Lzh Mg Bu Vb Pc 30Eating Food Prepared on a Nun’s Instruction

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

– DETAILED EXPLANATION of the FOURTH SECTION of the NINETY-TWO SINGLE EXPIATION RULES.

30. Rule: Eating Food Praised by a Nun.

When the Buddha was dwelling at Śrāvastī, as explained in detail above, at that time a donor came at night to invite the venerable ones Śāriputra, Mahāmaudgalyāyana, Revata, Kapphinā, Ājñāta-Kauṇḍinya, and others. Only the Venerable Mahākāśyapa, because invitations at night were not permitted for him, went early in the morning at the time for almsround, put on his robe, took his bowl, and entered the village to collect alms in order.

When the Venerable arrived at the door of that household, the mistress of the house, upon seeing him, was greatly delighted, stepped forward, bowed her head and paid homage at the Venerable's feet, then stood to one side and said: "The great elders have accepted the invitation of our household and will gather here today. I respectfully request that the Venerable also accept my invitation."

At that moment the Venerable Kāśyapa thought: "This is a direct encounter," and accepted the invitation, then went inside the house and sat down, going nowhere else. At that time the bhikkhunī Sthūlanandā was passing by that house on her almsround and, seeing the mistress of the house sweeping, arranging bowls and dishes, and preparing various offerings, she asked: "Upāsikā, what are you doing?"

At that moment the mistress of the house, being busy with her various tasks, did not reply, so that even when the bhikkhunī asked a second and a third time, she still did not answer. Sthūlanandā then spoke up: "You are truly most arrogant today — I have asked you several times and you still do not reply."

The mistress then answered: "Today I have invited the great śrāvaka elders Śāriputra, Maudgalyāyana, and others; because I am overwhelmed with work I could not reply."

Sthūlanandā then said: "Among those you have chosen today — among a herd of elephants you have not chosen the great elephants but the small ones; among birds you have not chosen the peacocks but the old crows. The great elephants are: Chanda, Kāḷudāyin, Svāgata, Madhuvāsiṭṭha, Aśvajit, Pūrṇa, and the attendant Ānanda. If you entrust me to invite them, I will invite such great elders for you."

At that moment the Venerable Mahākāśyapa, who was sitting inside the house, cleared his throat. Sthūlanandā heard the sound and asked the mistress: "Whose voice is that?"

The mistress of the house replied: "That is the Elder Mahākāśyapa."

The bhikkhunī then praised him: "You have gained a very great benefit, for you have invited such a great dragon-elephant as this. If I were to invite someone, I would also invite that elder."

Having heard these words, the Venerable Kāśyapa was displeased and asked her: "Just now, younger sister, you said they were small elephants and old crows — now why do you call him a great dragon-elephant elder? If your earlier words were true, then your later words are false. If your later words are true, then your earlier words are false. Between these two statements, which one is truthful?"

Because the Venerable Mahākāśyapa possessed awesome virtue worthy of reverence, and used two questions to challenge and rebuke the bhikkhunī, she became frightened and fled, stumbling and falling to the ground so that her body was injured. Chanda saw this and asked her: "Whom did you offend, that your body has come to be injured in this way?"

— I offended Mahākāśyapa.

— You have offended one who should not be offended.

The bhikkhus heard of this and went to report the matter to the Blessed One. The Buddha then spoke to the bhikkhus: "In this case, even without praising there is already an offense — how much more so with praising. From this day forward I do not permit bhikkhus to accept food offered because of a bhikkhunī's praise."

Furthermore, the Venerable Ānanda was renowned for his merit at the city of Śrāvastī. Moreover, the Blessed One praised him for possessing three perfections: the accomplishment of his name and family lineage; being foremost in learning among those in training; and being foremost as a thorough and attentive attendant. For this reason, at Śrāvastī there was a village called "Village of Merit," and whenever anyone in this village built a new house, they would invite Ānanda — whether at the house-warming, or when shaving a child's head, or when piercing ears — all occasions called for inviting Ānanda.

At that time a householder invited Ānanda to his house for a house-consecration ceremony. What is a house-consecration ceremony? For example: the consecration of a new house, a new bed, new utensils, new oil-anointing, a woman who has newly given birth, wearing new clothing, or using a new fan.

While Ānanda was receiving the meal offering, a bhikkhu on almsround was standing outside the door. Ānanda instructed the donor to offer food to that bhikkhu on almsround. The donor, hearing Ānanda's instruction, was very pleased and filled a bowl with fine and delicious food and brought it out to offer to the bhikkhu on almsround. Having received the food, the bhikkhu stood waiting for Ānanda. When Ānanda had finished eating and had pronounced the blessing, he stepped outside. The bhikkhu on almsround, seeing Ānanda, asked: "Venerable, have you eaten?"

— I have eaten.

— Was the food good?

— Why, without having eaten yourself, do you ask me whether the food was good or not?

— The reason the Venerable was able to eat such food is that a bhikkhunī praised you.

— Is that truly so?

— It is exactly so.

Ānanda then used a feather to probe his throat and caused himself to vomit. Because of this he lost his meal that day, and his body became weakened and haggard. He then went to where the Buddha was, bowed his head and paid homage at the Buddha's feet, and stood attending to one side. The Buddha, though knowing already, still asked: "Ānanda, why is your body so haggard and weakened?"

Ānanda then reported the above matter in full to the Blessed One.

The Buddha then asked: "Did you know of that matter?"

— Blessed One, I did not know.

— When one knows, there is an offense; when one does not know, there is no offense.

The bhikkhus then said to the Buddha: "Blessed One, why did that bhikkhu on almsround cause Ānanda to be distressed?"

— Not only today has he caused Ānanda distress; in former times he also did so, as has been made clear in the Sūtra of the Birth of the Wise Bird.

Furthermore, when the Buddha was dwelling at Śrāvastī, at the time for almsround, senior bhikkhus put on their robes, took their bowls, and entered the city to collect alms in order, their walking and bearing dignified and orderly. At that time a certain householder spoke thus: "How excellent it would be to offer robes, food, and medicine to such renunciants as these — great benefit would surely come of it."

He further thought: "If I am able, I will make offerings to such persons."

At that time a bhikkhunī, having heard this, said to the householder: "Patron, you need only provide the money to purchase food; I will take care of all the arrangements for you." This donor, having great faith, gladly gave her the money.

The bhikkhunī then said: "Patron, you must go and invite the bhikkhus."

He replied: "I do not know how; please invite them on my behalf." The bhikkhunī then prepared all the food and drink, and when it was done, said to the donor: "Patron, the food is now prepared. Please go to where the bhikkhus are and inform them that the time has come."

The donor said: "I do not know how; please go to the bhikkhus and announce the time on my behalf."

The bhikkhunī then went to the monastery and announced: "The time has come."

Then the bhikkhus went to the donor's house and took their seats in orderly fashion. The bhikkhunī then said to the donor: "Please bring out the food and make the offering."

He said: "Please, will you serve it for me."

The bhikkhus then thought: "This meal offering has come about through the praise of a bhikkhunī — there is no doubt about it," and rose and departed.

They left in this way — one person, two persons — until in the end the entire assembly had departed. The donor then asked the bhikkhunī: "Why have all the Venerables left and not returned?"

The bhikkhunī replied: "I do not know. You should go to where the Blessed One is and ask about this matter. The Buddha will tell you."

He then went to where the Buddha was, bowed his head and paid homage at the Buddha's feet, stood attending to one side, and then presented the matter to the Blessed One from beginning to end. The Buddha immediately had the bhikkhus summoned. When they had assembled, the Buddha inquired in detail about the matter described above: "Did this thing truly happen as described?"

— It truly did, Blessed One.

— From this day forward I permit it (for bhikkhus to receive a meal at the home of an established donor).

Thereupon the Buddha commanded all the bhikkhus dwelling at Śrāvastī to assemble together, and for the sake of ten benefits, promulgated a rule for the bhikkhus — even those who have already heard it must hear it again:

"If a bhikkhu, knowing that food has come about through a bhikkhunī's praise, eats it — except in the case of an established donor — he commits a Pācittiya."

Explanation

Knowing: As explained above.

Praise: Extolling someone's virtue and conduct as lofty and noble.

Food: Comprises five types: wheat-flour dishes, noodles, rice, fish, and meat.

Except in the case of an established donor: The Blessed One declared that (a bhikkhu receiving a meal at the home of an established donor) incurs no offense.

Pācittiya: As explained above.

In summary, there are the following cases of praise: praising at the time of announcing the offering; praising at the time of setting down the food; praising at the time of first preparing the food; praising when the food preparation is already complete; and praising at the time of the invitation.

1. Praising at the time of announcing the meal: When the food has been set out and word is given that the mealtime has arrived, and suddenly another bhikkhu comes, if the bhikkhunī says to the upāsikā, "Another bhikkhu has arrived," and the upāsikā replies, "Very well; I would be glad even if someone were sent to invite him, let alone that he has come on his own," then in this case it is not called praising. On the other hand, if the bhikkhunī says, "This venerable one dwells in a secluded forest, goes on almsround, wears robes of cast-off rags, sits in the open air, uses a grass mat…" — using such words of praise so that an offering is made — and the bhikkhu eats it, then he commits a Pācittiya.

2. Praising at the time of sitting down to eat: Just as one has sat down to eat, another bhikkhu suddenly arrives; the case is the same as described above.

3. Praising while eating is in progress: While one is in the midst of eating, another bhikkhu arrives; the case is likewise the same as stated above.

4. Praising when eating has just ended: Just after one has finished eating, another bhikkhu arrives, and the bhikkhunī says to the upāsikā, "Another bhikkhu has come." If the upāsikā says, "Very well; I made a point of sending someone to invite him and still could not manage it, let alone that he has come of his own accord," this is not called praising. Or if the upāsikā says, "We should make an equal offering of an abundance of noodles, cakes, rice, and fine broth," this too is not called praising. On the other hand, if the bhikkhunī disparages the food as insufficient and then says to the donor, "Please give that venerable one another handful of noodles," — and that bhikkhu accepts the food — then he commits a Pācittiya.

5. Praising when an invitation has been made: If a bhikkhu says to a donor, "The disciples of that venerable one are learned and diligent; you should invite them all." This is called praising in order to obtain an offering of food. If she says, "That head of the community is learned and diligent; on behalf of this bhikkhu, please additionally invite twenty more persons," then in this case the one person is being praised, while the others do not commit an offense (that is, they have not been praised).

If one encounters such a situation of praising in connection with an invitation to a meal, the bhikkhus should exchange their seats but should not leave the dining area. If the adjacent seat is dirty and unclean, and one does not wish to change places, one should mentally reflect: "The food I am now eating in this bowl belongs to the venerable so-and-so," and thinking thus, there is no offense.

If a bhikkhunī says to an upāsikā, "You should regularly invite the venerable so-and-so to come for an offering," this is called praising. On the other hand, if she says, "That venerable one is able to go regularly on almsround," this is not called praising. Therefore it is said:

MAHĀSĀṂGHIKA VINAYA

End of the fifteenth fascicle.

Translated into Vietnamese by Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Translated into Chinese by the Tripiṭaka master Buddhabhadra of India together with the Śramaṇa Faxian, during the Eastern Jin dynasty.

Verified in meaning by: Thích Đổng Minh.