Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Pācittiya 35: The Training Rule on Satisfaction.
- Translated from the Pali by Brahmali Bhikkhu.
Origin story
First sub-story
1
At one time the Buddha, the Master, was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time a certain brahman had invited monks for a meal. When the monks had eaten and expressed their satisfaction, they went to their respective families, where some ate and others got almsfood and left.
Soon afterwards that brahman said this to his neighbours: “The monks have been satisfied by me. Come, and I will satisfy you too."
“How could you satisfy us too? Those monks who were invited by you came to our houses, where some ate and others got almsfood and left."
2 Then that brahman complained and criticised those monks: “How can the venerables eat in our house and afterwards eat elsewhere? Am I not able to give them as much as they want?"
3 Monks heard the complaints of that brahman, and the monks of few desires … complained and criticised those monks: “How can those monks finish their meal and express their satisfaction, and then eat elsewhere?" … “Is it true, monks, that monks do this?" “It’s true, Master." The Buddha, the Master, criticised them: “ … How can those foolish men finish their meal and express their satisfaction, and then eat elsewhere? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:
Preliminary ruling
4 “If a monk who has eaten and expressed his satisfaction eats staple or non-staple food, he commits an offence entailing confession."
5 In this way the Master laid down this training rule for the monks.
Second sub-story
6
Soon afterwards monks were bringing back fine almsfood for the sick monks. But because they were not able to eat as much as they had intended, the monks threw the leftovers away. The Master heard the loud sound of crows cawing, and he asked Venerable Ānanda: “Ānanda, why is there this loud sound of crows cawing?" Venerable Ānanda informed him of what had happened, and the Master said:
“But Ānanda, don’t the monks eat the leftovers from those who are sick?"
“No, Master, they don’t."
The Master then spoke on the Dhamma and addressed the monks: “Monks, I allow you to eat the leftovers from those who are sick and also from those who are not sick. And, monks, this is how food is made leftover: ‘I’ve had enough of all of this.’ And so, monks, this training rule should be recited thus:
Final ruling
7 “If a monk who has eaten and expressed his satisfaction eats staple or non-staple food which is not left over, he commits an offence entailing confession."
Definitions
8 A: whoever … Monk: … The monk who is ordained by a complete Sangha through a procedure of one motion and three announcements, which is unchallengeable and fit to stand; this sort of monk is meant in this case.
9 Who has eaten: who has eaten any of the five staple foods, even what is eaten with the tip of a blade of grass.
10Expressed his satisfaction: eating is seen, staple food is seen, it is offered by one standing within arms-reach, a refusal is seen.
11Not left over: the making it leftover is done with what is not allowable; it is done with what has not been received; it is done with what is not held in hand; it is done not within arms-reach; it is done by one who has not finished eating; it is done by one who has finished eating, who has expressed his satisfaction, and who has risen from his seat; ‘I’ve had enough of all of this,’ has not been said; it is not leftover from one who is sick - this is called ‘not leftover.’
12Left over: the making it leftover is done with what is allowable; it is done with what has been received; it is done with what is held in hand; it is done within arms-reach; it is done by one who has finished eating; it is done by one who has finished eating, who has expressed his satisfaction, but who has not risen from his seat; ‘I’ve had enough of all of this,’ has been said; it is leftover from one who is sick - this is called ‘leftover.’
13Non-staple food: apart from the five staple foods, the post-midday allowables, the seven-day allowables, and the lifetime allowables - the rest is called ‘non-staple food.’
14Staple food: there are five kinds of staple food: cooked grain, porridge, flour, fish, and meat.
15If he receives it intending to eat it, he commits an offence of bad conduct. For every mouthful, he commits an offence entailing confession.
Permutations
16If it is not leftover, and he does not perceive it as leftover, and he eats staple or non-staple food, he commits an offence entailing confession. If it is not leftover, but he has doubts about it, and he eats staple or non-staple food, he commits an offence entailing confession. If it is not leftover, but he perceives it as leftover, and he eats staple or non-staple food, he commits an offence entailing confession.
17If he receives post-midday allowables, seven-day allowables, or lifetime allowables for the purpose of food, he commits an offence of bad conduct. For every mouthful, he commits an offence of bad conduct. If it is leftover, but he does not perceive it as leftover, he commits an offence of bad conduct. If it is leftover, but he has doubts about it, he commits an offence of bad conduct. If it is leftover, and he perceives it as leftover, there is no offence.
Non-offences
18There is no offence: if he eats it after getting it made leftover; if he receives it with the intention of getting it made leftover and then eating it; if he goes, taking food for the benefit of another; if he eats the leftovers from a sick person; if, when there is a reason, he makes use of post-midday allowables, seven-day allowables, or lifetime allowables; if he is insane; if he is the first offender.
19The fifth rule, the training rule on satisfaction, is finished.
1
tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa
ārāme. tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā bhojesi.
bhikkhū bhuttāvī pavāritā ñātikulāni gantvā ekacce bhuñjiṃsu ekacce piṇḍapātaṃ
ādāya agamaṃsu. atha kho so brāhmaṇo paṭivissake etadavoca— "bhikkhū mayā,
ayyā, santappitā. etha, tumhepi santappessāmī"ti. te evamāhaṃsu— "kiṃ tvaṃ,
ayyo, amhe santappessasi? yepi tayā nimantitā tepi amhākaṃ gharāni āgantvā
ekacce bhuñjiṃsu ekacce piṇḍapātaṃ ādāya agamaṃsū"ti.
2 atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti— "kathañhi nāma bhadantā amhākaṃ ghare bhuñjitvā aññatra bhuñjissanti. na cāhaṃ paṭibalo yāvadatthaṃ dātun"ti.
3 assosuṃ kho bhikkhū tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma bhikkhū bhuttāvī pavāritā aññatra bhuñjissantī"ti … pe … "saccaṃ kira, bhikkhave, bhikkhū bhuttāvī pavāritā aññatra bhuñjantī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma te, bhikkhave, moghapurisā bhuttāvī pavāritā aññatra bhuñjissanti. netaṃ, bhikkhave, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
4 "yo pana bhikkhu bhuttāvī pavārito khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyan"ti.
5 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.
6 tena kho pana samayena bhikkhū gilānānaṃ bhikkhūnaṃ paṇīte piṇḍapāte nīharanti. gilānā na cittarūpaṃ bhuñjanti. tāni bhikkhū chaṭṭenti. assosi kho bhagavā uccāsaddaṃ mahāsaddaṃ kākoravasaddaṃ. sutvāna āyasmantaṃ ānandaṃ āmantesi— "kiṃ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo"ti? atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. "bhuñjeyyuṃ panānanda, bhikkhū gilānātirittan"ti. "na bhuñjeyyuṃ, bhagavā"ti. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi— "anujānāmi, bhikkhave, gilānassa ca agilānassa ca atirittaṃ bhuñjituṃ. evañca pana, bhikkhave, atirittaṃ kātabbaṃ— ‘alametaṃ sabban’ti. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
7 "yo pana bhikkhu bhuttāvī pavārito anatirittaṃ khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyan"ti. (35:84)
8 yo panāti yo yādiso … pe … bhikkhūti … pe … ayaṃ imasmiṃ atthe adhippeto bhikkhūti.
9 bhuttāvī nāma pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ antamaso kusaggenapi bhuttaṃ hoti.
10 pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati.
11 anatirittaṃ nāma akappiyakataṃ hoti, appaṭiggahitakataṃ hoti, anuccāritakataṃ hoti, ahatthapāse kataṃ hoti, abhuttāvinā kataṃ hoti, bhuttāvinā pavāritena āsanā vuṭṭhitena kataṃ hoti, "alametaṃ sabban"ti avuttaṃ hoti, na gilānātirittaṃ hoti— etaṃ anatirittaṃ nāma.
12 atirittaṃ nāma kappiyakataṃ hoti, paṭiggahitakataṃ hoti, uccāritakataṃ hoti, hatthapāse kataṃ hoti, bhuttāvinā kataṃ hoti, bhuttāvinā pavāritena āsanā avuṭṭhitena kataṃ hoti, "alametaṃ sabban"ti vuttaṃ hoti, gilānātirittaṃ hoti— etaṃ atirittaṃ nāma.
13 khādanīyaṃ nāma pañca bhojanāni— yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma.
14 bhojanīyaṃ nāma pañca bhojanāni— odano, kummāso, sattu, maccho, maṃsaṃ.
15 "khādissāmi bhuñjissāmī"ti paṭiggaṇhāti, āpatti dukkaṭassa ajjhohāre ajjhohāre āpatti pācittiyassa.
16 anatiritte anatirittasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa. anatiritte vematiko khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa. anatiritte atirittasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā, āpatti pācittiyassa.
17 yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. ajjhohāre ajjhohāre āpatti dukkaṭassa. atiritte anatirittasaññī, āpatti dukkaṭassa. atiritte vematiko, āpatti dukkaṭassa. atiritte atirittasaññī, anāpatti.
18 anāpatti— atirittaṃ kārāpetvā bhuñjati, "atirittaṃ kārāpetvā bhuñjissāmī"ti paṭiggaṇhāti, aññassatthāya haranto gacchati, gilānassa sesakaṃ bhuñjati, yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ sati paccaye paribhuñjati, ummattakassa, ādikammikassāti.