Lzh Mg Bu Vb Pc 33Eating More After Refusing an Invitation

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

– CLEARLY EXPLAINING THE FIFTH SECTION OF THE NINETY-TWO SINGLE EXPIATION RULES

33. Rule: Eating Again After Having Eaten.

When the Buddha was dwelling in the city of Śrāvastī, as described in full above. At that time, a brahmin invited the Saṅgha to his home to offer a meal. Having prepared various foods and drinks, filtered clean water, and laid out seats and bedding, he reflected: "These venerable ones eat only once a day, so they need to eat early." With that thought, he went to Jetavana, bowed his head in reverence at the feet of the Saṅgha, knelt, joined his palms, and spoke thus: "I, so-and-so, respectfully invite the Saṅgha to come and receive the meal. The food has been prepared; I humbly ask the Saṅgha to be aware that the time has come."

The monks then put on their robes, took their bowls, went to his house, and sat in order. The brahmin served the food with his own hands, and the monks ate and drank until they were fully satisfied. He then went around in turn, urging the monks to eat more.

All the monks said: "We are full; we will take no more." When the meal was finished, those monks who had no further business returned to the monastery, while those who had business went to the homes of donors. A donor, encountering one of them, was very pleased, bowed in greeting, and said: "Venerable sir, do you need rice? Do you need pickles or fruit? Do you need porridge? If you need anything, I will serve it."

The monk said: "I have already eaten my fill at the home of the brahmin so-and-so." The donor, knowing that it was not yet past the monk's mealtime, said: "Venerable sir, the sun is still early; please take these cakes back to the monastery to eat." The monk then held out his bowl for the donor to fill it with cakes, and brought them back to sit before the gate of Jetavana monastery and eat them, inviting other monks to eat as well.

At that time, the brahmin, having finished eating, instructed his wife to distribute the remaining food to the neighbors.

Then he set out toward the Blessed One's residence to pay his respects and inquire after his well-being. Suddenly, from a distance, he caught sight of monks sitting before the gate of Jetavana eating cakes together. Seeing this, he went to a monk who was walking in meditation and asked: "Are those visiting monks?"

—No.

—Or are they monks about to depart?

—No, neither.

—Are they the monks who just ate the meal at my home?

—That is correct.

—What are they doing?

—Brahmin, do you not know?

—I do not.

—Because that monk ate only a little, he is eating more to satisfy himself.

At that moment, the brahmin's heart was displeased, and he said: "The disciples of the Śākyan ascetic are said to be truthful, yet now they speak untruthfully—saying they are full when they have not eaten enough, saying they will not partake when they have, saying they are satisfied when they are not. These are corrupt men; what moral conduct do they have?" Harboring resentment in his heart, he ultimately did not go to see the Buddha but returned home instead.

When the monks heard of this, they went and reported it to the Blessed One. The Buddha then ordered that the monk be summoned. When the monk arrived, the Buddha asked:

—Monk, did this matter truly occur?

—It did truly occur, Blessed One.

—Monk, why did you, having eaten your fill and risen from your seat, eat again? From this day forward, I do not permit a monk who has eaten his fill, risen, and left his seat to eat again.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, as described in full above. At that time, some monks considered themselves full from eating vegetables, or full from eating salt, and then drank only water without eating rice, causing their bodies to become emaciated.

The monks then reported this matter to the Blessed One. The Buddha taught: "From this day forward, I permit that one is considered full only when one has eaten the five principal foods and the five secondary foods."

At that time, some monks ate only a small amount of food at their seat, thinking themselves full, and so did not eat more, and thereby became weakened. The monks then reported this matter to the Blessed One.

The Buddha taught: "Sitting in one place and eating the five principal foods and the five secondary foods until satisfied—only then is one considered full."

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, at Jetavana monastery there were sixty sick monks who received sixty portions of food; yet they could not finish it all, so they left the remainder beside the wall, causing crows to come and compete noisily over it.

The Buddha knew, yet still asked the monks: "Why are those birds making such a loud noise?"

The monks reported to the Buddha: "Because sixty sick monks received their portions of food but could not finish it, and left the remainder beside the wall, causing the birds to compete over the food and cry out so loudly."

The Buddha then instructed the monks: "If a sick monk cannot finish his food, I permit a nurse-monk to perform the rite of remnant food and then eat that food."

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, at that time the nurse-monk performed the rite of remnant food to eat what remained, but still could not finish it, and the birds competed over it as described above. The Buddha knew, yet still asked the monks: "Why are those birds fighting with one another?"

The monks reported to the Buddha: "Because the nurse-monk performed the rite of remnant food and ate the leftovers, yet still could not finish them, and left them outside the wall, causing the birds to compete over the food and cry out."

The Buddha taught: "From today I permit that if one person performs the rite of remnant food, all others may eat as well."

The Buddha then issued an order for all the monks dwelling in the city of Śrāvastī to assemble, and for the sake of ten benefits, he laid down the following rule for monks—which must be heard again even by those who have already heard it:

"If a monk, having eaten his fill and left his seat, eats again without performing the rite of remnant food, he commits a Pācittiya."

Explanation

Food: Consists of five kinds as described above; there are also five secondary foods. These are called food.

Having eaten one's fill has eight cases: 1. Self-declared fullness; 2. Minimal-desire fullness; 3. Disgust fullness; 4. Mixed-food fullness; 5. Inconvenience fullness; 6. Dissembling fullness; 7. Directing-and-stopping fullness; 8. Personal-sufficiency fullness.

1. Self-declared fullness: A donor serves rice, noodles, fish, meat, and various other mixed foods and invites a monk to eat freely. The monk says: "I am full," then rises and leaves his seat, and without performing the rite of remnant food eats again—he commits a Pācittiya. This is called self-declared fullness.

2. Minimal-desire fullness: A donor serves the five principal foods and the five secondary foods and invites a monk to eat to his satisfaction, but the monk extends his hand and signals to take only a little, then leaves his seat and without performing the rite of remnant food eats again—he commits a Pācittiya. This is called minimal-desire fullness.

3. Disgust fullness: When food is being served, the hands of the attendant have sores and are dirty. The monk, seeing such uncleanliness, says: "I will not partake; take it away," then rises and leaves his seat, and without performing the rite of remnant food eats again—he commits a Pācittiya. This is called disgust fullness.

4. Mixed-food fullness: An attendant uses a bowl that held butter or milk to scoop rice and carries it past. The monk, seeing this, disparages it as unclean and says: "I will not partake; take it away," then rises and leaves his seat, and without performing the rite of remnant food eats again—he commits a Pācittiya. This is called mixed-food fullness.

5. Inconvenience fullness: An attendant serves food; the monk asks: "What is that?" The attendant answers: "Noodles." The monk says: "This aggravates my wind disease; it is not suitable for me—take it away." He then rises and leaves his seat, and without performing the rite of remnant food eats again—he commits a Pācittiya. Or when food is being served, the monk asks: "Is the food hard or soft?" They answer: "Hard." The monk says: "This is a kind of wheat that is hard to digest; it is not convenient for me—take it away." Or they answer: "Soft." The monk then says: "This is too mushy and difficult to eat; it is not suitable for me—take it away." Or an attendant brings meat; the monk asks: "What is this?" The person answers: "Beef." The monk says: "Beef is heating in nature;

it is not convenient for me—take it away." Or they say: "Buffalo meat." The monk says: "Its nature is cooling and hard to digest—take it away." Or they say: "Venison." The monk says: "This meat has a wind quality—take it away." He then rises and leaves his seat, and without performing the rite of remnant food eats again—he commits a Pācittiya.

This is called inconvenience fullness.

6. Dissembling fullness: An attendant serves the five principal foods and the five secondary foods; the monk, fearing abundance, without speaking makes a hand gesture, or shakes his head, or covers his bowl, then rises and leaves his seat, and without performing the rite of remnant food eats again—he commits a Pācittiya. This is called dissembling fullness.

7. Directing-and-stopping fullness: An attendant serves the five principal foods and the five secondary foods; the monk says: "Good sir, do not serve the rice first—you must first serve the vegetables, salt, and cold water." He then rises and leaves his seat, and without performing the rite of remnant food eats again—he commits a Pācittiya. However, if a monk serving as monthly duty officer, Karma-dāna, and so forth merely signals with a gesture, this is not called having eaten one's fill. In summary, the above is called directing-and-stopping fullness.

8. Self-sufficiency (Tự kỷ túc): A bhikkhu going on alms-round arrives at a certain house, sets down his bag containing noodles in one place, then enters the donor's house to ask for drinking water. The donor thinks: "This bhikkhu must be in need of noodles," and so asks: "Does the Venerable need noodles?" The bhikkhu thinks: "Perhaps this donor wishes to offer noodles from their own house," and replies: "Yes, I do." The donor then picks up the bhikkhu's own noodle bag and hands it to him. The bhikkhu, seeing that he has been caught off guard, says: "Leave it, leave it." Having said this, he rises and leaves his place, eats without performing the pavāraṇā remnant-food procedure, and thereby commits a Pācittiya offence. This is called self-sufficiency (tự kỷ túc).

Rising and leaving one's place: "Leaving" has eight posture-situations: walking, standing, sitting, lying down, a long bench, a small bench, a boat, and a vehicle.

Standing: If a bhikkhu is standing and someone brings food to him, he must eat to fullness while standing. If during that time he walks, sits, or lies down, all of these are called "leaving his original place." If he then eats without performing the remnant-food procedure, he commits a Pācittiya offence. Walking, sitting, and lying down are treated in the same way.

Long bench: If a bhikkhu is sitting on a long bench and someone brings food for him to eat, and he suddenly sees a Senior Elder, a Preceptor, or an Ācārya approaching, he need not leave his seat and move away—he need only incline his body. If at that time a leg of the bench breaks, this is regarded as having left his original place; if he then eats without performing the remnant-food procedure, he commits a Pācittiya offence. This is called sitting on a long bench.

Small bench: If a bhikkhu is sitting alone on a bench and someone brings food for him to eat, and he suddenly remembers that behind him there is a stūpa, a Sangha, a Preceptor, or an Ācārya, he should not leave the bench and turn himself around. If rain falls, he should use an umbrella or canopy to cover himself. If there is no umbrella, the entire bench may be carried and moved to a sheltered place; when the bench is set down on the ground, this is considered as having moved from the original place. If he then eats without performing the remnant-food procedure, he commits a Pācittiya offence. This is called sitting on a small bench.

Boat: If a bhikkhu is sitting on a boat and someone brings food for him to eat, and then the boat moors at the bank, or strikes a tree or rock, or is carried away by the current such that the bhikkhu's body moves from its original place, if the bhikkhu then eats without performing the remnant-food procedure, he commits a Pācittiya offence. This is called the boat situation.

Vehicle: If a bhikkhu is sitting on a vehicle and someone brings food for him to eat, and the vehicle tilts to the left or right, or lurches such that the bhikkhu moves from his original place, if the bhikkhu then eats without performing the remnant-food procedure, he commits a Pācittiya offence. This is called the vehicle situation.

There are five cases that are unlawful and are not to be regarded as a valid performance of the remnant-food procedure (pavāraṇā). Those five cases are: 1. Separation from place (ly xứ); 2. Separation from food (ly thực); 3. Separation from the field of action (ly cảnh giới); 4. Separation from the receiving hand (ly thân thủ); 5. Separation from the verbal formula (ly ngữ).

1. Separation from place (Ly xứ): If a bhikkhu eats while walking and then performs the remnant-food procedure while standing, sitting, or lying down, such a procedure is unlawful. The same applies to all the remaining postures. This is called separation from place.

2. Separation from food (Ly thực): If no one is offering food and one performs the remnant-food procedure, this is not called a remnant-food procedure. This is called separation from food.

3. Separation from the field of action (Ly cảnh giới): If the food is placed on the ground and not in one's hand, and one performs the remnant-food procedure, such a procedure is unlawful. This is called separation from the field of action.

4. Separation from the receiving hand (Ly thân thủ): If one extends the hand outward to perform the remnant-food procedure without turning the palm upward and inward, it cannot be called performing the remnant-food procedure. This is called separation from the receiving hand.

5. Separation from the verbal formula (Ly ngữ): If one's mouth does not utter the following: "All the food in the bowl in my hand—I no longer need it; this is leftover food, and I now give it to the Elder So-and-so." This is called separation from the verbal formula.

The foregoing are the five unlawful cases in which the performance of the remnant-food procedure is not a valid remnant-food procedure.

There are, furthermore, five cases that are called the lawful performance of the remnant-food procedure. Those five cases are: 1. Non-separation from place (bất ly xứ); 2. Non-separation from food (bất ly thực); 3. Non-separation from the field of action (bất ly cảnh giới); 4. Non-separation from the inward-turned hand (bất ly thân thủ nội); 5. Non-separation from the verbal formula (bất ly ngữ).

1. Non-separation from place (Bất ly xứ): If one wishes to perform the remnant-food procedure for someone, a bhikkhu who is walking and has food in hand should perform the procedure while still walking. This is the correct performance of the remnant-food procedure. Likewise, when standing, sitting, or lying down, the same applies. This is called non-separation from place.

2. Non-separation from food (Bất ly thực): Upon receiving food, one immediately performs the remnant-food procedure. This is called non-separation from food.

3. Non-separation from the field of action (Bất ly cảnh giới): One holds the food in the hand while performing the remnant-food procedure, not placing it on the ground. This is called non-separation from the field of action.

4. Non-separation from the receiving hand (Bất ly thân thủ): One turns the hand inward to perform the remnant-food procedure, and does not extend the hand outward. This is called non-separation from the receiving hand.

5. Non-separation from the verbal formula (Bất ly ngữ): Upon receiving food, one immediately says: "All the food in the bowl in my hand—I no longer need it; this is leftover food, and I now give it to the Elder So-and-so." This is called non-separation from the verbal formula.

The foregoing are the five ways of performing the remnant-food procedure in accordance with the Dharma.

If anyone fulfils these five unlawful factors, he is not permitted throughout his life to perform the remnant-food procedure in order to eat. Those five factors are: 1. Not being well-versed regarding place; 2. Not being well-versed regarding food; 3. Not being well-versed regarding position; 4. Not being well-versed regarding extending the hand; 5. Not being well-versed regarding stopping.

1. Not being well-versed regarding place: Not knowing that when eating while walking one must eat to fullness while walking; when eating while standing one must eat to fullness while standing; when eating while sitting one must eat to fullness while sitting; when eating while lying down one must eat to fullness while lying down. This is called not being well-versed regarding place.

2. Not being well-versed regarding food: Not knowing that the five principal foods and the five supplementary foods are the foods that constitute a full meal, and that other foods beyond these cannot constitute a full meal. This is called not being well-versed regarding food.

3. Not being well-versed regarding position: Not knowing that food held in the hand counts as eating to fullness, while food placed on the ground does not count as eating to fullness. This is called not being well-versed regarding position.

4. Not being well-versed regarding extending the hand: Not knowing that opening the hand with the palm turned inward constitutes eating to fullness, while extending the hand outward does not constitute eating to fullness. This is called not being well-versed regarding extending the hand.

5. Not being well-versed regarding stopping: Not knowing that stopping constitutes fullness, and that not yet stopping means not yet full. This is called not being well-versed regarding stopping.

If anyone fulfils these five unlawful factors, he is not permitted throughout his life to perform the remnant-food procedure in order to eat. If anyone fulfils these five lawful factors, he is permitted throughout his life to perform the remnant-food procedure in order to eat.

What are the five lawful factors? They are: 1. Being well-versed regarding place; 2. Being well-versed regarding food; 3. Being well-versed regarding position; 4. Being well-versed regarding opening the hand; 5. Being well-versed regarding stopping.

1. Being well-versed regarding place: Knowing that when eating while walking one must eat to fullness while walking; knowing that when eating while standing one must eat to fullness while standing; knowing that when eating while sitting one must eat to fullness while sitting; knowing that when eating while lying down one must eat to fullness while lying down. This is called being well-versed regarding place.

2. Being well-versed regarding food: Knowing that the five principal foods and the five supplementary foods are the foods that constitute a full meal, and that other foods beyond these cannot constitute a full meal. This is called being well-versed regarding food.

3. Being well-versed regarding position: Knowing that food held in the hand counts as eating to fullness, and that food placed on the ground does not count as eating to fullness. This is called being well-versed regarding position.

4. Being well-versed regarding opening the hand: Knowing that opening the hand with the palm turned inward constitutes eating to fullness, and that opening the hand outward does not constitute eating to fullness. This is called being well-versed regarding opening the hand.

5. Being well-versed regarding stopping: Knowing that stopping constitutes fullness, and that not yet stopping means not yet full. This is called being well-versed regarding stopping.

Whoever fulfils these five factors is permitted throughout life to perform the remnant-food procedure in order to eat.

If a bhikkhu brings food intending to perform the remnant-food procedure, he should perform it over the bowl placed atop the alms bowl. It is precisely the food in that bowl which has had the procedure performed over it, not the food in the alms bowl itself. However, if the liquid from the food in the bowl drips down into the alms bowl, this too is regarded as having had the procedure performed over it.

If bhikkhu A brings two bowls and asks bhikkhu B to perform the remnant-food procedure, and bhikkhu B eats the food from only one of the bowls, then the food in that one bowl has had the procedure performed over it. If across both bowls there are various cakes and vegetables placed on top covering both of them, then both bowls are regarded as having had the procedure performed over them. The same applies to other food vessels.

If a bhikkhu has already eaten to fullness and then visits the house of a donor, and the householder says: "Venerable, would you eat some cake?"

The bhikkhu replies: "I have already eaten to fullness." The upāsaka, being knowledgeable in the Vinaya, then says: "At the house of So-and-so there is a bhikkhu who has not yet eaten. If the Venerable wishes, I will go there and perform the remnant-food procedure."

If the bhikkhu sees fit, he should reply: "That may be done."

The donor then took the bowl, washed it clean, filled it with various fine foods, and returned it to the bhikkhu. The bhikkhu received it, covered it with a piece of silk cloth so that no dust could fall in, and then handed it directly to the净person (kappiya-kāraka), saying: "Take this and perform the remnant-food ceremony (tàn thực), then bring it back."

The净person then brought the food to the other bhikkhu and spoke as follows: "Venerable sir, at our home there is a bhikkhu who has not yet eaten his fill; please perform the remnant-food ceremony on our behalf."

That bhikkhu should wash his hands clean, receive the food, and say to the净person: "Come and stand near me; extend your hand."

The bhikkhu then eats one mouthful from that bowl, and then says: "All the food in the bowl upon your hand — I have no need of it. I perform the remnant-food ceremony for you."

Thereupon the净person takes the bowl back and returns it to the bhikkhu, and the bhikkhu is then permitted to eat. If this bhikkhu has eaten his fill and food remains, any bhikkhu who needs it may eat it.

Question: "If in a place where there are few bhikkhus, and after the bhikkhus have finished eating, a donor brings food, but by that time the bhikkhus have already risen and dispersed — what should be done?"

Answer: "If in that place there are officers such as the thi-nguyệt (monthly officer) or the Vinaya-master who have not yet eaten, one should go and request them to perform the remnant-food ceremony. If they have already eaten their fill but the Elder (Thượng Tọa) has not yet eaten, one should go and request the Elder to perform the remnant-food ceremony. If the Elder is embarrassed to do so in front of many people, one should carry the Elder's seat to a secluded spot so that the Elder may perform the remnant-food ceremony there.

If the Elder has also already eaten his fill, and a visiting bhikkhu arrives, one should ask: 'Venerable Elder, have you today completed the Pavāraṇā and eaten your fill?'

If the visiting bhikkhu says: 'I have not observed the Rains Retreat — how could I perform the Pavāraṇā?' — then it is known that this person does not understand the Vinaya. One should then ask further: 'Then, Venerable sir, have you eaten?'

If he says: 'I have already eaten.'

One asks again: 'Did a donor bring an offering to you?'

If he says: 'Who would bring an offering to this elder? There is not even enough vegetables and water to go around, let alone other foods' — then it is known that this bhikkhu has not yet eaten his fill, and one should request him to perform the remnant-food ceremony.

If he says: 'The donor of my residence has already offered food' — then it is known that he has eaten his fill. The Sangha should be flexible and resort to an expedient means; one should not destroy the wholesome intention of the donor. If at that time there is among the community a novice (sāmaṇera) who is of sufficient age, one should bring him into the ordination precinct, confer full ordination upon him, instruct him in the method of performing the remnant-food ceremony, and only after that may one eat.

If a bhikkhu has eaten the five kinds of miscellaneous foods and then performs the remnant-food ceremony with respect to the five kinds of principal foods, this is not done in the proper manner. However, if he has not yet eaten his fill and eats again, there is no offence. But if he has already eaten his fill, has risen from his seat, and then eats again, he commits a Dukkhaṭa (Việt-tì-ni) offence.

If a bhikkhu has eaten the five kinds of principal foods and performs the remnant-food ceremony with respect to the five kinds of miscellaneous foods, this is not done in the proper manner. However, if he has not yet eaten his fill and eats again, there is no offence. On the contrary, if he has already eaten his fill, has risen from his seat, and then eats again, he commits a Pācittiya (Ba-dạ-đề) offence.

If a bhikkhu, setting aside the five principal foods and the five miscellaneous foods, performs the remnant-food ceremony — this is not done in the proper manner. However, if he has not yet eaten his fill and eats more, there is no offence. On the contrary, if he has already eaten his fill, has risen from his seat, and then eats again, he commits a Dukkhaṭa offence.

If a bhikkhu has eaten both the five principal foods and the five miscellaneous foods, and performs the remnant-food ceremony right there and then, that constitutes performing the ceremony in the proper manner. If he has not yet eaten his fill and eats more, there is no offence. On the contrary, if he has already eaten his fill, has risen from his seat, and then eats again, he commits an offence.

Among these cases — in which cases is there an offence, and in which cases is there no offence?

If porridge that has just been ladled out of the pot is of a consistency so thin that writing characters on it does not form legible characters; all fruits; all vegetables; food that is not prohibited as a separate-group meal; food that is not prohibited from being eaten multiple times; food that cannot cause satiety even if stored in great quantity in the house — in all such cases there is no offence. Therefore it is said (as above).

---

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh