摩訶僧祇律

EXPLANATION OF THE FIFTH SECTION OF THE NINETY-TWO PACITTIYA DHARMAS

[351b]

31. PRECEPT: EATING BEYOND THE LIMIT OF AN OFFERING.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, a bhiksu who had just completed the rains retreat in a village set out for the city of Sravasti to pay his respects to the Blessed One. At that time, a householder in the village had just built a charitable rest house and prepared a meal as an offering to the Sangha of the four quarters. When this bhiksu happened to arrive, the householder was overjoyed and said, “Excellent!

Venerable sir, you have arrived at just the right time!” He then spread out a bed and mat, brought water for washing the feet, and provided oil for anointing the feet and a drink permitted outside the proper time. At night, he lit lamps and prepared a sleeping place so that the bhiksu could rest peacefully. The following morning, he again provided a tooth-cleaning stick and clean water, and offered delicious, savory food.

After eating, the bhiksu thought, “I have come from afar and am hungry and thirsty. Now that I have obtained such pleasing food and drink, I should remain here for a few days and rest until my body has recovered its strength; then I shall go to pay my respects to the Blessed One.”

Having thought thus, during the day he went to rest in a secluded forest, and in the evening he returned to the house. The donor saw him and received him as joyfully as before. On the third day, the donor asked, “Where did the venerable sir take his meal today?”

“Here.”

“And where did you eat yesterday?”

“Also here.”

“Then where will you eat tomorrow?”

“Here as well.”

The donor then reproached him, saying, “My household is poor and has only enough to subsist on. Here we can offer only a single meal to the Sangha of the four quarters. The venerable sir should not remain for long. If my household were wealthy and prosperous, we could freely make offerings to the entire Sangha.”

The bhiksu thought, “The donor has spoken words of reproach; I must leave.” He then traveled by stages to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. Although the Buddha knew what had happened, he nevertheless asked, “Where did you spend the rains retreat?”

“In such-and-such a village.”

“When did you begin your journey?”

“On such-and-such a day.”

“Why has it taken you so many days when the road is not far?”

The bhiksu then related the entire matter in detail to the Blessed One. The Buddha said, “That was improper. How could you cause a donor to complain merely to gratify your body and mouth? From now on, wherever only one meal is offered, a bhiksu may not partake of more than one meal.”

On another occasion, while the Buddha was dwelling in the city of Sravasti, a bhiksu who had just completed the rains retreat in a certain village [351c] set out for Sravasti to pay his respects to the Blessed One. At that time, a donor in the village had established a charitable rest house and offered one meal to the Sangha of the four quarters. Just then, the bhiksu arrived, and they provided him with the necessities, as described above.

After the bhiksu had eaten and departed, he was afflicted by a disorder of wind. He thought, “I am unable to travel, but the Blessed One has laid down the precept that wherever one meal is offered, one may not eat more than one meal. I shall now remain here, but I will not partake of their food.” Having thought thus, he returned to that house.

The donor again provided the necessities as before, but the bhiksu did not accept them. The following morning, they again prepared food, but he did not partake of it. He then departed, thinking, “When I reach the next village, I shall go on almsround and eat.” But by the time he reached that village, the sun had already passed midday, and therefore he could not eat, causing his limbs to become weak and limp.

He then went to the Blessed One, bowed his head at the Buddha’s feet, and stood to one side. Although the Buddha knew what had happened, he nevertheless questioned him, and the bhiksu related the entire matter in detail to the Blessed One. The Buddha praised him, saying, “Excellent, excellent, bhiksu!

Having gone forth in faith, you accord with the true Dharma, have few desires, know contentment, and do not violate the rules established by the Tathagata even for the sake of your life. From now on, I permit a sick bhiksu to eat more than one meal at a charitable rest house.”

The Buddha then ordered all the bhiksus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he laid down this precept for the bhiksus; even those who had heard it before were to hear it again:

— “At places where one meal is given in charity, a bhiksu who is not ill should partake of only one meal. If he partakes of more than one meal, he commits a Pacittiya offense.”

Explanation:

A place where one meal is given in charity: The Blessed One permits one to eat there.

Food: This comprises the five kinds, as explained above.

Not ill: The body is free from illness. If one is physically ill and unable to travel, one may remain and eat without offense. Conversely, if one is not ill but eats more than one meal, one commits a Pacittiya offense.

Pacittiya: As explained above.

If a row of buildings has sixteen rooms and each room offers one meal, and a bhiksu comes to stay in one of the rooms on business concerning the Sangha, a stupa, or himself, he may eat one meal there while attending to that business. If the business is not yet completed, he must move to the second room, stay there, eat one meal, and then depart. If the business is still unfinished, he may successively stay in all sixteen rooms and eat sixteen meals while attending to the business until it is completed, after which he must leave.

If the business is still not completed, he may not eat again in those houses but must go elsewhere on almsround; he may not seek alms from those houses. If, when the buildings were first constructed, people from the same village contributed their labor, he may not seek alms in that village either but must go to another village on almsround. At the same time, he may continue staying in that village to attend to the business.

If the business is still unfinished, he may return to the sixteen [352a] houses and receive meals as before. If the business remains unfinished during that period, he must leave that place for one night and may then return to receive meals while attending to the business. However, if a son of that household is to be married and they say to the bhiksu, “Even if I sent a messenger to invite you, I could not be certain that you would come.

How much less should you depart now that you are already present here?” then the bhiksu may accept their invitation, remain, and receive the meal without offense. Therefore, it is stated as above.

32. PRECEPT: EATING REPEATEDLY DURING THE DAY.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the farmers working in the Sangha’s gardens would offer a meal to the Sangha each year at the beginning of the harvest season.

What is meant by “each year at the beginning of the harvest season”? It refers to the time when rice ripens, when barley ripens, when mung beans are harvested, when peanuts are harvested, when sugarcane is harvested, and so forth. From each kind of produce, the farmers would set aside a portion as an offering to the Sangha.

At that time, a farmer said to a bhiksu, “Every year at the beginning of the harvest season, I offer a meal to the Sangha. If there is any day when no one has made an offering at the Jetavana Monastery, please inform me, and I will make an offering so that the Sangha may eat and drink to their satisfaction.”

At that time, faithful householders there offered various kinds of food and drink according to an established schedule, but there was one day for which no offering had been arranged. Therefore, a messenger went and said to the farmer, “Elder, tomorrow no one will be making an offering at Jetavana. You previously promised to make an offering, and now is the appropriate occasion.”

Upon hearing this, the farmer went to Jetavana, bowed his head at the feet of the Sangha, knelt with his right knee on the ground, joined his palms, and said, “I am such-and-such a farmer. Tomorrow I shall prepare a meal offering. I respectfully ask the entire Sangha to accept my invitation.”

The Sangha then accepted the invitation. At that time, a householder bought two oxen for five hundred old coins. Wishing to test their strength, he yoked them to a cart and drove them back and forth for a distance of one yojana. Because the cart’s yoke was too tight, one of the oxen died. Overcome with anguish, he stood beating his breast and lamenting, “Why did I buy this ox at such a high price, only for it to die before I could even put it to use!”

Suddenly, an acquaintance of the householder came by and asked him, “Why are you so distressed?”

The householder then related the entire matter described above. His friend asked, “Why do you not perform the firming rite?”

“What is the firming rite?”

“The firming rite means that you go to Jetavana and invite the Sangha to your home, butcher the dead ox, and prepare its meat as a meal offering to the Sangha.”

Upon hearing this, he immediately went to Jetavana, entered the monks’ quarters, bowed his head at the feet of the Sangha, knelt with palms joined, and said, “I, so-and-so, respectfully invite the Sangha to my home tomorrow so that I may offer a simple meal. May the Sangha kindly accept my invitation.”

At that time, a bhikkhu who had long been acquainted with him came and said, “You do not yet know the proper way to extend an invitation. Why did you not speak to me first, so that I could teach you how to invite the Sangha?”

The man explained, “Venerable sir, I bought two oxen for five hundred old coins, but one of them died. I now wish to use its meat as an offering to the Sangha.”

“But the Sangha has already accepted another person’s invitation.”

“I have already prepared the food. What should I do now?”

“Now I instruct you to return [352b] and address the Sangha as follows: ‘I invite the Sangha to come to my home tomorrow to partake of a meal.’ If the Sangha asks what foods you have prepared, you must reply, ‘I have prepared noodles, rice, and meat.’”

After receiving these instructions, he returned to the Sangha, bowed his head at their feet, knelt with palms joined, and said, “I, so-and-so, invite the Sangha to come to my home tomorrow to partake of a meal. May the Sangha kindly accept my invitation.”

The bhikkhus asked, “What foods have you prepared?”

“I have prepared noodles, rice, and meat.”

“Good elder, have everything ready tomorrow.”

“Yes, venerable sirs. Please come early tomorrow morning.”

He then returned home and spent the entire night braising the meat and preparing the various foods and drinks. Early in the morning, he arranged seats and bedding, filtered clean water, and then went to inform the Sangha, “It is time.”

The Sangha donned their robes, took their bowls, went to his home, and sat in order. The donor served delicious food. After the Sangha had eaten and drunk their fill, they returned to the monastery.

Meanwhile, the farmer thought, “The venerable ones eat only one meal a day, so they need to eat early.” Therefore, he spent the entire night preparing various foods and drinks. He then arranged seats and bedding and filtered clean water. When everything was ready, he went to Jetavana, bowed his head at the feet of the Sangha, knelt with palms joined, and announced, “It is time.”

At that time, because the bhikkhus had only just eaten and drunk their fill, although they saw him come to invite them, they acted as though they had not heard. The man thought, “How strange! How strange! The venerable ones eat only one meal a day and should therefore always feel hungry. Why do they act as though they have not heard an invitation to a meal? If non-Buddhist ascetics heard an invitation to a meal, they would immediately take up their three-sectioned staffs and water vessels and set out at once.” Only after he had repeated these praises a second and a third time did the bhikkhus rise. They leisurely went to urinate and defecate, loosened their belts, adjusted their deportment, and unhurriedly made their way to his home, where they sat in order.

The farmer then personally served the food. When he filled a ladle and offered it to the senior monk, the senior monk gestured with his hand that he wanted only a little. The farmer said, “You venerable ones eat only one meal each day, yet why do none of these foods seem to please you?”

He then thought to himself, “If the senior monk eats little, the junior monks must eat more, and the second and third junior monks, down to the young bhikkhus, must eat still more.” He then said, “Venerable sir, you eat only one meal a day, yet why do none of these foods appear to please you at all?” At that moment, among the junior monks was a newly ordained, foolish man who said, “Today we did not come here for the sake of eating; we came only to accommodate you. We have already eaten and drunk our fill elsewhere. If you do not believe me, look—the traces of grease are still clinging to my feet.”

When the farmer heard this, he became displeased. He threw the pot of food to the ground and angrily said, “You accepted my invitation first, so why did you go and eat elsewhere?” Harboring resentment, he went to the Buddha, bowed his head (352c) at the Buddha’s feet, stood to one side, and said to the Buddha, “Why did the bhikkhus first accept my invitation and then partake of a meal elsewhere?” The Buddha then taught the Dharma to the farmer as appropriate, exhorting, instructing, and gladdening him. The farmer then addressed the Buddha, “Blessed One, where should I dispose of the food left over from my offering to the Sangha?”

The Buddha said, “Go to the bank of such-and-such a lake and sweep the ground there clean, then take the remaining food and place it there. At this time, King Prasenajit, having failed to prevail in battle against the Ni Sát Lợi army, has withdrawn his forces and is encamped there. You may take that food and present it to the king, for the king has just gone down into the lake to bathe and has changed into fresh garments.” Following the Buddha’s instruction, the farmer took the food described above and presented it to the king and his generals and soldiers.

Because they received delicious food while hungry and thirsty, they ate it with great delight. The king therefore ordered that the farmer be rewarded with various precious treasures. Having obtained an immediate benefit, the farmer was exceedingly joyful.

The Buddha then summoned the bhikkhus who had partaken of the meal. When they arrived, the Buddha asked, “Why did you first accept one person’s invitation and then partake of a meal elsewhere? Bhikkhus, do you not know? It is like people who venerate household deities and tree deities: if those deities wish to go elsewhere, they must first consume the food offered by the householder before going to another place. What you have done is contrary to proper human conduct: after first accepting one person’s invitation, you went and partook of a meal elsewhere. From now on, I do not permit bhikkhus to eat wherever they please.”

On another occasion, when the Buddha was dwelling in the city of Sravasti, the full account being as given above, the Blessed One, for the sake of five benefits, inspected the bhikkhus’ lodgings once every five days.

He happened to see a bhikkhu who was ill. Although he already knew, the Buddha still asked, “Bhikkhu, what illness afflicts you? Is it now abating or becoming more severe?”

“I am in great pain, and it is not abating. Formerly, when I was able to eat at regular intervals, my body was at ease. Since the Blessed One established the rule prohibiting eating at various times, my illness has not improved.”

“From today onward, I permit bhikkhus who are ill to eat several times each day.”

On another occasion, when the Buddha was dwelling in the city of Sravasti, Visakha, Migara’s Mother, invited the Sangha to a meal and offered robes every year. At that time, sixty bhikkhus at Jetavana Monastery were ill, and they went to her home. Visakha, Migara’s Mother, said, “Venerable sirs, there are five hundred bhikkhus at Jetavana Monastery. Why have only sixty come here today?”

The bhikkhus said to her: “The Blessed One has established a rule that bhikkhus may not eat wherever they wish, except for those who are ill. Therefore, only the ill bhikkhus have come here.”

“Venerable sirs, when laypeople invite you, the meal is the principal matter. Only if you partake of my food will I offer the robes; if you do not partake of the meal, I will not offer the robes. Venerable sirs, on this occasion of offering robes, could you approach the Buddha and ask him to grant an allowance by way of an expedient means?”

The bhikkhus then took this matter to [353a] report to the Blessed One. The Buddha said to the bhikkhus: “Visakha, Migara’s Mother, is intelligent and wise. From now on, I permit bhikkhus, on the occasion of a robe offering, to accept meals more than once in a day.”

Furthermore, when the Buddha was residing in the city of Sravasti, a group of alms collectors planned to hold a great assembly at which meals would be offered to the renunciants of the ninety-six religious schools. Accordingly, they went to the home of a male lay devotee to solicit offerings. The lay devotee set this condition: “If you arrange for my teachers to be seated in the foremost places, I will give you offerings.” The alms collector replied: “Consider this: if the followers of the non-Buddhist sects were also to say, ‘If you arrange for my teachers to be seated in the foremost places, I will give you offerings,’ how could I promise everyone that they would all be seated foremost?

Simply give me the offerings. On such-and-such a day of such-and-such a month, I will raise banners, set out jeweled trees, and arrange beautiful couches and seats on the bank of the Aji River. There I will hold a great assembly and offer a meal of rare and delicious foods.

Among the renunciants, whoever arrives first will be seated foremost.”

The lay devotees reflected that the Buddha and the Sangha were an excellent field of merit, so they gave their offerings to that man. They then went to the Venerable Ananda, bowed their heads at his feet, related the entire matter above, and added: “Venerable sir, you must find a way for the bhikkhus to be seated foremost, so that the non-Buddhist sectarians may be humiliated for once.”

The Venerable Ananda immediately went to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and fully reported the matter to the Blessed One. When the alms collectors had finished preparing the food, they invited the renunciants of the ninety-six religious schools, as well as King Prasenajit and his ministers, and the crown prince. At the appointed time, village headmen, venerable elders, and the organizers all assembled on the bank of the Aji River to attend the great assembly.

On the day before the assembly, the Buddha said to Maudgalyayana: “You should know the proper time.” The Venerable Maudgalyayana then used his supernormal powers to make the river surge in rolling waves, filled with foam and floating weeds that overflowed its banks. The non-Buddhist sectarians all said: “We must cross the river first to obtain the foremost seats.” Thus, throughout the night they competed in rowing boats and rafts, hoping to cross the river before anyone else.

But because the water was flowing swiftly downstream, whenever they tried to reach the opposite bank their boats were swept back. They struggled at the oars throughout the night; some boats sank into the cold current, while others drifted onto the bank and lay exposed beneath the sun. Even by mealtime they were still unable to cross the river.

At that time, someone was making an offering to the Sangha at the Jetavana Monastery, so the Buddha remained behind awaiting them. The younger bhikkhus all said: “Why is the Blessed One setting out so late today? We fear the non-Buddhist sectarians will take the foremost seats!”

Nevertheless, when the time came, the Blessed One donned his robe, took up his bowl, and, with serene and dignified bearing, proceeded together with the great assembly to the [353b] riverbank.

When the non-Buddhist sectarians saw them, they said to one another: “We have employed such painful means throughout the night and still cannot cross the river. How could these shaven-headed ascetics possibly cross?”

The Buddha then said to Maudgalyayana: “You yourself know what must be done so that the bhikkhus may cross the river safely.”

Maudgalyayana then used his supernormal power to create a bridge made of the seven precious substances, with balustrades fashioned from various jewels and suspended cords woven from the seven precious substances. A rain of precious flowers fell, wondrous music sounded, and fragrant incense was burned, its smoke spreading like banks of clouds. When the non-Buddhist sectarians saw such a bridge, they were overjoyed. Each group said among themselves: “These ascetics are approaching slowly, so we must cross the river first and seize the foremost places.”

They immediately rushed and jostled to get onto the bridge. Because everyone wanted to cross first, they crowded against one another on the bridge, causing them all to plunge into the water. The sectarians’ belongings—their robes, three-notched staffs, and water vessels—also fell into the river and floated about in disarray. Yet through the Blessed One’s supernormal power, no one died. The Blessed One and the bhikkhus then advanced in stately order. The Buddha went first, and the bhikkhus followed in sequence. When the Buddha and the bhikkhus had crossed and the last person had reached the other side, Maudgalyayana caused the jeweled bridge to disappear.

The Buddha then said to Maudgalyayana: “Restore the river to its former condition.”

Only then did the non-Buddhist sectarians gradually row their boats and rafts across the river.

At that time, the Buddha stood on the bank, turned to look back at them, and recited this verse:

“Those who first cross to the further shore

Have crossed the ocean of birth and death;

They are not engulfed by the world—

Through right wisdom, they reach the further shore.”

After reciting the verse, the Buddha proceeded serenely to his seat. The bhikkhus also sat down in order. Since the non-Buddhist sectarians crossed the river afterward, they arrived and took their seats behind the bhikkhus.

The donors then personally served food and drink as offerings to the Blessed One and his disciples. At that time, doubt arose in the minds of the bhikkhus: “The Blessed One has established a rule that we may not eat more than once, so why are we now permitted to eat again?” They rose and reported this to the Buddha. The Buddha taught: “I permit you to perform the formal offering of food by saying: ‘I have now received this food and offer it in turn to the bhikkhu named so-and-so … down to a samaneri. If that person does not accept it, I shall consume it.’ Say this three times.”

At that time, each of the donors wondered: “Who should pronounce the blessing?” Some proposed the Nirgranthas, others Purana Kasyapa, and so forth, suggesting various non-Buddhist teachers to pronounce the blessing. Many others, however, said: “The ascetic Gautama is seated foremost and is worthy of pronouncing the blessing.” At that time, although the Blessed One was amid the ninety-six non-Buddhist schools, he neither regarded himself as exalted nor looked down upon others. [353c] Complying with their wishes, he pronounced the blessing, as explained in detail in the Birth Sutra.

The Blessed One then extensively taught the Dharma to everyone in accordance with their capacities, instructing them so that they gained benefit and rejoiced. They then took their leave and departed. The Buddha returned to Jetavana and ordered all the bhikkhus residing in the city of Sravasti to assemble.

For the sake of the ten benefits, he established this precept for the bhikkhus, and even those who had already heard it were to hear it again:

—“If a bhikkhu eats more than once in a day, except on special occasions, he commits a payattika offense.”

Explanation:

Special occasions: When ill or when making robes. These are called special occasions.

Eating more than once: Eating and then eating again.

Except on special occasions: Except when one is ill.

Illness: Illness caused by heat, wind, or cold. In general, when afflicted by such illnesses, if eating and then eating again brings bodily ease, there is no offense.

The robe season: If the kathina robe has not been accepted, it lasts for one month. If the kathina robe has been accepted, it lasts for five months. During that period, one may set aside the five restrictions without committing an offense. The five are: one may eat apart from the Sangha; one may eat again after having eaten; when leaving one’s dwelling place, one need not inform another person; one may keep a robe for an extended period; and one may sleep apart from one’s robe.

Three pacittiyas: As explained above.

A bhikkhu must know on which days the food-giving procedure is to be performed, know the number of his rains-retreat years, remember how long he has formally retained his robes, know when he is permitted to eat apart from the Sangha, and know whether he is ill or not. If someone asks, “What day is today?” he must not ask in return, “What day was yesterday?” Rather, he must know whether that day is the first or second day of the month, and so on through the fourteenth and fifteenth days. He must also know clearly whether the month is full or deficient.

Every morning a bhikkhu should recollect the food-giving procedure: “If I receive food today, I shall offer it to such-and-such a person. If that person does not accept it, I shall consume it.” He should say this three times. Each day a bhikkhu should remember how many rains-retreat years he has completed. He should remember to formally retain his three robes, and any robe that he has not formally retained must be assigned through the procedure of formal relinquishment. He must also remember when he is permitted to eat apart from the Sangha, and whether he is ill or not.

What is the measure of one meal for a bhikkhu? If it is ordinary rice, three bowls; if rice noodles, two bowls; or one bowl of uncooked rice prepared as cooked rice, together with one bowl or half a bowl of fish or meat. This is the measure of one of a bhikkhu’s meals.

If food being cooked at the monastery is not yet done, and a bhikkhu mixes flour with water to make a drink, he violates the rule against eating repeatedly and commits a pacittiya offense. But if he performs the food-giving procedure, or if he is ill, he does not commit an offense. During the robe season, he likewise does not commit an offense.

If someone outside has invited a bhikkhu to a meal and the bhikkhu sends someone to fetch the food, but the food has not yet been brought back, and because he is hungry he mixes flour with water intending to drink it, just as the food arrives, then if the bhikkhu bringing the food back knows the Vinaya, he should pause for a while and wait until the other bhikkhu has completed the food-giving procedure before handing him the food.

Conversely, if the bhikkhu bringing back the food is unfamiliar with the Vinaya and immediately hands the food to that bhikkhu, and the bhikkhu eats it at once without first performing the food-giving procedure, then (354a), while the food is still in his mouth, he should recite the formula for the food-giving procedure. Thus, he exchanges a grave offense for a lighter one.

If a bhikkhu goes to the home of a donor and the donor says, “Venerable sir, I invite you to remain and take your meal here today,” that place is called the place of taking a meal.

The bhikkhu may then think, “The rice here is not yet cooked; I should now go to another house.” In that case, he must inform the householder before leaving. If he leaves without informing the householder, he commits a pacittiya. If, upon reaching the other house, he obtains and eats any of the five principal foods or the five assorted foods, he commits two pacittiya offenses. Conversely, if it is an occasion when he is permitted to eat repeatedly during the day, when he is permitted to leave his dwelling place without informing anyone, or when he is ill, or if he eats only after performing the food-giving procedure, there is no offense. During the robe season, neither act constitutes an offense.

If a donor says, “Venerable sir, whenever you have no food, please come to my house for a meal,”

and then one day the bhikkhu comes to that house and says, “Good sir, today I shall take my meal here,”

the upasika says, “Very well, I shall prepare it.”

If the food is not yet cooked and the bhikkhu wishes to go to another house, he must inform the householder before leaving. If he leaves without informing the householder, he commits the offense described above.

If a bhikkhu goes sequentially on alms round and arrives at a certain house, and the donor says, “Today my family has invited the bhikkhus for a meal. Please remain here with them and do not go elsewhere,” then if the bhikkhu accepts the invitation, he is regarded as taking his meal there. But after accepting the invitation, the almsgoing bhikkhu may think, “Why should one accept an invitation to eat given so reluctantly?” If he then wishes to leave, he must inform them. If he leaves without informing them, he commits the offense described above.

If a bhikkhu of great merit and renown has many people bring food to offer him, and, wishing to please the donors, he accepts everything, he violates the rule against eating repeatedly and commits a pacittiya offense. If he performs the food-giving procedure or is ill, there is no offense. During the robe season, neither act constitutes an offense.

There are two bhikkhus, each of whom is regularly invited to meals by a family. If the first bhikkhu says to the second, “Venerable elder, today come with me to take a meal at the home of my donor,” the second bhikkhu must inform his own donor before going. If he goes without informing the donor, it is as explained above.

Conversely, if the second bhikkhu invites the first, the same applies. A bhikkhu’s meal consists of three bowls of ordinary rice, two bowls of rice noodles, or one bowl of uncooked rice prepared as cooked rice, together with approximately one bowl or half a bowl of meat or fish. Each of these constitutes one meal for a bhikkhu.

If, at one house, he obtains three sheng, two sheng, one sheng, or half a sheng, then regardless of how much he receives, there is no offense. If, at one house, he receives three bowls of ordinary rice, two bowls of rice noodles, or one bowl of uncooked rice prepared as cooked rice together with approximately one bowl or half a bowl of meat or fish, he may not accept any more elsewhere. In this case, what constitutes an offense, and what does not? (354b) If porridge has just been ladled from the pot and one can write characters in it—that is, the marks do not immediately close up—it constitutes an offense.

If one cannot write characters in it, it does not constitute an offense. All vegetables, all rice noodles, all cakes, and all fruits do not fall under the prohibition against eating repeatedly during the day, nor under the prohibition against eating apart from the Sangha. They cannot bring one to complete satiation, so there is no offense in storing a large quantity of them in the dwelling.

Therefore, it is said: (as above)

33. THE RULE: EATING AGAIN AFTER HAVING EATEN

When the Buddha was dwelling in the city of Sravasti, as related in detail above, at that time a brahmin invited the Sangha to his home to offer them a meal. After preparing the various foods and drinks, he strained clean water and laid out beds and cushions. He then thought, “The venerable ones eat only one meal a day, so they need to eat early.” Thinking this, he immediately went to Jeta Grove, bowed his head at the feet of the Sangha, knelt, joined his palms, and said, “I, such-and-such a person, have invited the Sangha to partake of a meal. The food has been prepared. May the Sangha know that the time has come.”

The bhikkhus then donned their robes, took their bowls, went to his house, and sat down in order. The brahmin personally served the various foods, and the bhikkhus ate and drank their fill. He then carried more food around in sequence, inviting the bhikkhus to eat again.

The bhikkhus all said, “We are full and will take no more.” When the meal was finished, those bhikkhus who had no business to attend to returned to the monastery, while those who had business went to the homes of donors. The donors were delighted to see them, bowed to them, inquired after their well-being, and said, “Venerable sir, do you need rice? Do you need melons or fruit? Do you need porridge? If you need anything, I shall serve it.”

The bhikkhu said, “I have already eaten my fill at the home of such-and-such a brahmin.” The donor knew that the bhikkhu’s mealtime had not yet passed and said, “Venerable sir, the sun is still early. Please take these cakes back to the monastery to eat.” The bhikkhu then handed over his bowl, and the donor filled it with cakes. He carried them back, sat before the gate of the Jeta Grove monastery, ate them, and invited the other bhikkhus to eat with him.

At that time, after the brahmin had finished eating and drinking, he told his wife to give the remaining food to their neighbors.

He then went toward the Blessed One’s dwelling, intending to pay homage and exchange greetings. From afar, however, he saw the bhikshus sitting before the gate of Jetavana and eating cakes together. Seeing this, he approached a bhikshu who was walking in meditation and asked: “Are those guest bhikshus?”

“No.”

“Then are they bhikshus who are about to depart?”

“No, they are not.”

“Is that the bhikshu who has just taken his meal at my house?”

“Yes.”

“What is he doing?”

“Brahmin, do you not know?”

“I do not.”

“Because that bhikshu ate only a little, he is eating more to become full.”

At that time, the brahmin became displeased and said: “The ascetics, sons of the Shakya, claim to speak the truth, yet now they speak untruthfully. Though not yet full, they say that they are full; though they have eaten, they say that they have not eaten; though not yet satisfied, they say that they are satisfied. Such people are corrupt—what spiritual conduct could they possess?” Because resentment arose in his heart, he ultimately did not go to the Buddha but returned home.

When the bhikshus heard of this, they went and reported it to the Blessed One. The Buddha then ordered that the bhikshu be summoned. (354c) When he arrived, the Buddha asked:

“Bhikshu, did this actually occur?”

“It did, Blessed One.”

“Bhikshu! Why, after eating your fill, rising, and leaving your seat, did you eat again? From now on, I do not permit a bhikshu who has eaten his fill, risen, and left his seat to eat again.”

On another occasion, when the Buddha was dwelling in the city of Shravasti, the circumstances were as related above. At that time, some bhikshus regarded themselves as full after eating vegetables or salt, and then drank water without eating rice, causing their bodies to become emaciated.

The bhikshus reported this matter to the Blessed One. The Buddha said: “From now on, only after one has eaten from the five staple foods and the five supplementary foods shall one be regarded as full.”

At that time, some bhikshus ate only a little food while seated in one place, imagined that they were full, and therefore ate no more; consequently, they became weak and listless. The bhikshus reported this matter to the Blessed One.

The Buddha said: “Only when one sits in one place, eats from the five staple foods and the five supplementary foods, and is satisfied with food and drink shall one be regarded as full.”

On another occasion, when the Buddha was dwelling in the city of Shravasti, there were sixty sick bhikshus in Jetavana Monastery. They received sixty portions of food but had leftovers, which they discarded beside a wall, causing crows to gather, fight over the food, and caw noisily.

Although the Buddha knew what had happened, he nevertheless asked the bhikshus: “Why are those birds making such a loud noise?”

The bhikshus replied to the Buddha: “Sixty sick bhikshus received portions of food but could not finish them. They then discarded the food beside the wall, causing the birds to fight over it and make such a loud noise.”

The Buddha told the bhikshus: “If a sick bhikshu cannot finish his food, I permit the bhikshu attending the sick to perform the leftover-food procedure and then eat that food.”

On another occasion, when the Buddha was dwelling in the city of Shravasti, the bhikshu attending the sick performed the leftover-food procedure and ate the remaining food but still could not finish it. The birds then fought over the food, as related above. Although the Buddha knew what had happened, he nevertheless asked the bhikshus: “Why are those birds fighting?”

The bhikshus replied to the Buddha: “The bhikshu attending the sick performed the leftover-food procedure and ate the remaining food, but still could not finish it. He then discarded it outside the wall. Therefore, the birds fought over the food and made such a commotion.”

The Buddha said: “From today onward, I permit that when one person performs the leftover-food procedure, all the others may eat.”

The Buddha then ordered all the bhikshus dwelling in the city of Shravasti to assemble. For the sake of the ten benefits, he established this precept for the bhikshus, which those who had already heard it were to hear again:

—“If a bhikshu, after eating his fill and leaving his seat, eats again without having the leftover-food procedure performed, he commits a Pācittiya offense.”

Explanation

Food: This comprises the five kinds mentioned above. There are also five supplementary foods. These are called food.

There are eight cases of being full: 1. Being full through a free invitation; 2. Being full through fewness of wishes; 3. [355a] Being full through defilement; 4. Being full through mixing; 5. Being full through unsuitability; 6. Being full through dissimulation; 7. Being full through stopping; 8. Being full by oneself.

Being full through a free invitation: A donor serves rice, noodles, fish, meat, and various other mixed foods, and invites a bhikshu to eat freely. The bhikshu says, “I am already full,” then rises and leaves his seat. If he eats again without having the leftover-food procedure performed, he commits a Pācittiya offense. This is called being full through a free invitation.

Being full through fewness of wishes: A donor serves the five staple foods and the five supplementary foods and invites a bhikshu to eat freely, but the bhikshu extends his hand to signal that he will take only a little and then leaves his seat. If he eats again without having the leftover-food procedure performed, he commits a Pācittiya offense. This is called being full through fewness of wishes.

Being full through defilement: While serving food, the lay attendant has sores on his hand and the hand is dirty. Seeing such filth, the bhikshu says, “I will not take it; go away,” and then rises and leaves his seat. If he eats again without having the leftover-food procedure performed, he commits a Pācittiya offense. This is called being full through defilement.

Being full through mixing: A lay attendant uses a vessel that held milk to scoop up rice and carries it past. Seeing this, the bhikshu considers it unclean and says, “I will not take it; carry it away,” and then rises and leaves his place. If he eats without having the leftover-food procedure performed, he commits a Pācittiya offense. This is called being full through mixing.

Being full through unsuitability: When a lay attendant serves food, the bhikshu asks, “What is that?” The attendant replies, “Noodles.” The bhikshu says, “This aggravates my wind disorder and is unsuitable for me. Take it away.” He then rises and leaves his seat. If he eats without having the leftover-food procedure performed, he commits a Pācittiya offense.

Or, upon seeing someone serve rice, the bhikshu asks, “Is that food hard or soft?” The person replies, “Hard.” The bhikshu says, “This kind of wheat is difficult to digest and is unsuitable for me. Take it away.” Or the person replies, “Soft.” The bhikshu then says, “This is too mushy and difficult to eat; it is unsuitable for me. Take it away.” Or a lay attendant serves meat, and the bhikshu asks, “What is that?” The person replies, “Beef.” The bhikshu says, “Beef is heating in nature and is unsuitable for me.

Take it away.” Or the person says, “Buffalo meat.” The bhikshu says, “It is cooling in nature and difficult to digest. Take it away.” Or the person says, “Venison.” The bhikshu says, “This kind of meat has the quality of wind. Take it away.” The bhikshu then rises and leaves his place.

If he eats without having the leftover-food procedure performed, he commits a Pācittiya offense. This is called being full through unsuitability.

Being full through dissimulation: A lay attendant serves the five staple foods and the five supplementary foods. Fearing that there is too much, the bhikshu says nothing but extends his hand as a signal, shakes his head, or covers his bowl, and then rises and leaves his seat. If he eats again without having the leftover-food procedure performed, he commits a Pācittiya offense. This is called being full through dissimulation.

Being full through stopping: A lay attendant serves the five staple foods and the five supplementary foods. The bhikshu says, “Good sir, do not serve the rice first; you must first serve vegetables, salt, and cold water.” He then rises and leaves his seat. If he eats again without having the leftover-food procedure performed, he commits a Pācittiya offense. However, if the bhikshu is serving as the monthly duty officer, the karmadāna, and so forth, and merely uses gestures to give directions, [355b] he is not regarded as having become full. In summary, the foregoing is called being full through stopping.

Self-satisfaction: A bhikkhu went on almsround to a certain house, set his bag of noodles in one place, and then entered the donor’s house to ask for drinking water. The donor thought, “This bhikkhu must be in need of noodles,” and asked, “Venerable sir, do you need noodles?” The bhikkhu thought, “Perhaps this donor wishes to take noodles from his house and offer them to me,” and replied, “I do.” The donor then picked up the bhikkhu’s bag of noodles and handed it to him. Finding himself taken aback, the bhikkhu said, “Leave it there, leave it there.” Having said this, he rose and departed from the place. If he eats without performing the procedure for leftover food, he commits a pācittiya offense. This is called self-satisfaction.

Rising and departing from the place: There are eight postures or conveyances in relation to departure: walking, standing, sitting, lying down, a long bed, a small bed, a boat, and a cart.

Standing: If a bhikkhu is standing when someone brings him food, he must remain standing and eat until satisfied. If during that time he walks, sits, or lies down, each is called departing from his former place. If he eats without performing the procedure for leftover food, he commits a pācittiya offense. The same applies to walking, sitting, and lying down.

A long bed: If a bhikkhu is sitting on a long bed when someone brings him rice to eat, and he suddenly sees an elder, his preceptor, or his ācārya approaching, he need not leave his seat and move aside; it is sufficient merely to lean his body to one side. If a leg of the bed breaks at that time, he is regarded as having departed from his former place. If he eats without performing the procedure for leftover food, he commits a pācittiya offense. This is called sitting on a long bed.

A small bed: If a bhikkhu is sitting alone on a bed when someone brings him rice to eat, and he suddenly remembers that behind him there is a stupa, the Sangha, his preceptor, or his ācārya, he should not leave the bed in order to turn around. If it rains, a parasol should be held over him. If there is no parasol, the entire bed may be carried to a sheltered place; when the bed is set down upon the ground, he is regarded as having departed from his former place. If he eats without performing the procedure for leftover food, he commits a pācittiya offense. This is called sitting on a small bed.

A boat: If a bhikkhu is sitting in a boat when someone brings him rice to eat, and the boat then reaches the shore, strikes a tree or rock, or is swept along by the water so that the bhikkhu’s body is displaced from its former place, then if he eats without performing the procedure for leftover food, he commits a pācittiya offense. This is called a boat.

A cart: If a bhikkhu is sitting in a cart when someone brings him rice to eat, and the cart tilts to the left or right, or sways so that the bhikkhu is displaced from his former place, then if he eats without performing the procedure for leftover food, he commits a pācittiya offense. This is called a cart.

There are five improper circumstances in which the procedure is not regarded as having made the food leftover food. These five are: 1. separation from the place; 2. separation from the food; 3. separation from the proper sphere; 4. separation from the inwardly turned hand; 5. separation from the prescribed words.

Separation from the place: If a bhikkhu is eating while walking but performs the procedure for leftover food while standing, sitting, or lying down, that procedure is improper. The same applies to the remaining cases. This is called separation from the place.

Separation from the food: If the procedure for leftover food is performed when no one has handed over any food, this is not called a valid procedure for leftover food. This is called separation from the food.

Separation from the proper sphere: [355c] If the food is on the ground rather than in the hand when the procedure for leftover food is performed, that procedure is improper. This is called separation from the proper sphere.

Separation from the inwardly turned hand: If one extends the hand outward when performing the procedure for leftover food, rather than turning the palm upward to perform it, this is not called a valid procedure for leftover food. This is called separation from the inwardly turned hand.

Separation from the prescribed words: One does not say, “All the food in the bowl held in my hand is no longer needed by me. This is leftover food, and I shall give it to such-and-such an elder.” This is called separation from the prescribed words.

The foregoing are the five improper circumstances in which performing the procedure for leftover food does not constitute a valid procedure for leftover food.

There are also five circumstances called performing the procedure for leftover food in accordance with the Dharma. These five are: 1. not being separated from the place; 2. not being separated from the food; 3. not being separated from the proper sphere; 4. not being separated from the inwardly turned hand; 5. not being separated from the prescribed words.

Not being separated from the place: If one wishes to perform the procedure for leftover food for someone, and the bhikkhu is walking when food is brought, he immediately performs the procedure for leftover food while still walking. This is the proper performance of the procedure for leftover food. The same applies when standing, sitting, or lying down. This is called not being separated from the place.

Not being separated from the food: Upon receiving the food, one immediately performs the procedure for leftover food. This is called not being separated from the food.

Not being separated from the proper sphere: One holds the food in one’s hand while performing the procedure for leftover food, rather than placing it on the ground. This is called not being separated from the proper sphere.

Not being separated from the inwardly turned hand: One turns the hand inward while performing the procedure for leftover food, rather than extending it outward. This is called not being separated from the inwardly turned hand.

Not being separated from the prescribed words: Upon receiving the food, one immediately says, “All the food in the bowl held in my hand is no longer needed by me. It is leftover food, and I now give it to such-and-such an elder.” This is called not being separated from the prescribed words.

The foregoing are the five ways of properly performing the procedure for leftover food.

If anyone possesses five improper qualities, he may never throughout his life perform the procedure for leftover food in order to eat. These five are: 1. not understanding the place; 2. not understanding food; 3. not understanding the proper position; 4. not understanding the extension of the hand; 5. not understanding the cessation of eating.

Not understanding the place: One does not know that when eating while walking, one must eat until satisfied while walking; when eating while standing, one must eat until satisfied while standing; when eating while sitting, one must eat until satisfied while sitting; and when eating while lying down, one must eat until satisfied while lying down. This is called not understanding the place.

Not understanding food: One does not know that the five principal foods and the five miscellaneous foods are foods by which one becomes satisfied, whereas other foods cannot bring one to satisfaction. This is called not understanding food.

Not understanding the proper position: One does not know that food held in the hand brings one to satisfaction, whereas food placed on the ground does not bring one to satisfaction. This is called not understanding the proper position.

Not understanding the extension of the hand: One does not know that opening the hand inward constitutes satisfaction, whereas extending the hand outward does not constitute satisfaction. This is called not understanding the extension of the hand.

Not understanding the cessation of eating: One does not know that when one stops, one is satisfied, and that before one stops, one is not yet satisfied. This is called not understanding the cessation of eating.

If anyone possesses these five improper qualities, he is not permitted throughout his life to perform the procedure for leftover food in order to eat. If anyone possesses the five proper qualities, he is permitted throughout his life to perform the procedure for leftover food in order to eat.

What are the five proper qualities? They are: 1. understanding the place; 2. understanding food; 3. understanding the proper position; 4. understanding the opening of the hand; 5. understanding cessation.

Understanding the place: One knows that when eating while walking, one must eat until satisfied while walking; that when eating while standing, one must eat until satisfied while standing; that when eating while sitting, one must eat until satisfied while sitting; and that when eating while lying down, one must eat until satisfied while lying down. [356a] This is called understanding the place.

Understanding food: One knows that the five principal foods and the five miscellaneous foods are foods by which one becomes satisfied, whereas other foods cannot bring one to satisfaction. This is called understanding food.

Understanding the proper position: One knows that food held in the hand brings one to satisfaction, whereas food placed on the ground does not bring one to satisfaction. This is called understanding the proper position.

Understanding the opening of the hand: One knows that opening the hand inward constitutes satisfaction, whereas opening the hand outward does not constitute satisfaction. This is called understanding the opening of the hand.

Understanding cessation: One knows that when one stops, one is satisfied, and that before one stops, one is not yet satisfied. This is called understanding cessation.

Anyone who possesses these five qualities is permitted throughout his life to perform the procedure for leftover food in order to eat.

If a bhikkhu brings food intending to have it made allowable as leftover food, the procedure should be performed on the food in a bowl placed atop the alms bowl. Only the food in this bowl is thereby made allowable as leftover food, not the food in the alms bowl. However, if liquid from the food in the bowl flows into the alms bowl, the food there is also considered to have been made allowable as leftover food.

If Bhikkhu A brings two alms bowls and asks Bhikkhu B to perform the leftover-food procedure, but Bhikkhu B eats food from only one bowl, then only the food in that bowl is made allowable as leftover food. If cakes or vegetables are placed over both bowls, covering them both, then both bowls are considered to have been made allowable as leftover food. The same applies to other food vessels.

If a bhikkhu has eaten his fill and then goes to a donor’s house, and the householder says, “Venerable sir, would you like some cakes?”

The bhikkhu replies, “I have already eaten my fill.” If this upāsaka understands the Vinaya, he will say, “At such-and-such a house there is a bhikkhu who has not yet eaten. If you wish, I shall go there and have the leftover-food procedure performed.”

If the bhikkhu needs it, he should reply, “That may be done.”

The donor then washes an alms bowl clean, fills it with fine foods, and gives it to the bhikkhu. The bhikkhu receives it, covers it with a piece of silk so that dust will not fall into it, and hands it directly to an attendant, saying, “Take this away, have the leftover-food procedure performed, and then bring it back.”

The attendant then takes the food to that other bhikkhu and says, “Venerable sir, at my house there is a bhikkhu who has not eaten his fill. I ask the venerable one to perform the leftover-food procedure for me.”

That bhikkhu should wash his hands clean, receive the food, and say to the attendant, “Come and stand near me; extend your hand.”

The bhikkhu then eats one morsel from that bowl and says, “I have no need of any of the food in the bowl held upon my hand. I make it allowable as leftover food for you.”

The attendant then receives the bowl, takes it back, and gives it to the bhikkhu, who may then eat. If that bhikkhu eats his fill and food remains, any bhikkhu who needs it may eat it.

Question: “In places where there are few bhikkhus, if donors bring food after the bhikkhus have finished eating and have already risen and dispersed, what should be done?”

Answer: “If officials there, such as the monthly duty officer or the Vina, have not yet eaten, one should go and ask them to perform the leftover-food procedure. If they have already eaten their fill but the senior elder has not yet eaten, one should go and ask the senior elder to perform it. If the senior elder is embarrassed and unwilling to do so before many people [356b], the entire seat upon which the senior elder is sitting should be carried to a secluded place so that he may perform the leftover-food procedure.

If the senior elder has also eaten his fill but a visiting bhikkhu arrives, one should ask, “Elder, have you eaten your fill at today’s pravāraṇā?”

If the visiting bhikkhu says, “I did not undertake the rains retreat, so how could I perform pravāraṇā?” it should be known that this person does not understand the precepts and Vinaya. One should then ask, “Have you eaten yet?”

If he says, “I have eaten,”

one should ask further, “Was it offered by a donor?”

If he says, “Elder, who would bring offerings to me? I do not even have enough vegetables and water, much less other foods,” it should be known that this bhikkhu has not eaten his fill, and he should be asked to perform the leftover-food procedure.

If he says, “My donor household has already offered me food,” it should be known that he has eaten his fill. The Sangha should then devise an expedient means and should not destroy the donor’s wholesome intention. If there is a grown sāmaṇera in the assembly at that time, he should be brought into the boundary and given full ordination. He should then be taught how to perform the leftover-food procedure, after which the others may eat.

If a bhikkhu eats the five kinds of supplementary food but performs the leftover-food procedure on the five kinds of staple food, the procedure is not properly performed. However, if he has not eaten his fill and eats again, there is no offense. But if he has eaten his fill, leaves his seat, and then eats again, he commits an offense of transgressing the Vinaya.

If a bhikkhu eats the five kinds of staple food but performs the leftover-food procedure on the five kinds of supplementary food, the procedure is not properly performed. However, if he has not eaten his fill and eats more, there is no offense. Conversely, if he has eaten his fill, leaves his seat, and then eats again, he commits a pācittiya offense.

If a bhikkhu performs the leftover-food procedure apart from the five kinds of staple food and apart from the five kinds of supplementary food, the procedure is not properly performed. However, if he has not eaten his fill and eats more, there is no offense. Conversely, if he has eaten his fill, leaves his seat, and then eats again, he commits an offense of transgressing the Vinaya.

If a bhikkhu eats the five kinds of staple food and the five kinds of supplementary food and performs the leftover-food procedure right there, then the procedure is performed in accordance with the Dharma. If he has not eaten his fill and eats more, there is no offense. Conversely, if he has eaten his fill, leaves his seat, and then eats again, he commits an offense.

Among the foregoing cases, which constitute an offense and which do not?

There is no offense in the case of any gruel that, immediately after being ladled from the pot, is too thin for writing traced upon it to remain; any fruit; or any vegetable—none of which is food prohibited from being eaten apart from the assembly, food prohibited from being eaten repeatedly, or filling food that may be stored in abundance in a dwelling. Therefore, it is stated as above.

34. PRECEPT: ENCOURAGING ONE WHO HAS EATEN TO EAT AGAIN.

When the Buddha was dwelling in the city of Śrāvastī, as related fully above, the Venerable Ānanda had two attendant disciples, one named Mãn-Trà and the other A-Tì-Kì. The Venerable Mục-Liên likewise had two attendant disciples, one named A-Xà-Đô and the other Xá-Xá-Đô. They often contended over who was more learned and who was more eloquent.

At that time, one of Ānanda’s attendant disciples was more eloquent and possessed sharper faculties, so Mục-Liên’s disciple could not prevail against him in debate. Therefore, while the other was walking, standing, lying down, or sitting, he constantly followed him closely, seeking an opportunity to catch him at fault. Later, the two were invited together to take a meal at a certain house. [356c] At that time, Mục-Liên’s disciple received a cake.

He ate half of it, carried the other half outside, and said to Ānanda’s disciple:

“Elder, would you like to eat a cake?”

“Where did you obtain that cake?”

“I received it at the place where we just took our meal, so I brought it here.”

The other bhikkhu then took the cake and ate it. When he had finished eating, the first said:

“Elder, you have committed an offense.”

“What offense have I committed?”

“The Blessed One has established a precept that does not permit a bhikkhu who has eaten his fill and left his seat to eat again without having the leftover-food procedure performed.”

“Since you knew that I had not had the leftover-food procedure performed, why did you deliberately urge me to eat?”

“Earlier, when we were debating, why did you use your eloquence to defeat and humiliate me?”

Because of this, the two quarreled. They then went together to the Blessed One, bowed their heads in homage at the Buddha’s feet, and stood to one side. They fully related the foregoing circumstances to the Blessed One. The Buddha then said to the two bhikkhus, “What do you think? Did I teach the śrāvakas the nine divisions of scripture—Sūtra, Geya, Vyākaraṇa, Gāthā, Udāna, Itivṛttaka, Jātaka, Vaipulya, and Adbhuta-dharma—so that, after hearing them, they would incite their disciples to dispute and contend over victory and defeat?”

“No, Blessed One.”

“If that is not so, did I teach these nine divisions of scripture to the śrāvakas so that, after hearing them, they would practice accordingly?”

“Yes, Blessed One.”

The two bhikkhus then confessed and repented to each other in the presence of the Blessed One. The Buddha instructed them, “One must not rely upon one’s own mastery of the scriptures to disparage others. Nor do I permit anyone who knows that another has eaten his fill and has not had the leftover-food procedure performed to incite him to eat again.”

Then the Buddha ordered all the bhikkhus living in the city of Sravasti to assemble. For the sake of ten benefits, he established a precept for the bhikkhus, which those who had already heard it should hear again:

— “If a bhikkhu knows that another person has eaten his fill and has left his place, without having performed the remainder-food procedure, yet, wishing to vex him, urges him to eat again, he commits a Pacittiya offense.”

Explanation:

(Some terms have already been explained above.)

To vex: To trouble and disturb the person before oneself, wishing to make him unhappy.

Not having performed the remainder-food procedure: If five unlawful conditions are fulfilled, it is not called performing the remainder-food procedure. Only when five lawful conditions are fulfilled is it called performing the remainder-food procedure. If someone persistently urges one to eat and one eats, one commits a Pacittiya offense.

Pacittiya: As explained above.

If a bhikkhu fulfills five unlawful conditions, he may not perform the remainder-food procedure in order to eat for the rest of his life. If he fulfills five lawful conditions, he is permitted to perform the remainder-food procedure in order to eat for the rest of his life. The other matters have been explained extensively above.

If the other person has eaten his fill, but one thinks that he has not and urges him to eat, one commits a Viet-ti-ni offense. [357a]

If he has not eaten his fill, but one thinks that he has and urges him to eat, one commits a Viet-ti-ni offense.

If he has eaten his fill, one perceives that he has eaten his fill, and still urges him to eat again, one commits a Pacittiya offense.

If he has not eaten his fill and one perceives that he has not eaten his fill, and therefore urges him to eat, there is no offense.

Here, there is no offense if one eats such things as gruel freshly ladled from the pot on which writing cannot be traced, fruit, vegetables, and so forth. Therefore, it is stated as above.

35. PRECEPT: EATING FOOD THAT HAS NOT BEEN OFFERED

When the Buddha was dwelling in the city of Sravasti, as related extensively above, the Venerable Aniruddha at that time used only discarded things: a discarded bowl, discarded robes, discarded food, and discarded footwear.

A discarded bowl: When a bhikkhu’s bowl had broken, had been repaired five times, and was then thrown away, Aniruddha picked it up, repaired it again, and used it. This was called a discarded bowl.

Discarded robes: When people threw old, torn garments away in villages, Aniruddha picked them up, washed them clean, and used them. These were called discarded robes.

Discarded food: The Elder took and ate food that people had offered at shrines dedicated to spirits and deities. This was called discarded food.

Discarded footwear: When bhikkhus threw away worn and torn footwear, the Elder picked it up, repaired it, and wore it. This was called discarded footwear.

When it was time to go for alms, the Elder put on his robe, took his bowl, and entered the city to seek alms. Just as he entered, he saw a woman going out carrying a basket of rice, dried cow dung, and various sacrificial offerings. Seeing this, the Venerable thought, “If I could obtain the food in that basket, I would be very pleased, but for now I must first go on my alms round.” He then went from one neighborhood to another, everywhere, but obtained nothing. He came to the side of a pond and saw the woman from before sweeping in front of a shrine, spreading clean grass, and placing the offerings there as a sacrifice. When she had finished the offering, she scattered handfuls of rice in the four directions, saying, “Let the good crows come and eat! Let the good crows come and eat!”

At that time, the Venerable was standing beneath a tree. Because of his spiritual power, the crows did not dare fly down to eat. When the woman saw the Venerable, she said, “You are like a blind crow, always trailing after people.”

After reviling him, she returned home. The Venerable then gathered up the sacrificial food and returned to the monastery. When the bhikkhus saw him, they said among themselves, “This Venerable has to beg for food with great hardship; it is exceedingly difficult for him to obtain any.” They then asked him:

— Venerable, did you obtain any food?

— Yes. But that food was bound up with many offenses and was not pleasant at all!

— What offenses were involved?

— Such and such was what happened.

When the bhikkhus heard this, they went and asked the Blessed One:

— Blessed One, how many offenses did that abusive woman commit?

— She committed many offenses.

— How many is “many”?

— For five hundred lives, that woman will take birth as a blind crow, and in every one of those rebirths she will die of hunger.

The Buddha then ordered Aniruddha to be summoned. When he arrived, [357b] the Buddha asked him:

— Did this truly happen?

— It truly happened, Blessed One.

— Although you have few wants, you still encountered trouble. From today onward, I do not permit bhikkhus to take with their own hands anything that another person has not given them.

On another occasion, when the Buddha was dwelling in the city of Sravasti, he established a precept forbidding bhikkhus to take with their own hands anything that had not been given to them. Consequently, the bhikkhus received water and tooth-sticks only when others handed them over. Those who had attendants to assist them could obtain tooth-sticks and water, while those without attendants could not.

At that time, the Blessed One was teaching the Dharma to the assembly. One bhikkhu noticed that his own breath smelled foul. Fearing that the foul odor would affect his companions in the holy life, he sat behind everyone else. The Buddha knew the reason but nevertheless asked, “Why is that bhikkhu sitting over there like someone who is angry?”

The bhikkhus then said to the Buddha, “Blessed One, because the Blessed One established the precept that one may not take anything that has not been handed over, the bhikkhus receive water and tooth-sticks only from others. Those who have attendants can obtain them, but those without attendants experience great difficulty and cannot obtain them. Consequently, their breath smells foul. Fearing that it will affect their companions in the holy life, they must sit at the very back.”

The Buddha said, “From now on, I permit bhikkhus to take water and tooth-sticks for their own use even when no one has given them.”

The Buddha then ordered all the misbehaving bhikkhus living in the city of Sravasti to assemble. For the sake of ten benefits, he established a precept for the bhikkhus, which those who had already heard it should hear again:

— “If a bhikkhu puts into his mouth anything that has not been given to him, except water and a tooth-stick, he commits a Pacittiya offense.”

Explanation:

Not given: Another person has not given it; it has not been received from someone standing before oneself.

Food put into the mouth: Except for water and a tooth-stick.

Water: This comprises the ten kinds described previously. If someone hands one turbid water, one must still receive it. If water is naturally yellow in color, there is no offense in drinking it. (?)

There are two kinds of tooth-stick: flat and round. If heat causes sores to develop in a bhikkhu’s mouth and a physician says, “You should chew a tooth-stick,” he may use one. When fluid is secreted in his throat, he may swallow it, because the Blessed One taught that there is no offense in using water and a tooth-stick.

Pacittiya: As explained above.

In addition, there are the following cases: 1. On food; 2. On a tree; 3. In a well; 4. On a house; 5. In a kitchen; 6. Receiving in something that is a receptacle yet not a receptacle; 7. Receiving on a bed; 8. A boat; 9. A cart; 10. Receiving by mental determination; 11. A road.

1. Upon food: If, when eating, a bed, long bench, or cushion is placed upon a bundle of sugarcane or radishes, or upon a sack of beans, then when a bhikkhu sits thereon, he should neither move his body nor ask about it. If he moves his body or asks, “What is this?” it is called impure and constitutes an offense.

If, while a bhikkhu is eating, the wind blows dust into his bowl but does not soil the rice and vegetables, he may continue eating. Conversely, if all the vegetables and rice are soiled, he should receive other food. If, while a bhikkhu is eating, cattle or camels pass by [357c] and raise dust without soiling the food, he may continue eating.

Or if only the vegetables are soiled, he may still continue eating. If the dust soils both the vegetables and the rice, everything must be exchanged for other food. If an animal shakes itself and dust flies onto the food, and he consciously accepts it, it is said to have been accepted.

The same applies if birds cause dust to fly onto it. If, while a bhikkhu is eating, a woman passes by and the hem of her skirt brushes the ground, causing dust to fly onto the food, the same rule applies. If a lay attendant passes by carrying grass or leaves, the bhikkhu should say, “Put them down there.” Or if the attendant passes by carrying salt, fruit, or vegetables, he should tell the attendant, “Put them down there.” If a lay attendant carrying fruit drops it on the grass and immediately walks away, it is not said that the bhikkhu has accepted it; but if the attendant pauses for a moment, it is said to have been accepted.

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

If a lay attendant brings out dry provisions and beats or shakes them so that their dust flies into the bowl, and the bhikkhu consciously accepts it, it has been accepted. If he does not consciously accept it, he should receive something else. If a lay attendant uses a bowl to hold noodles and that bowl falls into the bhikkhu’s bowl, but the bhikkhu immediately removes it by hand, the former bowl is still regarded as clean.

If it remains there for a short while, that bowl is regarded as unclean. If it is a copper bowl, it should be washed clean before use. If it is a wooden bowl to which grime adheres, it should be discarded.

If the grime does not adhere, the affected part should be scraped away and the bowl may then be used. If, while a lay attendant is serving rice, some rice is scattered into the bhikkhu’s bowl and the bhikkhu consciously accepts it, it is said to have been accepted.

If he does not consciously accept it, he should receive something else. The same applies if the attendant is carrying a bowl of curds, milk, vegetables, sauces, and so forth.

On such occasions as the great assembly held once every five years, the day of the Buddha’s birth, the day of the Buddha’s attainment of enlightenment, the day of the turning of the Dharma wheel, the day of Ananda’s great assembly, or the day of Rahula’s great assembly, if there is no lay attendant to assist, a bhikkhu may go to the vegetable basket and take vegetables; the same applies to taking salt, noodles, or rice.

If a lay attendant hands over food without lifting it clear of the ground, it is still regarded as having been accepted by the bhikkhu, but this is contrary to proper deportment. The bhikkhu should then say to the lay attendant, “Lift it clear of the ground and hand it to me.” If the lay attendant is too young to lift it, he should say, “Pass it to me little by little.” The same applies when receiving soup, cakes, food, or drink.

When receiving a jar of milk, if its binding cord remains caught on the ground, he should say, “Lift the cord together with it.” If the lay attendant is a child and cannot lift it, he should tell the attendant to ladle out the milk and hand it to him little by little. The same applies to all other things. If boiling sugar is too hot to hold, two pieces of wood should be laid crosswise upon the ground, and the bhikkhu should step upon them with his foot and say, “Accept, accept.” This is called “upon food.”

2. Upon a tree: When a bhikkhu sees a lay attendant eating fruit in a tree, he says, “Give me some fruit.” The lay attendant then shakes the tree, and the fruit falls into the bhikkhu’s receptacle; this is said to have been accepted, but acting in this way is contrary to proper deportment. If the lay attendant releases the fruit with a foot, a hand, or the mouth, and the fruit touches the branches or leaves, the bhikkhu [358a] should say, “Take, take.” This is said to have been taken.

Or if the attendant ties it with a cord and lowers it, or releases it with a foot or hand so that it touches the branches or leaves, the bhikkhu should likewise say, “Take, take.” This is said to have been taken. If a lay attendant is eating cakes or beans and a bhikkhu wishes to eat them, he asks, “Give me some cakes or beans.” But if the lay attendant does not wish to give them, and the bhikkhu pries open the attendant’s hand, snatches them, puts them into the fold of his own robe, and says, “Take, take,” they are said to have been taken.

But this is contrary to proper deportment.

When a monkey is eating fruit in a tree and a bhikkhu wishes to eat some, he says to the monkey, “Give me some fruit.” The monkey then shakes the tree so that fruit falls, and the bhikkhu catches it in a basket. When the fruit falls into the basket, it is regarded as having been taken. But acting in this way is contrary to proper deportment. Or if the monkey releases the fruit with its hand, foot, or mouth, when the fruit touches the branches or leaves, the bhikkhu should likewise say, “Take, take.” This is called taking. In summary, this is called “upon a tree.”

3. In a well: If a bhikkhu dwelling in an aranya finds that a well is flooded and there is no lay attendant to assist him, the bhikkhu must draw out the water himself. Then another bhikkhu says, “It is time; you should come up and eat first.” The bhikkhu in the well says, “If I come up, the water will fill it again.

I wish to eat here; send the food down.” The lay attendant should then fill a bowl with food, tie it with a cord, and lower it. The bhikkhu below in the well should say to the lay attendant, “Hold the cord and lower it.” If living grasses or plants grow along the side of the well, he should tell the attendant to avoid them. When the food reaches the bottom of the well, the bhikkhu should hold the cord with one hand and take the bowl of food with the other, saying, “Take, take.” This is called taking.

If the water in the well is clear, he may take it and drink it. If the water is turbid, he should tell the lay attendant to fill a jar with clean water, tie it with a cord, and lower it, as described above. This is called “in a well.”

4. Upon a house: If a bhikkhu dwelling in an aranya has no lay attendant, he must thatch the house himself. When the time for eating arrives, another bhikkhu calls out, “It is time; come down and eat first.”

The bhikkhu who is thatching the house says, “It is difficult to climb up and down, and the work would be left unfinished. I wish to eat up here; send the food up.” He then tells the lay attendant, “Put the food into a bowl and send it up.”

At the same time, the bhikkhu lowers a long hooked pole and tells the lay attendant to hang the bowl on the hook. He then pulls it up, saying, “Accept, accept.” This is called acceptance. The same applies when a cord is lowered. This is called “upon a house.”

5. The kitchen: When building a new monastery, the kitchen should not be built in the eastern or northern wing, but in the southern or western wing. It should be well ventilated, and a drainage channel should be opened so that wastewater from sweeping and washing may flow away.

Food is to be cooked in the kitchen. When a food cupboard is dirty and the lay attendant is still young, the bhikshu should wash it clean himself. After pouring water into a copper pot, he should tell the lay attendant, “Go and wash the rice.” If the lay attendant is too young to [358b] do this, the bhikshu should take him by the hand and teach him how to wash utensils, wash rice, and cook it.

If a food container has not been covered, the bhikshu should merely instruct the lay attendant to cover it. If there is no lay attendant, but a clean mat, clean cloth, or clean board is available, the bhikshu may himself place it over the container.

When grain is being dried, if a bhikshu steps on it, he should tell the lay attendant to smooth away his footprints. If he is being pursued by a lion, tiger, or wolf, or by a lustful woman, he commits no offense if, while fleeing, he steps on the grain. If grain has been gathered into a heap and it begins to rain, he should tell the lay attendant to cover it. If there is no lay attendant but a clean mat is available, the bhikshu should place it over the grain and weigh it down with clean bricks or stones.

If a new monastery is being established and the kitchen contains such things as edible oil, seven-day oil, a jar of flour, a jar of granulated sugar, a jar of salt, a jar of grass powder, a jar of rock sugar, a jar of ashes, a bundle of sugarcane, a bundle of bamboo, a bundle of nem, and a bundle of bark used for dyeing, and a bhikshu tells an attendant bhikshu, “Bring the jar of seven-day oil here,” but the attendant bhikshu mistakenly brings the jar of edible oil, then even if the bhikshu sees from afar and knows that it is edible oil, he must not call out, lest the other bhikshu become startled and break the oil jar. He should wait until the attendant arrives and then ask:

“Venerable, what kind of oil is that?”

“Seven-day oil.”

He should then say, “Set it down there,” without naming the oil, and it may thereafter be used for seven days. Or suppose he says, “Venerable, bring the edible oil,” and the bhikshu mistakenly brings the seven-day oil. He should not say anything, but wait until it has been brought to the place and then ask, “Venerable, what kind of oil is that?”

If the other replies, “Edible oil,” he should say, “Set it down there.” It is thereby designated as seven-day oil.

Likewise, if he is told to bring the jar of granulated sugar but mistakenly brings the jar of flour; is told to bring the jar of grass powder but mistakenly brings the jar of salt; is told to bring the jar of ashes but mistakenly brings the jar of rock sugar; is told to bring the bundle of bamboo but mistakenly brings the bundle of sugarcane; or is told to bring the bundle of bark used for dyeing but mistakenly brings the bundle of nem, all should be dealt with exactly as explained above.

If one bhikshu tells another, “Venerable, go over there, carefully determine which jar is the jar of ashes, and bring it here,” and the bhikshu goes there, puts his hand inside a jar, touches mud, and takes it out to examine it, that jar remains pure. If he puts the mud back into the jar, it is called impure. The same applies to jars of grass powder and jars of ashes.

If he says, “Carefully determine which bundle is bamboo and bring it here,” and the bhikshu goes there and pulls out a sugarcane stalk to examine it, that object is still called pure. If he puts the sugarcane stalk back into the bundle, the entire bundle of sugarcane becomes impure. The same applies to a bundle of nem.

If the kitchen roof leaks, the bhikshu should tell the lay attendant to take all the kitchen utensils outside, fill in the rat holes, sweep the ground, place large stones over it, and build the base of the walls with bricks, placing the large ones below and the small ones above. At that time, the bhikshu may stand in the middle of the building and instruct the lay attendant in arranging [358c] the milk, cream, curds, oil, honey, rock sugar, and salt, but he must not look at them.

If the kitchen is damaged and is not repaired, the bhikshu in charge of affairs should be dealt with according to the rule. This is called the kitchen.

6. Receiving in something that is a container and in something that is not a container: Leaves of every kind, when rolled up, are called containers; if they unroll, they are not containers. A tray with a rim, sufficiently deep inside to hold grain, is called a container. If the cords woven across a sitting couch or sleeping bed are closely spaced, it is regarded as a container; if they are loosely spaced, it is not called a container. A boat on land is called a container, but when it is in the water, it is not a container. A cart without oxen harnessed to it is called a container, but when oxen are harnessed to it, it is not a container.

When a bhikshu is on almsround and the householder or shopkeeper uses a measuring cup to scoop noodles and offer them to the bhikshu, if that cup is tied together with other measures in a cluster of five sheng, four sheng, three sheng, two sheng, or one sheng, the bhikshu should ask the donor to untie them all and offer him the cup containing the food. If they are tied too tightly to be untied, the bhikshu should ask the donor to place the food on a leaf and offer it to him. This is called receiving in something that is a container and in something that is not a container.

7. Receiving on a bed: If a bhikshu is sitting in meditation or sleeping on a bed and a lay attendant brings food and places it within reach, it is considered received if the bhikshu is aware of it. If he is unaware, then upon awakening, if he wishes to eat it, he must receive it again from the lay attendant. If he does not wish to eat it, he should hand it back to the lay attendant with his own hands. The case of food hung beside the bed is the same as that of food placed on the bed.

If food is on a platform or upper story where the bhikshu has placed his robe and bowl, and when taking his robe and bowl he causes the food to move, all that food becomes impure and invalid. But if the platform or upper story is firm and does not move, there is no offense. The same applies if jars of milk or oil are placed on a robe rack and the bhikshu causes them to move when taking his robe. This is called receiving an object on a bed.

8. A boat: If a boat is carrying seventeen kinds of grain and a bamboo screen or mat is spread over the grain, a bhikshu may sit upon it, but he should not name the kinds of grain. If he names them, they are considered impure and invalid. If a sudden wind causes the boat to drift downstream, or waves drive the boat onto the bank, all the grain becomes impure. However, if the boat’s mooring rope and oars have not left the water, it is still called pure. This is called a boat.

9. A cart: If a large cart is carrying seventeen kinds of grain and a bamboo screen and mat are spread over the grain, a bhikshu may sit upon them, but he must not name the kinds of grain. If he names them, they become impure. If a small cart contains pure requisites together with a robe and bowl, and the bhikshu causes the pure requisites to move when taking his robe and bowl, all the pure requisites become impure. At that time, the bhikshu should ask the lay attendant to take the robe and bowl and hand them to him. An ox must not be used to perform the act of purification (?).

When boarding a cart, the bhikshu should tell the lay attendant to board first and should himself board afterward. When alighting from the cart, the bhikshu must alight first and the lay attendant afterward. If, while descending a slope, the cart jolts so that it falls to the ground or becomes detached from the oxen, all the grain becomes impure [359a]. If, while descending a slope, the cart overturns and becomes detached from the oxen, but the rope tied to the oxen’s tails has not separated from the cart, all remains pure. This is called a cart.

10. Acceptance by mental acknowledgment: There was a country called Đăng-Cù, which was a frontier region. Its people held wrong views and therefore despised bhikshus and would not give them food.

At that time, the bhikshus should prepare a ritual area and mark out a boundary. If they saw a yellow leaf falling into a bowl (?), they should say from afar, “I accept, I accept.” If one is aware when the leaf begins to fall but is not aware when it lands inside the bowl, this is called acceptance, but it is contrary to proper deportment. If one is aware when it lands inside the bowl but is not aware when it begins to fall, this too is called acceptance, but it is contrary to proper deportment.

If one is aware both when it begins to fall and when it lands inside the bowl, this is called skillful acceptance.

If a bhikshu is going on almsround and a crow suddenly drops a piece of meat into his bowl, and he is aware when it begins to fall rather than only becoming aware when it lands inside the bowl, this is called acceptance, but it is contrary to proper deportment. If he becomes aware only when it lands inside the bowl rather than being aware when it begins to fall, this too is called acceptance, but it is contrary to proper deportment. If he is aware as soon as it begins to fall and is also aware when it lands inside the bowl, this is called skillful acceptance. In summary, the foregoing is called acceptance by mental acknowledgment.

11. Traveling: If a bhikshu wishes to travel together with merchants, he should say to them, “Please lend me a helper.” The merchants may reply, “Certainly.” But when they set out, they may then say, “I have no helper, but I do have an ox. If the Venerable One needs it, please use it.” He should then have a kappiya take a large carrying bag, measure out enough provisions for the number of days of travel, and pour them into the bag. When this is done, the bag should be secured with a rope upon the ox, and at mealtime he should have the kappiya fetch it. If there is no kappiya, one person should untie the rope while another takes the carrying bag, both saying aloud, “Take it, take it.” This is called taking possession.

If the provisions run out along the way before they reach their destination, they should remove the carrying bag and wash it clean, then request other provisions, put them into the bag, and secure it firmly as before.

While traveling, they must feed the ox at suitable times and tether it in a cool place, without causing it hardship. Upon reaching their destination, they must return the ox to its original owner.

If a bhikshu is traveling along a road and passes a sugarcane field, he should approach the keeper of the sugarcane and ask as follows: “Good elder, please give me a little sugarcane.”

– “Venerable One, simply take it yourself as you please.”

– “Good elder, I am not permitted to take it myself.”

– “If you wish to eat it, take it yourself as you please; if you do not wish to eat it, then go on your way.”

At that time, the bhikshu should use a rope to tie together some fine stalks of sugarcane, fasten them upon the ox’s head, and say, “Let it be known that this sugarcane belongs to a living being.” If there is then a fire beside the sugarcane field, he should lead the ox past the fire so that the sugarcane is made allowable, but without allowing the ox to be burned. Then one person should lift the sugarcane and place it upon the ox’s head, while another unties the fastening rope, saying, “Take it, take it.” This is called taking possession. The same procedure applies in the case of radishes.

If the ox eats the radishes and the bhikshu immediately grasps the ox’s head and pulls it back, saying, “Take it, take it,” this is called taking possession, but it is contrary to proper deportment.

When a bhikshu is traveling, if a kappiya stands by the roadside and puts rice noodles into a bag [359b] while the bag’s strap has not yet left the ground, this too is called acceptance, but it is contrary to proper deportment. He should tell the kappiya to coil the strap neatly and then hand the bag to him. Therefore it is said (as above).

THE MAHĀSĀṄGHIKA VINAYA

End of the sixteenth fascicle.