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35. Pavāraṇāsikkhāpada

The training rule on invitations

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery,

Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā bhojesi.
a certain brahmin had invited the monks for a meal.

Bhikkhū bhuttāvī pavāritā ñātikulāni gantvā ekacce bhuñjiṁsu ekacce piṇḍapātaṁ ādāya agamaṁsu.
When the monks had finished and refused an invitation to eat more, they went to their respective families, where some ate and some took away almsfood.

Atha kho so brāhmaṇo paṭivissake etadavoca—
Soon afterwards that brahmin said to his neighbors,

“bhikkhū mayā, ayyā, santappitā.
“The monks have been satisfied by me.

Etha, tumhepi santappessāmī”ti.
Come, and I’ll satisfy you, too.”

Te evamāhaṁsu—“kiṁ tvaṁ, ayyo, amhe santappessasi?
“How could you satisfy us?

Yepi tayā nimantitā tepi amhākaṁ gharāni āgantvā ekacce bhuñjiṁsu ekacce piṇḍapātaṁ ādāya agamaṁsū”ti.
Those monks who were invited by you came to our houses. Some of them ate there and some took away almsfood.”

Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti—
That brahmin complained and criticized those monks,

“kathañhi nāma bhadantā amhākaṁ ghare bhuñjitvā aññatra bhuñjissanti.
“How could the venerables eat in our house and afterwards eat elsewhere?

Na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti.
Am I not able to give them as much as they need?”

Assosuṁ kho bhikkhū tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa.
The monks heard the complaints of that brahmin,

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized those monks,

“kathañhi nāma bhikkhū bhuttāvī pavāritā aññatra bhuñjissantī”ti …pe…
“How could those monks finish their meal and refuse an invitation to eat more, and then eat elsewhere?” …

“saccaṁ kira, bhikkhave, bhikkhū bhuttāvī pavāritā aññatra bhuñjantī”ti?
“Is it true, monks, that monks did this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

kathañhi nāma te, bhikkhave, moghapurisā bhuttāvī pavāritā aññatra bhuñjissanti.
“How could those foolish men do this?

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …

evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:

“Yo pana bhikkhu bhuttāvī pavārito khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti.
‘If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food, he commits an offense entailing confession.’”

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.

Tena kho pana samayena bhikkhū gilānānaṁ bhikkhūnaṁ paṇīte piṇḍapāte nīharanti.
Soon afterwards the monks were bringing back fine almsfood for the sick monks.

Gilānā na cittarūpaṁ bhuñjanti.
But because the sick monks were unable to eat as much as they had intended,

Tāni bhikkhū chaṭṭenti.
the monks threw the leftovers away.

Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ.
When the Buddha heard the loud sound of crows cawing,

Sutvāna āyasmantaṁ ānandaṁ āmantesi—
he asked Venerable Ānanda,

“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo”ti?
“Ānanda, why is there this loud sound of crows cawing?”

Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
Ānanda told him what had happened, and the Buddha said,

“Bhuñjeyyuṁ panānanda, bhikkhū gilānātirittan”ti.
“But Ānanda, don’t the monks eat the leftovers from those who are sick?”

“Na bhuñjeyyuṁ, bhagavā”ti.
“No, Sir.”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, gilānassa ca agilānassa ca atirittaṁ bhuñjituṁ.
“Monks, I allow you to eat the leftovers both from those who are sick and from those who are not sick.

Evañca pana, bhikkhave, atirittaṁ kātabbaṁ—
And, monks, this is how you make food left over:

‘alametaṁ sabban’ti.
‘I’ve had enough.’

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
And so, monks, this training rule should be recited like this:

“Yo pana bhikkhu bhuttāvī pavārito anatirittaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti.
‘If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food that is not left over, he commits an offense entailing confession.’”

Yo panāti
A:

yo yādiso …pe…
whoever …

bhikkhūti
Monk:

…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.

Bhuttāvī nāma
Has finished his meal:

pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ antamaso kusaggenapi bhuttaṁ hoti.
has eaten any of the five cooked foods, even what fits on the tip of a blade of grass.

Pavārito nāma
Refused an invitation to eat more:

asanaṁ paññāyati, bhojanaṁ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati.
there is eating; there is cooked food; he stands within arm’s reach; there’s an offering; there is a refusal.

Anatirittaṁ nāma
Not left over:

akappiyakataṁ hoti,
the making it left over is done with food that is unallowable;

appaṭiggahitakataṁ hoti,
it is done with food that has not been received;

anuccāritakataṁ hoti,
it is done with food that is not held in hand;

ahatthapāse kataṁ hoti,
it is done by one who is not within arm’s reach;

abhuttāvinā kataṁ hoti,
it is done by one who has not finished his meal;

bhuttāvinā pavāritena āsanā vuṭṭhitena kataṁ hoti,
it is done by one who has finished his meal, who has refused an invitation to eat more, but who has risen from his seat;

“alametaṁ sabban”ti avuttaṁ hoti,
“I’ve had enough,” has not been said;

na gilānātirittaṁ hoti—
it is not left over from one who is sick—

etaṁ anatirittaṁ nāma.
this is called “not left over”.

Atirittaṁ nāma
Left over:

kappiyakataṁ hoti,
the making it left over is done with food that is allowable;

paṭiggahitakataṁ hoti,
it is done with food that has been received;

uccāritakataṁ hoti,
it is done with food that is held in hand;

hatthapāse kataṁ hoti,
it is done by one who is within arm’s reach;

bhuttāvinā kataṁ hoti,
it is done by one who has finished his meal;

bhuttāvinā pavāritena āsanā avuṭṭhitena kataṁ hoti,
it is done by one who has finished his meal, who has refused an invitation to eat more, and who has not risen from his seat;

“alametaṁ sabban”ti vuttaṁ hoti,
“I’ve had enough,” has been said;

gilānātirittaṁ hoti—
it is left over from one who is sick—

etaṁ atirittaṁ nāma.
this is called “left over”.

Khādanīyaṁ nāma
Fresh food:

pañca bhojanāni—yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics—the rest is called “fresh food”.

Bhojanīyaṁ nāma
Cooked food:

pañca bhojanāni— odano, kummāso, sattu, maccho, maṁsaṁ.
there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat.

“Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa ajjhohāre ajjhohāre āpatti pācittiyassa.
If he receives it intending to eat it, he commits an offense of wrong conduct. For every mouthful, he commits an offense entailing confession.

Anatiritte anatirittasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa.
If it is not left over, and he does not perceive it as such, and he eats fresh or cooked food, he commits an offense entailing confession.

Anatiritte vematiko khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa.
If it is not left over, but he is unsure of it, and he eats fresh or cooked food, he commits an offense entailing confession.

Anatiritte atirittasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa.
If it is not left over, but he perceives it as such, and he eats fresh or cooked food, he commits an offense entailing confession.

Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa.
If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct.

Ajjhohāre ajjhohāre āpatti dukkaṭassa.
For every mouthful, he commits an offense of wrong conduct.

Atiritte anatirittasaññī, āpatti dukkaṭassa.
If it is left over, but he does not perceive it as such, he commits an offense of wrong conduct.

Atiritte vematiko, āpatti dukkaṭassa.
If it is left over, but he is unsure of it, he commits an offense of wrong conduct.

Atiritte atirittasaññī, anāpatti.
If it is left over, and he perceives it as such, there is no offense.

Anāpatti—
There is no offense:

atirittaṁ kārāpetvā bhuñjati,
if he eats it after having it made left over;

“atirittaṁ kārāpetvā bhuñjissāmī”ti paṭiggaṇhāti,
if he receives it with the intention of having it made left over and then eating it;

aññassatthāya haranto gacchati,
if he is taking food for the benefit of someone else;

gilānassa sesakaṁ bhuñjati,
if he eats the leftovers from a sick person;

yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati,
if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Pavāraṇāsikkhāpadaṁ niṭṭhitaṁ pañcamaṁ.
The training rule on invitations, the fifth, is finished.