Bu Pc 36

36. Dutiyapavāraṇāsikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena dve bhikkhū kosalesu janapade sāvatthiṁ addhānamaggappaṭipannā honti. Eko bhikkhu anācāraṁ ācarati. Dutiyo bhikkhu taṁ bhikkhuṁ etadavoca— “māvuso, evarūpamakāsi, netaṁ kappatī”ti. So tasmiṁ upanandhi. Atha kho te bhikkhū sāvatthiṁ agamaṁsu. Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghabhattaṁ hoti. Dutiyo bhikkhu bhuttāvī pavārito hoti. Upanaddho bhikkhu ñātikulaṁ gantvā piṇḍapātaṁ ādāya yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca— “bhuñjāhi, āvuso”ti. “Alaṁ, āvuso, paripuṇṇomhī”ti. “Sundaro, āvuso, piṇḍapāto, bhuñjāhī”ti. Atha kho so bhikkhu tena bhikkhunā nippīḷiyamāno taṁ piṇḍapātaṁ bhuñji. Upanaddho bhikkhu taṁ bhikkhuṁ etadavoca— “tvampi nāma, āvuso, maṁ vattabbaṁ maññasi yaṁ tvaṁ bhuttāvī pavārito anatirittaṁ bhojanaṁ bhuñjasī”ti. “Nanu, āvuso, ācikkhitabban”ti. “Nanu, āvuso, pucchitabban”ti. Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhu bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāressatī”ti …pe… “saccaṁ kira tvaṁ, bhikkhu, bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāresī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāressasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana bhikkhave imaṁ sikkhāpadaṁ uddiseyyātha—

Encouraging a monastic to eat after refusing an invitation Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time two monks were traveling through the Kosalan country on their way to Sāvatthī. One monk misbehaved and the other said to him, “Don’t do that! It’s not allowable.” Because of that the first monk became resentful. They then carried on to Sāvatthī. Soon afterwards an association in Sāvatthī was offering a meal to the Sangha. When the second monk had finished his meal and refused an invitation to eat more, the resentful monk brought back some almsfood from his own family. He then said to the other, “Please eat!” “There’s no need. I’m full.” “The almsfood is nice, please eat.” And because he was pressured, he ate the almsfood. The resentful monk then said to him, “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?” “Shouldn’t you have told me?” “Shouldn’t you have asked?” The second monk told the monks what had happened, and the monks of few desires complained and criticized the other, “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?” … “Is it true, monk, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” … “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.

Final ruling

‘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 yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Bhikkhunti aññaṁ bhikkhuṁ. Bhuttāvī nāma pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ, antamaso kusaggenapi bhuttaṁ hoti. Pavārito nāma asanaṁ paññāyati, bhojanaṁ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati. Anatirittaṁ nāma akappiyakataṁ hoti, appaṭiggahitakataṁ hoti, anuccāritakataṁ hoti, ahatthapāse kataṁ hoti, abhuttāvinā kataṁ hoti, bhuttāvinā pavāritena āsanā vuṭṭhitena kataṁ hoti, “alametaṁ sabban”ti avuttaṁ hoti, na gilānātirittaṁ hoti— etaṁ anatirittaṁ nāma. Khādanīyaṁ nāma pañca bhojanāni—yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma. Bhojanīyaṁ nāma pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ. Abhihaṭṭhuṁ pavāreyyāti yāvatakaṁ icchasi tāvatakaṁ gaṇhāhīti. Jānāti nāma sāmaṁ vā jānāti, aññe vā tassa ārocenti, so vā āroceti. Āsādanāpekkhoti “iminā imaṁ codessāmi sāressāmi paṭicodessāmi paṭisāressāmi maṅkuṁ karissāmī”ti abhiharati, āpatti dukkaṭassa. Tassa vacanena “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Bhojanapariyosāne āpatti pācittiyassa.

Definitions

A: whoever … Monk: … 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. A monk: another monk. Whom has finished his meal: whom has eaten any of the five cooked foods, even what fits on the tip of a blade of grass. Refused an invitation to eat more: there is eating; there is cooked food; they stand within arm’s reach; there is an offering; there is a refusal. Not left over: the making it left over is done with food that is unallowable; it is done with food that has not been received; it is done with food that is not held in hand; it is done by one who is not within arm’s reach; it is done by one who has not finished his meal; 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; “I’ve had enough,” has not been said; it is not left over from one who is sick— this is called “not left over”. Fresh food: apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics, the rest is called “fresh food”. Cooked food: there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. Invites to eat: saying, “Take as much as you like.” He knows: he knows by himself or others have told him or the monk has told him. Aiming to criticize him: 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. 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. For every mouthful swallowed, the donor commits an offense of wrong conduct. 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. Pavārite vematiko anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreti, āpatti dukkaṭassa. Pavārite appavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreti, anāpatti. Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya abhiharati, āpatti dukkaṭassa. Tassa vacanena “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Appavārite pavāritasaññī, āpatti dukkaṭassa. Appavārite vematiko, āpatti dukkaṭassa. Appavārite appavāritasaññī, anāpatti.

Permutations

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 that is not left over, he commits an offense entailing confession. 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 that is not left over, he commits an offense of wrong conduct. 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 that is not left over, there is no offense. 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. 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. For every mouthful swallowed, the donor commits an offense of wrong conduct. 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. 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. 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— atirittaṁ kārāpetvā deti, “atirittaṁ kārāpetvā bhuñjāhī”ti deti, aññassatthāya haranto gacchāhīti deti, gilānassa sesakaṁ deti, “yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjā”ti deti, ummattakassa, ādikammikassāti.

Non-offenses

There is no offense: if he gives it after having it made left over; if he gives it, saying, “Have it made left over and then eat it;” if he gives it, saying, “Take this food for the benefit of someone else;” if he gives the leftovers from a sick person; if he gives, saying, “When there’s a reason, use these post-midday tonics,” “… use these seven-day tonics,” “… use these lifetime tonics;” if he is insane; if he is the first offender.