彌沙塞部和醯五分律

DHARMAGUPTAKA VINAYA IN FIVE PARTS — FASCICLE 7

FASCICLE 7
Part 1: PRECEPTS FOR BHIKKHUS

Section 5: ON THE 91 PĀCITTIYA DHARMAS (Continued)

The Buddha was staying in the city of Śrāvastī. At that time, the bhikkhus took turns instructing the bhikkhunīs. They said to the bhikkhunīs: “Tomorrow morning it will be Bhikkhu Panthaka’s turn to give instruction. You should go to him to receive the teaching.” Having said this, they returned to their dwelling and told Panthaka: “Tomorrow morning, Venerable One, you should instruct the bhikkhunīs.”

Early the following morning, when it was time for the meal, Elder Panthaka put on his robe, took up his bowl, and entered the city to seek alms. After eating, he returned and swept inside and outside, drew clean water, set out cleansing clay and towels for wiping hands and feet, prepared seats in an open place, and took a corded bed for himself, sitting in meditation to one side. When the bhikkhunīs came to Panthaka’s place, they bowed their heads at his feet in reverence and then went to their seats and sat down. Panthaka then asked the bhikkhunīs: “Have you ever heard the Eight Garudhammas?”

They replied: “We have heard them.”

Panthaka said: “You should hear them again:

1. Every half-month, the Bhikkhunī Sangha should go to the Bhikkhu Sangha and request an instructor.

2. When undertaking the rains retreat, the Bhikkhunī Sangha must reside in dependence upon the Bhikkhu Sangha.

3. At the time of the Invitation, the bhikkhunīs should perform a motion-and-second-act and appoint three bhikkhunīs to go to the Bhikkhu Sangha to request admonition concerning offenses seen, heard, or suspected.

4. After a śikṣamāṇā has trained in the six dharmas for two years, she should seek full ordination before both Sanghas.

5. A bhikkhunī must not revile a bhikkhu, nor may she speak to laypeople about a bhikkhu’s breaches of the precepts, breaches of proper conduct, wrong views, or wrong livelihood.

6. A bhikkhunī may not accuse a bhikkhu of an offense, but a bhikkhu may rebuke a bhikkhunī.

7. A bhikkhunī who commits a grave offense should go before both Sanghas and request to undergo mānatta for half a month. After undergoing mānatta, she should undergo abbhāna and seek rehabilitation before twenty bhikkhus and twenty bhikkhunīs.

8. Even if a bhikkhunī received full ordination a hundred years earlier, she should bow to a bhikkhu who has only just received full ordination.”

After stating the Eight Garudhammas, Panthaka recited this verse:

If you wish your mind to become wholesome, do not be heedless;
Diligently study the noble ones’ wholesome Dharma.
One-pointed in mind—such a person possesses wisdom;
Why, then, need one fear misfortune and sorrow?

After reciting the verse, Panthaka closed his eyes and sat upright. The bhikkhunīs then whispered among themselves: “This bhikkhu knows only a single verse. How can he instruct us?” Hearing them, Panthaka thought: “These bhikkhunīs are belittling me.”

Panthaka immediately soared into the air and manifested a single body as innumerable bodies, then made the innumerable bodies become one again. He passed through stone walls, walked upon water as though upon land, and entered the earth as though entering water. He manifested either half his body or his entire body. From the upper part of his body he emitted smoke and from the lower part fire; or from the upper part fire and from the lower part smoke; or from the upper part water and from the lower part fire; or from the upper part fire and from the lower part water. He sat or lay in the air like a bird spreading its wings, touched the sun and moon with his hands, and extended his upright body as far as the Brahmā Īśvara Heaven.

After displaying such miraculous transformations, Panthaka returned to his former place and recited the same verse as before. Seeing these various miraculous transformations, the bhikkhunīs were filled with joy and said: “Venerable One! Please continue to teach and transform us by means of your supernormal powers.”

Thereupon, Panthaka appeared in the east and vanished in the west; he appeared in the west and vanished in the east. He did likewise in the other directions. After displaying all such miraculous transformations, he returned to his former place and again recited the verse above. He continued until sunset before allowing them to leave.

By then it was already dusk. When the bhikkhunīs reached the city gate, it had been closed. They knocked and asked to enter. The gatekeeper asked: “Who are you?”

They replied: “We are bhikkhunīs.”

The gatekeeper asked: “Why are you traveling so late?”

The bhikkhunīs said: “Venerable Panthaka instructed us, and therefore we have returned late.”

The gatekeeper said: “You may return to the place from which you came. Even if the king himself arrived, I would not dare open the gate.”

Unable to enter, some bhikkhunīs stayed beside the gate, some beside the moat, and some took shelter beneath trees. Throughout the night they were afflicted by gnats, mosquitoes, wind, and dust.

When the city gate opened in the morning, the nuns entered before everyone else. The householders asked one another: “Where have these bhikkhunīs come from, that they enter first as soon as the city gate opens?”

Someone said: “They must have been out seeking men and are now returning.” Those who lacked faith and delight in the Buddha-Dharma disparaged them in every possible way, saying: “We are laypeople who do not cultivate the holy life, but can these bhikkhunīs, whose heads are shaven and who wear robes of subdued color, behave in the same way?”

When the elder bhikkhus heard this, they rebuked Panthaka: “Why did you instruct the bhikkhunīs until nightfall?” They reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Panthaka: “Did you actually do this?”

Panthaka acknowledged that he had. After rebuking him in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

‘If a bhikkhu appointed by the Sangha instructs the bhikkhunīs until dusk, he commits a pācittiya offense.’

‘Appointed by the Sangha’ means appointed through a motion-and-second-act. If a bhikkhu has been appointed by the Sangha, he should tell the bhikkhunīs: “Sisters! When there is no danger, instruction should be given; when danger is present, instruction should not be given.” If he agrees to go to the bhikkhunīs’ dwelling to instruct them, he should say: “Sisters, prepare the seats; I shall come.” If he cannot go there and must instruct them at his own dwelling, he should sweep and clean it as described above. He should invite a strong bhikkhu to accompany him; only if there is no such bhikkhu may he go alone.

After stating the Eight Garudhammas, if it is still early, it is also good to teach other dharmas. He should carefully calculate the time so that the bhikkhunīs can return to their dwelling during daylight. If, after teaching the Dharma, it is appropriate for him to depart first, he should depart. If the place is dangerous, the bhikkhu should escort the bhikkhunīs safely to their destination. If a bhikkhu instructs bhikkhunīs until dusk, he commits a pācittiya offense for every statement of instruction. A śrāmaṇera commits a duṣkṛta offense.

The twenty-second precept is concluded.

The Buddha was staying in the city of Śrāvastī. At that time, the bhikkhus took turns instructing the bhikkhunīs, and the bhikkhunīs attained the meditative absorptions, liberations, samādhis, and proper attainments. Then the Group of Six Bhikkhus, though not appointed by the Sangha, also went to instruct them, but spoke only harsh and unwholesome words. The elder bhikkhunīs remained silent and would not accept their teaching, while the Group of Six Bhikkhunīs praised them, saying: “Excellent! None surpasses you.”

Because of this matter, Bhikkhunī Mahāprajāpatī and five hundred bhikkhunīs went to the Buddha and reported what had happened. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus: “Did you actually do this?”

They replied: “Blessed One, it is true.”

After rebuking them in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

‘If a bhikkhu enters the dwelling of the bhikkhunīs, he commits a pācittiya offense.’”

Later, some bhikkhus had a necessary reason—whether a matter concerning the Dharma, a matter concerning the Sangha, or a personal matter—to enter the dwelling of the bhikkhunīs. Yet, being apprehensive, they did not dare enter and did not know what they should do, so they reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “If it is not for the purpose of providing instruction, one is not permitted to enter. From now on, this precept shall be stated as follows:

‘If a bhikkhu who has not been appointed by the Sangha enters the dwelling of the bhikkhunīs on the pretext of providing instruction, he commits a pācittiya offense.’

Some bhikkhus, although appointed by the Sangha, were still apprehensive and did not dare enter. Consequently, the bhikkhunīs received no instruction and attained nothing, so they reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “A bhikkhu appointed by the Sangha is permitted to enter. From now on, this precept shall be stated as follows: ‘If any bhikkhu, not appointed by the Sangha, deliberately enters the dwelling place of bhikkhunis for the purpose of giving instruction, he commits a Pacittiya offense.’”

At that time, the bhikkhuni Bhaddā was ill. She sent a trusted person to inform the Venerable Sariputta and invite him to come and preach the Dharma to her one final time. The Venerable said: “The Buddha does not permit one who has not been appointed by the Sangha to deliberately enter the dwelling place of bhikkhunis for the purpose of giving instruction.” This was therefore reported to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “Though not appointed by the Sangha, a bhikkhu is permitted to go and preach the Dharma when a bhikkhuni is ill. From now on, this precept shall be stated as follows: ‘If any bhikkhu, not appointed by the Sangha, deliberately enters the dwelling place of bhikkhunis for the purpose of giving instruction, except under the proper circumstance, he commits a Pacittiya offense.’”

The proper circumstance means that a bhikkhuni is ill; this is called the proper circumstance. If a bhikkhu who has not been appointed by the Sangha deliberately enters the dwelling place of bhikkhunis for the purpose of giving instruction, then, according to how far he enters, he commits a Pacittiya offense with every step. If he puts one foot inside the doorway, he commits a Dukkata offense. A novice commits a Dukkata offense.

The twenty-third precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, the senior bhikkhus instructed the bhikkhunis in turn. The bhikkhunis either invited them individually to receive offerings or offered them racks for bowls, belts, lamp oil, robes, food, and medicines. Seeing this, the group of six bhikkhus said to the other bhikkhus: “You may appoint us as instructors.” The bhikkhus replied: “According to the Buddha’s teaching, one who possesses ten qualities is to be appointed. You do not possess them, so how could we appoint you?” The group of six bhikkhus then said: “The bhikkhus instruct the bhikkhunis for the sake of gain and offerings.” The elder bhikkhus reproved them in every way and then reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the group of six bhikkhus: “Did you truly do this?”

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

After reproving them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If any bhikkhu says that the bhikkhus instruct the bhikkhunis for the sake of gain, he commits a Pacittiya offense.’ If he says that they instruct bhikkhunis, siksamanas, novices, or female novices for the sake of offerings, he commits a Dukkata offense. If he says that a bhikkhu undertakes the twelve dhutanga practices, practices meditation, recites sutras, or performs meritorious deeds for the sake of offerings, he commits a Dukkata offense with each statement. A novice commits a Dukkata offense.”

The twenty-fourth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, bhikkhus sat alone with bhikkhunis in secluded places, gave rise to defiled thoughts, and no longer delighted in living the holy life. Some returned to lay life, while others became followers of non-Buddhist paths. When laypeople saw this, they objected and criticized them, saying: “These sramanas sit alone with bhikkhunis in secluded places, just as laymen do with prostitutes. They consume the offerings of the faithful while behaving in this way. They do not possess the conduct of sramanas and are destroying the Dharma of the sramanas.”

When the elder bhikkhus heard this, they reproved those bhikkhus in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus: “Did you truly do this?”

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

After reproving them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If any bhikkhu sits with a bhikkhuni in a secluded place, he commits a Pacittiya offense.’”

The same applies if he sits in a secluded place with a siksamana or a female novice. A novice commits a Dukkata offense. If many bhikkhus sit together with a bhikkhuni, or if a dangerous situation arises and it is necessary for them to sit together in a secluded place, there is no offense.

The twenty-fifth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, there was a forest-dwelling bhikkhu who resided in a forest dwelling and initially was not acquainted with anyone. One morning, that bhikkhu put on his robe, took up his bowl, and entered the village for alms. On the road, he encountered two bhikkhunis. One bhikkhuni said to the other: “Today I would like to become acquainted with that bhikkhu. Do you agree?”

“Very well!” the other bhikkhuni replied.

When that bhikkhu approached, the bhikkhunis paid homage to him. The bhikkhu remained silent and said nothing. The two bhikkhunis discussed the matter with each other: “This bhikkhu does not wish us to become acquainted with him on the road. We should go to his dwelling place to pay our respects.” Early the following morning, the two bhikkhunis went to the bhikkhu, paid homage, and inquired after him. They bowed once and then twice, but the bhikkhu said nothing. When they bowed a third time, the bhikkhu finally said, “May you have long life” (a phrase used in acknowledgment of homage, meaning that people wish one another well). After respectfully paying homage, the two bhikkhunis departed.

Later, when that bhikkhu entered the village for alms, the two bhikkhunis encountered him in a narrow lane. They immediately paid homage, greeted him, and conversed with him. The two bhikkhunis then prepared, sewed, and dyed a piece of cloth and offered it to the bhikkhu. The bhikkhu accepted it. The two bhikkhunis further said: “Venerable sir, you must be weary. Please come to our dwelling place and rest for a while before going on almsround.” The bhikkhu went there and rested. After he had rested, when it was nearly time for almsround, the bhikkhunis said: “There are vegetables and condiments here. If you obtain food, please return here to eat.” The bhikkhu again accepted their invitation. After obtaining food, he brought it back there. This happened many times.

Sometimes the bhikkhu returned from almsround first and waited for the bhikkhunis; at other times, the bhikkhunis returned first and waited for the bhikkhu. From then on, whenever they visited a household, they frequently praised one another. One day, the bhikkhu obtained a fine robe. He then gave rise to an improper thought, thinking: “I shall now present this robe to that bhikkhuni. Surely she will not accept it, and in this way I shall receive even greater favor from her.” With this thought, he first went before the bhikkhus and praised that bhikkhuni, saying: “Bhikkhuni ___ was born into a distinguished family and went forth. Her faith is steadfast, she is upright, has few desires, and knows contentment.” The bhikkhus said: “One who has gone forth and is like this is worthy of praise.”

He then gave the robe to that bhikkhuni, and she accepted it at once. His scheme having failed, he became distressed and resentful. He again went to the bhikkhus and said: “Bhikkhuni __ has little faith, many desires, and knows no satisfaction.” The bhikkhus said: “Just now you said that Bhikkhuni __ had few desires and knew contentment. Why do you now speak in this way?” The bhikkhu disclosed the devious workings of his mind.

The bhikkhus reproved him in every way: “Why did you give something away without a mind of relinquishment? Having promised to give it to another, you still counted on her refusing it, seeking to gain her favor through deceit and false speech!” They reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked that bhikkhu: “Did you truly do this?” The bhikkhu admitted that he had.

The Buddha reproved him in every way: “Have you not heard me praise giving to another with a mind of relinquishment as bringing great merit? Why have you now deceitfully given something to another without a mind of relinquishment?”

Having reproved him, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If any bhikkhu gives a robe to a bhikkhuni, he commits a Pacittiya offense.’”

At that time, some bhikkhus had bhikkhunis who were their relatives. Their robes and bedding were coarse and poor, and when they fell ill, they could not obtain medicines. The bhikkhus thought: “If the Blessed One permitted us to give robes and other requisites to bhikkhunis who are our relatives, they would not be reduced to such a condition.” They reported the matter to the Buddha. On account of this matter, the Buddha assembled

The Sangha of bhikkhus informed the bhikkhus. The Buddha said: “I now permit bhikkhus to give robe material to related bhikkhunis. From now on, this precept shall be stated as follows: ‘If a bhikkhu gives a robe to an unrelated bhikkhuni, he commits a pacittiya offense.’”

At that time, in the city of Sravasti, the two Sanghas received finished robes and divided them among themselves. In some cases, a bhikkhu received a robe sized for a bhikkhuni; in other cases, a bhikkhuni received a robe sized for a bhikkhu. They wished to exchange them with one another but did not dare to do so, and they reported this to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit bhikkhus and bhikkhunis to exchange robes. From now on, this precept shall be stated as follows: ‘If a bhikkhu gives a robe to an unrelated bhikkhuni, except in exchange, he commits a pacittiya offense.’” If he gives a robe to a related bhikkhuni who violates the precepts or holds wrong views, he commits a dukkata offense.

If he gives a robe to an unrelated siksamana or samaneri, he commits a dukkata offense. A samanera commits a dukkata offense. If a robe is given because she attends to affairs, skillfully expounds the sutras and Dharma, or recites many sutras and precepts, there is no offense.

The twenty-sixth precept is concluded.

The Buddha was residing in the city of Sravasti. At that time, a bhikkhuni who had few acquaintances obtained unsewn robe cloth but did not know how to sew it herself. She said to the bhikkhunis: “I do not know how to sew a robe. Please sew it for me.” The bhikkhunis said: “Sister, we have many duties and cannot sew it. You may go before the community of bhikkhus and make your request; surely some venerable one will have compassion and sew it for you.” She then went before the community of bhikkhus and said: “I am one who has few acquaintances. I have obtained robe cloth, but it has not yet been sewn, and I cannot sew it myself. I hope the venerable ones will sew it for me.” The bhikkhus all declined because they were occupied with their duties.

She went to the Elder Udayin and made the same request. Udayin said: “I can sew it, but you must not continually come and press me. Let me finish it whenever I am able. If you agree to this, I will sew it for you.” She replied: “As the Elder wishes; whenever it is finished will be acceptable.” Udayin took the robe cloth, cut it, and began sewing. A long time passed without his delivering the robe, so the bhikkhuni came and asked: “Venerable sir, has the robe been finished?” Udayin said: “We previously made such an agreement. Why have you now come to press me?” The nun replied: “I came only to find out; I would not dare press you.” She then withdrew.

Afterward, Udayin used threads of various colors to embroider on the central panel of the robe an image of a man and woman engaged in sexual intercourse. When the embroidery was finished, he summoned the nun and gave it to her. Udayin instructed her: “You must not yet unfold it to look at it, nor show it to anyone. When the bhikkhuni Mahaprajapati goes to see the Buddha, put it on at the head of the road.” The bhikkhuni took the robe back without unfolding it to look at it or showing it to anyone.

When the bhikkhuni Mahaprajapati went to see the Buddha, the nun put on the robe at the head of the road. All the passersby who saw it clapped their hands and laughed loudly, saying to one another: “This bhikkhuni must indeed be highly skilled to have embroidered such a lustful image upon her robe!” The bhikkhuni was utterly ashamed and returned to her dwelling place. The bhikkhuni Mahaprajapati rolled up that robe, brought it before the Buddha, unfolded it, and said: “May the Blessed One bear witness to this deed.” The Buddha taught Gautami various teachings and then told her to return to her dwelling place.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked Udayin: “Did you actually do this?” Udayin admitted that he had. The Buddha rebuked him in every way: “You foolish man! Why did you embroider this filthy image of human beings upon the robe?” After rebuking him, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu sews a robe for a bhikkhuni, he commits a pacittiya offense.’”

There were bhikkhus whose related bhikkhunis had robes that were damaged and torn. They obtained lengths of cloth but did not know how to sew them. The bhikkhus thought: “If the Blessed One permitted us to sew robes for related bhikkhunis, this difficulty would not arise.” They reported this to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit bhikkhus to sew robes for related bhikkhunis. From now on, this precept shall be stated as follows: ‘If a bhikkhu sews a robe for an unrelated bhikkhuni, he commits a pacittiya offense.’” If a bhikkhu accepts cloth on behalf of an unrelated bhikkhuni, he commits a dukkata offense. If he cuts, sews, or dyes it, he commits a pacittiya offense.

While sewing, he commits a pacittiya offense with every stitch. The remaining provisions are as stated in the precept concerning giving robes.

The twenty-seventh precept is concluded.

The Buddha was residing in the city of Sravasti. At that time, the bhikkhus in the country of Magadha traveled through the countryside together with bhikkhunis. Sometimes one bhikkhu traveled with one bhikkhuni, and sometimes a large number traveled together. They would ford deep water or climb high cliffs and see one another’s bodies. They consequently gave rise to defiled attachment, became dissatisfied with the practice of the holy life, and eventually returned to lay life or became followers of other paths. When the white-robed laypeople saw them, they ridiculed them, saying: “These sramanas are like worldly men taking their wives or prostitutes out for amusement.” They criticized them in every way, as related in the precept concerning sitting alone in a secluded place.

When the elder bhikkhus heard of this, they rebuked them in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “Did you actually do this?” They replied: “Blessed One, we did.” After rebuking them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu travels along the same road with a bhikkhuni, he commits a pacittiya offense.’”

On one occasion, a large group of bhikkhus traveling together saw bhikkhunis also traveling along that road. They then thought: “Will we commit a pacittiya offense?” They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “It is impossible to commit a pacittiya offense if no prior arrangement was made. From now on, this precept shall be stated as follows: ‘If a bhikkhu makes a prior arrangement with a bhikkhuni to travel together along the same road, he commits a pacittiya offense.’”

There were bhikkhus who had previously arranged with bhikkhunis to travel along the same road but afterward did not dare to travel, or else the two parties avoided one another. Because they had made a prior arrangement, they were doubtful and reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “If a bhikkhu previously arranged with a bhikkhuni to travel together along the same road but does not travel, or if the two parties avoid one another, it is impossible for him to commit a pacittiya offense.

From now on, this precept shall be stated as follows: ‘If a bhikkhu, having made a prior arrangement with a bhikkhuni, travels together with her along the same road from one village to another, he commits a pacittiya offense.’”

At that time, on a dangerous stretch of road, a bhikkhuni saw a bhikkhu and called out: “Venerable sir, please come quickly so that we may travel together.” The bhikkhu approached and said: “Sister, the Buddha has forbidden us to travel along the same road with a bhikkhuni.” The bhikkhuni said: “This stretch of road is dangerous, and I am a weak woman. Only by relying upon the venerable sir can I cross it.” The bhikkhu repeated what he had said before and departed. The bhikkhuni followed behind, but bandits robbed her of her robes, leaving her naked. She cried aloud: “Bandits have stripped me! Bandits have stripped me!” The bhikkhu heard her from afar. Upon returning to the dwelling place, he told the other bhikkhus. The bhikkhus reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit bhikkhus, when they encounter a dangerous place where there is reason to fear peril, to travel along the same road with bhikkhunis. From now on, this precept shall be stated as follows: ‘If a bhikkhu, having made a prior arrangement with a bhikkhuni, travels together with her

travel together on the same road from one village to another, except when there is a valid reason, he commits a Pacittiya offense.

A valid reason: There are many companions, or the place is considered dangerous; this is called a valid reason. If a bhikkhu and a bhikkhuni arrange beforehand to travel together on the same road in a place where there are no villages, he commits a Pacittiya offense for every half yojana. If he arranges beforehand to travel on the same road with a sikkhamana or samaneri, it is likewise. A samanera commits a Dukkata offense.

End of the twenty-eighth rule

The Buddha was staying in the city of Sravasti. At that time, the bhikkhus from Magadha traveled in the same boat with bhikkhunis—sometimes one bhikkhu with one bhikkhuni, and sometimes as many as a large group. When boarding and disembarking from the boat, they saw one another’s bodies. The laypeople criticized them, saying: (as above). The elder bhikkhus heard of this... up to the passage: The Buddha told the bhikkhus... all as stated in the rule concerning “Traveling Together on the Same Road”: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu, having arranged beforehand with a bhikkhuni, travels together with her in the same boat, he commits a Pacittiya offense.’”

There was a bhikkhuni standing on the bank of the Ajira River, waiting for a ferry to cross the river. Later, a bhikkhu arrived, and the bhikkhuni said, “Venerable sir, this place is dangerous. Please allow me to cross on the same ferry with you.” The bhikkhu replied, “The Buddha has forbidden us to travel in the same ferry with a bhikkhuni.” The ferryman then said, “Both of you may board the ferry, with each sitting at a different end.” The bhikkhu did not agree.

The bhikkhuni said, “If that is not permitted, may the venerable sir cross first.” The bhikkhu then took the first crossing. Before the ferry had reached the opposite bank, the bhikkhuni was assaulted and robbed by bandits. Seeing this, the ferryman was greatly indignant and criticized him: “You have both gone forth, yet you cannot protect one another, much less anyone else.

You truly lack the conduct of a sramana and destroy the Dharma of the sramanas.” The bhikkhu returned to the monastery and related the incident to the other bhikkhus. The bhikkhus brought the matter before the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked that bhikkhu, “Did this truly happen?” He replied, “World-Honored One, it did.” The Buddha reproached him in every way: “You foolish man!

Why did you abandon the bhikkhuni and allow her to be robbed by bandits in this manner?” After reproaching him, the Buddha told the bhikkhus, “From now on, this precept shall be stated as follows: ‘If a bhikkhu, having arranged beforehand with a bhikkhuni, travels together with her in the same boat, whether downstream or upstream, except when crossing directly to the opposite bank, he commits a Pacittiya offense.’” The remainder is as stated in the rule concerning “Traveling Together on the Same Road.”

End of the twenty-ninth rule

The Buddha was staying in the city of Rajagriha. At that time, Nanda and Upananda ate food that had been obtained through the praise of a bhikkhuni. Seeing this, the bhikkhus reproached them in every way. At that time, the two venerable ones Sariputra and Maudgalyayana were traveling through the countryside and arrived at Rajagriha. A householder heard that the two had arrived, went out to welcome them, bowed his head at their feet, and then withdrew to sit to one side. The two taught him the Dharma, showing him what was beneficial and causing him to rejoice. The householder then invited them to accept a meal on the following morning, and the two accepted in silence. The householder returned home, prepared various foods and drinks, and arranged fine seats.

When the time came, the two venerable ones Sariputra and Maudgalyayana put on their robes, took up their bowls, and went to that house. Venerable Sariputra went ahead and was about to enter, but when he heard the voice of the bhikkhuni Sthulananda, who was already inside the house, he stopped and did not enter. Seeing that the householder had prepared food and arranged fine seats, the bhikkhuni asked, “Is the householder receiving the king today, or celebrating a wedding?” The householder replied, “I am neither receiving the king nor celebrating a wedding.

I wish to make offerings to Venerable Sariputra and Venerable Maudgalyayana.” The bhikkhuni said, “Why do you not invite the great dragons, but instead make offerings to these bhikkhus of little virtue?” The householder asked, “Who are the great dragons?” She replied, “The Group of Six Bhikkhus.”

The nun further said, “If one wishes to invite bhikkhus who have gone forth from good families, who practice the dhutanga observances, the four foundations of mindfulness, up to the Noble Eightfold Path, and who have attained stream-entry up to arhatship; or if one wishes to obtain a good son-in-law, good children, rebirth in heaven, liberation, or wealth and honor in this present life, one should make offerings to the Group of Six Bhikkhus.” After praising them in this way, the nun fell silent.

Thereafter, the two venerable ones Sariputra and Maudgalyayana entered. The bhikkhuni Sthulananda approached the two, exchanged greetings with them, and said, “Excellent, venerable ones! Please be seated here.” The nun then said to the householder, “Excellent, householder! Today you have gained great merit and benefit by inviting bhikkhus who are such great dragons.” The householder immediately criticized her, saying, “Just now you called them ‘of little virtue,’ and now you call them ‘great dragons.’ Why are you not ashamed to speak in such a contradictory manner? From now on, do not come to this house again. I shall no longer make offerings to you.”

The householder then served the food with his own hands as an offering. When the meal was finished, he offered water and then took a small stool and sat before the two venerable ones. The two venerable ones taught the householder the wondrous Dharma. Afterward, they rose from their seats, departed, and went to the Buddha. Seeing them from afar, the Buddha said, “Welcome, Sariputra and Maudgalyayana! From whose house have you returned after accepting a meal?” They replied, “World-Honored One, we have just come from the home of a householder, where a bhikkhuni first called us ‘of little virtue’ and then called us ‘great dragons.’” The Buddha asked, “Why did she call you those things?” The two venerable ones related the entire incident from beginning to end.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus, “Is it true that you ate food obtained through the praise of a bhikkhuni?” They replied, “World-Honored One, it is true.” The Buddha reproached them in every way and then told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu eats food obtained through the praise of a bhikkhuni, he commits a Pacittiya offense.’”

There were bhikkhunis who praised bhikkhus in private. Only after the bhikkhus had finished eating did they learn of it, and they became ashamed, thinking, “Could it be that we have committed a Pacittiya offense?” They therefore reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “If one eats without knowing that the food was obtained through the praise of a bhikkhuni, it is impossible for one to have committed a Pacittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikkhu knowingly eats food obtained through the praise of a bhikkhuni, he commits a Pacittiya offense.’”

At that time, a certain family invited five hundred bhikkhus to accept a meal. A bhikkhuni, because this family had previously made offerings, said, “You should make offerings to the bhikkhus and not let this fine opportunity pass.” When the bhikkhus heard this, they became ashamed and did not dare to eat. They returned and reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “If a bhikkhuni did not praise them beforehand, but only when the meal is being served says, ‘You should offer fine food to the bhikkhus,’ it is impossible for a bhikkhu who eats this food to have committed a Pacittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikkhu knowingly eats food obtained because a bhikkhuni, for some reason, praised him, except when the donor had already formed the intention to give, he commits a Pacittiya offense.’”

Praise: Praising one as having attained a superhuman state. If a sikkhamana, samanera, or samaneri praises a bhikkhu and he thereby obtains food and eats it, he commits a Dukkata offense. A samanera commits a Dukkata offense.

End of the thirtieth rule

The Buddha was staying in the city of Rajagriha. At that time, there was a high minister who regularly made offerings to the Buddha and the Bhikkhu Sangha. A poor man saw this and thought:

Now this minister has obtained great merit and benefit, for only thus could he make such offerings to the Buddha and the Sangha. If I had wealth, I too would do likewise. He then thought: Since I have no property, I should undertake proper hired work in order to make an offering.

He immediately went to work for a certain employer. Each day, he consumed one portion of his wages and left one portion with his employer. The employer asked, “Why do you leave one portion and not use it?” He replied, “I am leaving one portion so that I may receive it all later.” Thus time passed as he continued working for hire.

When he knew that the money he had saved was sufficient, he said to his employer, “Please give me all the money that has accumulated over this long period, for I wish to prepare a complete offering of food.”

The employer asked, “You are poor and distressed. Why would you use all that money to prepare food and drink?”

He replied, “Previously, I saw a minister of this city of Rajagriha frequently invite the Buddha and the Sangha and offer them food. I then made a vow that I too would do likewise. Therefore, I came to work for you in order to fulfill this aspiration. I now calculate that I have enough to establish one offering ceremony, so the food must quickly be prepared.”

Hearing this, the employer felt a rare stirring in his heart. He thought: This poor man hires out his own body to labor, yet when he acquires a little wealth, he still uses it to make offerings. How much more should I, who am wealthy! If I wished, I could immediately obtain every kind of food and drink, yet I have been unable to do so!

The employer then paid the hired man many times the amount due, so that he could freely purchase delicious food. Thus encouraged by his employer, the man immediately took that wealth to the Buddha’s dwelling and fully prepared the finest and most nourishing foods. Because of his sincere heart, even spirits came to assist him. In only a short while, all the food was naturally made ready.

That day happened to be a festival day. Many people were making offerings, and they vied with one another to invite the Sangha to their homes for a meal. The bhikkhus discussed among themselves: “Today this poor householder is exerting all his strength to make an offering. At the other households, we should eat only a little.” Although they had agreed to eat very little, because so many households invited them, they became quite full.

When the poor householder had completed his preparations and invited them to eat, all the bhikkhus assembled and sat upon their seats; only the Buddha remained in his chamber. Joyfully, the poor householder served the food with his own hands, but the bhikkhus ate very little. The poor householder then thought: Are the bhikkhus, out of compassion for my poverty and hardship, not daring to eat their fill, or is the food unpalatable, so that they cannot swallow it?!

The poor householder then voiced his doubts and asked. Among the bhikkhus was one who spoke whatever was in his heart. He said, “Fearing that you had little food, we ate beforehand at other households.”

The poor man was saddened and said, “Why, after accepting my invitation, did you first go and eat at other households?! I was determined to devote all my ability to making this offering. Now, if the Venerable Ones cannot consume everything, please take away as much as you wish and leave nothing behind.”

Hearing this, the bhikkhus made an effort to eat, but they still could not finish even half. After the Sangha had eaten, the poor man regretfully thought: I compelled the Sangha to eat in this way; I do not know whether I have committed an offense. The poor man went and reported the matter to the Buddha.

The Buddha said, “Excellent, poor man! Seeing another perform meritorious deeds, you hired out your own body so that you might perform merit as he did. Although you presently bear a human body, the causes and conditions for rebirth in the heavenly realm are already complete. From the time you first aroused the aspiration to make offerings to the Buddha and the Sangha until now, all your actions have possessed immeasurable merit. Even if the Sangha had not consumed a single grain of rice from your offering, your merit would still have been complete. You shall now receive the fruit of your deeds in this very life.”

Having heard the Buddha’s teaching, the poor man rejoiced greatly. The Buddha then expounded the subtle and wondrous Dharma for him. While still seated, the poor man became free from dust and defilement and attained the pure Dharma-eye. Having seen the Dharma, he immediately accepted the Three Refuges and undertook the Five Precepts. He then rose from his seat, bowed his head reverently at the Buddha’s feet, circumambulated the Buddha, and departed.

At that time, five hundred merchants arrived from the country of Ujjayini. Because their journey had been long, they had been without provisions for three days. They sent a man ahead on horseback to seek already-prepared food. The man proclaimed, “We are a company of five hundred merchants who have come from the country of Ujjayini. We have been without provisions for three days, so they sent me ahead to seek already-prepared food. If anyone has any, we will purchase it at whatever price is asked.”

The people in the city said, “There is no one here who has any, except for a poor man who is making an offering at the Sangha monastery. He has a great deal of food remaining. You may go there and see; he will probably have some.”

The messenger spurred his horse there and explained their circumstances. The poor man replied, “I have established this offering ceremony not for material gain. If you need food, come here quickly and do not concern yourselves about the price.”

Hearing this, the messenger found it beyond anything he had hoped for and immediately returned to report it. Shortly afterward, the company of merchants arrived. Deeply moved, they said, “Please give us food quickly, and we shall reward you generously.”

The poor man gave the same reply as before. The merchants ate in haste. When they had eaten their fill, they questioned others about the livelihood of the man who had fed them. Only then did they learn that this man was poor and had prepared an offering for the Buddha and the Sangha. Hearing this, the merchants considered it even more extraordinary. Together they contributed one hundred thousand taels of gold to repay the man’s kindness.

The merchants then inquired, “There was a man named _ in this city. Where is he now?”

They were told, “He has passed away.”

The merchants asked again, “Did he leave any children or descendants?”

They were told, “The man who just gave you food is his son.”

Hearing this, the entire company of merchants exclaimed, “Indeed, poor man! Your father was our teacher.” They then brought out another one hundred thousand taels of gold and presented it to him in gratitude for the kindness they had received in the past.

When the minister of Rajagriha and the man’s former employer learned of this, they were exceedingly delighted. Each gave him another thousand taels of gold to form a bond of friendship. On that same day, King Bimbisara appointed the poor man to the office of “Minister.” In only one day, that poor man became wealthy, honored, and powerful. The people of the country gave him the title “The Unexpected Householder.”

The bhikkhus reported this matter to the Buddha. On account of this incident, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus, “Is it true that, after accepting one person’s invitation, you first ate at other households?”

The bhikkhus admitted that it was true. The Buddha reproached them in every way, saying, “You foolish men! Why, after accepting one person’s invitation, did you go and eat first at other households?!”

Having reproached them, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu eats repeatedly, he commits a Pacittiya offense.’”

At that time, Pilindavaccha and eighty bhikkhus were all gravely ill and could not eat enough in a single meal. When this matter was reported to the Buddha, the Buddha assembled the Sangha and told the bhikkhus, “I permit sick bhikkhus to eat repeatedly. From now on, this precept shall be stated as follows: ‘If a bhikkhu eats repeatedly, except when there is a valid circumstance, he commits a Pacittiya offense.’”

The valid circumstance is a time of illness. This is called a valid circumstance.

At that time, the Blessed One permitted bhikkhus who had received the kathina robe to

is exempt from committing the five offenses. The bhikkhus again thought: During the robe season, one does not commit the offense of taking multiple meals; after the robe season has ended, does one commit it or not?
They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “During the robe season, there is no offense; outside the robe season, there is an offense. From now on, this precept shall be stated as follows: ‘Any bhikkhu who takes multiple meals, except under permitted circumstances, commits a Pacittiya offense.’ The permitted circumstances are a time of illness and the robe season. These are called the permitted circumstances.”
Some laypeople, knowing that the bhikkhus were not permitted to take multiple meals, devised a means, thinking: “We should arrange to have robes sewn for the bhikkhus. When the bhikkhus come to receive them, we shall take that occasion to make offerings.” They immediately had robes sewn and then invited the bhikkhus to come. The bhikkhus said: “We are not permitted to eat; we shall only accept the robes.” The householders said: “Venerable ones, only after you accept our food shall we offer you the robes.” The bhikkhus then thought: “If the Blessed One permitted us to take multiple meals when someone is offering robes, we could avoid a shortage of robes.”
They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit bhikkhus to take multiple meals on account of a robe offering. From now on, this precept shall be stated as follows: ‘Any bhikkhu who takes multiple meals, except under permitted circumstances, commits a Pacittiya offense.’ The permitted circumstances are a time of illness, the robe season, and the time of a robe offering. These are called the permitted circumstances.”
One day, Venerable Ananda went to the house of a wealthy householder. The householder laid out various foods. Venerable Ananda, having forgotten that he had already accepted an earlier invitation, accepted this food.

Only when he was about to eat did he remember. He immediately said to the host: “Please forgive me and put the food away. I previously accepted another person’s invitation, so I cannot eat it.” The householder was distressed and said: “Why, after accepting my food, do you suddenly regret it and refuse to eat?” Venerable Ananda hurried back and reported the matter to the Buddha.

The Buddha taught: “If such circumstances arise, one should form the intention to transfer the earlier invitation to another, as follows: ‘I transfer the invitation made to me to the bhikkhu named ____.’ After forming this intention, one may eat. If one eats without forming this intention, one commits a Dukkata offense.”
At that time, there were also cases in which the person who invited first served the food later, and cases in which a person served the food first and extended the invitation later. The bhikkhus did not know what to do and reported this to the Buddha. The Buddha taught: “When accepting invitations, one should say: ‘I shall eat wherever the food is served first.’ ‘Taking multiple meals’ means first accepting one person’s invitation and afterward eating elsewhere.

This is called taking multiple meals. The same applies to bhikkhunis. A sikkhamana, samanera, or samaneri who does so commits a Dukkata offense.

There is no offense if one has been appointed by the Sangha, if one eats in a separate dining room, if laypeople undertake the Eight Precepts and arrange a meal offering, or if it is a regular meal.”

End of the thirty-first precept

The Buddha was dwelling in the city of Rajagriha. At that time, Devadatta, seeking to gather adherents, instructed the householders. At Devadatta’s direction, each household invited a group of four, five, or ten members of the Sangha. The elder bhikkhus rebuked the bhikkhus who accepted the invitations: “Why, for the sake of supporting Devadatta’s faction, do you accept invitations to meals taken as a separate group?”
They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “Is it true that you accepted Devadatta’s invitations to meals taken as a separate group?”
“Blessed One, it is true.”
After rebuking them in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘Any bhikkhu who accepts an invitation to a meal taken as a separate group commits a Pacittiya offense.’”
There was a bhikkhu who took an ill bhikkhu with him to seek alms, thereby causing the illness to grow more severe. When the householders saw this, they said: “Do not take the ill bhikkhu out to seek alms. Simply come to our house to obtain food.” The bhikkhu said: “The Blessed One has established a precept forbidding us to accept invitations to meals taken as a separate group. If you make an offering to the Sangha and it includes a portion for us, then it is permissible.” The householders said: “Our families are poor and cannot afford to offer so much. We can only provide enough for the sick person. If it is needed, Venerable One, come and receive it.”
The bhikkhus did not know what to do and reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit ill bhikkhus to accept invitations to meals taken as a separate group. The robe season and the time of a robe offering are as explained in the precept concerning multiple meals. From now on, this precept shall be stated as follows: ‘Any bhikkhu who accepts an invitation to a meal taken as a separate group, except under permitted circumstances, commits a Pacittiya offense.’ The permitted circumstances are a time of illness, the robe season, and the time of a robe offering. These are called the permitted circumstances.”
Some bhikkhus were sewing robes. Because they had to go out seeking alms, the robes took a long time to finish, and their practice of the path was neglected. They thought: “If, while we are sewing robes, the Buddha permitted us to accept invitations to meals taken as a separate group, the robes could be completed without neglecting our practice of the path.”
They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit bhikkhus, while sewing robes, to accept invitations to meals taken as a separate group. From now on, this precept shall be stated as follows: ‘Any bhikkhu who accepts an invitation to a meal taken as a separate group, except under permitted circumstances, commits a Pacittiya offense.’ The permitted circumstances are a time of illness, the robe season, the time of a robe offering, and the time of sewing robes. These are called the permitted circumstances.”
Some bhikkhus were traveling with companions toward a village. They said to their companions: “We shall enter the village to seek alms. Please wait for us a little while.” Their companions said: “There is no need to seek alms; we shall provide food for you.” The bhikkhus said: “The Buddha does not permit us to accept invitations to meals taken as a separate group.” Having said this, they entered the village to seek alms. Their companions departed. After the bhikkhus had obtained alms, they could not catch up with their companions and were attacked and robbed by bandits. The bhikkhus thought: “If the Blessed One permitted us to accept invitations to meals taken as a separate group while traveling, we would not have suffered this calamity!”
Some bhikkhus traveled aboard another person’s boat. When it was time to seek alms, the boatmaster departed, and they encountered hardships like those described above. Both matters were reported to the Buddha.

On account of this, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “From now on, I permit bhikkhus to accept invitations to meals taken as a separate group while traveling by road or by boat. From now on, this precept shall be stated as follows: ‘Any bhikkhu who accepts an invitation to a meal taken as a separate group, except under permitted circumstances, commits a Pacittiya offense.’ The permitted circumstances are a time of illness, the robe season, the time of a robe offering, the time of sewing robes, traveling by road, and traveling by boat.

These are called the permitted circumstances.”
It is the customary practice of the Buddhas to hold two great assemblies each year, in the final month of spring and the final month of summer. Bhikkhus from the four directions gathered together to inquire after one another. With such a large assembly, invitations in due order were very few, and alms food was difficult to obtain. The bhikkhus thought: “If the Blessed One permitted us to accept invitations to meals taken as a separate group during a great assembly, we would not have to endure such hardship.”
They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit bhikkhus to accept invitations to meals taken as a separate group during a great assembly. From now on, this precept shall be stated as follows: ‘Any bhikkhu who accepts an invitation to a meal taken as a separate group, except under permitted circumstances, commits a Pacittiya offense.’ The permitted circumstances are a time of illness, the robe season, the time of a robe offering, the time of sewing robes, traveling by road, traveling by boat, and a great assembly. These are called the permitted circumstances.”
At that time, King Bimbisara’s younger brother, named Kalu, followed a certain religious path. Each year, this path broadly invited the ninety-six classes of sramanas and organized a great

assembly, heard that the Sakyan ascetics did not accept invitations to meals for a separate group, while his means did not allow him to invite the entire Sangha. Because he lacked Buddhist ascetics, he became sorrowful and unhappy, and thought: “What should I do to be able to invite the Sakyan ascetics? Only by relying upon the King can this be accomplished.” He then went and explained the matter to the King.

The King agreed and immediately went to the Buddha, fully presenting his younger brother’s wish. After the King had departed, the Buddha, on account of this matter, assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit bhikkhus, when there is an assembly of ascetics, to accept an invitation to a meal for a separate group. From now on, this precept shall be stated as follows: ‘If a bhikkhu accepts an invitation to a meal for a separate group, except under the appropriate circumstances, he commits a Pacittiya offense.

The appropriate circumstances are: when ill, during the robe season, when robes are being offered, when robes are being made, when traveling by road, when traveling by boat, at a great assembly, and at an assembly of ascetics. These are called the appropriate circumstances.’ An invitation to a meal for a separate group means that, from within the Sangha, four or more persons are invited separately. This is called an invitation to a meal for a separate group.

The same applies to bhikkhunis. A siksamana, samanera, or samaneri commits a Dukkata offense. If, after initially accepting an invitation to a meal for a separate group, they divide up upon arriving and declare that they are accepting separate invitations, so that they no longer constitute a group, there is no offense.

End of the thirty-second precept

The Buddha was staying in the city of Rajagriha. At that time, famine prevailed in various places and almsfood was difficult to obtain, so all the bhikkhus gathered in Rajagriha. People in distant regions said: “Formerly, we saw bhikkhus every morning and evening. Why do we now see none at all?” Someone replied: “At present almsfood is difficult to obtain. They have all gone to Rajagriha, and therefore no bhikkhus are seen here.” The householders said: “We can establish a small dwelling and provide each day for one bhikkhu to stay for one night and eat one meal. If no one comes to eat, we should store the provisions and wait for bhikkhus who may arrive later.” They then put this into practice.

At that time, one household regularly prepared delicious food. The group of six bhikkhus, while traveling among the people, repeatedly came to that house. No other bhikkhus ever had an opportunity to go there. They said to the householders: “You established this ‘one-night lodging and one-meal offering’ for the Sangha. Why have I never had a turn?” The householder replied: “My original intention was to establish this place for the Sangha, but the group of six bhikkhus remain here continually and never leave, preventing me from receiving any other member of the Sangha. This is the fault of the group of six bhikkhus, not mine.” When the elder bhikkhus heard of this, they rebuked the group of six bhikkhus in various ways and then reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the group of six bhikkhus: “Did you actually do this?”

“Yes, Blessed One, we did.”

After rebuking them in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu eats more than one meal at a place that provides one meal, he commits a Pacittiya offense.’”

At that time, Venerable Sariputra was afflicted by a disorder caused by wind. After going to a place that provided one meal and eating one meal, he wished to depart for another place. The bhikkhus said: “The elder is ill and should not go elsewhere. We shall relinquish our portions of food and offer them to you.” Venerable Sariputra said: “The Blessed One does not permit one to eat more than one meal at a place that provides one night’s lodging.” Some householders heard that Venerable Sariputra was ill and together invited him to remain. The Venerable gave the same reply as before and departed despite his illness.

The bhikkhus then thought: “If the Blessed One were to permit an ill bhikkhu to eat more than one meal at a place that provides one meal, there would be no such distress.” They reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit ill bhikkhus to eat more than one meal at a place that provides one meal. From now on, this precept shall be stated as follows: ‘If a bhikkhu who is not ill eats more than one meal at a place that provides one meal, he commits a Pacittiya offense.’”

At a place that provides one meal, if many bhikkhus arrive together in the afternoon and the donor offers them a beverage allowable outside the proper time or oil with which to rub their feet, they are permitted to accept these in order and, the next morning, to eat in order. Otherwise, they should stay for only one night, eat one meal, and then depart. If the donor invites them to remain, they are permitted to remain.

If, after leaving, some circumstance requires them to return, they should inform the host. If the host permits them to remain, they may remain; if the host does not permit it, they should leave. A bhikkhu who arrives later should accept enough food for one meal.

Any surplus should be given to a bhikkhu whom the host has invited to remain. If bhikkhus arrive in a place where there are many establishments providing one meal, they should distribute themselves among those places. If one accepts more than one meal at the home of relatives, one commits a Dukkata offense.

The same applies to bhikkhunis. A siksamana, samanera, or samaneri commits a Dukkata offense. If dangers prevent one from leaving, there is no offense.

End of the thirty-third precept

The Buddha was staying in the city of Rajagriha. At that time, a woman who was about to return to her husband’s home prepared various kinds of cakes as provisions for the journey. A bhikkhu, going from house to house on almsround in due order, came to her house. The woman asked: “What do you require, Venerable?”

The bhikkhu replied: “I require food.”

“Can you eat khajjaniya?”

He replied: “Yes.”

The young woman then filled his alms bowl with cakes and offered them to him. After receiving the cakes, that bhikkhu told other bhikkhus: “That household has plenty of delicious food. You should go there and ask for some.” Following his advice, the bhikkhus all went there to ask. All the cakes that had been prepared were given away.

At that time, the husband’s family sent someone to urge her to come. The young woman replied: “The provisions are not yet ready.” She prepared other food, but the same thing happened as many as three times: bhikkhus came to ask for it, and she gave it all away. The husband’s family sent messages urging her to come three times, and each time the woman replied as she had at first. Her husband flew into a rage. Thinking that the woman had changed her mind, he sent someone to say: “I have already married another wife. I have no need of a woman like you, who keeps her eyes closed.”

The woman’s entire family then became angry and said: “Because of the Sakyan ascetics, our daughter has been left a widow.” They reviled the ascetics in every way, omitting no coarse insult. The people around them asked: “Someone else has treated your daughter faithlessly. What has that to do with the ascetics, that you should revile them?” The family related the whole matter. Those who had no faith in the Buddha’s Dharma rejoiced and said: “This is what comes from honoring ascetics. If one associates with them further, one will encounter even worse misfortunes.”

At that time, the leader of a merchant caravan said to the merchants: “Prepare your provisions. That day will be auspicious, and we shall set out then.” Everyone prepared provisions for the journey. A bhikkhu, going from house to house on almsround in due order, came to the home of one merchant. The merchant asked: “What do you require, Venerable?”

The bhikkhu replied: “I require food.”

The merchant asked: “Can you eat cakes and noodles?”

The bhikkhu replied: “Yes.”

The merchant immediately filled the bhikkhu’s alms bowl and gave it to him. After receiving it, the bhikkhu told other bhikkhus: “That household has plenty of delicious food. You can go there and ask for some.” The bhikkhus went there to ask and all received food. Consequently, the merchant’s provisions for the journey were completely exhausted.

The caravan leader said: “The auspicious day has arrived. We should set out.”

The merchant replied: “My provisions are not yet ready.”

The caravan leader said: “Previously, I announced that everyone should prepare provisions. Why do you now say that yours are not ready?”

The merchant replied: “Ascetics came to ask for them, so I gave everything away.”

The caravan leader said: “Today is the auspicious day, and we cannot fail to depart. I shall go ahead, and you may follow later.” The caravan leader then set out. After the trading journey

returned safely and gained much profit. The other merchant, traveling behind them, encountered
bandits who stripped him of all his possessions. Wailing and weeping, he said: “It is because of the Sakyaputra ascetics that
I have fallen into such distress!” The bandits asked: “We robbed you; why
do you resent others?” The merchant recounted the whole story from beginning to end. Having
heard it, the bandits said: “Because you associated with ascetics, it is only right that you should be beaten, killed, and robbed of your possessions.
If you associate with them again, the same thing will happen to you.” When the elder bhikshus
heard of this, they reproved them in every way and then reported it to the Buddha. On account of
this matter, the Buddha assembled the Bhikshu Sangha and asked those bhikshus: “Did
you actually do this?” “Yes, Blessed One, it is true.” The Buddha reproved
them in every way and then told the bhikshus: “I shall now establish a precept for the bhikshus.
From now on, this precept shall be stated as follows: ‘If a bhikshu goes to the home of a white-robed householder, and they allow him
to take as much food as he wishes, whether cakes or noodles, he may, if he needs them, accept two or
three bowls. If he accepts more, he commits a Pacittiya offense.’
There were sick bhikshus who entered a village to seek alms. A householder gave them abundant
food and told them to take as much as they wished. They took more than two or three bowls, but did not dare accept
any more. They brought the matter and reported it to the Buddha. On account of this, the Buddha assembled the Bhikshu
Sangha and told the bhikshus: “I now permit sick bhikshus to accept more than two or
three bowls. From now on, this precept shall be stated as follows: ‘If a bhikshu goes to the home of a white-robed
householder, where abundant food is offered and he is asked to take as much as he wishes, whether cakes or noodles, then, if he needs it,
he should take two or three bowls. If, when not sick, he accepts more, he commits a Pacittiya offense.’”
There were bhikshus who went to the homes of those who had invited them to a meal. After eating, they asked for more food to take
away. The bhikshus brought this matter and reported it to the Buddha. The Buddha said: “When going to the home of one who has
invited you to eat, you must not ask for additional food to take away. If you do not eat there, you may take the food
back with you.”
There were bhikshus who, after accepting two or three bowls and taking them away, did not allow other bhikshus
to share the food. They reported this to the Buddha. On account of this, the Buddha assembled the Bhikshu
Sangha and told the bhikshus: “You should give some to the other bhikshus so that they may share the food. From now on,
this precept shall be stated as follows: ‘If a bhikshu goes to the home of a white-robed householder, where abundant
food is offered and he is asked to accept as much as he wishes, whether cakes or noodles, and he does not eat at that house,
then, if he needs it, he should accept two or three bowls. After leaving, he should give some to the other bhikshus so that they may share the food.
If, when not sick, he accepts more than that amount and does not give any to the other bhikshus
to eat, he commits a Pacittiya offense.’”
“To give food as one wishes” means that when one comes to ask, it is given immediately. If a bhikshu accepts the first bowl,
upon returning to the monastery he should say to the other bhikshus: “I have accepted one
bowl from that house; two bowls remain. If you need them, go and accept them.” If he accepts the second bowl, he should say: “I
have accepted two bowls from that house; one bowl remains. If you need it, go and accept it.” If he accepts
the third bowl, he should say: “I have already accepted three bowls from that house; do not go there to accept any more.”
If he does not say this, he commits a Dukkata offense. The same applies to bhikshunis. Siksamanas, sramaneras, and sramanerikas
commit a Dukkata offense.
The thirty-fourth precept is concluded.
The Buddha was staying in the city of Rajagriha. At that time, famine prevailed everywhere and alms
food was difficult to obtain, so all the bhikshus returned to Rajagriha. The householders of
Rajagriha asked: “How many members of the Sangha will partake of the meal, and how many
people have promised to make offerings?” The bhikshus replied: “There are members of the Sangha, and have
made promises.”
The householders then gathered together and jointly devised a plan: “For the sake of the
bhikshus, each household will prepare food according to its means. One person may provide food for anywhere from one
to ten bhikshus. Or from two to ten people may together provide food for anywhere from one to
ten bhikshus.” After the meal arrangements had been properly settled, the householders who organized the undertaking had another thought: “Although
we have prepared food according to our respective means for anywhere from one person to ten
people, we fear that it may not be adequate. We should now inspect the provisions again so that the food may be prepared uniformly.
If anything is insufficient, we shall supplement it.” They immediately carried out the inspection and collected each kind of provision. Among them were
poor people who, although not begrudging their possessions, had no fine rice.
The beans, barley, and other provisions belonging to poor families were gathered together by the inspection into a
single category. The householders in charge then ordered the various foods to be prepared in haste, so all the food and drink
was coarse, hard, and unappealing. The elderly and sick bhikshus could not eat it, so they
gave it to beggars or adherents of other paths and then went to the homes of acquaintances
to ask for other food. When the householders learned of this, they criticized them, saying: “We reduced the portions
of our wives and children in order to sow seeds in the field of merit. Why do the bhikshus disdain our
food?! Why do they give the food they begged to beggars and adherents of other paths and then
go in search of other delicious food?! These people claim that their aim is to seek
liberation and escape aging, sickness, and death. Why, then, do they now seek delicious food?
They truly lack the conduct of ascetics and are destroying the ascetic Dharma.”
At that time, the donor of Upananda came to oversee the meal. After Upananda
had eaten with the assembly, he went again to the donor’s house to ask for delicious food.
The donor asked: “Did the Venerable One not just eat with the assembly?” Upananda
replied: “I did eat with the assembly, but I feared that my donor would lose the merit of making a personal offering,
so I came here.” The man derided him, saying: “The world is now afflicted by famine, and everyone
is exhausted and must join together to prepare food. Why do you slight it and go
in search of delicious food?!” When the elder bhikshus heard of this, they reproved him in every way
and then reported it to the Buddha. On account of this, the Buddha assembled the Bhikshu Sangha
and asked Upananda: “Did you actually do this?” “Yes, Blessed
One, I did.” The Buddha reproved him in every way and then told the bhikshus: “I shall now
establish a precept for the bhikshus. From now on, this precept shall be stated as follows: ‘If a
bhikshu, having eaten, eats again, he commits a Pacittiya offense.’”
At that time, Pilindavatsa and eighty bhikshus were ill. The
bhikshus sought food on their behalf, but they could not finish eating it, so the remainder was left in front of their quarters. When the householders
saw it, they asked: “What food is this?” They were told: “It is food left over by the sick
bhikshus.” The householders said: “Why did you not take less?” They replied: “Some of the sick bhikshus
eat much, while others eat little, so we could not take only a small amount.” The householders then said: “At present there is a famine.
Even the merit from giving a single grain of rice is sufficient for rebirth in heaven. Why cast it away
instead of graciously giving it to others?” Others said: “These ascetics would rather throw away
leftover food than give it to anyone. When we have made offerings to the Sangha, we regard even a single grain of rice
falling to the ground as a grave fault. Why are the bhikshus so careless?” When the elder bhikshus
heard of this, they reproved them in every way and then reported it to the Buddha. The Buddha asked Venerable
Ananda: “Is there anyone who could eat this food?” The Venerable One replied: “The bhikshus who tend the sick go to seek this food,
yet they themselves still do not have enough to eat. They wish to eat this leftover food,
but they do not dare to do so.” On account of this, the Buddha
assembled the Bhikshu Sangha and told the bhikshus: “I now permit bhikshus to eat
food left over by sick bhikshus.”
At that time, after the Sangha in Rajagriha had eaten, a bhikshu returned
from outside with food he had received. The bhikshus did not know how to handle it, so they reported the matter to
the Buddha. The Buddha said: “This food may be given to sick bhikshus.” They brought it to them, but the sick bhikshus said: “This food
will aggravate our illness; we cannot eat it.” They reported this to the Buddha. The Buddha
said: “Have the bhikshus go to the sick bhikshus and perform the leftover-food procedure so that they may eat it.”
At that time, after the Sangha in Rajagriha had finished eating and risen from their seats, there was again a bhikshu—

A bhikkhu received food from outside and brought it back, intending to have a sick bhikkhu who had recovered eat it. Not knowing what to do, that bhikkhu reported the matter to the Buddha. The Buddha said: “He should go to a bhikkhu who has not yet finished eating and have him perform the procedure for leftover food before eating it.

I, named _, have eaten my fill. Please perform the procedure for leftover food for me.’ The other bhikkhu takes the bowl and asks: ‘Is this food being given to me?’ — ‘Yes!’ The other eats a little and returns the remainder; or, without eating any, merely takes it and hands it back, saying: ‘This is food left over from my meal; you may eat it!’ This is called performing the procedure for leftover food.” The same applies to bhikkhunis.

A siksamana, sramanera, or sramanerika commits a Dukkata offense.
The thirty-fifth precept is concluded.
The Buddha was staying in the city of Rajagriha. At that time, two bhikkhus were close friends. One was intelligent, while the other was dull-witted and frequently committed offenses.

The intelligent one would always point out the other’s offenses and urge his friend to confess them. Resentment arose in the dull-witted bhikkhu’s heart, and he thought: “Now I too shall find some offense committed by my friend.” Unable to find any, he waited until his friend had finished eating and then, without having the procedure for leftover food performed, urged him to eat. Because of their friendship, the other bhikkhu harbored no suspicion and ate.

When he had finished eating, his dull-witted friend said: “You ate additional food without having the procedure for leftover food performed. You have committed an offense and must confess it; do not let it become a violation of the holy life for which you will suffer through many lifetimes.” The other bhikkhu complained: “Wishing to benefit you, I have offered you guidance, but why did you become angry with me and lead me into committing an offense?!” When the elder bhikkhus heard of this, they rebuked him in many ways and then reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked that bhikkhu: “Did you really do this?” The bhikkhu admitted that he had. The Buddha rebuked him in many ways and then told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu, without having the procedure for leftover food performed, persistently urges a bhikkhu who has eaten to eat again, wishing to cause that person to commit an offense, he commits a Pacittiya offense.’”
There was a bhikkhu who had eaten his fill, but other bhikkhus, not knowing this, urged him to eat. The bhikkhu said: “I have already finished eating.” The other bhikkhus then became doubtful: “Since we deliberately urged him to eat, have we committed a Pacittiya offense?” They reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “It is impossible for one who does not know that the other has finished eating to commit a Pacittiya offense merely by urging him to eat.

From now on, this precept shall be stated as follows: ‘If a bhikkhu, knowing that another bhikkhu has finished eating and has not had the procedure for leftover food performed, merely persistently urges him to eat, wishing to cause that person to commit an offense, he commits a Pacittiya offense.’ If he persistently urges the bhikkhu to eat, he commits a Pacittiya offense with each mouthful. The same applies to bhikkhunis.

A siksamana, sramanera, or sramanerika commits a Dukkata offense.
The thirty-sixth precept is concluded.
The Buddha was staying in the city of Rajagriha. At that time, the Blessed One had not yet prescribed that bhikkhus must receive food before eating it. In households with which they were acquainted, bhikkhus ate without being invited, and the laypeople criticized them, saying: “We do not like seeing these wicked men, dressed in cut and patched robes of subdued color, eating food without having received it.

To eat food that has not been offered is to take what has not been given.” At that time, Venerable Mahakasyapa, wearing a rag robe, gathered and ate discarded food from remote corners and narrow alleys. When householders saw this, they were greatly displeased and criticized him: “This ascetic is like a dog; whenever he finds food, he eats it without regard for whether it is clean or filthy. How could we allow him to enter our homes?” When the elder bhikkhus heard of these two matters, they reported them to the Buddha.

On account of this matter, the Buddha assembled the Bhikkhu Sangha and first asked the bhikkhus: “Is it true that you ate food without receiving it?” The bhikkhus admitted that it was. The Buddha rebuked them in many ways and then said to Kasyapa: “Although you have few desires, your conduct causes people to hold you in contempt. Therefore, you should not eat discarded food.

If you do, you commit a Dukkata offense.” The Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu places food in his mouth without having received it, he commits a Pacittiya offense.’”
At that time, those preparing food invited the bhikkhus to taste it, but the bhikkhus did not dare do so. Consequently, sometimes the food was too salty and sometimes too bland, and the cooks became upset and refused to serve them any longer. The matter was therefore reported to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I now permit you to taste food for those who prepare it, but you must not swallow it. From now on, this precept shall be stated as follows: ‘If a bhikkhu places food in his mouth without having received it, except when tasting food, he commits a Pacittiya offense.’
At that time, the bhikkhus did not receive tooth-sticks or water and therefore did not dare clean their teeth or rinse their mouths. Their breath became foul and their eyesight dim. When they spoke with someone, the person would smell the foul odor and ask: “Why does the venerable one’s mouth smell foul?” The bhikkhus were deeply ashamed and therefore asked others to offer them tooth-sticks and water.

The people said: “Go and find them yourselves. Who would offer you tooth-sticks and water?” The bhikkhus reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I now permit you to receive tooth-sticks and water.

From now on, this precept shall be stated as follows: ‘If a bhikkhu places food in his mouth without having received it, except when tasting food, or in the case of a tooth-stick or water, he commits a Pacittiya offense.’”
At that time, Venerable Sariputra suffered an attack of wind. Venerable Maudgalyayana came and asked: “When you were still living at home, did you ever suffer from this illness?” Sariputra replied: “Yes, I did.” Maudgalyayana asked: “What cured it?” Sariputra replied: “Lotus root.” Maudgalyayana then went to Lake Anavatapta, obtained lotus root, and brought it back. Sariputra asked: “Where did you obtain it?” Maudgalyayana replied: “From Lake Anavatapta.” Sariputra further asked Maudgalyayana: “Who gave it to you?” He replied: “I received it from a naga.” Sariputra did not dare eat it and reported the matter to the Buddha. The Buddha said: “I permit food to be received from nagas.”
At that time, Venerable Mahakasyapa went to seek alms at the homes of poor people. Sakra, Lord of the Devas, thought: “Venerable Kasyapa is now seeking alms at the homes of the poor. I should devise a means for the Venerable One to receive food from me.” Following the order of Kasyapa’s alms round, Sakra, Lord of the Devas, transformed himself into a

the weaver sitting at his loom, and also transformed himself into a girl handing over the shuttle.
In due order, Kasyapa came to the weaver’s dwelling. The girl filled his alms bowl with food of a hundred flavors and offered it to him. After receiving his alms bowl back, Kasyapa thought: “This person is poor; how could he have obtained such food?” He then entered samadhi to examine the matter and learned that it was Sakra, Lord of the Devas. He therefore said: “Kausika! Do not do this again.” Consequently, Kasyapa did not dare eat the food and reported the matter to the Buddha. The Buddha said:
I now permit bhiksus to receive food from devas.
At that time, the Blessed One was journeying along a distant road. In the evening, he arrived at the village of the Wilderness Demon. Upon encountering the Buddha, the spirit was exceedingly joyful and invited the Buddha and the Sangha to partake of a meal the following day.

The Buddha accepted the invitation by remaining silent. Throughout the night, the spirit prepared all manner of food and drink. Early in the morning, he arranged seats and sitting cloths and invited the Buddha and the Sangha.

The Buddha instructed the bhiksus that they should all accept the spirit’s invitation. When the Buddha and the Sangha had all arrived, they took their seats. The spirit personally distributed the food.

The bhiksus did not dare accept it and reported the matter to the Buddha. The Buddha said: I now permit bhiksus to receive food from spirits.
At that time, the Blessed One was journeying in a sala-tree grove. A monkey leapt down from a tree and tried to take the Buddha’s alms bowl away, but the bhiksus grasped the bowl and would not allow it. The Buddha told the bhiksus: “Let the monkey take the bowl away.” The monkey immediately took the bowl, went to a great tree, filled the bowl with honey, and offered it to the Buddha.

The Buddha saw that there were bee larvae in it and therefore did not accept it. The monkey looked carefully, saw the bee larvae, removed them, and again offered the bowl to the Buddha. For the monkey’s sake, the Buddha accepted the bowl of honey.

The monkey was then delighted; it leapt and danced with joy before taking its leave. The Buddha gave this bowl of honey to the bhiksus, but the bhiksus did not dare eat it and reported the matter to the Buddha. The Buddha said: I permit you to accept food offered by monkeys.
At that time, a horse merchant invited the Buddha and the Sangha to partake of a meal. Just as the preparations were completed, someone came and reported: “The horse stable is on fire.” Thus, the horse merchant was unable to distribute the food himself and said to the bhiksus: “Venerable ones, please take the food yourselves!” Having said this, he ran off.... The bhiksus were uncertain and did not dare take the food, so they reported the matter to the Buddha. The Buddha said: If there is no attendant, I permit bhiksus, in accordance with the donor’s words, to take the food themselves and eat it.
There were also laypeople who threw food to bhiksus from a distance. The bhiksus reported this matter to the Buddha. The Buddha said: You must not accept food thrown from a distance.
There were elderly and sick bhiksus whose eyesight was also dim. When receiving food, their hands would touch the attendant’s hands, and they had to wash their hands repeatedly, which was very troublesome. They reported the matter to the Buddha. The Buddha said: You should spread leaves on the ground and press down around them with your hands, having the attendants place the food upon them. This is also regarded as receiving food. The bhiksus then spread the leaves out widely and reported this matter to the Buddha. The Buddha said: You should not spread them widely; spread them only as far as your hands can reach.
There were laypeople who despised the bhiksus and refused to hand them the food personally. They placed it on the ground before the bhiksus and said: “Take the food yourselves!” The bhiksus did not know what they should do and reported the matter to the Buddha. The Buddha said: If donors, out of contempt, refuse to hand over the food, I also permit you to take the food in accordance with their words.
There are four ways of receiving: one person’s body hands it over and another’s body receives it; an object hands it over and an object receives it; hand gives and hand receives; and one receives it after being told to take it. There was salt water that bhiksus had not received, and they did not dare drink it. They reported the matter to the Buddha. The Buddha said: If no ladle has been placed in it and it is naturally salty, I permit it to be drunk without being formally received. The same applies to bhiksunis. For siksamanas, sramaneras, and sramanerikas, the offense is duskrta.

End of the Thirty-Seventh Rule

THE MAHISASAKA VINAYA IN FIVE PARTS