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desire to disparage the Saṅgha. It would be good, venerable sir, if the noble ones would not give with their own hands to sectarians.” Then the Blessed One instructed, incited, inspired, and gladdened those lay followers with a Dhamma talk. Then those lay followers, instructed, incited, inspired, and gladdened by the Blessed One with a Dhamma talk, rose from their seats, saluted the Blessed One, circumambulated him, and departed. Then the Blessed One, on this occasion, in this connection, having given a Dhamma talk, addressed the bhikkhus: “Therefore, bhikkhus, I shall lay down a training rule for bhikkhus, with reference to ten advantages— for the excellence of the Saṅgha, for the well-being of the Saṅgha… …for the stability of the True Dhamma, for the support of the Vinaya. And thus, bhikkhus, you should recite this training rule: “Whatever bhikkhu with his own hand gives food, either hard food or soft food, to an unclad ascetic, or to a male wanderer, or to a female wanderer, it is an offense of expiation.” “Whatever” means whoever, of whatever kind… “Bhikkhu” means… this bhikkhu is intended in this context. “Unclad ascetic” means anyone who has entered the ascetic life and is naked. “Male wanderer” means anyone who has entered the ascetic life, excluding a bhikkhu and a novice. “Female wanderer” means anyone who has entered the ascetic life, excluding a bhikkhunī, a female trainee, and a female novice. “Hard food” Edibles are five kinds of food— excluding water and tooth-cleaners, the rest is called edibles. Staple foods are five kinds of food— boiled rice, porridge, flour-meal, fish, meat. If he gives, by body, or by something attached to the body, or by something to be relinquished, he incurs an offense of expiation. 272. If, to a sectarian, perceiving him as a sectarian, he gives edibles or staple foods with his own hand, he incurs an offense of expiation. If, to a sectarian, being in doubt, he gives edibles or staple foods with his own hand, he incurs an offense of expiation. If, to a sectarian, perceiving him as a non-sectarian, he gives edibles or staple foods with his own hand, he incurs an offense of expiation. If he gives water or tooth-cleaners, he incurs an offense of wrong-doing. If, to a non-sectarian, perceiving him as a sectarian, he incurs an offense of wrong-doing. If, to a non-sectarian, being in doubt, he incurs an offense of wrong-doing. If, to a non-sectarian, perceiving him as a non-sectarian, there is no offense. 273. No offense if he causes to be given but does not give, if he puts it down and gives, if he gives an external coating, for one who is insane, for one who is the first wrong-doer. The training rule concerning the naked is finished, the first. 2. The training rule concerning sending away 274. At that time, the Buddha, the Blessed One, was staying at Savatthi, in Jeta's Grove, in Anathapindika's monastery. At that time, Venerable Upananda the Sakyan son said to his brother's co-resident monk: "Come, friend, let us enter the village for alms." Without letting him give, he sent him away: "Go, friend, conversation or sitting with you is not comfortable for me, conversation or sitting alone is comfortable for me." Then that monk, when it was late, was unable to go for alms, and could not expect a meal at the return, he was deprived of food. Then that monk, going to the monastery, reported this matter to the monks. Those monks who were of few desires... they complained, grumbled, and criticized: "How can Venerable Upananda the Sakyan son send away a monk— 'Come, friend, let us enter the village for alms'— without letting him give?" ... "Is it true, Upananda, as is said...?" a monk— "Come, friend, let us enter the village for alms." And having not caused him to be given anything, he dismissed him? "It is true, Blessed One." The Buddha, the Blessed One, rebuked him… How can you, foolish man, having said to a monk— "Come, friend, let us enter the village for alms"— and having not caused him to be given anything, dismiss him? This, foolish man, is not for the conversion of the unconverted… And thus, monks, you should recite this rule of training: 275. "Should any monk, having said to a monk— 'Come, friend, let us enter a village or a market town for alms'— and having caused him to be given something or having not caused him to be given anything, dismiss him, saying— 'Go, friend, conversation or sitting with you is not agreeable to me; conversation or sitting alone is agreeable to me'— making this alone the reason, and no other— there is an offense of pācittiya." 276. "Any" means whoever, of whatever kind… "Monk" means… this monk is intended in this context. "To a monk" means to another monk. "Come, friend, to a village or a market town" means a village or a market town or a city, both a village and a market town. "Having caused him to be given something" means having caused him to be given gruel or rice or hard food or soft food. "Having not caused him to be given anything" means having not caused him to be given anything at all. "Dismisses him" means desiring to laugh or play with a woman, desiring to sit in private, desiring to engage in improper conduct, he says thus— "Go, friend, conversation or sitting with you is not agreeable to me; conversation or sitting alone is agreeable to me"— and dismisses him, there is an offense of dukkata. While abandoning the range of sight or the range of hearing, there is an offense of dukkata. When abandoned, there is an offense of pācittiya. "Making this alone the reason, and no other" means there is no other reason to dismiss him. 277. If he dismisses an ordained monk, perceiving him as ordained, there is an offense of pācittiya. If he dismisses an ordained monk, being in doubt, there is an offense of pācittiya. If he dismisses an ordained monk, perceiving him as unordained, there is an offense of pācittiya. If he brings a false accusation, there is an offense of dukkata. If he dismisses an unordained monk… he commits an offense of dukkaṭa. He introduces a time of strife, he commits an offense of dukkaṭa. In one not fully ordained, he perceives one fully ordained, he commits an offense of dukkaṭa. In one not fully ordained, he is in doubt, he commits an offense of dukkaṭa. In one not fully ordained, he perceives one not fully ordained, he commits an offense of dukkaṭa. 278. There is no offense if he dismisses them thinking, "The two of them will not get along together," or "They will develop greed seeing valuable goods," or "They will develop discontent seeing women," or "Take gruel, or rice, or solid food, or soft food to a sick person, or one left behind, or the monastery keeper," or he does not intend to act improperly, or he dismisses them when there is a task to be done, or for one who is insane, or for one who is the first to commit the offense. The training rule concerning dismissal is finished, the second. 3. The Training Rule Concerning Eating Together 279. At that time, the Buddha, the Blessed One, was staying in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's park. Now at that time, the Venerable Upananda the Sakyan went to a friend's house and sat down in the bedroom with his wife. Then that man approached the Venerable Upananda the Sakyan; having approached, he bowed to the Venerable Upananda the Sakyan and sat down to one side. Sitting to one side, that man said to his wife, "Give alms to the venerable one." Then that woman gave alms to the Venerable Upananda the Sakyan. Then that man said to the Venerable Upananda the Sakyan, "Go, venerable sir, since alms have been given to the venerable one." Then that woman, realizing, "This man is agitated," said to the Venerable Upananda the Sakyan, "Sit, venerable sir, do not go." A second time that man… A third time that man said to the Venerable Upananda the Sakyan, "Go, venerable sir, since alms have been given to the venerable one." i. For a third time, that woman said to Venerable Upananda the Sakyan: “Sit down, venerable sir, do not go away.” Then that man went out and complained to the bhikkhus: “This Venerable Upananda, sirs, is sitting in the bedroom with my wife. Though I ask him to leave, he does not want to go. We have much to do, we have many duties.” Those bhikkhus who were of few wishes… they complained, grumbled, and criticized: “How can Venerable Upananda the Sakyan sit down intrusively in a family with food?”… “Is it true, Upananda, that you sat down intrusively in a family with food?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “How can you, foolish man, sit down intrusively in a family with food! This, foolish man, is not for the conversion of the unconverted… And thus, bhikkhus, you should recite this training rule: 280. “Should any bhikkhu sit down intrusively in a family with food, it is a pācittiya.” 281. “Any” means whoever, whatever kind… “Bhikkhu” means… this bhikkhu is intended in this context. “A family with food” means there is both a woman and a man, both the woman and the man have not gone forth, both are not free from passion. “Intrusively” means having entered. “Sits down” means in a large house, he sits leaving aside a hand’s reach of the back wall; there is an offense of pācittiya. In a small house, he sits beyond the main beam; there is an offense of pācittiya. 282. In a bedroom, perceiving it as a bedroom, he sits down intrusively in a family with food; there is an offense of pācittiya. In a bedroom, being in doubt, he sits down intrusively in a family with food; there is an offense of pācittiya. In a bedroom, not perceiving it as a bedroom, he sits down intrusively in a family with food; there is an offense of pācittiya. In a non-bedroom, perceiving it as a bedroom… If he perceives it as not a sleeping place, there is an offense of dukkaṭa. If he is in doubt about it being not a sleeping place, there is an offense of dukkaṭa. If he perceives it as not a sleeping place,