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

35. The training rule on invitations 35. Pavāraṇāsikkhāpada

Origin story

First sub-story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. a certain brahmin had invited the monks for a meal. Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā bhojesi. When the monks had finished and refused an invitation to eat more, they went to their respective families, where some ate and some took away almsfood. Bhikkhū bhuttāvī pavāritā ñātikulāni gantvā ekacce bhuñjiṁsu ekacce piṇḍapātaṁ ādāya agamaṁsu.

Soon afterwards that brahmin said to his neighbors, Atha kho so brāhmaṇo paṭivissake etadavoca—“The monks have been satisfied by me. “bhikkhū mayā, ayyā, santappitā. Come, and I’ll satisfy you, too.” Etha, tumhepi santappessāmī”ti. “How could you satisfy us? Te evamāhaṁsu—“kiṁ tvaṁ, ayyo, amhe santappessasi? Those monks who were invited by you came to our houses. Some of them ate there and some took away almsfood.” Yepi tayā nimantitā tepi amhākaṁ gharāni āgantvā ekacce bhuñjiṁsu ekacce piṇḍapātaṁ ādāya agamaṁsū”ti.

That brahmin complained and criticized those monks, Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti—“How could the venerables eat in our house and afterwards eat elsewhere? “kathañhi nāma bhadantā amhākaṁ ghare bhuñjitvā aññatra bhuñjissanti. Am I not able to give them as much as they need?” Na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti.

The monks heard the complaints of that brahmin, Assosuṁ kho bhikkhū tassa brāhmaṇassa 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 finish their meal and refuse an invitation to eat more, and then eat elsewhere?” … “kathañhi nāma bhikkhū bhuttāvī pavāritā aññatra bhuñjissantī”ti …pe… “Is it true, monks, that monks did this?” “saccaṁ kira, bhikkhave, bhikkhū bhuttāvī pavāritā 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 bhuttāvī pavāritā 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—

Preliminary ruling

‘If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food, he commits an offense entailing confession.’” “Yo pana bhikkhu bhuttāvī pavārito khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, 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 the monks were bringing back fine almsfood for the sick monks. Tena kho pana samayena bhikkhū gilānānaṁ bhikkhūnaṁ paṇīte piṇḍapāte nīharanti. But because the sick monks were unable to eat as much as they had intended, Gilānā na cittarūpaṁ bhuñjanti. the monks threw the leftovers away. Tāni bhikkhū chaṭṭenti. When the Buddha heard the loud sound of crows cawing, Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ. he asked Venerable Ānanda, Sutvāna āyasmantaṁ ānandaṁ āmantesi—“Ānanda, why is there this loud sound of crows cawing?” “kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo”ti? Ānanda told him what had happened, and the Buddha said, Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.

“But Ānanda, don’t the monks eat the leftovers from those who are sick?” “Bhuñjeyyuṁ panānanda, bhikkhū gilānātirittan”ti.

“No, sir.” “Na bhuñjeyyuṁ, bhagavā”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 the leftovers both from those who are sick and from those who are not sick. “anujānāmi, bhikkhave, gilānassa ca agilānassa ca atirittaṁ bhuñjituṁ.

And, monks, this is how you make food left over: Evañca pana, bhikkhave, atirittaṁ kātabbaṁ—‘I’ve had enough.’ ‘alametaṁ sabban’ti. And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food that is not left over, he commits an offense entailing confession.’” “Yo pana bhikkhu bhuttāvī pavārito anatirittaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti.

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: bhikkhūti: … 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. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Has finished his meal: Bhuttāvī nāma: has eaten any of the five cooked foods, even what fits on the tip of a blade of grass. pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ antamaso kusaggenapi bhuttaṁ hoti.
Refused an invitation to eat more: Pavārito nāma: there is eating; there is cooked food; they stand within arm’s reach; there is an offering; there is a refusal. asanaṁ paññāyati, bhojanaṁ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati.
Not left over: Anatirittaṁ nāma: the making it left over is done with food that is unallowable; akappiyakataṁ hoti, it is done with food that has not been received; appaṭiggahitakataṁ hoti, it is done with food that is not held in hand; anuccāritakataṁ hoti, it is done by one who is not within arm’s reach; ahatthapāse kataṁ hoti, it is done by one who has not finished his meal; abhuttāvinā kataṁ hoti, it is done by one who has finished his meal, who has refused an invitation to eat more, but who has risen from his seat; bhuttāvinā pavāritena āsanā vuṭṭhitena kataṁ hoti, “I’ve had enough,” has not been said; “alametaṁ sabban”ti avuttaṁ hoti, it is not left over from one who is sick—na gilānātirittaṁ hoti—this is called “not left over”. etaṁ anatirittaṁ nāma.
Left over: Atirittaṁ nāma: the making it left over is done with food that is allowable; kappiyakataṁ hoti, it is done with food that has been received; paṭiggahitakataṁ hoti, it is done with food that is held in hand; uccāritakataṁ hoti, it is done by one who is within arm’s reach; hatthapāse kataṁ hoti, it is done by one who has finished his meal; bhuttāvinā kataṁ hoti, it is done by one who has finished his meal, who has refused an invitation to eat more, and who has not risen from his seat; bhuttāvinā pavāritena āsanā avuṭṭhitena kataṁ hoti, “I’ve had enough,” has been said; “alametaṁ sabban”ti vuttaṁ hoti, it is left over from one who is sick—gilānātirittaṁ hoti—this is called “left over”. etaṁ atirittaṁ nāma.
Fresh food: Khādanīyaṁ nāma: apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics—the rest is called “fresh food”. pañca bhojanāni—yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
Cooked food: Bhojanīyaṁ nāma: there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. pañca bhojanāni— odano, kummāso, sattu, maccho, maṁsaṁ.

If he receives it intending to eat it, he commits an offense of wrong conduct. For every mouthful swallowed, he commits an offense entailing confession. “Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa ajjhohāre ajjhohāre āpatti pācittiyassa.

Permutations

If it is not left over, and he does not perceive it as such, and he eats fresh or cooked food, he commits an offense entailing confession. Anatiritte anatirittasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it is not left over, but he is unsure of it, and he eats fresh or cooked food, he commits an offense entailing confession. Anatiritte vematiko khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it is not left over, but he perceives it as such, and he eats fresh or cooked food, he commits an offense entailing confession. Anatiritte atirittasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa.

If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. For every mouthful swallowed, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa.

If it is left over, but he does not perceive it as such, he commits an offense of wrong conduct. Atiritte anatirittasaññī, āpatti dukkaṭassa. If it is left over, but he is unsure of it, he commits an offense of wrong conduct. Atiritte vematiko, āpatti dukkaṭassa. If it is left over, and he perceives it as such, there is no offense. Atiritte atirittasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if he eats it after having it made left over; atirittaṁ kārāpetvā bhuñjati, if he receives it with the intention of having it made left over and then eating it; “atirittaṁ kārāpetvā bhuñjissāmī”ti paṭiggaṇhāti, if he is taking food for the benefit of someone else; aññassatthāya haranto gacchati, if he eats the leftovers from a sick person; gilānassa sesakaṁ bhuñjati, if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on invitations, the fifth, is finished. Pavāraṇāsikkhāpadaṁ niṭṭhitaṁ pañcamaṁ.

English Translation

Pāli Text

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

35. The training rule on invitations

Origin story

First sub-story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, a certain brahmin had invited the monks for a meal. When the monks had finished and refused an invitation to eat more, they went to their respective families, where some ate and some took away almsfood.

Soon afterwards that brahmin said to his neighbors, “The monks have been satisfied by me. Come, and I’ll satisfy you, too.” “How could you satisfy us? Those monks who were invited by you came to our houses. Some of them ate there and some took away almsfood.”

That brahmin complained and criticized those monks, “How could the venerables eat in our house and afterwards eat elsewhere? Am I not able to give them as much as they need?”

The monks heard the complaints of that brahmin, and the monks of few desires complained and criticized those monks, “How could those monks finish their meal and refuse an invitation to eat more, and then eat elsewhere?” … “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:

Preliminary ruling

‘If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food, he commits an offense entailing confession.’”

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

Second sub-story

Soon afterwards the monks were bringing back fine almsfood for the sick monks. But because the sick monks were unable to eat as much as they had intended, the monks threw the leftovers away. When the Buddha heard the loud sound of crows cawing, he asked Venerable Ānanda, “Ānanda, why is there this loud sound of crows cawing?” Ānanda told him what had happened, and the Buddha said,

“But Ānanda, don’t the monks eat the leftovers from those who are sick?”

“No, sir.”

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

“Monks, I allow you to eat the leftovers both from those who are sick and from those who are not sick.

And, monks, this is how you make food left over: ‘I’ve had enough.’ And so, monks, this training rule should be recited like this:

Final ruling

‘If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food that is not left over, he commits an offense entailing confession.’”

Definitions

A:: 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.
Has finished his meal:: has eaten any of the five cooked foods, even what fits on the tip of a blade of grass.
Refused an invitation to eat more:: there is eating; there is cooked food; they stand within arm’s reach; there is an offering; there is a refusal.
Not left over:: the making it left over is done with food that is unallowable; it is done with food that has not been received; it is done with food that is not held in hand; it is done by one who is not within arm’s reach; it is done by one who has not finished his meal; it is done by one who has finished his meal, who has refused an invitation to eat more, but who has risen from his seat; “I’ve had enough,” has not been said; it is not left over from one who is sick—this is called “not left over”.
Left over:: the making it left over is done with food that is allowable; it is done with food that has been received; it is done with food that is held in hand; it is done by one who is within arm’s reach; it is done by one who has finished his meal; it is done by one who has finished his meal, who has refused an invitation to eat more, and who has not risen from his seat; “I’ve had enough,” has been said; it is left over from one who is sick—this is called “left over”.
Fresh 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”.
Cooked food:: there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat.

If he receives it intending to eat it, he commits an offense of wrong conduct. For every mouthful swallowed, he commits an offense entailing confession.

Permutations

If it is not left over, and he does not perceive it as such, and he eats fresh or cooked food, he commits an offense entailing confession. If it is not left over, but he is unsure of it, and he eats fresh or cooked food, he commits an offense entailing confession. If it is not left over, but he perceives it as such, and he eats fresh or cooked food, he commits an offense entailing confession.

If 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 swallowed, he commits an offense of wrong conduct.

If it is left over, but he does not perceive it as such, he commits an offense of wrong conduct. If it is left over, but he is unsure of it, he commits an offense of wrong conduct. If it is left over, and he perceives it as such, there is no offense.

Non-offenses

There is no offense: if he eats it after having it made left over; if he receives it with the intention of having it made left over and then eating it; if he is taking food for the benefit of someone else; if he eats the leftovers from a sick person; if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics; if he is insane; if he is the first offender.

The training rule on invitations, the fifth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Bhojanavagga

35. Pavāraṇāsikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā bhojesi. Bhikkhū bhuttāvī pavāritā ñātikulāni gantvā ekacce bhuñjiṁsu ekacce piṇḍapātaṁ ādāya agamaṁsu.

Atha kho so brāhmaṇo paṭivissake etadavoca—“bhikkhū mayā, ayyā, santappitā. Etha, tumhepi santappessāmī”ti. Te evamāhaṁsu—“kiṁ tvaṁ, ayyo, amhe santappessasi? Yepi tayā nimantitā tepi amhākaṁ gharāni āgantvā ekacce bhuñjiṁsu ekacce piṇḍapātaṁ ādāya agamaṁsū”ti.

Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā amhākaṁ ghare bhuñjitvā aññatra bhuñjissanti. Na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti.

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

“Saccaṁ, bhagavā”ti.

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

“Yo pana bhikkhu bhuttāvī pavārito khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena bhikkhū gilānānaṁ bhikkhūnaṁ paṇīte piṇḍapāte nīharanti. Gilānā na cittarūpaṁ bhuñjanti. Tāni bhikkhū chaṭṭenti. Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ. Sutvāna āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo”ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.

“Bhuñjeyyuṁ panānanda, bhikkhū gilānātirittan”ti.

“Na bhuñjeyyuṁ, bhagavā”ti.

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

“anujānāmi, bhikkhave, gilānassa ca agilānassa ca atirittaṁ bhuñjituṁ.

Evañca pana, bhikkhave, atirittaṁ kātabbaṁ—‘alametaṁ sabban’ti. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu bhuttāvī pavārito anatirittaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Bhuttāvī nāma: pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ antamaso kusaggenapi bhuttaṁ hoti.
Pavārito nāma: asanaṁ paññāyati, bhojanaṁ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati.
Anatirittaṁ nāma: akappiyakataṁ hoti, appaṭiggahitakataṁ hoti, anuccāritakataṁ hoti, ahatthapāse kataṁ hoti, abhuttāvinā kataṁ hoti, bhuttāvinā pavāritena āsanā vuṭṭhitena kataṁ hoti, “alametaṁ sabban”ti avuttaṁ hoti, na gilānātirittaṁ hoti—etaṁ anatirittaṁ nāma.
Atirittaṁ nāma: kappiyakataṁ hoti, paṭiggahitakataṁ hoti, uccāritakataṁ hoti, hatthapāse kataṁ hoti, bhuttāvinā kataṁ hoti, bhuttāvinā pavāritena āsanā avuṭṭhitena kataṁ hoti, “alametaṁ sabban”ti vuttaṁ hoti, gilānātirittaṁ hoti—etaṁ atirittaṁ nāma.
Khādanīyaṁ nāma: pañca bhojanāni—yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
Bhojanīyaṁ nāma: pañca bhojanāni— odano, kummāso, sattu, maccho, maṁsaṁ.

“Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa ajjhohāre ajjhohāre āpatti pācittiyassa.

Anatiritte anatirittasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. Anatiritte vematiko khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. Anatiritte atirittasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa.

Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa.

Atiritte anatirittasaññī, āpatti dukkaṭassa. Atiritte vematiko, āpatti dukkaṭassa. Atiritte atirittasaññī, anāpatti.

Anāpatti—atirittaṁ kārāpetvā bhuñjati, “atirittaṁ kārāpetvā bhuñjissāmī”ti paṭiggaṇhāti, aññassatthāya haranto gacchati, gilānassa sesakaṁ bhuñjati, yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, ummattakassa, ādikammikassāti.

Pavāraṇāsikkhāpadaṁ niṭṭhitaṁ pañcamaṁ.

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

35. The training rule on invitations 35. Pavāraṇāsikkhāpada

Origin story

First sub-story

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

Preliminary ruling

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

Second sub-story

“But Ānanda, don’t the monks eat the leftovers from those who are sick?” “Bhuñjeyyuṁ panānanda, bhikkhū gilānātirittan”ti.

“No, sir.” “Na bhuñjeyyuṁ, bhagavā”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 the leftovers both from those who are sick and from those who are not sick. “anujānāmi, bhikkhave, gilānassa ca agilānassa ca atirittaṁ bhuñjituṁ.

Final ruling

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: bhikkhūti: … 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. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Has finished his meal: Bhuttāvī nāma: has eaten any of the five cooked foods, even what fits on the tip of a blade of grass. pañcannaṁ bhojanānaṁ aññataraṁ bhojanaṁ antamaso kusaggenapi bhuttaṁ hoti.
Refused an invitation to eat more: Pavārito nāma: there is eating; there is cooked food; they stand within arm’s reach; there is an offering; there is a refusal. asanaṁ paññāyati, bhojanaṁ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati.
Not left over: Anatirittaṁ nāma: the making it left over is done with food that is unallowable; akappiyakataṁ hoti, it is done with food that has not been received; appaṭiggahitakataṁ hoti, it is done with food that is not held in hand; anuccāritakataṁ hoti, it is done by one who is not within arm’s reach; ahatthapāse kataṁ hoti, it is done by one who has not finished his meal; abhuttāvinā kataṁ hoti, it is done by one who has finished his meal, who has refused an invitation to eat more, but who has risen from his seat; bhuttāvinā pavāritena āsanā vuṭṭhitena kataṁ hoti, “I’ve had enough,” has not been said; “alametaṁ sabban”ti avuttaṁ hoti, it is not left over from one who is sick—na gilānātirittaṁ hoti—this is called “not left over”. etaṁ anatirittaṁ nāma.
Left over: Atirittaṁ nāma: the making it left over is done with food that is allowable; kappiyakataṁ hoti, it is done with food that has been received; paṭiggahitakataṁ hoti, it is done with food that is held in hand; uccāritakataṁ hoti, it is done by one who is within arm’s reach; hatthapāse kataṁ hoti, it is done by one who has finished his meal; bhuttāvinā kataṁ hoti, it is done by one who has finished his meal, who has refused an invitation to eat more, and who has not risen from his seat; bhuttāvinā pavāritena āsanā avuṭṭhitena kataṁ hoti, “I’ve had enough,” has been said; “alametaṁ sabban”ti vuttaṁ hoti, it is left over from one who is sick—gilānātirittaṁ hoti—this is called “left over”. etaṁ atirittaṁ nāma.
Fresh food: Khādanīyaṁ nāma: apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics—the rest is called “fresh food”. pañca bhojanāni—yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
Cooked food: Bhojanīyaṁ nāma: there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. pañca bhojanāni— odano, kummāso, sattu, maccho, maṁsaṁ.

Permutations

Non-offenses

The training rule on invitations, the fifth, is finished. Pavāraṇāsikkhāpadaṁ niṭṭhitaṁ pañcamaṁ.