Lzh Dg Bu Vb Pc 47An Invitation for Four Months

– FOUR-PART VINAYA

– PĀCITTIYA

47. MEDICINE FOR FOUR MONTHS

A. ORIGIN OF THE RULE

At one time, the Buddha was staying in the Nigrodha Park at Kapilavatthu, in the Sakyan country. At that time, Mahānāma of the Sakyan clan made a vow to provide medicine for the Sangha. Being respectful toward the senior monks, the donor offered fine medicines, whether they needed them or not.

At that time, the group of six monks said to one another: "This Mahānāma of the Sakyan clan has vowed to provide medicine for the Sangha and, out of respect for the senior monks, he offers fine things to them whether they need them or not. As for us, he has no such respect, and so he gives us inferior things. When we ask, he does not comply; how much less when we do not ask." They then said to one another: "Let us go to his house and ask for rare and unobtainable medicines."

Having agreed on this, they went to Mahānāma's house and said:

"We need such and such medicines."

Mahānāma replied:

"If I have them at home, I will offer them. If not, I will go to the market to buy and provide them."

The group of six monks said:

"Could it be that your home does not have such and such medicines?"

Mahānāma replied:

"If they are at home, I will offer them immediately. If not, I will go to the market to buy and offer them."

The group of six monks then said:

"You vowed to offer medicine to the Sangha, yet you are respectful toward the senior monks and so offer them fine things—whether they need them or not you still offer. As for the junior monks, you are not attentive and respectful toward them, and so you give inferior things. Even when we ask, we cannot obtain anything; how much less when we do not ask? Your home has no medicine—why then did you make a vow to offer medicine to the Sangha? You are a person of partiality, and moreover you speak falsely."

Mahānāma replied:

"Previously I vowed to provide for the Sangha medicines that I have at home. If I do not have them at home, I would go to the market to buy them. Why do the venerable ones say that I am a person of partiality who speaks falsely and lacks sincerity? Venerable ones, please leave! From now on I will no longer provide medicine for the Sangha."

At that time, the monks heard of this matter. Among them were those of few wishes and contentment, who practiced the austere practices, were fond of learning the precepts, and knew shame and remorse. They reproached the group of six monks: "Mahānāma of the Sakyan clan is fond of showing respect and giving, and regularly provides medicine for the Sangha—why did you insult him, saying he was partial and spoke falsely, causing him to no longer provide medicine for the Sangha?"

The monks went to where the Blessed One was, bowed at his feet, and sat to one side. They fully reported this matter to the Blessed One. The Blessed One thereupon, on account of this matter, assembled the community of monks and rebuked the group of six monks:

"What you have done is wrong, not in accordance with proper conduct, not in accordance with the practice of śramaṇas, not in accordance with pure conduct, not in accordance with proper behavior—you have done what should not be done. Mahānāma of the Sakyan clan is faithful, fond of giving, and regularly provides medicine for the Sangha—why did you insult him, saying he was partial and spoke falsely, causing him to no longer provide medicine for the Sangha?"

The Blessed One rebuked the group of six monks with countless skillful means, and then said to the monks:

"These foolish men are a field where many seeds of the outflows are sown—they are the first to commit this offense. From now on, I shall set forth a precept for the monks, consisting of ten phrases, down to the phrase that the true Dharma may long endure."

To state the precept, it should be said thus:

Whatever monk, having the occasion of being invited to receive the offering of medicine for four months, may accept it—if he accepts beyond that, it is a pācittiya.

The Blessed One set forth this precept for the monks in this way. At that time, there were monks who were ill and, out of fear, did not dare to accept medicine beyond the allotted time, and they reported this to the Buddha. The Buddha instructed:

"From now on, monks who are ill are permitted to accept medicine beyond four months."

From now on the precept should be stated thus:

Whatever monk, being free from illness, having the occasion of an invitation to receive the offering of medicine for four months, if he accepts beyond that, it is a pācittiya.

The Blessed One set forth this precept for the monks in this way. At that time, there were laypeople who regularly invited monks to receive the provision of medicine. The monks, out of cautious fear, did not dare to accept such a standing invitation for the provision of medicine, and they reported this to the Buddha. The Buddha instructed:

"From now on, monks are permitted to accept a standing invitation for the provision of medicine." From now on the precept should be stated thus:

Whatever monk, being free from illness, having the occasion of an invitation to receive the offering of medicine for four months, if he accepts beyond that, it is a pācittiya. Except for a standing invitation.

The Blessed One set forth this precept for the monks in this way. At that time, Mahānāma of the Sakyan clan thought again: "I cannot, on account of one or two persons, put an end to the provision of medicine for the Sangha. Now I should re-invite the Sangha to again receive provision of medicine." Having thought thus, Mahānāma went into the monastery and said to the monks:

"I humbly request that the venerable Sangha again accept the provision of medicine from me."

The monks, out of caution and fear, did not dare to accept the renewed provision of medicine. They reported this to the Buddha. The Buddha instructed:

"From now on, monks are permitted to accept medicine offered through a renewed invitation."

The monks then counted the preceding days together with the new period and reported this to the Buddha. The Buddha instructed:

"The preceding days should not be counted again. The counting should begin from the day the provision is renewed." From now on the precept should be stated thus:

Whatever monk, being free from illness, having the occasion of an invitation to receive the offering of medicine for four months, if he accepts beyond that, it is a pācittiya. Except for a standing invitation, or a renewed invitation.

The Blessed One set forth this precept for the monks in this way. At that time, there were laypeople who invited monks to accept a share distribution of medicine. The monks, out of caution and fear, did not dare to accept, and reported this to the Buddha. The Buddha instructed:

"From now on, monks are permitted to accept a share distribution of medicine."

From now on the precept should be stated thus:

Whatever monk, being free from illness, having the occasion of an invitation to receive the offering of medicine for four months, if he accepts beyond that, it is a pācittiya. Except for a standing invitation, a renewed invitation, or an invitation for a share distribution.

The Blessed One set forth this precept for the monks in this way. At that time, there were laypeople who invited monks to receive the provision of medicine for their entire lifetime. The monks, out of caution and fear, did not dare to accept a lifetime provision of medicine, and reported this to the Buddha. The Buddha instructed:

"From now on, monks are permitted to accept a lifetime provision of medicine."

From now on the precept for monks should be stated thus:

Whatever monk, being free from illness, having the occasion of an invitation to receive the offering of medicine for four months, if he accepts beyond that, it is a pācittiya. Except for a standing invitation, a renewed invitation, an invitation for a share distribution, or a lifetime invitation.

B. ANALYSIS OF THE PRECEPT

Monk: as defined above.

Four months: the four months of the Rains season.

Occasion: a vow to provide medicine.

Illness: a physician has prescribed that such medicine be taken.

Standing invitation: the donor says, "I vow to regularly offer medicine."

Renewed invitation: after having ceased, the invitation is renewed.

Share distribution invitation: the donor brings medicine to the monastery as an offering and then distributes it by shares.

Lifetime invitation: the donor says, "I will offer medicine for my entire lifetime."

Invitation: there are four kinds. There is a limitation on the days but no limitation on the medicine; there is a limitation on the medicine with a limitation also on the days; there is a limitation on the medicine but no limitation on the days; there is no limitation on the days and no limitation on the medicine.

What is meant by a limitation on the days but no limitation on the medicine? The donor specifies a period of time but does not fix the amount of medicine. As in saying: "I vow to offer medicine for such and such a number of days." This is called an invitation with a limitation on the days but no limitation on the medicine.

What is meant by a limitation on the medicine but no limitation on the days? The donor offers a certain amount of medicine but sets no limit on the time. As in saying: "I offer such and such medicine." This is called an invitation with a limitation on the medicine but no limitation on the days.

What is meant by a limitation on the medicine with a limitation also on the days? The donor vows to offer a certain amount of medicine within a specified period of time. As in saying: "I vow to offer such and such medicine over such and such a period of time." This means both the medicine and the time are specified.

What is meant by no limitation on the medicine and no limitation on the days? The donor offers medicine without stating how much medicine or how long a period. As in saying: "I offer medicine to the venerable one." This is called an invitation with neither medicine nor time specified.

Among these four kinds of invitation, the one with a limitation on the days but no limitation on the medicine, and the one with a limitation on the days and a limitation on the medicine, both constitute acceptance of an invitation for the four months of the Rains season.

Of the four kinds of invitations mentioned above: medicines may be limited while the period of time is unlimited; or the period of time is unlimited and medicines are also unlimited—one receives according to the time of the offering. A bhikkhu who is not ill should accept the provision of medicines within the four months of the rains season. If he accepts beyond that—excepting a standing invitation, a renewed invitation, an invitation made by division, or a lifetime invitation—each swallow constitutes one pācittiya offense.

For a bhikkhunī: pācittiya. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī: dukkaṭa. These are called offenses.

Non-offense: accepting the provision of medicines within four months; accepting beyond that amount on account of illness; a standing invitation, a renewed invitation, an invitation made by division, or a lifetime invitation—all of these are without offense.

Those who do not commit an offense: one who offends for the first time before the rule was established; one who is insane; one whose mind is disturbed; one who is overcome by pain and distress.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Tứ Phần Luật, Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and竺佛念 (Zhu Fo-nian).

Revised and annotated by: Bhikkhu Thích Nguyên Chứng.

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

Buddhist Studies Publishing Committee, 2002.