鼻奈耶

The Buddha was dwelling in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

King Prasenajit’s ministers, such as Y-sa-đa, Phú-lan-na, and Hấp-bạt-đề, who had attained the vision of truth, took the bhikkhus to inspect the cavalry. Since the bhikkhus also had relatives there, they remained in the military encampment for as long as three days. Seeing this, the householders said to one another:

– The Śākya ascetics have gone forth to train in the Way. Why, then, do they remain so long among the troops?

When the group of twelve bhikkhus heard this, they went and reported it to the Blessed One. The Blessed One said:

– A bhikkhu must not remain among the troops for more than two nights. If he stays longer, he commits a pācittiya offense.

King Prasenajit of Kosala ordered his troops to conduct military exercises. The bhikkhus went to watch. Seeing this, the householders said to one another:

– Although this is no concern of theirs, the Śākya ascetics have come to watch.

When the group of twelve bhikkhus heard this, they went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who watches military exercises, military formations, command banners, and so forth commits a pācittiya offense.

The Buddha was dwelling in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

The group of six bhikkhus often quarreled with the group of seventeen bhikkhus. Relying on their noble birth, the group of six bhikkhus struck the group of seventeen bhikkhus. Seeing this, the householders said to one another:

– Why are the bhikkhus striking one another?

When the group of twelve bhikkhus heard this, they went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who, in anger, strikes another bhikkhu commits a pācittiya offense.

The group of six bhikkhus became angry, threatened one another with sticks, and struck one another with their hands. Seeing this, the group of twelve bhikkhus went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who threatens another with a stick or strikes another with his hand commits a pācittiya offense.

The Buddha was dwelling in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, Nanda—the younger brother of Bạt-nan-đà—said to Bạt-nan-đà’s disciple:

– I wish to go to that place. Come with me.

They then set out together.

On the way, they encountered a woman. Nanda led her to a secluded place and engaged in an impure act. Seeing this, Bạt-nan-đà’s disciple returned and told the bhikkhus. The bhikkhus went and reported it to the Buddha. Because of this incident, the Blessed One assembled the Sangha and, for the sake of fulfilling the ten benefits, established this precept for the ascetics:

– Any bhikkhu who sees another bhikkhu commit an offense and conceals it overnight commits a pācittiya offense.

The Buddha was dwelling in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

Bạt-nan-đà the Śākya thought, “This disciple has disgraced my younger brother. Today I shall take revenge.”

He then said to the disciple:

– I wish to go to that place. Put on your robe, take your bowl, and follow me. I shall also have a donor offer you fine food.

They then went together from place to place and from house to house. When the sun was nearing midday and the time for sounding the gong had passed, Bạt-nan-đà said to the disciple:

– Return to Śrāvastī. I do not wish to travel with you.

The disciple then returned to Jeta’s Grove. By that time it was past noon, and the bhikkhus had finished their meal. They went and reported the matter to the Blessed One. The Blessed One said:

– Suppose a bhikkhu says to another bhikkhu, “I wish to go to that place. Come with me. I shall have a donor offer you fine food.” After leading him away, the bhikkhu who invited him then says, “Go away. I do not wish to travel with you. I prefer to travel alone.” Any bhikkhu who speaks such deceitful words commits a pācittiya offense.

The Buddha was dwelling in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

The Buddha traveled from Śrāvastī toward the frontier of Kosala. Since there were no villages along the way, he spent the night on a mountain.

An ignorant bhikkhu carried over a large piece of rotten wood, intending to make a fire. Suddenly, a cobra crawled out from a hollow in the wood. Terrified, the bhikkhu cried out in alarm. Hearing him, the other bhikkhus thought that he was being attacked by robbers and came to ask:

– Why did you cry out in such terror?

The bhikkhu then recounted what had happened.

The bhikkhus went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who is not ill and gathers grass, firewood, cow dung, rice husks, leaves, and so forth to make a fire in the open—whether he lights it himself or tells another person to light it—commits a pācittiya offense.

The Buddha was dwelling in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, the Venerable Śāriputra came to take leave of the Buddha and the Sangha before setting out to wander on almsround for sixty days.

Hearing that Śāriputra intended to travel and teach while going on almsround for sixty days, the bhikkhu Ca-la-đàn-đề went to the Buddha, bowed with his head at the Buddha’s feet, sat to one side, and said to the Blessed One:

– The Venerable Śāriputra is indolent and arrogant. Without taking leave of the Blessed One and the Sangha, he intends to wander among the people on almsround.

The Blessed One then instructed a bhikkhu to go to Śāriputra and summon him to the Blessed One. That bhikkhu rose from his seat, bowed with his head at the Buddha’s feet, and went to Śāriputra, saying:

– The Blessed One has sent me to summon you into his presence.

Śāriputra accompanied that bhikkhu to the Tathagata, bowed with his head at the Tathagata’s feet, and sat to one side.

The Blessed One said to Śāriputra:

– Shortly after you departed, this bhikkhu came and said, “Śāriputra has not taken leave of the Buddha and the Sangha, yet he intends to go among the people on almsround.”

Śāriputra said to the Buddha:

– Wherever I go, I always act in accordance with the Buddha’s intent, and I always take leave of the assembly before departing. What this bhikkhu reported to the Buddha is mistaken. Just as a gentle ox whose two horns have been cut off may be led among the people without troubling anyone, so too have I never been indolent or arrogant, nor have I ever departed without taking leave of the great assembly. Just as this earth receives every kind of impurity, great and small, yet never says, “I shall bear this but shall not bear that,” so too am I no different from the earth. How, then, could I be indolent and arrogant and depart without taking leave of the Sangha?

The bhikkhu Ca-lan-đà then rose from his seat, bowed with his head at Śāriputra’s feet, and confessed his fault:

– Venerable Śāriputra, please forgive me. I have been like a foolish person who understands nothing. How could I have slandered your pure conduct? I have committed the offense of false speech. Śāriputra, please accept my confession.

The Blessed One said to Śāriputra:

– Accept his confession, lest this bhikkhu’s head split into seven pieces here upon this very seat.

Obeying the Buddha’s instruction, Śāriputra accepted his confession.

The Blessed One said:

– Suppose a bhikkhu, in accordance with the customary procedure, takes leave of the Sangha and receives the Sangha’s permission to depart. If another bhikkhu subsequently says, “That bhikkhu did not take leave of the Sangha in accordance with the Dharma,” the bhikkhu who makes such a statement contrary to the truth commits a pācittiya offense.

The Buddha was dwelling in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, the novice Rāhula, a disciple of Śāriputra, was not permitted to sleep in his teacher’s room at night. When he went to the other rooms, he was refused there as well. Only the room reserved for visiting members of the Sangha was unoccupied, so Rāhula slept there. After he had slept for a while, a visiting bhikkhu arrived and said:

– You are a novice. Go elsewhere so that a great ascetic such as I may stay here.

He then dragged Rāhula outside. With tears in his eyes, Rāhula went to the Tathagata’s privy, entered it, and slept with his head resting upon the Tathagata’s sandals.

A venomous snake that usually lived in the privy had gone out in search of food. In the middle of the night, amid heavy rain and fierce winds, the snake crawled back toward the privy.

It is the customary practice of all Buddhas, during the three watches of the night, to contemplate living beings and see who should be saved. Seeing that Rahula was about to be harmed by a venomous snake and needed to be rescued, the Blessed One immediately employed the power of samadhi, went to the latrine, and snapped his fingers three times to awaken Rahula. The Blessed One asked:

– Which novice are you?

He replied:

– I am Rahula.

The Blessed One asked:

– Why are you sleeping here?

Rahula reported the entire matter to the Blessed One. The Tathagata then embraced Rahula with his left arm and led him into a rock cave.

The following morning, the Blessed One assembled the Sangha and said to the bhikkhus:

– This novice has neither father nor mother and can rely only upon his preceptor and acarya to look after him as circumstances require. If those two do not look after him, who will? From now on, a novice is permitted to sleep with a bhikkhu for two nights. If he exceeds this, the bhikkhu commits an offense entailing expiation.

The Buddha was staying in Anathapindika's Jeta Grove in the country of Sravasti.

At that time, the bhikkhu Channa conceived this pernicious thought: “Judging by the Dharma taught by the Tathagata, I know that I have committed an offense, but this evil act is not sufficient to constitute an offense.”

The bhikkhus heard that the bhikkhu Channa had conceived the pernicious thought: “Judging by the Dharma taught by the Tathagata, I know that I have committed an offense, but this evil act is not sufficient to constitute an offense.” They then went to the bhikkhu Channa and said to him:

– Is it true that you said, “Judging by the Dharma taught by the Tathagata, I have committed an offense, but that evil act is not sufficient to constitute an offense”?

The bhikkhu Channa replied:

– It is indeed so. According to the Dharma taught by the Blessed One, I have committed an offense, but this evil act is not sufficient to constitute an offense.

The bhikkhus said:

– Desist, Channa! Do not speak in this way. Do not slander the Tathagata. One who slanders the Tathagata will meet with no good in this present life. The Blessed One has explained through innumerable skillful means that this is an evil offense. Channa, abandon this inverted view.

Although admonished by the bhikkhus, Channa refused to heed them. Not knowing what to do, the bhikkhus went and reported the matter to the Blessed One. The Blessed One said:

– If a bhikkhu conceives this evil thought: “Judging by the Dharma taught by the Buddha, I have committed an offense, but that evil deed is not sufficient to constitute an offense,” virtuous bhikkhus shall admonish him as many as three times. If he listens, it is well; if he does not listen, he commits an offense entailing expiation.

The Buddha was staying in Anathapindika's Jeta Grove in the country of Sravasti.

At that time, the bhikkhu Channa continued to follow his bad habits. He did not associate with the Sangha but befriended the group of six bhikkhus and accepted their instruction. Seeing this, the bhikkhus went and reported it to the Blessed One. The Blessed One said:

– If a bhikkhu follows bad practices, or sits, lies down, or converses with one who has been expelled, he commits an offense entailing expiation.

The Buddha was staying in Anathapindika's Jeta Grove in the country of Sravasti.

At that time, the Venerable Maudgalyayana had two novice disciples who did not observe the precepts and followed evil ways. They habitually committed vile acts outside Jetavana. Seeing this, the bhikkhus said to those novices:

– Through innumerable skillful means, the Blessed One has spoken of the impurity of sexual intercourse, of inclining toward sexual intercourse, of thinking about sexual intercourse, of the burning torment of sexual intercourse, and of the defilement of sexual intercourse. Why, then, do you still engage in this impure act?

The novices replied:

– We once heard the Tathagata teach: “One who engages in sexual intercourse commits no offense.”

The bhikkhus said:

– You are novices; do not say, “The Blessed One taught that engaging in sexual intercourse is not an offense.” Do not slander the Tathagata. Whoever slanders the Tathagata will meet with no good in this present life. Novices, abandon this evil view at once.

At that time, those novices did not heed the bhikkhus' admonition. Not knowing what to do, the bhikkhus went and reported the matter to the Blessed One. The Blessed One said:

– If a novice says:

“The Tathagata taught that engaging in sexual intercourse is not an offense,”

the bhikkhus shall admonish him:

“Novice, do not say: ‘The Blessed One taught that engaging in sexual intercourse is not an offense.’ Do not slander the Tathagata. Whoever slanders the Tathagata will meet with no good in this present life.”

If that novice heeds the admonition, it is well. If he does not heed it, the bhikkhu shall say to the novice: “From now on, you may not bow in homage to the Tathagata, nor may you accompany the bhikkhus. Other novices may sleep in the same room as a bhikkhu for two nights, but you may not. Go away! You may not remain here.”

If a bhikkhu knows that this novice has been expelled, yet brings him back to employ him or sleeps in the same room with him overnight, he commits an offense entailing expiation.

The Buddha was staying in Anathapindika's Jeta Grove in the country of Sravasti.

At that time, Visakha, the mother of Migara, wearing a necklace worth one hundred thousand taels of gold, went to see the Blessed One. On the way, she thought: “It would be disrespectful to go before the Blessed One wearing this necklace.” She therefore removed the necklace, wrapped it in a cloth, and entrusted it to a maidservant.

Migara's mother bowed at the Buddha's feet and sat to one side. The Blessed One taught her the wondrous Dharma. After hearing the Dharma, she rose from her seat, bowed in homage to the Buddha, and departed.

The maidservant had left the gold necklace behind. Ananda saw it and picked it up, but, uncertain whether he had committed an offense entailing expiation, he reported the matter to the Blessed One. The Blessed One said:

– If a bhikkhu takes hold of a gold or jeweled necklace, or instructs another to take hold of it, he commits an offense entailing expiation. An exception is made when gold or jewels are found within the Sangha's grounds; an announcement must be made throughout the community. If no one claims them, they shall be kept for ninety days. After ninety days, another announcement shall be made. If no one claims them, they shall be kept for three years. After three years, another announcement shall be made. If no one claims them, they shall be offered to the Sangha. If, after three years, the owner comes seeking them, property belonging to the Sangha shall be used to repay the owner. This is a case in which taking them is permitted.

The Buddha was staying in Anathapindika's Jeta Grove in the country of Sravasti.

The group of six bhikkhus wore new robes that had not been dyed. Seeing this, the householders said to one another:

– If these Sakyan ascetics wear their robes without dyeing them, how are they any different from laypeople?

On hearing this, the bhikkhus who observed the twelve practices went and reported it to the Blessed One. The Blessed One said:

– When a bhikkhu receives a new robe, he must dye it one of three colors: blue, black, or magnolia. If a bhikkhu does not dye it one of these three colors, he commits an offense entailing expiation.

The Buddha was staying in Anathapindika's Jeta Grove in the country of Sravasti.

King Prasenajit built a private bathhouse and asked the bhikkhus:

– Do you venerable ones need to bathe today?

The bhikkhus replied:

– We do.

The king said to the bhikkhus:

– Bathe in my bathhouse.

Some bhikkhus bathed in the morning, some in the afternoon, and some in the evening.

In the evening, King Prasenajit came intending to bathe, but because the bhikkhus were bathing, the king had to wait until nearly dawn before he could bathe. The king thought: “If I return hastily to the city without seeing the Tathagata, it would not be proper conduct for me.”

King Prasenajit then went to the Buddha, bowed with his head to the ground, and sat to one side. Although the Buddha knew what had happened, he nevertheless asked the king:

– It is still dark. Where have you been that you have stopped here?

The king reported the entire matter to the Blessed One. The Blessed One then taught the king various kinds of Dharma and afterward remained silent.

After hearing the teaching, the king rose from his seat, bowed at the Buddha's feet, and departed.

A short while after the king had gone, the Blessed One assembled the Sangha and, wishing to fulfill the ten benefits, laid down this rule for the ascetics:

– A bhikkhu may bathe once every half-month. If he bathes more frequently, he commits a pācittiya offense, except at an appropriate time: during the last month and a half of spring and the month before the end of the rains retreat, frequent bathing is permitted. Frequent bathing is also permitted when the weather is hot or windy, when it rains, when one is performing work for the Sangha, or when one is traveling.

The Buddha was at the Stone Chamber by the Monkey River near Vesali.

At that time, the youths of Vesali were practicing archery at the city gate, their arrows following one another in succession.

Early one morning, Venerable Kaludayi put on his robe, took his bowl, and entered Vesali for alms. Seeing the youths practicing archery, their arrows following one another in succession, he went to the archery ground and said to them:

– Although you shoot very well, you are still not as skilled as I am.

The youths then handed the bow and arrows to Kaludayi. Kaludayi asked:

– What would you like me to shoot?

At that moment, a hawk was flying through the air. The youths said:

– Shoot that bird.

Kaludayi shot the bird with a four-edged arrow, causing it to remain suspended in the air, unable to fly.

One of the youths said:

– If you cannot kill this bird, what skill is there in that?

Kaludayi asked:

– Where would you like me to shoot it?

The youth replied:

– Shoot it in the right eye.

Kaludayi then shot it in the right eye, causing the bird to fall to the ground and die.

The youths went and reported this to the Blessed One. The Blessed One said:

– Any bhikkhu who takes the life of a living being commits a pācittiya offense.

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

The group of six bhikkhus frequently quarreled with the group of seventeen bhikkhus. Once, the two groups were traveling along the same road. The group of six bhikkhus said to the group of seventeen:

– You went ahead and trampled insects to death, thereby committing a pācittiya offense. Come and confess it to us.

The group of seventeen bhikkhus then came and confessed. Hearing of this, the bhikkhus of the Twelve Dharmas went and reported it to the Blessed One. The Blessed One then established this precept:

– Suppose a bhikkhu has not killed an insect. Any bhikkhu who falsely accuses that bhikkhu of having killed an insect commits a pācittiya offense.

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

The bhikkhus were sitting in meditation in a room. At that time, the weather was extremely hot, making everyone drowsy. The bhikkhus flicked one another with their fingers to keep each other awake. Afterward, they also poked their fingers into one another’s mouths. The bhikkhus of the Twelve Dharmas went and reported this to the Blessed One. The Blessed One said:

– When bhikkhus are sitting in meditation, any bhikkhu who repeatedly flicks another with his finger to awaken him from drowsiness and then pokes his finger into the other’s mouth commits a pācittiya offense.

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

At that time, the bhikkhus were sitting in meditation in a room. The weather was extremely hot, making everyone drowsy. The bhikkhus sprinkled water on one another to keep each other awake. The bhikkhus went and reported this to the Blessed One. The Blessed One said:

– Bhikkhus must not sprinkle water on one another to keep each other awake while sitting in meditation. Whoever does so commits a pācittiya offense.

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

At that time, Venerable Anuruddha observed the rains retreat on the frontier of Kosala. When the retreat was over, he put on his robe, took his bowl, and traveled toward Sravasti for alms. Passing through a village, he asked the people:

– Is there any place here where I may spend the night?

The people pointed to the home of a widow and said:

– You may stay there.

Venerable Anuruddha then went to that house and said:

– Sister, may I stay here?

Anuruddha was handsome in appearance. When the woman saw him, lust arose in her, and she replied:

– You may spend the night here.

She then swept and cleaned a room, prepared a bed for him to sit upon inside, and made ready various foods and drinks.

As evening approached, she brought water for Anuruddha to wash his hands, then brought food and invited him:

– Ascetic, please eat.

Anuruddha replied:

– I eat only once each day and do not eat in the evening.

The widow thought, “Although he will not eat, surely tonight he will lie with me.”

She then prepared a fine bed for him to sleep upon.

After the widow had eaten, she lit an oil lamp and stood at the head of the bed. Tugging at Anuruddha’s robes, she intended to engage in an impure act.

Anuruddha said:

– My practice of celibacy is pure; I cannot comply with your desire. The Blessed One has explained in countless ways the impurity of lust, of inclining toward lust, of thoughts of lust, and the burning torment of lust.

Throughout the night, the widow harassed Anuruddha but failed in her purpose. She then thought, “This must indeed be a pure ascetic, not an impure man.”

Her mind then opened, and she gained faith in Anuruddha. Anuruddha taught her the sublime Dharma. The widow immediately cast off twenty koṭis of wrong views and attained the fruit of stream-entry. She then rose, bowed with her head at Anuruddha’s feet, and said:

– From this day forward, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I ask to become a laywoman and, for the rest of my life, to abstain from killing living beings. May Venerable Anuruddha accept my invitation and come here each day to receive a meal.

Anuruddha silently accepted her invitation.

The widow then went inside and prepared various kinds of food. She offered clean water and personally served the food. When the venerable one had finished eating, she offered water, knelt before him, and said to Anuruddha:

– Please accept robes, food and drink, bedding, and medicines for illness from me for the rest of my life.

Anuruddha silently accepted her offer.

After Anuruddha had taught the Dharma, he rose and went to the Blessed One in Sravasti. He bowed with his head to the ground and sat to one side. The Buddha asked Anuruddha:

– Did you lack anything during the rains retreat?

Anuruddha replied to the Buddha:

– I lacked nothing at all.

Anuruddha then reported the entire matter fully to the Blessed One. The Blessed One said:

– Anuruddha! Suppose there were four snakes in a room. It would be better to remain in the same place as those venomous snakes than to sit upon the same bed with a woman.

Suppose there were a wise man whom the king ordered to care for those four snakes, feeding them food and drink in due measure, and told him: “If even one of these snakes becomes enraged, it will kill you at once. Do whatever you deem proper.” The man immediately fled, only to encounter five bandits wielding knives and intending to kill him. Anuruddha! Fearing the four snakes, the man fled, but then encountered five bandits. Escaping them as well, he next encountered six enemies who were always watching for an opportunity to harm him. If they met him, they would kill him at once. Again, he escaped that danger.

Ahead of him stood an empty house, and he wished to enter and hide there. Seeing that the house was empty, he struck its four walls and found an empty jar. A man then came and told him:

“Bandits are coming. Flee at once!”

As soon as he went out through the gate, he encountered the bandits, but once again escaped.

Ahead were mountains and a river whose waters flowed with tremendous force; countless people had fallen into the water and died. Where he stood, tigers and wolves were also about to come and harm him. He wished to cross the river, but there was neither boat nor vessel. He thought, “What means can I use to cross this river?”

He then gathered wood and grass, bound them together to make a raft, and propelled himself through the water with his hands and feet until he reached the opposite shore. Thus he escaped the four snakes, the five bandits, the six enemies, the bandit at the empty house, the mountains, the river, the tigers, the wolves, and the rest. That brahmin survived.

The Buddha said to Anuruddha:

– I have given this analogy in order to explain the following meaning:

The dwelling place of the snakes is an analogy for this body.

This plump, fair, and handsome body grows through the care of one’s father and mother.

This body is impermanent and subject to decay.

The four snakes are the four great elements: earth, water, fire, and wind. If any one of these elements increases excessively, death follows immediately.

The five bandits are the five skandhas: form, feeling, perception, formations, and consciousness.

The six enemies are an analogy for the six ayatanas.

The empty house is an analogy for the six sense faculties: the eye, ear, nose, tongue, body, and mind bases. Upon contemplating the eye, one sees that the eye is empty; upon contemplating the ear, nose, tongue, body, and mind, one sees that... the mind is empty.

Encountering bandits upon leaving the house is an analogy for the six external sense objects.

The mountains and rivers are an analogy for the four afflictive tendencies in the Desire Realm, namely: the tendency of desire, the tendency of aversion, the tendency of doubt, and the tendency of views.

The river water represents the three kinds of craving: craving for the desire realm, craving for the form realm, and craving for the formless realm.

The tigers and wolves dwelling there represent the five paths of birth and death.

Crossing over to the other shore is nirvana.

The raft is the Noble Eightfold Path.

Swimming through the water with hands and feet is courageous diligence.

The brahmin who attained liberation is the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.

The Buddha told Aniruddha:

“Such indeed was the hardship and diligent effort with which you and I trained in the Path. Therefore, you should always practice meditation in secluded places and beneath trees, and must not be indolent.”

On account of this matter, the Blessed One established a rule for the śramaṇas:

“If a bhikshu sleeps at night in the same room as a woman, he commits an offense entailing expiation.”

The Buddha was on Mount Bạch Thiện.

In the middle of the night, the Buddha arose and practiced walking meditation in front of his chamber. At that time, the bhikshu Sunakṣatra, the son of an actor, wrapped himself completely in a robe and came to frighten the Blessed One, saying:

“I am a great deity of heaven and earth. Keep far away from me!”

The Blessed One said:

“Even eighteen koṭis of Māras coming to threaten me could not cause a single hair on my body to move. How then could someone wrapped in a robe like you frighten me?”

The following morning, the Blessed One told the bhikshus:

“If a bhikshu frightens another person himself or tells someone else to frighten that person, he commits an offense entailing expiation.”

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

The group of six bhikshus took the robes and bowls of the group of seventeen bhikshus and hid them. When the gaṇḍī was struck and the Sangha took their seats, the group of seventeen bhikshus searched for their robes and bowls but did not know where they were. Only after the Sangha had dispersed were their robes and bowls returned to them. The group of seventeen bhikshus said:

“You are śramaṇas. Why did you steal other people’s robes and bowls?”

The group of six bhikshus said:

“We were only playing a joke; we did not steal them.”

Having heard of this, the bhikshus went and reported it to the Blessed One. The Blessed One said:

“If, as a joke, a bhikshu hides robes, bowls, key cases, needle cases, leather shoes, or other articles—whether he hides them himself or instructs someone else to hide them—he commits an offense entailing expiation.”

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

The Śākya Bạt-nan-đà sold a robe on credit to a bhikshuni. Later, he borrowed it to wear. After he had worn it until it was torn, that bhikshu again demanded payment for the robe from the bhikshuni.

Having heard of this, the bhikshus who observed the twelve practices went and reported it to the Blessed One. The Blessed One said:

“If a bhikshu sells a robe on credit to a bhikshu, bhikshuni, śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, then borrows it to wear and, after wearing it until it is torn, demands payment for the robe, he commits an offense entailing expiation.”

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

Venerable Mahākauṣṭhila traveled from Kosala to Śrāvastī. Along the way, he spent the night in another village. At that time, a husband and wife in the village quarreled, and the wife ran away.

Early the next morning, Venerable Mahākauṣṭhila donned his robe, took his bowl, left the village, and proceeded toward Śrāvastī. On the road, he encountered this woman. She asked the śramaṇa:

“Venerable sir, where are you going?”

He replied:

“To Śrāvastī.”

The woman said to the śramaṇa:

“Please allow me to be your traveling companion so that we may go together to Śrāvastī.”

He replied:

“As you wish.”

At that time, the husband searched for his wife but could not find her. Encountering a traveler, he asked:

“Did you see a woman traveling westward along the road?”

The traveler replied:

“There was a woman traveling westward together with a śramaṇa.”

The husband became enraged, pursued them, caught up with the śramaṇa, and asked:

“You are a bhikshu. Where do you intend to take my wife?”

The bhikshu replied:

“I did not take her with me. She followed of her own accord.”

The husband then beat the śramaṇa severely before letting him go.

Upon reaching Śrāvastī, the husband told the bhikshus what had happened. The bhikshus reported it to the Blessed One, and the Blessed One said:

“If a bhikshu travels together with a woman from one village to another, he commits an offense entailing expiation.”

The Buddha was in the Bamboo Grove at Kalandaka, in the city of Rājagṛha.

At that time, the bhikshu Mettiya falsely accused Venerable Dabba of committing a Sanghāvaśeṣa offense. Having heard of this, the bhikshus went and reported it to the Blessed One. The Blessed One then assembled the Sangha and, desiring to fulfill the ten benefits, established a rule for the śramaṇas:

“If a bhikshu baselessly accuses another bhikshu of committing a Sanghāvaśeṣa offense, he commits a Pācittiya offense.”

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

A bhikshu was traveling from Kosala to Śrāvastī. Midway, when he reached the mango grove, he encountered a band of robbers. He asked them:

“Where are you going?”

They replied:

“To Śrāvastī.”

The śramaṇa then asked to accompany them, and the robbers agreed.

Upon reaching Śrāvastī, the robbers dared not take the main road and were all apprehended by the guards. The guards asked the robbers:

“Is this śramaṇa also a robber?”

They replied:

“He is the leader of the band of robbers.”

The guards then took them before an official and gave him a full account of the matter. The official had great faith in the Path and said:

“A Śākya śramaṇa would certainly not commit robbery. Go now, and do not offend again.”

That bhikshu went to Śrāvastī and told the bhikshus what had happened. The bhikshus went and reported it to the Blessed One. The Blessed One said:

“If a bhikshu knowingly travels with a band of robbers from one village to another, he commits an offense entailing expiation.”

The Buddha was in the Bamboo Grove at Kalandaka, in the city of Rājagṛha.

At that time, Venerable Mahāmaudgalyāyana led more than ten youths from the city of Rājagṛha to enter the Path. He gathered seventy or eighty young śrāmaṇeras who were not yet twenty years old and successively conferred full ordination upon them. Outside the Bamboo Grove, those śrāmaṇeras lacked strength and, being extremely hungry, cried out and demanded food.

The Blessed One knew what had happened but nevertheless asked Ānanda:

“Who is crying and lamenting?”

Ānanda said to the Buddha:

“Venerable Maudgalyāyana has conferred full ordination upon seventy or eighty śrāmaṇeras outside the grove. Because they are hungry and have no food to eat, they are crying.”

The Blessed One knew what had happened but nevertheless asked Maudgalyāyana:

“Did you confer full ordination upon persons who were not yet twenty years old?”

He replied:

“Yes, Blessed One.”

The Blessed One said:

“Those who are not yet twenty years old cannot endure heat and cold, hunger and thirst, nor can they practice the Path. Only those who have reached the age of twenty can endure hunger and thirst, heat and cold, and can also practice the Path. If a bhikshu confers full ordination upon a śrāmaṇera who is not yet twenty years old, he commits an offense entailing expiation. If full ordination is conferred, the recipient does not obtain the precepts. The śramaṇas who confer the ordination commit an offense against conscience and shame.”

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

The group of six bhikshus dug the earth with their own hands and instructed others to dig it. Seeing this, the householders said to one another:

“Why do the Śākya śramaṇas dig the earth with their own hands and instruct others to dig it? How are they any different from farmers plowing fields?!”

Having heard of this, the bhikshus who observed the twelve practices went and reported it to the Blessed One. The Blessed One said:

“If a bhikshu digs the earth with his own hands or instructs someone else to dig it, he commits an offense entailing expiation.”

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

A householder invited the Buddha and the Sangha to receive offerings during the four months of the rains retreat, providing them with robes, food and drink, and medicines for illness. During those four months, the bhikshus went to the householder to request medicines for illness. Some bhikshus continued making requests beyond the four months. Seeing this, the householders said to one another:

“We promised to provide for the bhikshus for only four full months, not beyond that.”

Having heard of this, the bhikshus who observed the twelve practices immediately went and reported it to the Blessed One. The Blessed One said:

– A bhikkhu who has been invited for the four months of the rains retreat may request only robes and medicine for illness during those four months, unless the invitation is extended, or there is a separate invitation, or an invitation for one day. Any bhikkhu who requests beyond the appointed period commits an offense entailing expiation.

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

On the fifteenth day, the gong was struck to assemble the Sangha for the recitation of the precepts. Venerable Channa said to the bhikkhus:

– I will not train in this precept. I must first ask a learned Vinaya master what this precept means.

The bhikkhus did not know how to reply, so they went and reported the matter to the Blessed One. The Blessed One said:

– On the day of the recitation of the precepts, if a bhikkhu says, “I will not train in this precept. I must first ask a learned Vinaya master what this precept means,” he commits an offense entailing expiation.

The Blessed One told the bhikkhus:

– If one does not understand a precept and must ask a learned Vinaya master, there is no offense.

The Buddha was residing in Ghosita’s Park at Kausambi.

The bhikkhus at Kausambi delighted in disputing, abusing, and slandering one another. The group of six bhikkhus said among themselves:

– Those bhikkhus are abusing and slandering one another. Let us simply recite the sutras and speak to them tomorrow.

When the bhikkhus who upheld the twelve practices heard this, they went and reported the matter to the Blessed One. The Blessed One said:

– If a bhikkhu hears other bhikkhus disputing but quietly recites the sutras and waits until the following morning to speak of it, he commits an offense entailing expiation.

The Buddha was residing in Ghosita’s Park at Kausambi.

At that time, the bhikkhus of Ghosita’s Park assembled a Sangha of twenty members to perform an act of reconciliation. The group of six bhikkhus said among themselves, “Let us quietly leave so that they cannot perform the reconciliation,” and they immediately departed from that place and went outside.

The bhikkhus who upheld the twelve practices went and reported the matter to the Blessed One. The Blessed One said:

– If, while the Sangha is adjudicating a matter, a bhikkhu quietly leaves without informing the bhikkhu seated beside him, he commits an offense entailing expiation.

The Buddha was residing on Vulture Peak near the city of Rajagriha.

Amid the great assembly, the group of six bhikkhus shouted loudly and disturbed the Sangha. When the bhikkhus who upheld the twelve practices heard this, they went and reported the matter to the Blessed One. The Blessed One said:

– If a bhikkhu shouts loudly and disrupts the Sangha, he commits an offense entailing expiation.

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

At that time, Venerable Sagara traveled from Kosala to the country of Angada. Not far from Angada dwelt an exceedingly fierce and violent naga named Amatithu. No one was able to approach that place. Elephants, horses, camels, cattle, and donkeys could not go there, nor could birds fly overhead.

Early one morning, Venerable Angada (Sagara) donned his robe, took his alms bowl, and entered Angada to seek alms. There he heard that not far from the city dwelt a fierce and violent naga named Amatithu. People could not approach that place. Elephants, horses, camels, donkeys, and cattle could not go there, nor could birds fly overhead.

After completing his alms round, the Venerable left the city, put away his robe and bowl, washed his feet, placed his sitting cloth over his shoulder, and went to the naga’s abode.

He first caused the base of a tree to tremble three times, then spread out his sitting cloth and sat cross-legged.

Catching the scent of the kasaya robe, the naga Amatithu became enraged and rushed toward him. Venerable Sagara immediately entered samadhi. The naga poured down rain and thunderbolts. Venerable Sagara transformed the rain and thunderbolts into various blue, yellow, red, and white lotuses. The naga then rained down snakes, scorpions, turtles, soft-shelled turtles, and other creatures. Venerable Sagara transformed the snakes into blue lotuses and wore them as ornaments; he transformed the scorpions into garlands of campaka flowers; and he transformed the turtles and soft-shelled turtles into garlands of hundred-petaled flowers. The naga then rained down spears, knives, and halberds; Venerable Sagara transformed them into sugarcane, rock sugar, and grapes, and ate them.

The naga thought, “This must be a great sage who has come to sit here because he wishes to liberate me.” The naga’s mind was immediately opened, and his anger ceased. Transforming himself into a brahmin, he approached Venerable Sagara, bowed with his head to the ground, joined his palms, and said:

– I ask to take refuge in you.

Venerable Sagara replied:

– Do not take refuge in me. Just as I have taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Sangha, so too should you take refuge in the Buddha, the Dharma, and the Sangha.

The naga immediately joined his palms and assented. He formally took refuge in the Buddha, the Dharma, and the Sangha and requested to become an upasaka, undertaking from that day until the end of his life not to kill living beings.

Everyone in the country heard that Venerable Sagara had subdued the evil naga. Upon hearing this, householders and brahmins vied with one another to make offerings to him.

Venerable Sagara journeyed gradually to Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. When an upasika heard that Venerable Sagara had arrived, she invited him to receive a special offering for one day.

Early the next morning, Venerable Sagara donned his robe, took his alms bowl, and went to the upasika’s house. When she saw that the Venerable was seated, the upasika bowed with her head to the ground, offered pure water, and personally served various kinds of food.

Venerable Sagara said to the upasika:

– Sister, I have become extremely thirsty from traveling. Do you have any fruit juice for me to drink?

The upasika thought, “If I offer brown sugar water, rock sugar water, grape juice, or bitter liquor, I fear that drinking it may make him feel bloated.”

She therefore offered him a kind of liquor that looked like water and also tasted like water. Venerable Sagara drank it at once without tasting it first. After offering the drink, the upasika sat before him to hear the Dharma.

When Venerable Sagara had finished teaching the Dharma, he departed.

When he reached the gate of Jetavana, the liquor took effect. He became thoroughly intoxicated, could walk no farther, and lay down beside the road. His three robes, alms bowl, bowl bag, and staff lay together in a heap.

Although the Buddha already knew what had happened, he asked Ananda:

– Put on your robe and accompany me to the gate of Jetavana to investigate.

The Blessed One led Ananda to the gate of Jetavana, where they saw Venerable Sagara lying drunk beside the road, with his three robes, alms bowl, bowl bag, and staff all lying together in one place. Although the Blessed One already knew, he asked Ananda:

– Who is that?

Ananda said to the Buddha:

– That is Venerable Sagara.

The Blessed One told Ananda:

– Return to Jetavana and tell all the bhikkhus to come out here.

Obeying the Buddha, Ananda immediately entered Jetavana and summoned the bhikkhus outside the gate. The Blessed One asked the bhikkhus:

– Bhikkhus, have you ever seen, heard, or learned that Venerable Sagara subdued the evil naga?

Those who had seen it replied that they had seen it, and those who had heard of it replied that they had heard. The Blessed One said:

– Bhikkhus! Could he now subdue even a frog, much less an evil naga?

The bhikkhus replied:

– He could not, Blessed One.

The Blessed One said:

– Thus it is, bhikkhus! Drinking intoxicants is a grave fault. From this day forward, bhikkhus must neither drink nor taste intoxicants. Whoever drinks or tastes an intoxicant commits an offense entailing expiation.

There are eight kinds of beverages: grape juice, sugarcane juice, persimmon juice, pear juice, nai-fruit juice, a beverage made from cooked barley, rice-flour beverage (bitter liquor), and flower-infused water.

In brief, the Blessed One declared that any beverage which resembles liquor, tastes like liquor, and causes intoxication when drunk must not be consumed.

A beverage that resembles liquor and tastes like liquor but does not cause intoxication may be consumed with the Blessed One’s permission.

A beverage that does not resemble liquor but causes intoxication when drunk is likewise not permitted by the Blessed One.

A beverage that does not resemble liquor, does not taste like liquor, and does not cause intoxication when drunk may be consumed with the Blessed One’s permission.

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

Kaludayin had attained arhatship. He then thought, “Before attaining the path, I joined the group of six bhikkhus in causing much distress to the households of the elders in this city of Sravasti, and I committed many offenses. I must go and teach them so as to make amends for my former wrongs.”

He then converted nine hundred and ninety-nine households in Sravasti; only one more household was needed to complete the thousand. Households in which the wife had attained the path but the husband had not were not counted. Households in which the husband had attained the path but the wife had not were likewise not counted. Only households in which both husband and wife had attained the path were counted.

There was a Brahmin couple who had the karmic affinity to attain the path through Kaludayin. Early one morning, Kaludayin donned his robe, took his bowl, and entered the city of Sravasti to beg for alms in due order.

When he reached the Brahmin's house, the Brahmin had gone out and was not at home. The Brahmin's wife had shut the door and was preparing food inside. Kaludayin immediately entered right concentration and emerged from the ground in front of the stove. Seeing this, the Brahmin's wife thought, “This man has surely come to ask me for food. Even if he hangs upside down in midair, I will give him nothing.”

Kaludayin immediately hung upside down in midair. The Brahmin's wife again thought, “Even if his face becomes as large as the mouth of a cooking pot, I will give him nothing.”

Kaludayin's face immediately became as large as the mouth of a cooking pot. The Brahmin's wife again thought, “Even if he twists his mouth up onto his forehead, I will give him nothing.”

Kaludayin immediately twisted his mouth up onto his forehead. The Brahmin's wife again thought, “Even if he falls dead before me, I will give him no food.”

Kaludayin immediately fell down dead. The Brahmin's wife was terrified and thought, “This Sakyan ascetic has many friends. He is a friend of King Prasenajit and the teacher of Queen Mallika. If people hear that he died in this Brahmin's house, my entire family will surely be put to death. If he comes back to life, I shall do whatever he wishes and will not dare disobey him.”

At that moment, Kaludayin bent his body and sat up. Seeing this, the Brahmin's wife thought, “I should take the scorched rice from the pot and give it to him.” She took a spoon and searched through the pot, but there was no scorched rice, only fine rice. At that moment, the rice in the pot flowed by itself into his bowl.

Seeing this miraculous transformation, the Brahmin's wife's mind opened, and she thought, “This man of great spiritual powers has come here because he wishes to liberate me, not because he came to beg for food.” She then carried the bowl of rice and offered it to the teacher, Kaludayin. The teacher said:

– If you are not going to eat this rice, take it and offer it to the Sangha.

Because the Brahmin's wife had planted roots of goodness in the presence of a former Buddha, she said to Kaludayin:

– Please come with me. I wish to offer this entire pot of rice to the Sangha.

The teacher said:

– As you wish.

The Brahmin's wife then carried the pot of rice to Jetavana, sounded the ghanta to assemble the Sangha, and offered the rice to the Sangha. She bowed to Kaludayin and sat to one side. The teacher then taught various kinds of Dharma, destroying the two billion views of self, and she attained the fruit of stream-entry.

After seeing the truth, the woman bowed to the teacher and vowed that from that day forward she would take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. She asked to become an upasika and vowed not to take life for as long as she lived.

The woman bowed to Kaludayin, returned home, and said to the Brahmin:

– Venerable Kaludayin came here to beg for alms and displayed many miraculous transformations. I then offered the pot of rice to the Sangha and heard him teach the Dharma. I have now attained the path of stream-entry. You should go there quickly to hear the Dharma.

Because that Brahmin had planted roots of goodness in the presence of a former Buddha, he immediately went to Kaludayin, bowed with his head at his feet, and sat before him. Kaludayin taught the Dharma, destroying the two billion views of self, and enabled the Brahmin to attain the path of stream-entry.

After seeing the truth, the Brahmin immediately rose, bowed with his head at Kaludayin's feet, and vowed that from that day forward he would take refuge in the Buddha, the Dharma, and the Sangha, become an upasaka, and refrain from taking life for as long as he lived.

Having heard the Dharma, the upasaka rose, bowed, and departed.

Upon returning home, he said to his wife:

– Kaludayin is our most exalted spiritual friend. He has severed the root of our birth and death, firmly closed the gates of hell, and enabled us to cross to the other shore. Invite him to come here and receive whatever requisites he may need, such as robes, clothing, food, and medicine for illness.

The wife said to the Brahmin:

– Go and invite him.

The Brahmin then went to see Kaludayin, bowed with his head at his feet, knelt before him, and said:

– Please come to my home and receive whatever requisites you may need, such as robes, clothing, food, and medicine for illness. Have no misgivings.

Kaludayin accepted the invitation in silence. Thereafter, he often went there to receive the requisites he needed.

This Brahmin had only one son. He arranged a marriage for his son and summoned the young couple, instructing them:

– After your mother and father have passed away, you must attend to Kaludayin just as you do while your parents are still alive.

The son knelt and replied:

– We shall do so.

Thereafter, the parents passed away one after the other. Seven days later, the son bathed, dressed, and went to Kaludayin. He bowed with his head at Kaludayin's feet, sat to one side, and said to the teacher:

– Kaludayin is indeed my father and mother. Please come to my home and receive whatever requisites you may need, such as robes, clothing, food, and medicine for illness.

Whenever Kaludayin needed anything, he would go there to obtain it.

At one time, the Brahmin's son had gone out and was not at home. Five hundred bandits, having just committed a robbery outside the city, were bringing their plunder into Sravasti. The leader of the bandits was very handsome. The Brahmin's daughter-in-law saw him from the upper story and sent a maidservant to say to him:

– Please pause for a while and condescend to visit this humble dwelling.

The bandit chief entered the house and engaged in an impure act with the Brahmin's daughter-in-law.

Venerable Kaludayin also happened to arrive at the house. He went to his seat and sat down. She immediately offered him pure water and set out various kinds of food.

When the venerable one had finished eating, she again offered him pure water and sat before him to hear the Dharma. The venerable one then spoke of the defilement of sexual misconduct, explaining that violating the precepts leads to rebirth in the evil realms, while observing the precepts leads to rebirth in the heavens.

The Brahmin's daughter-in-law thought, “This ascetic arrived afterward, yet he speaks about the impurity of sexual misconduct and about observing the precepts and being reborn in heaven. He must have seen me commit that impure act. Moreover, he is my husband's most trusted friend. If he tells him about this, my offense will be no small matter.”

After Kaludayin had departed, she said to the bandit chief:

– This ascetic arrived afterward and spoke only about sexual misconduct. He must have seen me commit that impure act. Moreover, he is my husband's most trusted friend. If he tells him about this, my offense will be no small matter.

The bandit chief asked:

– Then what should we do?

The Brahmin's daughter-in-law replied:

– We must seize and kill him.

The bandit chief replied:

– He cannot be killed.

The daughter-in-law asked:

– Why can he not be killed?

The bandit chief replied:

– He is a son of a great clan, a friend of King Prasenajit, and the teacher of Queen Mallika. Therefore, he cannot be killed.

The daughter-in-law said:

– We must devise a way.

She then feigned illness and sent a letter inviting Kaludayin to come.

In the afternoon, Kaludayin donned his robe, took his bowl, and went to that house. The daughter-in-law bowed with her head at his feet and sat to one side. Kaludayin then taught the Dharma to her. When he had finished teaching the Dharma, he prepared to leave. The Brahmin's daughter-in-law said:

– Please remain a little longer; do not leave. By hearing your Dharma teaching, my illness has abated somewhat.

Kaludayin continued teaching the Dharma.

When the sun had set, the bandit chief took a knife, stood behind Kaludayin, and severed his head. Kaludayin immediately passed away. They hid his body beneath a pit of horse dung behind the house.

That day was the full-moon observance day. The Sangha sounded the ghanta to assemble the monks for the recitation of the precepts. When all the tally sticks had been distributed, one stick remained. The senior elder asked:

– Who has not come to the recitation of the precepts?

The person beside him said:

– Venerable Kaludayin has not come.

The senior monk asked:

– Did he leave any message?

They replied:

– No.

Not knowing what to do, the senior monk went and reported the matter to the Blessed One. The Blessed One said:

– Monks, proceed with the recitation of the precepts. Kaludayin has entered nirvana. One more person is needed to complete the assembly of five hundred.

The senior monk said:

– Blessed One! Kaludayin was my close friend, and now he has taken leave of me!

Then, early in the morning, the Blessed One donned his robe, took up his alms bowl, and entered the kingdom of Sravasti together with the Sangha.

When they reached the pit of horse dung, through the Buddha’s power, Kaludayin’s body rose seven fathoms above the ground. The monks raised a bed to receive it, and the body descended and lay upon the bed.

The monks carried his remains outside the city to the charnel ground. They made offerings of various flowers and incense, erected banners, pennants, parasols, and canopies all around, played various kinds of music, and sprinkled fragrant oil over his body. They then performed the cremation ceremony and erected a stupa in his honor.

When King Prasenajit heard that Venerable Kaludayin had been killed by that brahmin, he ordered the brahmin’s family to be put to death. His ministers killed eighteen families, captured five hundred bandits, cut off all their hands and feet, and cast them into a moat at Jetavana.

On account of this matter, the Blessed One assembled the Sangha and, wishing to establish the ten benefits, laid down this precept for the renunciants:

– If a monk enters a village at an improper time without informing a nearby monk, he commits a Pacittiya offense.

The monks addressed the Buddha:

– What evil karma did Venerable Kaludayin create that, even after attaining arhatship, he was killed by that brahmin’s family?

The Blessed One said:

– In the past, Kaludayin was the officiant in charge of sacrifices to the gods. Five hundred bandits stole some wealth and brought it into the kingdom of Sravasti. Those five hundred bandits cut off the four legs of a goat and brought it to the place of sacrifice. The officiant of the sacrificial temple then killed the goat. The five hundred bandits who cut off the goat’s four legs at that time are now the five hundred bandits at Jetavana. The officiant who killed the goat is now Kaludayin. Although he attained arhatship, he could not escape the karmic retribution from his former life. The goat of that time is now the brahmin’s daughter-in-law.

After the Blessed One had finished relating the account of Kaludayin’s former life, the monks rejoiced, bowed in homage, and withdrew.

VINAYA

End of Fascicle Nine