expiation.

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

At that time, Venerable Yasa and the Sangha traveled to the frontier of Kosala. The householders and brahmins all knew Yasa, so they offered the Sangha rice, cakes, fine foods, and silken cloth, and the Sangha taught the Dharma to them. Yasa gathered all the offerings received and took them for himself. Seeing this, the bhikkhus said to one another:

– Why does this bhikkhu take property belonging to the Sangha?

They went and reported the matter to the Buddha. The Buddha said:

– If a bhikkhu knows that something belongs to the Sangha but takes it as his own, or takes for himself anything that a donor has offered to the Sangha, he commits an offense entailing forfeiture and expiation.

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

At that time, Venerable Pilindavatsa suffered from pain in both eyes. The householders and brahmins offered him food, requisites, and four kinds of medicine: ghee, sesame, oil, honey, raw sugar, and rock sugar. He stored them for daily use.

Seeing this, the bhikkhus went and reported the matter to the Blessed One. On account of this matter, the Blessed One assembled the Sangha and, wishing to fulfill the ten benefits, established a precept for the ascetics:

– A bhikkhu who stores the four kinds of medicine may not keep them for more than seven days. If he exceeds that period, he commits an offense entailing forfeiture and expiation.

Upali asked the Buddha:

– What is called naihsargika?

The Blessed One said:

– If any of the three robes has incurred an offense entailing forfeiture and expiation, it may not be taken back, worn, exchanged, or given to another person. This is called naihsargika-payattika. It is also called burning away the root of attaining the Way, scorching the person, and rendering one unable to attain samadhi. This is called forfeiture and expiation.

VINAYA

End of Fascicle Six