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4, Whatsoever Bhikkhu shall have his soiled robe washed, or dyed, or beaten by a Bhikkhuni ( sister ) who is not related to him — that is a Pacittiya offence involving forfeiture. 5. Whatsoever Bhikkhu shall receive a robe from the hands of a Bhikkhuni not related to him, except in exchange— that is a Pacittiya offence involving forfeiture. 11. Whatsoever Bhikkhu shall have a rug or mat made with silk in it —that is a Pacittiya offence involving | forfeiture. 12. Whatsoever Bhikkhu shall have a rug or mat made of pure black wool of goats’ hair — that is a Pacittiya offence involving forfeiture. 13. In case a Bhikkhu is having anew rug made, two parts should be taken of pure black wool of goats’ hair, the third parts of white wool, and the fourth of the colour of oxen ( reddish brown ). If a Bhikkhu should have a new rug made without taking two parts of pure black wool, the third of white, and the fourth of tawny — that is a Pacittiya offence involving forfeiture. 14. When a Bhikkhu has had a new rug made, he should use it for six years. Ifhe should have another new rug made within the six years, whether he has got rid, or has not got rid of the former one, unless with the permission RULES FOR BHIKKHU 31 of the Bhikkhus — that is a Pacittiya offence involving forfeiture. 18. Whatsoever Bhikkhu shall receive gold or silver, or get some one to receive it for him, or allow it to be kept in deposit for him — that is a Pacittiya offence invol- ving forfeiture, 19. Whatsoever Bhikkhu shall engage in any one of the various transactions in which silver in used — that is a Pacittiya offence involving forfeiture. 25. Whatsoever Bhikkhu, when he has himself given a set of robes to another Bhikkhu, shall thereafter, being angry or displeased with him, take them away, or get them taken away —that is a Pacittiya offence involving forfeiture. 26. Whatsoever Bhikkhu shall himself ask for yarn, and have it woven up by weavers into cloth for a set of robes—that is a Pacittiya offence involving forfeiture. 27. In case a householder, who is not related to him, or a householder’s lady, shall have the cloth for a set of robes woven for a particular Bhikkhu by weavers; in that case, if that Bhikkhu, before the offer has been made to him, shall go to the weavers, and give directions as to the make of the robe, saying, ‘This robe-cloth, my friends, 32 BUDDHISM IN ENGLISH is being woven for me. Make it long and broad, and make it thick, and well woven, and evenly woven, and with even lines, and well carded. If you doso, ourselves will make it up to you, friends, in some way or other!’ If that Bhikkhu, having thus spoken, should make it up to them in any way, even by the contents of a begging bowl —that is a Pacittiya offence involving forfeiture. eocece @oeeoesecevovccrecse evcecncee @ecreccocecee Peo OeKersovseseedeass aoe POPS SEH OCOH LEH SOHETOHET TOO OOH EEL EHH GOH SEO SEF OLE HHS SOT HOH GSH GOH HOR EHH SOO 30. Whatsoever Bhikkhu shall cause to be diverted to himself any benefit already dedicated to the Sangha — that is a Pacittiya offence involving forfeiture. Venerable Sirs, the thirty Pacittiya Rules involving forfeiture have been recited. In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’ A second time I ask the benerable ones, ‘Are you pure in this matter ?’ A third time I ask the venerable ones, ‘ Are you pure in this matter?’ The venerable ones pure herein. Therefore do they keep silence. Thus I understand. Here ends the recitation of the Nissaggiyas. — Rhys Davids & H, Oldenberg, “Vinaya Texts"— (S. 2, 2. Xie % POURING SPIRITUAL RAIN CHAPTER IX POURING SPIRITUAL RAIN —-FROM A SUTRA— Thereupon the Lord addressed the venerable Mahi- Kacyapa and the other senior great disciples, and said: Very well, very well, Kacyapa; you have done very well to proclaim the real qualities of the Tathagata. They are the real qualities of the Tathagata, Kacyapa, but he has many more, innumerable, incalculable, the end of which it would be difficult to reach, even were one to continue enumerating them for immeasurable Alfons. The Tathagata, Kacyapa, is the master of the law, the king, lord, and master of all laws. And whatever law for any case has been instituted by the Tathagata, remains un- changed. All laws, Kacyapa, have been aptly instituted by the Tathagata. In his Tathagata-wisdom he has in- stituted them in such a manner that all those laws finally lead to the stage of those who know all. The Tathagata also distinctly knows the meaning of all laws. The Tatha- gata, the Arhat, &c. is possessed of the faculty of penet- tating all laws, possessed of the highest perfection of know- ledge, so that he is able to decide all laws, able to display the knowledge of the all-knowing, impart the knowledge of the all-knowing, and lay down( the rules of ) the knowledge 34 BUDDHISM IN ENGLISH of the all-knowing. It is a case, Kacyapa, similar to that of a great cloud big with rain, coming up in this wide universe over all grasses, shrubs, herbs, trees of various species and kinds, families of plants of different names grow-nz on earth, on hills, or in mountain caves, a cloud covering the wide universe to pour down its rain everywhere and at the same time. Then, Kacyapa, the grasses, shrubs, herbs, and wild trees in this universe, such as having young and tender stalks, twigs, leaves, and foliage, and such as have middle-sized stalks, twigs, leaves, and foliage, and such as have the same fully developed, all those grasses, shrubs, herbs, and wild trees, smaller and greater ( other ) trees will each, according to its faculty and power, suck — the humid element from the water emitted by that great cloud, and by that water which, all of one essence, has been abundantly poured down by the cloud, they will each, according to its germ, acquire a regular develop- ment, growth, shooting up, and bigness; and so they will produce blossoms and fruits, and will receive, each severally, their names. Rooted in one and the same soil, all those families of plants and germs are drenched and vivified by water of one essence throughout. In the same manner, Kacyapa, does the Tathagata, the Arhat, &c. appear in the world. Like unto a great cloud coming up, the Tathagata appears and sends forth his cali to the whole world, including gods, men, and demons. And even as a great cloud, Kacyapa, extending POURING SPIRITUAL RAIN 35 over the whole universe, in like manner, Kacyapa, the Tathagata, the Arhat, &c., before the face of the world, including gods, men, and demons, lifts his voice and utters these words; I am the Tathagata, O ye gods and men! the Arhat, the perfectly enlightened one; having reached the shore myself, I carry others to the shore; being free, I make free ; being comforted, I comfort; being perfectly at rest, I lead others to rest. By my perfect wisdom I know both this world and the next, such as they really are. I am all-knowing, all-seeing. Come to me, ye gods and men! hear the law. Iam he who indicates the path; who shows the path, as knowing the path, being acquainted with the path. Then, Kacyapa, many hundred thousand myriads of kotis of beings come to hear the law of the Tathagata; and the Tathagata, who knows the difference as to the faculties and energy of those be- ings, produces various Dharmaparyayas, tells many tales, amusing, agreeable, both instructive and pleasant, tales by means of which all beings not only become pleased with the law in this present life, but also after death will reach happy states, where they are to enjoy many pleasures and hear the law. By listening to the law they will be freed from hindrances and in due course apply themselves to the law of the all-knowing, according to their faculty, power, and strength. Even as the great cloud, Kacyapa, after expanding over the whole universe, pours out the same water and recreates by it all grasses, shrubs, herbs and trees; even as 36 BUDDHISM IN ENGLISH all these grasses, shrubs, herbs, and trees, according to their faculty, power, and strength, suck in the water and thereby attain the full development assigned to their kind; in like manner, Kacyapa, is the law preached by the Ta- thigata, the Arhat, &c., of one and the same essence, that is to say, the essence of it is deliverance, the final aim being absence of passion, annihilation, knowledge of the all-knowing. —“The Saddharma-pundarika,” ( S. B. £., XXL.)— CHAPTER X WISHING FOR THE WESTERN PARADISE —FROM AN ABHIDHARMA— O Bhagavat! I take refuge with my whole heart in the Tathagata of Infinite Light, and pray to be born in His Land of Bliss. Basing on the accounts in the Siitras of His veritable excellence, I am composing the Hymn of Devotion which is thoroughly comprehensive, and pertinently agreeing with the Buddha’s teaching. Observing its formations, the land eminently surpasses WISHING FOR THE WESTERN PARADISE 87 our Three Worlds. It is ever like the azure vast and boundless. This land has sprung out of the source of the super- world good, His great compassion in absolute righteous- ness. It is perfectly brilliant like a mirror, the sun or the moon. Precious treasures are provided, and exquisite adorn- ments furnished in abundance. Stainless light is brightly shining all over the land. A propitious grass of divine nature is tenderly waving right and left. One who touches it shall get supreme pleasure. It is much more than Kacilindika. Ten millions of holy flowers are covering over fountains, streams and lakes. Gentle breezes caress the flowers and leaves, that produce various flashes alternately. Palaces and towers command the view in the ten direc- tions.