四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

XXII. INSTRUCTING BHIKSHUNIS AFTER SUNSET

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Shravasti. At that time, Venerable Nanda was appointed by the Sangha to instruct the bhikshunis. After instructing the bhikshunis, the Venerable sat in silence.

Then Mahaprajapati said:

“Venerable Nanda, we wish to hear the Dharma. We ask the Venerable to speak further for us.”

After Venerable Nanda had taught them the Dharma, he again sat in silence.

Mahaprajapati made the request once more:

“We wish to hear the Dharma. We ask the Venerable to speak for us.”

Venerable Nanda taught them the Dharma in a pleasing voice, so the listeners delighted in hearing him. Consequently, he did not stop until sunset.

When the bhikshunis left the Jeta Grove Monastery to return to the city of Shravasti, the city gates had already been closed, and they could not enter. They therefore had to spend the night beside the moat outside the city gate. Early the next morning, as soon as the gates opened, the nuns entered first. When the householders saw this, they all said, “These Shakyan ascetics have neither shame nor moral dread and do not practice the pure life. They claim that they cultivate the true Dharma. What true Dharma can there be in this? Look at these bhikshunis: they spent the entire night sleeping together with bhikshus, and only in the morning were they allowed to return.”

The bhikshus heard of this. Among them were those of few desires, contented, practicing the dhutanga disciplines, delighting in training in the precepts, and possessing shame and moral dread. They reproached Nanda, saying, “Why did you teach the Dharma to the bhikshunis until sunset, thereby causing the householders to disparage us?”

The bhikshus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported this matter in full to the Blessed One. The Blessed One then used this occasion to assemble the Bhikshu Sangha. Though he knew what had happened, he nevertheless [650a1] asked Venerable Nanda:

“Is it true that you instructed the bhikshunis until sunset?”

The Venerable replied:

“Blessed One, it is indeed true.”

The Blessed One reproached Venerable Nanda in numerous ways:

“What you did was wrong. It was not proper deportment, not the conduct of an ascetic, not pure practice, not conduct in accordance with the Dharma; you did what ought not to be done. Nanda, why did you teach the Dharma and instruct the bhikshunis until sunset?”

After reproaching him, the Buddha told the bhikshus:

“This foolish Nanda is one who plants many seeds of the outflows and is the first offender against this precept. From now on, for the sake of the bhikshus, I shall establish a precept comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikshu, although appointed by the Sangha, instructs bhikshunis until sunset,^[124] it is a payattika offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikshu: the meaning is as explained above.

Sangha: as in the preceding precept.

Instructing: being appointed from within the Sangha through a formal motion and second announcement.

A bhikshu appointed by the Sangha to instruct bhikshunis should return before sunset. If any bhikshu instructs bhikshunis until sunset, it is a payattika offense. Apart from formal instruction, if he teaches scripture, recites scripture, or discusses any other matters with them until sunset, it is a dushkrita offense. Apart from bhikshunis, if he recites scripture, teaches scripture, or discusses other matters for other women until sunset, it is a dushkrita offense.

If it is sunset and he perceives it as sunset, it is a payattika offense. If he is uncertain whether it is sunset, it is a dushkrita offense. If it is sunset but he perceives that the sun has not yet set, it is a dushkrita offense. If the sun has not yet set but he perceives it as sunset, it is a dushkrita offense. If he is uncertain whether the sun has not yet set, it is a dushkrita offense.

For a bhikshuni, it is a dushkrita offense. For a shikshamana, shramanera, or shramanerika, it is a dushkrita offense. This is called an offense.

There is no offense if he stops instructing the bhikshunis before sunset. Apart from women, if he teaches others to recite scripture, has them receive scripture, or discusses other matters with them, there is no offense.

If he teaches the Dharma aboard a ferryboat and bhikshunis hear him while traveling at night together with merchants; or if he goes to a bhikshuni monastery to teach the Dharma; or if, on the day of the recitation of the precepts, nuns come before the Sangha to request an instructor and happen to hear the Dharma being taught, there is no offense in any of these cases.

Those who do not offend: one who committed the act for the first time before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XXIII. INSTRUCTING BHIKSHUNIS FOR MATERIAL GAIN^[125]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Shravasti. At that time, when bhikshunis heard that their instructor was coming, they went half a yojana to welcome him and arranged lodging, rice, gruel, food, drink, beds, sitting mats, and a bathing place.

Then the group of six bhikshus thought, “Those bhikshus did not appoint us to go and instruct the bhikshunis.” Becoming jealous, they said, “Those bhikshus do not instruct the bhikshunis with sincere intentions. It is only for food and drink that they instruct the bhikshunis, teach them to recite scripture, have them receive scripture, and discuss matters with them.”

Among the bhikshus who heard this were those of few desires, contented, practicing the dhutanga disciplines, delighting in training in the precepts, and possessing shame and moral dread. They reproached the group of six bhikshus, saying, “Why did you say, ‘Those bhikshus did not appoint us to go and instruct the bhikshunis,’ then become jealous and say, ‘Those bhikshus do not instruct the bhikshunis with sincere intentions. It is only for food and drink that they instruct the bhikshunis, teach them to recite scripture, have them receive scripture, and discuss matters with them’?”

The bhikshus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported this matter in full to the Blessed One. The Blessed One then used this occasion to assemble the Bhikshu Sangha and reproached the group of six bhikshus:

“What you did was wrong. It was not proper deportment, not the conduct of an ascetic, not pure practice, not conduct in accordance with the Dharma; you did what ought not to be done. Group of six bhikshus, why did you say, ‘Those bhikshus did not appoint us to go and instruct the bhikshunis,’ then become jealous and say, ‘Those bhikshus do not instruct the bhikshunis with sincere intentions. It is only for food and drink that they instruct the bhikshunis, teach them to recite scripture, have them receive scripture, and discuss matters with them’?”

The Blessed One then reproached them in numerous ways and told the bhikshus:

“These foolish men are those who plant many seeds of the outflows and are the first offenders against this precept. From now on, for the sake of the bhikshus, I shall establish a precept comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikshu says to other bhikshus, “A bhikshu instructs bhikshunis for the sake of food and drink,”^[126] it is a payattika offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikshuni: the meaning is as explained above.

That bhikshu says, “Those bhikshus instruct bhikshunis for the sake of food and drink. For the sake of food and drink, they teach them to recite scripture and discuss matters with them.” If he speaks clearly, he commits a payattika offense; if he speaks indistinctly, he commits a dushkrita offense.

For a bhikshuni, it is a dushkrita offense. For a shikshamana, shramanera, or shramanerika, it is a dushkrita offense. This is called an offense.

There is no offense if the matter is in fact true: they instruct the bhikshunis for the sake of food and drink, and for the sake of offerings of food and drink they teach them to recite scripture, have them receive scripture, and discuss matters with them. Nor is there an offense if one speaks in jest, speaks to oneself, speaks in a dream, or intends to speak of one matter but mistakenly speaks of another.

Those who do not offend: one who committed the act for the first time before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XXIV. GIVING ROBES TO BHIKSHUNIS^[127]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

At that time, there was an almsgoing bhikkhu whose deportment was impeccable. A bhikkhuni encountered him and, her mind filled with wholesome intention, invited that bhikkhu on many occasions, but he did not accept her invitations.

Some time later, the Sangha at the Jeta Grove distributed robe materials. As that bhikkhu was carrying his share of robe cloth out through the gate of the Jeta Grove, he again encountered this bhikkhuni, who had just arrived. The bhikkhu thought: “This bhikkhuni has invited me many times, but I did not accept. I should now give her this share of robe cloth in return for those invitations. Yet she surely will not accept it. That in itself will suffice as reciprocation.” Having thought this, the bhikkhu said to the bhikkhuni:

“Elder Sister, this is my share of robe cloth. If you need it, you may take and use it.”

The bhikkhuni immediately accepted it. The bhikkhu then reproached her, saying to others many times, “This bhikkhuni invited me repeatedly. She set aside her portion of food for me, but I did not accept it. Therefore, I thought: ‘This bhikkhuni invited me repeatedly. She set aside her portion of food for me, but I did not accept it. Now I shall present this share of robe cloth to her, thinking that she likewise will not accept it, and that this will suffice as reciprocation.’ Yet she accepted it.”

At that time, the bhikkhus heard of this. Among them were those of few desires and contentment, who practiced the dhuta austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached that bhikkhu, saying: “How could a bhikkhu give robe cloth to a bhikkhuni without relinquishing attachment to it, and then go about telling others?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached that bhikkhu:

“What you have done is wrong. It is not proper deportment, not the conduct of a renunciant, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. How could a bhikkhu give robe cloth to a bhikkhuni without relinquishing attachment to it, and then go about telling others?”

At that time, after reproaching him in countless ways, the Blessed One addressed the bhikkhus:

“This foolish man is one who plants many seeds of the taints; he is the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising ten beneficial purposes, up to and including the purpose that the true Dharma may long endure.”

The precept should be stated as follows:

If any bhikkhu gives robe cloth to a bhikkhuni, it is a pacittiya offense.

The Blessed One thus established the precept for the bhikkhus. Some conscientious bhikkhus did not dare give robe cloth to bhikkhunis who were their relatives, and they reported this to the Buddha. The Buddha said:

“From now on, [651a1] it is permitted to give robe cloth to a bhikkhuni who is a relative. If one gives robe cloth to a bhikkhuni who is not a relative, it is a pacittiya offense.”

The Blessed One thus established the precept for the bhikkhus. At that time, in the Jeta Grove, the two Sanghas were distributing robe materials together. A bhikkhuni received a bhikkhu’s share of robe cloth, while a bhikkhu received a bhikkhuni’s share.

When the bhikkhuni realized that she had mistakenly received that share of robe cloth, she brought it to the monastery and said to the bhikkhus:

“Venerable Ones, may this robe cloth be exchanged?”

The bhikkhus replied:

“Sisters, we are not permitted to give robe cloth to bhikkhunis who are not our relatives.”

At that time, the bhikkhus reported this to the Buddha. The Buddha said:

“From now on, when it is an exchange, it is permitted to give robe cloth to a bhikkhuni who is not a relative.”

From now on, this precept should be stated as follows:

If any bhikkhu gives robe cloth to a bhikkhuni who is not his relative, except in exchange, it is a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhu: as explained above.

A relative and one who is not a relative: as explained previously.^[128]

Robe cloth: the ten kinds previously described.^[129]

Exchange: exchanging robe cloth for robe cloth, robe cloth for something other than robe cloth, something other than robe cloth for robe cloth, or a needle for a knife or sewing thread, down to a single blade of medicinal grass.

If a bhikkhu gives robe cloth to a bhikkhuni who is not his relative, except in exchange, it is a pacittiya offense.

If the recipient is a bhikkhuni, it is a dukkata offense. If the recipient is a siksamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense when robe cloth is given to a relative; when it is mutually exchanged; or when it is given to a stupa, to the Buddha, or to the Sangha. In all such cases, there is no offense.

Those who do not offend are: the first offender before the precept was established, one who is insane, one whose mind is deranged, one tormented by pain, and one under coercion.

XXV. SEWING A ROBE FOR A BHIKKHUNI^[130]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhuni^[131] wished to make a sanghati. Because she needed the robe sewn, she went to the monastery and said to Venerable Kaludayin:^[132]

“Venerable Sir, I have brought this robe cloth^[133] because I wish to make a sanghati. Venerable Sir, please sew it for me.”

Kaludayin said:

“I cannot sew it.”

The bhikkhuni asked:

“Why will the Venerable One not sew it for me?”

Kaludayin said:

“You sisters like to come and press me to finish, so I will not sew it.”

The bhikkhuni said:

“I will not come to press you. Whenever the Venerable One finishes sewing it will be acceptable.”

Kaludayin replied:

“Very well.”

The bhikkhuni handed the robe cloth to Kaludayin and departed.

Kaludayin was highly skilled in the art of sewing robes, and he proceeded to cut and sew it. Kaludayin fashioned upon the robe an image of a man and woman engaged in sexual intercourse. When the bhikkhuni came to the monastery, she asked Kaludayin:

“Venerable Sir, has my Dharma robe been sewn?”

Kaludayin said:

“It is finished.”

The bhikkhuni said:

“If it is finished, please let me receive it.”

Kaludayin folded the robe and gave it to the bhikkhuni, instructing her:

“Sister, you must not open this robe and look at it on your own, nor may you show it to anyone else. Only when the appointed time is announced^[134] should you take it out and put it on, and when you walk, you must walk behind the Sangha of bhikkhunis.”

The bhikkhuni followed his instructions. She did not open it to look, nor did she tell anyone about it. Some time later, when she went to receive instruction, she put on this robe and walked behind the Sangha of bhikkhunis. When the householders saw it, they all criticized and ridiculed her. Some clapped their hands and pointed, some struck pieces of wood together, some whistled, and some laughed loudly, saying:

“Everyone, look at the robe this bhikkhuni is wearing! Everyone, look at the robe this bhikkhuni is wearing!”

At that time, the bhikkhuni Mahaprajapati^[135] saw this and said to the bhikkhuni:

“Take off that robe and fold it up!”

The bhikkhuni immediately took it off and folded it, draped it over her shoulder, and continued on her way. After finishing the meal and returning to the monastery, the bhikkhuni Mahaprajapati said to her:

“Bring me the robe you were wearing earlier and let me see it!”

The bhikkhuni immediately brought out the robe and presented it to her. Mahaprajapati asked:

“Who sewed this robe for you?”

“Venerable Kaludayin sewed it.”

“Why did you not open it and look at it, or show it to your companions to see whether it had been well and sturdily sewn?”

The bhikkhuni then recounted in full the instructions Kaludayin had given her.

At that time, among the community of bhikkhunis were those of few desires and contentment, who practiced the dhuta austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached Kaludayin, saying: “How could he sew a robe for a bhikkhuni in such a manner?”

The bhikkhunis then reported the matter to the bhikkhus, and the bhikkhus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus. Although the Buddha already knew, he nevertheless asked Kaludayin:

“Is it true that you sewed a robe for a bhikkhuni in this manner?”

Kaludayin replied:

“Venerable Blessed One, it is indeed true.”

The Blessed One reproached Kaludayin in countless ways:

“What you have done is wrong. It is not proper conduct, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance with the discipline; you have done what ought not to be done. Why did you sew a robe for a bhikkhuni in such a manner?”

After rebuking Kāludāyin, the Buddha told the bhikkhus:

“This foolish man is a place in which many seeds of the taints are planted. He is the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, up to and including the enduring preservation of the True Dharma.”

The precept should be stated thus:

Should any bhikkhu sew a robe for a bhikkhuni, he commits a pācittiya offense.

The Blessed One established this precept for the bhikkhus. The bhikkhus, being cautious, did not dare sew robes even for related bhikkhunis. They went and reported this to the Buddha. The Buddha said:

“From now on, I permit bhikkhus to sew robes for related bhikkhunis.”

From now on, the precept should be stated thus:

Should any bhikkhu sew a robe^[136] for an unrelated bhikkhuni, he commits a pācittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhu: as defined above.

Unrelated and related: as explained above.

Robe: the ten kinds previously explained.

If a bhikkhu sews a robe for an unrelated bhikkhuni, he commits a pācittiya offense according to each cut made with the knife, whether long or short. Each time he sews, every stitch constitutes a pācittiya offense.

If he tries it on to inspect it, stretches it out and presses it flat, smooths it with his hand, pulls its corners straight, ties knots, hems it, fastens the thread, or joins the thread, each act constitutes a duṣkṛta offense.

For a bhikkhuni, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if he sews a robe for a related bhikkhuni, sews for the Sangha, sews for a stupa, or borrows a robe to wear and then washes and dyes it before returning it to its owner.

Those who do not offend are the first offender before the precept was established, one who is insane, mentally confused, tormented by pain, or under coercion.

XXVI. SITTING WITH A BHIKKHUNI

IN A CONCEALED PLACE^[137]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍada’s Park, in the Jeta Grove, at Śrāvastī. At that time, Venerable Kāludāyin was handsome in appearance, and the bhikkhuni Sthūlanandā was likewise exceptionally beautiful. Both Kāludāyin and the bhikkhuni Sthūlanandā harbored lustful intentions toward each other.

One morning, Kāludāyin put on his robe, took up his bowl, and went to Sthūlanandā’s dwelling. The two sat together in one place outside the doorway. When the laypeople saw this, they criticized them and said to one another, “Everyone, look! These two are sitting together like husband and wife, like a pair of mandarin ducks.”

When the bhikkhus heard of this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame rebuked Kāludāyin, saying, “Why did you sit together with the bhikkhuni Sthūlanandā in one place outside the doorway?”

The bhikkhus then went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha. Although the Buddha already knew, he nevertheless asked Kāludāyin:

“Is it true that you sat together with the bhikkhuni Sthūlanandā in one place outside the doorway?”

Kāludāyin replied:

“Venerable Blessed One, it is indeed true.”

The Blessed One rebuked Kāludāyin in countless ways:

[652a1] “What you have done is wrong. It is not proper conduct, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance with the discipline; you have done what ought not to be done. Why did you sit together with the bhikkhuni Sthūlanandā in one place outside the doorway?”

After rebuking Kāludāyin, the Buddha told the bhikkhus:

“This foolish man is a place in which many seeds of the taints are planted. He is the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, up to and including the enduring preservation of the True Dharma.”

The precept should be stated thus:

Should any bhikkhu sit alone with a bhikkhuni in a concealed place, he commits a pācittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: as defined above.

One place:^[138] a place where there is only one bhikkhu and one bhikkhuni.

A concealed place:^[139] a place concealed from sight or concealed from hearing.

Concealed from sight means that dust, mist, smoke, clouds, or darkness prevents one from seeing.

Concealed from hearing means a place where even speech in an ordinary tone of voice cannot be heard.

Screened off:^[140] a place where trees, a wall, a fence, a cloth screen, or other objects obstruct the view.

If a bhikkhu sits alone with a bhikkhuni in a concealed place, he commits a pācittiya offense. If a person present is blind but not deaf, or deaf but not blind, the bhikkhu commits a duṣkṛta offense. If they stand together, he commits a duṣkṛta offense.

For a bhikkhuni, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if the bhikkhu has a companion present, or if a knowledgeable person is present who possesses both qualifications—neither blind nor deaf—or who is neither deaf nor blind; or if, while passing along a road, he faints and falls, collapses from illness, is detained by force, is bound and confined, or faces danger to his life or danger to his pure conduct. In all such cases, there is no offense.

Those who do not offend are the first offender before the precept was established, one who is insane, mentally confused, tormented by pain, or under coercion.

XXVII. ARRANGING TO TRAVEL TOGETHER WITH A BHIKKHUNI^[141]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍada’s Park, in the Jeta Grove, at Śrāvastī. At that time, the group of six bhikkhus and the group of six bhikkhunis were traveling through the countryside of Kosala.^[142] When the laypeople saw them, they criticized them, saying, “These śramaṇas, sons of the Śākya, have neither shame nor moral dread and do not cultivate pure conduct. Outwardly they claim, ‘We practice according to the True Dharma.’ What True Dharma is there in this? While traveling through the countryside with bhikkhunis, if lust arises, will they not simply step off the road together?”

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed shame and moral dread rebuked the group of six bhikkhus, saying, “Why did you travel through the countryside together with the group of six bhikkhunis?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and rebuked the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance with the discipline; you have done what ought not to be done. Why did you travel through the countryside together with the group of six bhikkhunis?”

After rebuking the group of six bhikkhus in countless ways, the Blessed One told the bhikkhus:

“These foolish men are a place in which many seeds of the taints are planted. They are the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, up to and including the enduring preservation of the True Dharma.”

The precept should be stated thus:

Should any bhikkhu travel together with a bhikkhuni for the distance from one village to another, he commits a pācittiya offense.

The Blessed One established this precept for the bhikkhus. At that time, bhikkhus who had made no prior arrangement with bhikkhunis but happened to meet them on the road were afraid and did not dare travel together with them.

The Buddha said:

“If there was no prior arrangement, there is no offense.”

From now on, the precept should be stated thus:

Should any bhikkhu make an arrangement with a bhikkhuni and travel together with her for the distance from one village to another, he commits a pācittiya offense.

The Blessed One thus established the precept for the bhikkhus. At that time, a large number of bhikkhus in the country of Sravasti wished to go to Vaisali. At the same time, a large number of bhikkhunis in Sravasti also wished to go to Vaisali, so the bhikkhunis asked the bhikkhus:

“Venerable Ones, where do you wish to go?”

The bhikkhus said:

“We wish to go to Vaisali.”

The bhikkhunis said:

“We also wish to go there.”

The bhikkhus told them:

“Sisters, if you wish to go there, either you go first and we shall follow, or you go afterward and we shall go first. Why is this? Because the Blessed One has laid down a precept that we may not travel along the same road with bhikkhunis.”

The bhikkhunis then said:

“Thus, Venerable Ones, you are worthy of our reverence. Please go first, and we shall follow afterward.”

The bhikkhunis traveled behind them and were robbed by bandits of all their robes and bowls. The bhikkhus reported this matter in full to the Blessed One. The Blessed One taught:

“From now on, if traveling together with a merchant caravan, or if there is danger or fear in a place suspected of harboring bandits, traveling together is not an offense.”

From now on, the precept should be stated thus:

If any bhikkhu makes an arrangement with a bhikkhuni and travels together with her along the same road from one village to another, except on another occasion, there is a pācittiya offense. The other occasion is this: traveling together with a merchant caravan, or when there is danger or fear. This is called the other occasion.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Makes an arrangement: they tell one another that they will go to such a village, such a city, or such a country.

A place suspected of danger:^[143] a place suspected of harboring bandits.

Fearful: a place where there are bandits.

Road: the route between two villages, with boundaries marking the passage.^[144]

If a bhikkhu makes an arrangement with a bhikkhuni and travels with her along the same road as far as the boundary between two villages, then according to the number of groups and the number of boundaries crossed, he commits a separate pācittiya offense for each. If, where there are no villages, they travel through open country for as far as ten li, he commits a pācittiya offense.^[145] If they do not reach a village or travel less than ten li, he commits a duṣkṛta offense. If they travel within a single boundary encompassing several villages, he commits a duṣkṛta offense. If he intends to go, makes an arrangement, and prepares his luggage, each act constitutes a duṣkṛta offense.

For a bhikkhuni, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if they made no arrangement; if many companions travel together; if the place is fearful or suspected of danger; if, upon reaching that place, they find safety; if compelled by force or bound; or if there is danger to life or danger to the holy life. In all such cases, there is no offense.

Those who do not offend are: the first offender before the precept was established, one who is insane, mentally deranged, tormented by pain, or under duress.

XXVIII. TRAVELING IN THE SAME BOAT WITH A BHIKKHUNI^[146]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the group of six bhikkhus and the group of six bhikkhunis^[147] traveled together in the same boat, both upstream and downstream.

When the householders saw this, they took offense and discussed it among themselves: “These Sakyan ascetics have no sense of shame or moral dread and do not cultivate the holy life. Outwardly they proclaim, ‘We practice the true Dharma,’ but what true Dharma is there in this? While traveling upstream and downstream in the same boat with bhikkhunis, if lust arises, they can simply stop the boat beside the riverbank and do as they please, can they not?”

At that time, the bhikkhus heard of this. Among them were those of few desires and contentment, who practiced the dhūta austerities, delighted in studying the precepts, and possessed shame and moral dread. They reproached the group of six bhikkhus: “Why do you travel upstream and downstream in the same boat with the group of six bhikkhunis?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported this matter in full to the Blessed One. Thereupon, because of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus:

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, not conduct in harmony with the Dharma, and ought not to have been done. Why did you travel upstream and downstream in the same boat with the group of six bhikkhunis?”

After rebuking them, the Blessed One told the bhikkhus:

“These foolish men are the ground in which many seeds of the outflows are planted. They are the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated thus:

If any bhikkhu travels in the same boat with a bhikkhuni, either upstream or downstream, there is a pācittiya offense.

The Blessed One [653a1] thus established the precept for the bhikkhus. At that time, some bhikkhus happened to meet bhikkhunis without any prior arrangement and became fearful of committing an offense. The Buddha taught:

“If there was no arrangement, there is no offense.”

From now on, the precept should be stated thus:

If any bhikkhu makes an arrangement with a bhikkhuni and travels together with her in the same boat, either upstream or downstream, there is a pācittiya offense.

The Blessed One thus established the precept for the bhikkhus. At that time, a large number of bhikkhus wished to cross from this bank to the opposite bank of the Ganges. At the same time, a large number of bhikkhunis also wished to cross from this bank to the opposite bank of the Ganges, so the bhikkhunis approached and said:

“Venerable Ones, where do you wish to go?”

The bhikkhus said:

“We wish to cross the Ganges.”

The bhikkhunis asked:

“May we cross together with you?”

The bhikkhus said:

“Sisters, you cross first and we shall cross afterward. Otherwise, you cross afterward and we shall cross first. Why is this? Because the Blessed One has laid down a precept that we may not travel in the same boat with bhikkhunis when crossing the river. Therefore, we cannot do so.”

The bhikkhunis said:

“Venerable Ones, you are worthy of our reverence. Please cross first, and we shall cross afterward.”

At that time, during the summer season, there was heavy rain and the waters were high. The boat reached the opposite bank, but before it could return, the sky had already grown dark. The bhikkhunis had to sleep on this bank, and that night they encountered bandits. The bhikkhus went and reported this to the Buddha. The Buddha taught:

“There is no offense in crossing directly to the opposite bank together.”

From now on, I shall establish the precept thus:

If any bhikkhu makes an arrangement with a bhikkhuni and travels together with her in the same boat, either upstream or downstream,^[148] except when crossing directly to the opposite bank, there is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as explained above.

Makes an arrangement: as explained above.

Boat: as previously explained.^[149]

If any bhikkhu makes an arrangement with a bhikkhuni and travels together with her in the same boat, either upstream or downstream, except when crossing directly to the opposite bank, he commits a pācittiya offense upon entering the boat. If one foot is in the boat and one foot remains on the ground, if he intends to enter but does not enter, or if they make an arrangement and prepare their traveling provisions, each act constitutes a duṣkṛta offense.

For a bhikkhuni, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if they made no arrangement; if they cross directly to the opposite bank by ferry; if, after they enter the boat, the boatman loses his way and must travel upstream or downstream; if, upon reaching the opposite bank, they find safety; if compelled by force or bound; or if there is danger to life or danger to the holy life. In all such cases, there is no offense.

Those who do not offend are: the first offender before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XXIX. FOOD PROCURED THROUGH A BHIKKHUNI’S SOLICITATION^[150]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a householder in the city of Sravasti invited the Venerable Sariputra and Maudgalyayana to take a meal.

That night, the householder fully prepared various fine foods. The next morning, he spread out excellent sitting mats, arranged the seats, and then went to announce that it was time.^[151]

At that time, the bhikkhuni Thullananda had previously been on familiar terms with a householder’s family. That morning, Thullananda put on her robe, took up her bowl, and went to that householder’s home. Seeing that the householder had spread out many fine seats in an open area, she asked him:

“Have you spread out so many seats because you intend to invite the bhikkhus?”

The householder replied:

“That is so.”

She asked:

“Which bhikkhus have you invited?”

“Venerable lady, I have invited Venerable Sariputta and Moggallana.”

The bhikkhuni said:

“Those whom you have invited are all inferior men. If you had asked me beforehand, I would have invited for you dragons among dragons.”

The householder asked:

“Who are the dragons among dragons?”

The bhikkhuni replied:

“Such as Venerable Devadatta, Tam-văn-đà-la-đạt, Khiên-đà-la-đạt-bà, Cù-bà-ly, Ca-lưu-la-đề-xá…”^[152]

While she was speaking, Venerable Sariputta and Moggallana arrived. As soon as the bhikkhuni saw them, she changed her words and said to the householder:

“The dragons among dragons have arrived.”

The householder then asked the bhikkhuni:

“Just now you said that they were inferior men; why do you now call them dragons among dragons? From this day forward, do not come to my house again.”

The householder then invited the two venerable ones to sit. They went to their places and sat down. The householder offered them delicious and nourishing food and drink. When the two venerable ones had finished their meal and put away their bowls, the donor bowed at their feet, took a small stool, sat to one side, and said:

“I wish to hear the Dharma.”

The two venerable ones expounded the wondrous Dharma to the householder, encouraging him and causing him to rejoice. After teaching the Dharma to the donor, they rose from their seats, took their leave, and returned to the Sangharama. They approached the Blessed One, bowed at the Buddha’s feet, and sat to one side. Although the Blessed One already knew, he nevertheless asked Venerable Sariputta and Moggallana:

“Did you two receive sufficient food today?”

Venerable Sariputta and Moggallana said to the Buddha:

“Although the food was sufficient, while we were at the householder’s home we were first inferior men and then dragons among dragons.”

The Buddha asked:

“How did this come about?”

The two venerable ones related the entire matter to the Buddha, saying:

“It was Devadatta who had the bhikkhunis of his faction solicit offerings so that his followers might receive food and drink.”

On account of this matter, the Blessed One assembled the Sangha of bhikkhus. Although he already knew, he nevertheless asked the bhikkhus of Devadatta’s faction:

“Is it true that you sent bhikkhunis to the homes of donors to praise you and solicit food for you?”

The bhikkhus of that faction replied:

“Venerable Blessed One, it is true.”

The Blessed One rebuked the bhikkhus of Devadatta’s faction in countless ways, saying:

“What you have done is wrong. It is not in accordance with proper deportment, not the Dharma of a renunciant, not pure conduct, and not conduct in harmony with the teaching. You have done what ought not to be done. Why did you send bhikkhunis to solicit donors so that you might receive their food?”

After rebuking the bhikkhus of Devadatta’s faction, the Buddha told the bhikkhus:

“These foolish men are the ground in which many tainted states are planted. They are the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, up to and including the lasting continuance of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu has a bhikkhuni solicit offerings and receives food thereby, he commits a pacittiya offense.

Thus the Blessed One established the precept for the bhikkhus. At that time, some bhikkhus did not know whether or not solicitation had occurred and only learned of it afterward. Some performed the formal act of confession for a pacittiya offense, while others became doubtful. The Buddha said:

“If one did not know beforehand, there is no offense.”

From now on, the precept should be stated as follows:

If a bhikkhu, knowing that a bhikkhuni has solicited offerings,^[153] receives food thereby, he commits a pacittiya offense.

Thus the Blessed One established the precept for the bhikkhus. At that time, in the city of Rajagriha, there was a great merchant who was a friend and acquaintance of Lê-sư-đạt.^[154] He said:

“If the Venerable Lê-sư-đạt comes to the city of Rajagriha, we shall make an offering to the Sangha on the occasion of his arrival.”

A bhikkhuni who belonged to the merchant’s household heard these words and silently kept them in mind.

Later, when Venerable Lê-sư-đạt arrived in the city of Rajagriha, the bhikkhuni heard of his arrival and went to tell the merchant: “Householder, do you wish to know? Lê-sư-đạt has arrived in the city of Rajagriha.” The merchant immediately sent a trusted person to the Sangharama to invite the venerable one and the Sangha to accept a meal offering the following morning.

That night, the merchant fully prepared various kinds of delicious and nourishing food and drink. Early the next morning, when the appointed time came, he invited the venerable ones to partake of the meal.

The bhikkhus then put on their robes, took up their bowls, went to the merchant’s house, and sat down in the seats prepared for them. The merchant approached Lê-sư-đạt and said:

“It is precisely on account of the Venerable that I am offering today’s meal to the Sangha.”

Lê-sư-đạt asked the merchant:

“How did you know that I had come here?”

The merchant replied:

“A bhikkhuni supported by my family informed me.”

Lê-sư-đạt said to the merchant:

“If [654a1] that is so, I cannot eat this food.”

The merchant said:

“It was not because this bhikkhuni told me that I arranged today’s meal. Rather, I had previously made a vow that if the Venerable came, I would arrange a meal offering for the Sangha.”

Lê-sư-đạt said to the merchant:

“Although you made such a vow, I still cannot accept and eat today’s meal.”

Lê-sư-đạt then refrained from eating.

At that time, the bhikkhus reported the entire matter to the Buddha. The Buddha said:

“If the donor had already formed the intention beforehand, there is no offense. From now on, the precept should be stated as follows:

If a bhikkhu eats food that he knows was obtained through a bhikkhuni’s praise and solicitation, except when the donor had formed the intention beforehand,^[155] he commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Soliciting offerings:^[156] as when one says, “This venerable one dwells in the wilderness, practices alms-round, wears rag robes, does not eat after performing the formal act concerning leftover food,^[157] eats at one sitting,^[158] eats from one bowl,^[159] dwells in a charnel ground, sits in the open air, sits beneath a tree, always sits and never lies down,^[160] keeps only the three robes, recites verses of praise, is a learned Dharma teacher, is a Vinaya holder, practices meditation…”

Food: food received from morning until noon.

If that bhikkhu eats food that he knows was obtained through a bhikkhuni’s solicitation, he commits one pacittiya offense with each mouthful swallowed. Apart from cooked food, if he knows that other requisites—such as undergarments, lamp oil, or oil for anointing the feet—were obtained through solicitation, in every case he commits a dukkata offense. If solicitation occurred and he knows that it occurred, it is a pacittiya offense. If solicitation occurred but he is doubtful, it is a dukkata offense. If no solicitation occurred but he perceives that it did, it is a dukkata offense. If no solicitation occurred but he is doubtful, it is a dukkata offense.

For a bhikkhuni, it is a dukkata offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if he does not know; if the donor had formed the intention beforehand; if solicitation occurred but he perceives that it did not; if the bhikkhuni herself prepares the offering; if the donor appoints the bhikkhuni to take charge of it; or if, without deliberately soliciting, she obtains it on alms-round. In all such cases, there is no offense.

Those who do not commit an offense are: the first offender before the precept was established, one who is insane, mentally deranged, in severe pain, or under duress.

XXX. TRAVELING ON THE SAME ROAD WITH A WOMAN^[161]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, at Savatthi. At that time, a man of Vesali had given his daughter in marriage to a man of Savatthi. Later, the daughter-in-law quarreled with her mother-in-law, so she returned to her native country.

Just then, Venerable Anuruddha also wished to travel from Savatthi to Vesali. The woman asked Venerable Anuruddha:

“Where does the Venerable wish to go?”

The Venerable replied:

“I wish to go to Vesali.”

The woman then said:

“May I accompany you?”

The Venerable consented.

At that time, Venerable Anuruddha and the woman traveled together along the same road.

When the woman departed, her husband was away from home. When he returned home the following day and could not find his wife, he asked his mother:

“What is my wife doing? Where is she?”

His mother replied:

“She quarreled with me, abandoned the house, and fled. I do not know where she is now!”

The husband then hurried after her. On the road, he caught up with his wife. The husband approached Venerable Anuruddha and asked:

“Why are you leading my wife away in flight?”

Anuruddha immediately said:

“Enough! Enough! Do not speak that way. There is nothing of the kind between us!”

The householder said:

“How can you say there is nothing of the kind? You are now traveling together with my wife!”

His wife said to her husband:

“I am traveling with this Venerable just as a brother and sister might travel together. There is no wrongdoing whatsoever.”

The husband said:

“This man has led you away today, and that is why you speak so.”

As soon as he had said this, the man beat Venerable Anuruddha nearly to death.

Venerable Anuruddha then stepped off the road and entered a secluded place. Sitting cross-legged, he held his body erect, established right mindfulness before him, and entered the samadhi of the radiance of fire. When the householder saw this, a wholesome thought arose in him, and he reflected: “If this Venerable Anuruddha emerges from samadhi, I shall bow before him and confess my offense.”

When Venerable Anuruddha emerged from samadhi, the householder requested forgiveness, saying:

“I beseech the Venerable to accept my confession.”

Venerable Anuruddha accepted his confession. The householder then reverently bowed at the Venerable’s feet and sat to one side. The Venerable taught him various subtle and wondrous Dharmas, causing him to give rise to a joyful mind. After teaching the Dharma, the Venerable rose from his seat and departed.

At that time, after Venerable Anuruddha had taken his meal, he went to the Sangharama and related this entire matter in detail to the bhikkhus.

Among the bhikkhus who heard it were those of few desires, who were content, practiced the dhuta qualities, delighted in training in the precepts, and possessed shame and moral dread. They reproached Anuruddha: “Why did Venerable Anuruddha travel alone along the same road with a woman?”

The bhikkhus then went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported this entire matter in detail to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus. Although he already knew, he nevertheless asked Anuruddha:

“Did you truly travel along the same road with a woman?”

The Venerable replied:

“Venerable Blessed One, it is indeed true.”

The Blessed One reproached Anuruddha in countless ways, saying:

“What you did was wrong. It was not in accordance with proper conduct, not the practice of a samana, not pure conduct, not a practice conducive to the path, and ought not to have been done. Why did you travel along the same road with a woman?”

After reproaching Anuruddha in countless ways, the Blessed One told the bhikkhus:

“This Anuruddha is one in whom many seeds of the outflows have been planted, and he is the first offender. From now on, I shall establish a precept for the bhikkhus, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu travels along the same road with a woman, even as far as the interval between two villages, it is a pacittiya offense.

The Blessed One established this precept for the bhikkhus in this way. At that time, some bhikkhus who had made no prior arrangement happened to meet women on the road. Out of fear, they did not dare travel together with them.

The Buddha said: “If there was no prior arrangement, there is no offense.”

From now on, the precept should be stated as follows:

If any bhikkhu makes an arrangement with a woman and travels along the same road with her, even as far as the interval between two villages,^[162] it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

Woman: as explained above.

Makes an arrangement: likewise as explained above.^[163]

Road: as explained previously.^[164]

If a bhikkhu makes an arrangement with a woman and travels along the same road with her, even as far as the interval between two villages, he commits a separate pacittiya offense for each boundary crossed, whether many or few. If he travels ten li through open country where there is no village, he commits a pacittiya offense. If he travels less than the distance to one village, or less than ten li, he commits a dukkata offense. If he travels together with her within the territory of a village, he commits a dukkata offense. If he employs expedient means intending to go but does not go, or makes arrangements and preparations but does not go, in every case he commits a dukkata offense.

For a bhikkhuni, it is a dukkata offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if they made no prior arrangement; if it is necessary to travel there for safety; if he is compelled by force; if he is bound; or if there is danger to his life or danger to his pure conduct. In all such cases, there is no offense.

Those who do not offend are: the first offender before the precept was established, one who is insane, mentally deranged, tormented by pain, or under duress.

XXXI. ONE MEAL AT A TRAVELERS’ LODGE^[165]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park, in the Jeta Grove, at Savatthi. At that time, in Kosala there was a village without a lodging place,^[166] so a lay follower built a lodging place^[167] for bhikkhus and regularly provided food and drink. Those staying at this lodging place were entitled to receive the offering of one meal.

At that time, the group of six bhikkhus wished to travel to the village without a lodging place in Kosala. When they arrived at that lodging place, they spent one night there. The group of six bhikkhus received delicious, nourishing food and drink. After spending a second night there, they again received delicious, nourishing food and drink. The group of six bhikkhus then thought: “The reason we travel is for food. Now we have obtained it.” They therefore continued to eat and stay regularly at that lodging place.

The lay followers all criticized them, saying: “These Sakyaputriya samanas know neither weariness nor contentment, and they have neither shame nor moral dread. Outwardly [655a1] they proclaim, ‘We know the true Dharma.’ What true Dharma is there in such conduct? They continually come to this lodging place to receive food, as though we were obliged constantly to provide food for these Sakyaputriya samanas. Our original vow was merely to provide for those staying temporarily for one night.”

The bhikkhus heard of this. Among them were those of few desires, who were content, practiced the dhuta qualities, delighted in training in the precepts, and possessed shame and moral dread. They reproached the group of six bhikkhus, saying: “Group of six bhikkhus, why do you remain at this lodging place and continually receive food?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported this entire matter in detail to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus, saying:

“What you did was wrong. It was not in accordance with proper conduct, not the practice of a samana, not pure conduct, not a practice conducive to the path, and ought not to have been done. Why did you remain at this lodging place and continually receive food?”

After reproaching the group of six bhikkhus in countless ways, the Blessed One told the bhikkhus:

“These foolish men are a field in which many kinds of outflows are planted; they are the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, comprising the ten purposes, up to ensuring that the true Dharma may long endure.”

The precept should be stated thus:

If a bhikkhu, at a lodging where one meal is offered, accepts more than one meal, he commits a pacittiya offense.

The Blessed One established the precept for the bhikkhus in this way. At that time, Venerable Sariputra, while journeying through the country of Kosala, also came to that village where there was no lodging place. He stayed there for one night and, the next morning, received fine food.

That day, the Venerable fell ill, but he thought, “The Blessed One has laid down a precept that a bhikkhu staying overnight may accept only one meal; if he accepts more, he commits a pacittiya offense.” Therefore, although ill, the Venerable still moved elsewhere. Consequently, his illness became more severe. The bhikkhus then went and reported this to the Buddha. The Buddha said:

“From now on, an ill bhikkhu is permitted to accept more than one meal.”

From now on, the precept should be stated thus:

If a bhikkhu, at a lodging where one meal is offered, is not ill, he should accept only one meal; if he accepts more than one meal, he commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Lodging: a place where one may stay for one night.

Meal: extending up to a meal eaten at the proper time.

Illness: an illness that would worsen if one left that village.

If a bhikkhu who is not ill accepts more than one meal at a place where he is temporarily lodging for one night, he commits one pacittiya offense with each mouthful. Apart from food, if he accepts undergarments, lamp oil, oil for anointing the feet, or any such item, he commits a dukkata offense in every case.

For a bhikkhuni, it is a pacittiya offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if one stays for one night and accepts one meal; if one is ill, one may accept more than one meal. There is also no offense if a householder invites him, saying, “Venerable Sir, please remain here. I shall offer food. We established this overnight lodging and provide food and drink for the sake of the Sakyan ascetics. If there are no Sakyan ascetics, we will offer them to others.”

There is no offense if donors invite him to meals in succession, or if maternal uncles, paternal aunts, elder sisters, or grandmothers invite him to meals in succession. Nor is there an offense if today he accepts from one person and tomorrow from another; if there is a flood or danger on the road; if there are bandits, tigers, wolves, or lions; if he is detained by force or bound and imprisoned; or if there is danger to his life or to his celibate life, and he accepts more than one meal.

Those who do not offend are: the first offender before the precept was established, one who is insane, mentally confused, tormented by pain, or under duress.

XXXII. SUCCESSIVE MEALS^[168]

A. ORIGIN

At one time, the Blessed One was staying in the Bamboo Grove, the Kalandaka Park, in the city of Rajagriha. From the city of Rajagriha, the Blessed One journeyed through the countryside together with a great Sangha of one thousand two hundred and fifty bhikkhus.

At that time, the crops in the country had failed, the price of rice and grain had risen, almsfood was difficult to obtain, and the people had the pallor of hunger.

Then five hundred mendicants followed behind the Blessed One. At that time, a brahmin named Sanu^[169] transported five hundred carts filled with food and drink and followed behind the Blessed One from the end of winter into summer, waiting for a day when no one made an offering so that he might prepare a meal and make an offering to the Buddha and the Sangha.

At that time, the Blessed One, proceeding from the country of Magadha and teaching in succession, reached the borders of Anapindada.^[170] The people of that country vied with one another to offer food to the Buddha and the Sangha of bhikkhus, and not a single day passed without an offering. The brahmin waited for a long time, but there was no vacant day on which he could prepare a meal offering. He then went to Venerable Ananda and said to him:

“I am Sanu, and I have five hundred carts filled with food and drink. From winter into summer, I have followed behind the Blessed One, waiting for a day when no one made an offering so that I might prepare a meal offering. Yet to this day I have still been unable to make my offering, because there has not been a single day without someone making an offering.

We are laypeople and have many difficult responsibilities: we may be required to perform service at the command of the authorities; we must be present on days when cases are adjudicated; we must also manage our household affairs and supply the authorities with wealth, rice, and grain. Constantly occupied with both public and private affairs, we have no time to rest. I humbly ask the Venerable to report this to the Buddha on my behalf.

Whatever the Buddha instructs, we shall respectfully practice accordingly. If the Buddha and the Sangha cannot accept the goods we offer, we shall spread upon the road the food now carried on these five hundred carts. We ask the Buddha and the Sangha to step upon it and pass over it; that itself will mean that our offering has been accepted.”

Venerable Ananda said:

“Wait a moment. I shall go and report this to the Blessed One at once.”

The Venerable then went to the Blessed One, bowed at the Buddha’s feet, stood to one side, and reported this matter to the Blessed One:

“Venerable Blessed One, the brahmin Sanu has just come to me and said, ‘I have five hundred carts filled with food and drink. From winter into summer, I have followed behind the Blessed One, waiting for a day when no one made an offering so that I might prepare a meal offering. Yet to this day I have still been unable to make my offering, because there has not been a single day without someone making an offering.

We are laypeople and have many difficult responsibilities: we may be required to perform service at the command of the authorities; we must be present on days when cases are adjudicated; we must also manage our household affairs and supply the authorities with wealth, rice, and grain. Constantly occupied with both public and private affairs, we have no time to rest. I humbly ask the Venerable to report this to the Buddha on my behalf.

Whatever the Buddha instructs, we shall respectfully practice accordingly. If the Buddha and the Sangha cannot accept the goods we offer, we shall spread upon the road the food now carried on these five hundred carts. We ask the Buddha and the Sangha to step upon it and pass over it; that itself will mean that our offering has been accepted.’ I said to the brahmin Sanu, ‘Wait a moment while I go and report this to the Buddha.’ Therefore, I have come to present this matter and respectfully await the Blessed One’s decision.”

The Buddha then said to Venerable Ananda:

“You may go and tell the brahmin that tomorrow morning he should use that food and drink to prepare gruel and offer it to the bhikkhus before they partake of the main meal.”

Venerable Ananda, obeying the Buddha’s instruction, immediately went to the brahmin and said:

“You may use that food to prepare gruel and offer it to the bhikkhus before they partake of the main meal.”

The brahmin then observed that none of the previously offered provisions had included cakes. That night, he therefore prepared various delicacies, such as ghee, sesame seeds, fresh milk, clean water, ginger, pepper, and pippali^[171], to cook various kinds of gruel and make various kinds of cakes.^[172] When the night had passed, Sanu offered the gruel to the Buddha and the Sangha of bhikkhus. However, the bhikkhus did not dare accept it and said to the brahmin, “The Blessed One has not yet permitted bhikkhus to accept gruel cooked with ghee, oil, and the three medicines.^[173]”

The bhikkhus then reported this matter in full to the Buddha. The Buddha said to the bhikkhus:

“From now on, the bhikkhus are permitted to receive ghee and the three medicines cooked into gruel for consumption. Eating gruel has five benefits: it dispels hunger, dispels thirst, digests food left from the previous night, regulates urination, and dispels illnesses caused by wind. Eating gruel has these five benefits.”

At that time, the brahmin offered cakes.^[174] The bhikkhus did not dare accept them and told the brahmin:

“The Blessed One has not yet permitted bhikkhus to accept cakes.”

The bhikkhus then went and reported the matter to the Buddha. The Buddha said:

“From now on, the bhikkhus are permitted to accept cakes for consumption.”

At that time, [656a1] when the laypeople in the country of Anāthapiṇḍada heard that the Blessed One had permitted the acceptance of cakes and gruel for consumption, they were all exceedingly delighted and said to one another:

“We now have an opportunity to make merit by giving offerings.”

After they had made their offerings, there was a high minister of shallow faith who saw that the Buddha and the Sangha had received many offerings. He then said:

“This is no field of little merit. Although rice is scarce, the Buddha and the Sangha of bhikkhus have received such an abundance of offerings. I should now prepare various delicious and nourishing foods and drinks as offerings, including a bowl of meat for each person.”

The high minister then sent someone to the monastery to say:

“Venerable Sangha, I humbly request that you accept my meal offering tomorrow.”

That night, the high minister had various delicious, sweet, and nourishing foods and drinks prepared, and the next morning he sent word that it was time.

On that day, the Blessed One remained at the monastery and sent someone to receive his portion of food.^[175]

Now there were laypeople in the country of Anāthapiṇḍada who had previously heard that the Buddha had permitted the bhikkhus to eat gruel. During that night, they too fully prepared the various kinds of gruel described above, and early the next morning brought them to the monastery as offerings to the bhikkhus. The bhikkhus had already accepted another person’s invitation to a meal, yet they also ate this thick gruel before going to the high minister’s house. When the high minister of shallow faith offered the various foods and drinks to the bhikkhus, they said:

“Enough, enough; serve only a little!”

The high minister said to the bhikkhus:

“For the sake of the bhikkhus, I prepared various delicious and nourishing foods and drinks as offerings, including a bowl of meat for each person. Venerable ones, do not suppose that my faith is shallow and therefore refrain from eating your fill. Please eat. I too possess faith.”

The bhikkhus replied:

“That is not why we are eating so little. When the people in the city heard that the Buddha had permitted the bhikkhus to eat gruel and cakes, last night they fully prepared ghee, sesame seeds, fresh milk, clean water, ginger, pepper, and long pepper with which to cook gruel. This morning they brought it to the monastery as an offering to the bhikkhus. Because we ate the gruel beforehand, we cannot eat much now. High minister, you need not be troubled by this.”

The high minister of shallow faith then criticized them, saying:

“I deliberately prepared various delicious and nourishing foods and drinks for the Sangha, including a bowl of meat for each person, thinking and hoping that the Sangha would consume them all. Why, then, did the Sangha eat thick gruel before coming to partake of my meal?”

The high minister became angry and put away the cakes, meat, and delicacies, giving them only rice and soup. He then went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and asked the Buddha:

“I have just provided a meal offering. Have I gained much merit or much wrongdoing?”

The Buddha told the high minister:

“The offering you prepared has brought you very great merit. It is indeed a wholesome cause for rebirth in heaven. Even if the bhikkhus accepted only a single ball of rice from you, the resulting merit would still be immeasurable.”

The Blessed One then taught, in due order, the Dharma concerning generosity, moral discipline, and rebirth in heaven. He censured sensual desire as harmful and defiled,^[176] and praised the genuine benefits of renunciation and liberation. After the Buddha had taught these Dharma teachings to the high minister, while still seated there, the high minister cast off the dust and defilements and attained the purity of the Dharma-eye. He saw the Dharma, realized the Dharma, and attained the supreme fruit within the true Dharma.^[177] He said to the Buddha:

“From this day forward, I take refuge in the Buddha, the Dharma, and the Sangha. Please accept me as a lay disciple. For the rest of my life, I shall abstain from killing living beings, up to and including abstaining from intoxicants.”

After the meal, because of this matter, the Buddha assembled the Sangha of bhikkhus. Although he already knew what had happened, the Buddha asked the bhikkhus:

“Early this morning, did you eat another person’s thick gruel and only afterward partake of the meal offered by the high minister?”

They replied:

“Venerable Blessed One, it was indeed so.”

The Blessed One then employed innumerable skillful means to rebuke the bhikkhus, saying:

“What you did was wrong. It was not proper conduct, not the Dharma of a renunciant, not pure conduct, and not conduct in harmony with the training. You did what ought not to have been done. You foolish men, why did you eat thick gruel before accepting the offering? This is not permitted: after first accepting an invitation, one must not eat thick gruel.^[178] ‘Thick gruel’ means gruel across whose surface a blade of grass can be drawn without the two sides flowing back together. Such gruel must not be eaten. Whoever eats it is to be dealt with according to the Dharma.”

At that time, the Blessed One departed from the country of Anāthapiṇḍada and journeyed through the countryside together with a community of one thousand two hundred and fifty bhikkhus. At that time, grain was scarce throughout the country, and almsfood was difficult to obtain. Everyone bore a famished appearance. Moreover, five hundred beggars constantly followed behind the Blessed One.

The Blessed One gradually journeyed through the country of Magadha and returned to the city of Rājagṛha. Along the road, the Buddha and the Sangha received many offerings. In the city of Rājagṛha there was a music master of shallow faith. When he saw that the Buddha and the Sangha of bhikkhus had received many offerings, he thought, “This is no field of little merit. Although grain and rice are so scarce, the Buddha and the Sangha of bhikkhus have received an exceedingly great abundance of offerings. Today I shall use a year’s worth of my possessions to prepare rich and nourishing foods and drinks as offerings to the Buddha and the Sangha of bhikkhus, including a separate bowl of meat for each person.” Having thought this, he immediately went to the monastery and said to the bhikkhus:

“Tomorrow morning, please allow me to offer you a meal.”

During that night, he prepared every kind of delicious and nourishing food. The next morning, the music master came to inform them that it was time for the meal. That day, a festival was being held in the city of Rājagṛha, and the laypeople vied with one another in bringing rice, flour cakes,^[179] dried rice, fish, and meat to the monastery as offerings to the bhikkhus. The bhikkhus accepted and ate the food, and only afterward went to accept the invitation at the music master’s house. The music master personally served the foods and drinks as offerings. The bhikkhus said:

“Enough, enough, householder! Do not serve so much food!”

The music master said:

“I accumulated a year’s worth of possessions and deliberately prepared delicious and nourishing foods for the Sangha of bhikkhus, including a bowl of meat for each person. Please do not suppose that my faith is shallow and, fearing that I might become distrustful, refrain from eating much. Venerable ones, please partake of the food wholeheartedly. I truly possess sincere faith and devotion.”

The bhikkhus replied to the music master:

“We did not think in that way and therefore eat only a little. Rather, because just now we received food from the people of the city of Rājagṛha, we are now eating only a small amount. There is no other intention. You should not harbor such suspicions.” When the musician, whose faith was slight, heard these words, he became resentful and thought: “How can this be? I used all the possessions I had accumulated over an entire year and, single-mindedly for the Sangha, prepared delicious and nourishing foods, offering each monk a bowl of meat. Yet before coming to partake of my food, the bhikkhus accepted rice, cakes, dried rice, meat, and fish from others!” The musician therefore became angry. He put away all the rich and nourishing foods, leaving only rice and soup.

Afterward, the musician went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. When he was seated, he asked the Buddha:

“Just now I arranged an offering of a meal. Did I gain much merit or incur much wrongdoing?”

The Buddha told him:

“The offering you have just made is a wholesome cause that will lead to rebirth in heaven. Even if the bhikkhus had received only a single ball of rice, the merit would already have been immeasurable. How much more so with such an offering as yours! This merit cannot be measured.”

The Blessed One then taught the musician the sublime Dharma concerning generosity, observance of the precepts, and rebirth in heaven. The Buddha denounced sensual desire as harmful and defiling. When the musician heard the Buddha teach the Dharma, all dust and impurities were immediately exhausted where he sat, and he attained the purity of the Dharma eye. He saw the Dharma, realized the Dharma, and attained the supreme fruit within the true Dharma. He then addressed the Buddha:

“From this day forward, I vow to be an upāsaka. For the rest of my life, I will abstain from killing living beings, and so forth, through abstaining from drinking intoxicants.”

The Buddha then, on account of this matter, assembled the Sangha of bhikkhus. Although he knew what had happened, the Buddha still asked the bhikkhus:

“Is it true that you accepted and ate the five kinds of food^[180] from others and only afterward attended the invitation of the person who had invited you earlier?”

The bhikkhus replied:

“Venerable Blessed One, it is true.”

The Blessed One rebuked the bhikkhus in countless ways:

“What you have done is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. You foolish men, why did you accept the five kinds of food from others and only afterward attend the invitation of the person who had invited you earlier?”

After rebuking the bhikkhus in countless ways, the Blessed One told them:

“You should not accept and eat the five kinds of food from others and only afterward attend the invitation of the person who invited you earlier. From this day forward, I establish a precept for the bhikkhus, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

When stating the precept, it should be stated thus:

If a bhikkhu eats repeatedly, it is a pācittiya offense.

The Blessed One established the precept for the bhikkhus in this way. At that time, a sick bhikkhu found that at the place where he had been invited to eat, there was neither food suitable for a sick person nor medicine appropriate to his illness. Or there might be food suitable for the illness and medicine appropriate to the disease, yet the bhikkhus were afraid and did not dare consume them, fearing that they would commit the offense of eating repeatedly. The bhikkhus reported this matter to the Buddha. The Buddha taught:

“From this day forward, I permit sick bhikkhus to eat repeatedly.”

From now on, the precept should be stated thus:

If a bhikkhu eats repeatedly, except in a special circumstance, it is a pācittiya offense. The special circumstance is when he is ill.

The Blessed One established the precept for the bhikkhus in this way. At that time, a householder invited the Buddha and the Sangha of bhikkhus to a meal. Another householder also invited the Buddha and the Sangha of bhikkhus to a meal offering and offered robes as well. That householder went to the monastery and said to the bhikkhus:

“I wish to invite the Buddha and the Sangha of bhikkhus and make an offering of food.”

The bhikkhus replied:

“We have already accepted another householder’s invitation!”

The householder said:

“Venerable Ones, I wish to offer food and robes. I respectfully ask the Sangha to accept my invitation.”

The bhikkhus were afraid and went to report the matter to the Blessed One. The Blessed One taught:

“From this day forward, I permit bhikkhus, when someone is offering robes, to eat at successive invitations.”

From now on, the precept should be stated thus:

If a bhikkhu eats repeatedly, except in a special circumstance, it is a pācittiya offense. The special circumstances are when he is ill and when robes are being offered. These are called the special circumstances.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Eating repeatedly:^[181] being invited to eat. There are two kinds of invitation: an invitation according to the order of the Sangha and an individual invitation.

Food: rice, provisions for a journey, dried rice, fish, and meat.^[182]

Illness: being unable to obtain sufficient nourishment by eating only one meal a day.

Offering of robes: for one month after the Pavāraṇā if the kaṭhina robe has not been accepted, and for five months if the kaṭhina robe has been accepted.

If there are several invitations to meals at which robes will be offered—for example, if one receives several invitations on the same day—one should accept one of them and transfer the others to other monks. To transfer an invitation, one should say: “Elder, I ought to go there, but I offer it to you.”

If a bhikkhu does not relinquish the earlier invitation but accepts the later invitation, he commits one pācittiya offense with each mouthful. If he does not relinquish the later invitation but attends the earlier invitation, he commits one duṣkṛta offense with each mouthful.

For a bhikkhunī, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is also a duṣkṛta offense. This is called an offense.

There is no offense when one is ill or when robes are being offered. If there are several invitations on the same day, one may accept only one and transfer the others to other monks; or if the invitation is not for food; or if one has not eaten enough; or if one was not invited to eat; or if, after eating, one receives more food; or if a single place provides both the earlier and later meals—there is no offense.

Those who do not offend are: one who committed the act for the first time before the precept was established; one who is insane, mentally confused, tormented by pain, or under duress. ^[183]

Notes:

^[124] Mahāsāṅghika Vinaya 15: “…from after sunset until before the appearance of dawn…”

^[125] Mahīśāsaka Vinaya and Mahāsāṅghika Vinaya: pācittiya 24; Sarvāstivāda Vinaya and Mūlasarvāstivāda Vinaya: pācittiya 23. Pali, Pāc. 24, Āmisa.

^[126] Mahīśāsaka Vinaya: “for the sake of gain and support.” Sarvāstivāda Vinaya: “for the sake of material gain.” Pali: āmisahetu, “for the sake of material gain.”

^[127] Mahīśāsaka Vinaya and Sarvāstivāda Vinaya: pācittiya 26; Mahāsāṅghika Vinaya: pācittiya 28; Mūlasarvāstivāda Vinaya: pācittiya 24. Pali, Pāc. 25, cīvaradāna.

^[128] See Ch. iv, Nissaggiya iv, note 41.

^[129] See Ch. iv, Nissaggiya i.

^[130] Mahīśāsaka Vinaya and Sarvāstivāda Vinaya: pācittiya 27. Mahāsāṅghika Vinaya: pācittiya 29. Mūlasarvāstivāda Vinaya: pācittiya 25. Pali, Pāc. 6, cīvarasibbana.

^[131] Mahāsāṅghika Vinaya: Bhikkhunī Thiện Sinh 善生比丘尼, the former wife of Udāyin. Sarvāstivāda Vinaya: Bhikkhunī Quật-đa 掘多比丘尼, a former acquaintance of Kāludāyin. Mūlasarvāstivāda Vinaya: Bhikṣuṇī Cấp-đa 笈多苾芻尼.

^[132] Mahīśāsaka Vinaya: Udāyin 優陀夷. Pali: Udāyin, who was skilled at sewing robes.

^[133] Robe material: the Korean edition has 衣財; the Song, Yuan, and Ming editions have 衣裁.

^[134] Chinese: bạch thời đáo 白時到, “being informed that the time has come,” meaning that it is time to go and receive the meal. Pali: yadā bhikkhuni-saṅgho ovādaṃ āgacchati, “when the Sangha of bhikkhunīs comes to hear the exhortation.” Perhaps the Chinese translation understood ovāda (exhortation) as an announcement of the time for receiving the meal?

^[135] Mahāprajāpatī 摩訶波闍波提; above she is referred to as Mahāprajāpatī Gautamī 大愛道.

^[136] Pali: sibbeyya vā sibbāpeya vā, “would sew or cause another to sew.”

^[137] Mahīśāsaka Vinaya and Mahāsāṅghika Vinaya: pācittiya 25; Sarvāstivāda Vinaya: pācittiya 28; Mūlasarvāstivāda Vinaya: pācittiya 29. Pali, Pāc. 30, rahonisajja.

^[138] One place 一處; this does not occur in the text of the precept. Pali: eko ekāya, one person with one person.

^[139] A screened-off place 屏障處; in the text of the precept: a screened place 屏處.

^[140] Obstruction 障; the term being explained does not occur in the text of the precept.

^[141] Mahīśāsaka, pācittiya 28; Mahāsāṃghika, pācittiya 26; Sarvāstivāda, pācittiya 24; Mūlasarvāstivāda, pācittiya 26. Pali, Pāc. 27 saṃvidhāna.

^[142] Mahīśāsaka 7 (T22n1421, p.48b24): the bhikkhus and bhikkhunīs in Magadha.

^[143] Chinese: a place deemed dangerous 有疑處. The phrase does not occur in the text of the precept. The text of the precept says: “if it is deemed dangerous” 若疑. Pali: sāsaṅkasammato.

^[144] Mahāsāṃghika 15 (T22n1425, p.348c7): a road extending from one krośa to three yojanas.

^[145] Mahāsāṃghika, ibid.; Sarvāstivāda 11: on a stretch of road without villages, for each completed krośa traveled there is one pācittiya offense.

^[146] Sarvāstivāda 12, pācittiya 25; Mūlasarvāstivāda 23, pācittiya 27.

^[147] Sarvāstivāda 12: the bhikkhunīs who were associates of Devadatta.

^[148] Mūlasarvāstivāda: either following the waves 沿波 or going against the current 泝流. Explanation: “following the waves” means traveling downstream; “going against the current” means traveling upstream.

^[149] In the passages above, no corresponding definition is found.

^[150] In the various Vinayas, pācittiya 30.

^[151] Announcing that the time has arrived 白時到. Pali: kālaṃ āroceti.

^[152] Devadatta 提婆達, Tam-văn-đà-la-đạt 三聞陀羅達, Khiên-đà-la-đạt-bà 騫駄羅達婆, Cù-bà-ly 瞿婆離, Ca-lưu-la-đề-xá 迦留羅提舍. See Ch. ii, Saṅghādisesa x and n. 123, Devadatta and his associates.

^[153] Soliciting donations 教化; above, this is called encouraging donations 勸化.

^[154] Lê-sư-đạt 梨師達.

^[155] Mahāsāṃghika: except for a former donor 除舊檀越.

^[156] In the text of the precept: praising the solicitation of donations 讚歎教化; in the various Vinayas: praising 讚歎. Pali: bhikkhunī-paripācita, procured through the influence of a bhikkhunī.

^[157] The procedure concerning leftover food 餘食法; see pācittiya 36.

^[158] Eating at one sitting, eating only during a single sitting, that is, eating one meal. Cf. Madhyama Āgama 50 (T1, p.744b11); cf. pācittiya 37. Pali: ekāsana-bhojana, M.i.124.

^[159] Eating one morsel 一摶食, eating one ball of rice at a time.

^[160] Constant sitting and sitting in succession 常坐隨坐.

^[161] Mahīśāsaka, pācittiya 67; Mahāsāṃghika, pācittiya 68; Sarvāstivāda, pācittiya 70; Mūlasarvāstivāda, pācittiya 70; Pali, Pāc. 67.

^[162] Chinese: even as far as the interval between villages 乃至村間. Pali: antamaso gāmantarampi.

^[163] See pācittiya 27.

^[164] Ibid.

^[165] Mahīśāsaka, pācittiya 33; Mahāsāṃghika, pācittiya 31; Sarvāstivāda, pācittiya 32; Mūlasarvāstivāda, pācittiya 32. Pali, Pāc. 31 āvasathapiṇḍa.

^[166] That is, there was no monastery belonging to the Sangha.

^[167] Sarvāstivāda 12: a charitable house 福德舍, with the gloss (T23n1435, p.89c25): “More precisely, it is called a place for lodging one night 一宿處.” Pali: āvasaṭhapiṇḍa, a lodging house where food is offered.

^[168] Eating repeatedly. Mahīśāsaka, Sarvāstivāda, and Mūlasarvāstivāda, pācittiya 31; Mahāsāṃghika, pācittiya 32; Pali, Pāc. 31 paramparabhojana, eating from one place to another.

^[169] Sa-nậu 沙菟. Mahīśāsaka 7: the occasion arose because of an impoverished hired laborer. Sarvāstivāda 12: an orphaned child who worked as a hired servant. Pali (Vin.iv.75): aññatarassa daliddassa kammakārassa.

^[170] A-na-tần-đầu 阿那頻頭. Cf. Mahāvagga 6, Vin.i.220: Andhakavindha, a town in the kingdom of Magadha.

^[171] Tất bạt 蓽苃, a type of grass bearing white flowers in spring and used medicinally. The Pali is unclear.

^[172] Pali, ibid.: yāguñca madhugoḷakañca, gruel (milk gruel) and honey sweets (honey balls).

^[173] That is, ginger, pepper, and tất bạt grass.

^[174] It is unclear what kind of cake this was. Pali, ibid.: madhugoḷaka, a honey ball.

^[175] Invited meal 請食.

^[176] Chinese: above, there are outflows 上有漏. Cf. Pali: kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, the danger, degradation, and defilement of sensual pleasures.

^[177] Superior fruit 增上果; this denotes a noble fruition. Here it denotes the fruit of stream-entry. More precisely, it should be understood as attaining fearlessness within the true Dharma.

^[178] Thick gruel 稠粥; above, it is called dense gruel 濃粥.

^[179] Chinese: xiếu 麨, oats ground into coarse meal (Kangxi Dictionary). Alternatively, it may be read as khứu 糗, provisions of dried food (Thiều Chữu).

^[180] Five kinds of food: see the definition in the passage below; see n. 182; cf. pācittiya 35.

^[181] Successive eating 展轉食: eating in succession. Mahīśāsaka and Sarvāstivāda: repeated eating 數數食. Mahāsāṃghika: eating in various places 處處食; eating at many places. Pali: paraṃparabhojana.

^[182] The five kinds of food, Chinese: cooked rice, dried provisions, dry rice, fish, and meat 飯糗乾飯魚及肉. Pali: odana (cooked rice), kummāsa (a flour cake or sour gruel), sattu (a dry cake), maccha (fish), maṃsa (meat). Cf. Mūlasarvāstivāda (T23n1442, p.821b24), the five kinds of bhojanīya food 蒲繕尼食: rice, beans and grain, dried provisions, meat, and cakes 飯麥豆飯糗肉餅.

^[183] End of fascicle 13.