Bhikkhu Vibhaṅga - Pāṭidesanīya 3: Not to accept food from poor people who show remarkable fervor towards the dhamma, without having been invited by them.
- Translated from the Pali by Bhikkhu Brahmali. (More copyright information)
Origin story
1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in Sāvatthī there was a family where both the husband and the wife had confidence. They were growing in faith, but declining in wealth. Whatever food they had in the morning, they gave to the monks. Sometimes they went without food. People complained and criticized the monks:
“How can the Sakyan monastics not have a sense of moderation in receiving offerings? After giving to them, these people sometimes go without.”
2The monks heard the complaints of those people and they told the Buddha.
Soon afterwards the Buddha gave a teaching and addressed the monks:
“Monks, if a family’s faith is growing, but its wealth is declining, I allow you to designate it as ‘in training’, through a legal procedure consisting of one motion and one announcement.
And the designation should be given like this. A competent and capable monk should inform the Sangha:
3‘Please, Venerables, I ask the Sangha to listen. Such-and-such a family is growing in faith, but declining in wealth. If it seems appropriate to the Sangha, the Sangha should designate that family as “in training”. This is the motion.
4Please, Venerables, I ask the Sangha to listen. Such-and-such a family is growing in faith, but declining in wealth. The Sangha designates that family as “in training”. Any monk who approves of designating that family as “in training” should remain silent. Any monk who doesn’t approve should speak up.
5The Sangha has designated such-and-such a family as “in training”. The Sangha approves and is therefore silent. I’ll remember it thus.’
6“And, monks, this training rule should be recited like this:
7‘There are families that are designated as “in training”. If a monk eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
8In this way the Buddha laid down this training rule for the monks.
9Soon afterwards there was a celebration in Sāvatthī and people invited the monks for a meal. And so did the family that had been designated as in training. But knowing that the Buddha had prohibited eating fresh or cooked food after personally receiving it from such a family, and being afraid of wrongdoing, the monks did not accept. That family complained and criticized them, “What is it with us that they don’t receive from us?”
10The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks:
“Monks, if you have been invited, I allow you to eat fresh or cooked food after personally receiving it from a family designated as in training.
And so, monks, this training rule should be recited like this:
11‘There are families that are designated as “in training”. If a monk, without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
12In this way the Buddha laid down this training rule for the monks.
13Soon afterwards a certain monk was associating with that family. One morning he robed up, took his bowl and robe, went to them, and sat down on the prepared seat. Just then that monk was sick, and so they invited him to eat. But knowing that the Buddha had prohibited an uninvited monk from eating fresh or cooked food after personally receiving it from such a family, and being afraid of wrongdoing, he did not accept. And being unable to walk for alms, he missed his meal.
14He then returned to the monastery and told the monks what had happened, who in turn told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks:
“Monks, I allow a sick monk to eat fresh or cooked food after personally receiving it from a family designated as in training.
And so, monks, this training rule should be recited like this:
Final ruling
15‘There are families that are designated as “in training”. If a monk, without being sick and without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
Definitions
16There are families that are designated as “in training”: a family designated as in training: a family in which the faith is growing but the wealth is declining. Such a family is designated as “in training” through a legal procedure consisting of one motion and one announcement.
17A: 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.
18Such a family: that kind of family.
19Without being invited: without being invited for the same or the following day. If the invitation is made when he has entered the vicinity of the house, this is called “without being invited”.
20Invited: invited for the same or the following day. If the invitation is made when he has not entered the vicinity of the house, this is called “invited”.
21Without being sick: who is able to walk for alms.
22Sick: who is unable to walk for alms.
23Fresh 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”.
24Cooked food: there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat.
25If, without being sick and without being invited, he receives fresh or cooked food with the intention of eating it, he commits an offense of wrong conduct. For every mouthful, he commits an offense entailing acknowledgment.
Permutations
26If a family is designated as in training, and he perceives it as such, and he, without being sick and without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment. If a family is designated as in training, but he is unsure of it, and he, without being sick and without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment. If a family is designated as in training, but he does not perceive it as such, and he, without being sick and without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment.
27If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. For every mouthful, he commits an offense of wrong conduct. If a family is not designated as in training, but he perceives it as such, he commits an offense of wrong conduct. If a family is not designated as in training, but he is unsure of it, he commits an offense of wrong conduct. If a family is not designated as in training, and he does not perceive it as such, there is no offense.
Non-offenses
28There is no offense: if he has been invited; if he is sick; if he eats the leftovers from one who has been invited or who is sick; if other people’s almsfood is prepared there; if they give after coming out from the house; if it is a regular meal invitation; if it is a meal for which lots are drawn; if it is a half-monthly meal; if it is on the observance day; if it is on the day after the observance day; if the family gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;” if he is insane; if he is the first offender.
29The third training rule on acknowledgment is finished.
1p_2V_1627, msdiv562Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṁ aññataraṁ kulaṁ ubhatopasannaṁ hoti. Saddhāya vaḍḍhati, bhogena hāyati, yaṁ tasmiṁ kule uppajjati purebhattaṁ khādanīyaṁ vā bhojanīyaṁ vā taṁ sabbaṁ bhikkhūnaṁ vissajjetvā appekadā anasitā acchanti. Manussā ujjhāyanti khiyyanti vipācenti:
"Kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. Ime imesaṁ datvā appekadā anasitā acchantī"ti.
2p_2V_1628Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati evarūpassa kulassa ñattidutiyena kammena sekkhasammutiṁ dātuṁ.
Evañca pana, bhikkhave, dātabbā. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:
3p_2V_1629, msdiv563‘Suṇātu me, bhante, saṇgho. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa kulassa sekkhasammutiṁ dadeyya. Esā ñatti.
4p_2V_1630Suṇātu me, bhante, saṇgho. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Saṇgho itthannāmassa kulassa sekkhasammutiṁ deti. Yassāyasmato khamati itthannāmassa kulassa sekkhasammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
5p_2V_1631Dinnā saṇghena itthannāmassa kulassa sekkhasammuti. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
6p_2V_1632Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
7p_2V_1633"Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ taṁ paṭidesemī’" ti.
8p_2V_1634Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
9p_2V_1635, msdiv564Tena kho pana samayena sāvatthiyaṁ ussavo hoti. Manussā bhikkhū nimantetvā bhojenti. Tampi kho kulaṁ bhikkhū nimantesi. Bhikkhū kukkuccāyantā nādhivāsenti— "paṭikkhittaṁ bhagavatā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun"ti. Te ujjhāyanti khiyyanti vipācenti: "Kiṁ nu kho nāma amhākaṁ jīvitena yaṁ ayyā amhākaṁ na paṭiggaṇhantī"ti.
10p_2V_1636Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, nimantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
11p_2V_1637"Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’" ti.
12p_2V_1638Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
13p_2V_1639, msdiv565Tena kho pana samayena aññataro bhikkhu tassa kulassa kulūpako hoti. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena so bhikkhu gilāno hoti. Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ: "bhuñjatha, bhante"ti. Atha kho so bhikkhu— "bhagavatā paṭikkhittaṁ animantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun"ti kukkuccāyanto na paṭiggahesi; nāsakkhi piṇḍāya carituṁ; chinnabhatto ahosi.
14p_2V_1640Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, gilānena bhikkhunā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
15p_2V_1641, msdiv566"Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’" ti
16p_2V_1642, msdiv567Yāni kho pana tāni sekkhasammatāni kulānī'ti sekkhasammataṁ nāma kulaṁ yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Evarūpassa kulassa ñattidutiyena kammena sekkhasammuti dinnā hoti.
17p_2V_1643Yo panā'ti yo yādiso … pe … bhikkhū'ti … pe … ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
18p_2V_1644Tathārūpesu sekkhasammatesu kulesū'ti evarūpesu sekkhasammatesu kulesu.
19p_2V_1645Animantito nāma ajjatanāya vā svātanāya vā animantito, gharūpacāraṁ okkamante nimanteti, eso animantito nāma.
20p_2V_1646Nimantito nāma ajjatanāya vā svātanāya vā nimantito, gharūpacāraṁ anokkamante nimanteti, eso nimantito nāma.
21p_2V_1647Agilāno nāma sakkoti piṇḍāya carituṁ.
22p_2V_1648Gilāno nāma na sakkoti piṇḍāya carituṁ.
23p_2V_1649Khādanīyaṁ nāma pañca bhojanāni— yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
24p_2V_1650Bhojanīyaṁ nāma pañca bhojanāni— odano, kummāso, sattu, maccho, maṁsaṁ.
25p_2V_1651Animantito agilāno "khādissāmi bhuñjissāmī"ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.
26p_2V_1652, msdiv568Sekkhasammate sekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Sekkhasammate vematiko … pe … sekkhasammate asekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa.
27p_2V_1653Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Asekkhasammate sekkhasammatasaññī, āpatti dukkaṭassa. Asekkhasammate vematiko, āpatti dukkaṭassa. Asekkhasammate asekkhasammatasaññī, anāpatti.
28p_2V_1654, msdiv569Anāpatti— nimantitassa, gilānassa, nimantitassa vā gilānassa vā sesakaṁ bhuñjati, aññesaṁ bhikkhā tattha paññattā hoti, gharato nīharitvā denti, niccabhatte, salākabhatte, pakkhike, uposathike, pāṭipadike, yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ— "sati paccaye paribhuñjā"ti deti, ummattakassa, ādikammikassāti.
29p_2V_1655Tatiyapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.