At that time, at mealtime, the World Honored One put on his robe, took up his bowl, and entered the great city of Sravasti to beg for food. After he had finished his sequential begging within the city, he returned, ate the food, put away his robe and bowl, washed his feet, arranged his seat, and sat down.

At that time has five meanings:

1.  It was the time when the Buddha wanted to speak, began to speak, and was speaking.
2. It was the time which breaks up the views of outside ways. Some outside ways deny the existence of past, present, and future, “At that time” means the explanation has occurred in the past, is occurring in the present, and will occur in the future. These words therefore separate the Buddhadharma from the dharma of outside ways.
3. It was the time of planting seeds. Seeds that are planted and nourished will grow. Uncultivated seeds will perish. If one has developed good causes in past lives, but does not cultivate that fruit further in this life, he will have roots that wither and die. If these good roots are continually cared for, they will bear further fruit. So if you have roots that are sufficiently good to allow you to hear sutra lectures, do not just come occasionally; come as often as possible. The more you come, the deeper your roots will grow.
4. It was the time to listen to sutras. That does not mean just listening once or twice. It means listening regularly, for the more you hear the more you understand. In listening to sutras three conditions must be fulfilled: a) a true teacher, b) a true teaching, and c) true study. With only one or two of these conditions fulfilled, study is useless. For instance, if you have a true teaching and truly study, but lack a true teacher, then you cannot understand that teaching. All three conditions must be met for cultivation to succeed.
5. It was the time when the Buddha wanted to speak the dharma and beings wanted to listen. The Buddha wished to speak in the way living beings wanted to hear. The Buddha and living beings are not two, one high and the other low. They are equal.

The mention of mealtime clearly shows that the Buddha, like ordinary people, still eats and drinks. When it was time to eat, the World Honored One put on his robe. There are three robes worn by members of the sangha:

1. The antarvasas, the five-piece robe, is a work robe. It is made in a pattern of five strips, each of which contains two pieces, one long and one short;

2. The uttarasanga, the seven-piece robe, is worn for ceremonies and when listening to dharma; and

3. The samghati, also called the “perfect robe,” or “great robe,” is composed of up to 108 pieces in twenty-five strips. Each piece in the robes represents a field and so they are also called “field of blessings” robes. Members of the sangha wear the samghati when receiving offerings from laymen, who thereby “plant fields of blessings.” When putting on the robe a verse is recited which says,

Good indeed is the liberation cloth!
Unsurpassed field of blessings robe…

This robe is worn when lecturing sutras and speaking dharma from the high seat, when accepting offerings of pure food from the king or ruler of a country, and when begging for food.

Together with a gathering of great bhikṣus. After Śākyamuni Buddha realized Buddhahood, he went first to the Deer Park to cross over the Five Bhikshus including Ājñātakauṇḍinya. Then he contemplated and saw that Uruvilvā Kāśyapa, who had a large following of disciples, could be converted. Śākyamuni Buddha was an Elder Sanghan and had the manner of a High Master, but when he arrived to pay his visit, Uruvilvā Kāśyapa did not acknowledge him with respect because he thought, “I am the leader of many men. Everyone calls me the Worthy One…” Unaware of the Buddha’s background, he unceremoniously launched into an investigation of dharma with him. Soon, however, he realized what he had confronted, for no matter what he said, he never managed to have the last word. He could not defeat the Buddha in debate! Having failed with words, he resorted to his spiritual power as a fire worshipper. With the intention of burning the Buddha, he conjured up a great fire. His strength was impressive, but the fire failed to touch the Buddha, and, in fact, veered back toward Kāśyapa himself, who, on the verge of being burned alive, was helpless and immediately surrendered to the Buddha.

Uruvilvā had five hundred disciples, and his brothers had two hundred fifty each, all of whom took refuge with the Buddha, bringing the number of disciples to 1005.

Later the Buddha converted Śāriputra and Mahāmaudgalyāyana who had one hundred disciples each. When they took refuge, the Buddha’s disciples amounted to 1205 in all. Yasas, the son of an elder, and his disciples also took refuge with the Buddha. This actually makes a total of 1255 disciples who were the Buddha’s constant followers. Sutra texts round off the number to 1250.