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3. Piṇḍapātikaṅgakathā[iii. The Alms-Food-Eater’s Practice]
Piṇḍapātikaṅgampi ‘‘atirekalābhaṃ paṭikkhipāmi,iii. The alms-food-eater’s practice is undertaken with one of the following statements: “I refuse a supplementary [food] supply”
piṇḍapātikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the alms-food-eater’s practice.”
Tena pana piṇḍapātikena ‘‘saṅghabhattaṃ, uddesabhattaṃ, nimantanabhattaṃ, salākabhattaṃ, pakkhikaṃ,Now, this alms-food eater should not accept the following fourteen kinds of meal: a meal offered to the Order, a meal offered to specified bhikkhus, an invitation, a meal given by a ticket, one each half-moon day,
uposathikaṃ, pāṭipadikaṃ, āgantukabhattaṃ, gamikabhattaṃ, gilānabhattaṃ,one each Uposatha day, one each first of the half-moon, a meal given for visitors, a meal for travellers, a meal for the sick,
gilānupaṭṭhākabhattaṃ, vihārabhattaṃ, dhurabhattaṃ, vārakabhatta’’nti etāni cuddasa bhattāni na sāditabbāni.a meal for sick-nurses, a meal supplied to a [particular] residence, a meal given in a principal house,[^11] a meal given in turn.
Sace pana ‘‘saṅghabhattaṃ gaṇhathā’’tiādinā nayena avatvā ‘‘amhākaṃ gehe saṅgho bhikkhaṃ gaṇhātu, tumhepi bhikkhaṃ gaṇhathā’’ti vatvā dinnāni honti,If, instead of saying “Take a meal given to the Order”, [meals] are given saying “The Order is taking alms in our house; you may take alms too”,
tāni sādituṃ vaṭṭanti.it is allowable to consent.
Saṅghato nirāmisasalākāpi vihāre pakkabhattampi vaṭṭatiyevāti idamassa vidhānaṃ.Tickets from the Order that are not for actual food,[^12] and also a meal cooked in a monastery, are allowable as well. These are the directions for it.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭho puratopi pacchatopi āhaṭabhikkhaṃ gaṇhati, pattadvāre ṭhatvā pattaṃ gaṇhantānampi deti,Herein, one who is strict takes alms brought both from before and from behind, and he gives the bowl to those who take it while he stands outside a door.
paṭikkamanaṃ āharitvā dinnabhikkhampi gaṇhati,He also takes alms brought to the refectory and given there.
taṃ divasaṃ pana nisīditvā bhikkhaṃ na gaṇhati.But he does not take alms by sitting [and waiting for it to be brought later] that day.
Majjhimo taṃ divasaṃ nisīditvāpi gaṇhati,The medium one takes it as well by sitting [and waiting for it to be brought later] that day;
svātanāya pana nādhivāseti.but he does not consent to [its being brought] the next day.
Mudukosvātanāyapi punadivasāyapi bhikkhaṃ adhivāseti.The mild one consents to alms [being brought] on the next day and on the day after.
Te ubhopi serivihārasukhaṃ na labhanti, ukkaṭṭhova labhati.Both these last miss the joy of an independent life.
Ekasmiṃ kira gāme ariyavaṃso hoti, ukkaṭṭho itare āha – ‘‘āyāmāvuso, dhammasavanāyā’’ti.There is, perhaps, a preaching on the Noble Ones’ heritages (A II 28) in some village. The strict one says to the others “Let us go, friends, and listen to the Dhamma.”
Tesu eko ekenamhi, bhante, manussena nisīdāpitoti āha. Aparo mayā, bhante, svātanāya ekassa bhikkhā adhivāsitāti.One of them says, “I have been made to sit [and wait] by a man, venerable sir,” and the other, “I have consented to [receive] alms tomorrow, venerable sir.”
Evaṃ te ubho parihīnā. Itaro pātova piṇḍāya caritvā gantvā dhammarasaṃ paṭisaṃvedesi.So they are both losers. The other wanders for alms in the morning and then he goes and savours the taste of the Dhamma.
Imesaṃ pana tiṇṇampi saṅghabhattādiatirekalābhaṃ sāditakkhaṇeva dhutaṅgaṃ bhijjati.The moment anyone of these three agrees to the extra gain consisting of a meal given to the Order, etc., his ascetic practice is broken.
Ayamettha bhedo.This is the breach in this instance.
Ayaṃ panānisaṃso, ‘‘piṇḍiyālopabhojanaṃ nissāya pabbajjā’’ti (a. ni. 4.27; itivu. 101) vacanato nissayānurūpapaṭipattisabbhāvo, dutiye ariyavaṃse patiṭṭhānaṃ, aparāyattavuttitā, ‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti bhagavatā saṃvaṇṇitapaccayatā,The benefits are these. He actually practices in conformity with the dependence because of the words “The going forth by depending on the eating of lumps of alms food” (Vin II 58, 96); he is established in the second of the Noble Ones’ heritages; his existence is independent of others; it is a requisite recommended by the Blessed One thus “Valueless, easy to get, blameless” (A II 26);
kosajjanimmaddanatā, parisuddhājīvatā, sekhiyapaṭipattipūraṇaṃ, aparapositā,idleness is eliminated; livelihood is purified; the practice of the minor training rule [of the Pātimokkha] is fulfilled; he is not maintained by another;
parānuggahakiriyā, mānappahānaṃ, rasataṇhānivāraṇaṃ, gaṇabhojanaparamparabhojanacārittasikkhāpadehi anāpattitā,he helps others; pride is abandoned; craving for tastes is checked; the training precepts about eating as a group, substituting one meal [invitation for another] (see Vinaya, Pācittiya 33 and Comy.), and good behaviour, are not contravened;
appicchatādīnaṃ anulomavuttitā, sammāpaṭipattibrūhanaṃ, pacchimajanatānukampananti.his life conforms to [the principles of] fewness of wishes; he cultivates the right way; he has compassion for later generations.
Piṇḍiyālopasantuṭṭho, aparāyattajīviko; Pahīnāhāraloluppo, hoti cātuddiso yati.The monk content with alms for food Has independent livelihood, And greed in him no footing finds; He is as free as the four winds.
Vinodayati kosajjaṃ, ājīvassa visujjhati; Tasmā hi nātimaññeyya, bhikkhācariyāya sumedhaso.He never need be indolent, His livelihood is innocent, So let a wise man not disdain Alms-gathering for his domain.
Evarūpassa hi –Since it is said:
‘‘Piṇḍapātikassa bhikkhuno, Attabharassa anaññaposino; Devāpi pihayanti tādino, No ce lābhasilokanissito’’ti.“If a bhikkhu can support himself on alms And live without another’s maintenance, And pay no heed as well to gain and fame, The very gods indeed might envy him” (Ud 31).
Ayaṃ piṇḍapātikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach and benefits, in the case of the alms-food-eater’s practice.