The Pali term "khalupacchābhattika" means "the one who got used to refuse any extra food after having refused some a first time".
"khalu" = "interdiction (refusal)"; "pacchābhatta" = "extra food obtained after a pavārito"
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 pavārito. Some extra food obtained after a pavārito was committed is called "pacchābhatta". This food made authorised according to the vinaya (see the procedure) is called "paccābhattabhojana". The bhikkhu who has the habit to consume this type of food, according to the vinaya, is called "pacchābhattika".
If a bhikkhu doesn't accept such a pavārito food, although it is made authorised, is called "khalupacchābhattika". Here, the particle "khalu" means "interdiction" (in the sense of refusal). The bhikkhu who practises the khalupacchābhattika dhutaṅga 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 khalupacchābhattika dhutaṅga 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 "khalupacchābhattikaṅga " (state of mind related to the refusal of extra food after having refused some a first time).
For adopting this dhutaṅga, it is convenient to pronounce the following phrase whether in Pali, whether in the language of one's choice... In Pali: "atirittabhojanaṃ paṭikkhipāmi, khalupacchābhattikaṅgaṃ samādhiyāmi." 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.)
According to restrictions, there do exist three kinds of practitioners of the khalupacchābhattika dhutaṅga:
If the bhikkhu who is a noble practitioner of the khalupacchābhattika dhutaṅga commits a pavārito 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 pavārito, he eats even a single extra mouthful, he is not a noble practitioner.
If the bhikkhu who is an intermediate practitioner of the khalupacchābhattika dhutaṅga commits a pavārito 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 pavārito, he eats some food lying apart from his bowl, he is not an intermediate practitioner.
If the bhikkhu who is an intermediate practitioner of the khalupacchābhattika dhutaṅga commits a pavārito 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 dhutaṅga.
By practising the khalupacchābhattika dhutaṅga, we can benefit with the following advantages...
Remark: the practice of a dhutaṅga alone enables one to understand its advantages.
From the moment when, while eating, a bhikkhu who practises the khalupacchābhattika dhutaṅga consumes some food lying apart from the recipient, by means of which he takes his meal, he breaks this dhutaṅga. If this extra food is not atirita, he commits a pācittiya (see the pācittiya 35).
Origin: Book in Burmese language
Author: Monk Devinda
Translator: Monk Dhamma Sāmi
Date of translation: 2004, January
Update: 2005, June the 18th