Theravāda Vinaya Theravāda Collection on Monastic Law Bhikkhunivibhaṅga The Nuns’ Analysis Pāṭidesanīyakaṇḍa The chapter on offenses entailing acknowledgment 1. Sappiviññāpanasikkhāpada The training rule on asking for ghee Ime kho panāyyāyo aṭṭha pāṭidesanīyā dhammā uddesaṁ āgacchanti. Venerables, these eight rules on acknowledgment come up for recitation. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhuniyo sappiṁ viññāpetvā bhuñjanti. the nuns from the group of six were eating ghee that they had asked for. Manussā ujjhāyanti khiyyanti vipācenti— People complained and criticized them, “kathañhi nāma bhikkhuniyo sappiṁ viññāpetvā bhuñjissanti. “How can nuns eat ghee that they have asked for? Kassa sampannaṁ na manāpaṁ, kassa sāduṁ na ruccatī”ti. Who doesn’t like nice food? Who doesn’t prefer tasty food?” Assosuṁ kho bhikkhuniyo tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The nuns heard the complaints of those people. Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti— The nuns of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhuniyo sappiṁ viññāpetvā bhuñjissantī”ti …pe… “How can the nuns from the group of six eat ghee that they have asked for?” … “saccaṁ kira, bhikkhave, chabbaggiyā, bhikkhuniyo sappiṁ viññāpetvā bhuñjantī”ti? “Is it true, monks, that those nuns do this?” “Saccaṁ, bhagavā”ti. “It’s true, Sir.” Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma, bhikkhave, chabbaggiyā bhikkhuniyo sappiṁ viññāpetvā bhuñjissanti. “How can the nuns from the group of six do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu— “And, monks, the nuns should recite this training rule like this: “Yā pana bhikkhunī sappiṁ viññāpetvā bhuñjeyya, paṭidesetabbaṁ tāya bhikkhuniyā— ‘If a nun asks for ghee and then eats it, she must acknowledge it: ‘gārayhaṁ, ayye, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Evañcidaṁ bhagavatā bhikkhunīnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the nuns. Tena kho pana samayena bhikkhuniyo gilānā honti. Soon afterwards a number of nuns were sick. Gilānapucchikā bhikkhuniyo gilānā bhikkhuniyo etadavocuṁ— The nuns who were looking after them asked, “kacci, ayye, khamanīyaṁ, kacci yāpanīyan”ti? “I hope you’re bearing up? I hope you’re getting better?” “Pubbe mayaṁ, ayye, sappiṁ viññāpetvā bhuñjāma, tena no phāsu hoti; “Previously we ate ghee that we had asked for, and then we were comfortable. idāni pana ‘bhagavatā paṭikkhittan’ti kukkuccāyantā na viññāpema, tena no na phāsu hotī”ti …pe… But now that the Buddha has prohibited this, we don’t ask because we’re afraid of wrongdoing. And because of that we’re not comfortable.” … bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and addressed the monks: anujānāmi, bhikkhave, gilānāya bhikkhuniyā sappiṁ viññāpetvā bhuñjituṁ. “Monks, I allow a sick nun to eat ghee that she has asked for. Evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu— And so, monks, the nuns should recite this training rule like this: “Yā pana bhikkhunī agilānā sappiṁ viññāpetvā bhuñjeyya, paṭidesetabbaṁ tāya bhikkhuniyā— ‘If a nun who is not sick asks for ghee and then eats it, she must acknowledge it: ‘gārayhaṁ, ayye, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Yā panāti A: yā yādisā …pe… whoever … bhikkhunīti Nun: …pe… ayaṁ imasmiṁ atthe adhippetā bhikkhunīti. … The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case. Agilānā nāma Who is not sick: yassā vinā sappinā phāsu hoti. who is comfortable without ghee. Gilānā nāma Who is sick: yassā vinā sappinā na phāsu hoti. who is not comfortable without ghee. Sappi nāma Ghee: gosappi vā ajikāsappi vā mahiṁsasappi vā. Yesaṁ maṁsaṁ kappati tesaṁ sappi. ghee from cows, ghee from goats, ghee from buffaloes, or ghee from whatever animal whose meat is allowable. Agilānā attano atthāya viññāpeti, payoge dukkaṭaṁ. If she is not sick and she asks for herself, then for the effort there is an act of wrong conduct. Paṭilābhena “bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. When she receives it with the intention of eating it, she commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, she commits an offense entailing acknowledgment. Agilānā agilānasaññā sappiṁ viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. If she is not sick, and she does not perceive herself as sick, and she eats ghee that she has asked for, she commits an offense entailing acknowledgment. Agilānā vematikā sappiṁ viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. If she is not sick, but she is unsure of it, and she eats ghee that she has asked for, she commits an offense entailing acknowledgment. Agilānā gilānasaññā sappiṁ viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. If she is not sick, but she perceives herself as sick, and she eats ghee that she has asked for, she commits an offense entailing acknowledgment. Gilānā agilānasaññā, āpatti dukkaṭassa. If she is sick, but she does not perceive herself as sick, she commits an offense of wrong conduct. Gilānā vematikā, āpatti dukkaṭassa. If she is sick, but she is unsure of it, she commits an offense of wrong conduct. Gilānā gilānasaññā, anāpatti. If she is sick, and she perceives herself as sick, there is no offense. Anāpatti— There is no offense: gilānāya, if she is sick; gilānā hutvā viññāpetvā agilānā bhuñjati, if she asked for it when she was sick, but eats it when she is no longer sick; gilānāya sesakaṁ bhuñjati, if she eats the leftovers from one who is sick; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of her own property; ummattikāya, if she is insane; ādikammikāyāti. if she is the first offender. Paṭhamapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. " The first training rule on acknowledgment is finished. "
Theravāda Vinaya Theravāda Collection on Monastic Law Bhikkhunivibhaṅga The Nuns’ Analysis Pāṭidesanīyakaṇḍa The chapter on offenses entailing acknowledgment 2–8. Tela-madhu-phāṇita-maccha-maṁsa-khīra-dadhiviññāpanasikkhāpada The training rules on asking for oil … honey … syrup … fish … meat … milk … curd Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhuniyo telaṁ viññāpetvā bhuñjanti. the nuns from the group of six were eating oil that they had asked for. …pe… madhuṁ viññāpetvā bhuñjanti. … were eating honey that they had asked for. …pe… phāṇitaṁ viññāpetvā bhuñjanti. … were eating syrup that they had asked for. …pe… macchaṁ viññāpetvā bhuñjanti. … were eating fish that they had asked for. …pe… maṁsaṁ viññāpetvā bhuñjanti. … were eating meat that they had asked for. …pe… khīraṁ viññāpetvā bhuñjanti. … were drinking milk that they had asked for. …pe… dadhiṁ viññāpetvā bhuñjanti. … were eating curd that they had asked for. Manussā ujjhāyanti khiyyanti vipācenti— People complained and criticized them, “kathañhi nāma bhikkhuniyo dadhiṁ viññāpetvā bhuñjissanti. “How can nuns eat curd that they have asked for? Kassa sampannaṁ na manāpaṁ, kassa sāduṁ na ruccatī”ti. Who doesn’t like nice food? Who doesn’t prefer tasty food?” Assosuṁ kho bhikkhuniyo tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The nuns heard the complaints of those people. Yā tā bhikkhuniyo appicchā … pe … tā ujjhāyanti khiyyanti vipācenti— The nuns of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhuniyo dadhiṁ viññāpetvā bhuñjissantī”ti … pe … “How can the nuns from the group of six eat curd that they have asked for?” … “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhuniyo dadhiṁ viññāpetvā bhuñjantī”ti? “Is it true, monks, that those nuns do this?” “Saccaṁ, bhagavā”ti. “It’s true, Sir.” Vigarahi buddho bhagavā … pe … The Buddha rebuked them … kathañhi nāma, bhikkhave, chabbaggiyā bhikkhuniyo dadhiṁ viññāpetvā bhuñjissanti. “How can the nuns from the group of six do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya … pe … This will affect people’s confidence …” … evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu— “And, monks, the nuns should recite this training rule like this: “Yā pana bhikkhunī dadhiṁ viññāpetvā bhuñjeyya, paṭidesetabbaṁ tāya bhikkhuniyā— ‘If a nun asks for curd and then eats it, she must acknowledge it: ‘gārayhaṁ, ayye, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Evañcidaṁ bhagavatā bhikkhunīnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the nuns. Tena kho pana samayena bhikkhuniyo gilānā honti. Soon afterwards a number of nuns were sick. Gilānapucchikā bhikkhuniyo gilānā bhikkhuniyo etadavocuṁ— The nuns who were looking after them asked, “kacci, ayye, khamanīyaṁ, kacci yāpanīyan”ti? “I hope you’re bearing up? I hope you’re getting better?” “Pubbe mayaṁ, ayye, dadhiṁ viññāpetvā bhuñjimhā, tena no phāsu hoti; “Previously we ate curd that we had asked for, and then we were comfortable. idāni pana ‘bhagavatā paṭikkhittan’ti kukkuccāyantā na viññāpema, tena no na phāsu hotī”ti … pe … But now that the Buddha has prohibited this, we don’t ask because we’re afraid of wrongdoing. And because of that we’re not comfortable.” … bhagavato etamatthaṁ ārocesuṁ … pe … They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and addressed the monks: anujānāmi, bhikkhave, gilānāya bhikkhuniyā dadhiṁ viññāpetvā bhuñjituṁ. “Monks, I allow a sick nun to eat curd that she has asked for. Evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu— And so, monks, the nuns should recite this training rule like this: “Yā pana bhikkhunī agilānā (telaṁ …pe… ‘If a nun who is not sick asks for (oil … madhuṁ …pe… honey … phāṇitaṁ …pe… syrup … macchaṁ …pe… fish … maṁsaṁ …pe… meat … khīraṁ …pe…) milk … ) dadhiṁ viññāpetvā bhuñjeyya, paṭidesetabbaṁ tāya bhikkhuniyā— curd and then eats it, she must acknowledge it: ‘gārayhaṁ, ayye, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Yā panāti A: yā yādisā … pe … whoever … bhikkhunīti Nun: … pe … ayaṁ imasmiṁ atthe adhippetā bhikkhunīti. … The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case. Agilānā nāma Who is not sick: yassā vinā dadhinā phāsu hoti. who is comfortable without curd. Gilānā nāma Who is sick: yassā vinā dadhinā na phāsu hoti. who is not comfortable without curd. Telaṁ nāma Oil: tilatelaṁ sāsapatelaṁ madhukatelaṁ eraṇḍatelaṁ vasātelaṁ. sesame oil, mustard seed oil, honey tree oil, castor oil, oil from tallow. Madhu nāma Honey: makkhikāmadhu. honey from bees. Phāṇitaṁ nāma Syrup: ucchumhā nibbattaṁ. from sugar cane. Maccho nāma Fish: odako vuccati. what lives in water is what is meant. Maṁsaṁ nāma Meat: yesaṁ maṁsaṁ kappati tesaṁ maṁsaṁ. the meat of those animals whose meat is allowable. Khīraṁ nāma Milk: gokhīraṁ vā ajikākhīraṁ vā mahiṁsakhīraṁ vā yesaṁ maṁsaṁ kappati tesaṁ khīraṁ. milk from cows, milk from goats, milk from buffaloes, or milk from whatever animal whose meat is allowable. Dadhi nāma Curd: tesaññeva dadhi. curd from those same animals. Agilānā attano atthāya viññāpeti, payoge dukkaṭaṁ. If she is not sick and she asks for herself, then for the effort there is an act of wrong conduct. Paṭilābhena “bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. When she receives it with the intention of eating it, she commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, she commits an offense entailing acknowledgment. Agilānā agilānasaññā dadhiṁ viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. If she is not sick, and she does not perceive herself as sick, and she eats curd that she has asked for, she commits an offense entailing acknowledgment. Agilānā vematikā dadhiṁ viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. If she is not sick, but she is unsure of it, and she eats curd that she has asked for, she commits an offense entailing acknowledgment. Agilānā gilānasaññā dadhiṁ viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. If she is not sick, but she perceives herself as sick, and she eats curd that she has asked for, she commits an offense entailing acknowledgment. Gilānā agilānasaññā, āpatti dukkaṭassa. If she is sick, but she does not perceive herself as sick, she commits an offense of wrong conduct. Gilānā vematikā, āpatti dukkaṭassa. If she is sick, but she is unsure of it, she commits an offense of wrong conduct. Gilānā gilānasaññā anāpatti. If she is sick, and she perceives herself as sick, there is no offense. Anāpatti— There is no offense: gilānāya, if she is sick; gilānā hutvā viññāpetvā agilānā bhuñjati, if she asked for it when she was sick, but eats it when she is no longer sick; gilānāya sesakaṁ bhuñjati, if she eats the leftovers from one who is sick; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of her own property; ummattikāya, if she is insane; ādikammikāyāti. if she is the first offender. Aṭṭhamapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. The eighth training rule entailing acknowledgment is finished. Uddiṭṭhā kho, ayyāyo, aṭṭha pāṭidesanīyā dhammā. “Venerables, the eight rules on acknowledgment have been recited. Tatthāyyāyo pucchāmi— In regard to this I ask you, “kaccittha parisuddhā”? ‘Are you pure in this?’ Dutiyampi pucchāmi— A second time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Tatiyampi pucchāmi— A third time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti. You are pure in this and therefore silent. I’ll remember it thus.” Bhikkhunivibhaṅge pāṭidesanīyakaṇḍaṁ niṭṭhitaṁ. " The chapter on offenses entailing acknowledgment in the Nuns’ Analysis is finished. "
Theravāda Vinaya Theravāda Collection on Monastic Law Mahāvibhaṅga The Great Analysis Pāṭidesanīyakaṇḍa The chapter on offenses entailing acknowledgment 1. Paṭhamapāṭidesanīyasikkhāpada The first training rule on acknowledgment Ime kho panāyasmanto cattāro pāṭidesanīyā dhammā uddesaṁ āgacchanti. Venerables, these four rules on acknowledgment come up for recitation. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññatarā bhikkhunī sāvatthiyaṁ piṇḍāya caritvā paṭikkamanakāle aññataraṁ bhikkhuṁ passitvā etadavoca— a certain nun was returning from almsround in Sāvatthī. She saw a monk and said to him, “handāyya, bhikkhaṁ paṭiggaṇhā”ti. “Here, Venerable, please take some almsfood.” “Suṭṭhu, bhaginī”ti sabbeva aggahesi. Saying, “Alright, Sister,” he took everything. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, chinnabhattā ahosi. But because the time for eating was coming to an end, she was not able to go for alms, and she missed her meal. Atha kho sā bhikkhunī dutiyampi divasaṁ …pe… The next day tatiyampi divasaṁ sāvatthiyaṁ piṇḍāya caritvā paṭikkamanakāle taṁ bhikkhuṁ passitvā etadavoca— and the following day the same thing happened again. “handāyya, bhikkhaṁ paṭiggaṇhā”ti.
Atha kho sā bhikkhunī catutthe divase rathikāya pavedhentī gacchati. On the fourth day that nun was walking along a street, trembling. Seṭṭhi gahapati rathena paṭipathaṁ āgacchanto taṁ bhikkhuniṁ etadavoca— A wealthy merchant coming by carriage in the opposite direction saw her and shouted out, “apehāyye”ti. “Watch out, Venerable!” Sā vokkamantī tattheva paripati. As she stepped aside, she collapsed right there. Seṭṭhi gahapati taṁ bhikkhuniṁ khamāpesi— The merchant asked her for forgiveness: “khamāhāyye, mayāsi pātitā”ti. “Forgive me, Venerable, since you fell because of me.” “Nāhaṁ, gahapati, tayā pātitā. “I didn’t fall because of you, Api ca ahameva dubbalā”ti. but because I’m weak.” “Kissa pana tvaṁ, ayye, dubbalā”ti? “But why are you so weak?” Atha kho sā bhikkhunī seṭṭhissa gahapatissa etamatthaṁ ārocesi. The nun told him what had happened. Seṭṭhi gahapati taṁ bhikkhuniṁ gharaṁ netvā bhojetvā ujjhāyati khiyyati vipāceti— He then brought her to his house and gave her a meal. Afterwards he complained and criticized the monks, “kathañhi nāma bhadantā bhikkhuniyā hatthato āmisaṁ paṭiggahessanti. “How can the venerables receive food directly from a nun? Kicchalābho mātugāmo”ti. It’s difficult for women to get material support.” Assosuṁ kho bhikkhū tassa seṭṭhissa gahapatissa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that merchant, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— and the monks of few desires complained and criticized that monk, “kathañhi nāma bhikkhu bhikkhuniyā hatthato āmisaṁ paṭiggahessatī”ti …pe… “How could a monk receive food directly from a nun?” … “saccaṁ kira tvaṁ, bhikkhu, bhikkhuniyā hatthato āmisaṁ paṭiggahesī”ti? “Is it true, monk, that you did this?” “Saccaṁ, bhagavā”ti. “It’s true, Sir.” “Ñātikā te, bhikkhu, aññātikā”ti? “Is she a relative of yours?” “Aññātikā, bhagavā”ti. “No, Sir.” “Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. “Foolish man, a man and a woman who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. Kathañhi nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā hatthato āmisaṁ paṭiggahessasi. So how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha— “And, monks, this training rule should be recited like this: “Yo pana bhikkhu aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘If a monk receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Yo panāti A: yo yādiso …pe… whoever … bhikkhūti Monk: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. Aññātikā nāma Unrelated: mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā. anyone who is not a descendant of one’s male ancestors going back eight generations, either on the mother’s side or on the father’s side. Bhikkhunī nāma A nun: ubhatosaṅghe upasampannā. she has been given the full ordination by both Sanghas. Antaragharaṁ nāma An inhabited area: rathikā byūhaṁ siṅghāṭakaṁ gharaṁ. a street, a cul-de-sac, an intersection, a house. Khādanīyaṁ nāma Fresh food: pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma. apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics, the rest is called “fresh food”. Bhojanīyaṁ nāma Cooked food: pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ. there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. “Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If he receives the food with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, he commits an offense entailing acknowledgment. Aññātikāya aññātikasaññī antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If she is unrelated and he perceives her as such, and he receives fresh or cooked food directly from her when she has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment. Aññātikāya vematiko antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If she is unrelated, but he is unsure of it, and he receives fresh or cooked food directly from her when she has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment. Aññātikāya ñātikasaññī antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If she is unrelated, but he perceives her as related, and he receives fresh or cooked food directly from her when she has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment. Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct. Ekatoupasampannāya hatthato khādanīyaṁ vā bhojanīyaṁ vā— If he receives fresh or cooked food, with the intention of eating it, directly from a nun who is fully ordained only on one side, “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. Ñātikāya vematiko, āpatti dukkaṭassa. If she is related, but he is unsure of it, he commits an offense of wrong conduct. Ñātikāya ñātikasaññī, anāpatti. If she is related, and he perceives her as such, there is no offense. Anāpatti— There is no offense: ñātikāya, if she is related; dāpeti na deti, if she gets someone else to give it and does not give it herself; upanikkhipitvā deti, if she gives by placing it near; antarārāme, if it is inside a monastery; bhikkhunupassaye, if it is at the dwelling place of nuns; titthiyaseyyāya, if it is at the dwelling place of the monastics of another religion; paṭikkamane, if it is on returning to the monastery; gāmato nīharitvā deti, if she gives after carrying it out of the village; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ “sati paccaye paribhuñjā”ti deti, if she gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;” sikkhamānāya, if it is a trainee nun; sāmaṇeriyā, if it is a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender. Paṭhamapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. " The first training rule on acknowledgment is finished. "
Theravāda Vinaya Theravāda Collection on Monastic Law Mahāvibhaṅga The Great Analysis Pāṭidesanīyakaṇḍa The chapter on offenses entailing acknowledgment 2. Dutiyapāṭidesanīyasikkhāpada The second training rule on acknowledgment Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena bhikkhū kulesu nimantitā bhuñjanti. At that time, when families invited monks to meals, Chabbaggiyā bhikkhuniyo chabbaggiyānaṁ bhikkhūnaṁ vosāsantiyo ṭhitā honti— the nuns from the group of six were directing people toward the monks from the group of six, saying, “idha sūpaṁ detha, idha odanaṁ dethā”ti. “Give curry here; give rice there.” Chabbaggiyā bhikkhū yāvadatthaṁ bhuñjanti. The monks from the group of six ate as much as they wanted, Aññe bhikkhū na cittarūpaṁ bhuñjanti. but not so the other monks. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhuniyo vosāsantiyo na nivāressantī”ti …pe… “How could the monks from the group of six not restrain the nuns from giving directions?” … “saccaṁ kira tumhe, bhikkhave, bhikkhuniyo vosāsantiyo na nivārethā”ti? “Is it true, monks, that you didn’t do this?” “Saccaṁ, bhagavā”ti. “It’s true, Sir.” Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhuniyo vosāsantiyo na nivāressatha. “Foolish men, how could you not do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha— “And, monks, this training rule should be recited like this: “Bhikkhū paneva kulesu nimantitā bhuñjanti, tatra ce sā bhikkhunī vosāsamānarūpā ṭhitā hoti—‘idha sūpaṁ detha, idha odanaṁ dethā’ti, tehi bhikkhūhi sā bhikkhunī apasādetabbā— ‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’ti. Ekassa cepi bhikkhuno na paṭibhāseyya taṁ bhikkhuniṁ apasādetuṁ— ‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’ti paṭidesetabbaṁ tehi bhikkhūhi— ‘When monks eat by invitation to families, if a nun is there giving directions, saying, “Give bean curry here; give rice there,” then those monks should stop her: “Stop, Sister, while the monks are eating.” If not even a single monk addresses that nun in this way to stop her, they must acknowledge it: tatra ce sā → tatra ce (sya-all); Ekassa cepi → ekassapi ce (bj, sya-all); na paṭibhāseyya → nappaṭibhāseyya (bj, sya-all) ‘gārayhaṁ, āvuso, dhammaṁ āpajjimhā asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemā’”ti. “We have done a blameworthy and unsuitable thing which is to be acknowledged. We acknowledge it.”’” Bhikkhū paneva kulesu nimantitā bhuñjantīti When monks eat by invitation to families: kulaṁ nāma cattāri kulāni— khattiyakulaṁ, brāhmaṇakulaṁ, vessakulaṁ, suddakulaṁ. a family: there are four kinds of families: the aristocratic family, the brahmin family, the merchant family, the worker family. Nimantitā bhuñjantīti Eat by invitation: pañcannaṁ bhojanānaṁ aññatarena bhojanena nimantitā bhuñjanti. eat any of the five cooked foods by invitation. Bhikkhunī nāma A nun: ubhatosaṅghe upasampannā. she has been given the full ordination by both Sanghas. Vosāsantī nāma Giving directions: yathāmittatā yathāsandiṭṭhatā yathāsambhattatā yathāsamānupajjhāyakatā yathāsamānācariyakatā— “idha sūpaṁ detha, idha odanaṁ dethā”ti. Esā vosāsantī nāma. saying, “Give bean curry here; give rice there,” according to friendship, according to companionship, according to who one is devoted to, according to being a co-student, according to being a co-pupil—this is called “giving directions”. Tehi bhikkhūhīti Those monks: bhuñjamānehi bhikkhūhi. the monks who are eating. Sā bhikkhunīti Her: yā sā vosāsantī bhikkhunī. the nun who is giving directions. Tehi bhikkhūhi sā bhikkhunī apasādetabbā— “apasakka tāva, bhagini, yāva bhikkhū bhuñjantī”ti. Those monks should stop her: ‘Stop, Sister, while the monks are eating’: Ekassa cepi bhikkhuno anapasādito— “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. if she is not stopped by even one monk, and a monk then receives food with the intention of eating it, he commits an offense of wrong conduct. Ekassa cepi → ekassapi ce (bj, sya-all); anapasādito → anapasādite (bj, sya-all, pts1ed) " Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, he commits an offense entailing acknowledgment. Upasampannāya upasampannasaññī vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa. If she is fully ordained, and he perceives her as such, and he does not restrain her from giving directions, he commits an offense entailing acknowledgment. Upasampannāya vematiko vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa. If she is fully ordained, but he is unsure of it, and he does not restrain her from giving directions, he commits an offense entailing acknowledgment. Upasampannāya anupasampannasaññī vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa. If she is fully ordained, but he does not perceive her as such, and he does not restrain her from giving directions, he commits an offense entailing acknowledgment. Ekatoupasampannāya vosāsantiyā na nivāreti, āpatti dukkaṭassa. If he does not restrain a nun who is fully ordained only on one side from giving directions, he commits an offense of wrong conduct. Anupasampannāya upasampannasaññī, āpatti dukkaṭassa. If the person is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampannāya vematiko, āpatti dukkaṭassa. If the person is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampannāya anupasampannasaññī, anāpatti. If the person is not fully ordained, and he does not perceive them as such, there is no offense. Anāpatti— There is no offense: attano bhattaṁ dāpeti na deti, if a nun does not give it herself, but gets someone else to give her own food; aññesaṁ bhattaṁ deti na dāpeti, if a nun does not get someone else to give it, but she gives someone else’s food herself; yaṁ na dinnaṁ taṁ dāpeti, if a nun gets someone else to give what has not yet been given; yattha na dinnaṁ tattha dāpeti, if a nun gets someone else to give to someone who has not yet received anything; sabbesaṁ samakaṁ dāpeti, if a nun gets someone else to give equally to all; sikkhamānā vosāsati, if a trainee nun is giving directions; sāmaṇerī vosāsati, if a novice nun is giving directions; pañca bhojanāni ṭhapetvā sabbattha, anāpatti, if it is anything apart from the five kinds of cooked food; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender. Dutiyapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. " The second training rule on acknowledgment is finished. "
Theravāda Vinaya Theravāda Collection on Monastic Law Mahāvibhaṅga The Great Analysis Pāṭidesanīyakaṇḍa The chapter on offenses entailing acknowledgment 3. Tatiyapāṭidesanīyasikkhāpada The third training rule on acknowledgment Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena sāvatthiyaṁ aññataraṁ kulaṁ ubhatopasannaṁ hoti. At that time in Sāvatthī there was a family where both the husband and the wife had confidence. Saddhāya vaḍḍhati, bhogena hāyati, yaṁ tasmiṁ kule uppajjati purebhattaṁ khādanīyaṁ vā bhojanīyaṁ vā taṁ sabbaṁ bhikkhūnaṁ vissajjetvā appekadā anasitā acchanti. They were growing in faith, but declining in wealth. Whatever food they had in the morning, they gave to the monks. Sometimes they went without food. Manussā ujjhāyanti khiyyanti vipācenti— People complained and criticized the monks, “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. “How can the Sakyan monastics not have a sense of moderation in receiving offerings? Ime imesaṁ datvā appekadā anasitā acchantī”ti. After giving to them, these people sometimes go without.” Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati evarūpassa kulassa ñattidutiyena kammena sekkhasammutiṁ dātuṁ. “Monks, if a family’s faith is growing, but its wealth is declining, I allow you to designate it as ‘in training’, through a legal procedure consisting of one motion and one announcement. Evañca pana, bhikkhave, dātabbā. And the designation should be given like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— A competent and capable monk should inform the Sangha: ‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Such-and-such a family is growing in faith, but declining in wealth. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa kulassa sekkhasammutiṁ dadeyya. If the Sangha is ready, it should designate that family as “in training”. Esā ñatti. This is the motion. Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Such-and-such a family is growing in faith, but declining in wealth. Saṅgho itthannāmassa kulassa sekkhasammutiṁ deti. The Sangha designates that family as “in training”. Yassāyasmato khamati itthannāmassa kulassa sekkhasammutiyā dānaṁ, so tuṇhassa; Any monk who approves of designating that family as “in training” should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up. Dinnā saṅghena itthannāmassa kulassa sekkhasammuti. The Sangha has designated such-and-such a family as “in training”. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. The Sangha approves and is therefore silent. I’ll remember it thus.’ Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha— “And, monks, this training rule should be recited like this: “Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘There are families that are designated as “in training”. If a monk eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks. Tena kho pana samayena sāvatthiyaṁ ussavo hoti. Soon afterwards there was a celebration in Sāvatthī Manussā bhikkhū nimantetvā bhojenti. and people invited the monks for a meal. Tampi kho kulaṁ bhikkhū nimantesi. And so did the family that had been designated as in training. Bhikkhū kukkuccāyantā nādhivāsenti—
“paṭikkhittaṁ bhagavatā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti. But knowing that the Buddha had prohibited eating fresh or cooked food after personally receiving it from such a family, and being afraid of wrongdoing, the monks did not accept. Te ujjhāyanti khiyyanti vipācenti— That family complained and criticized them, “kiṁ nu kho nāma amhākaṁ jīvitena yaṁ ayyā amhākaṁ na paṭiggaṇhantī”ti. “What is it with us that they don’t receive from us?” Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, nimantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ. “Monks, if you have been invited, I allow you to eat fresh or cooked food after personally receiving it from a family designated as in training. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha— And so, monks, this training rule should be recited like this: “Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘There are families that are designated as “in training”. If a monk, without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks. Tena kho pana samayena aññataro bhikkhu tassa kulassa kulūpako hoti. Soon afterwards a certain monk was associating with that family. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. One morning he robed up, took his bowl and robe, went to them, and sat down on the prepared seat. Tena kho pana samayena so bhikkhu gilāno hoti. Just then that monk was sick, Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ— and so they invited him to eat. “bhuñjatha, bhante”ti.
Atha kho so bhikkhu—
“bhagavatā paṭikkhittaṁ animantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi; But knowing that the Buddha had prohibited an uninvited monk from eating fresh or cooked food after personally receiving it from such a family, and being afraid of wrongdoing, he did not accept. nāsakkhi piṇḍāya carituṁ; And being unable to walk for alms, chinnabhatto ahosi. he missed his meal. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. He then returned to the monastery and told the monks what had happened, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, gilānena bhikkhunā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ. “Monks, I allow a sick monk to eat fresh or cooked food after personally receiving it from a family designated as in training. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha— And so, monks, this training rule should be recited like this: “Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘There are families that are designated as “in training”. If a monk, without being sick and without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: sekkhasammatāni → sekha … (bj, pts1ed) " ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Yāni kho pana tāni sekkhasammatāni kulānīti There are families that are designated as “in training”: sekkhasammataṁ nāma kulaṁ yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Evarūpassa kulassa ñattidutiyena kammena sekkhasammuti dinnā hoti. a family designated as in training: a family growing in faith but declining in wealth. Such a family is designated as “in training” through a legal procedure consisting of one motion and one announcement. Yo panāti A: yo yādiso …pe… whoever … bhikkhūti Monk: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. Tathārūpesu sekkhasammatesu kulesūti Such a family: evarūpesu sekkhasammatesu kulesu. that kind of family. Animantito nāma Without being invited: ajjatanāya vā svātanāya vā animantito, gharūpacāraṁ okkamante nimanteti, eso animantito nāma. without being invited for the same or the following day. If the invitation is made when he has entered the vicinity of the house, this is called “without being invited”. Nimantito nāma Invited: ajjatanāya vā svātanāya vā nimantito, gharūpacāraṁ anokkamante nimanteti, eso nimantito nāma. invited for the same or the following day. If the invitation is made when he has not entered the vicinity of the house, this is called “invited”. Agilāno nāma Without being sick: sakkoti piṇḍāya carituṁ. who is able to walk for alms. Gilāno nāma Sick: na sakkoti piṇḍāya carituṁ. who is unable to walk for alms. Khādanīyaṁ nāma Fresh food: pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma. apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics—the rest is called “fresh food”. Bhojanīyaṁ nāma Cooked food: pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ. there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. Animantito agilāno “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If, without being sick and without being invited, he receives fresh or cooked food with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, he commits an offense entailing acknowledgment. Sekkhasammate sekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If a family is designated as in training, and he perceives it as such, and he, without being sick or without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment. Sekkhasammate vematiko …pe… If a family is designated as in training, but he is unsure of it, and he, without being sick or without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment. sekkhasammate asekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If a family is designated as in training, but he does not perceive it as such, and he, without being sick or without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment. Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct. Asekkhasammate sekkhasammatasaññī, āpatti dukkaṭassa. If a family is not designated as in training, but he perceives it as such, he commits an offense of wrong conduct. Asekkhasammate vematiko, āpatti dukkaṭassa. If a family is not designated as in training, but he is unsure of it, he commits an offense of wrong conduct. Asekkhasammate asekkhasammatasaññī, anāpatti. If a family is not designated as in training, and he does not perceive it as such, there is no offense. Anāpatti— There is no offense: nimantitassa, if he has been invited; gilānassa, if he is sick; nimantitassa vā gilānassa vā sesakaṁ bhuñjati, if he eats the leftovers from one who has been invited or who is sick; aññesaṁ bhikkhā tattha paññattā hoti, if other people’s almsfood is prepared there; gharato nīharitvā denti, if they give after coming out from the house; niccabhatte, if it is a regular meal invitation; salākabhatte, if it is a meal for which lots are drawn; pakkhike, if it is a half-monthly meal; uposathike, if it is on the observance day; pāṭipadike, if it is on the day after the observance day; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ— “sati paccaye paribhuñjā”ti deti, if the family gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender. Tatiyapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. " The third training rule on acknowledgment is finished. "
Theravāda Vinaya Theravāda Collection on Monastic Law Mahāvibhaṅga The Great Analysis Pāṭidesanīyakaṇḍa The chapter on offenses entailing acknowledgment 4. Catutthapāṭidesanīyasikkhāpada The fourth training rule on acknowledgment Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu, Tena kho pana samayena sākiyadāsakā avaruddhā honti. the slaves of the Sakyans were rebelling. Sākiyāniyo icchanti āraññakesu senāsanesu bhattaṁ kātuṁ. The Sakyan women wished to prepare a meal at the wilderness dwellings, Assosuṁ kho sākiyadāsakā— but the slaves heard about this “sākiyāniyo kira āraññakesu senāsanesu bhattaṁ kattukāmā”ti.
Te magge pariyuṭṭhiṁsu. and besieged the path. Sākiyāniyo paṇītaṁ khādanīyaṁ bhojanīyaṁ ādāya āraññakaṁ senāsanaṁ agamaṁsu. When the Sakyan women took various kinds of fine foods and set out for a wilderness dwelling, Sākiyadāsakā nikkhamitvā sākiyāniyo acchindiṁsu ca dūsesuñca. the slaves emerged, and they robbed and raped those Sakyan women. Sākiyā nikkhamitvā te core sabhaṇḍe gahetvā ujjhāyanti khiyyanti vipācenti— Soon afterwards the Sakyan men came out, and they got hold of those criminals together with their loot. They then complained and criticized the monks, sabhaṇḍe → saha bhaṇḍena (pts1ed, mr) “kathañhi nāma bhadantā ārāme core paṭivasante nārocessantī”ti. “How could they not inform us that there are criminals staying near the monastery?” Assosuṁ kho bhikkhū sākiyānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of the Sakyans Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— Soon afterwards the Buddha gave a teaching and addressed the monks: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca saṅghasuṭṭhutāya …pe… “Well then, monks, I will lay down a training rule for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha— And, monks, this training rule should be recited like this: “Yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, yo pana bhikkhu tathārūpesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘There are wilderness dwellings that are considered risky and dangerous. If a monk, without first making an announcement about those dwellings, eats fresh or cooked food after personally receiving it inside that monastery, he must acknowledge it: senāsanesu → senāsanesu viharanto (bj, sya-all) ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks. Tena kho pana samayena aññataro bhikkhu āraññakesu senāsanesu gilāno hoti. Soon afterwards a monk in a wilderness dwelling was sick. Manussā khādanīyaṁ vā bhojanīyaṁ vā ādāya āraññakaṁ senāsanaṁ agamaṁsu. People took fresh and cooked food and went to that wilderness dwelling, Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ— and they invited that monk to eat. “bhuñjatha, bhante”ti.
Atha kho so bhikkhu—
“bhagavatā paṭikkhittaṁ āraññakesu senāsanesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi, nāsakkhi piṇḍāya carituṁ, chinnabhatto ahosi. But knowing that the Buddha had prohibited the eating of fresh or cooked food after personally receiving it at a wilderness dwelling, and being afraid of wrongdoing, he did not accept it. And being unable to walk for alms, he missed his meal. carituṁ → pavisituṁ (pts1ed, mr) Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. He then told the monks what had happened, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they in turn told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, gilānena bhikkhunā āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ. “Monks, I allow a sick monk, without first making an announcement, to eat fresh or cooked food after personally receiving it at a wilderness dwelling. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha— And so, monks, this training rule should be recited like this: “Yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, yo pana bhikkhu tathārūpesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā— ‘There are wilderness dwellings that are considered risky and dangerous. If a monk who is not sick, without first making an announcement about those dwellings, eats fresh or cooked food after personally receiving it inside that monastery, he must acknowledge it: senāsanesu pubbe → senāsanesu viharanto pubbe (bj, sya-all) ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” Yāni kho pana tāni āraññakāni senāsanānīti There are wilderness dwellings: āraññakaṁ nāma senāsanaṁ pañcadhanusatikaṁ pacchimaṁ. a wilderness dwelling: if it is at least 800 meters away from any inhabited area. Sāsaṅkaṁ nāma Risky: ārāme ārāmūpacāre corānaṁ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati. in the monastery, or in the vicinity of the monastery, criminals have been seen camping, eating, standing, sitting, or lying down. Sappaṭibhayaṁ nāma Dangerous: ārāme ārāmūpacāre corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti. in the monastery, or in the vicinity of the monastery, criminals have been seen injuring, robbing, or beating people. Yo panāti A: yo yādiso …pe… whoever … bhikkhūti Monk: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. Tathārūpesu senāsanesūti About those dwellings: evarūpesu senāsanesu. about such kinds of dwellings. Appaṭisaṁviditaṁ nāma Without making an announcement: pañcannaṁ paṭisaṁviditaṁ, etaṁ appaṭisaṁviditaṁ nāma. if an announcement is made to any of one’s five co-monastics, this is called “without making an announcement”. etaṁ → etampi (bj) Ārāmaṁ ārāmūpacāraṁ ṭhapetvā paṭisaṁviditaṁ, etaṁ appaṭisaṁviditaṁ nāma. If an announcement is made about anything apart from the monastery or its vicinity, this is called “without making an announcement”. Paṭisaṁviditaṁ nāma Making an announcement: yo koci itthī vā puriso vā ārāmaṁ ārāmūpacāraṁ āgantvā āroceti— “itthannāmassa, bhante, khādanīyaṁ vā bhojanīyaṁ vā āharissantī”ti. Sace sāsaṅkaṁ hoti, sāsaṅkanti ācikkhitabbaṁ; sace sappaṭibhayaṁ hoti, sappaṭibhayanti ācikkhitabbaṁ; if a woman or a man comes to the monastery or the vicinity of the monastery and says, “Venerable, people will be bringing so-and-so’s fresh or cooked food,” then, if it is risky, this should be declared, and if it is dangerous, that should be declared. sace— “hotu, bhante, āhariyissatī”ti bhaṇati, corā vattabbā— “manussā idhūpacaranti apasakkathā”ti. If the person says, “Never mind, it will be brought,” then the criminals are to be told, “People are coming here; go away.” Yāguyā paṭisaṁvidite tassā parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma. When an announcement has been made in regard to congee, and accompanying food is brought, this is called “announced”. Bhattena paṭisaṁvidite tassa parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma. When an announcement has been made in regard to rice, and accompanying food is brought, this is called “announced”. Khādanīyena paṭisaṁvidite tassa parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma. When an announcement has been made in regard to fresh food, and accompanying food is brought, this is called “announced”. Kulena paṭisaṁvidite yo tasmiṁ kule manusso khādanīyaṁ vā bhojanīyaṁ vā āharati, etaṁ paṭisaṁviditaṁ nāma. When an announcement has been made in regard to a particular family, then when any person from that family brings fresh or cooked food, this is called “announced”. Gāmena paṭisaṁvidite yo tasmiṁ gāme manusso khādanīyaṁ vā bhojanīyaṁ vā āharati, etaṁ paṭisaṁviditaṁ nāma. When an announcement has been made in regard to a particular village, then when any person from that village brings fresh or cooked food, this is called “announced”. Pūgena paṭisaṁvidite yo tasmiṁ pūge manusso khādanīyaṁ vā bhojanīyaṁ vā āharati, etaṁ paṭisaṁviditaṁ nāma. When an announcement has been made in regard to a particular association, then when any person from that association brings fresh or cooked food, this is called “announced”. Khādanīyaṁ nāma Fresh food: pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma. apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics—the rest is called “fresh food”. Bhojanīyaṁ nāma Cooked food: pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ. there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. Ajjhārāmo nāma Inside that monastery: parikkhittassa ārāmassa antoārāmo. if the monastery is enclosed, then within the enclosure. Aparikkhittassa upacāro. If the monastery is unenclosed, then in the vicinity. Agilāno nāma Who is not sick: sakkoti piṇḍāya carituṁ. who is able to walk for alms. carituṁ → gantuṁ (pts1ed, mr) Gilāno nāma Who is sick: na sakkoti piṇḍāya carituṁ. who is unable to walk for alms. carituṁ → gantuṁ (pts1ed, mr) " Appaṭisaṁviditaṁ agilāno “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If, without making an announcement, one who is not sick receives fresh or cooked food with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, he commits an offense entailing acknowledgment. Appaṭisaṁvidite appaṭisaṁviditasaññī khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If there has been no announcement, and he does not perceive that there has, and he, not being sick, eats fresh or cooked food after personally receiving it inside that monastery, then he commits an offense entailing acknowledgment. Appaṭisaṁvidite vematiko khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If there has been no announcement, but he is unsure of it, and he, not being sick, eats fresh or cooked food after personally receiving it inside that monastery, then he commits an offense entailing acknowledgment. Appaṭisaṁvidite paṭisaṁviditasaññī khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If there has been no announcement, but he perceives that there has, and he, not being sick, eats fresh or cooked food after personally receiving it inside that monastery, then he commits an offense entailing acknowledgment. Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct. Paṭisaṁvidite appaṭisaṁviditasaññī, āpatti dukkaṭassa. If there has been an announcement, but he does not perceive that there has, he commits an offense of wrong conduct. Paṭisaṁvidite vematiko, āpatti dukkaṭassa. If there has been an announcement, but he is unsure of it, he commits an offense of wrong conduct. Paṭisaṁvidite paṭisaṁviditasaññī, anāpatti. If there has been an announcement, and he perceives that there has, there is no offense. Anāpatti— There is no offense: paṭisaṁvidite, if there has been an announcement; gilānassa, if he is sick; paṭisaṁvidite vā gilānassa vā sesakaṁ bhuñjati, if he eats the leftovers from where there has been an announcement or from one who is sick; bahārāme paṭiggahetvā antoārāme bhuñjati, if he receives the food outside the monastery and then eats it inside; tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā bhuñjati, if he eats a root, bark, a leaf, a flower, or a fruit originating in that monastery; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender. Catutthapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule entailing acknowledgment is finished. Uddiṭṭhā kho, āyasmanto, cattāro pāṭidesanīyā dhammā. “Venerables, the four rules on acknowledgment have been recited. Tatthāyasmante pucchāmi— In regard to this I ask you, “kaccittha parisuddhā”? ‘Are you pure in this?’ Dutiyampi pucchāmi— A second time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Tatiyampi pucchāmi— A third time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti. You are pure in this and therefore silent. I’ll remember it thus.” Pāṭidesanīyakaṇḍaṁ niṭṭhitaṁ. " The chapter on offenses entailing acknowledgment is finished. "