Dharmaguptaka-vinaya 10: 四分律卷第十（初分之十）

Translated by the Tripiṭaka Master Buddhayaśas from Jibin, together with Zhu Fonian and others, under the Yao Qin

Section 5 of the Thirty Forfeiture-Falling Rules

At that time the Buddha was staying in Śrāvastī, at the Jetavana Anāthapiṇḍadārāma. At that time, in the autumn months, the bhikṣus' wind diseases flared up, their bodies became withered and dry, and they developed bad sores. The Bhagavat, residing in a quiet and secluded place, thought: 'Now in these autumn months, these bhikṣus' wind diseases have flared up, their bodies are withered and dry, and they have developed bad sores. Could I now make an appropriate arrangement so that the bhikṣus may take various medicines, which serve as food and medicine like eating boiled rice and dried rice, without making them appear coarse?' He further thought: 'There are now five kinds of medicines known to worldly people: ghee, oil, butter, honey, and molasses. I allow the bhikṣus to take these five kinds of medicines, which serve as food and medicine like eating boiled rice and dried rice, without making them appear coarse.' Then the Bhagavat arose from his quiet room, assembled the Saṅgha of bhikṣus because of this reason, and addressed them: 'While in my quiet room, I had this thought: "Now in these autumn months, the bhikṣus' wind diseases have flared up, their bodies are withered and dry, and they have developed bad sores. Could I now make an appropriate arrangement so that the bhikṣus may take various medicines, which serve as food and medicine like eating boiled rice and dried rice, without making them appear coarse?" I had this thought: "There are now five kinds of medicines known to worldly people: ghee, oil, butter, honey, and molasses. I allow the bhikṣus to take them, which serve as food and medicine like eating boiled rice and dried rice, without making them appear coarse." Therefore, I allow the taking of the five kinds of medicines; if there is the condition of illness, a bhikṣu should take them.'

At that time, when the bhikṣus obtained rich and delicious food, or obtained meat or meat broth, they could not eat it in time, much less could they consume these five kinds of medicines in time. Although they stored many medicines, their illnesses did not heal, their bodies were withered and dry, and they developed bad sores. Then the Bhagavat, knowing [the reason], intentionally asked Ānanda: 'Why are these bhikṣus' bodies withered and dry, and why have they developed bad sores?' Ānanda reported to the Buddha: 'When these sick bhikṣus obtain fine, rich, and delicious food, or obtain meat or meat broth, they cannot eat it in time, much less can they take the five kinds of medicines at the proper time. Although they store many medicines, their illnesses do not heal; therefore, their bodies are withered and dry, and they develop bad sores.' The Buddha told Ānanda: 'From this day forward, I allow the bhikṣus, in the proper time or out of time, when there is the condition of illness, to take these five kinds of medicines.'

At that time the sick bhikṣus, when obtaining rich and delicious food, or obtaining meat or meat broth, could not eat it in time and gave it all to their caregivers. When the caregivers had eaten their fill, whatever was not eaten was thrown away, and crowds of crows fought over the food, cawing and calling out. At that time the Bhagavat, knowing [the reason], intentionally asked Ānanda: 'Why are the crows cawing and calling out?' Ānanda reported to the Buddha: 'The sick bhikṣus obtain rich and delicious food, or obtain meat or meat broth, and cannot eat it in time, so they give it all to their caregivers. When the caregivers have eaten their fill, whatever was not eaten was thrown away, and crowds of crows fight over the food; that is why they caw and call out.' The Buddha told Ānanda: 'From this day forward, I allow the food left over by the sick to be eaten at will by their caregivers, whether they have eaten their fill or have not eaten their fill.'

At that time the bhikṣus, having received their morning light meal, entered the village to beg for alms. Having eaten their fill, they returned to the saṅghārāma and gave the food they had received that morning to other bhikṣus. When the bhikṣus had eaten their fill, whatever was not eaten was thrown away, and crowds of crows fought over the food, cawing and calling out. Then the Bhagavat, knowing [the reason], intentionally asked Ānanda: 'Why are the crows cawing and calling out?' Ānanda related the above circumstances in full, [explaining] that this was why the crows were cawing and calling out. The Buddha told Ānanda: 'From this day forward, if one has received the early-morning light meal, or if one has eaten one's fill, I allow one to eat by performing the procedure for leftover food. Performing the procedure for leftover food means saying: "Venerable sir! I have eaten my fill; look upon this and know this." This is called performing the procedure for leftover food. The other person should say: "Cease your greed." One should eat after performing the procedure for leftover food in this manner.' (There are other background accounts that do not differ from what is explained in the section on the procedure for leftover food under the pāyattika [chapter], so to avoid burdensome text, they are not presented here).

At that time the venerable Śāriputra's wind disease flared up. A physician instructed him to consume five kinds of fats: bear fat, fish fat, donkey fat, pig fat, and makara fat. I allow the consumption of these five kinds of fats: when received at the proper time, cooked at the proper time, strained at the proper time, according to the rule for taking oil at the proper time. If one receives them out of time, cooks them out of time, or strains them out of time, if one consumes them, one should be dealt with according to the Dharma.

At that time, the Bhagavat was wandering among the human realm from Śrāvastī together with a great assembly of one thousand two hundred and fifty bhikṣus. At that time, grains were scarce and the people were starving, so almsfood was difficult to obtain; five hundred beggars followed behind the Bhagavat. Then the Bhagavat went and sat beneath a tree. At that time, there was an elephant trainer named Siṃhavirāja, carrying dark rock sugar on five hundred carts, who came along that road. The elephant trainer saw the footprint of the Tathāgata on the road, bearing the mark of the thousand-spoked wheel, fully endowed with glorious marks, pure, bright, and exquisite. Having seen it, he traced the footprint to search for him, and saw the Bhagavat from afar sitting beneath a tree, his countenance dignified and upright, his faculties tranquil, having attained supreme taming and mastery, like a tamed naga or elephant, and like a limpid deep pool, pure inside and out. Seeing him, he gave rise to joy in his heart, approached the Tathāgata's location before the Bhagavat, bowed his head to the feet, and sat to one side. The Bhagavat then, by countless skillful means, expounded the subtle Dharma to the elephant trainer, causing him to give rise to joy. When the elephant trainer heard the Tathāgata preach the Dharma and gave rise to joy, he offered each bhikṣu a vessel of rock sugar. The bhikṣus did not dare to accept it, saying: 'The Tathāgata has not yet permitted bhikṣus to accept dark rock sugar.' They reported this matter fully to the Bhagavat. The Bhagavat said to them: 'From this day forth, I permit the bhikṣus to accept dark rock sugar.' The Buddha said to the elephant trainer: 'Give the bhikṣus only the measure of one vessel of rock sugar.' The elephant trainer, having received the Tathāgata's instruction, gave the measure of one vessel of rock sugar to the bhikṣus, and there was still a surplus. The Buddha said to the elephant trainer: 'Distribute it further to them two or three times as much as they wish, so that they are satisfied.' Then that elephant trainer received the Buddha's instruction and distributed it two or three times, and there was still a surplus. The Buddha said to the elephant trainer: 'You may now take this leftover rock sugar and give it to those beggars.' He gave it to them, and there was still a surplus. The Buddha said to the elephant trainer again: 'You may take this leftover rock sugar and distribute it two or three times to the beggars to satisfy them.' He distributed it two or three times again, and there was still a surplus. The Buddha said to the elephant trainer: 'You should now take this leftover rock sugar and place it on clean ground in water without insects. Why? I do not see any deva, Māra, Brahmā, śramaṇa, or brāhmaṇa, or any person in the world who could eat this leftover rock sugar and digest it, except for the Tathāgata alone.' Then the elephant trainer took this leftover rock sugar and placed it on clean ground in water without insects. At that time, a rumbling sound shook the water, smoke arose, and flames ignited, just as when a huge, red-hot iron is put into water, producing a violent rumbling sound with smoke and fire bursting forth; pouring the leftover rock sugar into the water was just like that. Seeing this marvel, the elephant trainer's body hairs stood on end and he became frightened. He went to the Bhagavat, bowed his head to the feet, and sat to one side, reporting the preceding matter fully to the Bhagavat. Seeing the elephant trainer's fright, the Bhagavat then preached the subtle Dharma to him: the merit of giving, upholding the precepts, and being reborn in heaven; rebuking desires as impure and praising renunciation. Right on his seat, all dust and defilement came to an end, and he attained the purity of the Dharma-eye. Having seen the Dharma, attained the Dharma, and realized the fruit, he said to the Buddha: 'From this day forth, I take refuge in the Buddha, Dharma, and Saṅgha. May the Bhagavat permit me to become an upāsaka, not killing living beings for the rest of my life, up to not drinking alcohol.' Having heard the Buddha preach the Dharma and attained joyful understanding, the elephant trainer rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and departed.

Then the bhikṣus entered the village to beg for food and saw rock sugar being prepared by mixing various substances into it. They all had doubts and did not dare to consume it out of time. The Buddha told the bhikṣus: 'I permit it to be consumed out of time. The method of preparation requires it to be so.' Having doubts about unformed rock sugar, the Buddha said: 'I permit you to consume it.' Having doubts about thin rock sugar, the Buddha said: 'I permit you to consume it.' Receiving thick rock sugar, the Buddha said: 'I permit you to consume it.' Receiving white rock sugar, it is permitted to be consumed; receiving rock sugar mixed with water, it is permitted to be drunk; receiving sugarcane juice, if it is not yet fermented it is permitted to be drunk, but if it is fermented it is not permitted to be drunk; if one drinks it, one is to be dealt with according to the Dharma. Receiving sugarcane, the Buddha said: 'I permit it to be eaten at the proper time.'

At that time, the Bhagavat wandered among the human realm from the territory of Magadha to Rājagṛha. Then Pilindavatsa was residing in this city. He had many acquaintances and also many followers, and he obtained great offerings of clarified butter, oil, butter, honey, and rock sugar for his disciples. His disciples took and accepted them, accumulating and storing them up so that they filled large jars, kuṇḍikās, cups, bamboo vessels, large bowls, small bowls, or were placed in net bags, water-strainer bags, or hung upon pegs, upon curved elephant tusks, or between windows, suspended everywhere, overflowing and spreading around so that the rooms were foul-smelling. Then various householders came into the rooms, saw such stores of various medicines strewn about in disarray, and all criticized them, saying: 'The śramaṇas, sons of the Śākya, do not know contentment and seek much without satiety. Outwardly they claim, "We know the true Dharma." How could there be true Dharma in this? They accumulate stores of medicines like this, no different from the storehouses of King Bimbisāra.' The bhikṣus heard this; among them were those of few desires, content, practicing dhūta, delighting in studying the precepts, and having shame and conscience, who criticized and reproached the disciples of Pilindavatsa: 'Why do you store up various medicines, even suspending them everywhere so that they overflow and spread around?' Having criticized them, they went to the Bhagavat, bowed their head to his feet, and sat to one side, reporting this matter fully to the Bhagavat. Thereupon, because of this, the Bhagavat assembled the bhikṣu-saṅgha and rebuked the disciples of Pilindavatsa with countless skillful means, saying: 'What you have done is improper, not dignified deportment, not the Dharma of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma; it should not be done. Why have you stored up so many medicines, even overflowing and spreading around, no different from the storehouses of King Bimbisāra?' Having rebuked them with countless skillful means, the Bhagavat told the bhikṣus: 'These foolish men! It is a place of many defilements, the first violation of the precept. From this day forth, I lay down the precept for the bhikṣus, assembling the ten objectives up to the long endurance of the true Dharma. Those who wish to recite the precepts should recite them thus: "If a bhikṣu is ill, leftover medicines—clarified butter, oil, butter, honey, and rock sugar—may be consumed for up to seven days. If he consumes them beyond seven days, it is a niḥsargika-pāyattika."'

'Bhikṣu' is defined as above.

'Ill' means a physician instructs him to take such kinds of medicines.

'Medicines' means clarified butter, oil, butter, honey, and rock sugar.

If a bhikṣu obtains medicine on the first day and keeps it, on the second day, third day, fourth day, up to the seventh day obtains medicine and keeps it, when dawn appears on the eighth day, all the medicine obtained during the seven days is a niḥsargika-pāyattika. If a bhikṣu obtains medicine on the first day, does not obtain it on the second day, obtains it on the third day, fourth day, and so forth up to obtaining medicine on the seventh day, when dawn appears on the eighth day, all the medicine obtained during the six days is a niḥsargika. If a bhikṣu obtains medicine on the first day, obtains it on the second day, does not obtain it on the third day (and so forth declining in turn up to not obtaining medicine on the seventh day, the permutations are also like this). If a bhikṣu obtains medicine on the first day, does not obtain it on the second or third

day, obtains it on the fourth day up to obtaining medicine on the seventh day, when dawn appears on the eighth day, all the medicine obtained during the five days is a niḥsargika. If a bhikṣu obtains medicine on the first day, obtains it on the second day, does not obtain it on the third or fourth day, and obtains it on the fifth day (and so forth declining in turn up to not obtaining on the sixth or seventh day, the permutations are also like this). If a bhikṣu obtains medicine on the first day, does not obtain it on the second, third, or fourth day, and obtains medicine on the fifth day up to obtaining medicine on the seventh day, when dawn appears on the eighth day, all the medicine obtained during the four days is a niḥsargika. If a bhikṣu obtains medicine on the first day, obtains it on the second day, and does not obtain it on the third, fourth, or fifth day (and so forth declining in turn up to not obtaining on the fifth, sixth, or seventh day, the permutations are also as above). If a bhikṣu obtains medicine on the first day, does not obtain it on the second, third, fourth, or fifth day, and obtains it on the sixth and seventh days, when dawn appears on the eighth day, all the medicine obtained during the three days is a niḥsargika. If a bhikṣu obtains medicine on the first day, does not obtain it on the second, third, fourth, fifth, or sixth day, and obtains it on the seventh day (and so forth declining in turn up to not obtaining on the fourth, fifth, sixth, or seventh day, the permutations are also like this). If a bhikṣu obtains medicine on the first day, does not obtain it on the second, third, fourth, fifth, or sixth day, and obtains it on the seventh day, when dawn appears on the eighth day, all the medicine obtained during the two days is a niḥsargika. If a bhikṣu obtains medicine on the first day, does not obtain it on the second, third, fourth, fifth, sixth, or seventh day (and so forth declining in turn up to not obtaining on the third, fourth, fifth, sixth, or seventh day, the permutations are also like this). If a bhikṣu obtains medicine on the first day, does not obtain it on the second or third day, up to not obtaining it on the seventh day, when dawn appears on the eighth day, the medicine obtained on that one day is a niḥsargika. If a bhikṣu obtains medicine on the first day and does not assign it, obtains medicine on the second day and assigns it, obtains medicine on the third day up to the seventh day and does not assign it, when dawn appears on the eighth day, all the medicine obtained during the six days is a niḥsargika. If a bhikṣu obtains medicine on the first day and does not assign it, obtains medicine on the second day and third day and assigns it, obtains medicine on the fourth day and does not assign it (and so forth declining in turn up to assigning and not assigning medicine obtained on the seventh day, the permutations are also as above); if he sends it to give to another person (the permutations are also as above); if it is lost; if it is intentionally destroyed; if it is made into non-medicine; if it is taken under the presumption of intimacy; or if he forgets it and leaves (the permutations are also like this)—all are niḥsargika. If one commits an offense of forfeiture regarding medicine and does not forfeit it, but further trades it for other medicine, it is one niḥsargika and one duṣkṛta.

This [offence requiring] forfeiture must be forfeited to the saṅgha, or to a group of many persons, or to one person; it must not be forfeited to an incomplete assembly. If one forfeits it [in an improper manner], it does not count as a valid forfeiture, and it is a duṣkṛta. When forfeiting it to the saṅgha, one should go before the saṅgha, bare the right shoulder, remove one's leather sandals, pay homage to the senior monks, place the right knee on the ground, and with joined palms make this statement: 'May the venerable saṅgha listen! I, bhikṣu so-and-so, intentionally kept surplus medicines past seven days, incurring a forfeiture-pāyattika. Now I forfeit them to the saṅgha.' Having forfeited them, he should make confession. The person who earlier received the confession should make this announcement: 'May the venerable saṅgha listen! This bhikṣu so-and-so intentionally kept surplus medicines past seven days, incurring a forfeiture-pāyattika. Now he forfeits them to the saṅgha. If the time has arrived for the saṅgha, may the saṅgha give its consent: I receive the confession of bhikṣu so-and-so. Such is the announcement.' Having made the announcement, he then receives the confession. He should say to that person: 'Reproach your own mind.' The bhikṣu responds: 'Yes.' The saṅgha should immediately return the medicines to that bhikṣu. Any ghee and oil of that bhikṣu exceeding seven days should be used to lubricate door hinges, and honey and rock sugar should be given to the grove-keeper. What is forfeited to bhikṣus on the seventh day, those bhikṣus should take and consume. If it is less than seven days, it should be returned to this bhikṣu, and it should be given by performing a jñaptidvitīyā-karman in this manner: in the saṅgha a person capable of performing the karman should be appointed as above, and make this announcement: 'May the venerable saṅgha listen! This bhikṣu so-and-so intentionally kept surplus medicines, incurring a forfeiture-pāyattika, and now forfeits them to the saṅgha. If the time has arrived for the saṅgha, may the saṅgha give its consent to return the medicines to this bhikṣu. Such is the announcement. May the venerable saṅgha listen! This bhikṣu so-and-so intentionally kept surplus medicines, incurring a forfeiture-pāyattika, and now forfeits them to the saṅgha. The saṅgha now returns the medicines to this bhikṣu. Whichever venerable ones consent to the saṅgha returning the medicines to this bhikṣu so-and-so, remain silent; whoever does not consent, speak.' 'The saṅgha has consented and has finished returning the medicines to this bhikṣu so-and-so; because the saṅgha has consented, it is silent, and thus this matter is held.' Having received them, this bhikṣu should use them to rub his feet or to light lamps. If after forfeiture in the saṅgha they are not returned, it is a duṣkṛta. If someone instructs [others], saying: 'Do not return them,' it is a duṣkṛta. If one transfers them through pure donation, or sends them to give to someone, or intentionally damages them, or burns them, or renders them non-medicines, or repeatedly consumes them, in all cases it is a duṣkṛta.

For a bhikṣuṇī, it is a niḥsargika-pāyattika; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is termed an offence.

Regarding non-offence: if with those medicines exceeding seven days, ghee and oil are used to lubricate door hinges, or honey and rock sugar are given to the grove-keeper; if what is forfeited up to the seventh day is eaten by the bhikṣus; if being less than seven days it is returned to that bhikṣu and he uses it to rub his feet or light lamps—there is no offence.

There is no offence for the initial person before the precept was laid down, or for one who is insane, mentally deranged, or overwhelmed by severe pain. (The twenty-sixth is ended.)

At that time the Buddha was in Śrāvastī, at the Jetavana Anāthapiṇḍadārāma. Then Visākhā's mother invited the Buddha and the saṅgha of bhikṣus for the next day's meal, and that very night prepared sweet delicacies and various kinds of food and drink. The next morning she dispatched a maidservant to the saṅghārāma to announce that the time had come. At that time heavy rain fell from the sky like an elephant's urine. The Bhagavat then addressed the bhikṣus: 'All of you today go out and bathe in the rain. This is the last rain; just as it rains in Jambudvīpa now, you should know that it rains likewise across the four continents.' Hearing the Buddha's instruction, the bhikṣus all went out of the buildings and bathed naked in the rain. When that maidservant arrived outside the gate of the saṅghārāma, she saw from afar that the bhikṣus were all bathing naked. Seeing this, she thought: 'There are no śramaṇas; they are all naked ascetics.' The maidservant returned and reported to Visākhā's mother: 'Milady should know, in the saṅghārāma they are all naked ascetics; there are no śramaṇas.' Visākhā's mother was clever and wise, and she immediately thought: 'Just now it rained, and the bhikṣus must have taken off their robes to bathe naked in the rain. The maidservant lacks understanding and thought they were naked ascetics.' She ordered her again to go quickly to the saṅghārāma to announce to the bhikṣus: 'The time has now arrived.' She then went outside the saṅghārāma gate. By then the bhikṣus had finished bathing, put on their robes, and returned to their quiet rooms to sit in contemplation. The maidservant stood outside the gate, saw that the saṅghārāma was empty and quiet without a person, and again thought: 'Now the saṅghārāma is empty without any bhikṣus.' She immediately returned and said to Visākhā's mother: 'Milady should know, the saṅghārāma is empty without any bhikṣus.' Visākhā's mother was wise and clever, and immediately thought: 'The bhikṣus, having finished bathing, must have entered their quiet rooms to contemplate, and the maidservant lacks understanding and thought there are no bhikṣus in the saṅghārāma.' She ordered her again to go quickly to the saṅghārāma and announce in a loud voice: 'The time has now arrived.' The maidservant then went to the saṅghārāma and announced in a loud voice: 'The time has now arrived.' At that time the Bhagavat came out of the quiet room and said to that maidservant: 'Go on ahead; I am coming right away.' The Bhagavat told the bhikṣus: 'Put on your robes and take your bowls; the time has now arrived.' The bhikṣus, receiving the Bhagavat's instruction, each took their robes and bowls. The Bhagavat, together with the great saṅgha of twelve hundred and fifty bhikṣus, vanished suddenly from the Jetavana monastery in the time it takes a strong man to bend and extend his arm, and sat down on the seats in Visākhā's mother's house, their robes not wet, and likewise for all the saṅgha of bhikṣus. The maidservant arrived home late behind them, and saw that the Bhagavat and the saṅgha of bhikṣus had already reached the house first and were seated in order without wet robes. Seeing this, she thought: 'The Bhagavat is exceedingly marvellous! Exceedingly unique! He possesses great spiritual power! He was behind me, yet arrived before me.' Then Visākhā's mother made offerings of manifold delicious food and drink to the Buddha and the saṅgha of bhikṣus. When the meal was finished and the bowls put aside, she took a lower seat, sat in front of him, and addressed the Buddha: 'I only wish that the Bhagavat would grant me my wishes.' The Buddha told Visākhā's mother: 'The Tathāgata does not grant people excessive wishes.' Visākhā's mother again addressed the Buddha: 'Bhagavat! If they are pure and proper to carry out, may you grant them to me.' The Buddha told her: 'As you wish.' Visākhā's mother addressed the Bhagavat: 'There may be visiting bhikṣus coming from distant lands who do not know where to go. I wish that the Bhagavat allow me to provide food to visiting bhikṣus for as long as I live.' She again addressed the Bhagavat: 'Bhikṣus wishing to undertake long journeys may miss their companions on account of food. I wish that the Bhagavat allow me to make offerings of food to departing bhikṣus for as long as I live.' She again addressed the Bhagavat: 'Sick bhikṣus, if they do not receive food suited to their illness, may die; but if they receive food suited to their illness, they will recover. I only wish that the Bhagavat allow me to provide food to sick bhikṣus for as long as I live.' She again addressed the Bhagavat: 'Sick bhikṣus, if they do not receive medicine suited to their illness, may die; but if they receive medicine suited to their illness, their illness will be cured. I wish that the Bhagavat allow me to provide suitable medicine to sick bhikṣus for as long as I live.' She again addressed the Bhagavat: 'A bhikṣu attending the sick, having to seek his own food, neglects the care of the sick. I wish that the Bhagavat allow me to provide food to attendants of the sick for as long as I live.' She again addressed the Buddha: 'The Bhagavat allowed the bhikṣus in the country of Anāpiṇḍa to eat gruel; if the Bhagavat would allow the bhikṣus [here] to eat gruel, I will provide it for as long as I live.' She again addressed the Bhagavat: 'This morning I sent a maidservant to the saṅghārāma to announce that the time had arrived, and the bhikṣus were all bathing naked in the rain. I wish that the Bhagavat allow me to provide rainy-season bathing robes to the bhikṣus for as long as I live.' She again addressed the Bhagavat: 'On a minor occasion I went to the bank of the Aciravatī River and saw bhikṣuṇīs bathing naked. At that time some wicked women and courtesans went up to the bhikṣuṇīs and said: "You are young and of fair complexion, without hair under your armpits yet, and currently in your youth. Why do you not indulge in sensual pleasures, and cultivate the pure life only in old age? In that way you would lose out on neither." Some young bhikṣuṇīs among them then felt discontent. I wish that the Bhagavat allow me to provide bathing robes to the bhikṣuṇīs for as long as I live.' At that time the Buddha said to Visākhā's mother: 'For what beneficial purpose do you seek these eight wishes?' Visākhā's mother addressed the Buddha: 'If a bhikṣu arrives from afar and says to the Bhagavat: "Bhikṣu so-and-so has passed away; where was he reborn?" the Bhagavat then declares that among the four fruits of the path he must have attained the fruit of a srotāpanna, or a sakṛdāgāmin, or an anāgāmin, or an arhat. I will then ask: "Did that deceased bhikṣu ever come here to Śrāvastī?" If I hear that he did come, I will then think: "This visiting bhikṣu may have received from me food for visiting bhikṣus, or food for travelling bhikṣus, or food for sick bhikṣus, or medicine for sick bhikṣus, or food for attendants of the sick, or gruel, or a rainy-season bathing robe." Hearing these words, I will then give rise to a joyful mind; having given rise to a joyful mind, I will abandon all evils; when evils of the body are removed, I will obtain physical pleasure; having obtained physical pleasure, the mind will attain samādhi; and once the mind attains samādhi, I will be able to cultivate the faculties, powers, and bodhyangas throughout the long night.' The Bhagavat praised her: 'Well done! Well done, Visākhā's mother! This matter is truly so. Why is that? You are a wise, intelligent, and faithful donor.' At that time the Bhagavat spoke verses for Visākhā's mother:

'She joyfully gives food and drink / to the precept-holding disciples of the Buddha; / giving generously to the multitude, / she subdues the mind of stinginess and envy. / Depending on joy, she receives a joyful retribution, / forever attaining secure bliss; / she attains a celestial abode, / and attains the undefiled noble path. / When the mind delights in merit, / the happiness is beyond comparison; / she attains rebirth in the heavens, / long-lived and ever peaceful and happy.'

At that time the Bhagavat used various skillful means to preach the Dharma to Visākhā's mother to encourage and gladden her, and then rose from his seat, departed, and returned to the saṅghārāma. By this occasion he assembled the saṅgha of bhikṣus, taught the Dharma accordingly, and through countless skillful means praised the dhūtas as dignified, beautiful, and delighting in renunciation. He announced to the bhikṣus: 'From this day forward, I allow [you] to be given food for visiting bhikṣus, food for travelling bhikṣus, food for sick bhikṣus, medicine for sick bhikṣus, and food for attendants of the sick; I allow the eating of gruel; I allow receiving rainy-season bathing robes; and I allow giving bathing robes to bhikṣuṇīs.' At that time Visākhā's mother, hearing that the Bhagavat allowed the bhikṣus to receive food for visiting bhikṣus up to rainy-season bathing robes for bhikṣuṇīs, provided for visiting bhikṣus' food up to rainy-season bathing robes for bhikṣuṇīs for as long as she lived. Then Visākhā's mother, hearing that the Bhagavat had granted permission, immediately made numerous rainy-season bathing robes and sent a person to take them to the saṅghārāma to give to the bhikṣus, and the bhikṣus divided them. The Buddha said: 'They should not be divided; they should be given in accordance with seniority. If they do not go around to all, one should keep in mind the order of distribution, and if one obtains more robes, distribute them in sequence to make them go around to all.' They took expensive robes and gave them according to seniority. The Buddha said: 'It should not be so. One should inquire beginning from seniority. If someone does not need it, then give it according to sequence. If they do not go around to all, one should take robes in the saṅgha that can be divided and give them so that they go around to all.'

At that time the group-of-six bhikṣus heard that the Buddha permitted bhikṣus to keep rainy season bathing cloths. They thereupon constantly sought rainy season bathing cloths at all times—in spring, summer, and winter. Without relinquishing the rainy cloths, they used them for other purposes; and though they possessed rainy cloths, they still bathed naked. When the bhikṣus heard this, those among them who had few desires, were content, practiced the dhūtas, took delight in training in the śīla, and had a sense of shame and conscience reproached the group-of-six bhikṣus: “Although the Tathāgata permitted bhikṣus to keep rainy season bathing cloths, why do you constantly seek rainy season bathing cloths in spring, summer, and winter? Without relinquishing the rainy cloths, you use them for other purposes; and though you possess rainy cloths, you still bathe naked!” Having reproached them, the bhikṣus went to where the Bhagavat was, prostrated with their heads at his feet, and sat to one side. They reported this matter in full to the Bhagavat. Thereupon, because of this incident, the Bhagavat assembled the bhikṣu saṅgha and reproached the group-of-six bhikṣus: “What you have done is improper; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not accordant conduct; it ought not to be done. Why do you constantly seek rainy season bathing cloths in spring, summer, and winter?” Having reproached them through countless skillful means, he addressed the bhikṣus: “These foolish men! Through manifold places with outflows, they were the first to commit an offense against the śīla. From this day forward, I lay down a precept for the bhikṣus, gathering the ten objectives up to the long endurance of the true Dharma. Those who wish to recite the precepts should recite them thus: ‘When one month of the spring remains, a bhikṣu should seek a rainy season bathing cloth, and for half a month he may use it to bathe. If a bhikṣu seeks a rainy season bathing cloth more than one month before, or uses it to bathe more than half a month before, it is a niḥsargika-pāyattika.’”

The meaning of “bhikṣu” is as above.

“Rainy cloth” means that which a bhikṣu uses to bathe in the rain.

“Cloth” refers to the ten kinds, as above.

That bhikṣu should seek the rainy season bathing cloth on the sixteenth day of the third month, and should use it on the first day of the fourth month. If a bhikṣu seeks the rainy cloth before the sixteenth day of the third month, or uses it before the first day of the fourth month, it is a niḥsargika-pāyattika.

This niḥsargika should be relinquished to the saṅgha, or to a group of people, or to one person; it must not be relinquished to an incomplete assembly. If one relinquishes it [to an incomplete assembly], it does not count as relinquishment, [and it is a] duṣkṛta. When he wishes to relinquish it to the saṅgha, he should go into the saṅgha, bare his right shoulder, remove his leather sandals, pay homage to the senior elder, kneel with his right knee on the ground, join his palms, and make this announcement: “May the venerable saṅgha listen! I, bhikṣu so-and-so, sought a rainy season bathing cloth more than one month before, and used it more than half a month before, committing a forfeiture-offense. Now I relinquish it to the saṅgha.” Having relinquished it, he should make deśanā. The person who previously received the deśanā should make this announcement: “May the venerable saṅgha listen! This bhikṣu so-and-so sought a rainy season bathing cloth more than one month before, and used it more than half a month before, committing a forfeiture-offense. Now he relinquishes it to the saṅgha. If the time has arrived for the saṅgha, may the saṅgha grant permission that I receive that bhikṣu’s deśanā. This is the announcement.” After making the announcement, he then receives the deśanā. He should say to that person: “Reproach your own mind.” The bhikṣu replies: “Yes.” The saṅgha should then return the rainy cloth to that bhikṣu; it should be given by performing a jñapti-dvitīya-karmavācanā in this way. An able person in the saṅgha should be deputed for the karmavācanā as above, and make this announcement: “May the venerable saṅgha listen! This bhikṣu so-and-so sought a rainy season bathing cloth more than one month before, and used it more than half a month before, committing a forfeiture-offense. Now he relinquishes it to the saṅgha. If the time has arrived for the saṅgha, may the saṅgha grant permission to return the rainy cloth to that bhikṣu so-and-so. This is the announcement.” “May the venerable saṅgha listen! This bhikṣu so-and-so sought a rainy season bathing cloth more than one month before, and used it more than half a month before, committing a forfeiture-offense. Now he relinquishes it to the saṅgha. The saṅgha now returns the rainy season bathing cloth to this bhikṣu so-and-so. Whichever elders approve of the saṅgha returning the rainy season bathing cloth to that bhikṣu so-and-so, remain silent; whoever does not approve, speak!” “The saṅgha has approved returning the rainy season bathing cloth to this bhikṣu so-and-so; the saṅgha approves, because it is silent. Thus is this matter upheld.” If, after the relinquishment of the rainy cloth in the saṅgha is complete, one does not return it, it is a duṣkṛta. If, when returning it, someone instructs, “Do not return it,” it is a duṣkṛta. If one transfers it as a vikalpa-cloth, sends it to give to another person, makes the three robes from it oneself, makes a parikkāra cloth from it, intentionally ruins it, burns it, or repeatedly uses it, all are duṣkṛtas.

For a bhikṣuṇī, it is a duṣkṛta; for a śikṣamāṇā, a śrāmaṇera, and a śrāmaṇerikā, it is a duṣkṛta. These are called offenses.

As for anāpatti: if one seeks it on the sixteenth day of the third month and uses it on the first day of the fourth month; if one only puts it to another use after having relinquished the rainy cloth; if one bathes wearing the bathing cloth; if one has no rainy cloth; if one makes a bathing cloth, washes or dyes it, or dyes it where it is kept, there is anāpatti.

There is also anāpatti: before the precept was first laid down; being insane; being mentally deranged; or being overwhelmed by distressing illness. (Twenty-seven completed.)

At that time the Buddha spent the summer rains-retreat in Verañjā. The Buddha told Ānanda: “Go and tell the brāhmaṇa Verañja: ‘I have completed the summer rains-retreat accepted from you, and now wish to wander among the people.’” Ānanda, receiving the Buddha’s instruction, went to the brāhmaṇa Verañja and said to the brāhmaṇa: “The Tathāgata says to you: ‘I have completed the summer rains-retreat accepted from your invitation, and now wish to wander among the people.’” When the brāhmaṇa Verañja heard these words of the Bhagavat, he immediately recollected: “I have had no gain! No good gain! I have obtained nothing! Obtained no good! Why? I invited the śramaṇa Gautama and the saṅgha, yet for the entire ninety days I did not make offerings to them.” Then the brāhmaṇa Verañja went with Ānanda to where the Bhagavat was, paid homage to the Buddha’s feet, and stepped back to stand at one side. Then the Bhagavat gradually spoke subtle and wonderful Dharma to the brāhmaṇa Verañja, causing a joyful mind to arise. [The brāhmaṇa] immediately addressed the Buddha: “May the Bhagavat and the bhikṣu saṅgha please accept once again my ninety-day invitation in Verañjā.” The Buddha said to the brāhmaṇa: “I have already completed the ninety-day summer rains-retreat accepted from your invitation, and now wish to wander among the people.” The brāhmaṇa addressed [the Buddha] again: “May the Bhagavat and the saṅgha accept my invitation for tomorrow.” The Bhagavat accepted the invitation by remaining silent. Seeing the Bhagavat accept the invitation by remaining silent, the brāhmaṇa rose from his seat, paid homage to the Buddha’s feet, circumambulated him three times, and departed. Returning to his house, he prepared various kinds of fine food that very night. On the next day he announced to the Buddha that the time had come. The Bhagavat put on his robes, took his bowl, and together with the bhikṣu saṅgha of five hundred people went to his house. Having arrived, they took their seats. Then the brāhmaṇa served various kinds of fine food, feeding the Buddha and the bhikṣu saṅgha until all were completely satisfied. When the meal was finished, they each put away their bowls. The brāhmaṇa offered three robes to the Buddha and two robes to each of the bhikṣus for the sake of the summer rains-retreat. At that time the bhikṣus did not accept the robes, and told the donor: “The Bhagavat has not yet permitted the acceptance of summer robes.” Then the bhikṣus reported this matter in full to the Bhagavat. The Buddha told the bhikṣus: “I permit you to accept summer robes.”

At that time the group-of-six bhikṣus heard that the Bhagavat permitted the acceptance of summer robes, and they constantly begged for robes at all times—in spring, summer, and winter; and even before the rains-retreat had ended, they both begged for robes and accepted robes. At that time, after the Śākyan Upananda had completed the rains-retreat in one place, he heard that in another place the bhikṣus in summer rains-retreat had received great offerings of robes. He immediately went to that retreat place and asked the people: “Have the summer rains-retreat robes obtained been distributed yet?” They answered: “Not yet.” “Bring them; I will distribute them with you.” He went again to other places like this, not just one, asking all of them: “Have you distributed the retreat robes you obtained yet?” They answered: “Not yet.” “Bring them; I will distribute them with you.” Then Upananda distributed robes everywhere, obtained a great share of robes, and brought them into the Jetavana monastery. When the bhikṣus saw this, they said to Upananda: “The Bhagavat permits keeping three robes; outside the three robes, he does not permit keeping extra robes. Whose robes are these?” Upananda answered: “There were robes obtained for the summer rains-retreat in various places, and I obtained these shares there and brought them back.” When the bhikṣus heard this, those among them who had few desires, were content, practiced the dhūtas, took delight in training in the śīla, and had a sense of shame and conscience reproached the group-of-six bhikṣus: “Śākyan Upananda! Why, when the Tathāgata permitted accepting summer rains-retreat robes, do you furthermore constantly beg for robes at all times in spring, summer, and winter, and even before the rains-retreat has ended both beg for robes and accept robes? Śākyan Upananda, you kept rains-retreat in a different place and accepted robes in a different place!” Then the bhikṣus went to where the Bhagavat was, prostrated with their heads at his feet, and sat to one side. They reported this matter in full to the Bhagavat. Thereupon, because of this incident, the Bhagavat assembled the bhikṣu saṅgha and reproached the group-of-six bhikṣus in various ways: “Śākyan Upananda! I permitted bhikṣus to accept summer rains-retreat robes; why do you constantly beg for robes at all times in spring, summer, and winter, and even before the rains-retreat has ended both beg for robes and accept robes? Śākyan Upananda, did you keep retreat in a different place and accept a share of robes in a different place?” Then, after the Bhagavat had reproached the group-of-six bhikṣus and the Śākyan Upananda through countless skillful means, he told the bhikṣus: “You must not constantly beg for robes at all times in spring, summer, and winter; nor may you both beg for robes and accept robes before the rains-retreat has ended; nor may you keep retreat in a different place and accept a share of summer robes in a different place.”