2
At that time, the brāhmin of Vīrañja approached the Blessed One. Having arrived, they exchanged greetings and words of courtesy. Then, he sat down to one side.
Once seated, the brāhmin of Vīrañja addressed the Buddha, saying:
“Friend Gautama! I have heard that the ascetic Gautama does not rise to pay respects, greet, or offer a seat when meeting aged and senior brāhmins. Gautama! It is indeed just so. Gautama! You do not rise to pay respects, greet, or offer a seat when meeting aged and senior brāhmins. Gautama! This is not appropriate conduct.”
The Buddha replied:
“Brāhmin! In this world—including the realms of devas, Māras, and Brahmās, as well as among ascetics, brāhmins, humans, and devas—there is no one before whom I rise to pay respects, greet, or offer a seat.
Brāhmin! If a Tathāgata were to rise, pay respects, greet, or offer a seat to another, indeed, that person’s head would split apart.”
4
The Buddha said, “Brāhmin! Suppose there are eight, ten, or twelve eggs, and the mother hen incubates them with warmth until they hatch. Among the chicks, the one that first safely breaks through the eggshell with the tip of its claw or by pecking with its beak—should it be called the eldest or the youngest?”
The brāhmin replied, “Gautama! It should be called the eldest, for it is indeed the eldest among them.”
The Buddha said, “Brāhmin! Just so. Among beings trapped in ignorance and covered by darkness, I alone in this world have broken through the shell of ignorance and attained the unsurpassed perfect enlightenment.
Brāhmin! In this world, I am indeed the foremost and the supreme.”
5
The Buddha said:
“Brāhmin! I have attained unwavering diligence, present mindfulness, bodily ease, and a mind that is unified in concentration.
Brāhmin! I, having abandoned sensual desires and unwholesome states, entered and abided in the first jhāna, which is accompanied by applied and sustained thought, born of seclusion, filled with rapture and happiness.
With the cessation of applied and sustained thought, I entered and abided in the second jhāna, where the mind becomes internally tranquil and unified, free from applied and sustained thought, born of concentration, filled with rapture and happiness.
Abandoning rapture, I remained in equanimity, with mindfulness and clear comprehension. Experiencing pleasure within the body, I entered and abided in the third jhāna, of which the noble ones say, ‘This is the state of equanimity, mindfulness, and pleasant abiding.’
6
“With my mind thus purified, bright, free from blemish, free from defilement, malleable, adaptable, and steadfastly settled in immovable concentration, I directed my mind towards the knowledge of past lives.
Just as if I were living in this world, I recollected my various past abodes: I remembered one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, a hundred thousand lives, many cycles of cosmic dissolution, many cycles of cosmic formation, and many cycles of both formation and dissolution.
‘I was born in such and such a place, known by such and such a name, belonging to such and such a clan, of such and such a lineage, sustaining myself on such and such food, experiencing such and such pleasure and pain, and living for such and such a lifespan. Passing away from there, I was reborn elsewhere. There, too, I had such and such a name… experiencing such and such pleasure and pain, and living for such and such a lifespan. Passing away from there, I was reborn in this world.’
Thus, I recollected the various details and locations of my past abodes.
Brahmin! During the first watch of the night, as I remained steadfast in diligence, ardor, and effort, I attained the first knowledge: ignorance was dispelled, wisdom arose; darkness vanished, light appeared—just as a newly hatched chick breaks through its eggshell and emerges.”
7
“With my mind thus purified, bright, free from blemish, free from defilement, malleable, adaptable, and steadfastly settled in immovable concentration, I directed my mind toward the knowledge of the arising and passing of beings.
With the divine eye, purified and surpassing human vision, I saw the passing away and rebirth of beings. I understood how beings fare according to their karma—some noble, some base; some beautiful, some ugly; some destined for a good realm, some for a bad realm.
‘Venerable ones! These beings who engage in misconduct of body, speech, and mind, who slander the noble ones, who hold wrong views and act upon them—when their bodies break and life ends, they are inevitably reborn in a bad realm, in hell. Conversely, venerable ones! Those beings who engage in good conduct of body, speech, and mind, who do not slander the noble ones, who hold right views and act upon them—when their bodies break and life ends, they are inevitably reborn in a good realm, in the heavenly world.’
Thus, with the divine eye, purified and surpassing human vision, I saw the passing away and rebirth of beings and understood how they fare according to their karma—some noble, some base; some beautiful, some ugly; some destined for a good realm, some for a bad realm.
Brahmin! During the middle watch of the night, as I remained steadfast in diligence, ardor, and effort, I attained the second knowledge: ignorance was dispelled, wisdom arose; darkness vanished, light appeared—just as a second chick breaks through its eggshell and emerges.”
8
“With my mind thus purified, free from desire and defilements, malleable, adaptable, and steadfastly settled in immovable concentration, I directed my mind toward the knowledge of the exhaustion of defilements.
I directly realized: ‘This is suffering.’ I directly realized: ‘This is the origin of suffering.’ I directly realized: ‘This is the cessation of suffering.’ I directly realized: ‘This is the path leading to the cessation of suffering.’
I directly realized: ‘These are the taints (āsavas).’ I directly realized: ‘This is the origin of the taints.’ I directly realized: ‘This is the cessation of the taints.’ I directly realized: ‘This is the path leading to the cessation of the taints.’
Knowing and seeing thus, my mind was liberated from the taint of sensual desire, liberated from the taint of existence, liberated from the taint of wrong views, and liberated from the taint of ignorance. With liberation, the knowledge arose: ‘Liberation is achieved.’
I knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no further becoming.’
Brahmin! During the last watch of the night, as I remained steadfast in diligence, ardor, and effort, I attained the third knowledge: ignorance was dispelled, wisdom arose; darkness vanished, light appeared—just as a third chick breaks through its eggshell and emerges.”
9
As the Buddha expounded the teaching, the Brahmin Virañja addressed the Blessed One:
“Master Gotama, you are the supreme elder! Master Gotama, you are the most excellent! Magnificent, Master Gotama! Magnificent, Master Gotama!
Just as one might set upright what has been overturned, reveal what has been covered, show the way to one who is lost, or hold up a lamp in the darkness so that those with eyes may see—so too, Master Gotama has explained the Dhamma in many ways.
I now take refuge in the Blessed One, Gotama; I take refuge in the Dhamma; I take refuge in the Saṅgha. May Master Gotama accept me as a lay follower who has gone for refuge for life. Furthermore, I request that Master Gotama and the Saṅgha accept my invitation to spend the rains retreat in Virañja.”
The Blessed One remained silent, signifying his acceptance. Seeing that the Blessed One had accepted, the Brahmin Virañja rose from his seat, paid homage to the Blessed One, circumambulated him to the right, and departed.
II
(1)
At that time, food was scarce in Virañja. The crops were afflicted by disease, their stalks and leaves withered like sticks, and it was difficult to survive even on fallen grains left in the fields.
Meanwhile, a caravan leader from the northern route, traveling with 500 horses, spent the rains retreat in Virañja. They prepared a measured portion of barley (paṭṭa measure) for each monk at their stables.
The monks, wearing their lower robes, carrying their outer robes and alms bowls, went into Virañja for alms but received nothing. They then went to the horse stable and each received a paṭṭa measure of barley, which they brought back to the monastery, pounded in a mortar, and ate.
The Venerable Ānanda pounded the barley with a stone and offered it to the Blessed One, and the Blessed One ate it.
Hearing the sound of the mortar, the Tathāgata, who knows yet asks, who knows yet does not ask, who asks at the right time, who does not ask at the wrong time, who asks only when it is meaningful, and who refrains when it is not meaningful—spoke. For matters of no benefit are to the Tathāgata like a broken bridge.
Thus, for two reasons, the Blessed One questioned the monks: either to give a teaching or to establish a rule for the disciples.
At that time, the Blessed One asked the Venerable Ānanda, “Ānanda, what is that sound of pounding?”
The Venerable Ānanda explained the situation to the Blessed One.
“Excellent, Ānanda! You are faithful and content, overcoming hardship. In the future, people will come to disdain refined rice.”
10
At that time, the elder Mahā-Moggallāna went to the Blessed One. Having arrived, he paid homage to the Blessed One and sat to one side. Sitting there, the elder Mahā-Moggallāna said to the Blessed One:
“Blessed One, there is famine in Vīrañja. Alms are difficult to obtain. The grains have withered due to disease, their stalks and leaves dried up like sticks. Surviving on leftover food is not easy. Blessed One, at the lowest level of this great earth, there is abundant flavorful food, like pure honey. Blessed One, if I were to move this earth, perhaps the monks could obtain nourishment.”
“Moggallāna, what would you do with the beings who dwell on this earth?”
“Blessed One, I would manifest a hand as vast as the earth and place those beings upon it. Then, with another hand, I would move the earth.”
“Stop, Moggallāna! Do not move the earth, lest beings become disoriented.”
“Blessed One, then shall I send all the monks to Uttarakuru for alms?”
“Stop, Moggallāna! Do not send all the monks to Uttarakuru for alms.”
At that time, the elder Sāriputta, while meditating alone, thought:
“What causes the holy life of some Buddhas to last only a short time, while for others, it endures long?”
In the late afternoon, he rose from his seat, went to the Blessed One, paid homage, and sat to one side. Sitting there, he said to the Blessed One:
“Blessed One, while meditating alone, I thought: ‘What causes the holy life of some Buddhas to last only a short time, while for others, it endures long?’ Blessed One, what is the cause?”
“Sāriputta, the holy life of Vipassī Buddha, Sikhī Buddha, and Vessabhū Buddha did not last long. The holy life of Kakusandha Buddha, Konāgamana Buddha, and Kassapa Buddha endured long.”
“Blessed One, why did the holy life of Vipassī Buddha, Sikhī Buddha, and Vessabhū Buddha not last long?”
“Sāriputta, those Buddhas were weary and did not extensively teach the Dhamma to their disciples. Although they had a few discourses—such as suttas, verses, prophecies, expositions, causes, past-life stories, marvels, and teachings of great scope—they did not establish training rules for their disciples nor instruct them in the Pātimokkha.
After those Buddhas and their great disciples passed away, later monks from various names, clans, bloodlines, and family backgrounds entered the order, and the holy life quickly disappeared.
Sāriputta, it is like various flowers placed on a board but not strung together with a thread—when the wind blows, they scatter and are destroyed. Why? Because they were not tied together with a thread.
In the same way, after those Buddhas and their great disciples passed away, later monks caused the decline of the holy life. Yet, those Buddhas, knowing their disciples’ minds, were not weary of teaching them.
Sāriputta, in the past, Vessabhū Buddha, the Perfectly Enlightened One, in a certain fearful forest, knew the minds of a thousand monks and instructed them:
‘Think in this way, do not think in that way. Attend to this, do not attend to that. Abandon this, cultivate that.’
Through his instruction, those thousand monks abandoned clinging and attained liberation. However, for those who had not yet renounced sensual desire, merely entering the fearful forest made their hair stand on end.
Sāriputta, this is why the holy life of Vipassī, Sikhī, and Vessabhū Buddhas did not last long.”
“Blessed One, why did the holy life of Kakusandha Buddha, Konāgamana Buddha, and Kassapa Buddha endure long?”
“Sāriputta, those Buddhas extensively taught the Dhamma to their disciples. They taught many discourses—such as suttas, verses, prophecies, expositions, causes, past-life stories, marvels, and teachings of great scope. They established training rules for their disciples and instructed them in the Pātimokkha.
After these Buddhas and their great disciples passed away, later monks from various names, clans, bloodlines, and family backgrounds entered the order, yet the holy life endured.
Sāriputta, it is like various flowers placed on a board and strung together with a thread—when the wind blows, they remain intact. Why? Because they are tied together with a thread.
Likewise, after these Buddhas and their great disciples passed away, later monks upheld the holy life, allowing it to endure.”
Then, the elder Sāriputta rose from his seat, draped his robe over one shoulder, and said to the Blessed One:
“Blessed One, now is the time! Fortunate One, now is the time! Please establish training rules for the disciples and instruct them in the Pātimokkha. This will help preserve the holy life.”
“Sāriputta, be patient. The Tathāgata knows the proper time.
As long as certain corruptions have not arisen in the Sangha, the Tathāgata does not establish training rules or instruct in the Pātimokkha. When corruptions arise, then the Tathāgata does so.
When the Sangha has not yet grown large, corruptions do not arise. But when it grows large, they do.
When the Sangha has not yet spread widely, corruptions do not arise. But when it spreads widely, they do.
When the Sangha has not yet gained great material support, corruptions do not arise. But when it gains great material support, they do.
When the Sangha has not yet become learned in the teachings, corruptions do not arise. But when it becomes learned, they do.
At present, the community of monks is free from defilements, free from faults, unstained by darkness, and established in pure truth.
Indeed, Sāriputta, among these five hundred monks, the lowest among them has attained stream-entry, ensuring they will not fall into lower realms and are destined for enlightenment.”
11
At that time, the Blessed One said to the Venerable Ānanda:
“Ānanda, whoever accepts an invitation to enter the rains retreat must inform the host before leaving to travel to other regions. This is the Tathāgata’s customary practice. Ānanda, let us go and inform the brahmin of Vīrañja.”
“Yes, Blessed One,” Ānanda replied.
Then, the Blessed One donned his lower robe, took his outer robe and alms bowl, and, accompanied by the Venerable Ānanda, went to the residence of the brahmin of Vīrañja. Upon arrival, he sat on the seat prepared for him.
At that time, the brahmin of Vīrañja came to the Blessed One, bowed at his feet, and sat to one side. The Blessed One then said to him:
“Brahmin, having accepted your invitation, I have completed the rains retreat here. Now, I have come to inform you that I will be leaving to travel to other regions.”
“Master Gotama, you indeed accepted my invitation and have stayed here for the rains retreat. However, I have not yet made offerings as I should. This is neither due to a lack of resources nor a lack of intention. The reason is that householders have many affairs to attend to. Master Gotama, please accept my invitation and come tomorrow with the community of monks to receive alms.”
The Blessed One silently consented. Then, he expounded the Dhamma to the brahmin of Vīrañja, instructing and inspiring him with joy. Afterward, he rose from his seat and departed.
That night passed, and the brahmin of Vīrañja arranged a meal of both hard and soft foods at his home. When it was time, he informed the Blessed One:
“Gotama, the meal is ready.”
In the morning, the Blessed One donned his lower robe, took his outer robe and alms bowl, and, accompanied by the community of monks, went to the home of the brahmin of Vīrañja. There, they sat on the seats that had been prepared for them. The brahmin personally served the community of monks, with the Blessed One at the head, offering them the prepared hard and soft foods until they were satisfied.
After the meal, when the Blessed One had put down his alms bowl, the brahmin covered him with a set of three robes and did the same for each of the monks. Then, the Blessed One expounded the Dhamma to the brahmin, instructing and inspiring him with joy. Afterward, he rose from his seat and departed.
After staying in Vīrañja for some time at his own discretion, the Blessed One traveled to Sūriya-nagara, then to the Saṅkāśya country, and further to the town of Kaṇṇakuja. Continuing his journey, he arrived at the ferry crossing of Payāga, where he crossed the Ganges and reached Benares.
Having stayed in Benares as he wished, the Blessed One set out on his journey toward Vesālī, traveling in order through different regions until he finally arrived in Vesālī. There, he stayed at the Great Forest in the Hall with the Peaked Roof.
— End of the Vīrañja Chapter —
12
At that time, near Vesālī, there was a village called Kālaṇḍa, where a young man named Sudinna Kālaṇḍa’s son lived. One day, Sudinna had some business to attend to and traveled with his companions to Vesālī.
At that time, a large assembly had gathered around the Blessed One, listening attentively to his teachings. Seeing this, Sudinna thought, “I too should listen to the Dhamma.” So he approached the assembly and sat down to one side. After listening, he reflected, “From what I understand of the Blessed One’s teachings, it is truly difficult for a householder to practice the holy life fully and flawlessly, as pure and untainted as a well-polished pearl. I should shave my hair and beard, don the robe, and leave the household life to become a monk.”
When the assembly had listened to the Blessed One’s discourse, they rejoiced, paid homage to him, circumambulated him to the right, and departed. After they left, Sudinna approached the Blessed One, paid homage, and sat down to one side. He then said:
“Blessed One, from what I understand of your teachings, it is extremely difficult for a householder to practice the holy life completely, purely, and without defilement. I wish to shave my hair and beard, don the robe, and go forth into homelessness. Blessed One, please accept me as a monk.”
The Blessed One replied, “Sudinna, have you obtained your parents’ permission to go forth?”
“Blessed One, I have not yet obtained their permission.”
“Sudinna, the Tathāgata does not ordain those who have not received their parents’ consent.”
“Blessed One, I shall seek my parents’ permission. If they allow me, I will renounce the household life and become a monk.”
(2)
After completing his business in Vesālī, Sudinna returned to Kālaṇḍa village to seek his parents’ consent. He said to them:
“Father, Mother, from what I understand of the Blessed One’s teachings, it is truly difficult for a householder to practice the holy life completely, purely, and without defilement. I wish to shave my hair and beard, don the robe, and leave the household life. Please allow me to go forth.”
Hearing this, Sudinna’s parents replied:
“My dear son Sudinna, you are our only beloved child, living in comfort and surrounded by happiness. You do not know what suffering is. We would rather die than be separated from you. How could we possibly allow you to renounce the world?”
Sudinna pleaded again: “Father, Mother, please allow me to go forth.”
But his parents insisted: “No, we will not allow you to renounce the world.”
Sudinna then declared, “If you do not permit me to leave the household life, I shall lie here on the bare ground until I die.”
Thus, Sudinna lay down on the bare earth, refusing to eat for one day, two days, three days, four days, five days, six days, and finally seven days.
His parents again pleaded: “Sudinna, you are our only beloved child, living in comfort and surrounded by happiness. You do not know suffering. We would rather die than be separated from you. Please, get up! Enjoy food and pleasures while also performing meritorious deeds. We will not allow you to renounce the world.”
Despite their pleas, Sudinna remained silent and unmoved. Even after being asked a second and a third time, he did not respond.
(3)
Sudinna’s friends then approached him and said:
“Sudinna, you are your parents’ only beloved child, living in comfort and surrounded by happiness. You do not know suffering. Your parents would rather die than be separated from you. How could they allow you to renounce the world? Get up, Sudinna! Enjoy food and pleasures while also performing meritorious deeds. Your parents will not permit you to renounce the world.”
Despite their words, Sudinna remained silent and unmoved. Even after being asked a second and a third time, he did not respond.
(4)
Finally, Sudinna’s friends went to his parents and said:
“Father, Mother, Sudinna has declared, ‘I will die here unless I am allowed to renounce the world,’ and he now lies on the bare ground. If you do not permit him to go forth, he will surely die. But if you allow him, you can still see him even after he becomes a monk. If he later finds monastic life unsuitable, he will have no other choice but to return. Please allow him to go forth.”
Hearing this, his parents relented: “We will allow Sudinna to renounce the world.”
Sudinna’s friends rushed to him and said:
“Friend Sudinna, get up! Your parents have given you permission to leave the household life and become a monk.”
Hearing this, Sudinna was overjoyed. He wiped his body and rose. After a few days of recovering his strength, he went to the Blessed One. Upon arrival, he paid homage and sat to one side. Then, he said:
“Blessed One, my parents have granted me permission to leave the household life. Please accept me as a monk.”
Thus, Sudinna Kālaṇḍa’s son was ordained under the Blessed One and received full monastic ordination. Soon after, he devoted himself to the austere practices, becoming a forest dweller, an alms-seeker, a wearer of discarded robes, and one who begged for food in an orderly manner, often residing near the Vajji village.
13
(5)
At that time, it was difficult for Subhūti to get alms, as the grain was infected with disease, and the stalks and leaves were dried up like chopsticks. Relying on leftover grains (scraps) to stay alive was not easy. Then, the venerable Subhūti reflected in this way: “Now, it is hard to get alms, and the grain is infected with disease, its stalks and leaves dry like chopsticks. I depend on the fallen grains (leftovers) to survive, which is not easy. However, in Vesālī, I have many relatives who are wealthy, with abundant food, gold, silver, and wealth overflowing, along with many possessions and grain in plenty. I should reside with my relatives, who will provide food offerings and accumulate merit through charity. In this way, the monks will benefit from the offerings, and I will not tire myself out begging for food.” So, the venerable Subhūti collected his dwelling, took his robes and bowl, and set out for Vesālī. Gradually, he walked and reached Vesālī, where he stayed in a grand pavilion in a large forest. When Subhūti’s relatives heard this, they said, “Indeed, Subhūti, the son of Kālanḍa, has arrived in Vesālī.” They brought him sixty large trays of food and offered them to Subhūti, who, in turn, distributed the trays of food to the monks. After dressing in his lower robe, and holding his upper robe and bowl, he went to beg for food in Kālanḍa village. He walked through the village, begging in order until he arrived at his father’s house.
(6)
At that time, a servant girl at Subhūti’s relative’s house wanted to discard the leftover porridge from the previous night. So, Subhūti spoke to her, saying, “Sister! If you wish to dispose of it, pour it into my bowl!” When the servant girl poured the leftover porridge into his bowl, Subhūti recognized her by the sound of her footsteps.
Then, the servant girl went and informed Subhūti’s mother, saying, “My lord, please know that your son Subhūti has returned.” Subhūti’s mother replied, “If what you say is true, I will dismiss you from your service as a maid.” At that time, Subhūti sat by the wall and ate the leftover porridge from the previous night. When Subhūti’s father returned, he saw Subhūti sitting by the wall eating the leftover porridge. He approached him and said, “Subhūti! How can you eat the leftover porridge from last night? Shouldn’t you return to your home?” Subhūti replied, “Householder! I have already left my home, and it is from there that I obtained the leftover porridge.”
Then, Subhūti’s father grabbed Subhūti by the arm and said, “Subhūti! Let us go back!” Subhūti went with his father to his home and sat down on the seat that had been prepared for him. His father then said to him, “Subhūti! Eat!” “Stop! Stop! Householder! I have already taken my meal today!” “Subhūti! Are you refusing the food I have promised you for tomorrow?” Subhūti silently agreed. Then, he stood up from his seat and left.
(7)
That night, Subhūti’s mother smeared the ground with green cow dung and made two piles, one of gold coins and the other of gold. The piles were so large that a man standing on one side could not see the one standing on the other side. She covered the piles of treasure with cloth and surrounded them with curtains, setting a seat in the middle. She then said to Subhūti’s former wife, “Daughter-in-law, you should adorn yourself with the decorations Subhūti likes.” “Yes, mother!” Subhūti’s former wife agreed.
The next morning, Subhūti dressed in his lower robe, and holding his upper robe and bowl, he went to his father’s house. Upon arrival, he sat down on the seat that had been prepared for him. His father then instructed that the two piles of treasures be revealed. Then, Subhūti’s father said, “My son Subhūti! This is the dowry of your mother, and there are also the treasures of your father and grandfather. Alas, my son, if you return to lay life, you can enjoy these treasures and perform meritorious deeds. Alas, Subhūti! You should return to lay life, enjoy these treasures, and perform meritorious deeds!” Subhūti replied, “Father, I am not compelled to do this, nor do I take risks; I truly delight in practicing the holy life.”
The father spoke to Subhūti two more times, urging him to return to lay life and enjoy the wealth and perform meritorious deeds, but Subhūti remained firm in his decision.
(8)
Subhūti’s mother said to his former wife, “Daughter-in-law, when your menstruation ends, and the time for conception comes, please inform me.” “Yes, mother!” Subhūti’s former wife agreed.
Some time later, when Subhūti’s former wife had finished her menstruation and was at the time of conception, she informed her mother-in-law, “Mother, my menstruation has ended, and the time for conception is now.” “Good, daughter-in-law, you should dress yourself in a way that pleases Subhūti.” “Yes, mother!” Subhūti’s former wife agreed and made the preparations as instructed.
Subhūti’s mother then accompanied Subhūti’s former wife to Subhūti’s residence in the great forest. Upon arrival, she spoke to Subhūti, saying, “My son Subhūti! This family is indeed wealthy, with abundant food, gold, silver, treasure, possessions, and servants. Subhūti! You should provide for an heir so that our wealth will not be lost to the king of death.” “Mother, I will do this.” He then took his former wife’s arm and entered the forest. Since he had not yet fully understood the precepts, he was unaware of his wrongdoing and, along with his former wife, engaged in impure acts three times. As a result, she became pregnant.
(9)
At that moment, the gods of the earth began to cry out loudly, “Hey! The truly pure and faultless monks, due to Subhūti Kālanḍa’s son, have become tainted and brought suffering.” When the gods of the earth cried out, the Four Kings of the heavens also cried out… until the Brahma gods cried out, “Hey! The truly pure and faultless monks, due to Subhūti Kālanḍa’s son, have become tainted and brought suffering.” The outcry spread to the Brahma realm.
Subhūti’s former wife gave birth to a son, and Subhūti’s friends named the child “Heir” and referred to Subhūti’s former wife as the “mother of the heir” and Subhūti as the “father of the heir.” Both of them later left the household and became monks, each attaining the fruition of arahantship.
(10)
However, Subhūti, feeling doubt and regret, reflected, “I truly did not benefit, I truly did not gain, I truly did not find the right path, I truly did not live the virtuous life. I left the lay life to take on the pure precepts of monasticism, but I was unable to fully realize, in an unsullied and flawless manner, the pure life I intended.” As a result, he became emaciated, his complexion faded, his limbs grew thin, his mind heavy, and he began to feel sorrow, regret, and pain.
His friends, the monks, said to him, “Subhūti! You once had good health, full faculties, a shining complexion, and clean skin. Yet now, you are emaciated, with a faded complexion, thin limbs, a heavy mind, and sorrow, regret, and pain. Subhūti! Are you not enjoying the holy life?” “My friends! It is not that I do not enjoy the holy life, but rather that I am filled with regret and doubt for the evil deeds I committed with my former wife. My friends, I deeply regret, ‘Did I truly walk the path of purity and flawlessness in the holy life?'”
One of his friends replied, “Subhūti! It is right that you feel doubt and regret. You left the lay life and entered the pure monastic path, but failed to uphold its purity. Subhūti! The Buddha spoke of the path of renunciation to help free beings from desires, to break attachment, to eliminate clinging, and to extinguish suffering, bringing them to enlightenment. Subhūti! The Buddha spoke of eliminating desires, overcoming lust, and attaining nirvana. It is not for those who lack faith to increase their faith, nor for those who are faithful to turn to other paths.”
14
(11)
At that time, the monks, using various methods, admonished the venerable Sūtipāla, and this matter was reported to the Buddha. The Buddha then gathered the community of monks and asked the venerable Sūtipāla, “Sūtipāla, did you actually engage in improper conduct with your former wife?”
“Yes, World-Honored One, it is true,” replied the venerable Sūtipāla.
The Buddha rebuked him, saying: “Foolish one! This is not the correct practice, not in accordance with the way, not the proper behavior, not the conduct of a monk, not a pure path, not something that should be done. Foolish one, why did you leave the householder’s life to enter the monastic life, only to fail to practice the pure and perfect ascetic life to the end, without deficiency or impurity? I, through various skillful means, taught the way of renouncing desires… Foolish one! I taught renunciation of desires… but you still hold onto attachment. Foolish one! Through various skillful means, did I not teach the cessation of desires? Did I not teach the cessation of lust, the quenching of desire, the cooling of craving? Foolish one, it would be better to place the male organ into the mouth of a deadly poisonous snake, than to enter a woman’s body. Foolish one, it would be better to place the male organ into a burning fire pit than to enter a woman’s body. Why is this? Foolish one! Because in such circumstances, you may indeed die, or suffer death-like pain, and after the body perishes, you would not be born in a bad place, bad realm, or hell. However, foolish one, in this situation, after the body perishes, you will be born in a bad place, a bad realm, a painful existence, and hell. Foolish one! Your actions are not in accordance with the right law, they are worldly, immoral, impure, against the proper conduct, and are practices of those who are only bound to the two (of male and female). Foolish one! You are the first to commit such evil acts, the leader in wrongdoing. Foolish one! This will not cause those without faith to develop faith; it will cause those with faith to turn away.”
Thus, the Buddha, using various skillful means, rebuked the venerable Sūtipāla, teaching him about the hardships of nurturing and educating, how desires are insatiable, the faults of associating with worldly people, and the negligence of not practicing correctly. Then, with skillful means, the Buddha taught the qualities of a person who is easy to nurture, easy to teach, with few desires, content, pure, with a liking for ascetic practices, upright, not associating with worldly people, and determined in their efforts to practice diligently. He then taught the monks the path to follow and the proper conduct.
The Buddha told the monks: “Monks, because of these ten advantages, I have established the rules for the monks, to protect the Sangha, ensure peace for the monks, to subdue the evil ones, to enable the good monks to dwell in peace, to prevent worldly afflictions, to extinguish the afflictions of the future, to make the unfaithful ones develop faith, to help those with faith grow in it, to allow the true Dharma to remain in the world, and to honor the rules of the discipline. Monks, you should recite this rule: ‘Any monk who engages in improper conduct is to be excluded from the community and is not to dwell with the monks.'”
Thus, the Buddha established the rules for the monks.
— End of the Sūtipāla Section —
15
At that time, a monk was in the great forest of Vesali, using food to entice a monkey and engaging in impure practices with it. The monk, in the early morning, donned his lower robes, took his upper robes and bowl, and went to Vesali to beg for food. Meanwhile, numerous monks were wandering through the houses and arrived at the monk’s dwelling. When the monkey saw the monks approaching, it ran toward them, raised its tail, and displayed its rear in an obscene manner. The monks thought, “This monk must be engaging in impure practices with the monkey.” They then hid themselves to the side.
At that time, the monk went to Vesali to beg for food, and upon receiving the food, he returned. The monkey came to the monk, and the monk ate a portion of the food and gave a portion to the monkey. After the monkey ate, it displayed its rear to the monk, and the monk engaged in impure practices with the monkey.
The other monks said to that monk, “Friend, has not the Blessed One already set forth rules for us? Why do you engage in impure practices with a monkey?” The monk replied, “Indeed, the Blessed One has set forth rules, but those rules are for women, not for animals.” The other monks responded, “Friend, indeed! This is not in accordance with the teachings, not the proper conduct, not the way of the monk, not the pure way. Why is it that you, who have entered the monastic life with such good teachings, are unable to live the pure and complete life in accordance with the Dharma?” They continued, “The Blessed One, using various skillful means, taught the way to abandon desires, and his teachings are not meant for those who are full of desire. They are meant to teach us to overcome the heat of desire and to attain tranquility. Friend, this is not how to make those who lack faith become faithful. Rather, this is leading one toward the wrong direction.”
Thus, the monks reprimanded the monk in various ways and reported the matter to the Blessed One. The Blessed One gathered the monks together and asked that monk, “Monk, did you indeed engage in impure practices with the monkey?” The monk replied, “Yes, Blessed One.” The Blessed One scolded him, “…This is the practice of two individuals committing impure acts. Foolish one! This is not for the unfaithful to become faithful, but rather to lead them further astray…”
The Blessed One then established a rule for the monks, saying: “Any monk who engages in impure practices, even with an animal, is to be treated as one who has committed a serious offense and should not live with others.”
Thus, the Blessed One established a rule for the monks.
End of the Monkey Chapter
At that time, many elderly monks from Vesali, indulging in excessive eating, sleeping, and bathing, were not observing the rules correctly. They did not abandon the precepts or speak about their faults, instead engaging in impure practices. Later, due to misfortunes such as the loss of family, wealth, and suffering from illness, they became disturbed and went to Elder Ananda to say: “Venerable Ananda! We do not speak ill of the Buddha, the Dharma, or the Sangha. Venerable Ananda, we are criticizing ourselves, not others. We are indeed spiritually poor and without virtue. We have entered the monastic life based on such excellent teachings, but we have failed to live a pure, complete, and unblemished life. Venerable Ananda! Now, if we can go before the Blessed One, take ordination, and receive the complete precepts, we wish to observe the proper teachings, practicing diligently at night, focusing on the development of the Bodhi factors, and deeply committing ourselves to the practice.”
Elder Ananda agreed and promised them to take this request to the Blessed One. They went to the Blessed One and reported their situation.
The Blessed One replied, “Ananda, for those who are elderly or from elderly families, there is no need to abolish the precepts of the noble disciples as established by the Tathagata. There is no such need.”
The Blessed One then spoke to the monks, “Monks, any monk who does not abandon the precepts, or who fails to confess weaknesses and continues to engage in impure practices, even if he returns, should not be accepted for ordination. But if a monk has abandoned the precepts and confessed his weaknesses and then engages in impure acts, he may return and be accepted for ordination.”
The Blessed One then set forth another rule for the monks: “Any monk, upon receiving the training precepts, who does not abandon the precepts, or confess weaknesses and engages in impure acts, even if with an animal, is to be treated as one who has committed a serious offense and should not live with others.”
(1) The term “any” refers to anyone—by birth, by name, by family, by precepts, by residence, by domain of practice, whether in the first, middle, or last part of life, and is called “anyone.”
“Monk” refers to a beggar monk, a monk who begs for alms, a monk who wears patched robes, a novice monk, one who calls himself a monk, one who has received the complete ordination, a wise monk, a learned monk, a monk who lives in harmony with the Sangha and who has received the precepts correctly.
“Study” refers to the three trainings—higher training in precepts, higher training in mind, and higher training in wisdom. The higher training in precepts is the “study” here referred to.
“Precepts” refers to the rules of conduct established by the Blessed One, and those who follow these are said to “take the precepts.”
(2) “Not abandoning the precepts, not informing of weaknesses” means that a monk, due to dissatisfaction or unhappiness, desires to leave the monk’s life, finds the life of a monk burdensome and distasteful, and desires to return to lay life, telling others, “I am now going to abandon the Buddha,” etc.
Such behaviors indicate the monk has not abandoned the precepts but has only confessed his weaknesses.
Monks, this is what it means to confess weaknesses without abandoning the precepts. If one wishes to leave the Buddha’s teachings or the monk’s life or engage in worldly desires, then they are considered to have abandoned the precepts and are no longer in the right path.