Food enchanted by spells (SN 7.8) The Aggikasutta (SN 7.8) below states that the Buddhas do not eat food enchanted by spells i.e. food that was chanted over for the Vedic fire sacrifice.

Does the Buddha reject ritually chanted over food? Why is this the case? Does this apply to Buddhists as well?

What is the meaning of "The Buddhas reject things enchanted with spells. Since nature is real, brahmin, that’s how they live"?

I asked another similar question before here. That sutta seems to be about offering food after receiving a teaching as not being allowed, because that's remuneration. However, this question is different because the Buddha did not give any teaching before being offered the milk rice. Instead, the milk rice seems to have been chanted over, in the fire sacrifice ritual. Furthermore, the Buddha asks the brahmin to serve some other food, not the one chanted over with verses.


  At one time the Buddha was staying near Rājagaha, in the Bamboo Grove,
  the squirrels’ feeding ground. Now at that time ghee and milk-rice had
  been set out for the brahmin Bhāradvāja the Fire-Worshipper, who
  thought: “I will serve the sacred flame! I will perform the fire
  sacrifice!”
  
  Then the Buddha robed up in the morning and, taking his bowl and robe,
  entered Rājagaha for alms. Wandering for alms to be consumed on site
  in Rājagaha, he approached Bhāradvāja the Fire-Worshiper’s house and
  stood to one side. Bhāradvāja the Fire-Worshipper saw him standing for
  alms and addressed him in verse:
  
  
    “One who’s accomplished in the three knowledges, of good lineage and
    ample learning, accomplished in knowledge and conduct may enjoy this
    milk-rice.”
    
    “Even one who mutters many invocations is no brahmin by birth if
    they’re filthy and corrupt within, with a following gained by fraud.
    
    But one who knows their past lives, and sees heaven and places of
    loss, and has attained the ending of rebirth, that sage has perfect
    insight.
    
    Because of these three knowledges a brahmin is a master of the three
    knowledges. Accomplished in knowledge and conduct, they may enjoy this
    milk-rice.”
  
  
  “Eat, Master Gotama! you are truly a brahmin.”
  
  
    “Food enchanted by a spell isn’t fit for me to eat. That’s not the way
    of those who see, brahmin. The Buddhas reject things enchanted with
    spells. Since nature is real, brahmin, that’s how they live.
    
    Serve with other food and drink the consummate one, the great seer,
    with defilements ended and remorse stilled. For he is the field for
    the seeker of merit.”
  
  
  When he had spoken, the brahmin Bhāradvāja the Fire-Worshipper said to
  the Buddha: “Excellent, Master Gotama! …” … And Venerable Bhāradvāja
  the Fire-Worshipper became one of the perfected.


With the Pali version:


  “Food enchanted by a spell isn’t fit for me to eat.
  “Gāthābhigītaṃ me abhojaneyyaṃ
  
  That’s not the way of those who see, brahmin.
  Sampassataṃ brāhmaṇa nesa dhammo
  
  The Buddhas reject things enchanted with spells.
  Gāthābhigītaṃ panudanti buddhā
  
  Since nature is real, brahmin, that’s how they live.
  Dhamme sati brāhmaṇa vuttiresā
  
  Serve with other food and drink
  Aññena ca kevalinaṃ mahesiṃ
See pages 96-97 of Piya Tan's essay:


  The Saṁyutta Commentary paraphrases the significance of the two verses, thus (as the Buddha’s
  arrière pensée):
  
  
    Though I have stood for such a long time waiting for alms, you would not give even a spoonful;
    but now that I have revealed all the Buddha-qualities to you as though spreading out sesamum
    seeds on a mat, you wish to give. This food has been gained, as it were, by singing a song
    (gāyanena gāyitvā). Therefore, as it has been ‘chanted over with verses’ (gāthā’bhigīta) it is not
    fit to be eaten by me. Since there is the Dharma (dhamme sati), out of respect for the Dharma,
    established in the Dharma, the Buddhas sustain their life. This is their rule of conduct, this is their
    way of livelihood (esā vutti aya ājīvo). Such food should be discarded and only what is properly
    gained should be eaten.” (SA 1:232; see Miln 228-232)
  
  
  The Critical Pali Dictionary defines abhigīta as “spoken over with mantras,” suggesting that the Buddha
  rejects the offering by the brahmin because he has chanted over it with the sacrificial hymns. However,
  Bodhi thinks that “it is doubtful that the Buddha would reject food for such a reason. Further, according
  to [SED], gāthā is not used with reference to the verses of the Vedas, and thus here the word likely refers
  to the Buddha’s own verses” (S:B 446 n446).
  To suggest that the Buddha rejected the brahmin’s offering simply because it has been chanted over
  with Vedic mantras would suggest that the Buddha is superstitious! The real reason has to do with right
  livelihood (sammā,ājīva).


His translation is a bit different from Ven. Sujato's, i.e.:


  Gāthā’bhigītaṁ me abhojaneyyaṁ
  The gatha-sung should not be partaken by me, 
  
  sampassataṁ brāhmaṇa n’esa dhammo
  O brahmin, this is not the way of those who see.  
  
  gāthā’bhigītaṁ panudanti buddhā
  Buddhas reject what is gained by the singing of verses,
  
  dhamme sati brāhmaṇa vuttir esā.
  When there’s Dharma, brahmin, this is the rule.




I re-read the "food" chapters of these Vinaya summaries ...


The Bhikkhus' Rules --
A Guide for Laypeople
The Patimokkha Rules
The Khandhaka Rules


... and didn't see anything there about ex-sacrificial food not being allowable as alms food.