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

Wells

On one occasion there was no water in the sauna.

They told the Buddha.

“I allow a well.”

The edge of the well collapsed.

“I allow you to construct three kinds of foundations:

foundations of brick, stone, and wood.”

The well was situated at a low point. 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 well.

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

People fell down while climbing the stairs.

“I allow rails.”

At that time the monks used creepers and belts to haul water.

“I allow a water-hauling rope.”

It hurt their hands.

“I allow a well-sweep, a pulley, and well-wheels.”⁶⁷

Many vessels broke.

“I allow three kinds of buckets:

buckets made of iron, wood, and hide.”

Hauling water outside, the monks were troubled by the cold and the heat.

They told the Buddha.

“I allow well houses.”⁶⁸

Grass and dust fell into the well houses.

“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.”

The wells were not covered. Grass, dust, and dirt fell into them.

“I allow covers.”

There were no vessels for the water.

“I allow water troughs and waterpots.”

Other structures

At that time the monks bathed here and there in the monastery.

The monastery became muddy.

They told the Buddha.

“I allow a waste-water disposal area.”⁶⁹

The area was unenclosed.⁷⁰

The monks were embarrassed to bathe there.

“I allow three kinds of encircling walls:

walls of brick, stone, and wood.”

The area became muddy.

“I allow three kinds of deckings:

deckings of brick, stone, and wood.”

The water remained.

“I allow water drains.”

The monks were cold.

“I allow a water wiper and a towel to dry yourselves.”

On one occasion a lay follower wanted to build a lotus bathing tank for the benefit of the Sangha.⁷¹

They told the Buddha.

“I allow lotus bathing tanks.”

The edges of the tank collapsed.

“I allow you to construct three kinds of foundations:

foundations of brick, stone, and wood.”

It was difficult to get up to the tank.

“I allow three kinds of stairs:

stairs of brick, stone, and wood.”

People fell down while climbing the stairs.

“I allow rails.”

The water in the tanks became stagnant.

“I allow a channel and a drain.”

On one occasion a certain monk wanted to build a sauna with a pointed roof for the benefit of the Sangha.

“I allow saunas with pointed roofs.”⁷²

Various regulations on proper conduct and allowable requisites

At one time the monks from the group of six did not have sitting mats for a period of four months.

They told the Buddha.

“You shouldn’t be without a sitting mat for a period of four months.⁷³

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

At that time the monks from the group of six slept in beds covered in flowers.

When people walking about the dwellings saw this, they complained and criticized them,

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

“You shouldn’t sleep in a bed covered in flowers.

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

Soon, people brought scents and garlands to the monastery.

Being afraid of wrongdoing, the monks did not accept.

“I allow you to accept scent to make the five-finger mark on your door and to accept flowers to place to one side in your dwelling.”

On one occasion the Sangha was offered a piece of felt.

“I allow felt.”

The monks thought,

“Should it be determined or assigned to another?”

“It should neither be determined nor assigned to another.”⁷⁴

The monks from the group of six ate food on a stand with a heating device.⁷⁵

People complained and criticized them,

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

“You shouldn’t eat food on a stand with a heating device.

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

On one occasion a certain sick monk

was unable to hold his bowl with his hands while eating.

“I allow a stand.”⁷⁶

At that time the monks from the group of six ate from the same vessel and

drank from the same vessel, and they lay down on the same bed, on the same sheet, under the same cover, and both on the same sheet and under the same cover.⁷⁷

People complained and criticized them,

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

“You shouldn’t eat from the same vessel,

drink from the same vessel,

lie down on the same bed,

lie down on the same sheet,

lie down under the same cover,

or lie down both on the same sheet and under the same cover.

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

Overturning the bowl

At one time Vaḍḍha the Licchavī was a friend of the monks Mettiya and Bhūmajaka.

On one occasion he went to them and said,

“Respectful greetings, venerables.”

They did not respond.

A second time

and a third time he said the same thing,

but they still did not respond.

“Have I done something wrong? Why don’t you respond?”

“It’s because we’ve been treated badly by Dabba the Mallian, and you’re not taking an interest.”

“But what can I do?”

“If you like, you could make the Buddha expel Dabba.”

“And how can I do that?”

“Go to the Buddha and say,

‘Sir, this is not proper or appropriate.

There’s fear, distress, and oppression in this district, where none of these should exist.

It’s windy where it should be calm.

It’s as if water is burning.

Venerable Dabba the Mallian has raped my wife.’”

Saying, “Alright, venerables,” he went to the Buddha, bowed, sat down,

and repeated

what he had been told to say.

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

“Dabba, do you remember doing as Vaḍḍha says?”

“Sir, you know what I’m like.”

A second

and a third time the Buddha asked the same question

and got the same response.

He then said, “Dabba, the Dabbas don’t give such evasive answers.

If it was done by you, say so;

if it wasn’t, then say that.”

“Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”

The Buddha addressed the monks:

“Well then, monks, the Sangha should overturn the almsbowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.

When a lay follower has eight qualities, you should overturn your bowl against him:

he’s trying to stop monks from getting material support; he’s trying to harm monks; he’s trying to get monks to lose their place of residence; he abuses and reviles monks; he causes division between monks; he disparages the Buddha; he disparages the Teaching; he disparages the Sangha.

And the overturning of the bowl is to be done like this.

A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality.

If the Sangha is ready, it should overturn the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.

This is the motion.

Please, venerables, I ask the Sangha to listen.

Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality.

The Sangha overturns the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.

Any monk who approves of overturning the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha, should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.

The Sangha approves and is therefore silent. I will remember it thus.’”

Turning the bowl upright

After robing up the following morning, Venerable Ānanda took his bowl and robe, went to the house of Vaḍḍha the Licchavī, and told him,

“Vaḍḍha, the Sangha has overturned the bowl against you.

You’re prohibited from interacting with the Sangha.”

And Vaḍḍha fainted right there.

But Vaḍḍha’s friends and relatives said to him,

“Don’t be sad, Vaḍḍha.

We’ll reconcile you with the Buddha and the Sangha of monks.”

Soon afterwards Vaḍḍha, together with his wives and children, together with his friends and relatives, with wet clothes and wet hair, went to the Buddha. He bowed down at the Buddha’s feet and said,

“Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful.

Please forgive me so that I may restrain myself in the future.”

“You have certainly made a mistake. You’ve been foolish, confused, and unskillful.

But since you acknowledge your mistake and make proper amends, I forgive you.

For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint in the future.”⁷⁸

The Buddha then addressed the monks:

“Well then, the Sangha should turn the almsbowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.

When a lay follower has eight qualities, you should turn your bowl upright for him:

he’s not trying to stop monks from getting material support; he’s not trying to harm monks; he’s not trying to get monks to lose their place of residence; he doesn’t abuse or revile monks; he doesn’t cause division between monks; he doesn’t disparage the Buddha; he doesn’t disparage the Teaching; he doesn’t disparage the Sangha.

And the turning of the bowl upright is to be done like this.

Vaḍḍha the Licchavī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, raise his joined palms, and say:

‘Venerables, the Sangha has overturned the bowl against me, prohibiting me from interacting with the Sangha.

I’m now conducting myself properly and suitably so as to deserve to be released. I ask the Sangha to turn the bowl upright for me.’⁷⁹

And he should ask a second

and a third time.

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.

He is now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him.

If the Sangha is ready, it should turn the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.

This is the motion.

Please, venerables, I ask the Sangha to listen.

The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.

He is now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him.

The Sangha turns the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.

Any monk who approves of turning the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha, should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has turned the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.

The Sangha approves and is therefore silent. I will remember it thus.’”

Stepping on cloth

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

When he eventually arrived,

he stayed at Susumāragira in the Bhesakaḷā Grove, the deer park.

At this time Prince Bodhi had recently built the Kokanada stilt house. It had not yet been inhabited by any monastic or brahmin, or anyone else.

The prince said to the young brahmin Sañcikāputta,

“My dear Sañcikāputta, please go to the Buddha, bow down in my name with your head at his feet,

and ask

if he’s healthy, strong, and living at ease.

And then say,

‘Sir, please accept tomorrow’s meal from Prince Bodhi together with the Sangha of monks.’”

Saying, “Yes, sir,” Sañcikāputta went to the Buddha and exchanged pleasantries with him. He then sat down

and told the Buddha all he had been asked to say,

concluding with the invitation for the meal on the following day.

The Buddha consented by remaining silent.

Knowing that the Buddha had consented, Sañcikāputta got up from his seat, returned to the prince, and told him what had happened.

The next morning Prince Bodhi had various kinds of fine foods prepared, and had the entire Kokanada stilt house covered with white cloth, all the way to the bottom step of the staircase. He then said to Sañcikāputta,

“Go to the Buddha

and tell him the meal is ready.”

And Sañcikāputta did as instructed.

Soon afterwards, the Buddha robed up in the morning, took his bowl and robe, and went the prince’s house.

The prince was standing outside the gatehouse, waiting for the Buddha.

When he saw the Buddha coming,

he went out to meet him, bowed down to him, and then returned to the Kokanada stilt house with the Buddha in front.

But the Buddha stopped at the bottom stair of that staircase.

The prince said,

“Sir, please step on the cloth. It will be for my long-term benefit and happiness.”

The Buddha remained silent.

A second time the prince repeated his request, but the Buddha still remained silent.

When the prince made his request for the third time,

the Buddha looked at Venerable Ānanda.

And Ānanda said to the prince,

“Please fold up the cloth.

The Buddha doesn’t step on cloth coverings. He has compassion for later generations.”

The prince then had the cloth folded up and had a seat prepared up in the stilt house.

The Buddha ascended the house and sat down on the prepared seat together with the Sangha of monks.

The prince personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the prince sat down to one side.

The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.

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

“You shouldn’t step on a cloth covering.

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

On one occasion a woman who was unable to conceive invited the monks, prepared a cloth, and said,

“Venerables, please step on the cloth.”

But being afraid of wrongdoing, they refused.

“Please step on the cloth as a blessing.”

They still refused.

That woman complained and criticized them,

“How can the venerables not step on a cloth as a blessing when asked?”

The monks heard the complaints of that woman,

and they told the Buddha what had happened.

“Householders want blessings.

I allow you, when asked, to step on a cloth covering as a blessing for householders.”

Being afraid of wrongdoing, the monks did not step on a towel after washing their feet.

“I allow you to step on a towel after washing your feet.”⁸⁰

The second section for recitation is finished.

More regulations on proper conduct and allowable requisites.

When the Buddha had stayed in the country of Bhaggā for as long as he liked, he set out wandering toward Sāvatthī.

When he eventually arrived,

he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Soon Visākhā Migāramātā went to the Buddha, taking a waterpot, a ceramic foot scrubber, and a broom. She bowed to the Buddha, sat down,⁸¹

and said,

“Sir, for my long-term benefit and happiness, please accept this waterpot, foot scrubber, and broom.”

The Buddha accepted the waterpot and the broom,

but not the ceramic foot scrubber.

He then instructed, inspired, and gladdened her with a teaching,

after which she got up from her seat, bowed down, circumambulated him with her right side toward him, and left.

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

“I allow waterpots and brooms.

But you shouldn’t use a ceramic foot scrubber.

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

I allow three kinds of foot scrubbers:

stones, pebbles, and pumice.”⁸²

Visākhā again went to the Buddha, now taking a standard fan and a palm-leaf fan. She bowed, sat down,

and said,

“Sir, for my long-term benefit and happiness, please accept this standard fan and this palm-leaf fan.”

The Buddha accepted both.

He then instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed, circumambulated him with her right side toward him,

and left.

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

“I allow standard fans and a palm-leaf fans.”⁸³

On one occasion the Sangha was offered a mosquito whisk.

“I allow mosquito whisks.”

The Sangha was offered a yak-tail whisk.

“You shouldn’t use a yak-tail whisk.

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

I allow three kinds of whisks:

those made of bark, vetiver grass, and peacocks’ tail feathers.”

On one occasion the Sangha was offered a sunshade.

“I allow sunshades.”

Soon afterwards the monks from the group of six walked about holding sunshades.

Then, as a certain Buddhist lay follower and a number of Ājīvaka disciples were going to the park,

the Ājīvakas saw those monks in the distance with their sunshades.

They said to that lay follower,

“These venerables of yours are coming. They’re holding sunshades, just like accountants and government officials.”

“These aren’t monks. They’re wanderers.”

And they made a bet on whether they were monks or not.

When the monks came close, that lay follower recognized them. And he complained and criticized them,

“How can the venerables walk about holding sunshades?”

The monks heard the complaints of that lay follower

and they told the Buddha.

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

“It’s true, sir.” …

After rebuking them …

the Buddha gave a teaching and addressed the monks:

“You shouldn’t use a sunshade.

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

Soon afterwards a certain sick monk

was not comfortable without a sunshade.

“I allow sick monks to use sunshades.”

When they heard

that the Buddha had allowed sunshades for the sick, but not for the healthy,

and being afraid of wrongdoing, the monks did not use sunshades in the monastery or in the vicinity of the monastery.

“I allow you to use a sunshade in a monastery and in the vicinity of a monastery, even if you’re healthy.”

Carrying nets and staffs, etc.

On one occasion a monk put his almsbowl in a carrying net, hung it from a staff, and passed through the gateway to a certain village at an unusual hour.⁸⁴

People said,

“This must be a gangster coming with his gleaming sword.” They pounced and seized him, but when they recognized him, they let him go.

He returned to the monastery and told the monks what had happened.

They said, “So you used a carrying net and a staff?”

“Yes.”

The monks of few desires complained and criticized him,

“How can a monk use a carrying net and a staff?”

They told the Buddha …

“It’s true, sir.” …

After rebuking him …

the Buddha gave a teaching and addressed the monks:

“You shouldn’t use a carrying net and a staff.

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

On one occasion there was a sick monk who was unable to walk about without a staff.

“I allow you to give a sick monk permission to use a staff.

And it should be given like this.

The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’m sick.

I’m unable to walk about without a staff.

I ask the Sangha for permission to use a staff.’

And he should ask a second

and a third time.

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

Monk so-and-so is sick. He is unable to walk about without a staff.

He is asking the Sangha for permission to use a staff.

If the Sangha is ready, it should give monk so-and-so permission to use a staff.

This is the motion.

Please, venerables, I ask the Sangha to listen.

Monk so-and-so is sick. He is unable to walk about without a staff.

He is asking the Sangha for permission to use a staff.

The Sangha gives monk so-and-so permission to use a staff.

Any monk who approves of giving monk so-and-so permission to use a staff should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has given monk so-and-so permission to use a staff.

The Sangha approves and is therefore silent. I will remember it thus.’”

On one occasion there was a sick monk who was unable to carry his almsbowl without a carrying net.

They told the Buddha.

“I allow you to give a sick monk permission to use a carrying net.

And it should be given like this.

The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’m sick.

I’m unable to carry my bowl without a carrying net.

I ask the Sangha for permission to use a carrying net.’

And he should ask a second

and a third time.

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

Monk so-and-so is sick. He is unable to carry his bowl without a carrying net.

He is asking the Sangha for permission to use a carrying net.

If the Sangha is ready, it should give monk so-and-so permission to use a carrying net.

This is the motion.

Please, venerables, I ask the Sangha to listen.

Monk so-and-so is sick. He is unable to carry his bowl without a carrying net.

He is asking the Sangha for permission to use a carrying net.

The Sangha gives monk so-and-so permission to use a carrying net.

Any monk who approves of giving monk so-and-so permission to use a carrying net should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has given monk so-and-so permission to use a carrying net.

The Sangha approves and is therefore silent. I will remember it thus.’”

On one occasion there was a sick monk who was unable to walk about without a staff or to carry his almsbowl without a carrying net.

They told the Buddha.

“I allow you to give a sick monk permission to use a staff and a carrying net.

And it should be given like this.

The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’m sick.

I’m unable to walk about without a staff

or to carry my bowl without a carrying net.

I ask the Sangha for permission to use a staff and a carrying net.’

And he should ask a second

and a third time.

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

Monk so-and-so is sick. He is unable to walk about without a staff or to carry his bowl without a carrying net.

He is asking the Sangha for permission to use a staff and a carrying net.

If the Sangha is ready, it should give monk so-and-so permission to use a staff and a carrying net.

This is the motion.

Please, venerables, I ask the Sangha to listen.

Monk so-and-so is sick. He is unable to walk about without a staff or to carry his bowl without a carrying net.

He is asking the Sangha for permission to use a staff and a carrying net.

The Sangha gives monk so-and-so permission to use a staff and a carrying net.

Any monk who approves of giving monk so-and-so permission to use a staff and a carrying net should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has given monk so-and-so permission to use a staff and a carrying net.

The Sangha approves and is therefore silent. I will remember it thus.’”

At that time there was a monk who was a regurgitator.

After regurgitating, he would swallow.

The monks complained and criticized him,

“This monk is eating at the wrong time.”

They told the Buddha.

“This monk has only recently passed away as a cow.

I allow a regurgitator to regurgitate.

But you shouldn’t take it out of the mouth and then swallow it.

If you do, you should be dealt with according to the rule.”⁸⁵

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

Lots of rice fell on the floor in the dining hall.

People complained and criticized them,

“When they’re given rice, how can the Sakyan monastics not receive it with care? Each lump of rice is the result of hard work.”

The monks heard the complaints of those people.

They told the Buddha.

“I allow you to pick up and eat what falls down while being given.

It has been relinquished by the donors.”

Personal grooming

On one occasion a certain monk with long nails was walking for alms.

A woman who saw him said to him,

“Come, venerable, and have sex.”

“It’s not allowable.”

“If you don’t, I’ll scratch my limbs with my nails and make a scene,

saying that you abused me.”

“That’s your business, sister.”⁸⁶

Yet that woman did as she had threatened.

People rushed up and took hold of that monk.

But when they saw the skin and blood on that woman’s nails,

they realized

she had done it herself,

and they released the monk.

He then returned to the monastery and told the monks what had happened.

“So you grow your nails long?”

“Yes.”

The monks of few desires complained and criticized him,

“How can a monk grow his nails long?”

They told the Buddha.

“You shouldn’t grow your nails long.

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

Soon afterwards the monks were cutting their nails with their nails and teeth, or by grinding them on walls.

Their fingers hurt.

“I allow nail clippers.”

They cut their nails so short that they bled.

Their fingers hurt.

“You should cut your nails so that they’re even with the tip of the flesh.”⁸⁷

At this time the monks from the group of six polished their fingernails and toenails.⁸⁸

People complained and criticized them,

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

“You shouldn’t polish your fingernails and toenails.

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

But I allow you to remove dirt.”

At that time there were monks who had long hair.

They told the Buddha.

“Are you able to shave each other’s heads?”

“We are.”

The Buddha then gave a teaching

and addressed the monks:⁸⁹

“I allow a razor, a whetstone, a razor case, felt, and all barber equipment.”

At this time the monks from the group of six trimmed their beards,

grew their beards long,

grew goatees,⁹⁰

grew sideburns,⁹¹

grew circle beards,⁹²

sculpted their chest hair,⁹³

grew mustaches,

and removed the hair from their private parts.

People complained and criticized them,

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

“You shouldn’t trim your beards,

grow your beard long,

grow goatees,

grow sideburns,

grow circle beards,

sculpt your chest hair,

grow mustaches,

or remove the hair from your private parts.

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

A certain monk had a sore on his private parts,

and the medicine did not stick.

“I allow you to remove hair from the private parts if you have a disease.”

At that time the monks from the group of six cut their hair with scissors.

People complained and criticized them,

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

“You shouldn’t cut your hair with scissors.

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

A monk who had a sore on his head was unable to shave with a razor.

“I allow you to cut your hair with scissors if you have a disease.”

At this time there were monks who grew their nasal hair long.

People complained and criticized them,

“They’re just like goblins!”

“You shouldn’t grow your nasal hair long.

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

The monks had their nasal hair removed with small stones and beeswax.

Their noses hurt.

“I allow tweezers.”

The monks from the group of six had their gray hairs removed.

People complained and criticized them,

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

“You shouldn’t remove gray hairs.

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

On one occasion a monk’s ear was blocked by earwax.

“I allow earpicks.”

Soon the monks from the group of six used luxurious earpicks 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 earpicks.

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

I allow earpicks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”⁹⁴

More regulations on proper conduct and allowable requisites

At one time the monks from the group of six had amassed a large number of metal and bronze goods.

When people walking about the dwellings saw this, they complained and criticized them,

“How can the Sakyan monastics amass a large number of metal and bronze goods? They’re just like merchants.”

“You shouldn’t amass a large number of metal and bronze goods.

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

Being afraid of wrongdoing, the monks did not accept ointment boxes, ointment sticks, earpicks, or even metal used for binding.⁹⁵

“I allow ointment boxes, ointment sticks, earpicks, and metal used for binding.”

On one occasion the monks from the group of six were sitting with their upper robes as a back-and-knee strap.⁹⁶

The panels of the robes were torn apart.⁹⁷

“You shouldn’t sit with your upper robe as a back-and-knee strap.

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

There was a sick monk

who was not comfortable without a back-and-knee strap.⁹⁸

“I allow back-and-knee straps.”

The monks thought,

“How are the back-and-knee straps to be made?”

“I allow a warp, a reed, a weft, a shuttle, and all weaving equipment.”⁹⁹

On one occasion a monk went to the village for alms without a belt.

His sarong fell off on the street.

People shouted out,

and he felt humiliated.

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

They in turn told the Buddha, who said:

“You shouldn’t enter an inhabited area without a belt.¹⁰⁰

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

I allow belts.”

Soon the monks from the group of six wore luxurious belts:

belts with multiple strings, belts like the head of a water snake, belts of twisted strings of various colors, belts like ornamental ropes.¹⁰¹

People complained and criticized them,

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

“You shouldn’t wear luxurious belts.

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

I allow two kinds of belts:

belts made from strips of cloth and from pigs’ intestines.”

The edges of the belts wore away.

“I allow belts of twisted strings of various colors and belts like ornamental ropes.”¹⁰²

The ends of the belts wore away.

“I allow making a loop and a knot.”¹⁰³

The loop at the end wore away.¹⁰⁴

“I allow buckles.”

Soon the monks from the group of six wore luxurious buckles made with gold and silver.

People complained and criticized them,

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

“You shouldn’t wear luxurious buckles.

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

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

shell, or string.”

On one occasion Venerable Ānanda robed up in light upper robes and went to the village for alms.

A whirlwind lifted up his robes.

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

They in turn told the Buddha.

“I allow toggles and loops.”

Soon the monks from the group of six wore luxurious toggles made with gold and silver.

People complained and criticized them,

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

“You shouldn’t wear luxurious toggles.

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

I allow toggles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, shell, or string.”

When the monks fastened toggles and loops to their robes,

they caused the robes to wear.

“I allow toggle shields and loop shields.”

They fastened the toggle shields and the loop shields on the edge of the robe.

The corners of the robe separated.¹⁰⁵

“I allow you to fasten the toggle shields at the edge

and the loop shields twelve or thirteen centimeters in from the edge.”¹⁰⁶

At this time the monks from the group of six wore their sarongs like householders—

in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, and with pleats.¹⁰⁷

People complained and criticized them,

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

“You shouldn’t wear your sarong like householders—

in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, or with pleats.

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

The monks from the group of six wore their upper robes like householders.¹⁰⁸

People complained and criticized them,

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

“You shouldn’t wear your upper robe like householders.

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

The monks from the group of six wore their sarongs like loin cloths.

People complained and criticized them,

“They’re just like the king’s porters!”

“You shouldn’t wear your sarong like a loin cloth.

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

At that time the monks from the group of six used carrying poles with loads on both ends.

People complained and criticized them,

“They’re just like the king’s porters!”

“You shouldn’t use a carrying pole with loads on both ends.

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

I allow a carrying pole with a load on one end, a two-person carrying pole with a load in the middle, loads for the head, loads for the shoulder, loads for the hip, and hanging loads.”

At that time there were monks who did not clean their teeth.

As a result, they had bad breath.

They told the Buddha.

“There are these five drawbacks to not cleaning your teeth:¹⁰⁹

it’s bad for your eyes; you get bad breath; your taste buds aren’t cleansed; bile and phlegm cover the food; you don’t enjoy the food.¹¹⁰

There are these five benefits of cleaning your teeth:

it’s good for your eyes; you don’t get bad breath; your taste buds are cleansed; bile and phlegm don’t cover the food; you enjoy the food.

I allow tooth cleaners.”

The monks from the group of six used long tooth cleaners, which they even used to smack the novices.

“You shouldn’t use long tooth cleaners.

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

I allow tooth cleaners that are at most thirteen centimeters long. And you shouldn’t use them to smack the novice monks.¹¹¹

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

On one occasion a monk used a tooth cleaner that was too short and it got stuck in his throat.

“You shouldn’t use tooth cleaners that are too short.

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

You shouldn’t use tooth cleaners shorter than seven centimeters.”

On one occasion the monks from the group of six set fire to a forest.

People complained and criticized them,

“They’re just like land clearers.”

“You shouldn’t set fire to a forest.

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

On one occasion the dwellings were overgrown with grass. There was a forest fire and the dwellings burned down.

Being afraid of wrongdoing, the monks had not lit a counterfire for protection.

“When there is a forest fire, I allow you to light a counterfire for protection.”

At that time the monks from the group of six climbed trees and then jumped between them.

People complained and criticized them,

“They’re just like monkeys!”

“You shouldn’t climb trees.

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

On one occasion a certain monk was walking on a road through the Kosalan country on his way to Sāvatthī when he was blocked by an elephant.

He quickly went up to a tree, but being afraid of wrongdoing, he did not climb it.

Soon the elephant went away.

When he arrived at Sāvatthī, he told the monks what had happened.

They in turn told the Buddha.

“I allow you to climb a tree to the height of a man if there’s something to be done, or as far as you need if there’s an emergency.”¹¹²

Teaching, etc.

At this time there were two monks called Yameḷa and Kekuṭa, brothers born into a brahmin family, who were well-spoken and had good voices.

They went to the Buddha, bowed, sat down,

and said,

“Sir, the monks now have a variety of names and come from a variety of families, castes, and households.

They corrupt the word of the Buddha by using their own expressions.¹¹³

Now we could give metrical form to the word of the Buddha.”

The Buddha rebuked them,

“Foolish men, how can you suggest such a thing?

This will affect people’s confidence …”

After rebuking them …

the Buddha gave a teaching and addressed the monks:

“You shouldn’t give metrical form to the word of the Buddha.

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

You should learn the word of the Buddha using its own expressions.”¹¹⁴

At that time the monks from the group of six were studying cosmological theory.¹¹⁵

People complained and criticized them,

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

The monks heard the complaints of those lay people

and told the Buddha.

“Is there any growth and fulfillment on this spiritual path, monks, for one who sees cosmological theory as the essence?”¹¹⁶

“No, sir.”

“Would anyone who sees this spiritual path as the essence learn cosmological theory?”

“No.”

“You shouldn’t learn cosmological theory.

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

The monks from the group of six taught cosmological theory.

People complained and criticized them,

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

They told the Buddha.

“You shouldn’t teach cosmological theory.

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

The monks from the group of six studied worldly subjects.¹¹⁷

People complained and criticized them,

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

The monks heard the complaints of those lay people and told the Buddha.

“You shouldn’t study worldly subjects.

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

The monks from the group of six taught worldly subjects.

People complained and criticized them,

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

“You shouldn’t teach worldly subjects.

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

On one occasion the Buddha sneezed while teaching a large gathering.

The monks made an uproar, saying,

“May you live long, venerable sir!”

Because of the noise, the teaching was interrupted.

The Buddha said to the monks:

“If you say, ‘May you live long!’ to one who sneezes, will they live or die because of that?”

“No, sir.”

“You shouldn’t say, ‘May you live long!’ to one who sneezes.

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

At that time when monks sneezed, people said, “May you live long, venerable!”

Being afraid of wrongdoing, the monks did not respond.

People complained and criticized them,

“How can the Sakyan monastics not respond when spoken to like this?”

They told the Buddha.

“Monks, householders want blessings.

When householders say, ‘May you live long!’ I allow you to respond with similar words.”

On one occasion when the Buddha was seated teaching a large gathering,

there was a monk who had eaten garlic.

Not to annoy the other monks,

he was sitting at a distance.

The Buddha saw him

and asked the monks why he was sitting there.

The monks told him and the Buddha said,

“Monks, should one eat anything that would stop one from hearing a teaching such as this?”

“No, sir.”

“You shouldn’t eat garlic.

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

On one occasion Venerable Sāriputta had a stomachache.

Venerable Mahāmoggallāna went to him and said,

“When you had a stomachache in the past, Sāriputta, what made you better?”

“Garlic.”

They told the Buddha.

“I allow you to eat garlic if you’re sick.”