English
" Then that monk reported this matter to the monks. Those monks who were of few desires... they complained, grumbled, and criticized – "How can a monk invite a monk who has eaten and been invited to stop to eat food that is not left over?" ... "Is it true, monk, that you invited a monk who had eaten and been invited to stop to eat food that is not left over?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him... "How can you, foolish man, invite a monk who has eaten and been invited to stop to eat food that is not left over? This, foolish man, is not for the benefit of those without faith... And thus, monks, you should recite this training rule – 243. "Should any monk invite a monk who has eaten and been invited to stop to eat food or eat hard food that is not left over – 'Come, monk, eat or consume!' – knowing, with the intention of annoying, if he eats, it is an offense of expiation." 244. "Any" means whoever, of whatever kind... "monk" means... is...etc... this monk is intended in this meaning. A monk means another monk. One who has eaten means one of the five kinds of food, even if it's food eaten with the tip of a kusa grass blade. One who has been invited to stop means food is evident, a meal is evident, standing within arm's reach, one offers, a refusal is evident. That which is not left over means it is not made allowable, it is not received, it is not declared, it is not made within arm's reach, it is made by one who has not eaten, it is made by one who has eaten, been invited to stop, and risen from the seat, it is not said 'enough of all this', it is not a sick person's leftover – this is called 'not left over'. Chewable food means the five kinds of food – excluding that which is for a watch, for seven days, or for life, the remainder is called chewable food. Edible food means the five kinds of food – cooked rice, gruel, flour, fish, meat. 'Offer to stop' means 'take as much as you wish'. Knows means one knows oneself, or others inform him, or he informs others. Expecting to cause offense means he offers, thinking 'with this I will admonish him, remind him, counter-admonish him, counter-remind him, make him uneasy', there is an offense of wrong-doing. By his words, one receives, thinking 'I will eat, I will consume', there is an offense of wrong-doing. With each mouthful, there is an offense of wrong-doing. At the end of the meal, there is an offense of expiation. 245. When one has been invited to stop, perceiving that one has been invited to stop, one offers to stop with food that is not left over, whether chewable or edible, there is an offense of expiation. When one has been invited to stop, being in doubt, one offers to stop with food that is not left over, whether chewable or edible, there is an offense of wrong-doing. When one has been invited to stop, perceiving that one has not been invited to stop, one offers to stop with food that is not left over, whether chewable or edible, there is no offense. One offers food that is for a watch, for seven days, or for life, for the purpose of eating, there is an offense of wrong-doing. By his words, one receives, thinking 'I will eat, I will consume', there is an offe... ...an offense of dukkaṭa. In taking, in taking, an offense of dukkaṭa. Not invited, perceiving oneself as invited, an offense of dukkaṭa. Not invited, being in doubt, an offense of dukkaṭa. Not invited, perceiving oneself as not invited, no offense. 246. No offense for one who has extra food prepared and gives it, who gives it saying, "Have extra food prepared and eat it," who gives it saying, "Go, carrying it for another's sake," who gives leftovers to a sick person, who gives it saying, "Consume it as a night-time meal, a seven-day meal, or a life-long meal, if there is a condition," for one who is insane, for one who is the first offender. The second rule on invitation is finished, the sixth. 7. The rule on eating at the wrong time 247. At that time, the Buddha, the Blessed One, was staying in Rājagaha, in Veḷuvana, the Kalandakanivāpa. At that time, there was a mountain-top festival in Rājagaha. The group of seventeen monks went to see the mountain-top festival. People, seeing the group of seventeen monks, bathed them, anointed them, fed them, and gave them solid food. The group of seventeen monks, taking the solid food, went to the monastery and said to the group of six monks, "Take, friends, eat the solid food." "From where, friends, did you obtain this solid food?" The group of seventeen monks informed the group of six monks of this matter. "But do you, friends, eat food at the wrong time?" "Yes, friends." The group of six monks complained, grumbled, and criticized, "How can the group of seventeen monks eat food at the wrong time!" Then the group of six monks informed the monks of this matter. Those monks who were of few desires... complained, grumbled, and criticized, "How can the group of seventeen monks eat food at the wrong time!"... "Is it true, monks, that you eat food at the wrong time?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, eat food at the wrong time... should not eat! This, foolish men, is not for the conversion of the unconverted… …and thus, bhikkhus, you should recite this training rule: 248. Whatever bhikkhu, at the wrong time, hard food or soft food, should eat or consume, an offense of expiation. 249. "Whatever" means whoever, of whatever sort… "bhikkhu" means… in this context, the bhikkhu intended is this one. "Wrong time" means after midday has passed until dawn. "Hard food" means food items – excluding that which is for a specific time, for seven days, or for life, the remainder is called hard food. "Soft food" means the five foods: rice, gruel, flour, fish, meat. If one receives (food) thinking ‘I will eat, I will consume’, an offense of wrong-doing is incurred. With each mouthful, an offense of expiation is incurred. 250. At the wrong time, perceiving it as the wrong time, one eats or consumes hard food or soft food, an offense of expiation is incurred. At the wrong time, being doubtful, one eats or consumes hard food or soft food, an offense of expiation is incurred. At the wrong time, perceiving it as the right time, one eats or consumes hard food or soft food, an offense of expiation is incurred. If one receives that which is for a specific time, for seven days, or for life for the purpose of food, an offense of wrong-doing is incurred. With each mouthful, an offense of wrong-doing is incurred. At the right time, perceiving it as the wrong time, an offense of wrong-doing is incurred. At the right time, being doubtful, an offense of wrong-doing is incurred. At the right time, perceiving it as the right time, there is no offense. 251. There is no offense if one consumes that which is for a specific time, for seven days, or for life when there is a reason; for one who is insane; or for the first wrong-doer. The training rule concerning eating at the wrong time, the seventh, is finished. 8. The training rule concerning storing up (food). 252. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, the Venerable Belaṭṭhasīsa, the preceptor of the Venerable Ānanda, was dwelling in the wilderness. Having gone for alms, he brought dry rice to the monastery and dried it. or puts it down. When there is need for food, then moistening it with water again and again, he eats it, he enters the village for alms after a long time. The monks said to Venerable Belaṭṭhasīsa – "Why, friend, do you enter the village for alms after a long time?" Then Venerable Belaṭṭhasīsa informed the monks of this matter. "But do you, friend, eat stored food?" "Yes, friend," he said. Those monks who were of few wishes (etc.) they complained, grumbled, criticized – "How can Venerable Belaṭṭhasīsa eat stored food!" (etc.) "Is it true, Belaṭṭhasīsa, that you eat stored food?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him (etc.) "How can you, Belaṭṭhasīsa, eat stored food!" "This, Belaṭṭhasīsa, is not for the conviction of the unconvinced (etc.) And thus, monks, you should recite this training rule:" 253. "Whatever monk should eat or consume stored edibles or food, it is an offense of expiation." 254. "Whatever" means whoever, of whatever kind (etc.) "Monk" means (etc.) the monk intended in this context. "Stored" means what is received today and eaten on a subsequent day. "Edibles" means the five kinds of food – excluding those for a watch, for seven days, or for life, the remainder are called edibles. "Food" means the five kinds of food – boiled rice, gruel, flour, fish, meat. If one receives with the thought, "I will eat, I will consume," there is an offense of wrong-doing. With each mouthful, there is an offense of expiation. 255. If, regarding stored food, one perceives it as stored food, and eats or consumes edibles or food, there is an offense of expiation. If, regarding stored food, one is in doubt, and eats or consumes edibles or food, there is an offense of expiation. If, regarding stored food, one perceives it as not stored food, and eats or consumes edibles or food eats or consumes or partakes of it, there is an offense of pācittiya. If he receives a yāmakālika, sattāhakālika, or yāvajīvika for the purpose of food, there is an offense of dukkaṭa. With each act of swallowing, there is an offense of dukkaṭa. If he perceives it as stored when it is not stored, there is an offense of dukkaṭa. If he is in doubt about it being stored when it is not stored, there is an offense of dukkaṭa. If he perceives it as not stored when it is not stored, there is no offense. 256. There is no offense if he eats yāvakālika after storing it at the proper time, if he eats yāmakālika after storing it during the proper period, if he eats sattāhakālika after storing it for seven days,