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30.Khalupacchābhattikaṅgampi "atirittabhojanaṃ paṭikkhipāmi, khalupacchābhattikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti.
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43.vii. The later-food-refuser’s practice is undertaken with one of the following statements: “I refuse additional food” or “I undertake the later-food-refuser’s practice.”
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Tena pana khalupacchābhattikena pavāretvā puna bhojanaṃ kappiyaṃ kāretvā na bhuñjitabbaṃ.
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Now, when that later-food refuser has shown that he is satisfied, he should not again have the food made allowable [by having it put into his hands according to the rule for bhikkhus] and eat it.
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Idamassa vidhānaṃ.
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These are the directions for it.
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Pabhedato pana ayampi tividho hoti.
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44.This too has three grades.
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Tattha ukkaṭṭho yasmā paṭhamapiṇḍe pavāraṇā nāma natthi, tasmiṃ pana ajjhohariyamāne aññaṃ paṭikkhipato hoti, tasmā evaṃ pavārito paṭhamapiṇḍaṃ ajjhoharitvā dutiyapiṇḍaṃ na bhuñjati.
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Herein, there is no showing that he has had enough with respect to the first lump, but there is when he refuses more while that is being swallowed. So when one who is strict has thus shown that he has had enough [with respect to the second lump], he does not eat the second lump after swallowing the first.
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Majjhimo yasmiṃ bhojane pavārito, tadeva bhuñjati.
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The medium one eats also that food with respect to which he has shown that he has had enough.
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Muduko pana yāva āsanā na vuṭṭhāti tāva bhuñjati.
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But the mild one goes on eating until he gets up from his seat.
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Imesaṃ pana tiṇṇampi pavāritānaṃ kappiyaṃ kārāpetvā bhuttakkhaṇe dhutaṅgaṃ bhijjati.
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The moment any one of these three has eaten what has been made allowable [again] after he has shown that he has had enough, his ascetic practice is broken.
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Ayamettha bhedo.
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This is the breach in this instance.
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Ayaṃpanānisaṃso, anatirittabhojanāpattiyā dūrabhāvo, odarikattābhāvo, nirāmisasannidhitā, puna pariyesanāya abhāvo, appicchatādīnaṃ anulomavuttitāti.
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45.The benefits are these. One is far from committing an offence concerned with extra food; there is no overloading of the stomach; there is no keeping food back; there is no renewed search [for food]; he lives in conformity with [the principles of] fewness of wishes, and so on.
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Pariyesanāya khedaṃ, na yāti na karoti sannidhiṃ dhīro;
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46. He needs no extra search in weary mood, Nor stores up food till later in the day,
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Odarikattaṃ pajahati, khalupacchābhattiko yogī.
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Nor overloads his stomach in this way. When a wise man refuses later food.
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Tasmā sugatapasatthaṃ, santosaguṇādivuḍḍhisañjananaṃ;
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Praised by the Blessed One, which will augment The special qualities such as content.
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Dose vidhunitukāmo, bhajeyya yogī dhutaṅgamidanti.
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So, would the adept from such faults abstain, Let him assume this practice for his gain,
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Ayaṃ khalupacchābhattikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
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This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the later-food-refuser’s practice.
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