彌沙塞部和醯五分律

THE MAHISASAKA VINAYA IN FIVE PARTS—VOLUME 22

FASCICLE 22
Part 3: ON THE DHARMAS CONCERNING ORDINATION, UPOSATHA, RAINS RETREAT,
INVITATION, ROBES, LEATHER FOOTWEAR, MEDICINES, ETC.

Section 7: ON MEDICINES

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus were afflicted with autumn illnesses. The Buddha visited their rooms and, upon seeing them, thought: “People in the world use ghee, oil, honey, and molasses as medicine. I should now permit the bhikkhus to take them.” The Buddha therefore assembled the Sangha of bhikkhus and said: “From now on, sick bhikkhus are permitted to take four kinds of medicine: ghee, oil, honey, and molasses.”
When the bhikkhus took ghee, they found its odor unpleasant and reported this to the Buddha. The Buddha said: “It may be cooked, either by yourselves or by asking someone else to cook it. If there is no pure place, it may be cooked in an impure place.” When the bhikkhus took ghee, it made them nauseous and inclined to vomit, and they reported this to the Buddha. The Buddha said: “You may use haritaki fruit, amalaka fruit, honey, garlic, dried provisions, or other suitable things to smear upon the mouth so as to remove the odor.”
A bhikkhu suffering from a fever needed to take ghee. The bhikkhus went to seek ghee but could not obtain any and instead received milk. They reported this to the Buddha. The Buddha said: “A lay attendant should be asked to cook it into ghee and thoroughly cook it until it no longer has the odor of food; it may then be accepted as a seven-day medicine.”
A bhikkhu suffering from a wind disorder needed to take oil. The bhikkhus went to seek it but could not obtain any and instead received sesame seeds. They reported this to the Buddha. The Buddha said: “A lay attendant should be asked to process them into oil, removing the odor of food; it may then be accepted as a seven-day medicine.”
A bhikkhu suffering from a fever needed to take molasses. The bhikkhus went to seek it but could not obtain any and instead received sugarcane. They reported this to the Buddha. The Buddha said: “A lay attendant should be asked to make it into molasses, removing the odor of food; it may then be accepted as a seven-day medicine.” The bhikkhus did not know how long it should be cooked and reported this to the Buddha. The Buddha said: “Scoop it up with a ladle and pour it down; when the liquid flows continuously without breaking, it is ready.”
Some bhikkhus suffering from wind disorders needed to take cow fat, donkey fat, camel fat, and fish fat. The bhikkhus went to seek these but could not obtain them and instead received fatty meat from those four kinds of creatures. They reported this to the Buddha. The Buddha said: “A lay attendant should be asked to fry it to extract the fat and then reduce it until it thickens. If it is cooked at the proper time, reduced at the proper time, and strained at the proper time, but accepted outside the proper time, it must not be kept overnight and consumed. If it is cooked at the proper time, reduced at the proper time, strained at the proper time, and accepted at the proper time, it may be consumed for seven days.”
Some bhikkhus suffering from autumn illnesses needed to take medicinal roots and reported this to the Buddha. The Buddha said: “All medicinal roots are permitted to be taken; medicinal fruits are likewise permitted.”
Some bhikkhus suffering from autumn illnesses needed to take medicinal herbs and reported this to the Buddha. The Buddha said: “All medicinal herbs are permitted to be taken.”
Some bhikkhus suffering from wind disorders needed to induce perspiration and reported this to the Buddha. The Buddha said: “You are permitted to induce perspiration.”
Some bhikkhus suffering from wind disorders needed to take various kinds of white and red salt and reported this to the Buddha. The Buddha said: “You are permitted to take them.”
Some bhikkhus suffering from wind disorders needed to mix urine with oil, ashes, and sour wine and apply it to their bodies. They reported this to the Buddha. The Buddha said: “You are permitted to mix and apply them.”
Some bhikkhus suffering from scabies, sores, and boils wished to treat them and reported this to the Buddha. The Buddha said: “They should be treated.”
A bhikkhu suffering from a malignant growth needed to make an incision with a knife and apply medicine. He reported this to the Buddha. The Buddha said: “It is permitted.”
Some bhikkhus whose feet were painful needed to wear boots made of bearskin and apply bear fat. They also needed to place rice flour, snakeskin, bear fat, and ghee inside a bitter melon and soak it in water. They reported this to the Buddha.

The Buddha said: “All these are permitted.” A bhikkhu developed a boil on his private parts, and a physician made an incision with a knife. The Buddha passed nearby in front of them, and the physician said to the Buddha: “The knife has reached the anus. May the Blessed One look carefully.” The Buddha said: “That is a place difficult to protect.

If an ordinary person were thereby caused to lose his life, he would suffer a great loss. From now on, it is not permitted to make an incision with a knife in the private parts. One who violates this incurs a sthulatyaya offense.”
A bhikkhu contracted an epidemic fever. The Buddha said: “He should take an emetic and purgative medicine, restrict his food, and eat according to the illness.”
A bhikkhu suffered from inflamed eyes. The Buddha said: “It is permitted to prepare eye medicine.”
At that time, Revata consumed molasses outside the proper time. Anuruddha said: “You should not eat it outside the proper time. I saw finely ground rice being added when the molasses was made.” Revata then became doubtful and reported the matter to the Buddha. Because of this, the Buddha assembled the Sangha of bhikkhus and asked Anuruddha: “You saw flour being added when the molasses was made. Why did they do that?” Anuruddha replied: “The method of preparation requires it to be made that way.” The Buddha praised in various ways those who had few desires and knew contentment, and then said to the bhikkhus: “From now on, if the preparation of a medicine requires it to be made in this way, it is permitted to be taken outside the proper time.”
At that time, the Elder Upali asked the Buddha: “Blessed One, when medicine permitted at the proper time is mixed with medicine permitted outside the proper time, how long may it be used?”
The Buddha said: “It should be used according to the medicine permitted at the proper time, not according to the medicine permitted outside the proper time. The same applies when seven-day medicine is mixed with lifetime medicine.”
Upali again asked: “When medicine permitted outside the proper time is combined with seven-day medicine, how long may it be used?”
The Buddha replied: “It should be used according to the medicine permitted outside the proper time and must not be kept overnight for use. The same applies when it is combined with lifetime medicine.”
He further asked: “When seven-day medicine is combined with lifetime medicine, how long may it be used?”
The Buddha said: “It should be used according to the seven-day medicine, not according to the lifetime medicine.”

Section 8: ON FOOD

The Buddha was in the country of Varanasi. At that time, the five bhikkhus went to the Buddha, bowed their heads reverently at his feet, and said: “Blessed One, what food should we eat?” The Buddha said: “I permit you to eat food obtained on almsround.” They again asked the Buddha: “What should we use to hold it?” The Buddha said: “I permit you to use alms bowls.”
At that time, the bhikkhus obtained fragrant rice of the eightfold quality through alms but did not dare to eat it, and they reported this to the Buddha. The Buddha said: “You are permitted to accept and eat it as you wish.” At this time, the bhikkhus obtained through alms various kinds of cooked rice, various kinds of cakes, various kinds of dried provisions, various kinds of cooked beans and wheat, various kinds of barley, vegetables, and glutinous rice, various kinds of soup, various kinds of sour wine and fruit juice, various kinds of salt, various kinds of meat, various kinds of fish, various kinds of milk and curds, various kinds of vegetables, various kinds of roots and lotus rhizomes, various kinds of sweet sugarcane stalks, various kinds of coconuts and other fruits, and so forth.

They did not dare to accept any of them and reported this to the Buddha. The Buddha said: “You are permitted to accept and eat all of them as you wish.”
The Buddha was staying at Vaishali. At that time, there was a famine and hunger, and food was difficult to obtain on almsround. The bhikkhus stored their food elsewhere, and it was lost.

They thought: “If the Blessed One permitted us to sleep in the same place as our food, how could we suffer such hardship?” They reported this to the Buddha. The Buddha said: “You are permitted to sleep in the same place as your food.” The bhikkhus prepared food elsewhere, and it was lost. They thought: “If the Blessed One permitted us to prepare food at our dwelling place, how could we suffer such hardship?” They reported this to the Buddha.

The Buddha said: “You are permitted to prepare food at your dwelling place.” When the bhikkhus asked others to prepare food, they had to pay them and give them food, yet those people still stole from them. They thought: “If the Buddha permitted us to prepare our own food, we could avoid this expense.” They reported this to the Buddha. The Buddha said: “You are permitted to prepare your own food.” After preparing their own food, the bhikkhus needed someone to hand it to them, and those people again demanded payment.

They thought: “If the Buddha permitted us to bring the food ourselves without relying upon someone to hand it to us, we could avoid this expense.” They reported this to the Buddha. The Buddha said: “You are permitted to bring the food yourselves without requiring someone to hand it to you.” The bhikkhus obtained fruit, but there was no one

to offer it, and reported this to the Buddha. The Buddha said: “It is permitted to regard it as belonging to a tree and take it to eat.” The bhikkhus obtained fruit from a pond, but there was no one to offer it, and they reported this to the Buddha. The Buddha said: “It is permitted to go to the pond and receive it there.” The bhikkhus wished to eat fruit, but there was no attendant to make it allowable, and they reported this to the Buddha. The Buddha said: “It is permitted first to remove the seeds and then eat it.”

The Buddha was staying at Vesali. At that time, the Blessed One was suffering from a disorder of wind. Venerable Ananda personally prepared medicine and gruel and offered them to the Buddha. The Buddha asked:

“Who prepared this medicine?”

Ananda replied, “Blessed One, I prepared it.”

The Buddha said to Ananda: “Previously, I permitted bhikkhus to keep food overnight in their dwelling, cook food, prepare food themselves, and personally carry it to one who would receive it. Do you still follow such practices now?”

He replied, “Blessed One, we still do.”

The Buddha said: “What you are doing is contrary to the Dharma. Previously, because food was scarce, I permitted it. Why do you still follow that practice now? From now on, whoever violates this incurs a duṣkṛta offense.”

The Buddha was staying in the city of Sravasti. He asked Venerable Ananda: “Previously, I permitted the bhikkhus to regard fruit as belonging to a tree and take it, to go to a pond and take fruit from the pond, and, when there was no attendant to make fruit allowable, to remove its seeds and then eat it. Do you still follow these practices now?”

Ananda replied, “Blessed One, we still do.”

The Buddha said: “What you are doing is contrary to the Dharma. Previously, because food was scarce, I permitted it. Why do you still follow these practices now? From now on, whoever violates this incurs a duṣkṛta offense.”

At that time, in the city of Sravasti, there was an upasika named Suppiya. She reverently believed in the Buddha-Dharma, had seen the Dharma and attained its fruit, had taken refuge in the Three Jewels, and regularly invited the entire Sangha and supplied medicines. After some time, she went to the Sangha monastery and saw a bhikkhu who had taken an emetic and purgative. She asked:

“What does the Venerable need now?”

He said, “I have become exhausted after taking an emetic and purgative, and I wish to eat some meat.”

The upasika said, “Venerable, I shall bring it tomorrow morning. Please allow me to provide it for you.”

She returned home and, early the next morning, sent someone with money to buy meat. On that day, King Prasenajit had issued an order that anyone who killed an animal would be severely punished. No meat could be found for purchase, so the person returned and informed her. She again sent someone with money to search everywhere for meat, saying, “Do not be concerned about the price; buy it however expensive it may be.” Yet still no meat could be obtained.

The upasika thought: “Yesterday I made a promise. If there is none, the Venerable may lose his life!” She immediately took a knife, went inside the house, cut flesh from her own thigh, and gave it to a servant to cook and take to the bhikkhu. The bhikkhu received and ate it, and his illness was cured.

When her husband returned and did not see his wife, he asked, “Where is Suppiya?”

The people of the household said, “She is ill and is inside the house.”

The husband immediately went in and asked, “What illness do you have?”

His wife related what had happened. The husband said, “I fear that you may not survive this illness and will die before long. We should therefore invite the Buddha and the Sangha to accept a meal tomorrow.”

The wife said, “Excellent!” She asked her husband to go and invite the Buddha and the Sangha.

He went to the Buddha, bowed his head and face reverently at the Buddha’s feet, and said: “May the Buddha and the Sangha compassionately condescend to accept my offering at noon tomorrow.”

The Buddha consented by remaining silent. The man returned home and spent the entire night preparing an abundance of fine and nourishing food. In the morning, he arranged the seats and sent someone to report to the Buddha: “The Buddha and the Sangha are invited to come for the meal.”

The Buddha, surrounded by the Sangha walking one before another, went to the householder’s home, took his seat, and sat at ease. The husband personally offered water for washing, but the Buddha did not accept it and said, “Tell the upasika Suppiya to come out here.”

The husband immediately sent someone inside to say, “The Blessed One is calling for you.”

She replied, “You may convey my respects to the Blessed One on my behalf. Because of my illness, I am unable to come out and attend upon him.”

Although her representative reported this, the Buddha summoned her again, and then a third time. The household members therefore had to carry her to the Buddha. When she saw the Blessed One, her wound suddenly disappeared, and her flesh and skin closed and became whole as before.

She gave rise to a rare and wondrous thought: “I have such a great Teacher and such companions in the holy life!” Overjoyed beyond measure, she personally offered the food. After the Buddha and the Sangha had finished their meal, she offered water and then took a small stool and sat before the Buddha.

For her sake, the Buddha recited verses of rejoicing, as he had done for Veranja. The Buddha further taught the sublime Dharma, instructing her, benefiting her, and bringing her joy, and then returned to his dwelling.

Because of this matter, the Buddha assembled the Sangha of bhikkhus and asked that bhikkhu: “What did you eat just now?”

He replied, “I ate meat.”

The Buddha further asked, “Was the meat delicious?”

He replied, “It was delicious.”

The Buddha said: “You foolish man! Why did you eat human flesh without asking about it? From now on, if one eats meat without first asking about it, one incurs a duṣkṛta offense. If one eats human flesh, one incurs a sthūlātyaya offense.”

Some bhikkhus ate elephant meat. When one of King Prasenajit’s elephants died, it was taken and offered to the spirits. Because the bhikkhus ate elephant meat, whenever elephants were killed, the bhikkhus had their attendants bring the meat back. When the householders saw this, they criticized them, saying: “There is no kind of meat these Sakyan ascetics will not eat. They are worse than hawks! Why do they devour this impure and foul-smelling substance and then come to our homes? They have none of the conduct of ascetics and are destroying the Dharma of ascetics.”

The elder bhikkhus heard of this and reported it to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “Did you actually do this?”

They replied, “Blessed One, it is true that we did.”

After reproaching them in various ways, the Buddha told the bhikkhus: “From now on, anyone who eats elephant meat incurs a duṣkṛta offense. The same applies to eating horse meat.”

The bhikkhus ate the flesh of lions, tigers, leopards, and bears. When those wild animals caught the scent, they came and killed the bhikkhus. When the householders saw this, they asked why it had happened. Someone said, “It was because they ate the flesh of animals of their kind.” The householders criticized them... up to the passage... the Buddha told the bhikkhus: “From now on, anyone who eats the flesh of these four kinds of animals incurs a duṣkṛta offense.”

The bhikkhus ate dog meat. When dogs smelled it, they ran after the bhikkhus and barked. Seeing this, the householders asked: “Why do the dogs run only after the bhikkhus and bark at them?”

Someone said, “It is because they eat dog meat.”

They then reproached them... up to the passage where the Buddha told the bhikkhus, as above: “From now on, anyone who eats dog meat incurs a duṣkṛta offense.”

The bhikkhus ate snake meat, and the householders criticized them. The naga king Sujāta transformed himself into a human body, went to the Buddha, bowed his head, and said: “The naga kings among us possess great spiritual powers and assume many forms and appearances while traveling through the human world. Now the bhikkhus eat snake meat, and some of those snakes may be nagas who could harm the bhikkhus. I humbly beseech the Buddha to prohibit the bhikkhus from eating snake meat.”

For the naga king’s sake, the Buddha taught the sublime Dharma, instructing him, benefiting him, and bringing him joy, and then told him to return to his dwelling. Because of this matter, the Buddha assembled the bhikkhus and, relating the words of the naga king Sujāta, told them: “From now on, anyone who eats snake meat incurs a duṣkṛta offense.”

The Buddha was staying at Rajagrha. At that time, a householder invited the Buddha and the Sangha. The elder bhikkhus asked the Buddha: “Blessed One, if someone wishes to invite the Sangha, whom should that person invite?”

The Buddha said: “Anyone who has rightly entered the path or is rightly progressing toward it may be invited.”

The bhikkhus thought: “Such persons are found everywhere throughout the four directions and in the heavenly realms; there is no place where they are absent. Would we then incur the offense of eating as a separate group?” Consequently, they did not dare attend the meal and reported this to the Buddha.

The Buddha said: “If, within a single boundary, four or more persons are invited separately, this is called eating as a separate group. If they are invited in due order, there is no offense.”

Some bhikkhus thought: “Bhikkhunis, siksamanas, sramaneras, sramanerikas, upasakas, and upasikas are also within the boundary; would this constitute an offense

is it eating apart from the Sangha? They reported this to the Buddha. The Buddha said: “If the Sangha is invited, two assemblies may partake of the meal, namely bhikkhus and novices.

If both divisions of the Sangha are invited, the five assemblies may partake of the meal, namely bhikkhus, bhikkhunis, siksamanas, male novices, and female novices.” Some ordinary bhikkhus who practiced meditation thought: “As the Blessed One has taught, if the Sangha is invited, those who have rightly attained and those who are rightly progressing are all included in the invitation. We are ordinary beings, not those who have rightly attained or are rightly progressing.

Are we therefore not entitled to the food?” They reported this to the Buddha. The Buddha asked those bhikkhus: “Did you not go forth for the sake of liberation?” The ordinary bhikkhus replied: “We did so for the sake of liberation.” The Buddha said: “When the Sangha of noble ones is invited, those who practice meditation should also partake of the meal.”
Some ordinary bhikkhus who recited the sutras thought: “We are not practitioners of meditation.” As above, they became doubtful and reported this to the Buddha. The Buddha said: “Those who recite the sutras may also partake of the meal.” Some bhikkhus who performed services for the community thought: “We are neither practitioners of meditation nor reciters of the sutras.” As above, they became doubtful and reported this to the Buddha. The Buddha said: “Those who perform services for the Sangha may also partake of the meal.” The Buddha told the bhikkhus: “When the Sangha is invited, except for those of evil conduct, all other members of the Sangha may partake of the meal.”
The Buddha was traveling and teaching in the settlement of Anaxindou. In that settlement was a great minister named Hao-thieu, who invited the Buddha and the Sangha to a meal and prepared delicious, nourishing foods. In the morning, when it was time for the meal, he arranged the seats and announced: “The food has been prepared.

May the noble ones know that it is time.” At that time, however, the bhikkhus had previously accepted food from others and had already eaten their fill. The Buddha and the great Sangha, proceeding one after another, went to the householder’s residence and sat down upon the seats. The great minister Hao-thieu served the food with his own hands, but none of the bhikkhus could eat.

The great minister asked: “Why do you venerable ones not eat at ease, but take so little? Is the food not to your taste?” The bhikkhus replied: “It is not that the food is unpalatable, nor that we eat little. We already ate our fill this morning, and therefore cannot eat.” The great minister immediately became angry and said: “Why, after accepting my invitation, did you go elsewhere and eat your fill?” The bhikkhus reported this to the Buddha.

The Buddha said: “If one has accepted someone’s invitation, in the morning one is permitted to consume only thin gruel. Thin gruel means gruel across which, when a stalk of grass is drawn, the line does not remain intact. If one is offered thick gruel and solid food, one should say to the host: ‘I have already accepted an invitation; therefore, please invite another venerable one.’”
At that time, the Buddha, together with the complete Great Sangha of one thousand two hundred and fifty bhikkhus, journeyed from Rajagriha to Vaisali. Between the two countries was the city of Rajagriha. A wealthy householder named Xiang-hang was leading five hundred carts from Vaisali.

From afar he saw the Blessed One, whose countenance was extraordinary, like a mountain of gold. Joy arose in his heart, and he approached the Buddha, bowed his head and face at the Buddha’s feet, and said: “Blessed One, I have a small quantity of lump sugar that I wish to offer to the Blessed One and the Sangha of bhikkhus.” The Buddha accepted by remaining silent. The householder then made the offering, but the bhikkhus did not dare accept it and reported this to the Buddha.

The Buddha praised their fewness of desires and contentment, and told the bhikkhus: “From now on, I permit bhikkhus to consume it when hungry and, when thirsty, to mix it with water and drink it.” That householder used one jar of rock sugar syrup to make an offering throughout the entire assembly of the Buddha and the great Sangha, yet it was still not exhausted. He said to the Buddha: “I have used one jar of rock sugar syrup to make an offering throughout the great assembly, yet some still remains.

To whom should it be given?” The Buddha said: “You may discard it upon ground where there is no fresh grass, or into water where there are no living creatures.” Obeying the instruction, the householder poured it into water where there were no living creatures. The water immediately boiled up and made a sound, like hot iron plunged into water. The householder was terrified and returned to report this to the Buddha.

The Buddha taught him the wondrous Dharma, instructing him in beneficial matters and bringing him joy: giving, observance of the precepts, and rebirth in the heavens. He explained that sensual desire is perilous, household life is entangling, and going forth is free from attachment. He then taught the Dharma constantly proclaimed by all Buddhas: suffering, its arising, its cessation, and the path.

While still seated there, the householder became far removed from dust and free from defilement, and attained the pure Dharma eye with regard to all phenomena. The Buddha then continued his journey and encountered a renowned craftsman who had a daughter skilled in preparing soup. He invited the Buddha and the Sangha to consume only this soup after their meal.

The bhikkhus did not dare accept it, saying: “The Buddha has not yet permitted us to consume this kind of soup,” and they reported this to the Buddha. The Buddha said: “I permit it to be consumed afterward as desired.”
Traveling and teaching stage by stage, the Buddha arrived at Vaisali and stayed in the Gabled Hall on the bank of the Monkey River. There was a general named Siha, a disciple of the Nirgranthas. He heard that the Blessed One had come to travel and teach in this city and that the Buddha was widely renowned and praised as the Tathagata, the Worthy One, the Perfectly Enlightened One.

Rejoicing, he said: “Excellent! May I meet and invite such a Buddha.” The general immediately prepared his carriage and set out. From afar he saw the Blessed One, whose countenance was extraordinary, like a mountain of gold.

He approached, bowed his head and face at the Buddha’s feet, and then withdrew to sit at one side. The Buddha taught him the wondrous Dharma... up to the teaching of suffering, its arising, its cessation, and the path. While still seated there, he attained the pure Dharma eye.

He then rose, joined his palms, knelt, and said: “May the Buddha and the Sangha graciously come to my home tomorrow morning to partake of a humble meal.” The Buddha accepted by remaining silent. Knowing that the Buddha had accepted, the general returned home and sent someone to the marketplace with these instructions: “Purchase all the meat that has already been prepared, regardless of its price.” Obeying him, the man bought all the meat in the market.

Throughout the night, they prepared delicious, nourishing foods. Early the next morning, they arranged the seats, and the general went in person to inform the Buddha: “The food has been prepared. May you know that it is time.” The Buddha and the Sangha of bhikkhus, proceeding one after another in procession, went to the householder’s residence and sat down upon the seats.

The general joyfully and attentively served the food with his own hands. At that time, when the Nirgranthas heard that General Siha had invited the Buddha and the Sangha and was making them an abundant offering, jealousy arose in their hearts. They went to the intersections and alleyways and proclaimed with all their might: “General Siha has betrayed his teacher and is utterly devoid of loyalty.

Now he has turned to serve the ascetic Gautama and has personally slaughtered cattle and sheep to make an offering.” When the bhikkhus heard this, they did not dare eat. General Siha knelt and said to the Buddha: “These Nirgranthas continually slander the Buddha. From now until the end of my life, I will never intentionally kill a living being.

I respectfully ask the bhikkhus not to harbor doubts, but to partake fully of the meal.” The Buddha then told the bhikkhus: “Eat as you wish until you are satisfied.” After they had finished the meal and drunk water, the general took a low seat and sat before the Buddha. The Buddha spoke verses of rejoicing for him as before, then rose from his seat and departed. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “There are three kinds of meat that may not be eaten: meat that has been seen, heard, or suspected. ‘Seen’ means that one personally sees that the animal was killed for oneself. ‘Heard’ means that one hears from a trustworthy person that the animal was killed for oneself. ‘Suspected’ means that one suspects the animal was killed for oneself.

If it has neither been seen, heard, nor suspected, it is pure meat, and one is permitted to partake of it as one wishes. If an animal is killed for a bhikkhu, bhikkhus and male novices should not eat its meat, but bhikkhunis, siksamanas, female novices, upasakas, and upasikas are permitted to eat it. If it is killed for a bhikkhuni, an upasaka, or an upasika”

Killing was likewise.

At that time, the people of the lands of Magadha, Anga, Kasi, Kosala, Vajji, Malla, Suma, and others heard that the Buddha had appeared in the world and possessed great awe-inspiring virtue, and that his disciples were likewise. They all gathered in the city of Vesali. Every household and every person in the city used carriages adorned with the seven treasures to welcome the guests, filling the entire city to overflowing.

In addition, there were twelve thousand carriages that could not be accommodated within the city and had to be left outside it. Everyone vied with one another to bring food permitted at the proper time, food permitted outside the proper time, seven-day medicines, and lifelong medicines as offerings to the Buddha and the Sangha. These accumulated in great heaps in the courtyard, scattered untidily in every direction, soiled by earth and dust, while birds gathered to eat them.

While the Blessed One was inspecting the rooms, he saw this and turned to ask the Venerable Ananda:

“Why has all this food been left in the courtyard?”

The Venerable Ananda related the entire matter: because there was nowhere to store it, matters had come to this state. The Buddha praised the practice of having few desires and being content, and told the bhikkhus:

“From now on, I permit you to designate a place within a room, by a motion and one proclamation of the karman, as a purified place for storing food.”

One bhikkhu should proclaim:

“Venerable Sangha, please listen! The Sangha now designates the room... as a purified place for storing food for the Sangha. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen! The Sangha now designates the room... as a purified place for storing food for the Sangha. Those elders who approve should remain silent; whoever does not approve should speak.

“The Sangha has approved the designation of the room... as a purified place for storing food for the Sangha. The Sangha approves and therefore remains silent. Thus do I understand and uphold this.”

After the Sangha had finished using it, the bhikkhus used that room to cook soup and porridge and to decoct medicines, before the meal and after the meal, during the first watch of the night, the middle watch, and the last watch. There were also the sounds of dogs barking, men and women, knives, and stools. The Buddha asked the Venerable Ananda:

“Why are there such sounds in the room?”

The Venerable Ananda related the entire matter. The Buddha rebuked them in various ways:

“Why do you decoct medicines in a room belonging to the Sangha that has been designated as a purified place for storing food? From now on, whoever does so commits a dukkata offense.”

The Buddha was in Rajagriha. The bhikkhus suffered from autumn illnesses and needed to compound medicines appropriate to their ailments. Therefore, both at the proper time and outside the proper time, they entered the villages, where they encountered floods, fires, and bandits, giving rise to dangers to their robes and bowls, dangers to the holy life, and dangers to life itself. There was a weaver who had built a house along the road for weaving. Seeing the bhikkhus enter the villages both at the proper time and outside the proper time, he said:

“If there is anything you need to prepare, you may prepare it here. If you need a place to stay, you may stay here.”

The bhikkhus did not dare to do so and reported the matter to the Buddha. The Buddha said:

“I permit you to establish a purified room in the house of a layperson.”

The bhikkhus made a great commotion, troubling the owner and interfering with the weaver’s work. The weaver thought, “I originally built this house for weaving. Now I can no longer weave here, and it has instead become a place offered to the Sangha as a purified room.” He therefore donated it to the Sangha. The bhikkhus regarded it as a house belonging to the Sangha and did not dare to prepare food, decoct medicines, or compound medicines there. They reported this to the Buddha. The Buddha said:

“I permit food to be prepared within a purified room belonging to the Sangha.”

Some bhikkhus had newly established a dwelling place but did not yet have a purified room belonging to the Sangha. Not knowing what to do, they reported this to the Buddha. The Buddha said:

“When establishing a new dwelling place, you should first designate a certain location as purified ground; food may then be stored there. Before the karman has been performed, a bhikkhu may not enter it until the sign of sunrise appears.”

At one dwelling place, the bhikkhus had departed long before. Bhikkhus who arrived later did not know which place was the purified room, and they reported this to the Buddha. The Buddha said:

“If it has been abandoned for twelve years, I permit the bhikkhus to designate another purified room as they see fit.”

There was a dwelling place that had no purified room belonging to the Sangha and had not yet been abandoned for twelve years. Bhikkhus who arrived later did not know where to establish purified ground, and they reported this to the Buddha. The Buddha said:

“A place where no one goes and which is not needed for any purpose should temporarily be used as a purified place.”

Some bhikkhus prepared food in a purified room, but it was stolen. They reported this to the Buddha. The Buddha said:

“You should perform a karman designating an inner room as the purified place.”

Some bhikkhus wished to perform a karman designating a room enclosed within walls as purified ground. They reported this to the Buddha, and the Buddha permitted it. Some bhikkhus wished to perform a karman designating a room equal in extent to the dwelling, while leaving one place aside as purified ground.

They reported this to the Buddha, and the Buddha permitted it. Some bhikkhus wished to perform a karman designating the courtyard as purified ground. They reported this to the Buddha, and the Buddha permitted it.

Some bhikkhus wished to perform a karman designating a corner of a room or half a room as purified ground. They reported this to the Buddha, and the Buddha permitted it. Some bhikkhus wished to perform a karman designating a rack or a stool as a purified place for storing food.

They reported this to the Buddha, but the Buddha did not permit it. It must be based upon the ground; whoever violates this commits a dukkata offense. Some bhikkhus wished to perform a karman designating the upper story of a dwelling as a purified place.

They reported this to the Buddha, but the Buddha did not permit it. Whoever violates this commits a dukkata offense. Some bhikkhus wished to perform a karman designating everything from the upper story of the dwelling downward as a purified place.

They reported this to the Buddha, and the Buddha permitted it. Some bhikkhus wished to perform a karman designating a carriage as a purified place. They reported this to the Buddha, but the Buddha did not permit it.

Whoever violates this commits a dukkata offense. Some bhikkhus wished to perform a karman designating the entire monastic compound as purified ground. They reported this to the Buddha, and the Buddha permitted it.

This should be done by a motion and one proclamation of the karman. One bhikkhu should proclaim:

“Venerable Sangha, please listen! This is one dwelling place whose residents live together, conduct the Uposatha together, and receive offerings together. The Sangha now establishes it as purified ground, except for the place designated as.... If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen! This is one dwelling place... and so forth, except for the place designated as.... Those elders who approve should remain silent; whoever does not approve should speak. The Sangha has established it as purified ground. The Sangha approves and therefore remains silent. Thus do I understand and uphold this.”

The Buddha was staying in Rajagriha. At that time, in the city of Bhaddiya, there was a householder named Mendaka who possessed great merit. His wife, children, daughters-in-law, and servants all likewise possessed merit.

Whenever the householder entered his granary, grain rained down from the sky, and it ceased only when he came out. His wife took a basin of rice and distributed it among those inside and outside the household; however much she took from it, it remained full and was never exhausted. His son held a row of golden vessels and poured them out, and gold coins flowed forth without cease.

His son’s wife placed one hu of rice before those inside and outside the household; they ate from it for a month, yet it was still not exhausted. When the plowman plowed the earth, it immediately became seven furrows. The maidservant ground seven measures of fragrant paste and anointed those inside and outside the household with it, yet it was not diminished or exhausted.

People from every direction heard of this, and there was no one who did not curiously come to see.

King Bimbisara heard of it and also wished to come and see. Without giving notice, he suddenly arrived at the householder’s home together with his retinue. When the householder heard that the king had arrived, he hurried out to welcome him. Upon seeing the king, he greeted him, saying:

“Excellent, Great King! How fortunate that the Great King has deigned to visit!”

The king asked:

“Did you hear beforehand that I was coming?”

He replied:

“Great King, I did not hear of it.”

The king said:

“My troops and horses are so numerous that it will be difficult for you to serve them all.”

The householder replied:

“I am able to serve them. I myself shall serve the king and the great ministers; my son shall serve the crown prince; my wife shall serve the women of the inner palace; and my male and female servants shall serve all the soldiers. There is also sufficient grain and grass to feed the elephants and horses. Great King, please deign to enter.”

After the King had entered the house and sat down, he said, “I have heard that you, householder, together with all your wives and children, your sons’ wives, and your servants, are endowed with merit. I now wish to see these things.” The householder replied, “I dare not conceal them from Your Majesty.” The householder then gave instructions that, except for the granary, water be sprinkled and the surrounding area swept, seats be spread, and the King invited into the house to take his seat. The householder then entered the granary, whereupon five kinds of grain naturally fell from the air. The King marveled at this and praised him.

The King next wished to see the power of the householder’s wife’s merit. The householder placed a vessel of rice before his wife, and she immediately distributed it among all the soldiers. They all ate their fill, yet the rice was not diminished or exhausted.

The King next wished to see the power of the householder’s son’s merit. The householder told his son to take a golden container and pour out gold as an offering to the King and the great assembly. Everyone took as much as they pleased, yet it still was not exhausted.

The King next wished to see the merit of the daughter-in-law. The householder instructed her to take one hu of rice and provide for the King and the great assembly for an entire month, yet it was not exhausted.

The King next wished to see the merit of the male servant. The householder gave the order, and with one plowing he cultivated seven plots of land.

The King next wished to see the merit of the maidservant. The householder instructed her to grind half a measure of fragrant ointment to anoint all the people within half a yojana, yet it too was not exhausted.

When the King and the great assembly saw such merit, they praised it without end and then returned to the palace.

At that time, the Blessed One, accompanied by the complete Great Sangha of one thousand two hundred and fifty bhikkhus, journeyed through the countryside and arrived at the city of Bhaddiya. The householder Mendaka heard that the Buddha, the Blessed One, had now arrived there and was staying beneath the trees in the Mesh Grove. He wished to go forth to welcome him, pay homage, and inquire after him. When the followers of other paths heard this, they came and said, “You should not go to welcome the ascetic Gautama. The ascetic Gautama ought to come and pay his respects to you. Why is this? Your merit surpasses that of other men. Of all the ascetics, brahmins, kings, and householders, who does not come to the gate of your house?”

After hearing this, the householder changed his mind. Later, however, he reflected, “The ascetic Gautama has been here for a long time without coming to pay his respects to me. His path must therefore be superior to mine. What reason could there be for me to sit idly and not go to pay homage to him?” The householder immediately prepared his carriage and set out. From afar he saw the Blessed One’s extraordinary countenance, like a mountain of gold. He approached the Buddha, bowed his head and face at the Buddha’s feet, and stood to one side.

The Buddha taught him the wondrous Dharma... up to suffering, its arising, its cessation, and the path. While still seated, he attained the pure Dharma-eye. He then rose from his seat and said to the Buddha, “I respectfully invite the Buddha and the Sangha to accept tomorrow’s meal.” The Buddha consented by remaining silent.

The householder returned home and prepared an abundance of delicious and nourishing food. The next morning, when the food had been prepared, he personally went to the Buddha and said, “I pray that the Blessed One will know that the time has come.” Surrounded by the Bhikkhu Sangha, with some walking before him and others behind, the Buddha went to the donor’s house and took his seat upon the prepared seat. The householder personally served the food. When the meal was finished, he offered water. Then, together with all the adults and children of his household, he sat down before the Buddha. The Buddha taught them the wondrous Dharma... up to suffering, its arising, its cessation, and the path. They all attained the pure Dharma-eye and undertook the Three Refuges and the Five Precepts.

The householder said to the Buddha, “Blessed One! My wife and son, my daughter-in-law, and my servants are all endowed with merit. Through the power of whose merit has this merit arisen? I pray that the Buddha will instruct me.”

The Buddha said, “All of you share in this merit.”

The householder asked again, “Why do we all share in it?”

The Buddha said, “Long ago, in the city of Rajagriha, there was a weaver who had a wife. His wife had a son, and the son also had a wife. The household had one male servant and one maidservant. Once, as they were eating a meal together, a pratyekabuddha came seeking alms. The weaver said, ‘All of you continue eating. Give my portion of food to this venerable one.’ His wife said, ‘Give him my portion.’ The son, the daughter-in-law, the male servant, and the maidservant all said the same.

“The pratyekabuddha said, ‘All of you are willing to go without your portions and give them to me; your wholesome intentions are complete. Each of you may therefore give me a little, so that none of you will lack food and I too may eat my fill.’ Each person took one spoonful of food from his or her portion and placed it in the pratyekabuddha’s bowl, filling the bowl. The pratyekabuddha accepted the food and ate it. Then, in the air, he manifested various miraculous transformations, after which he departed.

“When the members of that household died, they were reborn in the Heaven of the Four Great Kings. When their lives there ended, they were reborn in the Heaven of the Thirty-Three. In succession, they were reborn as far as the Heaven of Those Who Exercise Power over the Creations of Others. This occurred seven times. Only afterward, through their remaining merit, were they reborn in this realm. The family of that weaver at that time is now all of you.”

Then, in the Buddha’s presence, the householder invited the Sangha, saying, “I now wish to invite the entire Sangha and make unlimited offerings according to its needs. Whatever is required, at any time and in whatever quantity, whether much or little, please come to my house and receive it.” The bhikkhus did not dare accept, thinking, “The Buddha has not yet permitted us to accept offerings without a fixed limit.” They reported the matter to the Buddha. The Buddha said, “I permit you to accept freely according to your needs.”

Some bhikkhus who wished to travel far came to request provisions for their journey. The householder immediately sent men to present them with gold, silver, money, and goods for their departure. When the journey had been completed, a great quantity of provisions remained. They sent men to return them, saying, “A large quantity of the provisions for the journey remains, so we respectfully return them.”

The householder said, “I have already made the offering; it should not be returned. Please take it to the Sangha’s monastery and offer it to the Sangha.” The messengers took it and offered it to the Sangha. The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said, “I permit a lay steward of the Sangha to accept it on the Sangha’s behalf and exchange it for things the Sangha requires. The bhikkhus themselves should not be involved in this matter.”

At that time, the Blessed One departed from the Mesh Grove and journeyed through the countryside. The householder Mendaka followed behind with carts laden with food. He intended, upon reaching an uninhabited wilderness, to offer one thousand two hundred and fifty elephants, one thousand two hundred and fifty cows, one thousand two hundred and fifty bulls, five hundred wagon drivers with their carts, and many kinds of delicious and nourishing food.

When they reached a pure and uninhabited wilderness, they stopped to rest. Throughout the night they prepared the food. Early the next morning, beneath the shade of each elephant, a seat was spread for one bhikkhu. Beneath the shade of the king of elephants, which was the greatest of all, a seat was spread and the Blessed One was invited to sit there. When the time came to invite the Buddha and the Sangha to partake of the meal, the bhikkhus did not dare sit down, thinking, “The Buddha has not yet permitted us to sit in the shade of living beings.” They reported the matter to the Buddha, and the Buddha permitted them to sit.

After the great assembly had settled into their seats, the householder first had one cow milked for each bhikkhu and offered them the milk. The bhikkhus did not dare accept it, thinking, “The Buddha has not yet permitted us to drink milk while it is still warm from the cow.” They reported the matter to the Buddha, and the Buddha permitted them to drink it.

After they had drunk the milk, the householder personally served the food. When they had finished eating, he offered water for washing. After offering the water, he sat before the Buddha. The Buddha spoke verses of rejoicing for the householder, as he had previously done for the people of Veranja. He also taught him the wondrous Dharma, instructing him in what was beneficial and bringing him joy. The householder then returned home.

The Buddha and the great assembly rose from their seats and gradually traveled northward, heading toward the dwelling place of Kena, the matted-hair ascetic. Kena heard that the Buddha, who had gone forth from the Sakya clan, had become the Tathagata, the Worthy One, the Perfectly Enlightened One

[The Blessed One] would arrive that afternoon, [the brahmin] formed this thought: “The seers of the past who cultivated the holy life did not eat after midday, but drank various kinds of juice at improper times, such as mango juice, jambu fruit juice, Châu-đà fruit juice, Ba-lâu fruit juice, grape juice, kola fruit juice, sugarcane juice, and honey-water. The ascetic Gautama should also partake of these; I must prepare them and offer him hospitality.” When the preparations were complete, he and his five hundred disciples went out to welcome the Blessed One.

Seeing from afar the Blessed One’s extraordinary countenance, which resembled a golden mountain, he became even more joyful. He approached the Buddha, stood respectfully, and greeted him: “Welcome, Gautama! Please deign to enter my house and be seated.” The Buddha and the bhikkhus entered the house and sat down in order.

The brahmin offered them drinks at an improper time, but the bhikkhus did not dare accept them, thinking: “The Buddha has not yet permitted us to drink at improper times.” They reported this to the Buddha, and the Buddha permitted them to drink. The bhikkhus further asked the Buddha: “Under what circumstances may we drink them?” The Buddha said: “They may be drunk when one is thirsty.” The brahmin then formed this thought: “I should now prepare the foods of the seers and offer them to the ascetic Gautama tomorrow, such as non-glutinous rice, ordinary rice, bitter rice, Tú rice, and Câu-lưu rice.” Early the next morning, when the preparations were complete, he invited the Buddha and the great assembly to the meal.

After everyone had taken their seats, the brahmin served the food with his own hands. The bhikkhus did not dare eat it, thinking: “The Buddha has not yet permitted us to eat the food of seers.” They reported this to the Buddha, and the Buddha permitted them to partake of it. When the meal was over and they had washed their hands, the brahmin took a small stool and sat before the Buddha.

The Buddha spoke verses of rejoicing, as related in the account of Tỳ-lan-nhã. The Buddha then taught the brahmin various sublime Dharmas, instructing him for his benefit and bringing him joy. He then rose from his seat and proceeded toward the village of A-mâu.

At that time, in this village there were a barber and his son who had gone forth. Hearing that the Blessed One was about to arrive, they discussed the matter: “The laypeople here do not venerate the Three Jewels. If the Buddha comes here, surely no one will offer him gruel.

Father and son should therefore go together to cut hair for wages and use the money for this purpose.” Having agreed, they carried out their plan and obtained sufficient resources to prepare an offering of gruel. Early the next morning, they invited the Buddha and the Sangha... After the Sangha had eaten, the Buddha asked the two bhikkhus: “How did you obtain the means to offer this gruel?” The two bhikkhus—the barber and his son—told the Buddha the truth.

The Buddha rebuked them in every way: “You have acted contrary to the Dharma. Why did you cut the hair of laypeople for hire? From now on, if barbers go forth, they are not permitted to keep barbering implements.

Whoever violates this incurs a dukkata offense.”

While journeying toward the settlement of Pāvā, the Mallas of that settlement heard that the Buddha was about to arrive and deliberated together: “Anyone who does not go out to welcome the Buddha shall be fined five hundred gold coins.” Thus, everyone, old and young, went out to welcome the Blessed One. They bowed with their heads at his feet and then withdrew to sit to one side. The Buddha taught them various sublime Dharmas, instructing them for their benefit, and they rejoiced.

They then invited the Buddha and the Sangha to spend the four-month rains retreat there. The Buddha accepted by remaining silent. Knowing that the Buddha had accepted, some Mallas undertook to provide food for one day, two days, or even ten days; two people together might provide food for one day, or as many as ten people together might provide food for one day.

Some offered only the morning meal, some only prepared gruel, and some only provided Đát-bát-na.

At that time there was a man named Lô-di, who had been a close friend of Venerable Ānanda when he was still a layman. He asked the bhikkhus: “What is Venerable Ānanda doing now, and where is he?” They replied: “Venerable Ānanda reveres the Buddha, the Dharma, and the Sangha, and is now standing behind the Buddha.” Lô-di immediately went to Venerable Ānanda, bowed with his head at his feet, and withdrew to stand to one side.

Venerable Ānanda said: “I am very glad to see that you have come to welcome the Buddha!” Lô-di replied: “I did not come out of reverence for the Buddha, but only because of the decree of my kinsmen. Anyone who does not welcome the Buddha will be fined five hundred gold coins; that is why I came.” On hearing this, Venerable Ānanda regarded it as a sorrowful matter: “How can my close friend have no reverence for the Buddha, the Dharma, and the Sangha?” The Venerable then went and reported to the Buddha: “Blessed One, I wish that my friend might have faith and confidence in the Buddha-Dharma.” The Buddha told the Venerable: “It will not be difficult for your friend to acquire faith in the Buddha.

Do not grieve.” The Buddha then suffused Lô-di’s body everywhere with loving-kindness, entered his chamber, closed the door, and sat down.

Thereafter, Lô-di thought: “The Blessed One is like a mother cow yearning for her calf.” Seeing many bhikkhus walking in meditation in an open area, Lô-di asked: “Where is the Buddha?” The bhikkhus pointed to the chamber and said: “He is in that large chamber with the closed door. You may approach quietly and clear your throat or knock on the door. Out of compassion for you, the Blessed One will open it.” Lô-di followed their instructions, and the chamber door was opened.

After entering, Lô-di embraced the Buddha’s feet with his hands, announced his name and lineage, bowed his head, and paid homage. The Buddha taught Lô-di various sublime Dharmas, instructing him for his benefit and bringing him joy. He taught him about giving and continued through the teaching of suffering, its origin, its cessation, and the path.

Lô-di at once became free from dust and defilement and attained the pure Dharma-eye. Having seen the Dharma and attained its fruit, he received the Three Refuges and the Five Precepts. He said to the Buddha: “Blessed One, I ask that the Buddha and the Sangha of bhikkhus always accept food from me and not from anyone else.” The Buddha said: “All trainees make such a vow.

I have already accepted these people’s invitation for the four-month rains retreat and cannot break my promise.” Lô-di formed this thought: “What food has not yet been offered by anyone? I shall offer it so that I do not lose this field of merit.” Khādanīya, supplementary food, was the only kind of food he had not seen anyone offer. This food was immediately prepared, and Lô-di hastened to bring it as an offering.

The bhikkhus did not dare accept it, thinking: “The Buddha has not yet permitted us to eat khādanīya, supplementary food.” They reported this to the Buddha. The Buddha said: “I permit you to partake of it.”

At that time, Visākhā’s mother offered the Sangha a meal of limited quantity and also specified the time and place at which it was to be received. The bhikkhus reported this to the Buddha, and the Buddha permitted them to accept it. Some laypeople invited bhikkhus and wished to make offerings according to their own choosing. The bhikkhus reported this to the Buddha. The Buddha said: “Invitations should not be accepted according to the donor’s own choosing. A donor must not offer gold, silver, precious objects, or women to the Sangha. Any bhikkhu who accepts such an offering incurs a dukkata offense. Whoever accepts it must be dealt with in accordance with the Dharma.”

Some laypeople invited the Sangha in due order. The bhikkhus reported this to the Buddha. The Buddha said: “Someone should be appointed to assign recipients in due order.” The bhikkhus did not know whom to appoint and reported this to the Buddha. The Buddha said: “By a motion and one proclamation, a bhikkhu should be appointed as the person responsible for assigning those who receive invitations.” One bhikkhu should proclaim:

“Venerable Sangha, please listen! The Sangha now appoints Bhikkhu... as the person responsible for assigning those who receive invitations. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen! The Sangha now appoints Bhikkhu... as the person responsible for assigning those who receive invitations. Those venerable ones who approve should remain silent; whoever does not approve should speak.

“The Sangha has appointed Bhikkhu... as the person responsible for assigning those who receive invitations. The Sangha approves and therefore remains silent. Thus is this matter understood and thus is it upheld.”

The bhikkhus then appointed an ignorant bhikkhu who did not know the proper order, and they reported this to the Buddha. The Buddha said: “An ignorant bhikkhu should not be appointed. One possessing five qualities should not be appointed: he acts according to desire, acts according to anger, acts according to delusion, acts according to fear, and does not know whether an assignment has or has not been made. There were some laypeople who frequently

prepared food as an offering to the bhikkhus. The bhikkhus did not know what they should do and reported the matter to the Buddha. The Buddha permitted them to accept it. Some white-robed laypeople built dwellings, warming rooms, and bathing rooms for the Sangha. Afterward, they prepared food and made offerings in those new rooms, inviting the bhikkhus to come and receive it. The bhikkhus did not know who should go to receive it and reported the matter to the Buddha. The Buddha said: “Whichever bhikkhus reside in those rooms should go and receive it.”

The Buddha was in Vesali. At that time, there was crop failure and famine, and almsfood was difficult to obtain. The brahmin bhikkhus thought: “If the Blessed One permits us to plant fruit trees, we may be able to escape this famine.” They reported the matter to the Buddha, and the Buddha permitted them to plant them.

When the trees bore fruit, because the bhikkhus had planted them with their own hands, they had doubts and did not dare eat it. They reported the matter to the Buddha. The Buddha permitted them: “Eat as you wish.” Some bhikkhus climbed the trees and squeezed the fruit with their hands to test whether it was ripe.

The matter was reported to the Buddha. The Buddha said: “You should not climb trees and touch the fruit.” Some bhikkhus saw fruit that had fallen in a place that was not pure and told someone to gather it into a pile, where it remained overnight. They did not know what they should do and reported the matter to the Buddha.

The Buddha said: “If you do not know whether that ground is pure or impure, you are permitted to eat it. If you know that the ground is not pure, you should not eat it.”

At that time, the group of six bhikkhus took the best fruit and ate it first, so the other well-behaved bhikkhus received none. The matter was reported to the Buddha. The Buddha said: “By a motion and one proclamation, a bhikkhu should be appointed to distribute the fruit.

If there is much fruit, it may be eaten freely.” The group of six bhikkhus took fruit belonging to the Sangha and gave it to white-robed laypeople, who then went to other bhikkhus and begged for more. The matter was reported to the Buddha. The Buddha said: “Fruit belonging to the Sangha should not be given to white-robed laypeople.

Whoever violates this incurs a dukkata offense.” Some white-robed laypeople entered the Sangha’s grounds, saw fruit, and asked the bhikkhus for some. The bhikkhus did not dare give it to them, and the laypeople reproached them. The matter was reported to the Buddha.

The Buddha said: “It should be given.”

The Buddha was in Vesali. At that time, there was famine and almsfood was difficult to obtain. The brahmin bhikkhus therefore thought: “If the Blessed One permits us to grow vegetables, we may have enough to eat.” They reported the matter to the Buddha.

The Buddha said: “I permit you to grow them, as explained in the case of planting fruit trees.” If white-robed laypeople grow vegetables on land belonging to the Sangha, and the Sangha needs them, they may be requested three times. The bhikkhus told a steward to wash vegetables in a place that was not pure. Before the washing was finished, the sign of dawn appeared.

They had doubts and reported the matter to the Buddha. The Buddha said: “There is no offense.” When there was no steward, the bhikkhus did not know whom to tell to present food to the Sangha. They reported the matter to the Buddha.

The Buddha said: “A bhikkhu should receive it and then use it himself as needed.” Wooden serving utensils became greasy and unclean. When bricks and stones were used to scrub them, the serving utensils broke. The matter was reported to the Buddha.

The Buddha said: “Bricks and stones should not be used to scrub them. Ash and hot water should be used.” There were vessels containing ghee, oil, and honey that needed to be covered, but no steward was present. The matter was reported to the Buddha.

The Buddha said: “They should be covered with a new object, without allowing the hand to touch them.” A vessel unexpectedly tilted and was about to fall, but there was no steward to set it upright. The matter was reported to the Buddha. The Buddha said: “You should set it upright yourself, but do not allow that object to leave the ground.” One bhikkhu, bearing resentment and anger toward another, placed that bhikkhu’s vessel of ghee in an impure place and left it overnight, wishing to prevent him from eating it again.

The matter was reported to the Buddha. The Buddha said: “Because the bhikkhu placed it there, the ghee became impure. The bhikkhu who owns the vessel of ghee may eat it, while the one who took it to the impure place incurs a dukkata offense.” The bhikkhus transported food by boat and cart, but there was no steward to steer or drive them.

The matter was reported to the Buddha. The Buddha said: “If there is no steward, I permit a bhikkhu to steer or drive them.”

At that time, the Sangha wished to transport rice by cart. A brahmin threw a handful of the Sangha’s impure rice into the cart. The matter was reported to the Buddha.

The Buddha said: “If it can be separated, that is best; otherwise, remove one handful.” A jackal stole a bhikkhu’s vessel of ghee, carried it to an impure place, and left it there overnight. The bhikkhus did not know what they should do and reported the matter to the Buddha. The Buddha said: “I permit it to be eaten; there is no offense.” The trunk of a fruit tree grew in impure ground, while a branch extended over pure ground.

A bhikkhu was also standing on impure ground and hung food from the branch, where it remained overnight. He did not know what he should do and reported the matter to the Buddha. The Buddha said: “Because the branch belongs to a trunk growing in impure ground, the food may not be eaten.” The trunk of a fruit tree grew in pure ground, while a branch extended over impure ground.

A bhikkhu was also standing on pure ground and hung food from the branch, where it remained overnight. He did not know what he should do and reported the matter to the Buddha. The Buddha said: “I permit it to be eaten; there is no offense.” Fruit trees grew in both pure and impure places; their branches extended over both pure and impure places; bhikkhus likewise stood in pure or impure places; and the fruit fell in pure or impure places and remained there overnight.

They did not know what they should do and reported the matter to the Buddha. The Buddha said: “Anything not caused by a bhikkhu may be eaten; there is no offense.” A bhikkhu took earth from pure ground and built a dwelling on impure ground. The bhikkhu placed food inside it and called the dwelling pure.

The matter was reported to the Buddha. The Buddha said: “Purity is determined according to the ground. If the ground is impure, the food may not be eaten.” A bhikkhu took earth from an impure place and built a dwelling on pure ground.

He did not dare place food inside it. The matter was reported to the Buddha. The Buddha said: “Food may be placed there; there is no offense.” A deer, an antelope, or another animal died and floated in the water.

There was no steward to retrieve it, so a bhikkhu waded into the water and pulled it out himself. He did not know what he should do and reported the matter to the Buddha. The Buddha said: “Upon reaching the bank, have a steward cut away the part grasped by the bhikkhu’s hand.

Apart from that portion, the rest may be eaten without offense.” At one dwelling place, the bhikkhus had many mangoes. They gave the uneaten remainder to a steward. The next morning, the steward cooked them into soup and offered it to the bhikkhus.

The bhikkhus did not dare eat it and reported the matter to the Buddha. The Buddha said: “Because there was no intention to eat it again, I permit all of it to be eaten; there is no offense.” Some bhikkhus, when eating, did not share with those who had received no food. Some white-robed laypeople criticized them, saying: “The Sakyan ascetics are like cats and jackals: when they eat, they do not share with one another.” The bhikkhus reported the matter to the Buddha.

The Buddha said: “You should share with one another. If even one person is not given a share, a dukkata offense is incurred.” A brahmin entrusted provisions for a journey to a bhikkhu. The bhikkhu placed them in an impure place overnight, then came the next morning to retrieve and distribute them as offerings to the bhikkhus.

The bhikkhus thought: “Because he brought them back and placed them in an impure place, we should not accept and eat them.” They reported the matter to the Buddha. The Buddha said: “They were originally provisions belonging to a white-robed layperson. I permit you to accept and eat them; there is no offense.” The Buddha further told the bhikkhus: “Even if something has not been specifically prohibited by me, if elsewhere it is not regarded as pure, it should not be used.

Even if something has not been specifically prescribed by me, if elsewhere it is regarded as necessary and proper to do, it must not be left undone.”

Section 9: ON THE DHARMA OF THE KATHINA ROBE

The Buddha was in the city of Savatthi. At that time, whenever the bhikkhus needed any of the three robes, they went to obtain it from the Sangha. Then the robe of the Venerable Anuruddha became worn and torn.

The bhikkhus said: “Venerable sir, you may go to the Sangha and obtain cloth for sewing.” The Venerable replied: “The Blessed One does not permit the keeping of extra robe cloth. I cannot finish sewing it in a single day, and I fear committing the offense of keeping extra robe cloth.” There was also a bhikkhu who had many acquaintances in the village of Pali. He was traveling to the city of Savatthi to undertake the later rains retreat, but with only one night remaining, he could not arrive in time and therefore had to spend the rains retreat at Tagadha.

After completing the retreat, on the sixteenth day, he came to the Buddha carrying a heavy robe soaked by rain. He bowed his head at the Buddha’s feet and then withdrew to stand to one side. It was the Blessed One’s customary practice to comfort and inquire of visiting bhikkhus: “Was your rains retreat harmonious?

Was almsfood easy to obtain? Were you wearied on the journey?” They replied: “Our rains retreat was harmonious, we did not lack almsfood, and on the journey

While traveling, he encountered rain; his robe became wet, and carrying it was burdensome. The bhikkhus also reported the matter concerning Venerable Anuruddha to the Buddha. Because of these two matters, the Buddha assembled the Bhikkhu Sangha, praised in every way the practice of few desires and contentment, praised the precepts and those who uphold the precepts, and then told the bhikkhus: From now on, I permit the bhikkhus to receive the Kathina robe.

Those who receive the Kathina robe are exempt from offenses concerning five matters: eating apart from the Sangha, eating repeatedly, entering a village without informing the other bhikkhus, keeping an extra robe, and sleeping apart from one’s robe. If a donor brings Kathina robe material and offers it to the Sangha, whichever bhikkhu among the bhikkhus lacks a robe should be given it through a motion and one proclamation of the karman.

One bhikkhu shall announce:
May the Venerable Sangha listen! The Sangha has received this Kathina robe material and now gives it to Bhikkhu.... If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.
May the Venerable Sangha listen! The Sangha has received this Kathina robe material and now gives it to Bhikkhu.... Those elders who approve shall remain silent. Whoever does not approve, please speak.
The Sangha has agreed to give this Kathina robe material to Bhikkhu.... The Sangha approves and therefore remains silent. Thus is this matter decided; thus is it upheld.
After that bhikkhu receives the robe material, he must wash, dye, and finish sewing it within that same day. If he can finish it alone, that is good. If he cannot finish it, the Sangha should, through a motion and one proclamation of the karman, appoint one bhikkhu, or two or three, or even many bhikkhus to assist him. One bhikkhu shall announce:
May the Venerable Sangha listen! Bhikkhu..., Bhikkhu..., and so forth, are now appointed to help Bhikkhu... sew the robe. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.
May the Venerable Sangha listen! Bhikkhu..., Bhikkhu..., and so forth, are now appointed to help Bhikkhu... sew the robe. Those elders who approve shall remain silent. Whoever does not approve, please speak.
The Sangha has appointed Bhikkhu..., Bhikkhu..., and so forth, to help Bhikkhu... sew the robe. The Sangha approves and therefore remains silent. Thus is this matter decided; thus is it upheld.
When the robe has been completed, the bhikkhu whom the Sangha designated to receive it should bring it before the Sangha, bare his right shoulder, remove his footwear, kneel, and declare: The Sangha has received this Kathina robe material. It has been washed, dyed, beaten, and sewn in accordance with the Dharma. May the Sangha accept it as the Kathina robe. Having made this declaration, he should rise and carry it throughout the assembled Sangha to present it. The bhikkhus should reply: Venerable sir, we rejoice in giving the robe to you. Afterward, the Sangha should accept it through a motion and one proclamation of the karman. One bhikkhu shall announce:
May the Venerable Sangha listen! The Sangha has received this Kathina robe material. It has been washed, dyed, beaten, and sewn in accordance with the Dharma, and the Sangha now accepts it as the Kathina robe. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.
May the Venerable Sangha listen! The Sangha has received this Kathina robe material. It has been washed, dyed, beaten, and sewn in accordance with the Dharma, and the Sangha now accepts it as the Kathina robe. Those elders who approve shall remain silent. Whoever does not approve, please speak.
The Sangha has agreed to accept it as the Kathina robe. The Sangha approves and therefore remains silent. Thus is this matter decided; thus is it upheld.
The bhikkhu to whom the Sangha has entrusted that robe material must then go throughout the assembly and say: The Sangha has accepted this robe as the Kathina robe. All the bhikkhus should say: The Sangha has accepted this robe as the Kathina robe. It has been properly accepted; the merit in this matter ultimately belongs to me.

In some cases the acceptance of the Kathina robe is valid, and in some cases it is not valid. The acceptance of the Kathina robe is not valid when it has not been washed, beaten, dyed, and sewn in accordance with the Dharma; when it is too small or too large; when the robe is made of brocade or gauze; when it is accepted before the Invitation ceremony has been completed; when it is accepted out of greed for material gain; or when one deliberately wishes to relinquish the five exemptions.

– There are two conditions under which the Kathina robe may not be accepted:

1. The sewing of the robe has not been completed.
2. One abandons the dwelling place and departs.
There are thirty days for accepting the Kathina robe, and there are also thirty days for relinquishing the Kathina robe. For those who entered the earlier rains retreat, if it is accepted on the sixteenth day of the seventh month, it is relinquished on the fifteenth day of the eleventh month. If it is accepted from the seventeenth day of the seventh month through the fifteenth day of the eighth month, it is relinquished from the sixteenth day of the eleventh month through the fourteenth day of the twelfth month, respectively.

For those who entered the later rains retreat, if it is accepted on the sixteenth day of the eighth month, it is relinquished on the fifteenth day of the twelfth month. When the robe period has ended, it should be relinquished through a motion and one proclamation of the karman. One bhikkhu shall announce:
May the Venerable Sangha listen! The Sangha now relinquishes the Kathina robe. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.
May the Venerable Sangha listen! The Sangha now relinquishes the Kathina robe. Those elders who approve shall remain silent. Whoever does not approve, please speak.
The Sangha has agreed to relinquish the Kathina robe. The Sangha approves and therefore remains silent. Thus is this matter decided; thus is it upheld.
THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL