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36. Dutiyapavāraṇāsikkhāpada

The second training rule on invitations

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

Tena kho pana samayena dve bhikkhū kosalesu janapade sāvatthiṁ addhānamaggappaṭipannā honti.
At that time two monks were traveling through the Kosalan country on their way to Sāvatthī.

Eko bhikkhu anācāraṁ ācarati.
One monk misbehaved

Dutiyo bhikkhu taṁ bhikkhuṁ etadavoca—
and the other said to him,

“māvuso, evarūpamakāsi, netaṁ kappatī”ti.
“Don’t do that! It’s not allowable.”

So tasmiṁ upanandhi.
Because of that the first monk became resentful.

Atha kho te bhikkhū sāvatthiṁ agamaṁsu.
They then carried on to Sāvatthī.

Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghabhattaṁ hoti.
Soon afterwards an association in Sāvatthī was offering a meal to the Sangha.

Dutiyo bhikkhu bhuttāvī pavārito hoti.
When the second monk had finished his meal and refused an invitation to eat more,

Upanaddho bhikkhu ñātikulaṁ gantvā piṇḍapātaṁ ādāya yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca—
the resentful monk brought back some almsfood from his own family. He then said to the other,

“bhuñjāhi, āvuso”ti.
“Please eat!”

“Alaṁ, āvuso, paripuṇṇomhī”ti.
“There’s no need. I’m full.”

“Sundaro, āvuso, piṇḍapāto, bhuñjāhī”ti.
“The almsfood is nice, please eat.”

Atha kho so bhikkhu tena bhikkhunā nippīḷiyamāno taṁ piṇḍapātaṁ bhuñji.
And because he was pressured, he ate the almsfood.

Upanaddho bhikkhu taṁ bhikkhuṁ etadavoca—
The resentful monk then said to him,

“tvampi nāma, āvuso, maṁ vattabbaṁ maññasi yaṁ tvaṁ bhuttāvī pavārito anatirittaṁ bhojanaṁ bhuñjasī”ti.
“Who are you to correct me when you eat food that’s not left over even though you have finished your meal and refused an invitation to eat more?”

“Nanu, āvuso, ācikkhitabban”ti.
“Shouldn’t you have told me?”

“Nanu, āvuso, pucchitabban”ti.
“Shouldn’t you have asked?”

Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi.
The second monk told the monks what had happened,

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

“kathañhi nāma bhikkhu bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāressatī”ti …pe…
“How could a monk invite another monk to eat food that’s not left over, when the other has finished his meal and refused an invitation to eat more ?” …

“saccaṁ kira tvaṁ, bhikkhu, bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāresī”ti?
“Is it true, monk, that you did this?”

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

Vigarahi buddho bhagavā …pe…
The Buddha rebuked him …

kathañhi nāma tvaṁ, moghapurisa, bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāressasi.
“Foolish man, how could you do this?

Netaṁ, moghapurisa, 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 bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreyya—‘handa, bhikkhu, khāda vā bhuñja vā’ti, jānaṁ āsādanāpekkho, bhuttasmiṁ, pācittiyan”ti.
‘If a monk invites a monk, whom he knows has finished his meal and refused an invitation to eat more, to eat fresh or cooked food that is not left over, saying, “Here, monk, eat,” aiming to criticize him, then when the other has eaten, 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.

Bhikkhunti
A monk:

aññaṁ bhikkhuṁ.
another monk.

Bhuttāvī nāma
Whom has finished his meal:

pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ, antamaso kusaggenapi bhuttaṁ hoti.
whom 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”.

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.

Abhihaṭṭhuṁ pavāreyyāti
Invites to eat:

yāvatakaṁ icchasi tāvatakaṁ gaṇhāhīti.
saying, “Take as much as you like.”

Jānāti nāma
He knows:

sāmaṁ vā jānāti, aññe vā tassa ārocenti, so vā āroceti.
he knows by himself or others have told him or the monk has told him.

Āsādanāpekkhoti
Aiming to criticize him:

“iminā imaṁ codessāmi sāressāmi paṭicodessāmi paṭisāressāmi maṅkuṁ karissāmī”ti abhiharati, āpatti dukkaṭassa.
if he offers it to him, thinking, “With this I’ll accuse him,” “I’ll remind him,” “I’ll counter-accuse him,” “I’ll counter-remind him,” “I’ll humiliate him,” he commits an offense of wrong conduct.

Tassa vacanena “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa.
If, because of what he says, the other monk receives it with the intention of eating it, then the donor commits an offense of wrong conduct.

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

Bhojanapariyosāne āpatti pācittiyassa.
When the other monk has finished eating, the donor commits an offense entailing confession.

Pavārite pavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreti, āpatti pācittiyassa.
If the other monk has refused an invitation to eat more, and the donor perceives that he has, and he invites him to eat fresh or cooked food which is not left over, he commits an offense entailing confession.

Pavārite vematiko anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreti, āpatti dukkaṭassa.
If the other monk has refused an invitation to eat more, but the donor is unsure of it, and he invites him to eat fresh or cooked food which is not left over, he commits an offense of wrong conduct.

Pavārite appavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreti, anāpatti.
If the other monk has refused an invitation to eat more, but the donor does not perceive that he has, and he invites him to eat fresh or cooked food which is not left over, there is no offense.

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

Tassa vacanena “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa.
If, because of what he says, the other monk receives it with the intention of eating it, then the donor commits an offense of wrong conduct.

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

Appavārite pavāritasaññī, āpatti dukkaṭassa.
If the other monk has not refused an invitation to eat more, but the donor perceives that he has, he commits an offense of wrong conduct.

Appavārite vematiko, āpatti dukkaṭassa.
If the other monk has not refused an invitation to eat more, but the donor is unsure of it, he commits an offense of wrong conduct.

Appavārite appavāritasaññī, anāpatti.
If the other monk has not refused an invitation to eat more, and the donor does not perceive that he has, there is no offense.

Anāpatti—
There is no offense:

atirittaṁ kārāpetvā deti,
if he gives it after having it made left over;

“atirittaṁ kārāpetvā bhuñjāhī”ti deti,
if he gives it, saying, “Have it made left over and then eat it;”

aññassatthāya haranto gacchāhīti deti,
if he gives it, saying, “Take this food for the benefit of someone else;”

gilānassa sesakaṁ deti,
if he gives the leftovers from a sick person;

“yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjā”ti deti,
if he gives, saying, “When there’s a reason, use these post-midday tonics,” “… use these seven-day tonics,” “… use these lifetime tonics;”

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Dutiyapavāraṇāsikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ.
The second training rule on invitations, the sixth, is finished.