Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Pācittiya 36: The Second Training Rule on Satisfaction.
- Translated from the Pali by Brahmali Bhikkhu.
Origin story
1
At one time the Buddha, the Master, was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time two monks were travelling on a road through the Kosalan country on their way to Sāvatthī. One monk misbehaved, and the second monk said to him: “Don’t do that; it’s not allowable." And because of that the first monk became resentful. They then went to Sāvatthī.
Just then an association in Sāvatthī was offering a meal to the Sangha. When the second monk had eaten and expressed his satisfaction, the resentful monk went to his family and got some almsfood. He then went to the first monk and said: “Please eat!"
“There’s no need; I’m full."
“The almsfood is nice, please eat."
And because he was pressured by that monk, he ate the almsfood. The resentful monk then said to him: “Why are you correcting me when you eat food that’s not leftover after having finished your meal and expressed your satisfaction?"
“Shouldn’t you have told me?"
“Shouldn’t you have asked?"
2 Then that monk told the monks what had happened, and the monks of few desires … complained and criticised the other monk: “How can a monk invite a monk who has finished eating and who has expressed his satisfaction to eat food that is not leftover?" … “Is it true, monk, that you do this?" “It’s true, Master." The Buddha, the Master, criticised him: “ … Foolish man, how can you invite a monk who has finished eating and who has expressed his satisfaction to eat food that is not leftover? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:
Final ruling
3 “If a monk invites another monk, whom he knows has eaten and expressed his satisfaction, to eats staple or non-staple food which is not left over, saying, ‘Here, monk, eat,’ aiming to attack him, he commits an offence entailing confession."
Definitions
4 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.
5 Another monk: some other monk.
6Who has eaten: who has eaten any of the five staple foods, even what is eaten with the tip of a blade of grass.
7Expressed his satisfaction: eating is seen, staple food is seen, it is offered by one standing within arms-reach, a refusal is seen.
8Not 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.’
9 Non-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.’
10Staple food: there are five kinds of staple food: cooked grain, porridge, flour, fish, and meat.
11Invites: saying, “Take as much as you like."
12He knows: he knows by himself or others have informed him or he has found out by making enquiries.
13Aiming to attack him: if he offers it to him, thinking, “With this I will correct him, remind him, counter-correct him, counter-remind him, humiliate him," he commits an offence of bad conduct. If, because of what he says, the other monk receives it with the intention of eating it, he commits an offence of bad conduct. For every mouthful, he commits an offence of bad conduct. When the other monk has finished eating, he commits an offence entailing confession.
Permutations
14If the other monk has expressed his satisfaction, and he perceives that he has, and he invites him to eat staple or non-staple food which is not leftover, he commits an offence entailing confession. If the other monk has expressed his satisfaction, but he has doubts about it, and he invites him to eat staple or non-staple food which is not leftover, he commits an offence of bad conduct. If the other monk has expressed his satisfaction, but he perceives that he has not, and he invites him to eat staple or non-staple food which is not leftover, there is no offence.
If he invites him to eat post-midday allowables, seven-day allowables, or lifetime allowables for the purpose of food, he commits an offence of bad conduct. If, because of what he says, the other monk receives it with the intention of eating it, he commits an offence of bad conduct. For every mouthful, he commits an offence of bad conduct.
If the other monk has not expressed his satisfaction, but he perceives that he has, he commits an offence of bad conduct. If the other monk has not expressed his satisfaction, but he has doubts about it, he commits an offence of bad conduct. If the other monk has not expressed his satisfaction, and he perceives that he has not, there is no offence.
Non-offences
15There is no offence: if he gives it after getting it made leftover; if he gives it, saying, “Get it made leftover and then eat it"; if he gives it, saying, “Go and take this food for the benefit of another"; if he gives the leftovers from a sick person; if he gives, saying, “When there is a reason, make use of these post-midday allowables, seven-day allowables, lifetime allowables"; if he is insane; if he is the first offender.
16The sixth rule, the second training rule on satisfaction, is finished.
1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena dve bhikkhū kosalesu janapade sāvatthiṃ addhānamaggappaṭipannā honti. eko bhikkhu anācāraṃ ācarati. dutiyo bhikkhu taṃ bhikkhuṃ etadavoca— "māvuso, evarūpamakāsi, netaṃ kappatī"ti. so tasmiṃ upanandhi. atha kho te bhikkhū sāvatthiṃ agamaṃsu. tena kho pana samayena sāvatthiyaṃ aññatarassa pūgassa saṇghabhattaṃ hoti. dutiyo bhikkhu bhuttāvī pavārito hoti. upanaddho bhikkhu ñātikulaṃ gantvā piṇḍapātaṃ ādāya yena so bhikkhu tenupasankami; upasankamitvā taṃ bhikkhuṃ etadavoca— "bhuñjāhi, āvuso"ti. "alaṃ, āvuso, paripuṇṇomhī"ti. "sundaro, āvuso, piṇḍapāto, bhuñjāhī"ti. atha kho so bhikkhu tena bhikkhunā nippīḷiyamāno taṃ piṇḍapātaṃ bhuñji. upanaddho bhikkhu taṃ bhikkhuṃ etadavoca— "tvampi nāma, āvuso, maṃ vattabbaṃ maññasi yaṃ tvaṃ bhuttāvī pavārito anatirittaṃ bhojanaṃ bhuñjasī"ti. "nanu, āvuso, ācikkhitabban"ti. "nanu, āvuso, pucchitabban"ti.
2 atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma bhikkhu bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena bhojanena abhihaṭṭhuṃ pavāressatī"ti … pe … "saccaṃ kira tvaṃ, bhikkhu, bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena bhojanena abhihaṭṭhuṃ pavāresī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma tvaṃ, moghapurisa, bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena bhojanena abhihaṭṭhuṃ pavāressasi. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe … evañca pana bhikkhave imaṃ sikkhāpadaṃ uddiseyyātha—
3 "yo pana bhikkhu bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṃ pavāreyya— ‘handa, bhikkhu, khāda vā bhuñja vā’ti, jānaṃ āsādanāpekkho, bhuttasmiṃ, pācittiyan"ti. (36:85)
4 yo panāti yo yādiso … pe … bhikkhūti … pe … ayaṃ imasmiṃ atthe adhippeto bhikkhūti.
6 bhuttāvī nāma pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ, antamaso kusaggenapi bhuttaṃ hoti.
7 pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati.
8 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.
9 khādanīyaṃ nāma pañca bhojanāni— yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma.
10 bhojanīyaṃ nāma pañca bhojanāni— odano, kummāso, sattu, maccho, maṃsaṃ.
11 abhihaṭṭhuṃ pavāreyyāti yāvatakaṃ icchasi tāvatakaṃ gaṇhāhīti.
12 jānāti nāma sāmaṃ vā jānāti, aññe vā tassa ārocenti, so vā āroceti.
13 āsādanāpekkhoti "iminā imaṃ codessāmi sāressāmi paṭicodessāmi paṭisāressāmi mankuṃ karissāmī"ti abhiharati, āpatti dukkaṭassa. tassa vacanena "khādissāmi bhuñjissāmī"ti paṭiggaṇhāti, āpatti dukkaṭassa. ajjhohāre ajjhohāre āpatti dukkaṭassa. bhojanapariyosāne āpatti pācittiyassa.
14 pavārite pavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṃ pavāreti, āpatti pācittiyassa. pavārite vematiko anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṃ pavāreti, āpatti dukkaṭassa. pavārite appavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṃ pavāreti, anāpatti. yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ 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.
15 anāpatti— atirittaṃ kārāpetvā deti, "atirittaṃ kārāpetvā bhuñjāhī"ti deti, aññassatthāya haranto gacchāhīti deti, gilānassa sesakaṃ deti, "yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ sati paccaye paribhuñjā"ti deti, ummattakassa, ādikammikassāti.