Dharmaguptaka-vinaya 15: 四分律卷第十五（初分之十五）

Translated by the Tripiṭaka Master Buddhayaśas of Jibin with Zhu Fonian and others under the Yao Qin

The Ninety Pāyattika Dharmas: Part 5

At that time the Buddha was dwelling in Śrāvastī at the Jetavana Anāthapiṇḍadārāma. At that time, a bhikṣu in the city of Śrāvastī thought: 'I should constantly beg for food and wear robes of rags from the dust heap.' He then acted according to his thoughts. At that time, householders in the city of Śrāvastī made food and drink as offerings of sacrifice for their deceased parents, brothers, sisters, and husbands at crossroad junctions, under doorways, beside rivers, under trees, beside rocks, or inside shrines. That alms-begging bhikṣu took it on his own and ate it. When the householders saw this, they all reproached him: 'The śramaṇas of the Śākyan clan have no sense of shame or conscience; they commit taking what is not given, yet outwardly claim, "We practice the True Dharma." What True Dharma is there in this? We made food and drink as sacrificial offerings for our deceased parents, brothers, and sisters, yet he takes it and eats it, as if we had placed such food and drink offerings in these spots intentionally for the śramaṇas of the Śākyan clan! We set out this sacrificial food and drink for our deceased parents, brothers, and sisters, yet he took it on his own and ate it.' The bhikṣus heard this. Among them, those who had few desires and were easily satisfied, practiced dhūtas, loved training in the precepts, and had a sense of shame and conscience, reproached the alms-begging bhikṣu, saying: 'How could an alms-begging bhikṣu take on his own and eat the sacrificial offerings of food and drink set out by the householders of Śrāvastī for their deceased parents, brothers, and sisters?' Then the bhikṣus went to the World-Honoured One, bowed their heads at his feet, and sat to one side. They reported this matter fully to the World-Honoured One. By reason of this, the World-Honoured One assembled the Saṅgha of bhikṣus, and rebuked that bhikṣu with countless expedients: 'What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not conduct that conforms [to the path]; it is what should not be done. How could you, alms-begging bhikṣu, take on your own and eat the sacrificial food and drink of the householders of Śrāvastī?' Having rebuked that alms-begging bhikṣu with countless expedients, the World-Honoured One addressed the bhikṣus: 'This foolish alms-begging bhikṣu! Many are the sources of afflictions; he is the first to transgress the precept. From this day forward, I lay down this precept for the bhikṣus, assembling the ten objectives up to the long abiding of the True Dharma. When one wishes to recite the precepts, one should recite them thus: If a bhikṣu puts into his mouth food or medicine that has not been received, it is a pāyattika.' Thus the World-Honoured One laid down the precept for the bhikṣus.

Then the bhikṣus had doubts about this and did not dare to take tooth-sticks and clean water on their own. The Buddha said: 'If a bhikṣu takes tooth-sticks and clean water on his own, there is anāpatti. From this day forward, one should recite the precept thus: If a bhikṣu puts into his mouth food or medicine that has not been received, except for water and tooth-sticks, it is a pāyattika.'

The meaning of 'bhikṣu' is as above.

'Not given' means what has not been received. Regarding 'receiving', there are five ways of receiving: giving with the hand and receiving with the hand; giving with the hand and receiving with an object; giving with an object and receiving with the hand; giving with an object and receiving with an object; or handing an object from a distance, where both the giver and the receiver know that nothing touches or obstructs the space between, and it falls into the hand; these are called the five ways of receiving. Furthermore, there are five ways of receiving food: body to body, robe to robe, bent elbow to bent elbow, vessel to vessel, or, if there is a reason, giving by placing it on the ground. These are the five ways of receiving food.

Khādanīya food refers to food from root food up to finely ground food.

Bhojanīya food refers to parched barley meal, boiled rice, dried cooked rice, fish, and meat.

Śayanīya [sāyanīya] food refers to ghee, oil, butter, honey, and rock sugar.

If a bhikṣu takes on his own and puts into his mouth food that has not been given, except for water and tooth-sticks, gulp by gulp it is a pāyattika. Eating at the wrong time or beyond the wrong time is a pāyattika. Receiving seven-day medicines and eating them after seven days is a pāyattika. Taking lifetime medicine without cause and without having received it is a duṣkṛta. If it has not been received and one perceives it as not received [and eats it], it is a pāyattika. If it has not been received and one is in doubt, it is a duṣkṛta. If it has been received and one perceives it as not received, it is a duṣkṛta. If it has been received and one is in doubt, it is a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika; for a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, it is a duṣkṛta. This is termed an offense.

As for anāpatti: taking water and tooth-sticks; if unreceived ghee, oil, or fat is used as nasal drops and comes out together with saliva, the remainder is anāpatti. If a bird carries food and drops it into an alms-begging bhikṣu's bowl, or if the wind blows food and it drops into his bowl, and he wants to remove this food, removing up to a fingernail's breadth, the remainder is anāpatti.

There is anāpatti for: the first offender before the precept was laid down; those who are insane, mentally disordered, or tormented by agony. (The thirty-ninth is concluded.)

At that time the Buddha was dwelling in Śrāvastī at the Jetavana Anāthapiṇḍadārāma. At that time Upananda the Śākyan had a merchant leader as a donor. When the time arrived, Upananda the Śākyan put on his robes, took his bowl, went to that merchant's house, and said: 'I would like to have fine mixed food!' The merchant asked: 'What illness do you have now that you crave such food?' He replied: 'I have no illness or suffering; I simply desire fine mixed food.' The merchant replied: 'Even we merchants who make our living through buying and selling cannot always get fine mixed food, let alone a renunciant!' An alms-begging bhikṣu heard these words and reproached Upananda the Śākyan: 'How could you solicit such delicious food for yourself?' After finishing his meal, that alms-begging bhikṣu returned to the saṅghārāma and told the bhikṣus about this matter. Among them, those who had few desires and were easily satisfied, practiced dhūtas, loved training in the precepts, and had a sense of shame and conscience, reproached Upananda the Śākyan: 'How could you solicit such delicious food for yourself?' Then the bhikṣus went to the World-Honoured One, bowed their heads at his feet, and sat to one side. They reported this matter fully to the World-Honoured One. By reason of this, the World-Honoured One assembled the Saṅgha of bhikṣus and rebuked Upananda the Śākyan with countless expedients: 'What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not conduct that conforms [to the path]; it is what should not be done. How could you, Upananda the Śākyan, solicit such delicious food for yourself?' Having rebuked Upananda the Śākyan with countless expedients, the World-Honoured One addressed the bhikṣus: 'This foolish man Upananda! Many are the sources of afflictions; he is the first to transgress the precept. From this day forward, I lay down this precept for the bhikṣus, assembling the ten objectives up to the long abiding of the True Dharma. When one wishes to recite the precepts, one should recite them thus: If there is such delicious food as milk, curds, fish, and meat, and a bhikṣu solicits such delicious food for himself and eats it, it is a pāyattika.' Thus the World-Honoured One laid down the precept for the bhikṣus.

Then sick bhikṣus, having heard this, were fearful and cautious, not daring to solicit [such food], nor daring to solicit it on behalf of sick bhikṣus; and when they obtained such food, they did not dare to eat it. The Buddha said: 'From this day forward, I permit a sick bhikṣu to solicit it, and I also permit [another] person to solicit it on behalf of a sick bhikṣu; having obtained it through solicitation, they are permitted to eat it. From this day forward, one should recite the precept thus: If one can obtain fine, delicious food and drink such as milk, curds, fish, and meat, and a bhikṣu who is not sick solicits such delicious food and drink for himself, it is a pāyattika.'

The meaning of 'bhikṣu' is as above.

'Delicious food' refers to milk, curds, fish, and meat.

'Sick' means even being unable to finish eating within the span of a single sitting.

If a bhikṣu who is not sick solicits such delicious food for himself, eating it gulp by gulp is a pāyattika.

For a bhikṣuṇī, it is a duṣkṛta; for a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, it is a duṣkṛta. This is termed an offense.

There is no offence if a sick person solicits for himself, or one solicits for a sick person, and he eats after soliciting and receiving it; or if oneself does so for another, or another does so for oneself; or if one obtains it without soliciting: there is no offence.

There is no offence for the original non-perpetrator before the rule was laid down, or one who is mad, deranged in mind, or overwhelmed by painful affliction. (Fortieth is finished.)

At that time, the Buddha was wandering from the country of Kosala to Śrāvastī together with one thousand two hundred and fifty disciples. At that time, various dānapatis made offerings of large quantities of cakes and food to the Buddha and the saṅgha of monks. Then the Bhagavat told Ānanda: "Distribute these cakes to the saṅgha of monks." Ānanda immediately received the instruction and distributed the cakes to the saṅgha of monks. Having distributed them, there were still leftovers. The Bhagavat again told Ānanda: "Give these remaining cakes to the beggars." Ānanda immediately received the instruction and gave each person one cake. At that time, among the crowd of beggars there was a daughter of a family of naked non-Buddhist ascetics, who was fair-faced and upright. When Ānanda was distributing the cakes, two cakes stuck together; thinking they were one cake, he gave them to this woman. This woman then asked a bystander, saying: "How many cakes did you get?" That person answered, saying: "I got one cake." She then in turn asked [another]: "How many cakes did you get?" The reply was: "I got two cakes." Then the women said to this girl: "He has illicit relations with you; why else would he give you two cakes?" Hearing these words, Ānanda became filled with sorrow and grief, and the monks who heard it were also displeased. At that time, in that assembly there was a brāhmaṇa who, having eaten here, set off toward the country of Kosala. On the road he met a devout physiognomist brāhmaṇa, who asked him, saying: "Where do you come from?" He replied, saying: "I come from Śrāvastī." He asked again: "How is it in Śrāvastī—can one get food and drink by begging? And can one carry it along on a journey?" He replied, saying: "Whatever is sought can be obtained." He asked again: "From whom did you get it?" He replied: "I got it from the bald-headed householder." He asked again: "Who is the bald-headed householder?" He replied: "It is the śramaṇa Gautama." The brāhmaṇa asked, saying: "What kind of person are you, that having eaten another's food you utter such evil words?" That brāhmaṇa went into the saṅghārāma and told the monks of the matter as he had heard it. Then the monks reported these two incidents in full to the Bhagavat. Thereupon, on this account the Bhagavat assembled the saṅgha of monks and addressed them, saying: "From this day forth, I lay down the precept for the bhikṣus, gathering the ten objectives up to the long abiding of the True Dharma. Let those who wish to recite the precept recite it thus: If a bhikṣu gives food to a naked non-Buddhist ascetic, whether male or female, it is a pāyattika." Thus the Bhagavat laid down the precept for the bhikṣus.

All the other non-Buddhist ascetics voiced complaints: "One or two non-Buddhist ascetics committed a fault; what fault have we committed that we do not receive food?" The monks reported this to the Buddha. The Buddha said: "From this day forth, if bhikṣus wish to give food, they should place it on the ground and give it, or have someone else give it. From this day forth, the precept should be recited thus: If a bhikṣu gives food with his own hand to a non-Buddhist man or non-Buddhist woman, it is a pāyattika."

"Bhikṣu": the meaning is as above.

"Non-Buddhist": a naked heterodox practitioner.

"Parivrājaka": one who has gone forth outside this community.

"Khādanīya food": root food up to fruit food, oil food up to finely ground food.

"Bhojanīya food": cooked rice, parched grain, dried boiled rice, fish, and meat.

If a bhikṣu gives food with his own hand to a naked non-Buddhist ascetic, whether male or female, it is a pāyattika. If he gives it and [the other] receives it, it is a pāyattika. If he gives it and [the other] does not receive it, it is a duṣkṛta. If he makes an effort intending to give it, but does not give it and changes his mind, in all such cases it is a duṣkṛta.

For a bhikṣuṇī, it is a duṣkṛta; for a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, it is a duṣkṛta. This is called an offence.

There is no offence if he discards it by placing it on the ground to give it; if he has someone else give it; if he gives it to his parents, to workers at a stūpa, or to workers in an individual room, calculating it as the price of work food and giving it; or if it is forcibly snatched away by force: there is no offence.

There is no offence for the original non-perpetrator before the rule was laid down, or one who is mad, deranged in mind, or overwhelmed by painful affliction. (Forty-first is finished.)

At that time, the Buddha was staying in Śrāvastī, at the Jetavana Anāthapiṇḍadārāma. At that time, in the city of Śrāvastī there was an elder of an eminent family who was an old acquaintance and close friend of the Śākyan Upananda. He thought to himself: "If the Śākyan Upananda comes into this city, for Upananda's sake I will provide a meal to the saṅgha of monks." At another time, the Śākyan Upananda came into the city. The elder, hearing that he had arrived, immediately dispatched a person to go to the saṅghārāma to tell the monks: "I invite you for a meal tomorrow." Then during that night he prepared various sweet delicacies, food, and drink, and early the next morning went to announce that the time had come. When the time came, the monks put on their robes, took their bowls, went to the elder's house, and sat down in their seats. The monks said to the elder: "The saṅgha of monks has already assembled; if the food and drink are prepared, you may serve them now." The elder replied, saying: "Venerable sirs, please wait a little while until the Śākyan Upananda arrives." The monks replied, saying: "The saṅgha of monks has already assembled. If the food and drink are prepared, you should serve them. Why must you wait? The proper time of day is slipping away; we fear that the monks will not be able to eat fully and sufficiently." Then the elder said to the monks: "I made a prior vow that if the Śākyan Upananda came into this city, I would provide a meal to the saṅgha of monks for the Śākyan Upananda's sake. May the venerable sirs wait a little while for Upananda." At that time, Upananda had gone off to another family during the morning meal time, and came only when the proper time was just about to pass. When the monks saw that the time was about to pass, although they received food and drink, in the end they were not satisfied. Among them, those who had few desires and were easily satisfied, practiced the dhūta austerities, loved training in the precepts, and had a sense of shame and conscience, reproached the Śākyan Upananda: "Why does the Śākyan Upananda go off to another family during the morning meal time and only come when the time is almost passed, causing the monks to be unable to eat to their satisfaction?" Then the monks went to the Bhagavat, bowed their heads at his feet, sat to one side, and reported this incident in full to the Bhagavat. Thereupon, on this account the Bhagavat assembled the saṅgha of monks, and with countless skillful means rebuked the Śākyan Upananda: "What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and what ought not to be done. Why, Śākyan Upananda, did you go to another family at the morning meal time and only come when the time was about to pass, causing the monks not to eat to their satisfaction?" Having rebuked the Śākyan Upananda with countless skillful means, the Bhagavat told the monks: "This foolish man has multiple kinds of defilement; he is the original perpetrator of this precept. From this day forth, I lay down the precept for the bhikṣus, gathering the ten objectives up to the long abiding of the True Dharma. Let those who wish to recite the precept recite it thus: If a bhikṣu, having previously accepted an invitation, goes to another family at the morning meal time, it is a pāyattika." Thus the Bhagavat laid down the precept for the bhikṣus.

At that time, in the city of Rājagṛha there was a high official who was an old acquaintance and close friend of the Śākyan Upananda. At another time, that minister obtained a large quantity of sweet fruits. He then instructed a man, saying: "The Śākyan Upananda is my old acquaintance and close friend. Take these fruits, go to the saṅghārāma, show them to him, and say: 'I am your old acquaintance; take these fruits and distribute them among the saṅgha of monks.'" That messenger immediately took the fruits, went to the saṅghārāma, and said to the monks: "Venerable sirs! These are fresh fruits for the saṅgha." The monks told him: "If they are for the saṅgha of monks, you may distribute them now." The man replied, saying: "The minister in the city of Rājagṛha instructed me, saying: 'Take these fruits, go to the saṅghārāma, show them to the Śākyan Upananda, and have him distribute them to the saṅgha.' We must now wait until the Śākyan Upananda arrives, and then they will be distributed to the saṅgha." At that time, Upananda only went off to another family after finishing his meal, and returned only after the proper time had passed, causing the saṅgha of monks to be unable to eat the fresh fruits. When the monks heard of this, among them those who had few desires and were easily satisfied, practiced the dhūta austerities, loved training in the precepts, and had a sense of shame and conscience, reproached Upananda, saying: "Why did you only go off to another family after finishing your meal, and return only after the proper time had passed, causing the monks to be unable to eat the fresh fruits?" The monks went to the Bhagavat, bowed their heads at his feet, sat to one side, and reported this incident in full to the Bhagavat. Thereupon, on this account the Bhagavat assembled the saṅgha of monks and rebuked the Śākyan Upananda: "What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and what ought not to be done. Why, Śākyan Upananda, did you go to another family after finishing your meal and only return when the proper time had passed, causing the monks to be unable to eat the fresh fruits?" Having rebuked him with countless skillful means, he told the monks: "From this day forth, you should recite the precept thus: If a bhikṣu, having previously accepted an invitation, goes to another family before the meal or after the meal, it is a pāyattika." Thus the Bhagavat laid down the precept for the bhikṣus.

At that time, in the city of Rājagṛha there were many meal invitations for the saṅgha of monks, but the monks were all fearful and prudent, not daring to enter the city to accept the invitations. They reported this to the Buddha. The Buddha said: "From this day forth, I allow bhikṣus to give notice to one another and then enter the city." The monks did not know to whom they should give notice. The Buddha said: "You should give notice to a bhikṣu; if living alone in a single room, you should give notice to one dwelling nearby. From this day forth, you should recite the precept thus: If a bhikṣu, having previously accepted an invitation, goes to another family before the meal or after the meal without giving notice, it is a pāyattika." Thus the Bhagavat laid down the precept for the bhikṣus.

At that time, a sick bhikṣu had previously told a dānapati's family to prepare soup, gruel, and rice. He was fearful and prudent, not daring to enter the city, fearing that he would violate the rule against going to another family after a meal. They reported this to the Buddha. The Buddha said: "I allow a sick bhikṣu to enter without giving notice. From this day forth, the precept should be recited thus: If a bhikṣu, having previously accepted an invitation, goes to another family before the meal or after the meal without giving notice to another bhikṣu, except on a proper occasion, it is a pāyattika. In this, 'proper occasion' means a time of illness." Thus the Bhagavat laid down the precept for the bhikṣus.

At that time, the time for the bhikṣus to make robes arrived. Some needed large cauldrons, some needed small cauldrons, some needed jars, some needed ladles, some needed bowls, some needed axes, some needed basins, some needed tubs, some needed small bowls, some needed small pots, some needed ropes, some needed robe-hangers, some needed ineya-skin straps, or some needed woolen rugs. The monks were all fearful and prudent, not daring to enter the city, fearing that they would violate the rule against entering a village without giving notice. They reported this to the Buddha. The Buddha said: "From this day forth, I allow bhikṣus at the time of making robes to enter a village without giving notice. From this day forth, the precept should be laid down thus: If a bhikṣu, having previously accepted another's invitation, goes to another family before the meal or after the meal without giving notice to another bhikṣu, except on another occasion, it is a pāyattika. 'Another occasion' means a time of illness or a time of making robes." Thus the Bhagavat laid down the precept for the bhikṣus.

At that time the season for the distribution of robes arrived for the bhikṣus. Some had already obtained a place of robe-distribution, while others were just about to seek one. They were fearful and scrupulous, not daring to enter the city, fearing they would transgress by entering the city without giving notification. The Buddha said: "From this day forward, I permit the bhikṣus during the time of robe-distribution to enter the city without giving notification. From this day forward, the precept should be recited thus: 'Whatever bhikṣu, having previously accepted an invitation, should either before or after a meal visit another family without giving notification to another bhikṣu, except at the proper time, it is a pāyattika. Herein, "the proper time" means: a time of illness, a time of robe-making, and a time of robe-distribution; these are called the proper times.'"

"Bhikṣu": the meaning is as above.

"Before the meal" means from the appearance of dawn until the time of eating.

"After the meal" means from the time of eating until midday.

"Family" means where men and women dwell.

"Another bhikṣu" means one dwelling together within the same boundary.

"Illness" is as above.

"A time of robe-making" means after the pravāraṇā: for one month if there is no kaṭhina robe, for five months if there is a kaṭhina robe, up to making a single "horse-tooth" stitch upon a robe.

"A time of robe-distribution" means after the pravāraṇā: for one month if there is no kaṭhina robe, for five months if there is a kaṭhina robe, and other than these, any other time when one solicits donors to provide food and distribute robes.

If a bhikṣu gives notification wishing to go to a village, but turns back midway, he forfeits the previous notification; if he later wishes to go, he must give notification again. If a bhikṣu gives notification wishing to go to a village, but does not go to the place notified, going instead to another family, he forfeits the previous notification; if he wishes to go, he must give notification again and then go. If he gives notification that he is going to a layperson's house, but goes instead to a storehouse, or to a dwelling on the edge of a village, or to a bhikṣuṇī monastery, or goes to the layperson's house and immediately leaves, he forfeits the previous notification; he must give notification again and then go.

If a bhikṣu, having previously accepted an invitation, should either before or after a meal visit another family, entering a village without giving notification to a bhikṣu, except at the proper time, it is a pāyattika. If one foot is inside the gate and one foot outside the gate, or if having made preparation and wishing to go he does not go, it is in all cases a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is what is meant by an āpatti.

There is no āpatti if it is during a time of illness, a time of robe-making, or a time of robe-distribution; if he has notified a bhikṣu; if, there being no bhikṣu, he does not give notification; if he goes to another storehouse, or to a dwelling on the edge of a village; if he goes to a bhikṣuṇī monastery; if he goes to the notified layperson's house; if many families spread sitting mats and invite the bhikṣus; if he is forcibly detained; or if there is danger to life or danger to celibacy.

There is no āpatti for the first offender before the precept was instituted, for one who is insane, mentally deranged, or overwhelmed by severe pain. (The forty-second is finished.)

At that time the Buddha was staying in Śrāvastī, at the Jetavana Anāthapiṇḍadārāma. At that time the venerable Kālodāyin had, when he was formerly living in secular life, a companion whose lay wife was handsome and named Zhai. Kālodāyin was also handsome in appearance. Kālodāyin set his mind upon the upāsikā Zhai, and the upāsikā Zhai also set her mind upon Kālodāyin. When the time came, Kālodāyin put on his robes, took his alms bowl, and went to the house of the upāsikā Zhai and sat on a seat. The upāsikā Zhai had bathed and adorned her body; her husband deeply loved and respected her, never parting from her. The husband asked Kālodāyin, saying, "What do you need?" He answered, saying, "I need food." The husband immediately said to his wife, "Bring out food and give it to him." The wife then gave the food as spoken. Having eaten, Kālodāyin sat still and did not leave. The husband said to Kālodāyin, "Just now you said you needed food. I have already given you food; why do you not leave?" At that time, the upāsikā Zhai made signs signaling him not to leave. The husband then angrily rebuked Kālodāyin, saying, "Bhikṣu, you hinder me! Just now you said you needed food. Having eaten, why do you not leave? What more do you wish to do? I now abandon you and go outside; do whatever you wish behind my back!" Having spoken thus in anger, the husband went outside. At that time, an alms-seeking bhikṣu came to that house. That alms-seeking bhikṣu in turn criticized and rebuked Kālodāyin, saying, "How can you sit comfortably in a passionate family?" The alms-seeking bhikṣu then returned from the city of Śrāvastī to the monastery, and recounted this matter to the bhikṣus. Among them, those who had few desires and were contented, practiced dhūta, took pleasure in training in the śīla, and possessed shame and remorse, criticized and rebuked Kālodāyin, saying, "How could you sit comfortably in a passionate family?" The bhikṣus then went to the Bhagavat, bowed their heads at his feet, sat to one side, and fully reported this matter to the Bhagavat. By reason of this, the Bhagavat assembled the bhikṣu-saṅgha and, knowing [the facts], deliberately questioned Kālodāyin, saying, "Did you truly sit comfortably in a passionate family?" He answered, "Truly so." The Bhagavat, using countless expedients, rebuked Kālodāyin: "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 Dharma], and not what should be done. How could you sit comfortably in a passionate family where there are valuables?" Having rebuked Kālodāyin using countless expedients, the Bhagavat addressed the bhikṣus: "This foolish person! He is the first to transgress the precepts in many varieties of places with outflows. From this day forward, I lay down the precept for the bhikṣus, assembling the ten objectives, up to the long endurance of the true Dharma. Those who wish to recite the precept should recite it thus: 'Whatever bhikṣu should stubbornly sit comfortably in a passionate family where there are valuables, it is a pāyattika.'"

"Bhikṣu": the meaning is as above.

"Passionate [family]": a man regarding a woman as food, and a woman regarding a man as food; this is called passionate.

"Family" is as explained above.

"Valuables" means mother-of-pearl, agate, pearls, amber, gold, and silver.

If a bhikṣu is in a passionate family where there are valuables, he should sit where he can reach the door by extending his arm. If a bhikṣu stubbornly sits comfortably in a passionate family where there are valuables, it is a pāyattika. If [a person there is] blind but not deaf, it is a duṣkṛta. If deaf but not blind, it is also a duṣkṛta. If he stands without sitting, it is a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika. For a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is what is meant by an āpatti.

There is no āpatti: if upon entering a passionate family where there are valuables he sits where he can reach the door by extending his arm; if he has two bhikṣus as companions; if there is a discerning person [present]; if there is a guest in the same place who is neither blind nor deaf, or neither deaf nor blind; if he passes in front without staying; if he suddenly falls to the ground through illness; if he is forcibly detained; if he is tied up and confined; or if there is danger to life or danger to celibacy.

There is no āpatti for the first offender before the precept was instituted, for one who is insane, mentally deranged, or overwhelmed by severe pain. (The forty-third is finished.)

At that time the Buddha was staying in Śrāvastī, at the Jetavana Anāthapiṇḍadārāma. At that time the venerable Kālodāyin had, when he was formerly living in secular life, a companion whose lay wife was named Zhai, and who was handsome in appearance. Kālodāyin was also handsome in appearance. Kālodāyin set his mind upon the upāsikā Zhai, and the upāsikā Zhai also set her mind upon Kālodāyin. At that time the venerable Kālodāyin, when the time came, put on his robes, took his alms bowl, and went to the house of the upāsikā Zhai. He thought to himself: "The Bhagavat spoke thus: 'One should not sit comfortably in a passionate family where there are valuables; one should sit where one can reach the door by extending one's arm.'" Thereupon he sat behind the door leaf. Kālodāyin was conversing together with the upāsikā Zhai. At that time, an alms-seeking bhikṣu came to that house, and hearing Kālodāyin's voice, he criticized and rebuked him, saying, "Why do you sit in a concealed place in a passionate family where there are valuables, so that we cannot know what is being done?" The alms-seeking bhikṣu then went out, returned from the city of Śrāvastī to the monastery, and fully reported this matter to the bhikṣus. When the bhikṣus heard it, those among them who had few desires and were contented, practiced dhūta, took pleasure in training in the śīla, and possessed shame and remorse, criticized and rebuked Kālodāyin, saying, "Why do you sit in a concealed place in a passionate family where there are valuables?" The bhikṣus went to the Bhagavat, bowed their heads at his feet, sat to one side, and fully reported this matter to the Bhagavat. By reason of this, the Bhagavat then assembled the bhikṣu-saṅgha and, knowing [the facts], deliberately questioned Kālodāyin, "Did you truly sit and converse in a concealed place in a passionate family where there are valuables?" He answered, "Truly so, Bhagavat!" The Bhagavat then rebuked Kālodāyin using countless expedients: "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 Dharma], and not what should be done. How could you sit in a concealed place in a passionate family where there are valuables?" Having rebuked Kālodāyin, he addressed the bhikṣus: "This foolish person! He is the first to transgress the precepts in many varieties of places with outflows. From this day forward, I lay down the precept for the bhikṣus, assembling the ten objectives, up to the long endurance of the true Dharma. Those who wish to recite the precept should recite it thus: 'Whatever bhikṣu sits in a concealed place in a passionate family where there are valuables, it is a pāyattika.'"

"Bhikṣu": the meaning is as explained above.

"Passionate": a woman being a man's food, and a man being a woman's food.

"Valuables" means mother-of-pearl, agate, pearls, amber, gold, and silver.

"Concealed place" means trees, walls, fences, a cloth screen, or screening by other objects.

When that bhikṣu enters a passionate family where there are valuables and sits in a concealed place, he must be able to reach the door by extending his arm and be visible to an alms-seeking bhikṣu. If a bhikṣu sits in a concealed place in a passionate family where there are valuables, it is a pāyattika. If [a person there is] blind but not deaf, it is a duṣkṛta. If deaf but not blind, it is a duṣkṛta. If he stands without sitting, it is a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is what is meant by an āpatti.

There is no āpatti: if when sitting in a passionate family where there are valuables, he can reach the door by extending his arm and is visible to an alms-seeking bhikṣu; if he has two bhikṣus as companions; if there is a discerning person nearby; if there is a guest in the same place who is neither blind nor deaf; if he passes in front without staying; if he suddenly falls to the ground through illness; if he is forcibly detained; if he is tied up and confined; or if there is danger to life or danger to celibacy.

There is no āpatti for the first offender before the precept was instituted, for one who is insane, mentally deranged, or overwhelmed by severe pain. (The forty-fourth is finished.)

At that time the Buddha was staying in Śrāvastī, in the Jetavana Anāthapiṇḍadārāma. At that time the venerable Kālodāyin, when he had originally been in the lay life, had a white-robed female relative named Zhai who was beautiful in appearance, and Kālodāyin was also handsome in appearance. Kālodāyin had his heart set on the upāsikā Zhai, and the upāsikā Zhai also had her heart set on Kālodāyin. At that time, when the hour came, the venerable Kālodāyin put on his robes, took his bowl, and went to the home of the upāsikā Zhai, where they sat together talking in an open space. An alms-seeking bhikṣu came to her home, saw Kālodāyin sitting and talking together with the upāsikā Zhai in an open space, and immediately reproached the venerable Kālodāyin, saying, “How could you sit and talk together with the upāsikā Zhai in an open space?” When that alms-seeking bhikṣu had finished eating in the city of Śrāvastī, he returned to the saṅghārāma and reported this matter to the bhikṣus. When the bhikṣus heard it, those among them who had few desires and were easily satisfied, who practiced the dhūtas, took pleasure in training in the śīla, and possessed a sense of shame and conscience, reproached Kālodāyin, saying, “How could you sit and talk together in an open space at the home of the upāsikā Zhai?” Then the bhikṣus went to the Bhagavat, bowed their heads at his feet, and sat to one side. They reported this matter fully to the Bhagavat. For this reason the Bhagavat assembled the bhikṣu-saṅgha and, knowing [the truth], deliberately asked Kālodāyin, “Is it true that you sat and talked together with the upāsikā Zhai in an open space?” He answered, saying, “It is truly so, Bhagavat.” Then the Bhagavat reproved Kālodāyin with countless skillful means: “What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not conformable conduct; it should not be done. How could you, Kālodāyin, sit and talk together with the upāsikā Zhai in an open space?” Having reproved Kālodāyin, he addressed the bhikṣus: “This foolish man is an origin for many kinds of contaminations, the first to break the precept. From this day forward, I lay down a precept for the bhikṣus, gathering the ten objectives up to the long abiding of the true Dharma. Whoever wishes to recite the precepts should recite them thus: ‘If a bhikṣu sits alone with a woman in an open space, it is a pāyattika.’”

The meaning of ‘bhikṣu’ is as above.

‘Woman’ means a human female who possesses intelligence and whose life-faculty has not been severed.

‘Alone’ means one woman and one bhikṣu.

‘Concealed place’ means a place concealed from sight or a place concealed from hearing. ‘A place concealed from sight’ means where, because of dust, mist, or darkness, one cannot see the face. ‘A place concealed from hearing’ means where ordinary speech cannot be heard.

If that bhikṣu sits alone with a woman in an open space, it is a pāyattika. If [she] is blind but not deaf, it is a duṣkṛta. If [she] is deaf but not blind, it is a duṣkṛta. If [they] stand and do not sit, it is a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika. For a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. These are called āpattis.

There is no āpatti: if there are two bhikṣus as companions; if there is another person of discernment beside them; or if there is a guest present who is neither blind nor deaf; or if passing by in front without lingering; or if suddenly falling to the ground from illness; or if held by someone with force; or if bound and locked up; or if there is danger to life; or if there is danger to the brahma-practice—there is no āpatti.

There is no āpatti: for the first offender before the precept was laid down; or if one is deranged, mentally disordered, or tormented by agony. (The forty-fifth is finished.)

At that time the Buddha was staying in Śrāvastī, in the Jetavana Anāthapiṇḍadārāma. At that time the Śākyan Upananda quarreled with another bhikṣu and wanted to seek deśanā, but Upananda harbored resentment in his heart. Later, at another time, the Śākyan Upananda said to that bhikṣu, “Follow me to the village, and I will give you food.” The bhikṣu replied, saying, “Yes.” Then, when the time came, Upananda put on his robes, took his bowl, and entered the city of Śrāvastī together with that bhikṣu. Leading him to a place where there was no food, he walked all around. When only a little time remained, Upananda thought, “If this bhikṣu leaves the city of Śrāvastī and goes to the Jetavana, the proper time for eating will have already passed.” Upananda said to that bhikṣu, “Never before has there been such a very wicked person as you!” The bhikṣu asked, saying, “What kind of fault have I committed?” Upananda answered, saying, “Now on your account I too am caused to get no food. Go quickly, āyuṣmat! I take no pleasure in sitting or talking with you; I take pleasure in sitting alone and talking alone.” After Upananda had spoken to that bhikṣu, he immediately entered a place in the city of Śrāvastī where there was food and ate. Then that bhikṣu left the city of Śrāvastī and reached the Jetavana monastery; the proper time had already passed, and he was exhausted from getting no food. When the bhikṣus heard it, those among them who had few desires and were easily satisfied, who practiced the dhūtas, took pleasure in training in the śīla, and possessed a sense of shame and conscience, reproached the Śākyan Upananda: “How could you tell another bhikṣu: ‘I will lead you to a village and give you food,’ and in the end not give the bhikṣu food, but instead say to him: ‘Go quickly! I take no pleasure in sitting or talking with you; I take pleasure in sitting alone and talking alone,’ sending that bhikṣu back to the Jetavana so that the proper time passed and he was exhausted from getting no food at all?” Then the bhikṣus went to the Bhagavat, bowed their heads at his feet, and sat to one side. They reported this matter fully to the Bhagavat. For this reason the Bhagavat then assembled the bhikṣu-saṅgha and reproached the Śākyan Upananda: “What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not conformable conduct; it should not be done. How could you take another bhikṣu, saying: ‘I will give you food,’ and in the end not give him food, but instead say to him: ‘Go quickly! I take no pleasure in sitting or talking with you; I take pleasure in sitting alone and talking alone,’ causing that bhikṣu to enter the Jetavana after the proper time had passed so that he was exhausted from getting no food?” Then the Bhagavat, having reproved the Śākyan Upananda with countless skillful means, addressed the bhikṣus: “This foolish man is an origin for many kinds of contaminations, the first to break the precept. From this day forward, I lay down a precept for the bhikṣus, gathering the ten objectives up to the long abiding of the true Dharma. Whoever wishes to recite the precepts should recite them thus: ‘If a bhikṣu speaks thus to another bhikṣu: “Venerable sir! Come together to the village, and I will give you food,” and that bhikṣu does not cause food to be given to this bhikṣu in the end, but says: “Go! I take no pleasure in sitting or talking with you in one place; I take pleasure in sitting alone and talking alone,” and for this reason and no other means sends him away, it is a pāyattika.’”