dhutaýga khalupacchábhattika

Meaning of the khalupacchábhattika dhutaýga

The Pali term "khalupacchábhattika" means "the one who got used to refuse any extra food after having refused some a first time".

"khalu" = "interdiction (refusal)"; "pacchábhatta" = "extra food obtained after a pavárito"

When a bhikkhu eats one of the five kinds of foods, and he refuses (through a gesture or a word) any extra food proposed by someone else than the one who stretches it out to him (or is ready to serve some to him), this bhikkhu commits a pavárito. Some extra food obtained after a pavárito was committed is called "pacchábhatta". This food made authorised according to the vinaya (see the procedure) is called "paccábhattabhojana". The bhikkhu who has the habit to consume this type of food, according to the vinaya, is called "pacchábhattika".

If a bhikkhu doesn't accept such a pavárito food, although it is made authorised, is called "khalupacchábhattika". Here, the particle "khalu" means "interdiction" (in the sense of refusal). The bhikkhu who practises the khalupacchábhattika dhutaýga is therefore a bhikkhu who refuses all foods, even though it is made authorised by the vinaya, as soon as he refuses a first time some food that is being proposed to him during the meal.

"khalu" also has another meaning in Pali. It is the name of a bird that, when grasping a fruit by means of its beak and that fruit slides and falls off, although it could take another, remains without eating up to the following day. In the same way, when the bhikkhu who practises the khalupacchábhattika dhutaýga refuses to receive some extra food, although he could consume some more without committing fault against the vinaya, consumes no more food up to the following day.

When this practice is conveniently done, with steadiness and diligence, with the determination of not breaking it, we say that there is "khalupacchábhattikaýga " (state of mind related to the refusal of extra food after having refused some a first time).

Adoption of the khalupacchábhattika dhutaýga

For adopting this dhutaýga, it is convenient to pronounce the following phrase whether in Pali, whether in the language of one's choice... In Pali: "atirittabhojanaµ pa†ikkhipámi, khalupacchábhattikaýgaµ samádhiyámi." In English: "I renounce to atirita food (procedure of vinaya lying in making acceptable some food offered after having refused some food a first time), I will train into no more eating extra food after having refused some food a first time." (See the "atirita" procedure, lying in making acceptable some food offered after having refused some food a first time.)

The three kinds of practitioners of the khalupacchábhattika dhutaýga

According to restrictions, there do exist three kinds of practitioners of the khalupacchábhattika dhutaýga:

1. ukka††ha khalupacchábhattika, the noble practitioner of the khalupacchábhattika dhutaýga
2. majjhima khalupacchábhattika, the intermediate practitioner of the khalupacchábhattika dhutaýga
3. mudu khalupacchábhattika, the ordinary practitioner of the khalupacchábhattika dhutaýga

1. the noble practitioner

If the bhikkhu who is a noble practitioner of the khalupacchábhattika dhutaýga commits a pavárito as soon as he has ingested the first mouthful of his meal, he eats no more up to the following day. If, after having committed a pavárito, he eats even a single extra mouthful, he is not a noble practitioner.

2. the intermediate practitioner

If the bhikkhu who is an intermediate practitioner of the khalupacchábhattika dhutaýga commits a pavárito as soon as he has ingested the first mouthful of his meal, he is contented with food remaining in his bowl (plate, etc.). If, after having committed a pavárito, he eats some food lying apart from his bowl, he is not an intermediate practitioner.

3. the ordinary practitioner

If the bhikkhu who is an intermediate practitioner of the khalupacchábhattika dhutaýga commits a pavárito as soon as he has ingested the first mouthful of his meal, he can eating any food made correct according to the vinaya, as long as he hasn't stood up from his sitting spot. Otherwise, he breaks his dhutaýga.

The advantages of the khalupacchábhattika dhutaýga

By practising the khalupacchábhattika dhutaýga, we can benefit with the following advantages...

1. We are spared from committing a fault by consuming any food that didn't benefit with the atirita (see the pácittiya 35)
2. We are spared from indigestions due to excess of food consumption.
3. We are someone who doesn't set apart food items (which enables one to live in a proper spot, to avoid committing various faults, not to attract rats and insects, etc.)
4. We are spared from the concerns to have to serve ourselves again during the meal.
5. We benefit with a convenient means to provide for one's needs, while being able to be contented with little.

Remark: the practice of a dhutaýga alone enables one to understand its advantages.

The way to break the khalupacchábhattika dhutaýga

From the moment when, while eating, a bhikkhu who practises the khalupacchábhattika dhutaýga consumes some food lying apart from the recipient, by means of which he takes his meal, he breaks this dhutaýga. If this extra food is not atirita, he commits a pácittiya (see the pácittiya 35).