Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on eating Bhojanavagga

33. The training rule on eating a meal before another 33. Paramparabhojanasikkhāpada

Origin story

First sub-story

At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī, Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. a succession of fine meals had been arranged in Vesālī. Tena kho pana samayena vesāliyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi adhiṭṭhitā hoti. A certain poor worker thought, “Why don’t I prepare a meal? It must be really worthwhile, seeing as these people prepare a meal with such respect.” Atha kho aññatarassa daliddassa kammakārassa etadahosi—“na kho idaṁ orakaṁ bhavissati yathayime manussā sakkaccaṁ bhattaṁ karonti; yannūnāhampi bhattaṁ kareyyan”ti.

He then went to his boss Kira and said, “Sir, I wish to prepare a meal for the Sangha of monks headed by the Buddha. Atha kho so daliddo kammakāro yena kirapatiko tenupasaṅkami; upasaṅkamitvā taṁ kirapatikaṁ etadavoca—“icchāmahaṁ, ayyaputta, buddhappamukhassa bhikkhusaṅghassa bhattaṁ kātuṁ. Please give me my salary.” Dehi me vetanan”ti. Because Kira also had faith and confidence, Sopi kho kirapatiko saddho hoti pasanno. he gave the worker his salary and much extra. Atha kho so kirapatiko tassa daliddassa kammakārassa abbhātirekaṁ vetanaṁ adāsi. Soon afterwards that worker went to the Buddha, bowed, sat down, and said, Atha kho so daliddo kammakāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so daliddo kammakāro bhagavantaṁ etadavoca—“Sir, please accept a meal from me tomorrow together with the Sangha of monks.” “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

“The Sangha is large.” “Mahā kho, āvuso, bhikkhusaṅgho, jānāhī”ti.

“No problem! “Hotu, bhante, mahā bhikkhusaṅgho. I’ve prepared much jujube, supplemented with jujube drinks.” Bahū me badarā paṭiyattā badaramissena peyyā paripūrissantī”ti. The Buddha consented by remaining silent, and the worker understood. Adhivāsesi bhagavā tuṇhībhāvena.

He got up from his seat, circumambulated the Buddha with his right side toward him, and left. Atha kho so daliddo kammakāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

The monks heard that a poor worker had invited the Sangha of monks headed by the Buddha on the following day for a meal supplemented with jujube drinks. Assosuṁ kho bhikkhū—“daliddena kira kammakārena svātanāya buddhappamukho bhikkhusaṅgho nimantito, badaramissena peyyā paripūrissantī”ti. And so they ate in the morning after walking for alms. Te kālasseva piṇḍāya caritvā bhuñjiṁsu.

When people heard that a poor worker had invited the Sangha of monks headed by the Buddha for a meal, they brought much food of various kinds to him. Assosuṁ kho manussā—“daliddena kira kammakārena buddhappamukho bhikkhusaṅgho nimantito”ti. Te daliddassa kammakārassa pahūtaṁ khādanīyaṁ bhojanīyaṁ abhihariṁsu. The following morning that worker prepared his food, and then had the Buddha informed that the meal was ready. Atha kho so daliddo kammakāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, went to the house of that poor worker where he sat down on the prepared seat in the dining hall. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa daliddassa kammakārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The worker served the monks, but they kept saying, Atha kho so daliddo kammakāro bhattagge bhikkhū parivisati. Bhikkhū evamāhaṁsu—“Give just a little.” “thokaṁ, āvuso, dehi. Thokaṁ, āvuso, dehī”ti.

“Venerables, don’t accept so little because you think I’m just a poor worker. “Mā kho tumhe, bhante, ‘ayaṁ daliddo kammakāro’ti thokaṁ thokaṁ paṭiggaṇhittha. I’ve prepared much food of various kinds. Pahūtaṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ. Please accept as much as you like.” Paṭiggaṇhatha, bhante, yāvadatthan”ti.

“We’re not accepting so little because of that, “Na kho mayaṁ, āvuso, etaṅkāraṇā thokaṁ thokaṁ paṭiggaṇhāma. but because we ate in the morning after walking for alms.” Api ca, mayaṁ kālasseva piṇḍāya caritvā bhuñjimhā; tena mayaṁ thokaṁ thokaṁ paṭiggaṇhāmā”ti.

That poor worker complained and criticized them, Atha kho so daliddo kammakāro ujjhāyati khiyyati vipāceti—“How could the venerables eat elsewhere when invited by me? “kathañhi nāma bhadantā mayā nimantitā aññatra bhuñjissanti. Am I not able to give as much as they need?” Na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti?

The monks heard the complaints of that worker, Assosuṁ kho bhikkhū tassa daliddassa kammakārassa ujjhāyantassa khiyyantassa vipācentassa. and the monks of few desires complained and criticized those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could those monks eat elsewhere when invited for a meal?” … “kathañhi nāma bhikkhū aññatra nimantitā aññatra bhuñjissantī”ti …pe… “Is it true, monks, that monks did this?” “saccaṁ kira, bhikkhave, bhikkhū aññatra nimantitā aññatra bhuñjantī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How could those foolish men do this? kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññatra bhuñjissanti. This will affect people’s confidence …” … Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

First preliminary ruling

‘If a monk eats a meal before another, he commits an offense entailing confession.’” “Paramparabhojane pācittiyan”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

Soon afterwards a certain monk became sick. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Another monk took some almsfood, went to that monk, and told him to eat it. Aññataro bhikkhu piṇḍapātaṁ ādāya yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca—“bhuñjāhi, āvuso”ti.

“I can’t. I’m expecting another meal.” “Alaṁ, āvuso, atthi me bhattapaccāsā”ti.

But since that almsfood only arrived at midday, that monk did not get to eat as much as he had intended. Tassa bhikkhuno piṇḍapāto ussūre āharīyittha. So bhikkhu na cittarūpaṁ bhuñji. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, I allow a sick monk to eat a meal before another. “anujānāmi, bhikkhave, gilānena bhikkhunā paramparabhojanaṁ bhuñjituṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Second preliminary ruling

‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. “Paramparabhojane, aññatra samayā, pācittiyaṁ. This is the appropriate occasion: he is sick.’” Tatthāyaṁ samayo. Gilānasamayo—ayaṁ tattha samayo”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Third sub-story

Soon afterwards, during the robe-giving season, people prepared a meal together with robe-cloth and then invited the monks, saying, “We wish to offer a meal and give robe-cloth.” Tena kho pana samayena manussā cīvaradānasamaye sacīvarabhattaṁ paṭiyādetvā bhikkhū nimantenti—“bhojetvā cīvarena acchādessāmā”ti. But knowing that the Buddha had prohibited eating a meal before another and being afraid of wrongdoing, they did not accept. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā paramparabhojanan”ti. As a result, they only got a small amount of robe-cloth. Cīvaraṁ parittaṁ uppajjati. They told the Buddha. … Bhagavato etamatthaṁ ārocesuṁ …pe…

“Monks, I allow you to eat a meal before another during the robe-giving season. anujānāmi, bhikkhave, cīvaradānasamaye paramparabhojanaṁ bhuñjituṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Third preliminary ruling

‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. “Paramparabhojane, aññatra samayā, pācittiyaṁ. These are the appropriate occasions: he is sick; it is the robe-giving season.’” Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo—ayaṁ tattha samayo”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Fourth sub-story

Soon afterwards people invited the robe-making monks for a meal. Tena kho pana samayena manussā cīvarakārake bhikkhū bhattena nimantenti. But knowing that the Buddha had prohibited eating a meal before another and being afraid of wrongdoing, they did not accept. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā paramparabhojanan”ti. They told the Buddha. … Bhagavato etamatthaṁ ārocesuṁ …pe…

“Monks, I allow you to eat a meal before another at a time when you are making robes. anujānāmi, bhikkhave, cīvarakārasamaye paramparabhojanaṁ bhuñjituṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. “Paramparabhojane, aññatra samayā, pācittiyaṁ. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes.’” Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo—ayaṁ tattha samayo”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Fifth sub-story

Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to a certain family with Venerable Ānanda as his attendant. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataraṁ kulaṁ tenupasaṅkami; He sat down on the prepared seat, and the people there gave cooked food. upasaṅkamitvā paññatte āsane nisīdi. Atha kho te manussā bhagavato ca āyasmato ca ānandassa bhojanaṁ adaṁsu. Being afraid of wrongdoing, Ānanda did not accept it. Āyasmā ānando kukkuccāyanto na paṭiggaṇhāti. The Buddha said, “Accept it, Ānanda.” “Gaṇhāhi, ānandā”ti.

“I can’t, sir, I’m expecting another meal.” “Alaṁ, bhagavā, atthi me bhattapaccāsā”ti.

“Well then, Ānanda, assign that meal to someone else and then receive this.” “Tenahānanda, vikappetvā gaṇhāhī”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“

“Monks, I allow you to eat a meal before another if you assign the other meal to someone else. anujānāmi, bhikkhave, vikappetvā paramparabhojanaṁ bhuñjituṁ.

And, monks, this is how it should be assigned: ‘I give my expected meal to so-and-so.’” Evañca pana, bhikkhave, vikappetabbaṁ—‘mayhaṁ bhattapaccāsaṁ itthannāmassa dammī’”ti.

Definitions

Eats a meal before another: Paramparabhojanaṁ nāma: if he has been invited to eat any of the five cooked foods, and he then eats any of the five cooked foods elsewhere—this is called “eats a meal before another”. pañcannaṁ bhojanānaṁ aññatarena bhojanena nimantito, taṁ ṭhapetvā aññaṁ pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ bhuñjati, etaṁ paramparabhojanaṁ nāma.
Except on an appropriate occasion: Aññatra samayāti: unless it is an appropriate occasion. ṭhapetvā samayaṁ.
He is sick: Gilānasamayo nāma: if he is not able to eat as much as he needs in one sitting, he may eat a meal before another. na sakkoti ekāsane nisinno yāvadatthaṁ bhuñjituṁ. “Gilānasamayo”ti bhuñjitabbaṁ.
It is the robe-giving season: Cīvaradānasamayo nāma: if he has not participated in the robe-making ceremony, he may eat a meal before another during the last month of the rainy season. If he has participated in the robe-making ceremony, he may eat a meal before another during the five month period. anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā. “Cīvaradānasamayo”ti bhuñjitabbaṁ.
It is a time of making robes: Cīvarakārasamayo nāma: when he is making robes, he may eat a meal before another. cīvare kayiramāne. “Cīvarakārasamayo”ti bhuñjitabbaṁ.

If he receives food with the intention of eating it, except on an appropriate occasion, he commits an offense of wrong conduct. “Aññatra samayā bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. For every mouthful swallowed, he commits an offense entailing confession. Ajjhohāre ajjhohāre āpatti pācittiyassa.

Permutations

If it is a meal before another, and he perceives it as such, and he eats it, except on an appropriate occasion, he commits an offense entailing confession. Paramparabhojane paramparabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa. If it is a meal before another, but he is unsure of it, and he eats it, except on an appropriate occasion, he commits an offense entailing confession. Paramparabhojane vematiko, aññatra samayā, bhuñjati, āpatti pācittiyassa. If it is a meal before another, but he does not perceive it as such, and he eats it, except on an appropriate occasion, he commits an offense entailing confession. Paramparabhojane naparamparabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa.

If it is not a meal before another, but he perceives it as such, he commits an offense of wrong conduct. Naparamparabhojane paramparabhojanasaññī, āpatti dukkaṭassa. If it is not a meal before another, but he is unsure of it, he commits an offense of wrong conduct. Naparamparabhojane vematiko, āpatti dukkaṭassa. If it is not a meal before another, and he does not perceive it as such, there is no offense. Naparamparabhojane naparamparabhojanasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if it is an appropriate occasion; samaye, if he assigns his other meal to someone else and then eats; vikappetvā bhuñjati, if he eats the food from two or three invitational meals together; dve tayo nimantane ekato bhuñjati, if he eats the meals in the same order that the invitations were received; nimantanapaṭipāṭiyā bhuñjati, if he is invited by a whole village and he eats anywhere in that village; sakalena gāmena nimantito tasmiṁ gāme yattha katthaci bhuñjati, if he is invited by a whole association and he eats anywhere that belongs to that association; sakalena pūgena nimantito tasmiṁ pūge yattha katthaci bhuñjati, if, when being invited, he says, “I’ll get almsfood;” nimantiyamāno bhikkhaṁ gahessāmīti bhaṇati, if it is a regular meal invitation; niccabhatte, if it is a meal for which lots are drawn; salākabhatte, if it is a half-monthly meal; pakkhike, if it is on the observance day; uposathike, if it is on the day after the observance day; pāṭipadike, if it is anything apart from the five cooked foods; pañca bhojanāni ṭhapetvā sabbattha anāpatti, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on eating a meal before another, the third, is finished. Paramparabhojanasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on eating

33. The training rule on eating a meal before another

Origin story

First sub-story

At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī, a succession of fine meals had been arranged in Vesālī. A certain poor worker thought, “Why don’t I prepare a meal? It must be really worthwhile, seeing as these people prepare a meal with such respect.”

He then went to his boss Kira and said, “Sir, I wish to prepare a meal for the Sangha of monks headed by the Buddha. Please give me my salary.” Because Kira also had faith and confidence, he gave the worker his salary and much extra. Soon afterwards that worker went to the Buddha, bowed, sat down, and said, “Sir, please accept a meal from me tomorrow together with the Sangha of monks.”

“The Sangha is large.”

“No problem! I’ve prepared much jujube, supplemented with jujube drinks.” The Buddha consented by remaining silent, and the worker understood.

He got up from his seat, circumambulated the Buddha with his right side toward him, and left.

The monks heard that a poor worker had invited the Sangha of monks headed by the Buddha on the following day for a meal supplemented with jujube drinks. And so they ate in the morning after walking for alms.

When people heard that a poor worker had invited the Sangha of monks headed by the Buddha for a meal, they brought much food of various kinds to him. The following morning that worker prepared his food, and then had the Buddha informed that the meal was ready.

The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, went to the house of that poor worker where he sat down on the prepared seat in the dining hall. The worker served the monks, but they kept saying, “Give just a little.”

“Venerables, don’t accept so little because you think I’m just a poor worker. I’ve prepared much food of various kinds. Please accept as much as you like.”

“We’re not accepting so little because of that, but because we ate in the morning after walking for alms.”

That poor worker complained and criticized them, “How could the venerables eat elsewhere when invited by me? Am I not able to give as much as they need?”

The monks heard the complaints of that worker, and the monks of few desires complained and criticized those monks, “How could those monks eat elsewhere when invited for a meal?” … “Is it true, monks, that monks did this?”

“It’s true, sir.”

The Buddha rebuked them … “How could those foolish men do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

First preliminary ruling

‘If a monk eats a meal before another, he commits an offense entailing confession.’”

In this way the Buddha laid down this training rule for the monks.

Second sub-story

Soon afterwards a certain monk became sick. Another monk took some almsfood, went to that monk, and told him to eat it.

“I can’t. I’m expecting another meal.”

But since that almsfood only arrived at midday, that monk did not get to eat as much as he had intended. They told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks:

“Monks, I allow a sick monk to eat a meal before another.

And so, monks, this training rule should be recited like this:

Second preliminary ruling

‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. This is the appropriate occasion: he is sick.’”

In this way the Buddha laid down this training rule for the monks.

Third sub-story

Soon afterwards, during the robe-giving season, people prepared a meal together with robe-cloth and then invited the monks, saying, “We wish to offer a meal and give robe-cloth.” But knowing that the Buddha had prohibited eating a meal before another and being afraid of wrongdoing, they did not accept. As a result, they only got a small amount of robe-cloth. They told the Buddha. …

“Monks, I allow you to eat a meal before another during the robe-giving season.

And so, monks, this training rule should be recited like this:

Third preliminary ruling

‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. These are the appropriate occasions: he is sick; it is the robe-giving season.’”

In this way the Buddha laid down this training rule for the monks.

Fourth sub-story

Soon afterwards people invited the robe-making monks for a meal. But knowing that the Buddha had prohibited eating a meal before another and being afraid of wrongdoing, they did not accept. They told the Buddha. …

“Monks, I allow you to eat a meal before another at a time when you are making robes.

And so, monks, this training rule should be recited like this:

Final ruling

In this way the Buddha laid down this training rule for the monks.

Fifth sub-story

Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to a certain family with Venerable Ānanda as his attendant. He sat down on the prepared seat, and the people there gave cooked food. Being afraid of wrongdoing, Ānanda did not accept it. The Buddha said, “Accept it, Ānanda.”

“I can’t, sir, I’m expecting another meal.”

“Well then, Ānanda, assign that meal to someone else and then receive this.”

Soon afterwards the Buddha gave a teaching and addressed the monks:

“Monks, I allow you to eat a meal before another if you assign the other meal to someone else.

And, monks, this is how it should be assigned: ‘I give my expected meal to so-and-so.’”

Definitions

Eats a meal before another:: if he has been invited to eat any of the five cooked foods, and he then eats any of the five cooked foods elsewhere—this is called “eats a meal before another”.
Except on an appropriate occasion:: unless it is an appropriate occasion.
He is sick:: if he is not able to eat as much as he needs in one sitting, he may eat a meal before another.
It is the robe-giving season:: if he has not participated in the robe-making ceremony, he may eat a meal before another during the last month of the rainy season. If he has participated in the robe-making ceremony, he may eat a meal before another during the five month period.
It is a time of making robes:: when he is making robes, he may eat a meal before another.

If he receives food with the intention of eating it, except on an appropriate occasion, he commits an offense of wrong conduct. For every mouthful swallowed, he commits an offense entailing confession.

Permutations

If it is a meal before another, and he perceives it as such, and he eats it, except on an appropriate occasion, he commits an offense entailing confession. If it is a meal before another, but he is unsure of it, and he eats it, except on an appropriate occasion, he commits an offense entailing confession. If it is a meal before another, but he does not perceive it as such, and he eats it, except on an appropriate occasion, he commits an offense entailing confession.

If it is not a meal before another, but he perceives it as such, he commits an offense of wrong conduct. If it is not a meal before another, but he is unsure of it, he commits an offense of wrong conduct. If it is not a meal before another, and he does not perceive it as such, there is no offense.

Non-offenses

There is no offense: if it is an appropriate occasion; if he assigns his other meal to someone else and then eats; if he eats the food from two or three invitational meals together; if he eats the meals in the same order that the invitations were received; if he is invited by a whole village and he eats anywhere in that village; if he is invited by a whole association and he eats anywhere that belongs to that association; if, when being invited, he says, “I’ll get almsfood;” 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 it is anything apart from the five cooked foods; if he is insane; if he is the first offender.

The training rule on eating a meal before another, the third, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Bhojanavagga

33. Paramparabhojanasikkhāpada

Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena vesāliyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi adhiṭṭhitā hoti. Atha kho aññatarassa daliddassa kammakārassa etadahosi—“na kho idaṁ orakaṁ bhavissati yathayime manussā sakkaccaṁ bhattaṁ karonti; yannūnāhampi bhattaṁ kareyyan”ti.

Atha kho so daliddo kammakāro yena kirapatiko tenupasaṅkami; upasaṅkamitvā taṁ kirapatikaṁ etadavoca—“icchāmahaṁ, ayyaputta, buddhappamukhassa bhikkhusaṅghassa bhattaṁ kātuṁ. Dehi me vetanan”ti. Sopi kho kirapatiko saddho hoti pasanno. Atha kho so kirapatiko tassa daliddassa kammakārassa abbhātirekaṁ vetanaṁ adāsi. Atha kho so daliddo kammakāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so daliddo kammakāro bhagavantaṁ etadavoca—“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

“Mahā kho, āvuso, bhikkhusaṅgho, jānāhī”ti.

“Hotu, bhante, mahā bhikkhusaṅgho. Bahū me badarā paṭiyattā badaramissena peyyā paripūrissantī”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho so daliddo kammakāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Assosuṁ kho bhikkhū—“daliddena kira kammakārena svātanāya buddhappamukho bhikkhusaṅgho nimantito, badaramissena peyyā paripūrissantī”ti. Te kālasseva piṇḍāya caritvā bhuñjiṁsu.

Assosuṁ kho manussā—“daliddena kira kammakārena buddhappamukho bhikkhusaṅgho nimantito”ti. Te daliddassa kammakārassa pahūtaṁ khādanīyaṁ bhojanīyaṁ abhihariṁsu. Atha kho so daliddo kammakāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa daliddassa kammakārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho so daliddo kammakāro bhattagge bhikkhū parivisati. Bhikkhū evamāhaṁsu—“thokaṁ, āvuso, dehi. Thokaṁ, āvuso, dehī”ti.

“Mā kho tumhe, bhante, ‘ayaṁ daliddo kammakāro’ti thokaṁ thokaṁ paṭiggaṇhittha. Pahūtaṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ. Paṭiggaṇhatha, bhante, yāvadatthan”ti.

“Na kho mayaṁ, āvuso, etaṅkāraṇā thokaṁ thokaṁ paṭiggaṇhāma. Api ca, mayaṁ kālasseva piṇḍāya caritvā bhuñjimhā; tena mayaṁ thokaṁ thokaṁ paṭiggaṇhāmā”ti.

Atha kho so daliddo kammakāro ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā mayā nimantitā aññatra bhuñjissanti. Na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti?

Assosuṁ kho bhikkhū tassa daliddassa kammakārassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhū aññatra nimantitā aññatra bhuñjissantī”ti …pe… “saccaṁ kira, bhikkhave, bhikkhū aññatra nimantitā aññatra bhuñjantī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññatra bhuñjissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Paramparabhojane pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Aññataro bhikkhu piṇḍapātaṁ ādāya yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca—“bhuñjāhi, āvuso”ti.

“Alaṁ, āvuso, atthi me bhattapaccāsā”ti.

Tassa bhikkhuno piṇḍapāto ussūre āharīyittha. So bhikkhu na cittarūpaṁ bhuñji. Bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“anujānāmi, bhikkhave, gilānena bhikkhunā paramparabhojanaṁ bhuñjituṁ.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Paramparabhojane, aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo. Gilānasamayo—ayaṁ tattha samayo”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena manussā cīvaradānasamaye sacīvarabhattaṁ paṭiyādetvā bhikkhū nimantenti—“bhojetvā cīvarena acchādessāmā”ti. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā paramparabhojanan”ti. Cīvaraṁ parittaṁ uppajjati. Bhagavato etamatthaṁ ārocesuṁ …pe…

anujānāmi, bhikkhave, cīvaradānasamaye paramparabhojanaṁ bhuñjituṁ.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Paramparabhojane, aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo—ayaṁ tattha samayo”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena manussā cīvarakārake bhikkhū bhattena nimantenti. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā paramparabhojanan”ti. Bhagavato etamatthaṁ ārocesuṁ …pe…

anujānāmi, bhikkhave, cīvarakārasamaye paramparabhojanaṁ bhuñjituṁ.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Paramparabhojane, aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo—ayaṁ tattha samayo”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataraṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho te manussā bhagavato ca āyasmato ca ānandassa bhojanaṁ adaṁsu. Āyasmā ānando kukkuccāyanto na paṭiggaṇhāti. “Gaṇhāhi, ānandā”ti.

“Alaṁ, bhagavā, atthi me bhattapaccāsā”ti.

“Tenahānanda, vikappetvā gaṇhāhī”ti.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“

anujānāmi, bhikkhave, vikappetvā paramparabhojanaṁ bhuñjituṁ.

Evañca pana, bhikkhave, vikappetabbaṁ—‘mayhaṁ bhattapaccāsaṁ itthannāmassa dammī’”ti.

Paramparabhojanaṁ nāma: pañcannaṁ bhojanānaṁ aññatarena bhojanena nimantito, taṁ ṭhapetvā aññaṁ pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ bhuñjati, etaṁ paramparabhojanaṁ nāma.
Aññatra samayāti: ṭhapetvā samayaṁ.
Gilānasamayo nāma: na sakkoti ekāsane nisinno yāvadatthaṁ bhuñjituṁ. “Gilānasamayo”ti bhuñjitabbaṁ.
Cīvaradānasamayo nāma: anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā. “Cīvaradānasamayo”ti bhuñjitabbaṁ.
Cīvarakārasamayo nāma: cīvare kayiramāne. “Cīvarakārasamayo”ti bhuñjitabbaṁ.

“Aññatra samayā bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa.

Paramparabhojane paramparabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa. Paramparabhojane vematiko, aññatra samayā, bhuñjati, āpatti pācittiyassa. Paramparabhojane naparamparabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa.

Naparamparabhojane paramparabhojanasaññī, āpatti dukkaṭassa. Naparamparabhojane vematiko, āpatti dukkaṭassa. Naparamparabhojane naparamparabhojanasaññī, anāpatti.

Anāpatti—samaye, vikappetvā bhuñjati, dve tayo nimantane ekato bhuñjati, nimantanapaṭipāṭiyā bhuñjati, sakalena gāmena nimantito tasmiṁ gāme yattha katthaci bhuñjati, sakalena pūgena nimantito tasmiṁ pūge yattha katthaci bhuñjati, nimantiyamāno bhikkhaṁ gahessāmīti bhaṇati, niccabhatte, salākabhatte, pakkhike, uposathike, pāṭipadike, pañca bhojanāni ṭhapetvā sabbattha anāpatti, ummattakassa, ādikammikassāti.

Paramparabhojanasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on eating Bhojanavagga

33. The training rule on eating a meal before another 33. Paramparabhojanasikkhāpada

Origin story

First sub-story

“The Sangha is large.” “Mahā kho, āvuso, bhikkhusaṅgho, jānāhī”ti.

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

First preliminary ruling

‘If a monk eats a meal before another, he commits an offense entailing confession.’” “Paramparabhojane pācittiyan”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

“I can’t. I’m expecting another meal.” “Alaṁ, āvuso, atthi me bhattapaccāsā”ti.

“Monks, I allow a sick monk to eat a meal before another. “anujānāmi, bhikkhave, gilānena bhikkhunā paramparabhojanaṁ bhuñjituṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Second preliminary ruling

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Third sub-story

“Monks, I allow you to eat a meal before another during the robe-giving season. anujānāmi, bhikkhave, cīvaradānasamaye paramparabhojanaṁ bhuñjituṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Third preliminary ruling

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Fourth sub-story

“Monks, I allow you to eat a meal before another at a time when you are making robes. anujānāmi, bhikkhave, cīvarakārasamaye paramparabhojanaṁ bhuñjituṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. “Paramparabhojane, aññatra samayā, pācittiyaṁ. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes.’” Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo—ayaṁ tattha samayo”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Fifth sub-story

“I can’t, sir, I’m expecting another meal.” “Alaṁ, bhagavā, atthi me bhattapaccāsā”ti.

“Well then, Ānanda, assign that meal to someone else and then receive this.” “Tenahānanda, vikappetvā gaṇhāhī”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“

“Monks, I allow you to eat a meal before another if you assign the other meal to someone else. anujānāmi, bhikkhave, vikappetvā paramparabhojanaṁ bhuñjituṁ.

And, monks, this is how it should be assigned: ‘I give my expected meal to so-and-so.’” Evañca pana, bhikkhave, vikappetabbaṁ—‘mayhaṁ bhattapaccāsaṁ itthannāmassa dammī’”ti.

Definitions

Eats a meal before another: Paramparabhojanaṁ nāma: if he has been invited to eat any of the five cooked foods, and he then eats any of the five cooked foods elsewhere—this is called “eats a meal before another”. pañcannaṁ bhojanānaṁ aññatarena bhojanena nimantito, taṁ ṭhapetvā aññaṁ pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ bhuñjati, etaṁ paramparabhojanaṁ nāma.
Except on an appropriate occasion: Aññatra samayāti: unless it is an appropriate occasion. ṭhapetvā samayaṁ.
He is sick: Gilānasamayo nāma: if he is not able to eat as much as he needs in one sitting, he may eat a meal before another. na sakkoti ekāsane nisinno yāvadatthaṁ bhuñjituṁ. “Gilānasamayo”ti bhuñjitabbaṁ.
It is the robe-giving season: Cīvaradānasamayo nāma: if he has not participated in the robe-making ceremony, he may eat a meal before another during the last month of the rainy season. If he has participated in the robe-making ceremony, he may eat a meal before another during the five month period. anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā. “Cīvaradānasamayo”ti bhuñjitabbaṁ.
It is a time of making robes: Cīvarakārasamayo nāma: when he is making robes, he may eat a meal before another. cīvare kayiramāne. “Cīvarakārasamayo”ti bhuñjitabbaṁ.

Permutations

Non-offenses

The training rule on eating a meal before another, the third, is finished. Paramparabhojanasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ.