律戒本疏 1.104

1.104

五十一語彼比丘至諸家使與汝多美飲食乃至少許時是因緣不異　跋難陀以達摩發其兄罪。常欲惱之便語之言。今將汝至諸家。使與汝多美飲食。汝自當知。以師命故便隨之去。去至二三家。皆留百師。欲為設食。師其不受。弟子念言。不受此食。餘請必勝。復往一家。已至其門。便遣令去。語之言。我共汝坐不樂。我獨坐語樂。弟子思惟。日時已過。不容更乞便還精舍。諸人問言。汝得好食耶。答言。我今斷食。何好之有。彼問所由。具以實答。眾悉慊責。因是結戒。若未至內門。若未至聞處。便遣令還。未知主人飲食好惡故突。至聞處而遣令去。惱恨深犯墮。若弟子有罪。欲令伏折。為作慚恥遣之無罪。惱他人而遣亦犯此戒。戒文言。大德則知嫌說。餘人非但弟子言。是因緣謂為惱因緣也。不異明無緣。無緣而遣故皆犯墮。

Fifty-one: saying to that monk, "Go to the households, so they will give you much fine food and drink," down to even a short while, without other purpose [except to vex him, is an offense of pāyattika]. Because Dharma disclosed his brother's offense, Upananda always wished to vex him. He then said to him, "Now I will take you to various households to have them give you much fine food and drink. You should know for yourself." By the master's order, [Dharma] then followed him. They went to two or three households, all of which detained the master, wishing to serve him food. The master did not accept it. The disciple thought, "If he does not accept this food, the other invitations must be superior." They went to another household, and having arrived at its gate, [the master] then dismissed him and made him leave, saying to him, "I do not enjoy sitting with you; I enjoy sitting and conversing alone." The disciple reflected, "The proper time of day has already passed; there is no leeway to beg further," and he returned to the monastery. People asked him, "Did you obtain good food?" He replied, "I am fasting today; how could there be anything good?" They asked the reason, and he answered fully with the truth. The assembly all disliked and rebuked [Upananda]. Because of this, the precept was formulated. If before reaching the inner gate or before reaching the place where one can hear [the conversation], one dismisses him and makes him return, because one does not yet know whether the host's food and drink are good or bad, it is a duṣkṛta. If having reached the place of hearing one dismisses him and makes him leave, the vexation and resentment are deep, and it is an offense of pāyattika. If the disciple is at fault, and wishing to subdue him, one dismisses him to cause him shame and embarrassment, there is no offense. To vex another person and dismiss him also violates this precept. The text of the precept says: "The venerable one will know"—this refers to speaking out of resentment. "Another person" means not only a disciple. "For this cause" refers to the cause of vexing. "Without other [purpose]" clarifies that there was no other legitimate reason. Dismissing him without reason is therefore in every case an offense of pāyattika.