English
And this group meal arises in two ways: either by invitation or by request. Therefore, it says, "either by their invitation," and so on. There, by invitation: Either by an improper invitation. Of the five, such as rice: Of the five: rice, flour, porridge, fish, and meat. "I invite with rice, give me rice." ...by means of a word like "take it" or by any synonym or by another language, having taken the name of one of the five foods, he invites them—this is the connection. "Four" means four bhikkhus standing in one place or in different places. This is a characteristic expression, therefore the meaning is four or more bhikkhus. "By a synonym" means by a word like "bhatta" or "anna". "By another language" means by another language like Andha or Damila. "Having taken the name of one of the five foods" means having taken the name of one of the five foods. "I invite with rice" means "Venerable sirs, I invite you with rice." By the word "etc." is meant the inclusion of phrases like "Desire, look, accept, wait; I invite with flour, take my flour, desire, look, accept, wait" (Pacittiya Atthakatha 217-218). "Together" means having seen bhikkhus standing or sitting in one place, they are invited together thus: "Venerable sirs, I invite you with rice," etc. "Or invited separately" means having gone to four cloisters or viharas, they are invited separately. Even when standing in one place, if one is invited by the son and another by the father, they are also considered invited separately. "They receive together" means they receive while standing within twelve cubits of each other. Why is it that even if they eat separately, it is a group meal? He says, "Acceptance is the measure here." If so, why is it said in the Pali text, "A group meal is that where four bhikkhus, invited with one of the five foods, eat; this is called a group meal" (Pacittiya 218)? That is for the purpose of regulating acceptance. For bhikkhus do not eat what has not been accepted, so the word "eat" is a word regulating acceptance. "Having informed together or separately" means four bhikkhus, standing or sitting together, having seen a lay follower, say, "Give food to all four of us," or having entered individually, say, "To me..." “Give me food, give me food for me!” having made known, either together or separately. Of that two kinds: that group meal received by invitation, and that received by request, of that two kinds of group meal. Thus in receiving: in receiving together. Even of the feet being split: even of the feet, just as beyond the thick hide flesh is seen, thus being split. It is not possible to go for alms: due to the arising of pain from merely being touched by sand or gravel, it is not possible to go for alms within the village. When robes are being made: having obtained cloth and thread, when robes are being made. Whatever work is to be done on a robe: the consideration of a robe, cutting, removing loose threads, inserting threads, whatever work is to be done on a robe, even the piercing with a needle, this is the intention. “Even half a yojana” and so on is said by way of reduction. But for one who wishes to go far, there is nothing to be said there, going, within half a yojana, even at a gāvuta, he may eat, having gone for one day. When he wishes to board a boat, or has boarded or disembarked, this is called the time of boarding a boat, thus it is said: “the same rule applies even at the time of boarding a boat.” But this is the distinction: having boarded, even having gone to the desired place, as long as he has not disembarked, he may eat. Four bhikkhus: this is the final limit. But where a hundred or a thousand have gathered, there is nothing to be said. Therefore, at such a time, having resolved “it is a great occasion,” one may eat. Whoever has gone forth: among co-religionists or among sectarians, anyone. And those two or three who receive together: and those who, having accepted an improper invitation, two or three receive together, for them too there is no offense. But they say there is an offense with fine food, curries, rice, and requests, it should be examined. In regular meals and so on: in regular meals, ticket meals, fortnightly meals, Uposatha meals, first-day-of-the-month meals. There, "Constant meal" means a regular meal. They say, "Take a constant meal," and it is permissible for many to take it together. The same method applies to ticket meals and so on. The explanation of the training rule on group meals is finished. 3. Explanation of the training rule on successive meals "In the manner stated for group meals" means approaching a bhikkhu and saying, "Venerable sir, I invite you with rice; please accept my rice," and so on, as stated in the manner of inviting by taking the name of one of the five foods with any synonym or another language. "To one who is invited" means to one who is invited with an improper invitation. "Without making a choice" means without making a choice in terms of face-to-face or not face-to-face; it means without giving up. For this choice of meal is permissible whether face-to-face or not face-to-face. Therefore, it is said, "Whatever bhikkhu among the five co-dharmics," and so on. "Except in the case of an invited meal" means except in the case of having been invited first and then eating at another invitation. If there are three kinds of supplementary regulations, then why is it said in the Parivāra, "four supplementary regulations"? It is said, "And in the Parivāra," and so on. "Including the choice" means considering the permission for choice as being similar to a supplementary regulation, as a supplementary regulation. "Mixed together" means mixed in one. This is what is meant: two or three families invite, seat them in one place, bring food from here and there, pour out the rice, pour out the curries and sauces, it becomes one mixture; in this case, there is no offense. However, if the original invitation is below, and the later one is above, there is an offense for one who eats starting from the top. But if one puts one's hand in and takes out even one mouthful from the first invitation, and eats in any way from the time of eating, there is no offense. "Eats by making two or three invitations into one" means putting two or three invitations together, mixing them, and making them into one. is the meaning. In phrases like "with the entire village," it means that there is no offense for one who has been invited together with the entire village, even if he eats anywhere. The same method applies to a group. Or, when invited, he says, "I will take alms." This means that when invited with "take food," he says, "I have no need for your food; I will take alms." Here, "action and non-action" means eating is action, and not making a stipulation is non-action. The explanation of the training rule concerning successive meals is finished. 4. The explanation of the Kāṇamātā training rule "For the purpose of a present" means for the purpose of a gift. "For the purpose of provisions" means for the purpose of provisions for those traveling on the road. "Enemies" means both declared and undeclared enemies. "Having received two or three bowlfuls" means having taken two or three bowlfuls filled up to the level of the lower line of the rim. Since this meaning is clear from what has been said below, to show only the method to be followed there, it says "here," and so on. "The rest" means another bowl from that one bowl. If three bowlfuls were taken, two; if two were taken, one—this is what is meant. "When the journey is abandoned" means when they see danger on the way, or because it is not desired, they say, "We will not send now, we will not go," and thus, when the journey is cut off, it means to those who are giving. The explanation of the Kāṇamātā training rule is finished. 5. The explanation of the first invitation training rule "Having eaten" means having completed the meal. "Even a mustard seed's worth swallowed" means having eaten or not eaten, swallowed even such a small amount of food. "Having been invited" means having been refused. For one who, while eating, refuses food offered by the server because he does not want it, he is said to have been invited (refused) by that person. But to show only the meaning, disregarding the phrase, it is said, "meaning, having been invited, having been refused." And that refusal is not merely by refusal, but by means of five factors. Therefore, in its word analysis, it says, "food is evident," and so on (Pāci. 23 9) It is said. "Food is evident" means one of the five kinds of food is seen in a bowl or other container. Therefore, it is said, "If the food is sufficient for refusal," and so on. "Rice" (Pacittiya Commentary 238-239) refers to all species of rice, down to wild rice. "Paddy" refers to all species of paddy. There is no distinction in barley and wheat. "Millet" refers to all species of millet, distinguished by white, red, and black. "Varaka" refers to all species of white varaka, down to varakacoraka. "Kudrūsaka" refers to black kodrava and all species of grass grains, such as sāmāka. Wild rice and varakacoraka are here called "grains that are similar to grains." "Porridge" refers to any porridge, such as sour porridge or milk porridge. Since gruel is also included by this, it is not said, "or we will cook one of the sour gruels, etc." "Generates refusal" means it establishes the prohibition that leads to the offense of having extra food. If, however, the limit is not evident, it falls under the category of porridge and does not generate refusal. The meaning is that it generates refusal again from the time it becomes thick, as it is then included as food. "Having poured water, kanjika, milk, etc." means having poured water, kanjika, milk, etc., and mixed them with the rice without kneading. Therefore, it is said, "Take porridge," and so on. If, however, they pour water, kanjika, milk, etc.