From: ,
Theravāda Vinaya Theravāda Collection on Monastic Law
Bhikkhunivibhaṅga The Nuns’ Analysis
Pācittiyakaṇḍa The chapter on offenses entailing confession
Ārāmavagga The subchapter on monasteries
54. Pavāritasikkhāpada Eating more after refusing an offer
Origin story
Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery,
Tena kho pana samayena aññataro brāhmaṇo bhikkhuniyo nimantetvā bhojesi. a certain brahmin had invited the nuns for a meal.
Bhikkhuniyo bhuttāvī pavāritā ñātikulāni gantvā ekaccā bhuñjiṁsu ekaccā piṇḍapātaṁ ādāya agamaṁsu. When the nuns had finished and refused an offer to eat more, they went to their respective families, where some ate and others got almsfood and left.
Atha kho so brāhmaṇo paṭivissake etadavoca—Soon afterwards that brahmin said this to his neighbors,
“bhikkhuniyo mayā, ayyā, santappitā, etha tumhepi santappessāmī”ti. “I have satisfied the nuns. Come, and I’ll satisfy you, too.”
Te evamāhaṁsu—
“kiṁ tvaṁ, ayyo, amhe santappessasi. “How could you satisfy us?
Yāpi tayā nimantitā tāpi amhākaṁ gharāni āgantvā ekaccā bhuñjiṁsu ekaccā piṇḍapātaṁ ādāya agamaṁsū”ti. Those nuns who were invited by you came to our houses, where some ate and others got almsfood and left.”
Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti—That brahmin complained and criticized those nuns,
“kathañhi nāma bhikkhuniyo amhākaṁ ghare bhuñjitvā aññatra bhuñjissanti, na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti. “How could they eat in our house and afterwards eat elsewhere? Am I not able to give them as much as they want?”
Assosuṁ kho bhikkhuniyo tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. The nuns heard the complaints of that brahmin,
Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti—and the nuns of few desires complained and criticized them,
“kathañhi nāma bhikkhuniyo bhuttāvī pavāritā aññatra bhuñjissantī”ti …pe… “How could nuns finish their meal, refuse an offer to eat more, and then eat elsewhere?” …
“saccaṁ kira, bhikkhave, bhikkhuniyo bhuttāvī pavāritā aññatra bhuñjantī”ti? “Is it true, monks, that nuns did this?”
“Saccaṁ, bhagavā”ti. “It’s true, sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them …
kathañhi nāma, bhikkhave, bhikkhuniyo bhuttāvī pavāritā aññatra bhuñjissanti. “How could nuns act in this way?
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” …
evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—“And, monks, the nuns should recite this training rule like this:
Final ruling
“Yā pana bhikkhunī nimantitā vā pavāritā vā khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti. ‘If a nun, who has been invited to a meal, refuses an offer to eat more, and then eats fresh or cooked food, she commits an offense entailing confession.’” “Refuses an offer to eat more” renders pavārita. I normally translate both nimantita and pavārita as “invited”. Yet this becomes awkward on the rare occasions, such as here, when the two words occur together, and so in this instance I instead use the verb “offer” for pavārita. Moreover, in the present case, the contextual meaning of pavārita is that the nun has expressed her satisfaction after being invited to take more, thus my rendering. See the discussion of this rule in Appendix on Individual Bhikkhunī Rules. For further discussion of pavārita/pavāraṇā, see Appendix of Technical Terms.
Definitions
Yā panāti A:
yā yādisā …pe… whoever …
bhikkhunīti Nun:
…pe… ayaṁ imasmiṁ atthe adhippetā bhikkhunīti. … The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case.
Nimantitā nāma Who has been invited:
pañcannaṁ bhojanānaṁ aññatarena bhojanena nimantitā. who has been invited to eat any of the five cooked foods.
Pavāritā nāma Refuses an offer to eat more:
asanaṁ paññāyati, bhojanaṁ paññāyati, hatthapāse ṭhitā abhiharati, paṭikkhepo paññāyati. there is eating; there is cooked food; they stand within arm’s reach; there is an offering; there is a refusal. As with Bu Pc 35:3.1.8 and Bu Pc 36:2.1.10, the punctuation of the Pali is wrong. An additional comma is required between ṭhito and abhiharati. “They” refers to the donor, whether male or female.
Khādanīyaṁ nāma Fresh food:
pañca bhojanāni yāguṁ yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā apart from the five cooked foods, congee, the post-midday tonics, the seven-day tonics, and the lifetime tonics,
avasesaṁ khādanīyaṁ nāma. the rest is called “fresh food”.
Bhojanīyaṁ nāma Cooked food:
pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ. there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. “Cooked food” renders bhojanīya. See discussion of this word in Appendix of Technical Terms.
“Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If she receives it with the intention of eating it, she commits an offense of wrong conduct.
Ajjhohāre ajjhohāre āpatti pācittiyassa. For every mouthful swallowed, she commits an offense entailing confession.
Permutations
Nimantite nimantitasaññā khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If she has been invited, and she perceives that she has, and she eats fresh or cooked food, she commits an offense entailing confession. The non-offense clause below states that there is no offense if one has been invited but has not refused an offer to eat more. In other words, there is only an offense if both of these factors are fulfilled. I therefore take invited here to be a shorthand for invited plus refused an offer to eat more.
Nimantite vematikā khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If she has been invited, but she is unsure of it, and she eats fresh or cooked food, she commits an offense entailing confession.
Nimantite animantitasaññā khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If she has has been invited, but she does not perceive that she has, and she eats fresh or cooked food, she commits an offense entailing confession.
Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If she receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, she commits an offense of wrong conduct.
Ajjhohāre ajjhohāre āpatti dukkaṭassa …pe…. For every mouthful swallowed, she commits an offense of wrong conduct. The Pali has ellipses points, which seems to be a mistake.
Non-offenses
Anāpatti—There is no offense:
nimantitā appavāritā, if she has been invited, but has not refused an offer to eat more;
yāguṁ pivati, if she drinks congee;
sāmike apaloketvā bhuñjati, if she eats more after getting permission from the person who invited her;
yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, if, when there is a reason, she uses post-midday tonics, seven-day tonics, or lifetime tonics;
ummattikāya, if she is insane;
ādikammikāyāti. if she is the first offender.
Catutthasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule is finished.