Lzh Mg Bu Vb Pc 35Eating Unoffered Food

– MAHĀSĀṂGHIKA VINAYA

– PĀYATTIKA RULES

– CLEAR EXPLANATION OF THE FIFTH SECTION OF THE NINETY-TWO SINGLE EXPIATION RULES

35. RULE: EATING UNOFFERED FOOD.

When the Buddha was residing in the city of Śrāvastī — as described in full above — at that time the Venerable Anuruddha made use of all things from refuse heaps: a refuse-heap bowl; refuse-heap robes; refuse-heap food; and refuse-heap sandals.

1. Refuse-heap bowl: Bowls belonging to monks that had been cracked and patched five times and then discarded — Anuruddha would pick them up, patch them again, and use them. This is called a refuse-heap bowl.

2. Refuse-heap robes: Old, worn-out garments that people had thrown away in villages — Anuruddha would gather them, wash them clean, and use them. This is called refuse-heap robes.

3. Refuse-heap food: Food that people had offered at shrines of spirits and demons — the Elder would take it back and eat it. This is called refuse-heap food.

4. Refuse-heap sandals: Sandals that monks had worn out and thrown away — the Elder would pick them up, repair them, and wear them. This is called refuse-heap sandals.

When the time for alms-round arrived, the Elder put on his robe, took up his bowl, and entered the city to seek alms. But just as he entered, he saw a woman carrying a basket of rice, holding dried cow-dung, and carrying various offerings for a ritual, and she was going out. Seeing this, the Venerable thought to himself: "If I could obtain some of that food, I would be very pleased — but now I must first go on my alms-round." Thereupon he walked from village to village, covering every place, but received nothing at all.

He then came to the edge of a pond, where he saw the same woman from before sweeping in front of a shrine, spreading fresh grass, and then placing the offerings there to make a sacrifice. When the offering was completed, she scooped up rice and scattered it in all four directions, saying: "May the well-behaved crows come and eat. May the well-behaved crows come and eat."

At that moment, the Elder was standing beneath a tree, and by virtue of his spiritual power, the crows did not dare fly down to eat. The woman caught sight of the Venerable and said: "You are like a blind crow, always trailing along after people."

Having scolded him thus, she went home. The Venerable then gathered up the sacrificial food and returned to the monastery. When the monks saw him, they remarked among themselves: "This Venerable has an extremely arduous time seeking food — it is very difficult for him to obtain anything." Then they asked him:

— Venerable, were you able to obtain food?

— Yes. But that food carries many faults and is not at all pleasant.

— What faults does it carry?

— Such and such were the circumstances.

Upon hearing this, the monks went to ask the Blessed One:

— Blessed One, how many offenses has that woman who spoke abusively committed?

— She has committed many offenses.

— How many is "many"?

— That woman will bear the body of a blind crow for five hundred lifetimes, and in all those rebirths she will die of hunger.

Thereupon the Buddha had Anuruddha summoned. When the Elder had come, the Buddha asked:

— Did this matter truly occur as described?

— It truly did, Blessed One.

— Although you desire little, you still encounter trouble. From this day forward, I do not permit monks to take with their own hands what others have not given them.

Furthermore, when the Buddha was residing in the city of Śrāvastī, he had already laid down a rule for monks that they were not to take with their own hands what people had not given. Accordingly, monks received water and tooth-sticks from the hands of others. Those who had a净 person (kappiya-kāraka, a purifier-assistant) could obtain tooth-sticks and water, while those who had no such assistant could not. At that time, the Blessed One was teaching the Dharma to the great assembly, and a certain monk, noticing that his own mouth was malodorous and fearing that the foul smell might affect his fellow practitioners of the holy life, sat at the very back of the assembly. The Buddha, though he knew why, nevertheless asked: "Why does that monk sit in that place as though he were angry?"

The monks then reported to the Buddha: "Blessed One, because the Blessed One has laid down the rule that one may not take what others have not offered, monks receive water and tooth-sticks from the hands of others. Those who have a净 person can obtain these things, while those who have no such assistant find it exceedingly difficult and are unable to obtain them; consequently their mouths emit a foul odor, and fearing that this will affect their fellow practitioners of the holy life, they must sit at the very back."

The Buddha said: "From this day forward I permit monks to take water and tooth-sticks for their own use, even without anyone offering them."

Thereupon the Buddha commanded all the monks residing in the city of Śrāvastī to assemble. For ten good reasons he laid down a rule for monks — which even those who have already heard it must hear again:

"If a monk places in his mouth something that has not been given to him, except for water and tooth-sticks, he commits a Pāyattika offense."

Explanation

Not given: Others have not given it; one has not received it from someone standing before oneself.

Food placed in the mouth: Excepting water and tooth-sticks.

Water: This includes ten types as previously described. If the water offered is turbid, one must still accept it. If the nature of the water is that it is yellow in color, drinking it is without offense (?).

Tooth-sticks are of two kinds: flat and round. If a monk's mouth is afflicted by heat causing ulceration, and a physician advises, "You should chew a tooth-stick," then one may use it; and when the throat secretes moisture, one should swallow it, for the Blessed One has taught that the use of water and tooth-sticks is without offense.

Pāyattika: As described above.

There are also the following cases: 1. Upon food; 2. Upon a tree; 3. In a well; 4. On a building; 5. A kitchen; 6. Receiving in a container that is not a container; 7. Receiving on a bed; 8. A boat; 9. A cart; 10. Mentally receiving; 11. On a path.

1. Upon food: If, when eating, one places a bed, long bench, or cushion on top of sugarcane, radishes, or a sack of beans, a monk who sits upon them should not stir his body nor ask questions; if he stirs his body or asks, "What is this thing?" — that is called an impurity (an offense). If while a monk is eating, the wind blows dust into his bowl but it does not soil the rice or vegetables, he may continue eating.

On the other hand, if all the vegetables and rice are soiled, he should receive other food. If while a monk is eating, an ox or camel passes by and stirs up dust that does not contaminate the food, he may continue eating. Or if only the vegetables are soiled, he may still continue eating.

If the dust soils both vegetables and rice, then all of it must be exchanged for something else. If an animal shakes itself and the resulting dust flies over and one intentionally accepts it, this is called having received it. If birds cause dust to fly over, the same applies.

If while a monk is eating, a woman passes by and sweeps the hem of her garment along the ground, causing dust to fly into the food, the same principle applies. If a净 person passes carrying grass or leaves, the monk should say to them: "Put it down there." Or if they pass carrying salt, fruit, or vegetables, he should tell them: "Put it down there." If a净 person is carrying fruit and it falls on the grass and they then walk on, this is not called having received it; but if they pause for a moment, it is called having received it.

If the fruit is still firm, one may take it, wash it clean, and eat it. If the fruit has already rotted, one should not take it.

If a净 person takes out dried provisions and shakes and beats them so that the dust from the provisions flies into the monk's bowl, and the monk intentionally receives it, then he has received it. If he does not intentionally receive it, he should accept other food instead. If a净 person uses a small bowl to serve noodles and the small bowl falls into the monk's bowl, and the monk immediately retrieves it with his hand, that bowl is still regarded as clean.

If a moment passes, that bowl is regarded as unclean. If it is a metal bowl, one should wash it clean and use it. If it is a wooden bowl and the impurity has adhered to it, one should discard it.

If the impurity has not adhered, one should shave off the affected area and then use it. If while a净 person is serving rice, rice scatters into one's bowl and the monk intentionally receives it, this is called having received it.

If he does not intentionally receive it, he should accept other food. If they are carrying a bowl of soup, sesame paste, milk, vegetable sauce, or the like, the same principles apply.

On the following occasions: the great assembly held once every five years, the day of the Buddha's birth, the day of the Buddha's enlightenment, the day of the turning of the Dharma wheel, the day of Ānanda's great assembly, and the day of Rāhula's great assembly — if there is no attendant (净人, tịnh nhân) to assist, then a bhikkhu may go to the basket of vegetables to take vegetables, or take salt, noodles, or rice in the same manner.

If an attendant offers food but does not lift it clear of the ground, it is still considered that the bhikkhu has received it, but to do so is contrary to proper conduct. In that case, the bhikkhu should say to the attendant: "Lift it off the ground and hand it to me." If the attendant is small and cannot lift it, he should say: "Hand it to me gradually, little by little." When receiving soup, cakes, food, and drink, the procedure is the same.

If, when receiving a vessel of milk, the rope tying it is caught on the ground, one should say: "Bring the rope along with it." If the attendant is small and cannot lift it, one should tell him to ladle the milk and hand it over little by little. All other things follow the same principle. If sugar that is being cooked is too hot to hold, one should use two pieces of wood to clamp it across and place it on the ground; the bhikkhu then steps on it with his foot and says: "Received, received." This is what is called above food.

2. In a tree: When a bhikkhu sees an attendant eating fruit up in a tree and says: "Hand me some fruit," and the attendant thereupon shakes the tree so that fruit falls into the bhikkhu's bowl or vessel — this is called receiving; however, to do so in this way is contrary to proper conduct. If the attendant releases fruit using his foot, hand, or mouth, and the fruit brushes against branches and leaves as it descends, the bhikkhu should say: "Take it, take it" — this is called taking.

Or if the attendant uses a rope to lower the fruit, or releases it with foot or hand so that it touches branches and leaves, the bhikkhu should likewise say: "Take it, take it." This is called taking. If an attendant is eating cakes and beans and the bhikkhu wishes to eat, he asks: "Give me some cakes and beans." But if the attendant does not wish to hand them over, the bhikkhu pulls the attendant's hand away, snatches the food and puts it into his own robe-bag, and says: "Take it, take it" — this is called taking.

But it is contrary to proper conduct.

When a monkey is eating fruit in a tree and a bhikkhu wishes to eat, he says to the monkey: "Give me some fruit." The monkey then shakes the tree so that fruit drops down, and the bhikkhu catches it in a basket, with the fruit falling into the basket — this is considered receiving. But to do so is contrary to proper conduct. Or if the monkey releases the fruit with its hand, foot, or mouth, and the fruit touches branches and leaves as it falls, the bhikkhu should likewise say: "Take it, take it." This is called taking. In summary, this is what is called in a tree.

3. In a well: If a bhikkhu is living in the āraṇya (forest dwelling) and a well is flooded with water while there is no attendant to help, the bhikkhu must draw out the water himself. Then another bhikkhu says: "It is time; come up and eat." The bhikkhu in the well says: "If I come up, the water will fill back in.

I wish to eat right here; please pass the food down." At that point an attendant should fill a bowl with food, tie a rope around it, and lower it down. The bhikkhu at the bottom of the well should say to the attendant: "Hold the rope and lower it down." If there are living plants and vegetation on the sides of the well, one should instruct that they be avoided. When the food has been lowered to the bottom of the well, the bhikkhu should hold the rope with one hand and take the bowl of food with the other, saying: "Take it, take it." This is called taking.

If the water in the well is clear, it may be drunk directly; if the water is murky, one should tell the attendant to take a vessel of clean water, tie a rope to it, and lower it down, as described above. This is what is called in a well.

4. On a house: If a bhikkhu is living in the āraṇya and has no attendant, so he must thatch the roof himself, and mealtime arrives and another bhikkhu calls out: "It is time; come down and eat,"

the bhikkhu who is thatching says: "Climbing up and down is difficult and would interrupt the work. I wish to eat up here; please bring the food up." He then instructs the attendant: "Put the food into the bowl and bring it up."

At the same time, the bhikkhu lowers a long hooked pole and tells the attendant to hang the bowl on the hook, then pulls it up, saying: "Received, received." This is called receiving. When lowering a rope it is the same. This is what is called on a house.

5. The kitchen: When building a new monastery, the kitchen should not be built on the eastern or northern side of the building, but should be built on the southern and western sides. The direction of the wind should be opened up, drainage channels cleared so that wash water can flow away, and cooking carried out inside the kitchen.

If the food cupboard is dirty and the attendant is young, the bhikkhu may wash it clean himself. After pouring water into the copper pot, one should tell the attendant: "Go and rinse the rice." If the attendant is too young to do this, one should take his hand and teach him how to wash the utensils, rinse the rice, and cook the meal. If the food containers are uncovered, one should indicate with a robe that they should be covered.

If there is no attendant but there is a clean mat, clean cloth, or clean plank available, the bhikkhu may take it and cover them himself. When spreading grain out to dry, if a bhikkhu treads on the grain he should tell the attendant to smooth over the footprints. If a bhikkhu is chased by a lion, tiger, or wolf, or pursued by a woman of lustful intent, he incurs no offence even if he treads on grain while fleeing.

If grain has been piled into a heap and rain comes, one should tell the attendant to cover it. If there is no attendant but there is a clean mat, the bhikkhu may take it and spread it over the heap, then weigh it down with clean bricks or stones. When a new monastery is being built, if the kitchen contains such things as: edible oil, oil for seven-day use, or jars of flour, jars of granulated sugar, crocks of salt, crocks of herbal powder, crocks of rock sugar, crocks of ash, bundles of sugarcane, bundles of bamboo, bundles of fermented meat rolls (nem), or bundles of bark used for dyeing, and a bhikkhu instructs an attendant bhikkhu: "Go to that place, look carefully for the jar of seven-day oil,

and bring it here" — but the attendant bhikkhu mistakenly picks up the jar of edible oil and brings it — even if the bhikkhu from a distance can see that it is edible oil, he must not call out, lest the other person be startled and drop and break the oil jar.

He should wait until the person arrives and then ask:

— "Venerable elder, what oil is that?"
— "It is the seven-day oil."

The bhikkhu then says: "Set it down there," without calling out the name of the oil, and then uses it as seven-day oil. Or alternatively, one says: "Venerable elder, please bring the edible oil." The bhikkhu then mistakenly brings the seven-day oil; one must not say anything but wait until he has brought it, then ask: "Venerable elder, what oil is that?"

If the person replies: "Edible oil," then one should say: "Set it down there." This is therefore called seven-day oil.

Likewise, if one instructs someone to bring the jar of granulated sugar and he mistakenly brings a jar of flour; if one instructs him to bring the jar of herbal powder and he mistakenly brings the crock of salt; if one instructs him to bring the crock of ash and he mistakenly brings the crock of rock sugar; if one instructs him to bring the bundle of bamboo and he mistakenly brings the bundle of sugarcane; if one instructs him to bring the bundle of dyeing bark and he mistakenly brings the bundle of nem — all these cases are handled as described above.

If this bhikkhu says to another bhikkhu: "Venerable elder, please go over there and look carefully; whichever one is the jar of ash, bring it here" — and that bhikkhu goes there and reaches his hand in to feel around, accidentally touching noodles and then picking it up to look — the jar is still considered clean. If he then takes the noodles and puts them back into the jar, that is called unclean. The same principle applies to the jar of herbal powder and the jar of ash.

If one says: "Look carefully for the bamboo and bring it," and that bhikkhu goes there and pulls out a stalk of sugarcane to examine it — that object is still called clean. If he then puts the sugarcane back into the bundle, the entire bundle of sugarcane becomes unclean. The same applies to the bundle of nem.

If the kitchen roof leaks, and the bhikkhu instructs an attendant to take all the items out of the kitchen, to stop up rat holes, to sweep the floor, to place large stones on top, to build the lower part of the wall with bricks — large ones at the bottom and smaller ones on top — at that time the bhikkhu may stand in the middle of the kitchen and direct the attendant in arranging the various items such as milk, butter, cream, oil, honey, rock sugar, and salt, but must not inspect them himself.

When the kitchen falls into disrepair and is not maintained, according to the rules of the Dharma the monk in charge of affairs (the kappiya-kāraka) is to be dealt with accordingly. This is what is called the kitchen.

6. Receiving in a vessel that is not a vessel: All kinds of leaves — if rolled up they are called a vessel; if they slip open they are not a vessel. If a tray has a rim and is deep, capable of holding grain, it is called a vessel. If a sitting-bed or sleeping-bed has thickly woven cords, it is considered a vessel; if the weave is loose, it is not called a vessel. A boat on the shore is called a vessel, but when in the water it is not a vessel. A cart without an ox to pull it is called a vessel, but when an ox is harnessed to it, it is not a vessel.

If a monk is going on alms-round and the householder or shop-owner uses a measure (a bowl) to scoop out noodles and gives it to the monk, and that measure has been bundled together into a cluster of five thăng, four thăng, three thăng, two thăng, or one thăng, then the monk should instruct the donor to open them all up and hand over the measure with the food in it. If it is tied so tightly that it cannot be opened, the monk should instruct them to place the food on a leaf and hand that over. This is called receiving in a container that is not a container.

7. Receiving while on a bed: If a monk is sitting in meditation or sleeping on a bed, and a净人 (attendant) brings food and places it within arm's reach, then if the monk is aware of it, this counts as receiving. If he is not aware of it, then when he awakens and wishes to eat, he must receive it again from the attendant.

If he does not wish to eat, he must hand it back to the attendant with his own hands. The case of food hung beside the bed is the same as food placed on the bed. If on a floor or upper storey there is food, and the monk places his robe and bowl there, and when taking up his robe and bowl causes the food to be disturbed, then all that food becomes impure (invalid).

But if the floor of the upper storey is solid and does not move, there is no offence. If on a robe-rack there is a vessel of milk or a vessel of oil, and when the monk takes his robe he causes them to be disturbed, the same principle applies. This is called receiving an object while on a bed.

8. A boat: If a boat carries the seventeen kinds of grain and on top of the grain a bamboo mat or a rush mat has been spread, a monk may sit on top of it, but he must not call out the name of the grain; if he does, it is regarded as impure (unlawful). If suddenly the wind blows and causes the boat to drift downstream, or waves push the boat and ground it on the shore, then all (the various grains) become impure. But if the rope tying the boat and the oar have not yet left the water, it is still considered pure. This is called a boat.

9. A cart: If on a large cart carrying the seventeen kinds of grain, a bamboo mat and a rush mat have been spread on top of the grain, and a monk sits on top, he must not call out the name of the grain; if he does, it becomes impure. If on a small cart there are pure objects and a robe and bowl, and when the monk takes up his robe and bowl he causes the pure objects to be disturbed, then all the pure objects become impure.

In that case, the monk should instruct the attendant to take the robe and bowl and hand them to him. One must not use an ox to perform purification (?). When boarding the cart, the monk should instruct the attendant to board first, and he boards afterwards; when alighting from the cart, the monk must alight first and the attendant afterwards.

If when going downhill the cart jolts and causes things to fall to the ground or to become separated from the ox, then all (the grain) becomes impure. If when going downhill the cart overturns and separates from the ox, but the rope tied to the ox's tail has not yet left the cart, then everything is still pure. This is called a cart.

10. Receiving by mental intention: There is a country called Dăng-Cù which is a border region; the people hold wrong views and therefore hate monks and will not give them food. In that case, the monks should make a ritual boundary and draw out an area; if they see a yellow leaf fall into the bowl (?), they should say from a distance: "Received, received." When the leaf begins to fall they are aware of it, but when it drops into the bowl they are not aware of it — this is called having received; but it is contrary to proper conduct.

When it drops into the bowl they are aware of it, but when it begins to fall they are not aware — this is also called receiving; but it is contrary to proper conduct. When it begins to fall and when it drops into the bowl one is aware of both — this is called receiving skillfully.

If a monk is going on alms-round and suddenly a crow causes a lump of meat to fall into the monk's bowl — he was aware when it began to fall and not only when it fell into the bowl — this is called receiving; but it is contrary to proper conduct. He was aware only when it fell into the bowl and not when it began to fall — this is also called receiving; but it is contrary to proper conduct. He was aware when it began to fall, and also aware when it fell into the bowl — this is called receiving skillfully. In summary, the foregoing is called receiving by mental intention.

11. On the road: If a monk wishes to travel together with merchants, he should say to them: "Please lend me someone to assist." The merchants then reply: "That is fine." But when the time comes to set out, they say: "We have no person to assist, but we have an ox; if the Venerable One needs it, please make use of it." At that point, he should instruct the attendant to take a large carrying-bag, measure out provisions sufficient for the number of days of travel, pour them into the bag, tie it securely onto the ox when finished, and at mealtimes instruct the attendant to go and retrieve it. If there is no attendant, then one person unfastens the rope, another person takes the bag, and at the same time they say aloud: "Taking, taking." This is called taking.

If they have not yet arrived at the destination and provisions run out along the way, they should take out the bag, wash it clean, then ask for other provisions to put into the bag, and tie it securely as before.

While travelling, one must feed the ox at proper times, tether it in a cool place, and not allow it to be overworked. Upon arrival at the destination, the ox must be returned to its original owner.

If a monk is walking along a road and passes by a sugarcane field, he should go to the person tending the sugarcane and ask in the following manner: "Friend, please give me a little sugarcane."

— "Venerable One, please take it yourself."

— "Friend, I am not permitted to take it myself."

— "If you wish to eat it, take it yourself; if you do not wish to eat it, then take it and go."

At that point, the monk ties a rope to some good stalks of sugarcane and fastens it to the head of the ox, saying: "Let it be known that this sugarcane belongs to living beings." If at that time there is a fire burning beside the sugarcane field, he should drive the ox through the fire to purify the sugarcane, but without causing the ox to be burned. Then one person carries the sugarcane and places it on the ox's head, another person unfastens the rope, saying: "Taking, taking." This is called taking. The case of radishes is the same.

If the ox eats a radish, the monk grabs the ox's head and pulls it back, saying: "Taking, taking" — this is called taking; but it is contrary to proper conduct.

When a monk is travelling, and an attendant standing by the roadside puts noodles into a bag but the rope of the bag has not yet left the ground, this is also called having received; but this is contrary to proper conduct, and he must instruct them to coil up the rope neatly and then hand the bag over to him. Therefore it is said (as above).

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MAHĀSĀṂGHIKA VINAYA

End of the Sixteenth Volume.

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Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh