English
If it is not arranged, but one perceives it as arranged, there is an offense of dukkaṭa. If it is not arranged, but one is doubtful, there is an offense of dukkaṭa. If it is not arranged, and one perceives it as not arranged, there is no offense. 185. There is no offense at the proper time, if one goes without arranging, if a bhikkhunī arranges but a bhikkhu does not arrange, if they go with a different intention, in times of danger, for one who is insane, for the first offender. The training rule concerning arrangement, the seventh, is finished. 8. The Training Rule on Boarding a Boat 186. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. At that time, the group of six bhikkhus, having arranged with bhikkhunīs, boarded a single boat. People complained, grumbled, and criticized – "Just as we, with our wives, enjoy ourselves in a boat, so do these Sakyan recluses, having arranged with bhikkhunīs, enjoy themselves in a boat!" The bhikkhus heard those people complaining, grumbling, and criticizing. Those bhikkhus who were of few desires... they complained, grumbled, and criticized – "How can the group of six bhikkhus, having arranged with bhikkhunīs, board a single boat?" ...they asked, "Is it true, monks, that you, having arranged with nuns, embarked on the same boat?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, having arranged with nuns, embark on the same boat? This, foolish men, is not for the conversion of the unconverted... And thus, monks, you should recite this training rule: "Should any monk, having arranged with a nun, embark on the same boat, whether going upstream or downstream, it is a pācittiya." Thus was this training rule laid down by the Blessed One for the monks. 187. Now at that time, many monks and nuns were traveling on the road from Sāketa to Sāvatthī. On the way, a river had to be crossed. Then those nuns said to those monks, "We too will cross with the venerable ones." "No, sisters, it is not proper to embark on the same boat, having arranged with a nun; either you cross first, or we will cross." "Venerable sirs, you are the foremost men. Let the venerable ones cross first." Then, as those nuns were crossing afterwards, robbers attacked and violated them. Then those nuns, having gone to Sāvatthī, reported this matter to the nuns. The nuns reported this matter to the monks. The monks reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gave a discourse and addressed the monks: "I allow, monks, to embark on the same boat, having arranged with a nun, for crossing transversely. And thus, monks, you should recite this training rule: 188. "Should any monk, having arranged with a nun, embark on the same boat, whether going upstream or downstream, except for crossing transversely..." to cross over, it is a pācittiya offense.” 189. Whoever means: whoever, of whatever kind… (as before)… a bhikkhu means:… (as before)… this bhikkhu is intended in this context. A bhikkhunī is one who has received the higher ordination in both Saṅghas. Together means: in one place. Arranging means: if she arranges, saying, “Let us embark, sister, let us embark, lady; let us embark, lady, let us embark, sister; let us embark today or yesterday or the day after tomorrow,” there is an offense of dukkata. If the bhikkhu embarks after the bhikkhunī has embarked, there is an offense of pācittiya. If the bhikkhunī embarks after the bhikkhu has embarked, there is an offense of pācittiya. If both embark, there is an offense of pācittiya. Going upstream means: against the current. Going downstream means: with the current. Except for crossing over means: excluding crossing over. In a village within a cock’s crow, or from one village to another village, there is an offense of pācittiya. In a wilderness without a village, or for every half-yojana, there is an offense of pācittiya. 190. If she arranges, and perceives it as arranged, and embarks on one boat, either going upstream or going downstream, except for crossing over, there is an offense of pācittiya. If she arranges, and is in doubt, and embarks on one boat, either going upstream or going downstream, except for crossing over, there is an offense of pācittiya. If she arranges, and perceives it as not arranged, and embarks on one boat, either going upstream or going downstream, except for crossing over, there is an offense of pācittiya. If the bhikkhu arranges, and the bhikkhunī does not arrange, there is an offense of dukkata. If it is not arranged, and she perceives it as arranged, there is an offense of dukkata. If it is not arranged, and she is in doubt, there is an offense of dukkata. If it is not arranged, and she perceives it as not arranged, there is no offense. 191. There is no offense for crossing over, if they embark without arranging, if the bhikkhunī arranges and the bhikkhu does not arrange, if they embark due to a misunderstanding, in times of danger, for a mad person, for the first offender. The training rule concerning embarking on a boat, the eighth, is finished. 9. The training rule concerning food prepared for one 192. At that time, the Buddha The Blessed One was staying at Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. Now at that time, the bhikkhunī Thullanandā was a regular visitor and recipient of alms at a certain family's home. And by that householder, elder bhikkhus were invited. Then the bhikkhunī Thullanandā, having dressed in the morning, and taking her bowl and robe, went to that family's home; having approached, she said to that householder: "What is this, householder, much food and drink prepared?" "The elders, lady, have been invited by me." "And who are those elders, householder?" "Venerable Sāriputta, Venerable Mahāmoggallāna, Venerable Mahākaccāna, Venerable Mahākoṭṭhika, Venerable Mahākappina, Venerable Mahācunda, Venerable Anuruddha, Venerable Revata, Venerable Upāli, Venerable Ānanda, Venerable Rāhula." "Why, householder, when there are great Nāgas, do you invite mere boys?" "And who are those, lady, great Nāgas?" "Venerable Devadatta, Venerable Kokālika, Venerable Kaṭamodakatissaka, Venerable Khaṇḍadeviputta, Venerable Samuddadatta." Now, this conversation of the bhikkhunī Thullanandā was interrupted, for those elder bhikkhus entered. "Indeed, householder, you have invited great Nāgas!" "Just now, lady, you called them boys; now, great Nāgas!" And he expelled her from the house, and cut off her regular alms. Those bhikkhus who were of few wishes... they complained, grumbled, and criticized: "How can Devadatta, knowing it to be food prepared by a bhikkhunī, eat it?" ... "Is it true, Devadatta, that you, knowing it, eat food prepared by a bhikkhunī?" "It is true, Blessed One." The Buddha, the Blessed One, reproved him... "How can you, foolish man, knowing it, eat food prepared by a bhikkhunī? This, foolish man, is not for the faith of those without faith... And thus, bhikkhus, You should recite this training rule: "Whatever bhikkhu, knowing, eats food prepared by a bhikkhunī, it is an offense of expiation." Thus, this training rule was laid down by the Blessed One for the bhikkhus. 193. Now at that time, a certain bhikkhu, having gone forth from Rājagaha, went to his relatives' family. The people said, "It's been a long time since the venerable one came," and respectfully offered food. A bhikkhunī, a regular visitor to that family, said to those people, "Give food to the venerable one, friends." Then that bhikkhu, feeling remorse, thinking, "The Blessed One has forbidden eating food prepared by a bhikkhunī, knowing it," did not accept it. He was unable to go on alms round, and was without food. Then that bhikkhu went to the monastery and reported the matter to the bhikkhus. The bhikkhus reported the matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gave a Dhamma talk and addressed the bhikkhus: "I allow, bhikkhus, to eat food prepared by a bhikkhunī, knowing it, if it was initiated by householders beforehand. And thus, bhikkhus, you should recite this training rule:" 194. "Whatever bhikkhu, knowing, eats food prepared by a bhikkhunī, except when initiated by householders beforehand, it is an offense of expiation." 195. "Whatever" means whoever, of whatever kind... (etc.) "Bhikkhu" means... (etc.) In this context, "bhikkhu" is intended to mean this. "Knowing" means either one knows oneself, or others inform him, or she informs him. "Bhikkhunī" means one who has received the higher ordination in both Sanghas. "Prepared by" means to those who were not previously willing to give or to do, saying, "The venerable one is a reciter, the venerable one is learned, the venerable one knows the suttas, the venerable one knows the Vinaya, the venerable one is a Dhamma speaker; give to the venerable one, do for the venerable one," this is "prepared by." "Food" means any one of the five kinds of food. "Except when initiated by householders beforehand" means excluding the initiation by householders. "Initiation by householders" means when relatives are present, or invited... or that which is ordinarily prepared. Except if previously undertaken by a layperson, he receives it with the intention of eating, there is an offense of wrong-doing. With every mouthful, with every mouthful, there is an offense of expiation. 196. When cooked, perceiving it as cooked, he eats, except if previously undertaken by a layperson, there is an offense of expiation. When cooked, being in doubt, he eats, except if previously undertaken by a layperson, there is an offense of wrong-doing. When cooked, perceiving it as uncooked, he eats, except if previously undertaken by a layperson, there is no offense. He eats that which is cooked by one fully ordained,