鼻奈耶

Part One: The Pācittiya Rules

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, Venerable Rāhula told lies and made sport of people. The bhikkhus then reproached him:

– You are the Buddha’s son; why do you tell lies?

The bhikkhus reported the matter fully to the Buddha. The Blessed One said to Rāhula:

– Why do you tell lies in jest?

The Buddha spoke verses reproaching Rāhula:

– One who lies draws near to hell;

Having acted, he says he did not.

Both offenses he must afterward endure,

Led onward by his karma.

Wearing the Dharma robe upon his body,

He commits evil without weariness.

Whoever performs evil deeds

Falls into hell when he dies.

Devoid of precepts, he accepts offerings

And begs for food without shame;

After death, he swallows red-hot iron balls,

Blazing with intensely scorching fire.

After reproaching him, the Blessed One laid down a rule for the śramaṇas:

– Any bhikkhu who tells a lie in jest commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

The group of six bhikkhus insulted the other bhikkhus in various ways. The bhikkhus went and reported this to the Blessed One. The Blessed One said:

– Any bhikkhu who disparages other bhikkhus in various ways commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

The group of six bhikkhus often quarreled with the group of seventeen bhikkhus. One bhikkhu, whenever he heard that one group had said something, would go and tell the other group; and whenever he heard that the other group had said something, he would tell the first. On hearing of this, the bhikkhus went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who frivolously engages in divisive speech and creates discord between the two sides commits a Pācittiya offense.

The Buddha was staying in Ghosita’s Park, in the kingdom of Kauśāmbī.

The bhikkhus at Kauśāmbī were fond of contention. A matter had already been settled according to the Dharma in the midst of the Sangha by the elders, yet the group of six bhikkhus revived the old dispute and said:

– Why were we not allowed to settle that dispute?

When the bhikkhus heard that the group of six bhikkhus had revived a matter that had already been settled, they went and reported it fully to the Blessed One. The Blessed One said:

– Any bhikkhu who revives a dispute after it has already been settled according to the Dharma commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, Kāludāyin entered the palace alone to teach the Dharma to Queen Mallikā. The king’s ministers said among themselves:

– Why has a bhikkhu entered the palace alone to teach the Dharma?

A bhikkhu who observed the twelve practices went and reported this to the Blessed One. The Blessed One said:

– Any bhikkhu who teaches the Dharma alone to a woman may not speak more than five or six sentences, unless another person is present. If he exceeds this, he commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, the group of six bhikkhus recited the bhikkhus’ Vinaya to novices. Seeing this, the bhikkhus said:

– Why do you recite the bhikkhus’ Vinaya to those who have not received full ordination?

They went and reported the matter fully to the Blessed One. The Blessed One said:

– Any bhikkhu who recites even one sentence of a disciplinary rule to one who has not received full ordination commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, a bhikkhu went among the novices and praised himself, saying:

– I have attained the first dhyāna, the second, the third, and the fourth dhyāna, as well as loving-kindness, compassion, sympathetic joy, and equanimity.

Seeing this, the bhikkhus reproached him:

– Why does a bhikkhu boast to those who have not received full ordination that he has attained dhyāna?

They then went and reported this to the Blessed One. The Blessed One said:

– Any bhikkhu who praises himself before one who has not received full ordination, saying, “I know that matter; I see that matter as it truly is,” commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

The group of six bhikkhus said to people who had not received full ordination:

– That bhikkhu has committed a Saṅghāvaśeṣa offense and a Pācittiya offense.

On hearing of this, the bhikkhus went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who tells one who has not received full ordination, “That bhikkhu has committed a Saṅghāvaśeṣa offense and a Pācittiya offense,” unless appointed to do so by the Sangha, commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, householders came to view the gardens and dwellings. When it was time to return, their hunger was unbearable. They said to a bhikkhu who observed the twelve practices:

– The śramaṇas, sons of the Śākya, regularly receive food from others, yet when people come to the monastery, they offer their guests no hospitality at all.

The bhikkhus said to the group of six bhikkhus:

– The householders came to visit the monastery, and when it was time for them to return, their hunger was unbearable. Please give us a little rice with which to entertain the guests.

The group of six bhikkhus said:

– Very well.

The bhikkhus then took a large quantity of grain and rice to entertain the guests. The group of six bhikkhus said:

– Who gave you permission to squander the Sangha’s property by taking grain and rice to entertain guests?

The bhikkhus replied:

– You yourselves gave us permission.

The group of six bhikkhus said:

– We gave no such permission.

The bhikkhus did not know how to answer, so they went and reported the matter to the Blessed One. The Blessed One said:

– Any bhikkhu who, after previously joining in an agreement, later says, “You have wastefully spent the Sangha’s property,” contrary to that prior agreement, commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, on the fifteenth day, the gaṇḍī was struck to assemble the Sangha for the recitation of the precepts. Venerable Channa said to the bhikkhus:

– What is the use of reciting these minor rules every fortnight? It only makes the bhikkhus sorrowful and confused, leaving them unable to practice the path.

On hearing this, the bhikkhus reported it to the Blessed One. On account of this matter, the Blessed One assembled the Sangha and, desiring to fulfill the ten benefits, laid down a rule for the śramaṇas:

– On the day when the precepts are recited, any bhikkhu who says, “What is the use of reciting these minor rules every fortnight?” and thereby disparages the precepts commits a Pācittiya offense.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

The group of six bhikkhus cut down trees to make beds. The tree deities became angry and said to a bhikkhu who observed the twelve practices:

– The homes in which we dwelt have all been cut down and destroyed.

The bhikkhus went and reported this to the Blessed One. The Blessed One said:

– Some deities dwell in tree roots, some dwell in tree limbs, some dwell within branches, some dwell within the bark, some dwell in cracks in the bark, some dwell in flower buds, some dwell in leaves, some dwell in flowers that have blossomed, and some dwell in fruits.... All trees and plants have deities. The reason deities dwell there is to enjoy their fragrance. Any bhikkhu who cuts down a tree himself or instructs another to cut it down commits an offense entailing downfall.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

The group of six bhikkhus often quarreled with the group of seventeen bhikkhus. The group of seventeen bhikkhus could not endure it and immediately became angry. On hearing of this, the bhikkhus who observed the twelve practices went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who becomes angry commits an offense entailing downfall.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

The group of six bhikkhus harassed and provoked the bhikkhus dwelling in the wilderness:

– You have attained the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna; you have cultivated the holy life and brought birth and death to an end.

On hearing of this, the bhikkhus went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who provokes another person and causes him to become angry commits an offense entailing downfall.

The Buddha was staying in Prince Jeta’s Grove, in Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī.

At that time, the group of six bhikkhus set out chairs, beds, mats, and pillows in the open air, sat there conversing, and then rose and departed. A heavy rain then fell, soaking all the sitting mats, beds, mats, pillows, and other furnishings. Seeing this, the householders became angry and said among themselves:

– We reduce the portions allotted to our children and grandchildren in order to make offerings to the Sangha. Yet the bhikkhus shamelessly accepted the faithful donors’ offerings and allowed them to rot in the rain.

The bhikkhus who practiced the twelve observances went and reported this to the Blessed One. The Blessed One said:

– Any bhikkhu who sets out a bed, mat, pillow, or the like in the open air for sitting or lying down, and upon rising neither puts it away himself nor instructs another to put it away, commits an offense entailing expiation.

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 set out bedding in a room. After leaving, they did not put it away, and it was eaten and ruined by vermin. When the householders entered the room and saw this, they said to one another:

– These Sakyan ascetics sleep on the bedding and then do not put it away, allowing insects and termites to eat and ruin it.

Hearing this, the bhikkhus who practiced the twelve observances went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who sets out the Sangha’s seats or bedding in a room for sitting or lying down, and upon rising neither puts them away himself nor has another put them away, commits an offense entailing expiation.

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

At that time, the Venerable Yasa was leading five hundred disciples from Kosala to the country of Sravasti. The group of six bhikkhus said to one another:

– Let us stay away for a while. After those bhikkhus have swept and cleaned the rooms and laid out the seats, we shall go and ask their seniority. They will tell us how many years they have, and we shall say that we are senior to them and order them to leave the rooms. If they do not leave, we shall forcibly drive them out.

When the bhikkhus had swept and cleaned the rooms and laid out the seats, the group of six came and asked:

– How many years of seniority do you have, Venerable?

They replied: I have this many years.

The group of six bhikkhus said:

– I am senior to you. You must go; you may not stay here.

The bhikkhus did not know what to do, so they went and reported the matter to the Blessed One. The Blessed One said:

– Any bhikkhu who, feigning anger, drives another bhikkhu out of a room, or has someone else drive him out, commits an offense entailing expiation.

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

At night, many bhikkhus spread out their seats before the Dharma hall to meditate or rest. Kaludayi arrived later and also spread out bedding on which to lie. Kaludayi pretended to talk deliriously, breathe harshly, snore, shout, and fling his arms and legs about, disturbing the bhikkhus. The meditating bhikkhus were unable to remain in meditation, so they all gathered up their seats and went elsewhere.

Upon hearing of this, the bhikkhus who practiced the twelve observances went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who arrives later in a room where bedding has already been laid out, forcibly spreads out additional bedding while thinking, “If they dislike me, they will leave of their own accord,” and thereby creates disorder and annoyance for the bhikkhus, commits an offense entailing expiation.

The Buddha was staying in the Kalandaka Bamboo Grove, in the city of Rajagriha.

At that time, a new upper story had been constructed, and a bed with pointed legs had been placed upon it. A bhikkhu was meditating on the floor below. The Sakyan Bhaddananda, who was upstairs, threw himself heavily down upon the bed. The bed’s legs pierced through the upper floor and fell downward, splitting open the head of the meditating bhikkhu, who cried out in distress. The bhikkhus ran over and asked:

– Why has your head been split open?

That bhikkhu explained the reason in full. The bhikkhus did not know what to do, so they went and reported the matter to the Buddha. The Blessed One said:

– Any bhikkhu who throws himself down to lie or sit heavily upon a bed with pointed legs placed on an upper story commits an offense entailing expiation.

The Buddha was staying in the Kalandaka Bamboo Grove, in the city of Rajagriha.

The Venerable Channa poured water containing living creatures onto muddy ground. The bhikkhus told Channa:

– Venerable, you must not pour water containing living creatures onto muddy ground.

Channa was obstinate and would not heed their admonition. The bhikkhus did not know what to do, so they went and reported the matter to the Blessed One. The Blessed One said:

– Any bhikkhu who, knowing that water contains living creatures, pours it onto the ground, instructs another to pour it, mixes it with mud himself, or instructs another to mix it, commits an offense entailing expiation.

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

There was an ignorant bhikkhu who received hundreds of thousands of gold pieces from a donor to build a great Dharma hall. One day, he had many layers of mud plastered onto the roof, and that very night the building collapsed. Upon hearing the news, the householder was deeply grieved and astonished, thinking, “So much money was spent, yet in the end the Dharma hall was not completed.”

He then went and reported the matter to the Buddha. On account of this incident, the Blessed One assembled the Sangha in harmony and, for the ten benefits, established this precept for the ascetics:

– When a bhikkhu constructs a great Dharma hall, he must first make the doorway and windows so that sunlight may enter, and then apply three layers of fine mud plaster (and cover them with grass). If he applies more than three layers, he commits a pācittiya offense.

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

At that time, although it was not yet their turn to teach the Dharma to the bhikkhunis, the group of six bhikkhus went on their own to teach them. Upon hearing this, the bhikkhus who practiced the twelve observances went and reported it to the Blessed One. The Blessed One said:

– Any bhikkhu who has not been appointed by the Sangha but goes on his own to teach the Dharma to the bhikkhunis commits an offense entailing expiation.

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

The bhikkhus took turns teaching the Dharma to the bhikkhunis. When it came to the Venerable Nanda’s turn, he refused to go. Mahaprajapati Gautami led five hundred bhikkhunis to the Tathagata, bowed with their heads at his feet, and stood to one side. The Blessed One then taught the sublime Dharma to Mahaprajapati and the five hundred bhikkhunis. When he had finished teaching the Dharma, the Blessed One said:

– It is time; return now.

Mahaprajapati and the five hundred bhikkhunis bowed with their heads at his feet, circumambulated him three times to the right, and departed.

After they had gone a short distance, the Blessed One turned and asked Ananda:

– Whose turn is it now to teach the Dharma to the bhikkhunis?

Ananda said to the Buddha:

– The Sangha has completed the full rotation, and now it is Nanda’s turn, but he refuses to go.

At that time, Nanda was also in the Dharma hall. The Blessed One said to Nanda:

– You must go and teach the Dharma to the bhikkhunis. Why is that? What difference is there between my teaching of the Dharma and yours?

Having heard the Buddha’s instruction, Nanda silently assented.

Early the next morning, the Venerable Nanda put on his robe, took his bowl, and entered the city of Sravasti to seek alms. After completing his alms round, he left the city, put away his robe and bowl, slung his sitting mat over his shoulder, entered a room, and sat in meditation.

Hearing that it was Nanda’s turn to teach the Dharma, the bhikkhunis said to one another:

– Nanda spent the entire four months of the rains retreat studying a single verse and still could not memorize it. How could he teach the Dharma to the bhikkhunis?

Nanda left the room, spread out his sitting mat in the courtyard, and sat cross-legged.

At that time, Mahaprajapati and the five hundred bhikkhunis came to Nanda, bowed with their heads at his feet, and sat to one side. The Venerable Nanda then entered meditation and, through the power of samadhi, vanished in the east and appeared in the west, vanished in the west and appeared in the east, sat and lay down in midair, and emitted from his body various kinds of blue, yellow, red, white, and lapis-lazuli-colored light. Fire issued from the lower part of his body while water issued from the upper part; fire issued from the upper part of his body while water issued from the lower part... Having displayed transformations of every kind in this manner, he returned to his seat and sat cross-legged.

Nanda said to the bhikkhunis:

– I shall teach the Dharma. All of you, listen attentively.

Sisters, is the eye permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If it is impermanent, is it suffering or not suffering?

They replied:

– It is suffering.

Nanda asked:

– If it is a phenomenon that is impermanent, suffering, and subject to change, would one who has seen the truth say that it is mine, or that it is not mine?

They replied:

– No, Venerable Sir.

Nanda again asked:

– Ladies, are the ear, nose, tongue, body, and mind permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If they are impermanent, are they suffering or happiness?

They replied:

– They are suffering.

Nanda asked:

– If they are phenomena that are impermanent, suffering, and subject to change, would one who has attained insight declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda said:

– Why is this so? Those who have seen the truth know through wisdom that the eye is impermanent and that the suffering and happiness associated with eye-consciousness are also impermanent. Likewise, the ear, nose, tongue, body, and mind are impermanent, and the suffering, happiness, and neither-suffering-nor-happiness associated with ear-consciousness through mind-consciousness are also impermanent.

Excellent, ladies! It is as you have said: the eye is impermanent, and the suffering and happiness experienced through the eye are also impermanent. Likewise, the ear, nose, tongue, body, and mind are impermanent, and the suffering, happiness, and neither-suffering-nor-happiness experienced through ear-consciousness through mind-consciousness are also impermanent.

Ladies, consciousness arises dependent upon the eye. Is that eye-consciousness permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If it is impermanent, is it suffering or happiness?

They replied:

– It is suffering.

Nanda asked:

– If it is a phenomenon that is impermanent, suffering, and subject to change, would one who has seen the truth declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda asked:

– Consciousness arises dependent upon the ear, nose, tongue, body, and mind. Are ear-consciousness through mind-consciousness permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If they are impermanent, are they suffering or happiness?

They replied:

– They are suffering.

Nanda asked:

– If they are phenomena that are impermanent, suffering, and subject to change, would one who has seen the truth declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda said:

– Why is this so? One who has seen the truth knows through wisdom that the eye is impermanent, visible form is impermanent, and the suffering and happiness arising from eye-consciousness are also impermanent. Likewise, the ear, nose, tongue, body, and mind-consciousness are impermanent. The suffering, happiness, and neither-suffering-nor-happiness arising with mind-consciousness as condition are also impermanent.

Excellent! Excellent! Ladies, it is as you have said: the eye is impermanent, and the visible form cognized by eye-consciousness is also impermanent. The suffering, happiness, and neither-suffering-nor-happiness arising with eye-consciousness as condition are also impermanent. The ear, nose, tongue, body, and mind, as well as the phenomena cognized by mind-consciousness, are also impermanent. The suffering, happiness, and neither-suffering-nor-happiness arising with mind-consciousness as condition are also impermanent.

Ladies, the eye is a condition for visible form, and visible form is a condition for consciousness. Through the conjunction of these three phenomena, contact arises. Ladies, is that contact permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If it is impermanent, is it suffering or happiness?

They replied:

– It is suffering.

Nanda asked:

– If it is a phenomenon that is impermanent, suffering, and subject to change, would one who has seen the truth declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda asked:

– Likewise, as for the contact produced with the ear, nose, tongue, body, and mind, together with phenomena and mind-consciousness, as conditions: is that contact permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If it is impermanent, is it suffering or happiness?

They replied:

– Suffering.

Nanda asked:

– If it is a phenomenon that is impermanent, suffering, and subject to change, would one who has seen the truth declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda said:

– Why is this so? One who has seen the truth sees through wisdom that the eye is impermanent; the visible form cognized by the eye, eye-consciousness, contact, and the suffering, happiness, and neither-suffering-nor-happiness arising with eye-contact as condition are also impermanent. Likewise, when contact arises dependent upon the ear, nose, tongue, body, mind, phenomena, and mind-consciousness, that contact and the suffering, happiness, and neither-suffering-nor-happiness arising from it are also impermanent.

Excellent, ladies! It is as you have said: the eye is impermanent; visible form, eye-contact, the contact arising with eye-consciousness as condition, and the perceptions of suffering, happiness, and neither-suffering-nor-happiness that arise are also impermanent. Likewise, the contact arising dependent upon the ear, nose, tongue, body, mind, phenomena, and mind-consciousness, and the perceptions of suffering, happiness, and neither-suffering-nor-happiness that arise are also impermanent.

Ladies, the eye is a condition for visible form, and visible form is a condition for consciousness. The conjunction of these three phenomena constitutes contact. Contact is a condition for feeling. Is the feeling arising from contact permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If it is impermanent, is it suffering or happiness?

They replied:

– Suffering.

Nanda asked:

– If it is a phenomenon that is impermanent, suffering, and subject to change, would one who has seen the truth declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda asked:

– Likewise, when contact arises with the ear, nose, tongue, body, mind, phenomena, and mind-consciousness as conditions, and feeling arises with contact as condition, is that feeling permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If it is impermanent, is it suffering or happiness?

They replied:

– Suffering.

Nanda asked:

– If it is a phenomenon that is impermanent, suffering, and subject to change, would one who has seen the truth declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda said:

– Why is this so? One who has seen the truth sees through wisdom that the eye is impermanent; the visible form cognized by eye-consciousness, eye-consciousness itself, eye-contact, the feeling arising from eye-contact, the perception arising from feeling, and the suffering, happiness, and neither-suffering-nor-happiness arising from feeling are all impermanent. Likewise, the ear, nose, tongue, body, and mind; the phenomena cognized by the mind; mind-consciousness; the contact arising from the mind; and the feeling arising from mental contact are all impermanent. The perception arising from feeling and the suffering, happiness, and neither-suffering-nor-happiness arising from that feeling are also all impermanent.

Excellent, ladies! It is as you have said: the eye is impermanent; the visible form cognized by eye-consciousness, eye-consciousness itself, eye-contact, the feeling arising from eye-contact, and the suffering, happiness, and neither-suffering-nor-happiness arising from feeling are also impermanent. Likewise, the ear, nose, tongue, body, and mind; the phenomena cognized by the mind; mind-consciousness; the contact arising from the mind; the feeling arising when the mind contacts phenomena; and the suffering, happiness, and neither-suffering-nor-happiness arising with feeling as condition are also impermanent.

Ladies, the eye is a condition for visible form, visible form is a condition for consciousness, consciousness is a condition for contact, contact is a condition for feeling, and feeling is a condition for craving. Is the craving arising through the eye permanent or impermanent?

They replied:

– Impermanent.

Nanda asked:

– If it is impermanent, is it suffering or happiness?

They replied:

– It is suffering.

Nanda asked:

– If it is a phenomenon that is impermanent, suffering, and subject to change, would one who has realized the supreme truth declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda said:

– Likewise, as for the ear, nose, tongue, body, and mind; the phenomena cognized by the mind; mind-consciousness; mental contact; the feeling arising from mental contact; and the craving arising from that feeling: is that craving permanent or impermanent?

They replied:

– Impermanent.

Nanda said:

– If it is impermanent, is it suffering or happiness?

They replied:

– It is suffering.

Nanda asked:

– If it is a phenomenon that is impermanent, suffering, and subject to change, would one who has seen the truth declare, “This is mine,” or “This is not mine”?

They replied:

– No, Venerable Sir.

Nanda said:

– Why is this so? One who has seen the truth contemplates that phenomena arise of themselves and that phenomena cease of themselves.

Excellent, ladies! Those phenomena arise of themselves, and those phenomena cease of themselves. Thus, ladies, the suffering, happiness, and neither-suffering-nor-happiness arising with the six sense faculties as conditions are likewise impermanent.

“Sisters! Suppose a cattle butcher—or his apprentice—were to take a sharp knife and slaughter an ox, flay it, remove its sinews and flesh, cut them into pieces and place them in one spot, and then cover them again with the hide. Sisters, would that heap of flesh and hide become an ox once more?”

The bhikkhunis replied:

“No, Venerable Sir.”

Nanda said:

“Why is that? Once the ox has been cut apart, it cannot be restored to its former state. I have given this analogy in order to explain this meaning.

“Sisters! The ox is an analogy for the aggregation of the six sense faculties, on account of which perceptions arise and are regarded as painful, pleasant, neither painful nor pleasant, permanent, indestructible, and unchanging phenomena. Whoever sees correctly in this way can attain the Path. Why is this? Like one who has seen the truth, such a person is not dependent upon phenomena when seeing their arising and cessation. The reason for giving this analogy is to contemplate the aggregation of mind. The six sense faculties are no different from the ox; the six sense objects are like its sinews, flesh, and so forth. The sharp knife is wisdom. Why is this?

“Sisters! The knife of wisdom can cut through all the bonds of birth and death, so that one is no longer reborn here or there.

“Excellent, sisters! You should train in this way: do not become attached to phenomena that readily provoke attachment; aspire to abandon all binding phenomena; and do not let your minds follow anger or delusion. Next, you should train in the four foundations of mindfulness, the seven factors of awakening, the Noble Eightfold Path, and the eight gateways of liberation.

“Sisters! All Tathagatas, Perfectly Enlightened Ones, emerge from these teachings. Innumerable wholesome qualities arise from the thirty-seven factors of enlightenment. You should constantly cultivate body and mind in accordance with these teachings and never allow the practice to be interrupted.”

When Nanda taught this Dharma, five hundred bhikkhunis attained arhatship.

When they first witnessed the transformations, two hundred and fifty bhikkhunis attained arhatship.

In the time of Buddha Kasyapa, those two hundred and fifty bhikkhunis had heard this teaching. Now, upon hearing it again, they immediately realized the fruit.

Nanda said:

“It is time. Sisters, you may return.”

Mahaprajapati and the five hundred bhikkhunis bowed with their heads at his feet and departed.

The following morning, Mahaprajapati and the five hundred bhikkhunis donned their robes, took their bowls, and went to the Tathagata. They bowed with their heads at his feet, then withdrew and stood to one side. The Blessed One observed them and saw that all the bhikkhunis had attained the Path.

The Buddha told the bhikkhunis:

“It is time. You may return.”

The bhikkhunis bowed and returned.

The Blessed One told Nanda:

“Tomorrow, teach the Dharma to the bhikkhunis once again.”

Nanda silently assented.

The following day, Nanda donned his robe, took his bowl, and entered the city of Sravasti to seek alms. After completing his almsround, he left the city, put away his robe and bowl, washed his hands and feet, placed his sitting cloth over his shoulder, and entered his chamber to meditate. Afterward, he left his chamber, spread his sitting cloth before the lecture hall, and sat cross-legged.

Mahaprajapati Gautami led five hundred bhikkhunis to Nanda. They bowed with their heads at his feet and sat to one side. Venerable Nanda taught them various kinds of sublime Dharma. After finishing the discourse, Nanda said:

“It is time. Sisters, you may return.”

The bhikkhunis bowed with their heads at his feet and departed.

By then, the sun had set and the city gates were closed. Some bhikkhunis spent the night beneath trees; some beside earthen mounds; some on the banks of rivers or ponds; some on the banks of streams; and some beside the moat dug around the city.

The following morning, when the city gates opened, the bhikkhunis entered the city. But the gatekeepers said to one another:

“These bhikkhunis are the wives of the sramanas. That is why they spend the night together outside the city and return at daybreak.”

When the bhikkhus who practiced the twelve ascetic observances heard this, they went and reported it to the Blessed One. The Blessed One said:

“When a bhikkhu, in due order, teaches the Dharma to bhikkhunis, he must not continue teaching until nightfall before allowing them to return. Whoever continues teaching until nightfall commits a pacittiya offense.”

The Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

At that time, the group of six bhikkhus traveled on the same road as bhikkhunis. Seeing this, the householders said to one another:

“These Sakyaputta sramanas travel on the same road as the bhikkhunis. Those women must surely be the sramanas’ wives. If they are not their wives, why would they travel together?”

When the bhikkhus who practiced the twelve ascetic observances heard this, they went and reported it to the Blessed One. The Blessed One said:

“Any bhikkhu who travels on the same road as a bhikkhuni from one village to another commits a pacittiya offense. They may travel together when accompanying a merchant caravan, or when there are tigers, wolves, bandits, or other dangers ahead.”

The Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

At that time, the group of six bhikkhus traveled from the land of Kosala to Sravasti. To cross the Aciravati River, they had to travel by boat. The group of six bhikkhus boarded the same boat as the bhikkhunis, rowing sometimes upstream and sometimes downstream. They did not cross the river until the sun had set, whereupon each went his or her own way.

The bhikkhunis were then robbed by bandits, and they reported the entire matter to the Blessed One. The Blessed One said:

“Any bhikkhu who travels in the same boat as a bhikkhuni, whether upstream or downstream, except when crossing directly from one bank to the other, commits a pacittiya offense.”

The Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

At that time, Kaludayin gave a robe to the bhikkhuni Gupta. The bhikkhunis asked:

“How did you obtain this robe?”

She replied:

“Kaludayin gave it to me.”

The bhikkhunis went and reported this to the Blessed One. The Blessed One said:

“Any bhikkhu who gives a robe to a bhikkhuni who is not his relative commits a pacittiya offense.”

The Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

At that time, Kaludayin instructed the bhikkhuni Gupta to sew a robe. The bhikkhunis asked her:

“For whom are you sewing this robe?”

She replied:

“I am sewing it for Kaludayin.”

Not knowing what to do, the bhikkhunis went and reported this to the Blessed One. The Blessed One said:

“Any bhikkhu who instructs a bhikkhuni who is not his relative to sew a robe commits a pacittiya offense.”

The Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

At that time, Kaludayin sat with the bhikkhuni Gupta in a concealed place. Seeing this, the bhikkhunis went and reported it to the Blessed One. The Buddha then established this precept:

“Any bhikkhu who sits alone with a bhikkhuni in a concealed place commits a pacittiya offense.”

The Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

At that time, Kaludayin sat with the laywoman Buddha in an open place. Seeing this, the householders said to one another:

“Why does this Sakyaputta sramana sit with a woman in an open place?”

When the bhikkhus who practiced the twelve ascetic observances heard this, they went and reported it to the Blessed One. The Blessed One then established this precept:

“Any bhikkhu who sits alone with a woman in an open place commits a pacittiya offense.”

The Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

A certain laywoman invited Mahakasyapa, Sariputra, Maudgalyayana, and Aniruddha. At that time, the householder’s wife prepared many kinds of food and drink and arranged fine seats. The bhikkhuni Sthulananda was already acquainted with the householder’s wife. Early that morning, she donned her robe, took her bowl, and went to the householder’s home. Seeing the householder’s wife preparing many kinds of food and drink and arranging fine seats, she asked her:

“Whom do you intend to invite that you are preparing so many delicious foods and drinks and arranging these seats?”

The householder’s wife replied:

“I have invited Mahakasyapa, Sariputra, Maudgalyayana, and Aniruddha.”

The bhikkhuni said:

“You have forsaken great elephants and invited donkeys and mules.”

The householder’s wife asked:

“Who are the great elephants?”

The bhikkhuni replied:

“Venerable Devadatta, Khandadatta, Bakalola, Tesitammana, and Dahesisa. They are superior men.”

Kasyapa was the first to enter the house.

Seeing the householder enter, the bhikkhuni said to the householder’s wife:

– Excellent, Udāyin! The one called the great elephant has arrived.

When the householders heard these words, they said:

– Vile bhikshuni! A moment ago you called him an ox and a donkey; why do you now call him a great elephant? Drive this vile bhikshuni away, and never allow her to enter the house again.

When the elder had seated himself, the householder personally offered water and set out various kinds of food and drink. After the meal, the householder again offered water and sat to one side to hear the blessing. Having pronounced the blessing, Mahākāśyapa rose, went to the Tathagata, bowed with his head at the Buddha’s feet, and sat to one side. He then reported the entire matter to the Blessed One.

On account of this incident, the Blessed One assembled the Sangha and, wishing to fulfill the ten benefits, established this precept for śramanas:

– If a bhikshu, knowing that a bhikshuni has praised one bhikshu and disparaged another, goes there and eats the meal, he commits a Pācittiya offense.

The Buddha was staying in the Kalandaka Bamboo Grove at Rājagṛha.

At that time, there was a famine among the people, and almsfood was difficult to obtain. Some householders invited one bhikshu, while others invited two. Those who had not been invited nevertheless followed along in groups of four or five. Seeing this, the householders said to one another:

– These śramanas, sons of the Śākya, know neither contentment nor shame. One person is invited, yet three or five come along.

When the bhikshus who practiced the two Dharmas heard this, they went and reported it to the Blessed One. The Blessed One said:

– If a bhikshu goes of his own accord without being invited, he commits an offense of expiation, except when there is a necessary matter, when he is ill, when he is performing work for the Sangha, or when robes are being made. In such cases, he is permitted to go of his own accord and partake of the meal.

The Buddha was staying in Anāthapiṇḍada’s Grove in Jeta’s Park, in the kingdom of Śrāvastī.

On the frontier of Kosala, a householder built a dwelling for the Sangha of the four directions. Any bhikshu who arrived there was permitted to stay and partake of food for one day.

The venerable Śāriputra fell ill and had to travel from Kosala to Śrāvastī. Passing by this Sangha dwelling, he rested and ate there for three nights. Afterward, Śāriputra continued on to Anāthapiṇḍada’s Grove in Jeta’s Park at Śrāvastī. He then became uncertain as to whether he had consumed more than his allotted share of the food intended for the Sangha of the four directions, so he went and reported the matter to the Blessed One. The Blessed One said:

– A bhikshu who is not ill is permitted to stay and partake of food for one night. If he partakes of food for longer than that, he commits an offense of expiation.

The Buddha was staying in Anāthapiṇḍada’s Grove in Jeta’s Park, in the kingdom of Śrāvastī.

Many bhikshus were traveling from Kosala to Śrāvastī. Along the road, a householder offered them rice and abundant butter, curds, and milk. The group of six bhikshus accepted enough to fill two or three bowls each. The bhikshus traveling behind them received nothing. Seeing this, the householders said to one another:

– These śramanas, sons of the Śākya, accept food piled high in two or three bowls, while the bhikshus coming behind them receive nothing.

The bhikshus then went and reported the matter to the Blessed One. The Blessed One said:

– When a bhikshu is invited into a house and the householder sets out fine food rich in butter, curds, and milk, he must not accept two or three bowls full. If he does so, he commits an offense of expiation. If he accepts two or three bowls full, then after leaving that house he must distribute the food among the bhikshus who received none.

The Buddha was staying in Anāthapiṇḍada’s Grove in Jeta’s Park, in the kingdom of Śrāvastī.

At that time, in Śrāvastī, there was a householder who had lost his entire fortune and had only a young son to continue the family line. This son heard that those who made offerings to the Buddha and the Sangha would be reborn in the second heaven among the Thirty-three gods. He therefore thought: “I must exert all my strength to earn wealth so that I may make offerings to the Buddha and the Sangha.”

He went to a neighboring house and said to the householder:

– I wish to work for you. May I do so?

The householder replied:

– What do you require?

The youth said:

– Give me five hundred measures of gold, and I shall devote all my strength to serving you.

The householder thought: “At present there is a famine, and almsfood is difficult to obtain. One cannot obtain even a single meal by asking, much less such a quantity of gold.”

The householder asked:

– What kinds of work can you perform?

The youth replied:

– I can sit and sell gold, silver, copper, tin, silk, cloth, and other such goods. I shall not receive my wages immediately. I shall receive them only after completing ten months of work.

The householder thought: “Some people demand their wages first and only afterward begin working. This boy, however, will work first and receive his wages afterward.”

The householder then placed him in charge of selling gold and silver.

The youth was endowed with merit. When ordinary people sold goods, they made twice the profit, but when he sold them, the profit was eightfold or tenfold. The householder thought: “It is my good fortune to have this boy. When ordinary people sit and sell goods, they make only twice the profit; when this boy sits and sells them, the profit is eightfold or tenfold.”

Next, the householder placed him in charge of shops selling copper, tin, cloth, silk, and other such goods, and they all produced the same profit. The householder then placed him in charge of the fields and gardens. When ordinary people sowed and cultivated them, they made only twice the profit, but the youth made eight or ten times the profit.

When the term of ten months had ended, the youth went to the householder and asked for his wages. The householder did not wish to give them to him, fearing that if he did so, the youth would leave. The youth asked him two or three more times:

– Please pay me my wages.

The householder asked:

– What do you intend to do with this gold?

The youth replied:

– I have heard that those who offer a meal to the Buddha and the Sangha will be reborn in the Heaven of the Thirty-three. For that reason, I hired myself out to earn money with which to offer a meal to the Buddha and the Sangha. Please give it to me.

The householder thought: “How extraordinary! This boy has worked so diligently for the sake of the Buddha and the Sangha.”

The householder asked:

– Do you intend to offer a meal to the Buddha?

He replied:

– I shall offer a meal to the Buddha.

The householder said:

– Firewood, grass, pots, stoves, dishes, bowls, and workers are already available here. Make your offering to the Buddha and the Sangha here, so that both of us may gain merit.

The youth replied:

– That will also be well.

The householder said:

– Go personally and invite the Buddha and the Sangha.

The youth then went to the Buddha, bowed with his head at the Buddha’s feet, and sat to one side. The Blessed One taught him the Dharma. When the teaching was finished, the Blessed One remained silent. The youth then rose, adjusted his robe to bare his right shoulder, knelt with his right knee on the ground, joined his palms, and said to the Blessed One:

– I wish to make an offering. May the Buddha and the Sangha deign to come and accept it.

The Blessed One accepted the invitation in silence.

Seeing that the Tathagata had silently accepted, the youth rose, bowed with his head at the Buddha’s feet, and departed.

That very night, the youth prepared various kinds of food and arranged fine seats. He then went and said to the Blessed One:

– The food and drink have been prepared. It is time. May the Blessed One come and partake of the meal.

The Blessed One sent the Sangha to partake of the meal, while he remained at the monastery and waited for his attendant to bring food back to him.

The Sangha went to the householder’s home and sat in order. When the Sangha was seated, the youth personally poured water and set out the various kinds of food. That day was the eighth day of the month. On that day, it was the local custom to offer food to the deceased and then give the remainder to the Sangha. The bhikshus had already eaten their fill of that food, so when they came to the youth’s house, they ate only a little and then said in unison to the person serving the food that it should be cleared away.

Seeing that the food and drink remained virtually untouched, the youth thought: “The Sangha of bhikshus has not eaten. Surely I shall not be reborn in the Heaven of the Thirty-three.” He began to weep and lament, and ran to the Tathagata. He said to the Blessed One:

– The Sangha ate only a little. I shall not be reborn in the Heaven of the Thirty-three.

The Blessed One said:

– Merely by offering a little food, you will certainly be reborn in the Heaven of the Thirty-Three, without any doubt.

The young man thought, “Since the Tathagata has spoken with his long, broad tongue, I shall certainly be reborn in the Heaven of the Thirty-Three.” Overjoyed and unable to contain himself, he bowed with his head to the ground, circumambulated the Buddha three times, and then went to the Sangha.

When the Sangha had finished eating, he again poured water for them, then knelt before them to receive their words of blessing. After the senior monk had pronounced the blessing, he departed together with the Sangha.

That very day, five hundred merchants returned from a sea voyage. Their leader entered the city in search of food. He asked a passerby:

– At which house is food sold?

The passerby replied:

– Today, that householder’s family offered a meal to the Buddha and the Sangha. They must have food and drink remaining.

The leader immediately went to that house and said to the gatekeeper:

– Please go in and tell the householder that the leader of a group of sea merchants is outside and wishes to see him.

The gatekeeper immediately went in and informed the householder. The householder came out to welcome him, exchanged greetings with him, and led him into the house. After they had sat together for a while, the merchant asked the householder:

– If you have any food or drink remaining, please sell it to me.

At that time, the young man was seated nearby. Pointing to him, the householder said:

– That food is not mine; it belongs to this donor.

The merchant then asked the young man:

– If you have food, please let me have it. I shall pay you for it.

He replied:

– I will not sell that food. If you need it, please sit down. I shall serve you without taking any money.

The merchant called his fellow merchants inside and had them sit down. The young man personally poured water for them and served the various foods. When the merchants had finished eating, he returned to his seat. Not far from where he sat was a bowl made of Kosala agate. The leader said to the other merchants:

– This young man has served us a meal until we were fully satisfied. Together, we ought to repay his kindness.

All the merchants agreed. The leader said to the young man:

– Please bring that bowl over here.

The young man immediately brought him the bowl. The leader opened his cloth bundle, took out a jewel worth one hundred thousand taels of gold, and placed it in the bowl. The other merchants placed in it jewels worth ninety thousand taels of gold, or eighty thousand, seventy thousand, sixty thousand, fifty thousand, forty thousand, thirty thousand, twenty thousand, down to ten thousand taels of gold, until the bowl was filled to overflowing. They then presented the bowl to the young man. The young man refused to accept it, saying:

– I did not sell that small amount of food; I merely served it to you.

The leader said:

– These jewels are worth hundreds of thousands and tens of thousands of times more than that food. We wish to give them to you. Please do not refuse.

The young man then thought, “If I accept these jewels, I fear that I may not be reborn in the Heaven of the Thirty-Three.” He said:

– Please wait here for a moment while I go and ask the Blessed One.

He returned to the Blessed One, bowed with his head to the ground, sat to one side, and reported the entire matter to him. The Blessed One said:

– You may accept them. This is only the preliminary fruition; the true recompense will come afterward.

Overjoyed and unable to contain himself, the young man bowed with his head to the ground and departed. A short while later, the Buddha established this precept for ascetics:

– If a bhikkhu, after having accepted and eaten a meal, goes elsewhere and eats again, he commits an offense entailing expiation.

At that time, the householder went to his wife and said:

– This young man’s family and lineage are in no way inferior to ours, and the value of even one of his jewels equals the value of our fields and gardens. Let us give our daughter to him in marriage.

His wife said:

– Excellent.

They then gave their daughter to the young man in marriage. Suddenly, both the householder and his wife died. When King Prasenajit heard that the householder had died, he asked his ministers:

– Did he leave any brothers or sons?

They replied:

– No. Only a daughter and her husband remain.

The king ordered that they be summoned, and they were brought before him. When the king saw the young man’s countenance, he was greatly pleased and regarded him with esteem. He granted him authority over one thousand households and placed him in charge of the entire city. Because the young man assumed his office at sunrise, he became known as the Chancellor of the Rising Sun.

The Buddha was staying in Anathapindika’s Park in the Jeta Grove near the city of Sravasti. A group of bhikkhus were traveling from Sravasti to the frontier of Kosala. A disciple of Upananda, who had arranged to accompany the bhikkhus to Kosala, went to take leave of Upananda:

– The bhikkhus are setting out today, and I wish to travel with them.

Remembering his earlier resentment, Upananda said:

– Remain a little while and eat a meal.

The disciple said:

– I have already eaten.

Upananda said:

– I know that you have already eaten, but I want you to eat again before you leave.

The two continued talking without end. By then, all the bhikkhus had departed. Upananda’s disciple set out afterward but could not catch up with his companions, and bandits robbed him of everything. He then went and reported the entire matter to the Blessed One. The Blessed One consequently established this precept:

– If a bhikkhu, knowing that another bhikkhu has eaten his fill, compels or urges him to eat again, he commits an offense entailing expiation.

The Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti.

At that time, the householder Sirigupta honored non-Buddhist ascetics and constantly harbored doubts as to whether the Blessed One was truly the Buddha or not, whether his teaching was Dharma or non-Dharma, and whether his community was truly the Sangha or not. He thought, “I should prepare food and invite the Buddha here to put him to the test.”

He immediately went to the Blessed One, joined his palms in greeting, and sat to one side. The Blessed One taught him the wondrous Dharma. After completing the discourse, the Buddha sat in silence. The householder Sirigupta said to the Buddha:

– I wish to invite the ascetic Gautama and the Sangha to a meal.

The Buddha silently accepted.

Sirigupta rose from his seat, joined his palms, and withdrew.

After returning home, he had a pit dug in the front courtyard and filled it with burning charcoal that gave off neither smoke nor visible flame. He covered it with a thin layer of sand and thought, “If the ascetic Gautama possesses omniscience and knows all things before they occur, he will know about this himself. If he does not possess omniscience, he and the assembly of ascetics will fall into the fire.”

In the upper hall of his house, he set out corded couches from which the cords had been removed and spread sitting mats over them as a disguise. He thought, “If the ascetic Gautama possesses omniscience, he will know about this himself. If he does not possess omniscience, he and the Sangha will fall from the couches to the ground and be ridiculed by everyone.”

He also prepared food containing poison and thought, “If the ascetic Gautama possesses omniscience, he will know about this himself. If he does not possess omniscience, he and the ascetics will eat this food and die.”

He then went and said to the Buddha:

– The food has been prepared, and the time has come. I respectfully invite the Buddha and the Sangha to take their meal.

The Blessed One donned his robe, took his bowl, and went with the bhikkhus to Sirigupta’s house. The Blessed One turned and said to Ananda:

– Go and tell the bhikkhus that they must not enter Sirigupta’s house before the Tathagata.

Ananda immediately went and told the bhikkhus:

– You must not enter Sirigupta’s house before the Tathagata.

When the Tathagata’s foot stepped upon the fire pit, it spontaneously transformed into a bathing pond. Within it grew blue, yellow, red, and white lotuses, while teal, wild geese, and mandarin ducks vied with one another in melodious song.

At that time, the Blessed One stepped upon the lotus flowers and entered the house of Śrīgupta. The flowers were the color of lapis lazuli or emerald, while the Tathagata was the color of pure gold; these colors blended together most beautifully. The rope couch naturally transformed into a jeweled couch.

Upon seeing these two transformations, the householder’s mind immediately opened. He joined his palms and addressed the Blessed One:

– This food contains poison. Please wait a moment, and I will prepare wholesome food.

The Blessed One said:

– Serve this food. There is nothing to fear.

Śrīgupta himself poured the water and served the various foods.

The Buddha told Ānanda:

– None of the bhikkhus shall eat here. They must go to Anavatapta.

At that time, the Blessed One taught the men and women of Śrīgupta’s household the Dharma of generosity, observance of the precepts, cultivation of the ten wholesome deeds, and rebirth in the heavens; that lust leads to rebirth in the evil destinies, while going forth into homelessness leads to attainment of the path. The Blessed One further taught the Dharma of suffering, its origin, its cessation, and the path. Śrīgupta immediately attained the first fruit, like a piece of white cloth that readily takes dye. Śrīgupta rose, bowed with his head at the Blessed One’s feet, and said:

– From this day onward, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I shall be an upāsaka and, for the rest of my life, shall not take life.

The Blessed One and the five hundred arhats filled their bowls with rice and then entered samādhi. From the gateway of Śrīgupta’s house, they all flew up into the sky and arrived at the palace of Anavatapta. Knowing that the Tathagata had arrived, Anavatapta immediately conjured five hundred lotus flowers, each as large as a chariot wheel. He also conjured an exceedingly wondrous flower as a seat for the Tathagata. The five hundred arhats all sat down in order.

After the Tathagata and the Sangha of five hundred arhats had finished their meal, he expounded the Anavatapta Sūtra at length. Afterward, the Tathagata and the Sangha entered meditation and returned from the palace of Anavatapta to Jeta Grove.

When Visākhā, the mother of Migāra, heard that the Buddha and the five hundred arhats had accepted Śrīgupta’s invitation, gone to Anavatapta to partake of the meal, expounded the Anavatapta Sūtra at length, and had now returned to Śrāvastī, she thought, “I should invite the Buddha and the five hundred arhats.”

She immediately went to the Tathagata, bowed with her head at his feet, and stood to one side. The Blessed One then taught the Dharma to Visākhā. When the Buddha had finished teaching the Dharma, Visākhā knelt and invited the Buddha and the five hundred arhats. The Blessed One silently accepted. Visākhā bowed with her head at his feet and departed.

That very night, she fully prepared fine foods, arranged beautiful seats, and opened the gates wide. She then went to the Buddha, holding an incense burner in her hands, joined her palms in homage, and said:

– The food and drink have been prepared. I respectfully invite the Buddha and the Sangha.

The bhikkhus went there, some rising out of the earth, some passing through the walls, and some descending from the sky. Only the Tathagata remained at the monastery.

Visākhā set aside a portion of food for the Buddha. Seeing that the bhikkhus were seated in repose, Visākhā personally offered water and served the various foods. When the Sangha had finished eating, she went about offering water and then knelt before them to receive the benediction. After the benediction had been given, the senior bhikkhu departed. Ānanda went to receive the Buddha’s portion of food.

Though the Blessed One already knew, he nevertheless asked Ānanda:

– How many bhikkhus went to Visākhā’s house to partake of the meal?

Ānanda addressed the Buddha:

– All the five hundred arhats who previously partook of the meal at the palace of Anavatapta went to partake of the meal at Visākhā’s house.

The Blessed One said:

– Ānanda, was any bhikkhu appointed by the Sangha of bhikkhus to go?

– No, Blessed One.

The Blessed One said:

– It is indeed regrettable that Visākhā did not gain the full measure of merit. Why was food not offered to such a bhikkhu? Ānanda! If Visākhā had offered food to such a bhikkhu, she would have gained great merit and received a great karmic result.

The Blessed One said:

– Any bhikkhu who goes on his own to partake of a meal without informing the Sangha commits an offense entailing downfall. The permitted circumstances are: when traveling on the road, when traveling by boat, during a great festival, or at a general assembly of śramaṇas.

At that time, all the people throughout the country heard the Buddha say that offering a meal to one such bhikkhu produced more merit than offering meals to five hundred arhats. The householders and brahmins all had faith in the Buddha and revered the Sangha.

VINAYA

End of Fascicle Seven