Dharmaguptaka-vinaya 14: 四分律卷第十四（初分之十四）

Translated by Buddhayaśas, Tripiṭaka Master from Jibin under the Yao Qin, together with Zhu Fonian and others

The Ninety Pāyattika Dharmas: Part Four

At that time, the Buddha was staying in Rājagṛha, on Gṛdhrakūṭa Mountain. At that time, Devadatta instigated someone to harm the Buddha, and also instigated King Ajātaśatru to murder his father; his bad reputation spread, and his material offerings ceased. At that time, together with five bhikṣus—Samudra, Dattaka, Candana, Kokālika, and Kālodāyin—he begged for food from house to house. At that time, the bhikṣus heard that Devadatta had instigated someone to harm the Buddha and instigated King Ajātaśatru to murder his father, that his bad reputation had spread and his material offerings had ceased, and that together with five bhikṣus he begged for food from house to house. At that time, the bhikṣus went to where the Bhagavat was, bowed their heads at his feet, sat to one side, and fully reported this matter to the Bhagavat. Thereupon, because of this, the Bhagavat assembled the bhikṣu-saṅgha and, knowing [the facts] already, questioned Devadatta: "Is it true that you beg for food from house to house together with five bhikṣus?" He replied: "It is indeed true, Bhagavat." Thereupon, with countless skillful means, the Bhagavat rebuked Devadatta, saying: "What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and not what ought to be done. How could you, Devadatta, beg for food from house to house together with five bhikṣus? Devadatta, I benefit and show compassion to lay families with countless skillful means. How could you, foolish man Devadatta, beg for food from house to house together with five persons?" At that time, having rebuked Devadatta with countless skillful means, the Bhagavat addressed the bhikṣus, saying: "This foolish man Devadatta is the very first to break a precept among numerous defiled matters. From this day forward, I lay down this precept for the bhikṣus, bringing together the ten objectives up to the long abiding of the true Dharma. Whosoever would recite the precepts should recite them thus: 'If a bhikṣu takes a meal in an incomplete assembly, it is a pāyattika.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, when sick bhikṣus were invited to a meal, they could not obtain food and medicines appropriate for their sickness; or when there were delicious food and medicines appropriate for their sickness, they were afraid and cautious and did not dare to accept them, fearing that they would violate [the precept against] taking a meal in an incomplete assembly. The Bhagavat addressed the bhikṣus: "From this day forward, I permit sick bhikṣus to accept a meal in an incomplete assembly. From this day forward, you should recite the precept thus: 'If a bhikṣu takes a meal in an incomplete assembly, except on another occasion, it is a pāyattika. The "another occasion" means the time of sickness.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, after the bhikṣus had held the pravāraṇā, when they were making robes in the month of Kārttika, the upāsakas had this thought: "These bhikṣus, having completed the pravāraṇā, are making robes in the month of Kārttika. It would be right for us to prepare a meal for the Saṅgha. Why? For fear that the bhikṣus may be unable to get food and suffer exhaustion." They came into the saṅghārāma and said to the bhikṣus: "May the venerables accept our invitation to a meal tomorrow." The bhikṣus replied: "Invite only three people to eat; we may not take a meal in an incomplete assembly." Those upāsakas said to the bhikṣus: "Each of us had this thought: 'The venerables have completed the pravāraṇā and are making robes in the month of Kārttika; we fear the bhikṣus may be unable to get food and suffer exhaustion.' That is why today we invite the Saṅgha, wishing to feed them." The bhikṣus told them again: "Invite only three people to come; we should not take a meal in an incomplete assembly." At that time, the bhikṣus went and reported this to the Bhagavat. The Bhagavat told them: "From this day forward, I permit taking a meal in an incomplete assembly at the time of making robes. From this day forward, you should recite the precept thus: 'If a bhikṣu takes a meal in an incomplete assembly, except on another occasion, it is a pāyattika. The "another occasion" means: the time of sickness, the time of making robes; these are called "another occasion."'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, a householder wished to donate food and robes. He came into the saṅghārāma and said to the bhikṣus: "I wish to donate food; may the Saṅgha accept my meal tomorrow." The bhikṣus replied: "Invite only three people to give food to; we may not take a meal in an incomplete assembly." The householder said: "Venerables, I wish to donate food and robes; please accept my invitation." The bhikṣus said: "Invite only three people; we may not take a meal in an incomplete assembly." At that time, the bhikṣus went and reported this to the Bhagavat. The Bhagavat told them: "From this day forward, I permit bhikṣus to take a meal in an incomplete assembly at the time of receiving donated robes. From this day forward, you should recite the precept thus: 'If a bhikṣu takes a meal in an incomplete assembly, except on another occasion, it is a pāyattika. The "another occasion" means: the time of sickness, the time of making robes, the time of donating robes.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, many bhikṣus were traveling along the same road with several householders toward the country of Kośala. When the time for begging food arrived, they said to the householders: "We wish to go into the village to beg for food; wait for us for a little while, and when we return we will proceed together." The householders replied: "Just follow along with us, and we will provide you with food and drink." The bhikṣus replied: "Give it to only three people; we may not take a meal in an incomplete assembly." The householders said: "Venerables, this road is perilous and difficult, full of danger and fear. Just come along and we will supply you with food and drink; do not fall behind, for your group is few in number." The bhikṣus said: "Give it to only three people; we may not take a meal in an incomplete assembly." Thereupon the bhikṣus went into the village to beg for food, and the companions went on ahead. Falling behind, the bhikṣus could not catch up, and they were robbed of their robes by bandits. The bhikṣus fully reported this matter to the Bhagavat. The Bhagavat then addressed the bhikṣus: "From this day forward, when traveling along a perilous road, I permit a bhikṣu to take a meal in an incomplete assembly. From this day forward, you should recite the precept thus: 'If a bhikṣu takes a meal in an incomplete assembly, except on another occasion, it is a pāyattika. The "another occasion" means: the time of sickness, the time of making robes, the time of donating robes, the time of traveling on the road.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, many bhikṣus were traveling downstream by boat together with several householders. When the time for begging food arrived, they said to the householders: "Stop the boat for a little while! We wish to go into the village to beg for food, and when we return we will proceed together." The householders said: "Just go on, and we will supply you with food and drink." The bhikṣus replied: "Give it to only three people; we may not take a meal in an incomplete assembly." The householders said: "On this bank there are many bandits, and places of danger and fear. Your companions are few; do not fall behind and be robbed by bandits. Just go on, and we will supply you with food and drink." The bhikṣus replied: "Give it to only three people; we may not take a meal in an incomplete assembly." The bhikṣus then went ashore to beg for food; the companions on the boat went ahead, and when the bhikṣus came afterward, they were all robbed of their robes by bandits. At that time, the bhikṣus fully reported this matter to the Bhagavat. The Bhagavat told them: "From this day forward, I permit taking a meal in an incomplete assembly when traveling by boat. From this day forward, you should recite the precept thus: 'If a bhikṣu takes a meal in an incomplete assembly, except on another occasion, it is a pāyattika. The "another occasion" means: the time of sickness, the time of making robes, the time of donating robes, the time of traveling on roads, the time of traveling by boat.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, many bhikṣus were traveling through the country of Kośala and arrived at a small village. The householders thought: "The Saṅgha is large and the village is small. Should we not prepare a meal for the Saṅgha, so that they will not suffer exhaustion?" They immediately came into the saṅghārāma and said to the bhikṣus: "Venerables, accept our meal tomorrow." The bhikṣus replied: "Invite only three people; we may not take a meal in an incomplete assembly." The householders said: "We had this thought: 'Since the Saṅgha is large and the village is small, we fear they will not get food and drink and the Saṅgha will suffer exhaustion!'" The bhikṣus replied: "Invite only three people; we may not take a meal in an incomplete assembly." At that time, the bhikṣus went and reported this to the Bhagavat. The Bhagavat told them: "From this day forward, I permit bhikṣus to take a meal in an incomplete assembly at the time of a great assembly. From this day forward, you should recite the precept thus: 'If a bhikṣu takes a meal in an incomplete assembly, except on another occasion, it is a pāyattika. The "another occasion" means: the time of sickness, the time of making robes, the time of donating robes, the time of traveling on the road, the time of traveling by boat, the time of a gathering of the great assembly.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, a nephew of King Bimbisāra named Kāla gave food to various śramaṇas. Intending to go forth among non-Buddhist sectarians, he went to King Bimbisāra and said: "I have already provided a meal to the various śramaṇas, and now I wish to go forth." The king asked: "Where do you wish to go forth?" He answered: "I wish to go forth among the Nirgranthas." The king asked again: "Did you finish providing food and drink to our śramaṇas?" Kāla replied: "Great King, who are the śramaṇas?" The king told him: "The śramaṇas who are the sons of the Śākya are they." Kāla replied: "I did not prepare a meal for them at all." The king told him: "Go now and prepare a meal for the śramaṇas who are the sons of the Śākya." He immediately went to the saṅghārāma and said to the bhikṣus: "I now wish to feed the bhikṣu-saṅgha; may you accept my invitation." The bhikṣus replied: "Give it to only three people; we should not take a meal in an incomplete assembly." Then Kāla said to the bhikṣus: "I provided a meal to the various śramaṇas and wished to go forth among non-Buddhists. I then went to King Bimbisāra and said: 'I have already provided a meal to the various śramaṇas, and now I wish to go forth.' The king asked me: 'Where do you wish to go forth?' I answered: 'I wish to go forth among the Nirgranthas.' The king asked me again: 'Have you prepared food and drink for our śramaṇas yet?' Then I asked: 'Great King, who are the śramaṇas?' The king told me: 'The śramaṇas who are the sons of the Śākya are they.' Then I replied to the king: 'I have not yet prepared a meal for the śramaṇas who are the sons of the Śākya.' The king told me: 'Go there now and prepare a meal for the śramaṇas who are the sons of the Śākya, and only then will I permit you to go.' For this reason I have come to the saṅghārāma to invite the venerables; please accept my invitation." At that time, having heard these words, the bhikṣus went and reported this to the Bhagavat. The Buddha addressed the bhikṣus: "From this day forward, I permit taking a meal in an incomplete assembly at the time when a meal is donated for śramaṇas. From this day forward, you should recite the precept thus: 'If a bhikṣu takes a meal in an incomplete assembly, except on another occasion, it is a pāyattika. The "another occasion" means: the time of sickness, the time of making robes, the time of donating robes, the time of traveling on the road, the time of traveling by boat, the time of a gathering of the great assembly, the time when a meal is donated for śramaṇas; these are the occasions.'"

The meaning of "bhikṣu" is as explained above.

"Taking a meal in an incomplete assembly" means if four people, or more than four people [eat together].

"Meal" means cooked rice, parched barley flour, dried rice, fish, and meat.

"Sick" means down to lameness in the heel.

"The time of making robes" means, after the pravāraṇā has ended, one month when there is no kaṭhina robe, and five months when there is a kaṭhina robe, down to making a single seam in the pattern of horse-teeth on the robe.

"Donating robes" means, after the pravāraṇā has ended, one month when there is no kaṭhina robe, and five months when there is a kaṭhina robe, as well as other occasions when food and robes are donated.

"Traveling on the road" means down to travelers coming or going within half a yojana.

"Traveling by boat" means down to going up or down by boat within half a yojana.

"A gathering of the great assembly" means when the food is sufficient for four people and having one more person is a hardship, or for five people, ten people, or up to a hundred people and having one more person is a hardship.

"When a meal is donated for śramaṇas" means by those who have gone forth outside the śramaṇas who are sons of the Śākya, and those who have gone forth from among non-Buddhists.

If a bhikṣu has no reason for an incomplete assembly meal, that bhikṣu should immediately rise and announce: “I have no reason for this incomplete assembly meal and wish to leave.” The Buddha said: “I allow [him] to leave.” If other people also have no reason, [he] is also allowed to have them leave. If there are two people or three people, they may eat as they please. If there are four people or more than four people, they should divide into two groups and enter to eat by turns. If a bhikṣu has a reason for an incomplete assembly meal and wishes to enter, he should immediately rise and announce: “I have a reason for an incomplete assembly meal and wish to enter.” The Buddha said: “He should be allowed to enter according to his seniority among the elders.”

If a bhikṣu eats in an incomplete assembly, there is one pāyattika for every swallow. If he has a reason but does not declare it, [it is a] duṣkṛta.

For a bhikṣuṇī, [it is a] pāyattika; for a śikṣamāṇā, a śrāmaṇera, and a śrāmaṇerikā, [it is a] duṣkṛta. This is called an āpatti.

As for anāpatti: when sick, when making robes, when giving robes, when travelling on the road, when boarding a boat, when a large assembly gathers, when śramaṇas provide food; if three people or four people eat by turns; or if one declares that there is a reason and leaves: there is anāpatti.

As for anāpatti: the first instance before the precept was laid down; being insane, mentally disordered, or tormented by pain. (Thirty-three ends)

At that time, the Buddha was staying in Śrāvastī at the Jetavana Anāthapiṇḍadārāma. At that time, there was a woman named Jñānā. She had previously lived in a large village and came to the country of Ujjayinī to become someone’s wife. After several months had passed, she became pregnant, whereupon she returned to her parents' home. When bhikṣus came to her house to beg for food, she herself brought food or fruits and offered them to the bhikṣus. Later, at another time, her husband sent a messenger to call the wife back home. The wife came out and told the messenger: “Stay a little while; I am just now preparing food and drink and adorning my clothes, after which we will go together.” At that time, bhikṣus came to her house to beg for food. Seeing them, the woman once again offered all the food and drink she had prepared to the bhikṣus, saying: “Venerables! You may eat this food.” At that time, the bhikṣus took it all and ate it without leaving anything behind. The woman was behind them, further adorning herself. Before she had returned, her husband had already taken another wife and sent a messenger to tell the wife: “I have now already taken another wife; whether you wish to come or not is entirely up to you.” Jñānā's father heard this and went to the saṅghārāma. When the bhikṣus saw him, they said to him: “Your daughter Jñānā has sincere faith and delights in giving.” The father answered: “Just as the venerables say, she truly has sincere faith; but today, what a woman dislikes, she has obtained today.” The bhikṣus asked: “What has she obtained?” The father answered: “Her husband has already taken another wife.” At that time, outside the city gates of Vārāṇasī, many merchants and their caravan were lodging together. At that time, there was a bhikṣu who begged for food. When the time came, he put on his robes, took his bowl, and entered this merchant caravan camp to beg for food. At that time, that bhikṣu begged successively in order, gradually proceeding before a caravan leader endowed with faithful joy, and stood silently. The caravan leader asked: “Venerable, for what reason are you here now?” The bhikṣu answered: “I am begging for food.” [The leader] then said: “Hand over your bowl.” Then the bhikṣu handed over his bowl, and the merchant took the bowl, filled it with fine food and drink, and gave it to him. At that time, the begging bhikṣu took the food and walked out of the camp. Before he had gone far, another begging bhikṣu came into the caravan camp to beg for food and asked the bhikṣu who had obtained food: “Is it possible to obtain food by begging?” He answered: “It is possible to obtain [it].” He asked again: “From whom did you obtain it?” He answered: “I obtained it from a certain merchant.” At that time, the begging bhikṣu went before the merchant and stood silently. The merchant asked: “For what reason are you here?” The bhikṣu answered: “I am now begging for food.” The merchant said: “Hand over your bowl.” Then that bhikṣu handed over his bowl, and the merchant took the bowl, filled it with fine food and drink, and gave it to the bhikṣu. When the bhikṣu had obtained it, he walked back out of the caravan camp. Before he had gone far from the camp, another begging bhikṣu came to the caravan camp to beg for food and asked: “Is it possible to obtain food by begging?” He answered: “It is possible to obtain [it].” He asked again: “From whom did you obtain it?” He answered: “I obtained it from a certain merchant.” In this way they informed one another, even causing his food to be exhausted. Then, when the caravan leader entered the city of Vārāṇasī to purchase provisions again, the other companions had already departed, and falling behind, he could not catch up and was robbed on the road by bandits. The bhikṣus heard about this, and among them, those who had few desires and knew contentment, practiced the dhūtas, delighted in studying the precepts, and had a sense of shame and conscience, reproached the bhikṣus, saying: “How could bhikṣus eat the food of another’s returning wife and the provisions for the road of merchants, making them completely depleted without remainder?” Then the bhikṣus went to the Bhagavat, bowed their heads at his feet, and sat to one side, reporting this matter in full to the Bhagavat. The Bhagavat then assembled the bhikṣu-saṅgha and rebuked the bhikṣus: “What you did is improper; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and something that should not be done. How, bhikṣus, could you eat the food of another’s returning wife and the provisions for the road of merchants, causing them to be exhausted without remainder?” At that time, after the Bhagavat had rebuked those bhikṣus by countless means, he addressed the bhikṣus: “These bhikṣus are foolish men! They have multiple points of āsrava and are the first to break the precepts. From now on, I lay down this precept for the bhikṣus, collecting the ten objectives up to the long endurance of the true Dharma. When one wishes to recite the precepts, one should recite them thus: If a bhikṣu goes to the house of a white-clothed [layperson], and they invite the bhikṣu and give him food, whether cakes or parched grain, if the bhikṣu needs it, he should accept two or three bowls; having accepted it, he should return to the saṅghārāma and share it with the bhikṣus to eat. If he accepts more than two or three bowls, returns to the saṅghārāma, and does not share it with the bhikṣus to eat, it is a pāyattika.” Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, sick bhikṣus, being fearful and scrupulous, did not dare to accept food in excess, and went to report it to the Buddha. The Buddha said: “From now on, I allow sick bhikṣus to accept food in excess. From now on, the precept should be recited thus: If a bhikṣu goes to the house of a white-clothed [layperson], and they invite the bhikṣu and give him food, whether cakes or parched grain, if the bhikṣu needs it, he should accept two or three bowls; returning to the saṅghārāma, he should share it with the other bhikṣus to eat. If a bhikṣu is not sick and accepts and takes more than two or three bowls, returns to the saṅghārāma, and does not share it with the other bhikṣus to eat, it is a pāyattika.”

The meaning of “bhikṣu” is as explained above.

“The house of a white-clothed [layperson]” means where there are men and women.

“Sick” means being unable to finish eating fine food while sitting in one place.

If a bhikṣu goes to the house of a white-clothed [layperson] and they invite him and give him cakes or parched grain to eat, he should ask the host: “Is this food for a returning wife? Or is this road provisions for merchants?” If they say: “It is food for a returning wife or road provisions for merchants,” he should leave after eating, return to the saṅghārāma, and inform the bhikṣus: “In such-and-such a house there is food for a returning wife and road provisions for merchants; if you wish to eat, you should leave after eating. If you wish to bring food back, limit it to two or three bowls; I have not brought any food back now.” If he wishes to bring back one bowl of food, return to the saṅghārāma, and share it with the bhikṣus to eat, he should tell the other bhikṣus: “In such-and-such a house there is food for a returning wife and road provisions for merchants; if anyone goes to that house, eat there; if bringing food back, one should take two bowls, as I have brought back one bowl. If you bring back two bowls, you should share and eat them with the other bhikṣus.” He should further say to the bhikṣus: “In such-and-such a house there is food for a returning wife and road provisions for merchants; if you wish to go to that house to beg for food, you may eat right in that house. If you wish to bring it back, you should take one bowl back, as I have already brought back two bowls.” If he takes all three bowls, returns to the saṅghārāma, and shares them with the bhikṣus to eat, he should inform the other bhikṣus: “Now in such-and-such a house there is food for a returning wife and road provisions for merchants; if you wish to go to that house to beg for food, you may eat right in that house; if you wish to bring it back, be careful not to bring any back, as I have already brought three bowls.”

If a bhikṣu is not sick, accepts food in excess of two or three bowls at that house, and leaves through that gate, it is a pāyattika. If with one foot inside the gate and one foot outside the gate, he prepares to leave but stops and stays, it is a duṣkṛta in all [such cases]. If he takes and eats without asking whether it is food for a returning wife or road provisions for merchants, it is a duṣkṛta. If he brings it to the saṅghārāma and eats it alone without sharing it with the other bhikṣus, it is a duṣkṛta. If he does not inform the other bhikṣus, it is a duṣkṛta.

For a bhikṣuṇī, [it is a] pāyattika; for a śikṣamāṇā, a śrāmaṇera, and a śrāmaṇerikā, [it is a] duṣkṛta. This is called an āpatti.

As for anāpatti: accepting food in two or three bowls; one who is sick accepting in excess; asking whether it is food for a returning wife or road provisions for merchants, returning to the saṅghārāma to share and eat with the bhikṣus, and informing the other bhikṣus to let them know the location in the village; if they deliver it themselves to the saṅghārāma, it may be accepted; if they further deliver it to a bhikṣuṇī monastery, it may also be accepted: there is anāpatti.

As for anāpatti: the first instance before the precept was laid down; being insane, mentally disordered, or tormented by pain. (Thirty-four ends)

At that time, the Buddha was staying in Śrāvastī at the Jetavana Anāthapiṇḍadārāma. At that time, the Bhagavat explained the rule of taking one meal and praised the rule of taking one meal to the bhikṣus. Hearing the Bhagavat explain the rule of taking one meal and praise the rule of taking one meal, the bhikṣus then, if they ate solid food (khādanīya), or if they ate the five kinds of primary food (bhojanīya), or drank juice, or took medicine, would consider that to be the single meal and eat no more, which caused their bodies to become emaciated and their complexions withered. At that time, knowing full well, the Bhagavat asked Ānanda: "Why are these bhikṣus emaciated in body and withered in complexion?" Ānanda said to the Buddha: "Through countless skillful means, the Bhagavat explained the rule of taking one meal and praised the rule of taking one meal to the bhikṣus. Having heard this, the bhikṣus, upon a single sitting, eat solid food, or if they eat the five kinds of food, or drink juice, or take medicine, consider that to be the single meal and eat no more. For this reason, their bodies have become emaciated and their complexions withered." The Buddha told Ānanda: "From this day forth, I allow the bhikṣus to eat until they are full in a single sitting." The bhikṣus heard that the Bhagavat allowed them to eat in a single sitting until they were full. Then the bhikṣus, if they ate solid food, or ate the five kinds of food, or drank juice, or took medicine, would satisfy themselves with that and eat no more, so the bhikṣus were emaciated in body and withered in complexion. At that time, knowing full well, the Bhagavat asked Ānanda: "Why are these bhikṣus emaciated in body and withered in complexion?" At that time, Ānanda said to the Buddha: "The bhikṣus heard that the Bhagavat allowed the bhikṣus to eat in a single sitting until they were full. If they eat solid food, or eat the five kinds of food, or drink juice, or take medicine, they satisfy themselves with that and eat no more. For this reason, their bodies are emaciated and their complexions withered." At that time, the Bhagavat told Ānanda: "From this day forth, I allow the bhikṣus to eat the five kinds of food—namely boiled rice, parched barley flour, dried cooked rice, fish, and meat—until they are full; among these five kinds of food, they may satisfy themselves with whatever they obtain of each single food." At that time, although sick bhikṣus received good foods—boiled rice, parched barley flour, dried cooked rice, fish, and meat—they could not eat them in a single sitting, and their bodies became emaciated and their complexions withered. At that time, knowing full well, the Bhagavat asked Ānanda: "Why are the sick bhikṣus emaciated in body and withered in complexion?" At that time, Ānanda said to the Bhagavat: "Although these sick bhikṣus obtain the five kinds of food, they cannot eat them in a single sitting. For this reason, their bodies are emaciated and their complexions withered." The Buddha told Ānanda: "From this day forth, I allow sick bhikṣus to eat repeatedly; for a sick person, there is no rule of sufficient eating (pravāraṇā)." At that time, when sick bhikṣus obtained fine, delicious food and could not finish it, they gave it to the caretakers of the sick. The caretakers, having already eaten their fill, did not dare eat it and discarded it, whereupon flocks of birds vied with one another for the food, crying out. Knowing full well, the Bhagavat asked Ānanda: "Why are flocks of birds crying out?" Ānanda said to the Buddha: "These sick bhikṣus obtain fine, delicious food and drink but cannot finish it, and they give what is left to the caretakers of the sick. The caretakers, having already eaten their fill, do not dare eat it and discard it. For this reason, flocks of birds contend for the food and cry out." The Buddha told Ānanda: "From this day forth, I allow caretakers of the sick to eat the leftover food of the sick; when eating the leftover food of a sick person, there is no rule of leftover-food [procedure]." At that time, in the early morning, bhikṣus received food, set it aside, and entered the village to beg for food. Having eaten, they returned, took the food they had set aside, and gave it to the bhikṣus. The bhikṣus, having already eaten their fill, did not dare eat it and discarded it, whereupon flocks of crows vied for the food, crying out. Knowing full well, the Bhagavat asked Ānanda: "Why are these crows and birds crying out?" Ānanda said to the Buddha: "The bhikṣus received food in the early morning, set it aside, and entered the village to beg for food. Having eaten, they returned, brought the food they had set aside, and gave it to the bhikṣus. The bhikṣus, having already eaten their fill, did not dare eat it and discarded it. For this reason, flocks of crows contend for the food and cry out." The Buddha told Ānanda: "From this day forth, I allow one to take the received food, perform the leftover-food procedure, and eat it. One should perform the leftover-food procedure like this, saying: 'Venerable, I have eaten my fill; recognize this, inspect this.' This is performing the leftover-food procedure. That bhikṣu should take a little food and say to that bhikṣu: 'Take and eat as you please.' One should perform the leftover-food procedure in this way and eat." Later, there was an elder bhikṣu with many acquaintances who entered the village to beg for food, obtained a great deal, gathered it in one place, and ate together. He then brought the remaining food back to the saṅghārāma and gave it to the bhikṣus. The bhikṣus, having already eaten their fill, did not dare eat it and discarded it, whereupon flocks of birds vied for the food, crying out. At that time, knowing full well, the Bhagavat asked Ānanda: "Why are the flocks of birds crying out?" Ānanda said to the Buddha: "An elder with many acquaintances entered the village to beg for food, obtained a great deal of food and drink, gathered it in one place, and ate together. He brought the leftover food back to give to the bhikṣus. The bhikṣus, having already eaten their fill, did not dare eat it and discarded it. Flocks of crows contend for the food; that is why they cry out." The Buddha told Ānanda: "From this day forth, I allow the bhikṣus to bring food back from there, perform the leftover-food procedure, and eat it. One should perform the leftover-food procedure like this, saying: 'Venerable, I have eaten my fill; recognize this, inspect this.' This is performing the leftover-food procedure. That bhikṣu should take a little food and say to that bhikṣu: 'I have finished; you take and eat it.' That bhikṣu should perform the leftover-food procedure in this way and eat."

At that time, there was a bhikṣu in Śrāvastī who was gluttonous and did not know whether food had been eaten to fullness or not, or whether it had been made into leftover food or not; whatever he obtained, he ate it. When the bhikṣus heard of it, those among them who were of few desires, content, practitioners of the dhūtas, fond of training in the precepts, and conscientious and scrupulous rebuked that bhikṣu: "Why are you gluttonous, not knowing whether food has been eaten to fullness or not, or whether it has been made into leftover food or not, eating whatever you obtain?" Then the bhikṣus went to the Bhagavat, bowed their heads at his feet, sat to one side, and fully reported this matter to the Bhagavat. At that time, the Bhagavat assembled the bhikṣu-saṅgha and, knowing full well, asked that bhikṣu: "Is it true that you are gluttonous, do not know whether food has been eaten to fullness or not, or whether it has been made into leftover food or not, and eat whatever you obtain?" He replied: "It is true." The Buddha rebuked that bhikṣu with countless skillful means: "What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance [with the teaching]; it is what should not be done. How could you, bhikṣu, be gluttonous like this?" Having rebuked him, the Bhagavat told the bhikṣus: "From this day forth, I lay down this precept for the bhikṣus, bringing together the ten objectives up to the long endurance of the true Dharma. Whosoever wishes to recite the precepts should recite them thus: 'If a bhikṣu has finished eating to fullness, or having accepted an invitation [elsewhere], eats without having performed the leftover-food procedure, it is a pāyattika.'"

"Bhikṣu": the meaning is as explained above.

"Food": the five kinds of food: boiled rice, parched barley flour, dried cooked rice, fish, and meat. Among the five kinds of food, if one eats any one of the foods—boiled rice, parched barley flour, dried cooked rice, fish, or meat—until one is full.

There are five factors of eating to fullness: knowing it is food; knowing it has been brought; knowing the refusal; knowing the deportment; knowing the relinquishment of deportment. If, having eaten to fullness, one relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika.

At that time, the Venerable Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and said to the Buddha: "For a walking bhikṣu, in how many instances does eating to fullness occur?" The Buddha told Upāli: "There are five instances where eating to fullness occurs. What are the five? Upāli! When a bhikṣu knows the time of walking, knows it is boiled rice food, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and knowing he has eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows parched barley flour, dried cooked rice, fish, and meat, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows it is parched barley flour food, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows dried cooked rice, knows fish, meat, and boiled rice, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows it is dried cooked rice food, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows fish, meat, boiled rice, and parched barley flour, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows it is fish food, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows meat, boiled rice, parched barley flour, and dried cooked rice, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows it is meat food, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Therein, Upāli! When a bhikṣu knows the time of walking, knows boiled rice, parched barley flour, dried cooked rice, and fish, knows it has been brought, knows the refusal, knows the deportment, knows the relinquishment of deportment, and having eaten to fullness, relinquishes the deportment, and without having performed the leftover-food procedure, obtains and eats it, mouthful by mouthful it is a pāyattika. Upāli! These are the five instances of eating to fullness for a walking bhikṣu; for standing, sitting, and lying down, it is also like this."

"Solid food (khādanīya)": there is root solid food; branch, leaf, flower, and fruit solid food; and food consisting of oil, sesame, and finely ground brown sugar candy.

If that bhikṣu, having already eaten to satisfaction, obtains and eats [food] without performing the leftover food procedure, for every swallow there is a pāyattika. If, having already eaten to satisfaction, he performs the leftover food procedure for another, it does not constitute a valid leftover food procedure: duṣkṛta. If, knowing that the other has already eaten to satisfaction, he performs the leftover food procedure, it does not constitute a valid leftover food procedure: duṣkṛta. If a bhikṣu takes the food with his own hand and performs the leftover food procedure, it does not constitute a valid leftover food procedure: duṣkṛta. If he holds the food and places it on the ground and performs the leftover food procedure, it does not constitute a valid leftover food procedure: duṣkṛta. If a bhikṣu has an attendant hold the food and performs the leftover food procedure, it does not constitute a valid leftover food procedure: duṣkṛta. If a bhikṣu performs the leftover food procedure in front of an attendant: duṣkṛta. If one covers good food with bad food and performs the leftover food procedure, it does not constitute a valid leftover food procedure: duṣkṛta. If a bhikṣu receives the leftover food procedure from another and carries it all away, it does not constitute a valid leftover food procedure: duṣkṛta. If one has eaten to satisfaction and thinks one has eaten to satisfaction, [and eats]: pāyattika. If one has eaten to satisfaction and has doubt: duṣkṛta. If a bhikṣu has not eaten to satisfaction but thinks he has eaten to satisfaction: duṣkṛta. If he has not eaten to satisfaction and has doubt: duṣkṛta.

For a bhikṣuṇī: duṣkṛta. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā: duṣkṛta. These are called āpatti.

As for anāpatti: if one perceives food as non-food and does not accept it, and performs the leftover food procedure; if it is non-food and one does not perform the leftover food procedure; if one takes it oneself and performs the leftover food procedure; if without placing it on the ground one performs the leftover food procedure, up to hand and place; if given to another, or received from another, one performs the leftover food procedure; if being sick one does not perform the leftover food procedure; in the case of leftovers of a sick person one does not perform the leftover food procedure; if one has already performed the leftover food procedure—there is no āpatti.

There is no āpatti: at the outset when the precept had not yet been laid down; for one who is insane, mentally deranged, or overwhelmed by painful affliction. (Thirty-fifth completed)

At that time the Buddha was dwelling in Śrāvastī at the Jetavana Anāthapiṇḍadārāma. At that time in Śrāvastī two brothers were bhikṣus. One bhikṣu was gluttonous and fond of eating; he did not know whether he had eaten to satisfaction or not eaten to satisfaction, whether it was leftover food or not leftover food, and he would obtain and eat it. Another bhikṣu said to him, “Never before has there been one as gluttonous and fond of eating as you are now, not knowing whether you have eaten to satisfaction or not eaten to satisfaction, whether it was leftover food or not leftover food, obtaining and eating it!” At that time, that bhikṣu, having heard these words, harboured resentment in his mind. On another occasion, seeing that [other] bhikṣu having finished eating, he earnestly invited him and gave him food without performing the leftover food procedure, and the other then received and ate it. The gluttonous bhikṣu said to him, “Never before has there been one as gluttonous as you, thus not knowing whether you have eaten to satisfaction or not eaten to satisfaction, not knowing whether it is leftover food or not leftover food, obtaining and eating it, not knowing contentment!” That bhikṣu replied, saying, “Although I ate, I was not yet satisfied.” That bhikṣu said to him, “You had previously already eaten to satisfaction!” That bhikṣu asked, saying, “Did you know that I had eaten to satisfaction?” He replied, saying, “I knew.” That bhikṣu asked, saying, “Knowing it, did you do it intentionally?” He replied, saying, “I knew.” At that time that bhikṣu censured this bhikṣu, saying: “How could you, knowing that another bhikṣu had already eaten to satisfaction, earnestly invite him and give him food, wishing to make him violate the precepts?” When the bhikṣus heard this, those among them of few desires and contentment, who practiced the dhūtas, took delight in studying the precepts, and had a sense of shame and conscience, censured that bhikṣu: “How could you, knowing that another had already eaten to satisfaction, earnestly invite him and give him food, wishing to make him violate the precepts?” At that time that bhikṣu went to where the Bhagavat was, bowed his head to the Bhagavat’s feet, sat to one side, and fully stated the circumstances to the Bhagavat. The Bhagavat at that time gathered the assembly of bhikṣus because of this reason, and knowing [the truth], deliberately asked that bhikṣu: “Is it true that you, knowing that another had already eaten to satisfaction, earnestly invited him and gave him food, wishing to make him violate the precepts?” He replied, saying, “It is truly so, Bhagavat!” The Bhagavat at that time rebuked that bhikṣu by countless skillful means: “What you have done is wrong; it is not proper deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct; it is what ought not to be done. How could you, knowing that another had already eaten to satisfaction, earnestly invite him and give him food, wishing to make him violate the precepts?” At that time, the Bhagavat, having rebuked that bhikṣu by countless skillful means, addressed the bhikṣus: “This foolish man! Having many kinds of āśrava grounds, he is the first to violate the precept. From this day forward, I lay down this precept for the bhikṣus, assembling the ten objectives up to the long endurance of the true Dharma. Whoever wishes to recite the precepts should recite them thus: ‘If a bhikṣu, knowing that another bhikṣu has finished eating, earnestly invites him and gives him food, saying, “Āyuṣmat, eat this food,” with this reason and no other, wishing to make him commit an offense: pāyattika.’” In this way the Bhagavat laid down the precept for the bhikṣus.