鼻奈耶

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

Early one morning, the group of six bhikkhus went to a household that had invited the Buddha and the Sangha, and sat there playing with the children.

At that time the weather was extremely hot. The householder's wife wished to remove some of her clothing in order to prepare food for the Sangha, but she felt ashamed in the presence of the group of six bhikkhus.

Seeing this, the householders said to one another:

– These Sakyaputriya ascetics observe no restraint whatsoever. The Sangha has not yet arrived, yet they have come ahead of them and hindered the preparation of the food.

On hearing this, the bhikkhus of the Twelve Practices went and reported the matter to the Blessed One. The Blessed One said:

– If a family has offered an invitation for a morning or midday meal, and a bhikkhu goes to that house before the assembly, sits there, and plays with the children, he commits an offense entailing expiation.

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

The group of six bhikkhus, relying upon their connection with the royal lineage, entered the palace before the cock had crowed. Seeing this, the householders said to one another:

– These Sakyaputriya ascetics rely upon their connection with the royal lineage and enter the palace before the cock has crowed.

On hearing this, the bhikkhus of the Twelve Practices went and reported the matter to the Blessed One. The Blessed One said:

– If, before daybreak, while the treasures have not yet been put away and the king has not yet dressed, a bhikkhu crosses the threshold of the palace—except when urgently summoned by an official—he commits an offense entailing expiation.

There are ten reasons why a bhikkhu should not enter a royal palace:

– If a bhikkhu enters the royal palace and the chief queen comes forth, smiles, and bows to the ascetic, and the bhikkhu smiles in return, the king, seeing this, may give rise to an evil suspicion and think, "This ascetic is having an illicit affair with my wife." This is the first reason why a bhikkhu should not enter a royal palace.

– Or the king may at some time sleep with his queen and later forget that they slept together, whereupon the queen becomes pregnant. When a bhikkhu enters the palace, the king may give rise to an evil suspicion and think, "This ascetic often enters the palace; surely he has had an illicit affair with my wife." This is the second reason why a bhikkhu should not enter a royal palace.

– Or precious jewels may at some time be lost from the royal palace. Seeing a bhikkhu enter the palace, the king may give rise to an evil suspicion and think, "This ascetic often enters the palace; surely he stole the jewels and carried them away." This is the third reason why a bhikkhu should not enter a royal palace.

– Or the king may at some time deliberate upon killing the crown prince and his relatives. Before the king issues the decree, the matter may be disclosed. When a bhikkhu enters the palace, the king may give rise to an evil thought and think, "There could be no one else; it was this bhikkhu who disclosed the matter." This is the fourth reason why a bhikkhu should not enter a royal palace.

– Or the crown prince may at some time plot to kill the king. When a bhikkhu enters the palace and sits conversing with the crown prince, the king may give rise to an evil thought and think, "This bhikkhu often visits the crown prince; surely he is conspiring with him." This is the fifth reason why a bhikkhu should not enter a royal palace.

– Or the king may at some time wish to kill a great minister. Before the king issues the decree, the matter may be disclosed outside. When a bhikkhu enters the palace, the king may give rise to an evil thought and think, "There could be no one else; surely that bhikkhu disclosed the matter." This is the sixth reason why a bhikkhu should not enter a royal palace.

– Or the king may at some time wish to elevate a person of low station to the office of great minister. Before the king issues the decree, the rumor may already spread outside. When a bhikkhu enters the royal palace, the king may give rise to an evil thought and think, "That bhikkhu disclosed this matter." This is the seventh reason why a bhikkhu should not enter a royal palace.

– Or the king may at some time wish to wage war against another country. Nonhuman beings and yaksas may spread the news. When a bhikkhu enters the palace, the king may give rise to an evil thought: "Surely this bhikkhu disclosed the news." This is the eighth reason why a bhikkhu should not enter a royal palace.

– Or at some time the king and his great ministers may not wish to see a bhikkhu. If the bhikkhu enters the palace, the great ministers will be displeased to see him. This is the ninth reason why a bhikkhu should not enter a royal palace.

– Or a bhikkhu who frequently enters the royal palace may be detained there overnight, thereby being hindered from sitting in meditation, reciting sutras, and teaching. This is the tenth reason why a bhikkhu should not enter a royal palace.

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

On the fifteenth day, the gong was sounded to assemble the Sangha for the recitation of the precepts. At that time the bhikkhu Chandaka said:

– I have already mastered all those precepts.

The bhikkhus believed that the bhikkhu Chandaka had mastered them. They went and reported the matter to the Blessed One. The Blessed One said:

– During the recitation of the precepts, if a bhikkhu says, "I already know this Dharma. Why must I come every half-month for the recitation of the precepts? I already understand this Dharma," the bhikkhus may believe that he has regularly attended and listened, that he has heard this precept before, or that he has heard it in many other places. Such a bhikkhu should make amends in accordance with the Dharma and be admonished to listen attentively to the precepts. If a bhikkhu does not understand but claims that he does, he commits an offense entailing expiation.

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

The bhikkhus made needle cases from ivory, bone, and horn. Seeing this, the householders said to one another:

– If these Sakyaputriya ascetics do not covet fine things, why must they make needle cases from ivory, bone, and horn?

On hearing this, the bhikkhus of the Twelve Practices went and reported the matter to the Blessed One. The Blessed One said:

– If a bhikkhu makes a needle case from ivory, bone, or horn, he commits an offense entailing expiation.

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

The bhikkhus did not know the proper rule for making beds and therefore made beds with extremely high legs. The bhikkhus of the Twelve Practices went and reported the matter to the Blessed One. The Blessed One taught:

– If a bhikkhu makes a bed whose legs are higher than eight fingerbreadths of the Tathagata, excluding the portion of the frame fitted to the bedstead, he commits an offense entailing expiation.

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

The group of six bhikkhus gathered cotton fibers and Bodai grass and stored them for stuffing bedding. After only a few days, worms appeared in them. The bhikkhus of the Twelve Practices went and reported the matter to the Blessed One. The Blessed One said:

– If a bhikkhu stores cotton fibers and Bodai grass for stuffing bedding, he commits an offense entailing expiation.

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

The group of six bhikkhus made rain-bathing cloths but did not know the prescribed dimensions. The bhikkhus of the Twelve Practices went and reported the matter to the Buddha. The Buddha said:

– If a bhikkhu makes a rain-bathing cloth more than six cubits long or more than two and a half cubits wide, he commits an offense entailing expiation.

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

The bhikkhus' robes were thin and loosely woven, so the Blessed One permitted them to wear under-robes. The bhikkhus did not know what length and width to use in sewing them, so they went and asked the Blessed One. The Blessed One said:

– If a bhikkhu sews an under-robe more than four cubits long or more than two cubits wide, he commits an offense entailing expiation.

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

The Blessed One permitted the making of sitting cloths. The bhikkhus did not know how to make them, so they went and asked the Blessed One. The Blessed One said:

– If a bhikkhu makes a sitting cloth more than two cubits long or more than one and a half cubits wide, excluding the border, he commits an offense entailing expiation.

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

The bhikkhu Nanda was the Blessed One's younger half-brother and possessed physical beauty unequaled by anyone. The Buddha had the thirty-two excellent marks, while Nanda had thirty. Nanda wore a robe of the same dimensions as the Tathagata's robe. When they saw Nanda approaching, the elder bhikkhus thought he was the Tathagata and all rose to welcome him. Only when Nanda drew near did they realize that it was Nanda and not the Buddha. They were all embarrassed and sat down again.

The bhikkhus of the Twelve Practices went and reported the matter to the Blessed One. The Blessed One then assembled the Sangha and, wishing to fulfill the ten benefits, established this precept for the ascetics:

– Any bhikkhu who has a set of three robes made to the dimensions of the Tathagata’s robe commits a Pacittiya offense. The Tathagata’s robe is nine cubits long and six cubits wide. (The robe used by a bhikkhu measures three cubits in width and five cubits in length.)

THE PRATIDESANIYA DHARMAS

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

At that time there was a drought, grain was scarce and costly, and almsfood was difficult to obtain. The bhikkhus looked haggard.

The bhikkhuni Gautami-de-thu had many friends and could obtain whatever she wished; she was always assisted by the householders.

Seeing that the bhikkhus looked haggard, she offered them all the food she obtained on almsround, while she herself went hungry, eating nothing for three or four consecutive days.

Early one morning, she wished to enter the city, but upon reaching the city gate she fainted and lay beside the road. A male lay devotee saw her, went home, and sent a maidservant to help the bhikkhuni into his house. The maidservant immediately helped the bhikkhuni inside and cooked gruel for her to eat.

The lay devotee asked the nun:

– What illness caused you to lie beside the road?

The bhikkhuni related the entire matter. On hearing it, the householders said to one another:

– These Sakyan ascetics know no contentment. They have caused the bhikkhuni De-thu to go hungry for three or four days and suffer greatly.

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

– If a bhikkhu who is not ill enters a village and accepts food from an unrelated bhikkhuni, he must confess to a virtuous bhikkhu, saying: “I have committed a shameful act and must confess it in accordance with the Dharma.” This is a Pratidesaniya rule.

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

A householder prepared food and invited many bhikkhus. The bhikkhuni Thullananda was also taking her meal in that house. She loudly called out requests in hopes of obtaining benefits. Seeing this, the householders said to one another:

– Why does this bhikkhuni shout so loudly in the midst of the assembly?

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

– When bhikkhus are seated and eating, if a bhikkhuni loudly asks for food, the bhikkhus must not eat but must sit quietly. The bhikkhus must tell the bhikkhuni: “Sister, desist! Allow the bhikkhus to take their meal in peace.” If no bhikkhu in the assembly says this to the bhikkhuni, those bhikkhus must confess to the other bhikkhus, saying: “I have committed a shameful act and must confess it in accordance with the Dharma.” This is a Pratidesaniya rule.

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

At that time Siriyavaddha, a minister of King Prasenajit, possessed boundless wealth and many fields and gardens. He diligently observed the precepts, was intelligent and wise, and had attained the fruit of seeing the truth. He invited the Buddha and the Sangha and asked to provide them with robes, food, beds, and medicines, tirelessly making offerings and cultivating merit. Thereafter, he gradually became poor, and his wife, children, and servants did not have enough clothing to cover their bodies. Seeing this, the householders said to one another:

– The Sakyan ascetics know no contentment at all. They continually go to Siriyavaddha’s house, causing him to take his wife’s and children’s portions and give them to the bhikkhus, until his wife and children have no clothes to wear.

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

– When the household of one who has seen the truth extends an invitation, bhikkhus must not continually go there to take meals. At the household of one who has seen the truth, even though an invitation has previously been extended, a bhikkhu must not stay there for more than one night. Any bhikkhu who goes there and personally accepts food or drink more than once must confess to a virtuous bhikkhu, saying: “I have indeed committed a shameful act and must confess it in accordance with the Dharma.” This is a Pratidesaniya rule.

The Buddha was staying in the Nigrodha Grove of the Sakyan clan at Kapilavastu.

The Sakyans of Kapilavastu customarily set aside food and drink to offer to the Buddha and the Sangha before eating themselves.

At that time, Sakyan women were carrying food to the monastery as an offering to the Buddha and the Sangha. As they approached their destination, robbers plundered everything they had. Hearing that the Sakyan women had been completely plundered by robbers, the group of six bhikkhus said to one another:

– Let us go together and tease them for amusement.

They then went and said to the women:

– Where is the food and drink? Give us some!

The women had lost all their clothing and said in embarrassment:

– The robbers took everything.

Although the Blessed One knew what had happened, he nevertheless asked Ananda:

– Who is speaking so loudly outside the grove?

Ananda reported to the Buddha:

– The Sakyan women were bringing food and drink when robbers plundered them. Then the group of six bhikkhus came and teased them, causing this commotion.

The Blessed One said to Ananda:

– Go and bring spare cloth for them to cover themselves.

Obeying the Buddha’s instruction, Ananda immediately brought spare cloth for them to cover themselves. The Sakyan women wrapped themselves in the cloth, approached the Buddha, bowed with their heads to the ground, and sat to one side. The Blessed One then taught them the Dharma. When he had finished teaching the Dharma, he remained silent. Seeing that the Buddha was silent, the women rose, bowed to the Buddha, and departed.

A short while after the women had left, the Blessed One, on account of this matter, assembled the Sangha and, wishing to fulfill the ten benefits, established this precept for the ascetics:

– Suppose a monastery is situated in a wilderness, far from the main road, in a perilous and dangerous place frequented by many robbers. If a bhikkhu knows that the place where he is staying is in a wilderness, far from the main road, subject to many perils and dangers, and frequented by many robbers, and, without first being appointed by the Sangha to go outside, after having already taken a meal either inside or outside the grove, he goes out again to ask for food or drink, that bhikkhu must confess to a virtuous bhikkhu, saying: “I have committed a shameful act and must confess it in accordance with the Dharma.” This is a Pratidesaniya rule.

THE SAIKSA DHARMAS (Rules of Training)

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

At that time, the group of six bhikkhus wore their lower robes so loosely that they swept the ground. Seeing this, the householders said:

– The Sakyan ascetics wear their lower robes trailing along the ground, no differently from women.

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

– The lower robe must not be worn so loosely that it sweeps the ground. Any bhikkhu who lets it hang loosely and sweep the ground commits an offense against a rule of training.

The group of six bhikkhus wore their lower robes too high. Seeing this, the householders said to one another:

– The Sakyan ascetics wear their lower robes too high; how are they any different from women?

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

– The lower robe must not be worn too high. Whoever wears it high acts contrary to proper conduct.

The group of six bhikkhus wore their lower robes askew to one side. Seeing this, the householders said to one another:

– The Sakyan ascetics wear their lower robes askew to one side.

The Blessed One said:

– The lower robe must not be worn askew to one side. Whoever wears the lower robe askew to one side acts contrary to proper conduct.

The group of six bhikkhus wrapped their lower robes tightly and finely around their waists, forming folds that hung downward like a hammer or a pointed spike. Seeing this, the householders said to one another:

– The Sakyan ascetics wrap their lower robes so tightly and finely that folds hang down from above.

The Blessed One said:

– The lower robe must not be wrapped so tightly and finely that folds hang downward. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus wore their lower robes in a shape resembling the leaf of the Da-lac tree. The householders said to one another:

– The Sakyan ascetics wear their lower robes like the leaf of the Da-lac tree.

The Blessed One said:

– The lower robe must not be worn in a shape resembling the leaf of the Da-lac tree. Whoever wears it in that manner acts contrary to proper conduct.

The group of six bhikkhus wore their lower robes in a shape resembling an elephant’s trunk. Seeing this, the householders said to one another:

– The Sakyan ascetics wear their lower robes like an elephant’s trunk.

The Blessed One said:

– One must not wear the lower robe like an elephant’s trunk. Whoever wears it in this manner acts contrary to proper conduct.

The group of six bhikkhus wore their lower robes like bundles of barley rice. The householders said to one another:

– The Sakyan ascetics wear their lower robes like bundles of barley rice.

The Blessed One said:

– One must not wear the lower robe like a bundle of barley rice. Whoever does so acts contrary to proper conduct. (Pulling one corner askew and tucking it into the upper part, without tying a waistband)

The group of six bhikkhus wore their lower robes like woolen nets. The householders said to one another:

– The Sakyan ascetics wear their lower robes like woolen nets.

The Blessed One said:

– One must not wear the lower robe like a woolen net. Whoever wears it in this manner acts contrary to proper conduct.

The group of six bhikkhus pressed their lower robes until they were smooth and glossy before wearing them. The householders said to one another:

– These Sakyan ascetics press their lower robes until they are smooth and glossy before wearing them.

The Blessed One said:

– One must not press the lower robe until it is smooth and glossy before wearing it. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus gathered up the end of the lower robe and wore it. The householders said:

– These Sakyan ascetics gather up the end of the lower robe and wear it.

The Blessed One said:

– One must not gather up the end of the lower robe before wearing it. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus wore lower robes made of fine silk. The householders said to one another:

– These Sakyan ascetics wear lower robes made of fine silk.

The Blessed One said:

– One must not wear a lower robe made of fine silk. Whoever transgresses acts contrary to proper conduct.

The Blessed One told the bhikkhus:

– The lower robe must be worn neatly. Whoever does not wear the lower robe neatly acts contrary to proper conduct.

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

At that time, the group of six bhikkhus wore the three robes with one corner trailing on the ground. The Blessed One said:

– One must not wear the three robes with one corner hanging down and trailing on the ground. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus wore the three robes too high. Seeing this, the Blessed One said:

– One must not wear the three robes too high. Whoever wears them too high acts contrary to proper conduct.

The group of six bhikkhus let one corner of the three robes hang down in front. Seeing this, the Blessed One said:

– One must not let one corner of the three robes hang down in front. Whoever does so acts contrary to proper conduct. (One must not throw the robe backward over the shoulder and then let it hang down over the forearm in front of the elbow)

The Blessed One told the bhikkhus:

– The three robes must be worn neatly. Whoever does not wear them neatly acts contrary to proper conduct.

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

The group of six bhikkhus did not maintain quiet composure when entering a house. Seeing this, the Blessed One said:

– One must maintain quiet composure when entering a house. Whoever transgresses acts contrary to proper conduct.

The group of six bhikkhus did not maintain quiet composure while sitting in a house. Seeing this, the Blessed One said:

– One must maintain quiet composure while sitting in a house. Whoever does not maintain quiet composure while sitting in a house acts contrary to proper conduct.

The group of six bhikkhus were not attentive when entering a house. Seeing this, the Blessed One said:

– One must be attentive when entering a house. Whoever is not attentive acts contrary to proper conduct.

The group of six bhikkhus were not attentive while sitting in a house. The Blessed One said:

– One must be attentive while sitting in a house. Whoever is not attentive while sitting in a house acts contrary to proper conduct.

The group of six bhikkhus stared with wide-open eyes when entering a house. The Blessed One said:

– One must not stare with wide-open eyes when entering a house. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus stared with wide-open eyes while sitting in a house. Seeing this, the Blessed One said:

– One must not stare with wide-open eyes when entering and sitting in a house. Whoever stares with wide-open eyes when entering and sitting in a house acts contrary to proper conduct.

The group of six bhikkhus entered houses with their heads tilted upward. The Blessed One said:

– One must not enter a house with one’s head tilted upward. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus sat in houses with their heads held high. The Blessed One said:

– One must not sit in a house with one’s head tilted upward. Whoever does so acts contrary to proper conduct (as though conceited).

The group of six bhikkhus called out to one another when entering a house. The Blessed One said:

– One must not call out to one another when entering a house. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus called out to one another while sitting in a house. Seeing this, the Blessed One said:

– One must not call out to one another while sitting in a house. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus shouted loudly when entering a house. The Blessed One said:

– One must not shout loudly when entering a house. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus shouted loudly while sitting in a house. Seeing this, the Blessed One said:

– One must not shout loudly while sitting in a house. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus entered houses with a hopping gait. Seeing this, the Blessed One said:

– One must not enter a house with a hopping gait. Whoever walks in this manner acts contrary to proper conduct.

The group of six bhikkhus squatted in houses. Seeing this, the Blessed One said:

– One must not squat in a house. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus covered their heads with the three robes when entering a house. Seeing this, the Blessed One said:

– One must not cover one’s head with the three robes when entering a house. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus sat in houses with their heads covered by the three robes. Seeing this, the Blessed One said:

– One must not sit in a house with one’s head covered by the three robes. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus wrapped the three robes around their necks when entering a house. Seeing this, the Blessed One said:

– One must not enter a house with the three robes wrapped around one’s neck. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus sat in houses with the three robes wrapped around their necks. Seeing this, the Blessed One said:

– One must not sit in a house with the three robes wrapped around one’s neck. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus entered houses wearing the three robes with their chests exposed. Seeing this, the Blessed One said:

– One must not enter a house with one’s chest exposed. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus sat in houses wearing the three robes with their chests exposed. Seeing this, the Blessed One said:

– One must not sit in a house with one’s chest exposed. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus let the three robes hang down and completely cover their feet when entering a house. Seeing this, the Blessed One said:

– One must not enter a house with the three robes hanging down and completely covering one’s feet. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus let the three robes hang down and completely cover their feet while sitting in a house. Seeing this, the Blessed One said:

– One must not sit in a house with the three robes hanging down and completely covering one’s feet. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus threw the portions of their robes at both hips backward over their shoulders when entering a house. Seeing this, the Blessed One said:

– One must not enter a house with the portions of one’s robe at both sides thrown backward over the shoulders. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus sat in houses with the portions of their robes at both sides thrown backward over their shoulders. Seeing this, the Blessed One said:

– One must not sit in a house with the portions of one’s robe at both sides thrown backward over the shoulders. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus entered houses with the three robes thrown backward over the left shoulder. Seeing this, the Blessed One said:

– One must not enter a house with the three robes thrown backward over the left shoulder. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus sat in houses with the three robes thrown backward over the left shoulder. The Blessed One said:

– One must not sit in a house with the three robes thrown backward over the left shoulder. Whoever does so acts contrary to proper conduct.

(The rule concerning the right side is missing)

The group of six bhikkhus swung both arms inside the three robes when entering a house. Seeing this, the Blessed One said:

– One must not enter a house swinging both arms beneath the three robes. Whoever does so violates proper conduct.

The group of six bhikkhus swung both arms beneath their three robes while sitting in a house. Seeing this, the Blessed One said:

– One must not swing one’s arms beneath the three robes while sitting in a house. Whoever does so violates proper conduct.

The group of six bhikkhus entered a house flinging their hands about. Seeing this, the Blessed One said:

– One must not enter a house flinging one’s hands about. Whoever does so violates proper conduct.

The group of six bhikkhus flung their hands about while sitting in a house. Seeing this, the Blessed One said:

– One must not fling one’s hands about while sitting in a house. Whoever does so does not accord with proper conduct.

The group of six bhikkhus entered a house swinging their elbows. Seeing this, the Blessed One said:

– One must not enter a house swinging one’s elbows. Whoever enters a house swinging the elbows violates proper conduct.

The group of six bhikkhus swung their elbows while sitting in a house. Seeing this, the Blessed One said:

– One must not swing one’s elbows while sitting in a house. Whoever does so violates proper conduct.

The group of six bhikkhus entered a house swaying their shoulders. Seeing this, the Blessed One said:

– One must not enter a house swaying one’s shoulders. Whoever does so violates proper conduct.

The group of six bhikkhus swayed their shoulders while sitting in a house. Seeing this, the Blessed One said:

– One must not sway one’s shoulders while sitting in a house. Whoever does so violates proper conduct.

The group of six bhikkhus entered a house swaying their heads. The Blessed One said:

– One must not enter a house swaying one’s head. Whoever does so violates proper conduct.

The group of six bhikkhus swayed their heads while sitting in a house. Seeing this, the Blessed One said:

– One must not sway one’s head while sitting in a house. Whoever sways his head while sitting in a house violates proper conduct.

The group of six bhikkhus entered a house swaying their bodies. Seeing this, the Blessed One said:

– One must not enter a house swaying one’s body. Whoever does so violates proper conduct.

The group of six bhikkhus swayed their bodies while sitting in a house. The Blessed One said:

– One must not sway one’s body while sitting in a house. Whoever does so violates proper conduct. The group of six bhikkhus entered a house holding one another’s hands. Seeing this, the Blessed One said:

– One must not enter a house holding one another’s hands. Whoever does so violates proper conduct.

The group of six bhikkhus sat in a house holding one another’s hands. Seeing this, the Blessed One said:

– One must not sit in a house holding one another’s hands. Whoever does so violates proper conduct.

The group of six bhikkhus entered a house hopping on one leg. Seeing this, the Blessed One said:

– One must not enter a house hopping on one leg. Whoever does so violates proper conduct.

The group of six bhikkhus sat in a house with one leg drawn up. Seeing this, the Blessed One said:

– One must not sit in a house with one leg drawn up. Whoever does so violates proper conduct.

The group of six bhikkhus entered a house jumping with both feet together. Seeing this, the Blessed One said:

– One must not enter a house jumping with both feet together. Whoever does so violates proper conduct.

The group of six bhikkhus jumped into a house with both feet together and sat down. The Blessed One said:

– One must not jump into a house with both feet together and sit down. Whoever does so violates proper conduct. The group of six bhikkhus sat in a house with one foot placed upon the other. The Buddha taught:

– One must not sit in a house with one foot placed upon the other. Whoever does so violates proper conduct.

The group of six bhikkhus sat cross-legged in a house. Seeing this, the Blessed One said:

– One must not sit cross-legged in a house. Whoever does so violates proper conduct.

The group of six bhikkhus sat in a house with their chins propped in their hands, laughing and jesting with one another. Seeing this, the Blessed One said:

– One must not sit in a house with one’s chin propped in one’s hand, laughing and jesting with others. Whoever does so violates proper conduct.

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

A householder invited the Buddha and the Sangha. When the Buddha and the Sangha had taken their seats, the householder personally offered water and set out various kinds of food and drink. The householder’s wife also went about serving food. The group of six bhikkhus kept looking up at the householder’s wife, causing the food and drink to miss their bowls and spill entirely outside them. Seeing this, the householders said to one another: “Why do these sramanas gaze upon a woman’s beauty, causing all the food and drink to spill outside their bowls!”

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

– One must look straight ahead attentively when receiving food. Whoever does not do so violates proper conduct.

The group of six bhikkhus did not look straight ahead attentively when receiving soup and food. The Blessed One said:

– One must look straight ahead attentively when receiving soup and food. Whoever does not do so violates proper conduct.

The group of six bhikkhus accepted rice heaped above the rims of their bowls. The Blessed One said:

– One must accept only enough rice to be level with the bowl’s rim. Whoever accepts rice heaped above the rim violates proper conduct.

The group of six bhikkhus picked out the delicacies mixed into their rice and ate them. Seeing this, the Blessed One said:

– One must not pick out and eat the delicacies mixed into the rice. Whoever does so does not accord with proper conduct.

The group of six bhikkhus turned their bowls and used their fingers to dig delicacies out of the rice and eat them. The Blessed One said:

– One must not turn one’s bowl and use one’s thumb to dig delicacies out of the rice and eat them. Whoever does so does not accord with proper conduct.

The group of six bhikkhus kneaded rice into balls and ate them. The Blessed One said:

– One must not knead rice into balls and eat them. Whoever kneads rice into balls and eats them violates proper conduct.

The group of six bhikkhus picked up fallen grains of rice and ate them. Seeing this, the Blessed One said:

– One must not pick up fallen grains of rice and eat them. Whoever does so violates proper conduct.

The group of six bhikkhus ate with their noses wrinkled. Seeing this, the Blessed One said:

– One must not eat with one’s nose wrinkled. Whoever does so violates proper conduct.

The group of six bhikkhus ate while shaking their hands. Seeing this, the Blessed One said:

– One must not eat while shaking one’s hands. Whoever does so does not accord with proper conduct.

The group of six bhikkhus gulped down their rice. Seeing this, the Blessed One said:

– One must not gulp down one’s rice. Whoever does so violates proper conduct.

The group of six bhikkhus licked their hands with their tongues while eating. Seeing this, the Blessed One said:

– One must not lick one’s hands with one’s tongue while eating. Whoever does so does not accord with proper conduct.

The group of six bhikkhus bent their fingers to scrape their bowls and then licked them clean. Seeing this, the Blessed One said:

– One must not bend one’s fingers to scrape one’s bowl and then lick them clean. Whoever does so violates proper conduct.

The group of six bhikkhus ate with their tongues protruding. Seeing this, the Blessed One said:

– One must not eat with one’s tongue protruding. Whoever does so violates proper conduct.

The group of six bhikkhus swallowed their food without chewing it. Seeing this, the Blessed One said:

– One must not swallow food without chewing it. Whoever does so violates proper conduct.

The group of six bhikkhus ran their fingers around their bowls, soiling them, and then accepted drinking water with those soiled hands. Seeing this, the Blessed One said:

– One must not accept drinking water with soiled hands. Whoever does so violates proper conduct.

The group of six bhikkhus formed large balls of rice, placed them in their palms, and pressed them into their mouths. Seeing this, the Blessed One said:

– One must not form a large ball of rice, place it in one’s palm, and press it into one’s mouth. Whoever does so violates proper conduct.

The group of six bhikkhus kneaded balls of rice larger than four finger-widths and ate them. The Blessed One said:

– One must not knead a ball of rice larger than four finger-widths. Whoever does so violates proper conduct.

The group of six bhikkhus opened their mouths wide while eating. Seeing this, the Blessed One said:

– One must not open one’s mouth wide while eating. Whoever opens his mouth wide violates proper conduct.

The group of six bhikkhus opened their mouths wide in anticipation before the balls of rice had reached their mouths. Seeing this, the Blessed One said:

– One must not open one’s mouth wide in anticipation before the ball of rice has reached one’s mouth. Whoever does so violates proper conduct.

The group of six bhikkhus spoke with rice in their mouths. Seeing this, the Blessed One said:

– You must not speak with rice in your mouth. Whoever speaks with rice in his mouth acts contrary to proper conduct.

The group of six bhikkhus, though not ill, asked for rice and soup. Seeing this, the Blessed One said:

– You must not ask for rice and soup when you are not ill. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus covered the soup with rice in order to ask for more soup. Seeing this, the Blessed One said:

– You must not cover the soup with rice in order to ask for more soup. Whoever does so acts contrary to proper conduct.

The group of six bhikkhus turned their heads to look into the bowls of the bhikkhus seated on either side of them to see how much rice they had. Seeing this, the Blessed One said:

– You must not turn your head to look into the bowls of those seated on either side of you to see how much rice they have. Whoever does so does not accord with proper conduct.

The group of six bhikkhus did not look into their bowls while eating. Seeing this, the Blessed One said:

– You must not fail to look into your bowl while eating. Whoever fails to do so acts contrary to proper conduct.

The group of six bhikkhus chose particular people from whom to receive food. Seeing this, the Blessed One said:

– You must not choose particular people from whom to receive food. Whoever does so acts contrary to proper conduct.

When the group of six bhikkhus washed their bowls, they discarded the leftover food without informing the donor. Seeing this, the Blessed One said:

– After washing your bowls, if any food remains, you must not discard it unless the householder consents. Whoever does so acts contrary to proper conduct.

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

King Prasenajit had established a lifelong rule for himself.

Knowing that the Buddha was staying in Anathapindika's Jeta Grove in the country of Sravasti, the king selected a day to pay homage to the Blessed One. The king thought, "If I do not go, I must give five hundred taels of gold to the chief minister."

The king told his ministers:

– Today I wish to go and bow before the Blessed One and behold him. Go and sweep Jeta Grove.

Although they heard the king's command, the ministers did not obey. The king repeated it three times:

– Today I wish to go and bow before the Blessed One and behold him. Go and sweep Jeta Grove.

Although they heard the king's command, his ministers still did not obey. King Prasenajit then became angry and said to the ministers:

– I ordered you to sweep Jeta Grove. Why have you not obeyed me? All who disobey me and fail to sweep Jeta Grove shall be beheaded, cast upon the highway, and kicked all the way to the gate of Jeta Grove.

Hearing this, the ministers said to one another:

– This king is violent and without compassion; he may have us seized and killed. They therefore went at once to sweep Jeta Grove, then returned and reported to the king:

– The sweeping is complete. May Your Majesty now set forth.

King Prasenajit then told his charioteer:

– Prepare the chariot called Tempest. I wish to go and bow before the Blessed One.

The charioteer immediately prepared the chariot and left it waiting outside the gate. He then went in and reported to the king:

– The chariot is ready. It is time to depart, Your Majesty.

King Prasenajit mounted the Tempest chariot and traveled from the city of Sravasti to the outer gate of Jeta Grove. There he dismounted and laid aside the five emblems of royal dignity: he put away his parasol, removed his crown, set aside the fly whisk with its jeweled handle, took off his engraved shoes, and removed his sword. He then walked to the Tathagata, bowed with his head to the ground, and sat to one side.

King Prasenajit suddenly perceived a fragrance not of the human realm. Thus, although he heard the Blessed One teach the Dharma, the king could not take it in, for his attention remained fixed upon the fragrance.

The Blessed One knew this, yet still asked King Prasenajit:

– Why does the king not listen attentively to the Dharma today, but instead allow his mind to become distracted?

King Prasenajit said to the Blessed One:

– From childhood I was raised in the palace, and by the age of eight I already understood the affairs of kingship. Among all the fragrances stored in the treasuries—such as moc-mat, thanh-mat, sandalwood, miet-tien, ke-thiet, and others—I can distinguish each merely by smelling it. This fragrance is not of the human realm. What fragrance is it? May the Blessed One tell me.

The Blessed One said:

– Does Your Majesty wish to see the person from whom this fragrance emanates?

– Yes, I wish to see him.

The Blessed One then extended his right arm, adorned with a hundred marks, and pressed his palm upon the ground. Suddenly, a skeleton five zhang and six chi in length appeared. It flew into the air, where it sat, lay down, walked back and forth, or entered meditation. It emitted various kinds of blue, yellow, red, white, and lapis-lazuli light. It soared upward in the east and disappeared in the west, and likewise in each of the four directions. Water issued from the lower part of its body while fire issued from the upper part. Fire issued from the lower part of its body while water issued from the upper part. After manifesting many such transformations, it sank back into the earth.

All throughout Jeta Grove, everyone perceived the fragrance of those bones.

King Prasenajit said to the Buddha:

– Whose skeleton was that?

The Blessed One replied:

– Those were the bones of a pratyekabuddha.

The king again said to the Blessed One:

– What meritorious deed did he perform in the past that caused him to possess this wondrous fragrance?

The Blessed One replied:

– Countless kalpas ago, when the human lifespan was twenty thousand years, the Buddha Kasyapa, the Unattached, Perfectly Enlightened One, appeared in the world and taught the Dharma extensively to sentient beings.

When he entered nirvana, King Jipi had fragrances, flowers, banners, parasols, conches, and drums brought forth, had music performed, and made offerings in every manner for the cremation ceremony.

At that time, King Jipi thought, "I must erect an exceedingly beautiful stupa to enshrine the Buddha Kasyapa."

At the four gates of the city were four great dragons. They emerged from the water, transformed themselves into brahmins, approached the king, stood before him, joined their palms in greeting, and sat to one side. They asked the king:

– With what materials does Your Majesty intend to construct the stupa for the Buddha Kasyapa?

The king replied:

– It shall be built of earth.

The four men said to the king:

– When ordinary people die, earthen mounds are raised as their graves. But this is the Blessed One. How could his stupa be made of earth?

The king asked:

– Then how do the four of you propose that it be made?

The four men replied:

– It should be made from four kinds of precious substances.

The king asked:

– Even if the whole of Jambudvipa were sold, it would not yield even one kind of precious substance. From where, then, could four kinds be obtained?

The four men thought, "The king evidently does not know that we are dragon kings." They then said to the king:

– We are dragon kings, not ordinary men. We dwell at the four gates of the city, where we have palaces of gold, silver, lapis lazuli, and crystal. Have workers dig trenches at the four gates. Where there is gold, there will be a trench of gold. Where there is silver, crystal, or lapis lazuli, there will likewise be trenches of silver, crystal, and lapis lazuli.

The king had people dig trenches at the four gates of the city, and these became four trenches filled with the four kinds of precious substances. The king had those precious substances used to erect a stupa for the Buddha Kasyapa, one yojana long, one yojana wide, and one yojana high. A parasol was then suspended one yojana above the roof of the stupa.

By the time the stupa for the Buddha Kasyapa was completed, night had already fallen. The king had bells rung throughout the city to announce that all flower sellers should bring every kind of flower to the palace gate, where the king would purchase them all.

There was a merchant's son who regularly went to the house of a courtesan to purchase her services. The courtesan told her maidservant to go and see whether the merchant's son brought flowers. If he came with flowers, she was to open the door at once; if he brought no flowers, she was not to open it.

When the merchant's son came to the door, the maidservant asked:

– Who is there?

He replied:

– The merchant's son.

The maidservant asked:

– Have you brought flowers?

He replied:

– I have no flowers.

– If you have no flowers, you may not enter.

The householder’s son then thought: “Flowers are extremely rare in this city and cannot be found. Only the flowers at the stupa of Kasyapa Buddha are easily obtained.” He immediately entered the stupa of Kasyapa Buddha, filled a cloth with flowers, and departed. By then it was already dark and the city gates were closed, so he crawled through a drainage channel, reached the courtesan’s house, and knocked on the door.

The maid asked:

– Who is it?

He replied:

– The householder’s son.

The maid asked:

– Have you brought flowers?

He replied:

– Yes.

The maid immediately opened the door and invited him inside. He entered, gave the flowers to the courtesan, and consorted with her throughout the night.

Near dawn, large sores the size of mustard seeds appeared all over his body. They gradually grew to the size of beans, then large beans, then amalaka fruits, then vibhitaka fruits, and finally as large as small hundred-seeded gourds. Pus streamed from his body, and black blood flowed forth.

The courtesan told the maid:

– Take him and throw him into a pit.

The maid said:

– That cannot be done. We should inform his father.

The maid immediately went and told his father:

– Your son is ill. Please come and care for him.

The father immediately brought four other men to carry his son home. He summoned a skilled physician and said:

– This young man is gravely ill. How should he be treated?

The physician replied:

– Nine liang of ox-head sandalwood are required.

The father asked:

– For what purpose?

The physician replied:

– Three liang to rub upon his body, three liang for him to drink, and three liang with which to fumigate his clothing.

The father thought: “All the money we had has already been given to the courtesan’s house. Ox-head sandalwood is extremely expensive, and I fear I cannot afford it.” He therefore sought help from his relatives and obtained nine liang of ox-head sandalwood, which he began grinding upon a stone in front of the sick man.

The sick man asked:

– What are you going to do with that?

The father replied:

– It is to be applied to your sores.

The son said to his father:

– I have committed an extremely grave offense. Even if you placed me in a sandalwood forest, my illness would not be cured.

The father asked:

– What offense have you committed that is so grave?

The son related the entire matter and asked for the nine liang of ox-head sandalwood. The father gave the sandalwood to his son. The son said:

– Father, please take me to the stupa of Kasyapa Buddha.

The four men then carried him to the Buddha’s stupa. He took three liang of ox-head sandalwood and said:

– Previously, I stole flowers belonging to Kasyapa Buddha. I now offer this incense as compensation for those flowers. I offer the remaining six liang to Kasyapa Buddha.

He then made this vow:

– Through the merit of this act, may I not fall into the hells or be born among hungry ghosts or animals. May I be born only among devas and humans, and ultimately attain the fruit of a pratyekabuddha and enter nirvana.

The sores upon his body healed immediately. He had needed to be carried there, but on the return journey he walked by himself. After his life ended, he was born in the Heaven of the Thirty-Three.

On the day he was born in heaven, all the devas perceived the fragrance of sandalwood. When his lifespan in the heavenly realm came to an end, he was born in the human realm, and every pore of his body emitted the fragrance of sandalwood. Later, he went forth, cultivated the path, attained the fruit of a pratyekabuddha, and entered nirvana without remainder.

Five hundred years have passed since he entered nirvana. Because his bones have not decayed, they emit a fragrance not found in this human world, causing the fragrance to be perceived throughout Jetavana.

(When the Buddha spoke these words, tens of millions of people gave rise to the aspiration to become pratyekabuddhas.)

Great King! The householder’s son of that time is none other than the one whose remains are now those of this pratyekabuddha.

The Blessed One then taught the Dharma to the king. After teaching the Dharma, the Blessed One fell silent.

At that time, King Prasenajit rose, bowed his head at the Buddha’s feet, and departed. He mounted the Yubao carriage and returned to the city of Sravasti.

While the king was seated in the carriage, the group of six bhikshus taught him the Dharma. Seeing this, the bhikshus who observed the twelve practices went and reported it to the Buddha. The Blessed One said:

– The Dharma must not be taught to someone riding in a carriage. Whoever does so acts contrary to proper conduct.

The king was in front, while the group of six bhikshus followed behind and taught him the Dharma. The Blessed One said:

– When another person is in front and one is behind, one must not teach the Dharma. Whoever teaches the Dharma in this manner acts contrary to proper conduct.

The king was in the middle of the road, while the group of six bhikshus stood at the roadside and taught him the Dharma. The Blessed One said:

– When another person is in the middle of the road and one is at the roadside, one must not teach the Dharma. Whoever teaches the Dharma in this manner acts contrary to proper conduct.

The king was seated, while the group of six bhikshus stood and taught him the Dharma. The Blessed One said:

– When another person is seated and a bhikshu is standing, the Dharma must not be taught. Whoever teaches the Dharma in this manner does not accord with proper conduct.

The king was seated in a high place, while the group of six bhikshus sat in a low place and taught him the Dharma. The Blessed One said:

– When another person is seated in a high place and one is seated in a low place, one should not teach the Dharma. Whoever teaches the Dharma in this manner does not accord with proper conduct, except in the case of illness.

The king had his head covered, while the group of six bhikshus taught him the Dharma. The Blessed One said:

– The Dharma must not be taught to someone whose head is covered. Whoever teaches the Dharma in this manner acts contrary to proper conduct.

The king had his head wrapped, while the group of six bhikshus taught him the Dharma. The Blessed One said:

– The Dharma must not be taught to someone whose head is wrapped. Whoever teaches the Dharma in this manner does not accord with proper conduct.

The group of six bhikshus taught the Dharma to someone who had turned up the garment on both sides. The Blessed One said:

– The Dharma must not be taught to someone who has turned up the garment on both sides. Whoever teaches the Dharma in this manner does not accord with proper conduct.

The group of six bhikshus taught the Dharma to someone whose three robes hung crookedly to one side and trailed upon the ground. The Blessed One said:

– The Dharma must not be taught to someone whose three robes hang crookedly to one side and trail upon the ground. Whoever teaches the Dharma in this manner acts contrary to proper conduct.

The group of six bhikshus taught the Dharma to someone who wore the three robes with the upper portion hanging down to one side, leaving the chest exposed. The Blessed One said:

– The Dharma must not be taught to someone who wears the three robes with the upper portion hanging down to one side, leaving the chest exposed. Whoever teaches the Dharma in this manner acts contrary to proper conduct, except in the case of illness.

The group of six bhikshus taught the Dharma to someone who had thrown the three robes backward over the shoulder. The Blessed One said:

– The Dharma should not be taught to someone who has thrown the three robes backward over the shoulder. Whoever teaches the Dharma in this manner acts contrary to proper conduct, except in the case of illness.

The group of six bhikshus taught the Dharma to someone who was swinging both arms inside the three robes. The Blessed One said:

– The Dharma must not be taught to someone who is swinging both arms inside the three robes. Whoever teaches the Dharma in this manner acts contrary to proper conduct.

The group of six bhikshus sat and taught the Dharma to someone who was lying down. The Blessed One said:

– When another person is lying down and a bhikshu is seated, the Dharma should not be taught. Whoever teaches the Dharma in this manner acts contrary to proper conduct.

The group of six bhikshus taught the Dharma to someone wearing leather shoes. The Blessed One said:

– The Dharma must not be taught to someone wearing leather shoes. Whoever teaches the Dharma in this manner does not accord with proper conduct.

The group of six bhikshus taught the Dharma to someone wearing wooden clogs. The Blessed One said:

– The Dharma must not be taught to someone wearing wooden clogs. Whoever teaches the Dharma in this manner acts contrary to proper conduct.

The group of six bhikshus taught the Dharma to someone holding a parasol over the body. The Blessed One said:

– The Dharma must not be taught to someone holding a parasol over the body. Whoever teaches the Dharma in this manner does not accord with proper conduct.

The group of six bhikshus taught the Dharma to someone leaning upon a staff. The Blessed One said:

– The Dharma must not be taught to someone leaning upon a staff. Whoever teaches the Dharma in this manner acts contrary to proper conduct.

The group of six bhikshus taught the Dharma to persons holding knives. The Blessed One said:

– The Dharma must not be taught to persons holding knives. Whoever teaches the Dharma in this way acts contrary to the precepts of conduct.

The group of six bhikshus taught the Dharma to persons holding halberds. The Blessed One said:

– The Dharma must not be taught to persons holding halberds. Whoever teaches the Dharma in this way acts contrary to the precepts of conduct.

The group of six bhikshus taught the Dharma to persons holding axes. The Blessed One said:

– The Dharma must not be taught to persons holding axes. Whoever teaches the Dharma in this way does not accord with the precepts of conduct.

The group of six bhikshus defecated, urinated, and spat upon the vegetation in a clean garden. The Blessed One said:

– One must not defecate, urinate, or spit upon the vegetation in a clean garden. Whoever does so acts contrary to the precepts of conduct.

The group of six bhikshus defecated, urinated, and spat in a water source used by householders for food and drink. The Blessed One said:

– One must not spit, defecate, or urinate in clean water. Whoever does so acts contrary to the precepts of conduct.

The group of six bhikshus urinated while standing. Seeing this, the householders said to one another:

– These Sakyan ascetics urinate while standing. How are they any different from the Nirgrantha heretics?

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

– One must not urinate while standing. Whoever urinates while standing acts contrary to the precepts of conduct, except when ill.

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

A householder invited the Buddha and the Sangha. On that occasion, it was the turn of the group of six bhikshus and the group of seventeen bhikshus to remain behind and guard the monastery. The group of six bhikshus told the group of seventeen bhikshus to remain and guard the monastery, while they would bring back their portions of rice.

While on the road, the group of six bhikshus said to one another:

– If we receive the rice, we shall walk slowly behind the other bhikshus and wait until after midday before bringing the food back.

When the Sangha had finished eating, the group of six bhikshus received the portions of rice for the group of seventeen bhikshus and walked slowly behind the other bhikshus. When they reached the outside of the gate of Jetavana, they lingered at the foot of the city wall or beneath trees and refused to enter.

The group of seventeen bhikshus were young and could not endure their hunger. They went outside the gate to look, but did not see them. They then climbed a tall tree and saw the group of six bhikshus sitting beneath trees or at the foot of the wall. Seeing those bhikshus climbing the tree, the householders immediately went and reported this to the Blessed One. The Blessed One said:

– One must not climb a tree higher than a person’s head. Whoever climbs a tree higher than a person’s head does not accord with the precepts of conduct, except when fearing tigers, wolves, or robbers.

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

At that time there was a bhikshu named Tư-cừu who delighted in contention, did not recognize seniority or rank, and reviled everyone he encountered. The bhikshus versed in the twelve divisions of the teaching went and reported this to the Blessed One. The Blessed One said:

– Forgive that bhikshu as one forgives a fool.

There are seven procedures for repenting transgressions:

1- If a transgression was committed previously, one should instruct the offender to repent that transgression. This is the first procedure.

2- Act uprightly, and do not allow your mind to harbor faults. This is the second procedure.

3- If a foolish person commits a transgression, instruct him to remain silent. This is the third procedure.

4- One who does not know the Dharma should be instructed so that he may know the Dharma. This is the fourth procedure.

5- If a transgression is committed within the community of bhikshus, it should be dealt with as grass covering the ground; after repenting, one should repent yet again. This is the fifth procedure.

A bhikshu who censures another must be endowed with five qualities:

– He must first be free of transgression himself and only then censure the other person. If he himself is impure and unable to purify himself, he must first purify himself and only afterward purify another. Regarding this first principle, the bhikshu who censures another must keep his mind upright and only then censure that person. This is the first principle.

– If the bhikshu who censures another has spoken anything impure and is himself impure and unable to purify himself, he must first cleanse himself and only afterward cleanse another. Regarding this second principle, the bhikshu who censures another must make his mind single-pointed and only then censure that person. This is the second principle.

– If the mind of the bhikshu who censures another is impure and he is unable to purify it, he must first purify his own mind and only afterward purify another. Regarding this third principle, the bhikshu who censures another must make his mind single-pointed and only then censure that person. This is the third principle.

– If the bhikshu who censures another comes and goes without restraint and is unable to control himself, he must first purify himself and only afterward purify another. Regarding this fourth principle, the bhikshu who censures another must make his mind single-pointed and only then censure that person. This is the fourth principle.

– If the bhikshu who censures another is not learned, is not intelligent, and has not previously received instruction, he must first diligently study and only afterward instruct another. Regarding this fifth principle, the bhikshu who censures another must make his mind single-pointed and only then censure that person. He must also learn the five principles of reverence: reverence for the Blessed One, the Dharma, the Sangha, the precepts, and pure conduct. These are the five principles.

If a transgression has been committed, a senior bhikshu must repent before a junior bhikshu, and a junior bhikshu must repent before a senior bhikshu. They must forgive one another’s faults and must not allow a night to pass without repenting their offenses. If they allow a night to pass without repenting, they will not attain the Vinaya procedure within the Vinaya Dharma.

If the bhikshus’ intentions are not wholesome and they have committed any transgression, the senior and junior bhikshus must repent together so as to attain the Vinaya procedure within the Vinaya Dharma. The bhikshus will then be at ease in body and able to practice the Way.

The Blessed One told the bhikshus:

– Whoever has committed a transgression and does not repent does not accord with the precepts of conduct.

(Of the seven procedures, two are missing: those concerning elders and juniors. Later, five procedures were divided into seven by separating the mutual repentance between seniors and juniors mentioned after the five procedures into two additional procedures, thus making seven in all.)

The rule concerning the lower robe is not the same in the Vinaya. (The Vinaya says to wrap it smoothly; the rule above says to roll the end of the robe smoothly into a shape like a ball of barley rice, meaning that it is rolled upward.)

In the section concerning the three robes (the first four rules are the same; among the latter six rules, one rule is missing: one must not turn the robe inside out, sling it over the right shoulder, and enter or sit inside a house).

Teaching the Dharma (one must not teach the Dharma while oneself seated on a low seat and the other person seated on a high seat).

Shaking the hands to obtain food (the Vinaya omits shaking the hands and swinging both legs).

Receiving food: the Vinaya permits one to accept only enough rice to reach the rim of the bowl. One must not open the mouth wide while scraping the bowl, thrust the thumb into the rice, swallow without chewing, eat large balls of rice, or use the fingers to pick up rice, place it in the mouth, and chew it.

Entering a house (the Vinaya includes such actions as glaring with wide eyes, raising the head, calling out loudly, and looking upward arrogantly).

VINAYA

End of Fascicle Ten