根本說一切有部尼陀那目得迦

Fascicle Seven

Fifth Recitation

The Buddha was in the city of Shravasti. During a famine, many people in the world ate dog flesh.

Early one morning, the Group of Six bhikshus put on their robes, took their bowls, and entered the city for alms. Wherever they went, people said:

“Venerable ones, please move on! There is truly nothing to offer you.”

Food was cooking in a pot in one house. The Group of Six asked:

“What food is the donor cooking in the pot?”

They replied:

“Dog flesh.”

They asked:

“You eat dog flesh?”

They replied:

“Yes.”

The Group of Six said:

“We depend upon you to sustain our renunciant life. Whatever food you have, you should give some to us.”

They brought out dog flesh as an offering. The Group of Six bhikshus accepted it and carried it away.

When a pack of dogs smelled the flesh, they ran after the bhikshus, surrounded them, and barked and howled. Seeing this, the laypeople asked:

“Venerable ones! Why are the dogs following you?”

They replied:

“I am carrying dog flesh.”

They asked:

“Do you also eat dog flesh?”

They replied:

“Yes!”

The bhikshus were consequently censured. They reported the matter to the Buddha. The Buddha said:

“Bhikshus! Dog flesh must not be eaten. Neither may one eat the flesh of hawks or of any birds or beasts that feed on corpses. Whoever eats the flesh of such animals commits an offense of wrongdoing.”

The circumstances occurred as before. A band of robbers entered the royal stables of King Prasenajit of Kosala and stole a horse. They took it into a deserted forest, slaughtered it, carried away the flesh, and left the head and tail behind. The Group of Six bhikshus were greedy for food and drink. Early in the morning, they looked in all four directions and saw vultures from afar flying up and down over the forest. They therefore told one another to go to that place. They said among themselves:

“Upananda! Today we have obtained an abundance of discarded food.”

Together they gathered it up.

Following the tracks, the horse keeper came to that place and asked the Group of Six:

“You are wearing the robes of great sages. Why do you engage in such evil conduct?”

The Group of Six asked in return:

“What have we done?”

He replied:

“You stole a horse from the king’s stables and killed it.”

They answered:

“We did not kill it. The robbers brought it here, killed it, took the flesh, and departed after leaving behind the head, tail, legs, and hooves. We considered these discarded things and therefore gathered them up.”

The horse keeper mocked them, saying:

“What delightful discarded things these are!”

They reported the matter to the Buddha. The Buddha said:

“Bhikshus! The flesh of all even-toed animals and all kinds of jackals must not be eaten. Whoever eats such flesh commits an offense of wrongdoing.”

At that time, an ape was swinging through the trees. Because the distance was too great, it missed its grip, fell to the ground, and died. The Group of Six brought the ape’s carcass back to their dwelling, put it in a pot, and cooked it.

There was then a young woman who had lost her child. Searching for the child, she entered Jeta Grove. When she saw the Group of Six cooking the ape in the pot, she beat her breast and cried out:

“Alas! My child is being cooked in the pot!”

The Group of Six then lifted an arm of the ape and showed it to the young woman. She wailed:

“This is a child’s arm—it is my child!”

The Group of Six next lifted out the ape’s calf. Again she wailed:

“Disaster! This is my child’s thigh.”

The Group of Six next lifted out the head. Again she cried:

“Disaster! This is my child’s head.”

Only then did the Group of Six lift up the ape’s tail and stop her, asking:

“Does your child also have a tail?!”

The young woman said:

“Can it be that you eat ape flesh?”

The Group of Six replied:

“It is not your child. What fault is there in our eating it?”

Everyone who heard this censured them. The matter was reported to the Buddha. The Buddha said:

“Bhikshus! The form of an ape resembles that of a human being. Therefore, bhikshus must not eat ape flesh. Whoever eats it commits an offense of wrongdoing.”

Sixth Recitation

The Buddha was in the city of Shravasti. A bhikshu was gravely ill and in great pain. He went to a physician and asked:

“Good sir! Please prescribe a suitable medicine to treat my illness.”

The physician replied:

“If medicine is used to irrigate the lower passage, the illness will heal very quickly.”

The bhikshu said:

“Good sir! The Blessed One has not permitted this.”

The physician replied:

“Your Great Teacher takes compassion as his foundation. Because of this matter, he will certainly permit it. Do not doubt it.”

The bhikshu reported the matter to the Buddha. The Buddha said:

“When a physician prescribes medicine for irrigating the lower passage, it may be used as appropriate.”

The bhikshu used a small cup to irrigate the lower passage and spilled all the medicine. The Buddha said:

“A small cup should not be used to irrigate the lower passage.”

The bhikshu used the corner of his robe to hold the medicine for irrigation, but it spilled as before. The Buddha said:

“The corner of a robe should not be used.”

The bhikshu used a piece of leather to hold the medicine for irrigation, but it still spilled as before.

The Buddha said:

“A piece of leather should not be used.”

The bhikshu used a leaf as a wrapper. The Buddha said:

“That should not be used. A vessel should be made to hold it.”

The bhikshu made one of iron, but it became burning hot and was hard. The Buddha said:

“Except for iron, glass, copper, and other materials may be used to make it as one wishes.”

Seventh Recitation

The Venerable Upali asked the Blessed One:

“May seven-day medicine be accepted anew?”

The Buddha said:

“Yes. In the case of sugarcane, the solid cane is medicine for the proper time; its juice is later medicine, that is, medicine for an improper time; sugar is seven-day medicine; and its charcoal is lifetime medicine, that is, medicine for the duration of one’s life.

“Upali! Curds are included among medicines for the proper time; whey is included among later medicines; ghee is seven-day medicine; and charcoal made by burning curds is lifetime medicine.

“Upali! Flesh is medicine for the proper time; fat is seven-day medicine; and charcoal made by burning flesh is lifetime medicine. They may be used according to the circumstances.”

A bhikshu suffering from an illness went to a physician and asked:

“Good sir! I am ill. Please treat me.”

The physician replied:

“Venerable one! You should eat gruel cooked with hemp fruit.”

The bhikshu said:

“The Blessed One has not permitted it. How could I eat it?”

The physician replied as before. The matter was reported to the Buddha. The Buddha said:

“When a physician prescribes hemp fruit as a treatment, or its vine, essence, root, branch, flower, leaf, fruit, or seed to remove an illness, it may be cooked into gruel and eaten to treat the illness.”

Eighth Recitation

The Blessed One journeyed through the countryside and arrived at a certain village. In that village was a householder who, because of past causes and conditions, was ready to be guided by the Tathagata.

The Blessed One knew that the time had come to guide the householder and went to his residence. The householder spread out a seat for the Blessed One, and the Blessed One sat upon the prepared seat. The householder bowed at the Buddha’s feet and sat to one side. The Blessed One observed the differences in the householder’s inclinations, afflictions, and faculties. He taught him the Dharma, instructing, benefiting, and delighting him, and caused the householder to use the vajra mace of wisdom to shatter the twenty mountains of satkayadrishti, the view of a self in relation to the body, and attain the fruit of stream-entry. After attaining the fruit, the householder said to the Buddha:

“The noble fruit I have attained was not gained through my ancestors, parents, king, devas, shramanas, brahmins, friends, relatives, or kinsmen, but through the majestic power of the Great Teacher, the Blessed One.”

Having spoken thus, the householder gave rise to pure faith and requested the Three Refuges.

The Blessed One then taught the essential Dharma to the householder until after midday, and both the Buddha and the assembly had gone without food. The householder said to the Buddha:

“Now I wish to offer a drink for consumption outside the proper time.”

The Buddha said:

“As you wish!”

The householder prepared granulated sugar and various beverages and offered them to the Buddha and the Sangha. Finding these drinks excessively sweet, the bhikshus did not dare consume much and told the Buddha. The Buddha said:

“Grapes, pomegranates, pomelos, tangerines, and so forth may be crushed and thoroughly strained. They should not be allowed to become thick but must be stirred with water and drunk.”

The Venerable Upali asked the Blessed One:

“May granulated-sugar water intended for drinking be kept for seven days as seven-day medicine?”

The Buddha said:

“Yes!”

He asked:

“How may it be drunk?”

The Buddha said:

“When it has settled clear, has not yet become vinegar, and its substance has not changed, it may be drunk as one wishes.”

The Buddha was in the city of Shravasti. A householder invited the Venerable Ananda to his home for a meal.

At that time, the householder Anathapindika was gravely ill. The Blessed One and his attendant Ananda went to the householder’s home to inquire after his illness. The householder prepared a seat. The Blessed One sat down, taught the essential Dharma to the householder, and then wished to depart. The householder invited the Blessed One, saying:

“I reverently beseech the Blessed One, out of loving compassion, to accept the meal I offer at this very time.”

The Blessed One silently accepted. Venerable Ananda said to the Buddha:

“Another householder previously invited me to a meal.”

The Buddha told Ananda:

“You should relinquish the earlier invitation in favor of another bhikshu. Five acts performed by mental resolve are validly accomplished. They are:

– Assigning a robe.

– Taking possession of a robe.

– Posadha.

– The act of invitation, or pravarana.

– Accepting an invitation.”

The circumstances occurred as before. During a famine, the bhikshus found it very difficult to obtain alms. Devout brahmins and laypeople invited elder bhikshus to their homes for meals.

At that time, the bhikshus accepted only one invitation and no more.

The Blessed One said:

“During a famine, food is difficult to obtain. Whenever people invite you, you may accept. After receiving food for yourselves, you should then give some to the other bhikshus so that they may eat together.”

Some who had not been invited also went to the donor’s home. The donors said:

“You are not the one whom I invited,” and did not give them food.

The Blessed One taught:

“The one who accepted the invitation should first eat two or three mouthfuls. Having thus shown that he has eaten, he should say to them:

“‘Lay devotees! The bhikshus are having difficulty obtaining alms. I shall take this food back and offer it to them. Please rejoice in this merit.’ He should say this two or three times.

“Whatever food is received should be taken back and shared with the others, so that even the most junior is fully satisfied.”

Ninth Recitation

As instructed, ghee should be taken,
Even if it is leftover or has been touched;
The keeping of compounded medicines is also permitted,
And ten places are excluded from use as pure kitchens.

A bhikshu was gravely ill and went to consult a physician. The physician said:

“Taking ghee can cure the illness.”

The bhikshu reported the matter to the Buddha. The Buddha said:

“Since the physician has prescribed it, act accordingly.”

At midnight, the sick bhikshu wished to take ghee, but there was no one to hand it to him.

The Buddha said:

“He may take it himself to treat his illness. If ghee is difficult to obtain, oil may be used to treat the illness.”

This bhikshu could not obtain oil and therefore could not treat his illness.

Another bhikshu had some leftover, previously touched ghee and oil. He said:

“I have ghee and oil, but they are leftovers that have already been touched. If the Buddha permits it, you may use them.”

The bhikshu reported the matter to the Buddha. The Buddha said:

“If a poor sick person is unable to provide for himself, there is no offense in his using leftovers that have already been touched.”

The Venerable Upali asked the Buddha:

“As the Blessed One has taught, ‘Bhikshus should keep suitable medicines for use.’ How should this be understood?”

The Buddha said:

“Except for the four precious substances, all other things may be stored.”

The Blessed One was in the city of Vaishali. He told the bhikshus:

“There are ten places that must not be designated as pure kitchens. They are:

1. Open ground.

2. A small room beneath a gate.

3. The area before a veranda.

4. A warming house.

5. A bathhouse.

6. A government building.

7. Beside a stupa.

8. The house of non-Buddhist ascetics.

9. The house of a layperson.

10. Inside a bhikshuni monastery.

“Whoever cooks in these places commits an offense of wrongdoing.”

Upali asked the Buddha:

“If a room is designated as a pure kitchen, after the formal act is performed, are the areas above and below it and the surrounding boundaries all pure?”

The Buddha told Upali:

“If the entire assembly unanimously agrees to designate a place as a pure kitchen, then the areas above and below and the boundaries on all four sides within the defined limits are all pure.”

Tenth Recitation

At that time, the Blessed One had admitted members of the Shakya clan into the renunciant life. These people had formerly been accustomed to drinking liquor, and consequently their bodies became thin, sickly, and sallow. The bhikshus reported this to the Buddha. The Buddha said:

“There are substances used to make liquor, namely roots, branches, leaves, flowers, and fruits. Crush them into small pieces, place them in white cloth, and steep them in weak liquor that has no intoxicating effect. Do not fill the vessel completely or seal its mouth tightly. Afterward, pour in clean water, stir it, and drink it. Alternatively, grind wheat flour, tree bark, and various aromatics into powder, place the powder in thick silk, tie it to a crossbar, and suspend it inside a vat of finished liquor without allowing it to touch the liquor. After one or two nights, mix it with water and drink it. These two kinds of drink may be consumed at the proper time or outside the proper time, as appropriate, without offense. Doing this can eliminate the craving for liquor.

“Bhikshus! Since you honor me as your teacher, you must not drink liquor, offer liquor to others, or accept liquor, nor may you even dip the tip of a blade of grass into liquor, raise it to your mouth, and taste it.”

-ooOoo-

Second Summary Recitation of the Separate Section

A designated object and a place having an owner;
One should ask concerning Kosala.
From following an elephant and prior appointment,
A great famine and an assembly of bhikshunis.

First Recitation

The Buddha was in the city of Shravasti. A certain immensely wealthy householder built a dwelling and offered it to the Sangha. At the same time, he offered blankets, bedding, and various other requisites for sleeping. Several junior bhikshus residing there discussed the matter:

“Venerable ones! We already have sufficient blankets, bedding, and requisites. If we store all these surplus items, there will be too many and they may deteriorate. We should retain only enough for our use and distribute the remainder to the bhikshus of another Sangha.”

After discussing the matter, they offered all the surplus articles to a nearby Sangha. An almsgoing bhikshu journeyed to that place, and the resident bhikshus arranged for him to stay there. He asked:

“Venerable ones! Is there a spare long sleeping mat?”

They replied:

“There is nothing spare.”

The visiting bhikshu had to sleep on a broken bed and suffered aches and pain throughout the night until morning. Taking the door key, he went to the home of the layperson who had originally owned the dwelling. Upon arriving, he sat in the offered seat, taught the householder the essential Dharma, and praised the seven kinds of meritorious deeds.

The householder said:

“I have performed these meritorious deeds.”

The bhikshu said:

“Your dwelling still lacks bedding. Last night I had to sleep on a broken bed and suffered greatly.”

The owner of the dwelling said:

“I offered the assembly a great many requisites, blankets, and bedding. Could the bhikshus have transferred the things I offered to another dwelling?”

The bhikshu asked:

“Do you recognize this door key?”

He replied:

“I do!”

Together with the householder, they went to inspect the place. After arriving at the dwelling, the householder asked the resident bhikshus:

“I offered the assembly a great many blankets, bedding, and requisites. Where are those things now?”

The resident bhikshus explained the foregoing events to the householder. The householder said:

“You should bring them back. I intended to offer them solely to this dwelling.”

They reported the matter to the Buddha. The Buddha said:

“Articles belonging to one dwelling must not be given to another dwelling. Articles are to be used in the place to which they belong, except when they have been given to individuals, in which case they may use them as they wish. If the articles are not returned to their original dwelling, an offense of grave transgression is committed.”

The circumstances occurred as before. The Group of Six bhikshus followed a merchant caravan while journeying through the countryside. Unfortunately, the caravan was attacked by robbers. Unable to carry away all the plunder, the robbers abandoned some of it and departed. Following behind, the Group of Six bhikshus saw the abandoned valuables and discussed the matter among themselves:

“Nanda, Upananda! How extraordinary! Why have so many discarded robes and articles been left here? We should gather them up and carry them away.”

The Group of Six gathered up the robes and articles.

The owners of the valuables ran back and saw the Group of Six holding the robes and other articles. Together they reproached them:

“The robbers did not take these valuables from us, yet you have taken them. Venerable ones! You wear the robes of great sages, yet you commit evil deeds.”

The Group of Six asked in return:

“What have we done?”

They replied:

“You have seized our robes and possessions!”

The bhikshus said:

“The robbers stole your robes and then abandoned them while fleeing. We thought they were discarded things and therefore gathered them up.”

The bhikshus reported the matter to the Buddha. The Buddha said:

“Articles plundered from merchants and abandoned by robbers must not be gathered up. Whoever gathers them up commits an offense of wrongdoing.”

On another occasion, a caravan leader was robbed. The robbers could not carry away all the valuables and left some behind. The laypeople said:

“Venerable ones, you may gather them up as you please.”

The bhikshus did not take them. The Blessed One taught:

“If they give permission, you may accept them.”

The Buddha was in the city of Rajagriha. The Group of Six bhikshus entered a charnel ground where human corpses were abandoned and saw clothing, canopies, and firewood. They discussed the matter among themselves:

“Nanda, Upananda! There are many discarded things here. We should gather them up and carry them away.”

They then gathered them up and departed.

Later, the chandalas who guarded the charnel ground arrived there. They thought, “Who has taken the articles from this shmashana?”—that is, the charnel ground where human corpses were abandoned.

Seven or eight days later, the Group of Six discussed the matter among themselves:

“Nanda, Upananda! There must surely be many discarded robes in the charnel ground. Let us go there together and gather them up!”

When they arrived, the chandalas detained them and said:

“Acharyas! Among the duties performed for the king, guarding the charnel ground is the most arduous. Why do you seize things that others are responsible for guarding?”

The bhikshus reported the matter to the Buddha. The Buddha said:

“Robes, canopies, firewood, and other articles in a charnel ground that is under someone’s supervision must not be taken. Whoever takes them commits an offense of transgression.”

At another place, the guardian of a charnel ground had a mind of reverent faith and told the bhikshus:

“Venerable ones, you may gather up the robes and articles as you wish.”

The bhikshus did not dare take them and reported the matter to the Buddha. The Buddha said:

“If the guardians give permission, you may gather them up as you wish.”

Second Recitation

The Buddha was in the city of Shravasti, at Jeta Grove in Anathapindika’s Park. The Group of Six followed a merchant’s cart. Suddenly, the axle broke along the road, and the merchant abandoned it before continuing on his way.

The Group of Six bhikshus stood the broken axle upright at a crossroads and said to one another:

“This pillar should be given the name Venerable Deity of the Cart Axle.”

After doing so, the Group of Six departed.

A householder later brought food as an offering at that place. Others also came there to pray and make vows:

“If you enable us to fulfill our wishes, we shall build a shrine for the deity, and every day 108 brahmins will come here to perform offerings.”

They prayed in this way and, fortunately, obtained what they wished for. They therefore built a shrine at that very place.

The merchant caravans passing back and forth through that place offered robes, articles, and valuables to the deity. When the Group of Six returned to the former place, they saw the shrine, the bustling merchants, the multitude of horses and carts, and the shrine’s immense wealth. They discussed the matter among themselves:

“The Venerable Deity of the Cart Axle has many fine robes and articles. We should take them away.”

When the shrine keeper saw the Group of Six taking the valuables, he said:

“Venerable ones! I constantly maintain this place. Why do you arbitrarily take the cloth, money, and precious possessions offered to the divine image in the shrine?”

The Group of Six replied:

“You were formerly poor and wretched. How could you have obtained a shrine such as this? We founded this shrine at the beginning by erecting the broken cart axle as the Venerable Deity. You know nothing of its origins, yet you presumptuously and miserly guard it.”

Upananda then struck the cart axle and pulled it up. Everyone said:

“Even if the venerable one or someone else created it, I depend upon this place for my livelihood. Why do you seize these robes, articles, and valuables?”

The laypeople then reproached them together. The bhikshus reported the matter to the Buddha. The Buddha said:

“One must not arbitrarily take robes, money, or precious possessions from a shrine. Whoever takes them commits a grave offense of transgression.”

At another shrine, the keepers permitted the bhikshus to take things as they wished. The bhikshus did not dare take them. They reported the matter to the Buddha. The Buddha said:

“If they consent, you may take them.”

The circumstances occurred as before.

A bhikshu was gravely ill. As the Blessed One had taught, “Sick bhikshus should cultivate meritorious deeds toward the Sangha.”

The caregiver said to the sick bhikshu:

“You should give a small donation to the field of merit of the Sangha.”

The sick bhikshu replied:

“I have nothing at all. I shall now give my three robes to the field of merit of the Sangha.”

The caregiver offered the three robes to the Sangha. The Sangha accepted the robes, exchanged them, and distributed the proceeds.

After recovering from his illness, the bhikshu lacked the three robes. The matter was reported to the Buddha. The Buddha said:

“One must not exhort a sick bhikshu to give his three robes to others. Whoever exhorts him in this way commits an offense of transgression. The Sangha must not accept these three robes. Even if it must accept them, they must not be distributed. When it sees that he lacks robes, it must return them. Whoever distributes robes in this manner commits an offense of wrongdoing.”

Third Recitation

Concerning articles, the donors should be asked;
Benefits for the assemblies may be divided equally.
The two great assemblies should receive equal shares;
The shares of the other assemblies should be increased or reduced accordingly.

The Buddha was in the city of Shravasti. A householder offered food to the assemblies of bhikshus and bhikshunis. He afterward offered valuables to both assemblies. The bhikshus did not know how to divide them. They reported the matter to the Buddha. The Buddha said:

“You should ask the donor and divide them according to his words.”

The circumstances occurred as before. Sixty bhikshus journeyed through the countryside and arrived at a certain village. In the village was a householder who had long possessed right faith. He invited the bhikshus to his home for a meal. The layman then thought, “I should offer each of these bhikshus a set of robes.”

While they were eating, an assembly of sixty bhikshunis came by on almsround. People told them:

“Bhikshus are receiving offerings at that householder’s home. You should go there.” The assembly of bhikshunis went there and was invited to eat.

The householder thought, “How can I now offer enough robes to all of them? They should be divided as the householder sees fit.” The householder then placed sixty pieces of cloth before the elder. The bhikshus did not know how to divide them and reported the matter to the Buddha. The Buddha said:

“These are benefits shared by the two assemblies. They should be divided equally among them.”

The circumstances occurred as before.

A certain householder invited the two assemblies to a meal and offered them valuables.

The bhikshus then divided the offerings equally with the shramaneras. Because of this, the bhikshus became resentful:

“We greatly need three civaras. Those shramaneras wear only an unsewn robe above and a single lower garment below. Two robes are enough for them. Why are we told to divide the robes equally with them?”

They reported the matter to the Buddha. The Buddha said:

“Bhikshus and bhikshunis receive equal shares. Shramaneras and shramanerikas receive one-third shares; shikshamanas receive one-half shares; and those about to receive full ordination receive one-half shares. You should understand the method in this way.”

Fourth Recitation

At that time, the Blessed One was traveling through the countryside of Kosala with 1,250 bhikshus. They arrived at a certain village, where a householder invited the Buddha, the Sangha, and their attendants to his home for a meal.

At that time, sixty bhikshunis who were traveling through the countryside also arrived at this village. Going successively on almsround, they reached the householder’s home and were invited to eat.

After making offerings to the Buddha and the Sangha, the householder took 1,250 pieces of white cloth and placed them before the elder. The bhikshus did not know how to divide this offering. The sixty bhikshunis then said:

“In the past, we received half of such offerings. You should now give us half.”

The bhikshus reported the matter to the Buddha. The Buddha said:

“The offering should be divided according to the number of bhikshus and bhikshunis. It must not be divided into two equal portions.”

That householder invited the Buddha and the Sangha to his home for a meal. When it was time, the bhikshus went to receive the meal, but on this occasion the Blessed One alone did not go and told the person sent to invite him that he would remain at the monastery. There are five reasons why a Buddha does not attend an invited meal. On this occasion, it was because he wished to establish a precept for his disciples.

The householder respectfully offered ghee and cakes fried in ghee to the elders. To those in the middle ranks, he offered cakes fried in oil. To those in the lower ranks, he offered sesame-oil dregs and vegetables fried in inferior oil. The Venerable Rahula personally took a bowl of food back to the Blessed One. Upon reaching the Buddha, he bowed with his head at the Buddha’s feet and sat to one side. It is the customary practice of all Buddhas to cheerfully inquire of one who brings food:

“Did the bhikshus receive good food?”

Rahula said to the Buddha:

“The Sangha received good food and was very well provided for.”

The Blessed One asked:

“Why, then, is your body now so thin and sickly?!”

Venerable Rahula spoke this verse:

The Buddha told Rahula:

“I merely asked about your health. Why did you answer by speaking of food and drink?”

Rahula recounted to the Blessed One what had happened at the householder’s home. The Buddha asked:

“Who was the elder of the Sangha?”

He replied:

“My preceptor.”

The Buddha told Rahula:

“Shariputra! Your teacher is one who consumes impurely and cannot be called one who eats well. Why did he not inspect the portions given to those in the middle and lower ranks?”

The Buddha told the bhikshus:

“The elder of the Sangha has duties to perform. I now establish this rule: When the elder sees someone bringing food, he should tell him to kneel, join his palms, and proclaim, ‘Tam pra gata.’ The elder should say:

“‘Distribute the food equally.’”

At that time, whenever they saw anyone bringing vegetables, fine cakes, and so forth, they all spoke as above, creating confusion and omissions.

The Buddha said:

“Observe the first person distributing food and tell him, ‘Distribute the food equally.’ Do not trouble the others any further. Whoever acts contrary to this rule commits an offense of wrongdoing.”

When the Venerable Shariputra heard the Blessed One say that he was not one who ate well, he put his finger down his throat and vomited up the food.

The Venerable Upali said to the Blessed One:

“Shariputra has vomited up the food.”

The Blessed One said:

“Bhikshus! It is not only today that, after I censured such eating, he vomited it up. In a past life, I also censured such eating, and at that very time he vomited it up as well. Listen carefully:

“Long ago, there was a brahmin who delighted in chanting praises and who traveled through the countryside with a young brahmin. When they reached a settlement, the elder left the younger outside the settlement to rest by the shore of a pond, saying, ‘Remain here for a while. I shall enter the settlement and beg for wheat cakes to eat.’ While the young brahmin was standing there, a chandala came to the pond to draw water to eat with his wheat cakes. The young brahmin asked:

“‘Good man, can you give me a few wheat cakes to eat?’

“He replied:

“‘Fashion some leaves into a plate and take them.’

“The young brahmin did as instructed and accepted the wheat cakes given by the chandala. Seeing filth on the cakes, he asked the chandala:

“‘Why are these wheat cakes dirty?’

“He replied:

“‘They were kept in a dirty bowl, so the cakes became dirty.’

“The young brahmin ate the cakes. The elder brahmin then returned from the settlement and told the young brahmin:

“‘You may now enter the settlement and beg for wheat cakes.’

“He replied:

“‘I have eaten wheat cakes!’

“The elder asked:

“‘Where did you obtain them?’

“He replied:

“‘A chandala gave them to me.’

“The brahmin said:

“‘They are filthy and impure people. Why did you eat the cakes they gave you?’

“The brahmin gave rise to a contemptuous thought. The young brahmin immediately vomited up the cakes.”

The Buddha told the bhikshus:

“Do not think otherwise. The brahmin who delighted in chanting praises in the past was I myself. The youth was Shariputra. In the past, because of my words, he vomited up his food; today, after being reproved by me, he has again vomited up his food.”

The Buddha was in the city of Rajagriha, in Bamboo Grove beside the Kalandaka Pond. In that city lived a householder named Shrigup ta, who had originally been a follower of the naked ascetics and was the husband of the younger sister of Tudeshaka. Tudeshaka had great faith in the Three Jewels. He thought, “I should now encourage Shrigup ta to understand that the Buddha and the Sangha are the unsurpassed field of merit.” Thinking thus, he said to Shrigup ta:

“You should offer food to the Buddha and the Sangha and thereby reap immeasurable merit from this field of merit.”

Shrigup ta said:

“I shall now make offerings to the Buddha and the Sangha. You, in turn, should invite Purana and his disciples on my behalf and prepare food as an offering to them.”

Tudeshaka thought, “If I do not agree now, this man will suffer a great loss in relation to the supreme field of merit. Since I give universally, why should this trouble me?” Thinking thus, Tudeshaka agreed to issue the invitation. Shrigup ta thought, “If I first invite the Shramana Gautama to my home for a meal, Tudeshaka will afterward refuse to invite Purana and his disciples to come for a meal.” Therefore, Shrigup ta said:

“You should first invite Purana to your home for a meal. Afterward, I shall invite the Buddha and the Sangha to my home and personally make offerings to them.”

Tudeshaka agreed. He went to Purana, conversed with him, and spoke openly and cordially. He then said:

“Worthy Purana, I invite you and your disciples to my home for a meal tomorrow.”

Purana thought, “Perhaps this man has perceived faults in the Shramana Gautama and no longer believes in him. He has now developed faith in me, so I shall gain great benefit. Moreover, this man’s ancestors were my donors. It is only reasonable that he should now return to me.” Thinking thus, he accepted the invitation.

That very night, Tudeshaka prepared food, arranged seats, and set out vessels of water. Early the next morning, he sent someone to tell Purana:

“It is time. The food has been prepared. Please know that the time has come.”

Shrigup ta said to Purana:

“Venerable one, do you know this? When the Shramana Gautama is invited by a layperson and approaches the door of that person’s house, he first places his right foot upon the threshold and then smiles. His attendant Ananda bares his right shoulder, kneels upon the ground, joins his palms, and asks:

“‘Great Virtuous One! The Great Sage, the Tathagata, and his disciples do not manifest a smile without cause. Great Virtuous One! What is the reason for this?’

“He replies:

“‘So it is, Ananda! I do not manifest a smile without cause. Wherever a Buddha goes, he makes a prediction, thereby causing the assembly to give rise to reverent faith.’ When you go to Tudeshaka’s residence and enter the house, you should do the same. This may also cause the assembly to give rise to reverent faith, just as in the foregoing account.”

Purana and his disciples then went together to Tudeshaka’s residence. Upon arriving, he stepped onto the threshold, opened his mouth, and laughed loudly. A naked disciple bowed at his feet and said:

“Great Virtuous One! Surely it is not without cause that such a supreme person opens his mouth and laughs loudly?”

Purana immediately said:

“Indeed! It is not without cause. With my divine eye, I saw a male ape pursuing a female ape beside the shore of Lake Anavatapta. He slipped, plunged from the tree to the ground, and died. I then thought, ‘Although animals such as these lack discernment, they still possess feelings. Because of base desire, they undergo painful suffering.’”

When Tudeshaka heard these words, he thought, “Ah! This is like the child of a courtesan who has not yet found a needle but already wishes to sell it. I must subdue him and make him conduct himself properly!” He then arranged fine seats for Purana and his disciples. He filled bronze bowls with excellent food, placing cakes on top and food beneath, and offered them to the assembly of naked ascetics. In Purana’s own bowl, he placed various delicacies at the bottom, covered them with cakes, and handed the bowl to him.

Purana thought, “I am the leader of this teaching and should receive fine food. Why do I not see the householder bringing it?”

The householder asked:

“Why do you not eat?!”

He replied:

“There are only cakes here and no food. Bring it quickly.”

Tudeshaka—formerly translated as Shoudika, according to the original note—then recited this verse directly before Purana:

The householder then showed him the various foods placed at the bottom of the bowl. Ashamed, Purana thought, “I have been subdued. After I have finished eating, I shall pronounce a malediction: ‘May all the meritorious deeds performed now and in the future yield no beneficial result whatsoever.’”

After eating, Purana pronounced a malediction in verse:

Tudeshaka had a gatekeeper who, upon hearing this, thought, “This witless man eats my master’s food and then utters a perverse malediction that it will bear no fruit. He truly is a son of a courtesan. I shall arrange for his joints to be dislocated for sport.” He poured a jar of filth immediately inside the gate, then dragged the jar toward the entrance and emptied the remainder there.

As Purana approached the gate, he slipped on the slick ground and fell. His head struck the gateway, and blood streamed profusely.

The gatekeeper then spoke this verse:

Just as you departed through the main gate,
And as the filthy water spread everywhere,
As you fell, struck your head, and blood gushed forth,
At that very time, wholesome merit bore no fruit.

Purana then went to Shrigup ta, clutching his bleeding head. When Shrigup ta saw Purana, he asked:

“Great Virtuous One! Why is your head wounded and bleeding like this?!”

He replied:

“The householder Tudeshaka caused this misfortune for me.”

Shrigup ta said:

“You are truly fortunate to have returned alive. I shall now devise a plan to ensure that Gautama and the Sangha enter my house but do not leave alive.”

Shrigup ta then thought, “I shall now go to the Shramana Gautama and invite him to a meal. If he is omniscient, he certainly will not accept the invitation. If he is not omniscient, he will accept it.” Shrigup ta went to see the Buddha. After exchanging greetings, he sat to one side. He then rose and invited the Blessed One:

“Could the Buddha and the Sangha come to my home tomorrow and partake of a meal?”

THE MULA-SARVASTIVADA

VINAYA

MUKTAKA

– End of Fascicle Seven -