Lzh Mg Bu Vb Pc 74An Invitation for Four Months

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA OFFENSES

– CLEARLY EXPLAINING THE NINTH SECTION OF THE 92 SINGLE EXPIATION RULES.

74. RULE: ACCEPTING OFFERINGS BEYOND THE PERMITTED LIMIT.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above; at that time, the householder Mahānāma of the Licchavi clan intended to invite the Saṅgha to his home to offer medicine. The group of six bhikkhus, having heard that Mahānāma intended to invite the Saṅgha to offer medicine, wished to harass and trouble him. Accordingly, early in the morning, the group of six bhikkhus put on their robes, entered the village, went directly to that household, paid their respects, and asked:

—I have heard that the donor intends to invite the Saṅgha to his home to offer medicine. Is this true?

—It is indeed true. But does the venerable one need anything?

—I need medicine.

—Then what kind of medicine is needed?

—I need such-and-such an amount of curdled milk, such-and-such an amount of oil, such-and-such an amount of honey, such-and-such an amount of rock sugar, such-and-such an amount of medicinal roots, medicinal leaves, medicinal flowers, medicinal fruits, and so forth.

—We cannot provide all of that today; please wait until we have gathered enough to offer.

—You should prepare the medicine fully before inviting the Saṅgha. To supply medicine for a single bhikkhu is like provisioning a great elephant. Now you cannot even provide enough for just one person—how much less for many. You are only seeking praise for yourself; you are not making offerings with a sincere heart.

—Venerable sir, even the royal treasury would not have enough of all those medicines, much less my household. When I have gathered enough, I will bring them to offer.

—Whether you offer or not is as you wish.

Having said this, the group of six bhikkhus departed. Afterward, the donor gathered all the medicinal items and came to report: "The medicines that the venerable ones previously requested have now been gathered. Please come and receive them." Upon hearing this, the bhikkhus laughed and said:

—Previously I was only speaking in jest; I do not actually need medicine.

—Why did you test me in such a way? Whatever possessions are in my home, I do not begrudge any of them to the Buddha and the bhikkhus.

—Donor, are you angry?

—I truly am angry.

—If you are angry, I apologize.

—I do not accept your apology. Go before the Buddha and repent.

The bhikkhus then went to the Buddha to repent. The Buddha asked: "For what reason do you repent?" They then reported the entire matter to the Blessed One.

The Buddha admonished them: "Foolish ones! The household of Mahānāma of the Licchavi clan does not begrudge any precious thing to the Buddha and the bhikkhus. Why did you harass him? From now on, I permit that when a donor specifically invites for four months, it may be accepted, except when they re-invite and when they invite permanently." Then the Buddha commanded all the bhikkhus dwelling in Sāvatthī to assemble, and for ten benefits he laid down a rule for the bhikkhus—which, even if already heard, must be heard again:

If a donor specifically invites one to accept offerings for four months, a bhikkhu may accept; but if he accepts beyond four months, he commits a Pācittiya offense. Except in cases where they re-invite, invite permanently, and invite at will.

Explanation

Four months: Either the four months of summer, the four months of winter, or the four months of spring.

Specifically invites: Inviting one by name as an individual.

Beyond: More than four months.

Except in the case of re-invitation: The Blessed One has declared there is no offense if one continues to accept offerings.

Invites permanently: The donor invites one to accept offerings for one's entire life.

Pācittiya: As explained above.

If a donor says to a bhikkhu: "Please, venerable one, accept my offerings for the four months of summer," and the bhikkhu accepts offerings beyond the sixteenth day of the eighth month, he commits a Pācittiya offense. If they invite for the winter or spring seasons, it is likewise.

If a donor invites bhikkhus for an unspecified period—whether four months, one month, or half a month—once the invited period has elapsed, one may not continue to accept offerings.

If a donor says: "If the venerable one stays here regularly, I will offer food on an ongoing basis," and the bhikkhu departs for even one night, he may not return to accept food again. But if the donor asks: "Why has the venerable one stopped coming?" one should reply: "Previously you said that if I stayed here regularly you would offer food, but since I have been away for one night, I have not come."

At that point, if the donor says: "Whether you were away or not does not matter; please come from now on," then one may continue to accept offerings, and there is no offense.

If a donor says: "Please, venerable one, accept my offerings for as long as this granary holds," then after accepting, the bhikkhu must ask the granary-keeper from time to time whether the granary is exhausted. If he is told that it is exhausted, he may not continue to accept offerings. But if the donor asks: "Why has the venerable one stopped coming?" one should reply: "Previously I only accepted the invitation to eat until this granary was exhausted; now that it is exhausted, I no longer come."

At that point, if the donor says: "I did not mean only one granary—there are other granaries as well. Please come from now on," then one may continue to accept offerings, and there is no offense.

If a donor invites one to accept offerings of curdled milk or sugarcane, it is likewise.

If a donor says: "Please, venerable one, accept my invitation to receive offerings for as long as this cow gives milk," then after accepting, one must ask from time to time whether that cow's milk has run dry. If told it has run dry, one may not continue to accept offerings. If the donor asks: "Why has the venerable one stopped coming?" one should reply: "Previously I only accepted the invitation to receive offerings for as long as this cow gave milk. Now that her milk has dried up, I no longer come."

At that point, if the donor says: "I do not have only one cow—there are other cows as well. Please come from now on," then one may continue to accept offerings, and there is no offense.

If a donor says: "Please, venerable one, accept my offerings for as long as my son-in-law remains here," the bhikkhu should accept. But when the son-in-law departs, one may not continue to accept offerings. If the donor asks: "Why has the venerable one stopped coming?" one should reply: "Previously I only accepted offerings for as long as the son-in-law was here; now that he has gone, I no longer come."

At that point, if they say: "Please resume accepting my offerings," then one may continue to accept offerings, and there is no offense.

If a donor says: "Please, venerable one, accept the meal before our mealtime," one may not demand the meal served after mealtime. If they invite one for the meal after mealtime, one may not demand the earlier meal. If they invite one to receive non-timely drink, one may not demand medicine and other items. If they offer to provide oil for anointing the feet, one may not demand non-timely drink. If they offer to provide medicine, one should request medicine.

If they say: "I offer you robes, food, lodging, and medicine for your entire life," then one may at will request any of these items, and there is no offense. Therefore it is said thus.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA FROM INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH