The chapter on minor topics (PLI-TV-KD15)

Theravāda Collection on Monastic Law

The Small Division

The chapter on minor topics

Bathing

At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary.

At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against trees while bathing.

People complained and criticized them,

“How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!”¹

The monks heard the complaints of those people

and they told the Buddha.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks:

“Is it true, monks, that the monks from the group of six are doing this?”

“It’s true, sir.”

The Buddha rebuked them,

“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How can they do this?

This will affect people’s confidence …”

After rebuking them …

the Buddha gave a teaching and addressed the monks:

“You shouldn’t rub your body against a tree while bathing.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against posts while bathing.

People complained and criticized them,

“How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!”

The monks heard the complaints of those people

and they told the Buddha. …

“It’s true, sir.” …

After rebuking them …

the Buddha gave a teaching and addressed the monks:

“You shouldn’t rub your body against a post while bathing.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against walls while bathing.

People complained and criticized them,

“How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” …

“You shouldn’t rub your body against a wall while bathing.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against a rubbing board while bathing.²

People complained and criticized them, “How can the Sakyan monastics do this?

They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t rub your body against a rubbing board while bathing.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six bathed with a wooden rubbing-hand.³

People complained and criticized them, “How can the Sakyan monastics do this?

They’re just like householders who indulge in worldly pleasures!”

The monks heard the complaints of those people

and they told the Buddha.

“You shouldn’t bathe with a wooden rubbing-hand.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six bathed with a string of cinnabar beads.⁴

People complained and criticized them, “How can the Sakyan monastics do this?

They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t bathe with a string of cinnabar beads.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six massaged one another.⁵

People complained and criticized them, “How can the Sakyan monastics do this?

They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t massage one another.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six bathed with an ornamented scrubber.⁶

People complained and criticized them, “How can the Sakyan monastics do this?

They’re just like householders who indulge in worldly pleasures!” …

They told the Buddha.

“You shouldn’t bathe with an ornamented scrubber.

If you do, you commit an offense of wrong conduct.”

Soon afterwards a certain monk had an itchy skin disease.

He was not comfortable without a scrubber.

“I allow a plain scrubber for those who are sick.”

At that time a monk who was weak from old age was unable to rub his own body while bathing.

“I allow gloves of cloth.”⁷

Being afraid of wrongdoing, the monks did not give back massages.

“I allow a massage with the flat of the hand.”

Personal beautification

At that time the monks from the group of six wore earrings,⁸

ornamental hanging strings,⁹

necklaces,

ornamental girdles,

bangles,¹⁰

armlets,¹¹

bracelets,¹²

and rings.

People complained and criticized them,

“… They’re just like householders who indulge in worldly pleasures!”

The monks heard the complaints of those people.

They told the Buddha.

“Is it true, monks, that the monks from the group of six are wearing these things?”

“It’s true, sir.” …

After rebuking them …

the Buddha gave a teaching and addressed the monks:

“You shouldn’t wear earrings,

an ornamental hanging string,

a necklace,

an ornamental girdle,

a bangle,

an armlet,

a bracelet,

or a ring.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six grew their hair long.

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t grow your hair long.

If you do, you commit an offense of wrong conduct.

I allow you to grow it to a length of 3.5 centimeters or for two months at the most.”¹³

At that time the monks from the group of six brushed their hair,

and they combed it, combed it with their hands, smoothed it with beeswax, and smoothed it with water and oil.

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t brush your hair, or comb it, comb it with your hands,

smooth it with beeswax,

or smooth it with water and oil.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six looked at their faces in mirrors and in bowls of water.

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t look at your face in a mirror or in a bowl of water.

If you do, you commit an offense of wrong conduct.”

Soon afterwards a certain monk had a sore on his face.

He asked the monks,

“What kind of sore is it?”

They replied,

“It’s this kind of sore.”

He did not trust them.

“I allow you to look at your face in a mirror or in a bowl of water if you have a disease.”

At that time the monks from the group of six used facial ointments,

applied facial creams, powdered their face, applied rouge to their face, wore cosmetics on the body, wore cosmetics on the face, and wore cosmetics on the body and face.¹⁴

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t use facial ointments,

apply facial creams, powder your face, apply rouge to your face, wear cosmetics on the body, wear cosmetics on the face, or wear cosmetics on the body and face.

If you do, you commit an offense of wrong conduct.”

Soon afterwards a certain monk had an eye disease.

“I allow facial ointments for those who are sick.”

Entertainment, etc.

On one occasion in Rājagaha there was a hilltop fair,

and the monks from the group of six went to see it.

People complained and criticized them,

“How can the Sakyan monastics go and see dancing, singing, and music? They’re just like householders who indulge in worldly pleasures!”

They told the Buddha.

“You shouldn’t go and see dancing, singing, and music.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six were singing the Teaching with a drawn-out voice.

People complained and criticized them,

“These Sakyan monastics sing with a drawn-out voice just like we do.”

The monks heard the complaints of those people,

and the monks of few desires complained and criticized them,

“How can the monks from the group of six sing like this?”

They told the Buddha.

“Is it true, monks, that the monks from the group of six are singing like this?”

“It’s true, sir.” …

the Buddha gave a teaching and addressed the monks:

“There are these five drawbacks to singing the Teaching with a drawn-out voice:¹⁵

one delights in the sound; others delight in the sound; householders criticize it; when one who takes pleasure in performing with the voice, one’s stillness is disrupted; later generations follow one’s example.¹⁶

You shouldn’t sing the Teaching with a drawn-out voice.

If you do, you commit an offense of wrong conduct.”

Being afraid of wrongdoing, the monks did not chant.¹⁷

They told the Buddha.

“I allow chanting.”

At that time the monks from the group of six wore fleecy woolen robes with fleece on the outside.

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t wear a fleecy woolen robe with fleece on the outside.

If you do, you commit an offense of wrong conduct.”

Fruit

On one occasion when the mango trees in King Bimbisāra’s park were bearing fruit,

the king allowed the monks

to eat as many mangoes as they wished.

The monks from the group of six plucked and ate them all, even the unripe ones.¹⁸

Just then the king needed mangoes.

He told his people,

“Go to the park and bring back mangoes.”

Saying, “Yes, sir,” they went to the park and said to the park keeper,

“The king needs mangoes. Please get some.”

“There aren’t any.

The monks plucked and ate them all, including the unripe ones.”

They reported it to the king. He said,

“It’s good that the venerables have eaten the mangoes. Still, the Buddha has praised moderation.”

People complained and criticized them,

“How can the Sakyan monastics eat the king’s mangoes without moderation?”

The monks heard the complaints of those people

and then told the Buddha.

“You shouldn’t eat mangoes.

If you do, you commit an offense of wrong conduct.”

Soon afterwards a certain association was offering a meal to the Sangha.

They had prepared mango curry.

Being afraid of wrongdoing, the monks did not accept it.

“Accept, monks, and eat it.

I allow pieces of mango.”

Soon afterwards a certain association was offering a meal to the Sangha.

They were unable to prepare mango pieces and so gave whole mangoes in the dining hall.

Being afraid of wrongdoing, the monks did not accept them.

“Accept, monks, and eat it.

I allow you to eat fruit that’s allowable for monastics for any of five reasons:

it’s been damaged by fire, a knife, or a fingernail, or it’s seedless, or the seeds have been removed.”

Protection

On one occasion a monk had been bitten by a snake and died.

They told the Buddha.

“That monk hadn’t spread good will to the four royal snake clans.¹⁹

Had he done so, he wouldn’t have died.

What are the four clans?

The Virūpakkhas, the Erāpathas, the Chabyāputtas, and the Kaṇhāgotamas.

To protect yourselves, monks, you should spread good will to these four royal snake clans.²⁰

And it should be done like this:

I have good will toward the Virūpakkhas,

Toward the Erāpathas I have good will;

I have good will toward the Chabyāputtas,

And toward the Kaṇhāgotamas.

I have good will toward the legless,

Toward the two-legged I have good will;

I have good will toward the four-legged,

And toward the many-legged.

May the legless not hurt me,

May the two-legged not hurt me.

May the four-legged not hurt me,

May the many-legged not hurt me.

All beings, all creatures,

All living beings everywhere,

May they all have good fortune,

May none meet with anything bad.

The Buddha is unlimited,

The Teaching is unlimited,

The Sangha is unlimited.

But creeping animals are limited:

Snakes, scorpions, centipedes,

Spiders, lizards, and mice.

I’m now protected and guarded;

May the creatures turn back.

I pay homage to the Buddha,

To the seven fully awakened Buddhas.”

On one occasion a monk who was plagued by lust cut off his own penis.

They told the Buddha. He said,

“This fool has cut off one thing, when he should’ve cut off something else.

You shouldn’t cut off your own penis.

If you do, you commit a serious offense.”

Bowls

On one occasion a wealthy merchant of Rājagaha had obtained a valuable block of sandalwood.

He thought,

“Why don’t I have a bowl carved from this block of sandal?

I’d use the chips myself, but give the bowl away as a gift.”

He then had a bowl carved, put it in a carrying net, hung it at the end of a succession of vertical bamboo poles, and announced,²¹

“I’ll give this bowl to any perfected monastic or brahmin who brings it down by supernormal power.”

Pūraṇa Kassapa went to that merchant and said,

“I’m perfected and have supernormal powers. Give me the bowl.”

“If you’re perfected and have supernormal powers, then bring it down and it’s yours.”

The same thing happened with Makkhali Gosāla,

Ajita Kesakambala,

Pakudha Kaccāyana,

Sañcaya Belaṭṭhaputta,

and the Jain ascetic from Ñātika.

Soon afterwards, after robing up in the morning, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja took their bowls and robes and entered Rājagaha for alms.

Piṇḍola Bhāradvāja said to Mahāmoggallāna,

“Venerable, you’re perfected and have supernormal powers.

If you go and bring down that bowl,

it’s yours.”

“Venerable, you too are perfected and have supernormal powers.

If you bring it down,

it’s yours.”

Piṇḍola Bhāradvāja then rose into the air, took hold of that bowl, and circled around Rājagaha three times.

Just then that merchant, together with his wives and children, was standing in his own house, raising his joined palms in homage, thinking,

“May Venerable Piṇḍola Bhāradvāja land right here at our house.”

And Piṇḍola Bhāradvāja did just that.

The merchant then took the bowl from his hands, filled it with expensive fresh foods, and gave it back to Piṇḍola Bhāradvāja,²²

who then left for the monastery.

People heard

that Piṇḍola Bhāradvāja had taken down the merchant’s bowl,

and making a great uproar, they followed right behind him.

Hearing all the noise,

the Buddha asked Venerable Ānanda what it was,

and Ānanda told him what had happened.

Soon afterwards the Buddha had the Sangha of monks gathered and questioned Piṇḍola Bhāradvāja:

“Is it true, Bhāradvāja, that you brought down that merchant’s bowl?”

“It’s true, sir.”

The Buddha rebuked him,

“It’s not suitable, Bhāradvāja, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could you show a superhuman ability, a wonder of supernormal power, to householders for the sake of a miserable wooden bowl?

It’s just like a woman showing her private parts for a miserable māsaka coin.

This will affect people’s confidence …”

After rebuking him …

the Buddha gave a teaching and addressed the monks:

“You shouldn’t show a superhuman ability, a wonder of supernormal power, to householders.

If you do, you commit an offense of wrong conduct.

Now destroy that wooden bowl and turn it into splinters. Give these to the monks to use as scent in ointments.

And you shouldn’t use a wooden bowl.

If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six used luxurious bowls made with gold and silver.²³

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t use almsbowls made with gold,

silver,

gems,

beryl,²⁴

crystal,

bronze,

glass,

tin,

lead,

or copper.

If you do, you commit an offense of wrong conduct.

I allow two kinds of almsbowls:

iron bowls and ceramic bowls.”

At that time the bottoms of the bowls became scratched.

“I allow a circular bowl rest.”

Soon afterwards the monks from the group of six used luxurious bowl rests made with gold and silver.

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t use luxurious bowl rests.

If you do, you commit an offense of wrong conduct.

I allow two kinds of bowl rests:

bowl-rests made of tin and a bowl-rests made of lead.”

There were thick bowl rests on which the bowls did not sit properly.²⁵

“I allow you to carve them out.”

There were marks left from the carving.

“I allow you to cut a shark-teeth pattern.”²⁶

Soon the monks from the group of six used colorful bowl rests, decorated like walls.²⁷

As they were walking about, they showed them off in the streets.

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t use colorful bowl rests, decorated like a wall.

If you do, you commit an offense of wrong conduct.

I allow ordinary bowl rests.”

At this time there were monks who put away their bowls while still wet.

The bowls were stained.

“You shouldn’t put away your bowl while still wet.

If you do, you commit an offense of wrong conduct.

You should sun your bowl and then put it away.”

Soon afterwards there were monks who sunned their bowls while still wet.

The bowls became smelly.

“You shouldn’t sun your bowl while still wet.

If you do, you commit an offense of wrong conduct.

You should dry the bowl and then sun it before you put it away.”

Monks left their bowls in the heat of the sun.

The bowls became discolored.

“You shouldn’t leave your bowl in the heat of the sun.

If you do, you commit an offense of wrong conduct.

You should sun it in the heat for a short time and then put it away.”

On one occasion a number of almsbowls had been put down outside without support.

A whirlwind rolled the bowls around and as a result they broke.²⁸

“I allow a bowl rack.”²⁹

On one occasion there were monks who had put their bowls on the edge of a bench.

They fell down and broke.

“You shouldn’t put your almsbowl on the edge of a bench.³⁰

If you do, you commit an offense of wrong conduct.”

On one occasion there were monks who had put their bowls on the edge of a ledge.

They fell down and broke.

“You shouldn’t put your almsbowl on the edge of a ledge.³¹

If you do, you commit an offense of wrong conduct.”

At that time the monks put their bowls upside down on the ground.

The edges of the bowls were scratched.

“I allow a spread of grass.”

The grass was eaten by termites.

“I allow a cloth.”

The cloth was eaten by termites.

“I allow a platform for bowls.”³²

The bowls fell off the platform and broke.³³

“I allow a storage container for almsbowls.”³⁴

The bowls were scratched in the storage containers.

“I allow a bowl bag.”

There were no shoulder straps.

“I allow a shoulder strap and a string for fastening.”

At that time there were monks who hung their bowls from wall pegs.³⁵

The bowls fell down and broke.

“You shouldn’t hang up your almsbowl.

If you do, you commit an offense of wrong conduct.”

At that time there were monks who placed their bowls on beds. Sitting down absentmindedly, they crushed the bowls, breaking them.

“You shouldn’t place your bowl on a bed.

If you do, you commit an offense of wrong conduct.”

At that time monks placed their bowls on benches. Sitting down absentmindedly, they crushed the bowls, breaking them.

“You shouldn’t place your bowl on a bench.

If you do, you commit an offense of wrong conduct.”

At that time there were monks who put their bowls in their laps. When they got up absentmindedly,

the bowls fell down and broke.

“You shouldn’t put your bowl in your lap.

If you do, you commit an offense of wrong conduct.”

At one time there were monks who put their bowls on a sunshade.

A whirlwind lifted the sunshade, and the bowls fell down and broke.

“You shouldn’t put your bowl on a sunshade.

If you do, you commit an offense of wrong conduct.”

At that time there were monks who opened doors with a bowl in their hand.

The doors swung back and the bowls broke.

“You shouldn’t open a door with an almsbowl in your hand.

If you do, you commit an offense of wrong conduct.”

At that time there were monks who walked for alms with gourds as bowls.

People complained and criticized them,

“They’re just like the monastics of other religions.”

“You shouldn’t walk for alms with a gourd as a bowl.³⁶

If you do, you commit an offense of wrong conduct.”

At that time there were monks who walked for alms with waterpots as bowls.

People complained and criticized them,

“They’re just like the monastics of other religions.”

“You shouldn’t walk for alms with a waterpot as a bowl.

If you do, you commit an offense of wrong conduct.”

At that time a certain monk who only used discarded things

used a skull as a bowl.

A woman who saw this was terrified, screaming,

“Oh my God, a demon!”

People complained and criticized him,

“How can the Sakyan monastics use skulls as bowls? They’re just like goblins.”

“You shouldn’t use a skull as a bowl.

If you do, you commit an offense of wrong conduct.

And you shouldn’t use only discarded things.

If you do, you commit an offense of wrong conduct.”

At that time there were monks who carried away chewed food remnants, bones, and wastewater in their bowls.

People complained and criticized them,

“These Sakyan monastics use the vessel they’re eating from as a trash can.”

“You shouldn’t carry away chewed food remnants, bones, and wastewater in your almsbowl.

If you do, you commit an offense of wrong conduct.

I allow trash cans.”

Robe making

At that time the monks tore cloth to pieces by hand and then sewed robes.

The robes were ugly.

They told the Buddha.

“I allow a knife and a felt sheath.”

Soon afterwards the Sangha was offered a knife with a handle.

“I allow a knife with a handle.”

At this time the monks from the group of six used luxurious knife handles made with gold and silver.

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t use luxurious knife handles.

If you do, you commit an offense of wrong conduct.

I allow knife handles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”³⁷

At that time the monks used chicken feathers and pieces of bamboo to sew robes.

The robes were badly sewn.

“I allow needles.”

The needles rusted.

“I allow a cylinder for the needles.”

The needles still rusted.

“I allow you to fill them with yeast.”³⁸

The needles still rusted.

“I allow you to fill them with flour.”

The needles still rusted.

“I allow stone powder.”³⁹

The needles still rusted.

“I allow you to mix it with beeswax.”⁴⁰

The stone powder broke apart.⁴¹

“I allow a case.”⁴²

At that time the monks erected posts here and there, bound them together, and sewed robes.

The corners of the robes were deformed.

They told the Buddha.

“I allow a frame and a string. You should tie down the cloth to the frame as required, before sewing the robe.”⁴³

They laid the frame on uneven ground.

The frame broke.

“You shouldn’t lay the frame on uneven ground.

If you do, you commit an offense of wrong conduct.”

They laid the frame on the ground.

The frame got dirty.

“I allow a spread of grass.”

The edges of the frame deteriorated.

“I allow you to add an edge lengthwise and crosswise.”

The frame was not the right size.⁴⁴

“I allow an inner frame, folding a straw mat to fit the frame, spacers, strings for tying together, and strings for tying down. After tying it together, you should sew the robe.”⁴⁵

The seams were unevenly spaced.

“I allow a ruler.”⁴⁶

The seams were not straight.

“I allow you to make a guide line.”⁴⁷

There were monks who stepped on the frame with dirty feet.

The frame got dirty.

“You shouldn’t step on the frame with dirty feet.

If you do, you commit an offense of wrong conduct.”

There were monks who stepped on the frame with wet feet.

The frame got dirty.

“You shouldn’t step on the frame with wet feet.

If you do, you commit an offense of wrong conduct.”

There were monks who stepped on the frame while wearing sandals.

The frame got dirty.

“You shouldn’t step on the frame while wearing sandals.

If you do, you commit an offense of wrong conduct.”

When sewing robes, the monks used their bare fingers.

They pricked their fingers.

“I allow thimbles.”

Soon the monks from the group of six used luxurious thimbles made with gold and silver.

People complained and criticized them,

“They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t use luxurious thimbles.

If you do, you commit an offense of wrong conduct.

I allow a thimble made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal,

or shell.”

Needles, knives, and thimbles got lost.

“I allow a small bowl.”

The small bowls became crowded.

“I allow a bag for thimbles.”

There was no shoulder strap.

“I allow a shoulder strap and a string for fastening.”

When sewing robes outside, the monks were troubled by the cold and heat.

They told the Buddha.

“I allow sewing sheds and roof covers.”⁴⁸

They built the sewing shed on a low base. It was flooded.

“I allow you to raise the base.”

The mound collapsed.

“I allow you to construct three kinds of raised foundations:

raised foundations of brick, stone, and wood.”

It was difficult to get up to the sewing sheds.

“I allow three kinds of stairs:

stairs of brick, stone, and wood.”

People fell down while climbing the stairs.

“I allow rails.”

Grass and dust fell into the sewing sheds.

“I allow you to firm up the structure and then to plaster it inside and outside, including:⁴⁹

treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”⁵⁰

At that time, when they had finished sewing a robe, there were monks who abandoned the frame right there and left. Rats and termites ate it.

“You should fold up the frame.”

The frame broke.

“You should fold it up with a rod for support.”

The frame unfolded.

“You should tie it up with a rope.”

At that time there were monks who leaned the frame against a wall or a pillar and left.

It fell down and broke.

“You should hang it from a wall peg.”

Various allowable requisites

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī.

And so did the monks, having put their needles, knives, and medicines in their almsbowls.

They told the Buddha.

“I allow a medicine bag.”

There was no shoulder strap.

“I allow a shoulder strap and a string for fastening it.”

On one occasion a certain monk bound his sandals to his belt and entered the village for alms.

A lay follower who bowed to him hit his head against those sandals.

The monk was embarrassed.

When he had returned to the monastery, he told the monks what had happened,

who in turn told the Buddha.

“I allow a bag for sandals.”

There was no shoulder strap.

“I allow a shoulder strap and a string for fastening it.”

While they were traveling, there was only unallowable water,⁵¹

but no water filter.

“I allow a water filter.”

There was no suitable cloth.

“I allow a filter with a handle.”

There was still no suitable cloth.

“I allow a water strainer.”⁵²

On one occasion, there were two monks traveling through the Kosalan country.

One monk misbehaved,

and the other monk said to him,

“Don’t do that.

It’s not allowable.”

Because of that, the first monk became resentful.

Soon afterwards the other monk was very thirsty. He asked the resentful monk

to borrow his water filter.

He refused

and the other monk died from thirst.

When the resentful monk arrived at the monastery, he told the monks what had happened.

“So you refused to lend your water filter when asked?”

“Yes.”

The monks of few desires complained and criticized him,

“How could a monk do such a thing?”

They told the Buddha.

Soon afterwards the Buddha had the monks gathered and questioned that monk:

“Is it true, monk, that you did this?”

“It’s true, sir.”

The Buddha rebuked him,

“It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How could you refuse to lend your water filter when asked?

This will affect people’s confidence …”

After rebuking him …

the Buddha gave a teaching and addressed the monks:

“If you’re traveling with a monk and he asks to borrow your water filter, you should lend it.

If you don’t, you commit an offense of wrong conduct.

On the other hand, you shouldn’t travel without a water filter.

If you do, you commit an offense of wrong conduct.

If there’s no water filter or strainer, you should determine a corner of your robe:⁵³

‘I’ll drink after filtering with this.’”

The Buddha eventually arrived at Vesālī

where he stayed in the house with the peaked roof in the Great Wood.

At this time the monks were doing building work,

but there were not enough water filters.⁵⁴

They told the Buddha.

“I allow a water filter of cloth fitted to a wooden framework.”⁵⁵

There were still not enough filters.

“I allow you to filter by spreading cloth on water.”⁵⁶

At this time the monks were troubled by mosquitoes.

“I allow a mosquito tent.”⁵⁷

Buildings

Walking paths

At this time in Vesālī people had arranged a succession of fine meals.

After eating the fine food, the monks were often sick, their bodies being full of impurities.

Just then Jīvaka Komārabhacca was in Vesālī on some business,

and he saw those monks.

He went to the Buddha, bowed, sat down,

and said,

“At present, sir, there are monks who are often sick, their bodies being full of impurities.

Please allow walking-meditation paths and saunas.

In this way the monks will rarely get sick.”

The Buddha then instructed, inspired, and gladdened him with a teaching,

after which Jīvaka got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“I allow walking-meditation paths and saunas.”⁵⁸

Monks did walking meditation on uneven walking paths.

As a result their feet hurt.

“I allow you to even them out.”

They built walking-meditation paths on a low base.

They were flooded.

“I allow you to raise the base.”

The mound collapsed.

“I allow you to construct three kinds of raised foundations:

raised foundations of brick, stone, and wood.”

It was difficult to get up on the walking-meditation paths.

“I allow three kinds of stairs:

stairs of brick, stone, and wood.”

People fell down while climbing the stairs.

“I allow rails.”

Monks fell off while doing walking meditation.

“I allow railings.”

Doing walking meditation outside, monks were troubled by the cold and the heat.

They told the Buddha.

“I allow indoor walking-meditation paths.”⁵⁹

Grass and dust fell into the indoor walking-meditation paths.

“I allow you to firm up the structure and then to plaster it inside and outside, including:

treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”

Saunas

They built saunas on a low base. They were flooded.

“I allow you to raise the base.”

The mound collapsed.

“I allow you to construct three kinds of raised foundations:

raised foundations of brick, stone, and wood.”

It was difficult to get up to the saunas.

“I allow three kinds of stairs:

stairs of brick, stone, and wood.”

People fell down while climbing the stairs.

“I allow rails.”

The saunas didn’t have doors.

“I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”⁶⁰

The base of the sauna walls deteriorated.

“I allow you to make encircling trenches.”⁶¹

The saunas didn’t have flues.

“I allow flues.”

At that time the monks built a fireplace in the middle of a small sauna.

There was no access around the fireplace.

“In a small sauna, you should make the fireplace to one side, but in a large one in the middle.”

The fire in the sauna scorched their faces.

“I allow clay for the face.”

They moistened the clay in their hands.

“I allow a trough for the clay.”

The clay was smelly.

“I allow you to add scent.”

The fire in the sauna scorched their bodies.

“I allow you to bring water.”

They brought the water in basins and bowls.

“I allow a place for the water and a water scoop.”

Because the sauna had a grass roof, they did not sweat.

“I allow you to firm up the structure and then to plaster it inside and outside.”

The sauna was muddy.

“I allow three kinds of floors:

floors of brick, stone, and wood.”

It was still muddy.

“You should wash it.”

The water remained.

“I allow water drains.”

The monks sat on the ground and their limbs became itchy.

“I allow sauna benches.”

At that time the saunas were unenclosed.

“I allow three kinds of encircling walls:

walls of brick, stone, and wood.”

There were no gatehouses.⁶²

“I allow gatehouses.”

They built the gatehouses on a low base. They were flooded.

“I allow you to raise the base.”

The mound collapsed.

“I allow you to construct three kinds of raised foundations:

raised foundations of brick, stone, and wood.”

It was difficult to get up to the gatehouses.

“I allow three kinds of stairs:

stairs of brick, stone, and wood.”

People fell down while climbing the stairs.

“I allow rails.”

The gatehouses didn’t have doors.

“I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”

Grass and dust fell into the gatehouses.

“I allow you to firm up the structure and then to plaster it inside and outside, including:

treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.”

The yards were muddy.⁶³

“I allow a you to cover them with gravel.”

They were unable to do it.⁶⁴

“I allow you to lay paving stones.”⁶⁵

The water remained.

“I allow water drains.”

At that time naked monks bowed down to other naked monks,

had other naked monks bow down to them, provided assistance to other naked monks, had other naked monks provide assistance to them, gave to other naked monks, received, ate fresh foods, ate cooked foods, ate other foods, and drank.

They told the Buddha.

“One who is naked shouldn’t bow down to one who is naked,

shouldn’t bow down to anyone,

shouldn’t have a naked monk bow down to him,

shouldn’t have anyone bow down to him,

shouldn’t provide assistance to a naked monk,

shouldn’t have a naked monk provide assistance to him,

shouldn’t give to a naked monk,

shouldn’t receive,

shouldn’t eat fresh foods,

shouldn’t eat cooked food,

shouldn’t eat anything,

and shouldn’t drink.

If you do, you commit an offense of wrong conduct.”

At that time the monks put their robes on the ground in the sauna.

The robes got dirty.

They told the Buddha.

“I allow bamboo robe racks and clotheslines.”

It rained and the robes became wet.

“I allow sauna sheds.”⁶⁶

They built the sauna sheds on a low base. They were flooded.

“I allow you to raise the base.”

The mound collapsed.

“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”

It was difficult to get up to the sauna sheds.

“I allow three kinds of stairs: stairs of brick, stone, and wood.”

People fell down while climbing the stairs.

“I allow rails.”

Grass and dust fell into the sauna sheds.

“I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern;

putting up bamboo robe racks and clotheslines.”

Being afraid of wrongdoing, the monks did not provide assistance to one another either in the sauna or in the water.

“I allow you to regard three things as a ‘covering’:

a sauna, water, and a cloth.”