Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

四分律

Chinese title:四分律

📖13,860 words · ~55 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

Rule 9

At one time, the Buddha was staying in Anāthapiṇḍika’s Garden in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhus went skipping^[19] into the houses of householders. Seeing this, the householders criticized them, saying: “These Śākyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I know the true Dharma.’ But what true Dharma is there in this? They go skipping into houses like sparrows!”

When the bhikkhus heard of this, those among them who had few desires and were content, who practiced the dhūta observances, delighted in training in the precepts, and possessed a sense of shame, reproached the group of six bhikkhus: “Why do you go skipping into the houses of householders?”

The bhikkhus went to the Blessed One, paid homage 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 immediately assembled the Sangha of bhikkhus and reproached 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, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you go skipping into the houses of householders?”

After reproaching the group of six bhikkhus in innumerable ways, the Buddha told the bhikkhus:

“These foolish men,[700a1] are a breeding ground for the many kinds of defilements and are the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should not go skipping when entering the house of a householder; this is a śikṣā-karaṇīya.

Bhikkhu: as explained above.

House of a householder: also as explained above.

Going skipping: leaping with both feet.

If a bhikkhu intentionally goes skipping into the house of a householder, he commits a duṣkṛta offense that must be confessed. Because he acts intentionally, he commits a duṣkṛta offense of improper deportment. If he does not act intentionally, he commits only a duṣkṛta offense.

For a bhikkhunī, 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 one has such an illness; if one is being beaten by someone; if there are bandits or dangerous beasts; if there are thorns; or if, when crossing a ditch, a pit, or a muddy place, one must leap. 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 disturbed, tormented by pain, or under duress.

Rule 10

One should not skip into the house of a householder and sit down; this is a śikṣā-karaṇīya. (As above.)

Rule 11

At one time, the Buddha was staying in Anāthapiṇḍika’s Garden in the Jeta Grove at Śrāvastī. At that time, a householder invited the Sangha to come to his home for a meal the following morning. That night, the householder fully prepared delicious and nourishing food. Early the next morning, he came to announce that the appointed time had arrived.

The bhikkhus then donned their robes, took up their bowls, went to the householder’s home, and sat in the appointed seats. The group of six bhikkhus squatted in the house of the householder. A bhikkhu sitting nearby touched one of them with his hand, causing the bhikkhus of the group of six to fall backward and expose themselves. Seeing this, the householders criticized them, saying: “These Śākyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I know the true Dharma.’ But what true Dharma is there in this? They squat inside a house like naked brahmins.”

After reproaching them in innumerable ways, the Buddha told the bhikkhus:

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

The precept should be stated as follows:

One should not squat in the house of a householder; this is a śikṣā-karaṇīya.^[21]

Bhikkhu: as explained above.

House of a householder: also as explained above.

Squatting: whether on the ground or on a bed, the buttocks do not touch the surface.

If a bhikkhu intentionally squats in the house of a householder, he commits a duṣkṛta offense that must be confessed. Because he acts intentionally, he commits a duṣkṛta offense of improper deportment. If he does not act intentionally, he commits only a duṣkṛta offense.

For a bhikkhunī, 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 one has such an illness; if there is a sore on the buttocks; if one is handing something to someone; if one is paying homage, confessing an offense, or receiving instruction. 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 disturbed, tormented by pain, or under duress.

Rule 12^[22]

At one time, the Buddha was staying in Anāthapiṇḍika’s Garden in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhus entered the houses of householders with their hands on their hips. Seeing this, the householders criticized them, saying: “These Śākyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I know the true Dharma.’ But what true Dharma is there in this? They strut about smugly like worldly men who have just taken wives!”

When the bhikkhus heard of this, those among them who had few desires and were content, who practiced the dhūta observances, delighted in training in the precepts, and possessed a sense of shame and moral dread, reproached the group of six bhikkhus: “Why do you enter the houses of householders with your hands on your hips?”

The bhikkhus went to the Blessed One, paid homage at his 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 the group of six bhikkhus:

At that time, after reproaching them in innumerable ways, the Blessed One told the bhikkhus:

The precept should be stated as follows:

One should not enter the house of a householder with one’s hands on one’s hips; this is a śikṣā-karaṇīya.

Bhikkhu: as explained above.

House of a householder: as explained above.

Hands on the hips: placing the hands upon the hips so that the arms form right angles.

If a bhikkhu intentionally enters the house of a householder with his hands on his hips, he commits a duṣkṛta offense that must be confessed. Because he acts intentionally, he commits a duṣkṛta offense of improper deportment. If he does not act intentionally, he commits only a duṣkṛta offense.

For a bhikkhunī, 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 one has such an illness; if there is a sore below the hip; if one is inside the monastery grounds or outside the village; if one is working or traveling on the road. 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 disturbed, tormented by pain, or under duress.

Rule 13

One should not sit in the house of a householder with one’s hands on one’s hips; this is a śikṣā-karaṇīya.

When sitting in the house of a householder, placing the hands upon the hips so that the elbows form right angles obstructs the person sitting nearby; the same applies as above.

Rule 14^[23]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikṣus swayed their bodies ^[24] when entering the homes of laypeople. Seeing this, the householders criticized them, saying: “These Śākya ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I know the true Dharma.’ What true Dharma is there in such conduct? They sway their bodies when entering the homes of laypeople, just like kings and high ministers!”

The bhikṣus heard of this. Among them were those of few desires and contentment, who practiced the dhūta austerities, delighted in studying the precepts, and possessed a sense of shame. They reproached the group of six bhikṣus: “Why do you sway your bodies when entering the homes of laypeople?”

The bhikṣus went to the Blessed One, bowed at his 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 bhikṣus and reproached the group of six bhikṣus:

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you sway your bodies when entering the homes of laypeople?”

The Blessed One then reproached them in many ways and said to the bhikṣus:

“These foolish men are a breeding ground for the many kinds of outflows. They are the first offenders against this precept. From now on, for the sake of the bhikṣus, 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:

One should not sway one’s body when entering the homes of laypeople; thức-xoa-ca-la-ni.

Bhikṣu: the meaning is as explained above.

Home of a layperson: the meaning is also as explained above.

Swaying while walking: inclining the body to the left and right while striding forward.

If a bhikṣu deliberately causes his body to sway, inclining it to the left and right while striding into the home of a layperson, he commits a duṣkṛta [701a1] that must be confessed. Because he acts deliberately, he commits a duṣkṛta of improper deportment. If he does not act deliberately, he commits only a duṣkṛta.

A bhikṣuṇī commits a duṣkṛta. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a duṣkṛta. This is called an offense.

There is no offense if one suffers from such an illness; if, when struck by someone, one must incline one’s body to avoid the blow; if a fierce elephant approaches; if one is attacked by robbers, lions, or vicious beasts; or if one encounters someone carrying thorns. In such cases, one must incline one’s body to avoid them. Or, when crossing a pit, ditch, or muddy pool, one must incline one’s body to get across. Or, when putting on one’s robe, one turns and inclines one’s body to see whether the robe is neat, whether it is too high or too low, whether it resembles an elephant’s trunk, whether it resembles a tāla leaf, or whether it is folded too narrowly. If one turns one’s body for the purpose of examining it in this way, there is no offense in any such case.

Those who do not commit an offense are: the first offender before the precept was established, one who is insane, one whose mind is deranged, and one afflicted or overwhelmed by pain.

Rule 15

One should not sway one’s body while sitting in the home of a layperson; thức-xoa-ca-la-ni. (As above.)

Rule 16 ^[25]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikṣus swung their arms ^[26] while entering the homes of laypeople. Seeing this, the householders criticized them, saying: “These Śākya ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I know the true Dharma.’ What true Dharma is there in such conduct? They stride into the homes of laypeople swinging their arms widely, just like kings, high ministers, and wealthy elders.”

The bhikṣus heard of this. Among them were those of few desires and contentment, who practiced the dhūta austerities, delighted in studying the precepts, and possessed a sense of shame. They reproached the group of six bhikṣus: “Why do you stride into the homes of laypeople swinging your arms widely?”

After reproaching them, the bhikṣus went to the Blessed One, bowed at his 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 bhikṣus and reproached the group of six bhikṣus:

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you swing your arms while entering the homes of laypeople?”

The Blessed One then reproached them in many ways and said to the bhikṣus:

The precept should be stated as follows:

One should not swing one’s arms while entering the homes of laypeople; thức-xoa-ca-la-ni.

Bhikṣu: the meaning is as explained above.

Swinging the arms: letting the arms hang down and thrusting them forward while walking.

If a bhikṣu deliberately strides into the home of a layperson swinging his arms widely, he commits a duṣkṛta that must be confessed. Because he acts deliberately, he commits a duṣkṛta of improper deportment. If he does not act deliberately, he commits only a duṣkṛta.

A bhikṣuṇī commits a duṣkṛta. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a duṣkṛta. This is called an offense.

There is no offense if one suffers from some illness; if, when struck by someone, one raises an arm to ward off the blow; if a fierce elephant approaches; or if lions, vicious beasts, robbers, or a person carrying thorns rush toward one, so that one must raise an arm to ward them off. Or, when wading across a river, leaping over a water-filled pit or a muddy pool, or when a traveling companion cannot keep up and one beckons with one’s hand, there is no offense in any such case.

Those who do not commit an offense are: the first offender before the precept was established; one who is insane, one whose mind is deranged, and one afflicted or overwhelmed by pain.

Rule 17

…while sitting. (Also as above.)

Rule 18 ^[27]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikṣus entered the homes of laypeople without properly covering their bodies. Seeing this, the householders criticized them, saying: “These Śākya ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I know the true Dharma.’ What true Dharma is there in such conduct? They wear their robes without properly covering their bodies when entering the homes of laypeople, just like brahmins.”

The bhikṣus heard of this. Among them were those of few desires and contentment, who practiced the dhūta austerities, delighted in studying the precepts, and possessed moral shame and dread of wrongdoing. They reproached the group of six bhikṣus: “Why do you enter the homes of laypeople without properly covering your bodies?”

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you wear your robes without properly covering your bodies when entering the homes of laypeople?”

The Blessed One then reproached them in many ways and said to the bhikṣus:

The precept should be stated as follows:

One should keep the body properly covered when entering the homes of laypeople; thức-xoa-ca-la-ni.

Bhikṣu: the meaning is as explained above.

Home of a layperson: that is, a village.

Not properly covering the body: leaving the front and the back exposed.

If a bhikṣu deliberately enters the home of a layperson without properly covering his body, he commits a duṣkṛta that must be confessed. Because he acts deliberately, he commits a duṣkṛta of improper deportment. If he acts deliberately, he commits only a duṣkṛta.

A bhikṣuṇī commits a duṣkṛta. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a duṣkṛta. This is called an offense.

There is no offense if one suffers from such an illness, if one has been bound, or if the wind blows one’s robe away from one’s body.

Those who do not commit an offense: one who committed it for the first time before the rule was established, one who is insane, mentally disturbed, afflicted by pain, or under duress.

RULE 19

...sitting, (the same as above).

RULE 20^[28]

At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Sravasti. At that time, the group of six bhikkhus glanced from side to side while entering the homes of householders. When the laypeople saw this, they criticized them, saying: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I understand the true Dharma.’ What true Dharma is there in such conduct? Like thieves lying in wait for others, they glance from side to side while entering the homes of householders.”

The bhikkhus heard of this. Among them were those of few desires, contented, practitioners of the dhutanga practices, devoted to training in the precepts, and possessed of a sense of shame. They reproached the group of six bhikkhus: “Why do you glance from side to side while entering the homes of householders?”

The bhikkhus went to the Blessed One, bowed at his feet, and sat to one side. They then reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached 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, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you glance from side to side while entering the homes of householders?”

At that time, after reproaching them in many ways, the Blessed One told the bhikkhus:

“These foolish men are the breeding ground for many kinds of defilements. They are the first offenders against this rule. From now on, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

When reciting the precept, it should be recited thus:

One should not glance from side to side while entering the homes of householders, thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as explained above.

Homes of householders: dwellings within a village.

Glancing from side to side: looking all around.

If a bhikkhu intentionally glances from side to side while entering the home of a householder, he commits a dukkata that must be confessed. Because the act was intentional, he commits a dukkata of improper deportment. If it was not intentional, he commits a dukkata.

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

There is no offense if one suffers from such an illness; if one raises one’s face to observe the weather; or if, when one’s life or pure conduct is in danger, one must look in every direction to find a means of escape. In all such cases, there is no offense.

Those who do not commit an offense: one who committed it for the first time before the rule was established, one who is insane, mentally disturbed, afflicted by pain, or under duress.

RULE 21

...sitting, (the same as above).

RULE 22^[29]

At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Sravasti. At that time, the group of six bhikkhus shouted loudly while entering the homes of householders. When the laypeople heard them, they criticized them, saying: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I understand the true Dharma.’ What true Dharma is there in such conduct? They shout loudly like a gathering of brahmins!”

The bhikkhus heard of this. Among them were those of few desires, contented, practitioners of the dhutanga practices, devoted to training in the precepts, and possessed of a sense of shame. They reproached the group of six bhikkhus: “Why do you shout loudly when entering the homes of householders?”

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you speak loudly and raise your voices when entering the homes of householders?”

At that time, after reproaching them in many ways, the Blessed One told the bhikkhus:

When reciting the precept, it should be recited thus:

One should remain silent^[30] while entering the homes of householders, thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as explained above.

Here, not remaining silent means speaking loudly and raising one’s voice, whether giving instructions or loudly announcing the distribution of food. If a bhikkhu intentionally speaks loudly or raises his voice, he commits a dukkata that must be confessed. Because the act was intentional, he commits a dukkata of improper deportment. If it was not intentional, he commits a dukkata.

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

There is no offense if one suffers from such an illness; if one is deaf and cannot hear speech and therefore must call out loudly; if one raises one’s voice to give instructions; if one loudly announces the distribution of food; or if, when one’s life or pure conduct is in danger, one raises one’s voice in order to escape.

Those who do not commit an offense: one who committed it for the first time before the rule was established; one who is insane, mentally disturbed, afflicted by pain, or under duress.

RULE 23

...sitting, (the same as above).

RULE 24^[31]

At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Sravasti. At that time, the group of six bhikkhus laughed and joked while entering the homes of householders. When the laypeople saw them, they criticized them, saying: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they proclaim, ‘I understand the true Dharma.’ What true Dharma is there in such conduct? They walk along laughing and joking as they enter the homes of householders, just like apes!”

The bhikkhus heard of this. Among them were those of few desires, contented, practitioners of the dhutanga practices, devoted to training in the precepts, and possessed of a sense of shame. They reproached the group of six bhikkhus: “Why do you walk along laughing and joking while entering the homes of householders?”

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you walk along laughing and joking while entering the homes of householders?”

At that time, after reproaching them in many ways, the Blessed One told the bhikkhus:

When reciting the precept, it should be recited thus:

One should not laugh and joke while entering the homes of householders, thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as explained above.

Laughing: laughing so that one’s teeth are exposed.

If a bhikkhu intentionally laughs while entering the home of a householder, he commits a dukkata that must be confessed. Because the act was intentional, he commits a dukkata of improper deportment. If it was not intentional, he commits a dukkata.

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

There is no offense if one suffers from such an illness; if one’s lips are painful and cannot cover the teeth; or if, upon reflecting on the Dharma, one laughs out of joy. In all such cases, there is no offense.

Those who do not commit an offense: one who committed it for the first time before the rule was established, one who is insane, mentally disturbed, afflicted by pain, or under duress.

RULE 25

...sitting, (the same as above).

RULE 26^[32]

At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Sravasti. At that time, a lay devotee invited the Sangha to partake of a meal the following morning. That night, the lay devotee prepared an abundance of delicious and nourishing foods. When morning came, he invited the Sangha to partake of the meal.

At the appointed time, the bhikkhus donned their robes, took their bowls, went to the layman’s house, and sat down in their assigned places. The layman personally served food to the Sangha. The group of six bhikkhus did not pay attention while receiving food, causing rice and soup to spill. Seeing this, the laypeople discussed the matter among themselves, saying: “These Sakyan monastics have no sense of shame. They receive offerings without ever being satisfied. Outwardly they declare, ‘I know the true Dharma.’ What true Dharma is there in such conduct? Why do they not pay attention while receiving food, but greedily take so much, as though it were a time of famine?”

The bhikkhus heard this. Among them were those of few desires, contented, practitioners of the ascetic practices, who delighted in training and possessed a sense of shame. They reproached the group of six bhikkhus: “Why did you not pay attention while receiving food?”

The bhikkhus went to the Blessed One, bowed at his 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 rebuked the group of six bhikkhus:

“What you have done is wrong. It is not proper deportment, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you not pay attention while receiving food, causing rice and soup to spill?”

At that time, after rebuking them in countless ways, the Blessed One addressed the bhikkhus:

“These foolish men are sowing many seeds of the outflows and are the first offenders against this rule. From now on, for the sake of the bhikkhus, I shall establish this precept, endowed with the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should receive food attentively, thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as explained above.

If that bhikkhu receives food inattentively and causes food to spill, and if he deliberately fails to pay attention while receiving it, he commits a đột-kiết-la offense that must be confessed. Because he acts deliberately, he commits a đột-kiết-la offense against proper deportment. If he does not act deliberately, he commits a đột-kiết-la offense.

For a bhikkhuni, it is a đột-kiết-la offense. For a thức-xoa-ma-na, novice monk, or novice nun, it is a đột-kiết-la offense. This is called an offense.

There is no offense if one suffers from such an illness; if food spills while being received because the bowl is small; or if it falls onto the table. 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, afflicted by pain, or under duress.

RULE 27^[33]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a layman invited the Sangha to take a meal the following morning. During the night he fully prepared the various foods, and early the next morning he went to invite the Sangha to come and take the meal.

At the appointed time, the bhikkhus donned their robes, took their bowls, went to the layman’s house, and sat down in their assigned places. The layman personally served rice and soup to the Sangha. The group of six bhikkhus accepted food until their bowls overflowed, spilling rice and soup. Seeing this, the layman criticized them, saying: “These Sakyan monastics have no sense of shame. They receive offerings without ever being satisfied. Outwardly they declare, ‘I know the true Dharma.’ What true Dharma is there in such conduct? They receive [703a1] food until their bowls overflow, like hungry people greedily craving more.”

“What you have done is wrong. It is not proper deportment, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you receive food until your bowls overflowed, spilling the rice and soup?”

At that time, after rebuking them in countless ways, the Blessed One addressed the bhikkhus:

The precept should be stated as follows:

One should receive food only up to the rim of the bowl, thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as explained above.

Not level with the alms bowl means overflowing.

If a bhikkhu deliberately receives food beyond the level of the alms bowl, he commits a đột-kiết-la offense that must be confessed. Because he acts deliberately, he commits a đột-kiết-la offense against proper deportment. If he does not act deliberately, he commits a đột-kiết-la offense.

For a bhikkhuni, it is a đột-kiết-la offense. For a thức-xoa-ma-na, novice monk, or novice nun, it is a đột-kiết-la offense. This is called an offense.

There is no offense in the case of the first offender before the precept was established; one who is insane, mentally deranged, afflicted by pain, or under duress; one who is ill; when the bowl is small; or when food falls onto the table.

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

RULE 28^[34]

At the appointed time, the bhikkhus donned their robes, took their bowls, went to the layman’s house, and sat down in their assigned places. The layman personally served food to the Sangha. The group of six bhikkhus accepted so much rice that there was no room left for soup. Seeing this, the layman criticized them, saying: “These Sakyan monastics have no sense of shame. They receive offerings without ever being satisfied. Outwardly they declare, ‘I know the true Dharma.’ What true Dharma is there in such conduct? They receive so much food that there is no room left for soup, like starving people greedy for food!”

“What you have done is wrong. It is not proper deportment, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you receive so much rice that there was no room left for soup?”

At that time, after rebuking them in countless ways, the Blessed One addressed the bhikkhus:

The precept should be stated as follows:

One should receive soup only up to the rim of the bowl,^[35] thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as explained above.

If a bhikkhu deliberately receives soup beyond the level of the alms bowl, he commits a đột-kiết-la offense that must be confessed. Because he acts deliberately, he commits a đột-kiết-la offense against proper deportment. If he does not act deliberately, he commits a đột-kiết-la offense.

For a bhikkhuni, it is a đột-kiết-la offense. For a thức-xoa-ma-na, novice monk, or novice nun, it is a đột-kiết-la offense. This is called an offense.

There is no offense if one suffers from such an illness; if, because the bowl is small, food spills onto the table; or if one receives only up to the level of the bowl.

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

RULE 29^[36]

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Sravasti. At that time, a householder invited the Sangha to take a meal the following morning. During the night, he prepared various fine and nourishing foods, and early the next morning he went to inform the Sangha that it was time for the meal.

When the time came, the bhikkhus put on their robes, took up their bowls, went to the householder’s home, and sat down in the appointed seats. With his own hands, the householder served food, rice, and soup to the Sangha. After serving the rice, the householder went inside the house to bring out the soup. By the time the soup was brought, a bhikkhu had already finished his rice.

The householder asked:

“Where is the rice?”

The bhikkhu replied:

“I have finished it.”

After serving the soup, the householder again went inside to bring out more rice. By the time the rice was brought, the soup had already been finished.

The householder asked:

“Where is the soup?”

The bhikkhu replied:

“I have finished it.”

The householder then criticized him, saying: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they claim, ‘I know the true Dharma.’ But what true Dharma is there in this? When the rice arrived but the soup had not yet come, they finished the rice. When the soup arrived but more rice had not yet come, they finished the soup. They are like starving and thirsty people!”

The bhikkhus heard of this. Among them were those of few desires and contentment, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They criticized the group of six bhikkhus: “Why, when you received food, did you finish the rice before the soup arrived, and then, when the soup arrived but the rice had not yet come, finish the soup?”

The bhikkhus went to the Buddha, paid homage at his feet, and sat down to one side. They reported this matter in full to the Blessed One. On account 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 accordance with the Dharma. You have done what ought not to be done. Why, after receiving rice, did you finish it before the soup arrived, and then, when the soup arrived but the rice had not yet come, finish the soup?”

At that time, after rebuking them in countless ways, the Blessed One told the bhikkhus:

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

The precept should be stated as follows:

One should eat rice and soup in equal proportion, thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as stated above.

“Not equal” means that when the rice arrives but the soup has not yet arrived, the rice has already been finished; or when the soup arrives but more rice has not yet arrived, the soup has already been finished. If a bhikkhu intentionally eats rice and soup in unequal proportion, he commits a đột-kiết-la offense requiring confession. Because he acts intentionally, he commits a đột-kiết-la offense of improper deportment. If he does not act intentionally, he commits a đột-kiết-la offense.

For a bhikkhuni, it is a đột-kiết-la offense. For a thức-xoa-ma-na, samanera, or samaneri, it is a đột-kiết-la offense. This is called an offense.

There is no offense if one suffers from an illness requiring this; if at a particular time one needs rice but not soup, or needs soup but not rice; if it is nearly past midday; or if, because of danger to life or danger to the holy life, one needs to eat quickly. 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 extreme distress.

RULE 30^[37]

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Sravasti. At that time, a householder invited the Sangha to take a meal the following morning. During the night, he fully prepared various fine and nourishing foods, and early the next morning he went to inform the Sangha that it was time for the meal.

When the time came, the bhikkhus put on their robes, took up their bowls, went to the householder’s home, and sat down in the appointed seats. With his own hands, the householder served food to the Sangha. The group of six bhikkhus took food from here and there without following any order and ate it.^[38] When the householders saw this, they criticized them: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they claim, ‘I know the true Dharma.’ But what true Dharma is there in this? They take food without following any order and eat like pigs and dogs, like donkeys, cattle, birds, and crows.”

The bhikkhus heard of this. Among them were those of few desires and contentment, who practiced the dhutanga austerities, [704a1] delighted in training in the precepts, and possessed a sense of shame. They criticized the group of six bhikkhus: “Why do you take food without following any order and eat it?”

The bhikkhus went to the Blessed One, paid homage at his feet, and sat down to one side. They reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus:

At that time, after rebuking them in countless ways, the Blessed One told the bhikkhus:

The precept should be stated as follows:

One should eat in order,^[39] thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as stated above.

“Not following the order” means digging into various places in the bowl to take food. If that bhikkhu intentionally takes food without following the order and eats it, he commits a đột-kiết-la offense requiring confession. Because he acts intentionally, he commits a đột-kiết-la offense of improper deportment. If he does not act intentionally, he commits a đột-kiết-la offense.

For a bhikkhuni, it is a đột-kiết-la offense. For a thức-xoa-ma-na, samanera, or samaneri, it is a đột-kiết-la offense. This is called an offense.

There is no offense if one suffers from an illness requiring this; if, fearing that the food is too hot, one digs out a cooler portion to eat; if it is nearly past midday; or if, because of danger to life or danger to the holy life, one needs to eat hurriedly. 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 extreme distress.

RULE 31^[40]

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Sravasti. At that time, a householder invited the Sangha to receive an offering of fine foods the following morning. During the night, he prepared everything in full, and early the next morning he went to invite the Sangha to come and take the meal.

When the time came, the bhikkhus put on their robes, took up their bowls, went to the householder’s home, and sat down in the appointed seats. With his own hands, the householder served food to the Sangha. The group of six bhikkhus accepted the food in such a way as to hollow out the center of their bowls. When the householder saw this, he criticized them, saying: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Outwardly they claim, ‘I know the true Dharma.’ But what true Dharma is there in this? Their manner of receiving food is no different from that of cattle, donkeys, camels, pigs, dogs, birds, and crows!”

The bhikkhus heard of this. Among them were those of few desires and contentment, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame. They criticized the group of six bhikkhus: “Why do you hollow out the center of your bowls while eating?”

The bhikkhus went to the Blessed One, paid homage at his feet, and sat down to one side. They reported this matter in full to the Buddha. On account 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 accordance with the Dharma. You have done what ought not to be done. Why, when taking your meal, did you hollow out a cavity in the center of your bowls and eat?”

At that time, after rebuking them in countless ways, the Blessed One told the bhikkhus:

The precept should be stated as follows:

One should not hollow out the center of the bowl^[41] while eating, thức-xoa-ca-la-ni.

Bhikkhu: the meaning is as stated above.

Digging into the center of the bowl while eating means leaving the food around the sides and digging into the center of the bowl all the way to the bottom.

If that bhikkhu intentionally digs into the center of the bowl while eating, he commits a duṣkṛta that must be confessed. Because he acts intentionally, he commits a duṣkṛta of improper deportment. If he does so unintentionally, he commits a duṣkṛta.

For a bhikkhuni, it is a duṣkṛta. For a śikṣamāṇā, novice monk, or novice nun, it is a duṣkṛta. This is called an offense.

There is no offense if one suffers from such an illness; if, fearing that the food is hot, one digs into the center to let it cool; if it is nearly past midday; or if, because of danger to life or danger to the holy life, one must eat quickly and therefore digs into the center while eating.

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

RULE 32^[42]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, a householder invited the Sangha to receive an offering of fine foods the following morning. During the night, he prepared everything, and early the next morning he came to invite the Sangha to take the meal.

When the time arrived, the bhikkhus donned their robes, took their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served delicious food to the Sangha with his own hands. The group of six bhikkhus demanded food for themselves like hungry and thirsty men. Seeing this, the householder criticized them, saying, “These Sakyan ascetics have no sense of shame. They accept things without ever being satisfied. Outwardly they proclaim, ‘I understand the true Dharma.’ What true Dharma is there in such conduct?”

When the bhikkhus heard of this, those among them who had few desires and were content, who practiced the dhūta austerities, delighted in training, and possessed a sense of shame, criticized the group of six bhikkhus: “Why do you venerable ones demand food for yourselves?”

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

At that time, after rebuking them in countless ways, the Blessed One told the bhikkhus:

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

The precept should be stated as follows:

One must not demand food for oneself. This is a śikṣā-karaṇīya.

Thus the Blessed One established the precept for the bhikkhus. At that time, some bhikkhus were ill. Being uncertain, they did not dare request food for themselves, nor did they dare request food for others; and when others requested food and brought it to them, they did not dare eat it. The Buddha said:

“From now on, I permit ill bhikkhus to request food for themselves, to request it for others, and to eat food requested for them by others.”

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

If a bhikkhu is not ill, he must not demand rice or soup for himself. This is a śikṣā-karaṇīya.

Bhikkhu: the meaning is as explained above.

If that bhikkhu, while not ill, intentionally demands rice or soup for himself, he commits a duṣkṛta that must be confessed. Because he acts intentionally, he commits a duṣkṛta of improper deportment. If he does so unintentionally, he commits a duṣkṛta.

For a bhikkhuni, it is a duṣkṛta. For a śikṣamāṇā, novice monk, or novice nun, it is a duṣkṛta. This is called an offense.

There is no offense if, because of illness, one requests food for oneself; if one requests it for another or another requests it for oneself; or if one obtains it without having requested it.

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

RULE 33^[43]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, a householder invited the Sangha to receive an offering of various kinds of rice and soup the following day. That evening, he prepared everything, and the next morning he came to invite the Sangha to take the meal.

When the time arrived, the bhikkhus donned their robes, took their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served rice and soup to the Sangha with his own hands. The householder served soup into the bowl of one bhikkhu from the group of six, then kept his place in the order so that he could continue serving soup.

Afterward, this bhikkhu covered the soup with rice. When the householder returned, he asked, “Where did the soup go?” The bhikkhu remained silent. The householder then criticized him, saying, “This Sakyan ascetic has no sense of shame.

He accepts things without ever being satisfied. Outwardly he proclaims, ‘I understand the true Dharma.’ [705a1] What true Dharma is there in such conduct? He covers the soup with rice like a hungry and thirsty man!”

When the bhikkhus heard of this, they all criticized the group of six bhikkhus: “Why, while taking your meal, do you venerable ones cover the soup with rice in the hope of receiving more soup?”

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you cover the soup with rice in the hope of receiving more soup?”

At that time, after rebuking them in countless ways, the Blessed One told the bhikkhus:

The precept should be stated as follows:

One must not cover soup with rice. This is a śikṣā-karaṇīya.

Thus the Blessed One established the precept for the bhikkhus. Some bhikkhus who had been invited to a meal found that the soup soiled their hands, bowls, and hand cloths. Being uncertain, they did not dare cover the soup with rice. The Buddha said:

“From now on, I permit this when one has been invited to a meal; there is no offense.”

The precept should be stated as follows:

One must not cover soup with rice in the hope of receiving more.^[44] This is a śikṣā-karaṇīya.

Bhikkhu: the meaning is as explained above.

If a bhikkhu intentionally covers soup with rice in the hope of receiving more soup, he commits a duṣkṛta that must be confessed. Because he acts intentionally, he commits a duṣkṛta of improper deportment. If he does so unintentionally, he commits a duṣkṛta.

For a bhikkhuni, it is a duṣkṛta. For a śikṣamāṇā, novice monk, or novice nun, it is a duṣkṛta. This is called an offense.

There is no offense if one suffers from such an illness; if one has been invited to a meal; or if one needs only soup or only rice. In all such cases, there is no offense.

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

RULE 34^[45]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, a householder invited the bhikkhus to receive an offering of rice, soup, and other delicious foods the following morning. During the night, he prepared everything, and early the next morning he came to invite the Sangha to take the meal.

The bhikkhus donned their robes, took their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served rice, soup, and other delicious foods to the Sangha with his own hands. One member of the group of six bhikkhus received only a small portion of food. Seeing that the bhikkhu seated nearby had received a larger portion, he said to the householder:

“Today you invited the Sangha to take a meal, yet you serve as much as you please to whomever you wish and as little as you please to whomever you wish, is that not so? You are a partial householder.”

The householder replied:

“I serve the food with a mind of impartiality. Why do you say that I am partial?”

The bhikkhus heard of this. Among them, those who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread reproached the group of six bhikkhus: “Why do you glance from side to side into the bowls of those seated beside you?”

The bhikkhus went to the Blessed One, paid homage at his feet, and sat down 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 the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the conduct of a samana, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you glance from side to side into the bowls of those seated beside you to see who had more and who had less?”

At that time, after reproaching them in countless ways, the Blessed One told the bhikkhus:

“These foolish men sow many seeds of the effluents and are the first offenders against this precept. From now on, I establish this precept for the bhikkhus, comprising ten beneficial purposes, up to and including the long endurance of the true Dharma.”

The precept should be stated as follows:

One should not glance into the bowl of the person seated beside one with a jealous mind,^[46] a rule of training.

Bhikkhu: the meaning is as explained above.

Here, glancing into the bowl of the person seated beside one means looking to see who has more and who has less. If a bhikkhu intentionally glances into the bowl of the person seated beside him to see whether there is more or less, he commits a dukkata offense that must be confessed. Because he acts intentionally, he commits a dukkata offense of improper conduct. If he acts unintentionally, he commits a dukkata offense.

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

There is no offense if one suffers from such an illness; if the bhikkhu seated nearby is ill; if one’s vision is blurred; or if one looks to see whether the other has received food, whether it is pure or impure, or whether it has been accepted or not yet accepted.

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

RULE 35^[47]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a householder invited the Sangha of bhikkhus to receive an offering of fine food the following morning. During the night, he prepared everything fully, and early the next morning he came to invite the Sangha to partake of the meal.

The bhikkhus dressed, took their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to the Sangha with his own hands. One bhikkhu from the group of six bhikkhus received rice and curry and then looked around. Suddenly, the bhikkhu seated beside him took his portion of curry and hid it. When the bhikkhu looked back and did not see his curry, he asked:

“Where is the portion of curry I just received?”

The bhikkhu seated nearby said:

“Have you only just returned from somewhere?”

The other replied:

“I have been sitting here with the curry before me. I merely looked from side to side, and now my portion of curry has disappeared!”

The bhikkhus heard of this. Among them, those who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhus: “Why did you look from side to side after receiving your curry?”

“What you have done is wrong. It is not proper conduct, not the conduct of a samana, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you look from side to side after receiving rice and curry?”

At that time, after reproaching them in countless ways, the Blessed One told the bhikkhus:

The precept should be stated as follows:

One should eat with attention directed toward one’s bowl, a rule of training.

Bhikkhu: the meaning is as explained above.

Not directing one’s attention toward the bowl means looking from side to side. If a bhikkhu intentionally fails to direct his attention toward his bowl, he commits a dukkata offense that must be confessed. Because he acts intentionally, he commits a dukkata offense of improper conduct. If he acts unintentionally, he commits a dukkata offense.

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

There is no offense if one suffers from such an illness; if the bhikkhu seated beside one is ill; if one’s vision is blurred; if one looks in order to receive food, to see whether it is pure or impure, whether it has been obtained or not yet obtained, or whether it has been accepted or not yet accepted; if one looks to determine the time; or if, because of danger to one’s life or danger to one’s pure conduct, one must look from side to side in order to escape. 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, afflicted by pain, or under duress.

RULE 36^[48]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a householder invited the bhikkhus to receive an offering of fine and nourishing food the following morning. During the night, he prepared everything fully, and early the next morning he came to invite the Sangha to partake of the meal.

The bhikkhus dressed, carried their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to the Sangha with his own hands. The group of six bhikkhus formed large balls of rice, too large to fit into their mouths. Seeing this, the householder became displeased and said: “These Sakyaputriya samanas have no sense of shame. They accept things without ever being satisfied. They eat like pigs, dogs, camels, donkeys, cattle, birds, and crows.”

The bhikkhus heard of this. Among them, those who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhus: “Why did you form such large balls of rice?”

At that time, after reproaching them in countless ways, the Blessed One told the bhikkhus:

The precept should be stated as follows:

One should not eat excessively large balls of rice, a rule of training.

Bhikkhu: the meaning is as explained above.

A large ball means one that cannot fit entirely into the mouth.

If a bhikkhu intentionally forms a large ball of rice, he commits a dukkata offense that must be confessed. Because he acts intentionally, he commits a dukkata offense of improper conduct. If he acts unintentionally, he commits a dukkata offense.

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

There is no offense if one suffers from such an illness; if the time is about to pass beyond midday; or if, because of danger to one’s life or danger to one’s pure conduct, one must eat quickly. 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, afflicted by pain, or under duress.

RULE 37^[49]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a householder invited the bhikkhus to partake of fine food the following morning. During the night, he prepared everything fully, and early the next morning he came to invite the bhikkhus to partake of the meal.

The bhikshus put on their robes, took their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to the Sangha with his own hands. The group of six bhikshus received the food and began to eat. Before the food had reached their mouths, they opened their mouths wide and waited for it. Seeing this, the householder took offense and said: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Why do they open their mouths wide and wait before the food has even arrived? They eat like pigs, dogs, camels, cattle, donkeys, birds, and crows!”

The bhikshus went to the Blessed One, bowed at his 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 bhikshus and rebuked the group of six bhikshus:

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you open your mouths wide and wait for food?”

The Blessed One then rebuked them in many ways and said to the bhikshus:

“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 bhikshus, I establish this precept, comprising ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should not eat by opening one’s mouth wide and waiting for a morsel of rice: thức-xoa-ca-la-ni.

Opening the mouth wide means opening one’s mouth wide in advance and waiting before the morsel of rice has arrived.

If a bhikshu intentionally opens his mouth wide and waits for a morsel of rice, he commits a đột-kiết-la offense requiring confession. Because he acts intentionally, he commits a đột-kiết-la offense of improper deportment. If he does so unintentionally, he commits a đột-kiết-la offense.

For a bhikshuni, and likewise for a novice monk or novice nun, it is a đột-kiết-la offense. This is called an offense.

There is no offense if one is afflicted with some illness; if the time is about to pass beyond midday; or if, because of danger to one’s life or danger to one’s pure conduct, one must eat quickly. In all such cases, there is no offense.

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

RULE 38^[50]

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Shravasti. At that time, a householder invited the Sangha to receive an offering of rice, soup, and fine foods the following morning. During the night, he prepared everything fully, and early the next morning he came to invite the Sangha to partake of the meal.

The bhikshus put on their robes, carried their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served the food as an offering with his own hands. The group of six bhikshus spoke while they still had food in their mouths. The householders took offense and said: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. Why do they speak while they still have food in their mouths? They eat just like pigs, dogs, camels, birds, and crows!”

The bhikshus went and reported this to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikshus and rebuked the group of six bhikshus:

The Blessed One then rebuked them in many ways and said to the bhikshus:

The precept should be stated as follows:

One should not speak with rice in one’s mouth: thức-xoa-ca-la-ni.

Speaking with food in one’s mouth means that, because food is in the mouth, one’s words are unclear and the listener cannot understand them. If a bhikshu intentionally speaks with food in his mouth, he commits a đột-kiết-la offense requiring confession. Because he acts intentionally, he commits a đột-kiết-la offense of improper deportment. If he does so unintentionally, he commits a đột-kiết-la offense.

For a bhikshuni, and likewise for a novice monk or novice nun, it is a đột-kiết-la offense. This is called an offense.

There is no offense if one has such an illness; if one is choking and calls for water; or if, because of danger to one’s life or danger to one’s pure conduct, one cries out while eating.

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

RULE 39^[51]

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Shravasti. At that time, a householder invited the bhikshus to receive an offering of rice, soup, and fine foods the following morning. During the night, he prepared everything fully, and early the next morning he came to invite the Sangha to partake of the meal.

The bhikshus put on their robes, took their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to the Sangha with his own hands. The group of six bhikshus held morsels of rice at a distance and tossed them into their mouths. Seeing this, the householder took offense and said: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied. They are like conjurers!”

When the bhikshus heard of this, those among them who had few desires, were content, practiced the dhuta austerities, delighted in training in the precepts, and possessed a sense of shame reproached them… (as above). They then went to the Blessed One, bowed at his feet, sat to one side, and reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikshus and rebuked the group of six bhikshus… (as above), up to:

“From now on, for the sake of the bhikshus, I establish this precept, comprising ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should not toss a morsel of rice into one’s mouth: thức-xoa-ca-la-ni.

If a bhikshu intentionally tosses a morsel of rice into his mouth from a distance, he commits a đột-kiết-la offense requiring confession. Because he acts intentionally, he commits a đột-kiết-la offense of improper deportment. If he does so unintentionally, he commits a đột-kiết-la offense.

For a bhikshuni, and likewise for a novice monk or novice nun, it is a đột-kiết-la offense. This is called an offense.

There is no offense if one is afflicted with such an illness; or if one is bound and restrained and food is tossed into one’s mouth.

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

RULE 40^[52]

[707a1] At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Shravasti. At that time, a householder invited the bhikshus to partake of delicious and nourishing foods the following morning. During the night, he prepared everything fully, and early the next morning he came to invite the Sangha to partake of the meal.

The bhikshus put on their robes, carried their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to the Sangha with his own hands. The group of six bhikshus received the food improperly: they held morsels of rice in their hands and bit off half to eat.^[53] Seeing this, the householder took offense and said: “These Sakyan ascetics have no sense of shame. They accept offerings without ever being satisfied and do not know contentment. They eat like pigs, dogs, camels, donkeys, cattle, birds, and crows!”

On account of this matter, the Blessed One assembled the Sangha of bhikshus and, in many ways, rebuked the group of six bhikshus (as above), up to the statement that they were the first offenders against this precept. He then said to the bhikshus:

“From now on, for the sake of the bhikshus, I establish this precept, comprising ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should not let rice fall and scatter while eating: thức-xoa-ca-la-ni.

Here, “dropping and scattering food”^[54] means that half is in the mouth and half remains in the hand. If a bhikkhu intentionally holds a ball of rice in his hand, eats half of it, and leaves half, he commits a dukkata offense that must be confessed. Because he acts intentionally, he commits a dukkata offense of improper deportment. If he does not act intentionally, he commits a dukkata offense.

A bhikkhuni, or even a samanera or samaneri, commits a dukkata offense. This is called an offense.

There is no offense if one suffers from such an illness; or if one eats rice paper, meat, melons, sugarcane, vegetables, or fruits, such as mangoes, jambu fruits, grapes, or the hearts, leaves, or stamens of plants. In all such cases, there is no offense.

Those who do not commit an offense are: one who committed the act for the first time before the precept was established, one who is insane, mentally deranged, afflicted by pain, or under duress. ^[55]

Notes:

^[19] Leaping gait 跳行.

^[20] Leaping gait 跳行. Cf. Mulasarvastivada Vinaya 50 (T23n1442, p. 902a11).

^[21] Mahisasaka Vinaya 10 (T22n1421, p. 74b01), RULE 40: squatting gait 蹲行, walking in a crouch (?). Cf. Mulasarvastivada Vinaya 50 (T23n1442, p. 902a06). Sarvastivada Vinaya (T23n1435, p. 135b16), RULE 27. Pali: ukkuṭikāya.

^[22] Mahisasaka Vinaya 10 (T22n1421, p. 74a26), RULE 29. Mahasanghika Vinaya 21 (T22n1425, p. 401a14), RULE 10. Sarvastivada Vinaya 19 (T23n1435, p. 136a01), RULE 35. Mulasarvastivada Vinaya 50 (T23n1442, p. 901c28), RULE 18. Pali, Sikkhā 21.

^[23] Mahisasaka Vinaya, RULE 19; Mahasanghika Vinaya, RULE 11; Mulasarvastivada Vinaya, RULE 25; Sarvastivada Vinaya, RULE 53. Pali, Sikkhā 15.

^[24] Walking while swaying the body 搖身行. Pali: kāyappacālaka, swaying the body.

^[25] Pali, Sikkhā 17; Mahisasaka Vinaya, RULE 33; Mahasanghika Vinaya, RULE 13; Sarvastivada Vinaya, RULE 47; Mulasarvastivada Vinaya, RULE 26.

^[26] Walking while swinging the arms 掉臂行; swinging the arms while walking, flinging them far outward. Pali: bāhuppacalakaṃ.

^[27] Pali, Sikkhā 3; Mahisasaka Vinaya, RULE 11; Mahasanghika Vinaya, RULE 3; Sarvastivada Vinaya, RULE 17; Mulasarvastivada Vinaya, RULE 12.

^[28] Pali, Sikkhā 7; Mahisasaka Vinaya, RULE 37; Mahasanghika Vinaya, RULE 4; Sarvastivada Vinaya, RULE 21.

^[29] Mahisasaka Vinaya, RULE 47; Mahasanghika Vinaya, RULE 5; Mulasarvastivada Vinaya, RULE 13; Sarvastivada Vinaya, RULE 27; Pali, Sikkhā 13.

^[30] Chinese: silent composure 靜默.

^[31] Pali, Sikkhā 11.

^[32] Pali, Sikkhā 27; Mahisasaka Vinaya, RULE 51; Mahasanghika Vinaya, RULE 24; Sarvastivada Vinaya, RULE 62; Mulasarvastivada Vinaya, RULE 43.

^[33] Pali, Sikkhā 30; Mahisasaka Vinaya, RULE 52; Mulasarvastivada Vinaya, RULE 40; Sarvastivada Vinaya, RULE 64.

^[34] Pali, Sikkhā 29. Sarvastivada Vinaya, RULE 60.

^[35] Pali, samasūpakaṃ piṇḍapātaṃ, receiving a moderate portion of soup.

^[36] Pali, Sikkhā 34; Mahisasaka Vinaya, RULE 53; Mahasanghika Vinaya, RULE 25; Sarvastivada Vinaya, RULE 61.

^[37] Pali, Sikkhā 33. Sarvastivada Vinaya, RULE 83.

^[38] Pali: tahaṃ tahaṃ omasitvā piṇḍapātaṃ bhuñjanti, eating by digging into the food here and there.

^[39] Pali, sapadānaṃ piṇḍapātaṃ bhuñjissāmi. Explanation: sapadānanti tattha tattha odhiṃ akatvā anupṭipāṭiya, proceeding in order without discriminating or selecting here and there.

^[40] Pali, Sikkhā 35.

^[41] Pali: thūpakato omaditvā, digging into the peak of the food in the bowl. The commentary explains: thūpakatoti matthakato vemajjhato ti attho, digging into the peak of the bowl’s contents, that is, digging into the middle of the bowl.

^[42] Pali, Sikkhā 37; Mahisasaka Vinaya, RULE 79; Mahasanghika Vinaya, RULE 44; Sarvastivada Vinaya, RULE 84.

^[43] Pali, Sikkhā 36; Mahisasaka Vinaya, RULE 79; Mahasanghika Vinaya, RULE 44; Sarvastivada Vinaya, RULE 80.

^[44] Pali: sūpaṃ vā vyañjanaṃ vā ... bhiyyokamyataṃ upādāyāti, in order to receive more soup or condiments.

^[45] Pali, Sikkhā 38; Mahisasaka Vinaya, RULE 80; Mahasanghika Vinaya, RULE 42; Mulasarvastivada Vinaya, RULE 65; Sarvastivada Vinaya, RULE 81.

^[46] ujjhānasaññī paresaṃ pattaṃ olokessāmi, glancing into another person’s bowl with a discontented thought.

^[47] Pali, Sikkhā 32; Mahisasaka Vinaya, RULE 58; Mahasanghika Vinaya, RULE 43; Mulasarvastivada Vinaya, RULE 64; Sarvastivada Vinaya, RULE 82.

^[48] Pali, Sikkhā 39; Mahisasaka Vinaya, RULE 64; Mahasanghika Vinaya, RULE 29; Mulasarvastivada Vinaya, RULE 45; Sarvastivada Vinaya, RULE 64.

^[49] Pali, Sikkhā 41; Mahisasaka Vinaya, RULE 66; Mahasanghika Vinaya, RULE 30; Mulasarvastivada Vinaya, RULE 47; Sarvastivada Vinaya, RULE 66.

^[50] Pali, Sikkhā 43; Mahisasaka Vinaya, RULE 68; Mahasanghika Vinaya, RULE 33; Mulasarvastivada Vinaya, RULE 48; Sarvastivada Vinaya, RULE 67.

^[51] Pali, Sikkhā 44.

^[52] Pali, Sikkhā 48; Mahisasaka Vinaya, RULE 59; Mahasanghika Vinaya, RULE 40; Mulasarvastivada Vinaya, RULE 55. Sarvastivada Vinaya, RULE 67.

^[53] In the wording of the precept: dropping and scattering rice. See note 54 below.

^[54] Chinese: di lạc 遺落. Pali: sitthāvakārakaṃ, dropping and scattering grains of rice. Explanation: sitthaṃ avakiritvā avakiritvā, dropping grains of rice here and there. Cf. Sarvastivada Vinaya (T23n1435, p. 138a18): bán giảo thực 半咬食, “biting off and eating half of a ball of rice.”

^[55] The Chinese edition ends fascicle 20 here.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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