Lzh Dg Bi Vb Ss 9Encouraging Receiving Food From One With Lust

– FOUR-PART VINAYA

– SAṄGHĀDISESA

9. ENCOURAGING A NUN TO BEG FOR FOOD IMPROPERLY

A. ORIGIN

At one time, the Buddha was dwelling in the park of Anāthapiṇḍika, in the Jeta Grove, in the country of Śrāvastī. At that time, the price of grain had risen sharply, alms were difficult to obtain, and the bhikkhunīs who entered the city to beg for food returned with empty bowls. Bhikkhunī Dhīśānandā also entered the city to beg for food and likewise returned with an empty bowl.

The bhikkhunīs asked Bhikkhunī Dhīśānandā:

"You usually return from alms-round with a full bowl; why do you return with an empty bowl today? Is it difficult to obtain alms?"

Dhīśānandā replied:

"Indeed it is."

The bhikkhunīs asked:

"Why is that?"

Dhīśānandā said:

"Sisters, previously I used to go to the home of a certain merchant to beg, and so it was easy to obtain food. Now I no longer go there, and so it is difficult to obtain."

At that time, the group of six bhikkhunīs, Sthūlanandā and the mother of Bhikkhunī Dhīśānandā, said to Bhikkhunī Dhīśānandā:

"Whether that person has a defiled mind or does not have a defiled mind, what concern is that of yours? As long as you yourself do not have a defiled mind, when you receive food you may receive it purely — what is the harm?"

The bhikkhunīs heard this, and among them were those of few desires, who were content, who practiced the dhūta qualities, who delighted in learning the precepts, and who had a sense of shame and remorse. They reproached the group of six bhikkhunīs, Sthūlanandā and the mother of Bhikkhunī Dhīśānandā: "How could you say to Bhikkhunī Dhīśānandā, 'Whether that person has a defiled mind or does not have a defiled mind, what concern is that of yours? As long as you yourself do not have a defiled mind, when you receive food you may receive it purely — what is the harm?'"

The bhikkhunīs reported this to the bhikkhus. The bhikkhus went and reported it to the Blessed One.

The Blessed One, on account of this matter, convened an assembly of the Bhikkhu Saṅgha and reproached the group of six, Sthūlanandā, and the mother of Bhikkhunī Dhīśānandā.

"What you have done is wrong, not in accordance with proper deportment, not in accordance with the conduct of a śramaṇa, not in accordance with pure practice, not in accordance with harmonious conduct — this is something that should not be done. How could you say to Bhikkhunī Dhīśānandā, 'Whether that person has a defiled mind or does not have a defiled mind, what concern is that of yours? As long as you yourself do not have a defiled mind, when you receive food you may receive it purely — what is the harm?'"

After the Blessed One had reproached the group of six, Sthūlanandā, and the mother of Bhikkhunī Dhīśānandā by means of countless expedient teachings, he said to the bhikkhus:

"These bhikkhunīs are the source from which many seeds of the outflows are planted; they are the first offenders of this precept. From this day forward, I shall lay down a rule for the bhikkhunīs, comprising ten bases of meaning, up to and including the phrase 'for the long endurance of the true Dharma.'"

The precept should be stated as follows:

Whatever bhikkhunī instructs a bhikkhunī saying: "Sister, whether that person has a defiled mind or does not have a defiled mind, what concern is that of yours? As long as you yourself do not have a defiled mind, when you receive food you may receive it purely" — a bhikkhunī who commits this offense for the first time incurs a saṅghādisesa and must be subjected to probation.

B. THE CHARACTERISTICS OF THE OFFENSE

Bhikkhunī: the meaning is as above.

If that bhikkhunī says to a bhikkhunī: "Sister, whether that person has a defiled mind or does not have a defiled mind, what concern is that of yours? As long as you yourself do not have a defiled mind, when you receive food you may receive it purely" — if said distinctly, she incurs a saṅghādisesa. If said indistinctly, she incurs a thullaccaya.

A bhikkhu incurs a dukkaṭa. A sikkhāmānā, a sāmaṇera, or a sāmaṇerī each incurs a dukkaṭa. These are called offenses.

Non-offense: if spoken in jest, spoken hastily, spoken to oneself, spoken in a dream, or if intending to say one thing one accidentally says another — there is no offense.

Those who do not offend: the first offender before the rule was established; one who is insane, mentally deranged, or afflicted with severe pain.

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE

Chinese translation: Tripiṭaka master Buddhayaśas and Zhu Fonian.

Revised and annotated: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, fascicles 1–2)

Buddhist Studies Editorial Committee, 2002