Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing acknowledgment Pāṭidesanīyakaṇḍa

The first training rule on acknowledgment 1. Paṭhamapāṭidesanīyasikkhāpada

Venerables, these four rules on acknowledgment come up for recitation. Ime kho panāyasmanto cattāro pāṭidesanīyā dhammā uddesaṁ āgacchanti.

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. a certain nun was returning from almsround in Sāvatthī. She saw a monk and said to him, Tena kho pana samayena aññatarā bhikkhunī sāvatthiyaṁ piṇḍāya caritvā paṭikkamanakāle aññataraṁ bhikkhuṁ passitvā etadavoca—“Here, venerable, please take some almsfood.” “handāyya, bhikkhaṁ paṭiggaṇhā”ti.

Saying, “Alright, Sister,” he took everything. “Suṭṭhu, bhaginī”ti sabbeva aggahesi. But because the time for eating was coming to an end, she was not able to go for alms, and she missed her meal. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, chinnabhattā ahosi.

The next day Atha kho sā bhikkhunī dutiyampi divasaṁ …pe… and the following day the same thing happened again. tatiyampi divasaṁ sāvatthiyaṁ piṇḍāya caritvā paṭikkamanakāle taṁ bhikkhuṁ passitvā etadavoca—“handāyya, bhikkhaṁ paṭiggaṇhā”ti. “Suṭṭhu, bhaginī”ti sabbeva aggahesi. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, chinnabhattā ahosi. On the fourth day that nun was walking along a street, trembling. Atha kho sā bhikkhunī catutthe divase rathikāya pavedhentī gacchati. A wealthy merchant coming by carriage in the opposite direction saw her and shouted out, Seṭṭhi gahapati rathena paṭipathaṁ āgacchanto taṁ bhikkhuniṁ etadavoca—“Watch out, venerable!” “apehāyye”ti. As she stepped aside, she collapsed right there. Sā vokkamantī tattheva paripati.

The merchant asked her for forgiveness: Seṭṭhi gahapati taṁ bhikkhuniṁ khamāpesi—“Forgive me, venerable, since you fell because of me.” “khamāhāyye, mayāsi pātitā”ti.

“I didn’t fall because of you, “Nāhaṁ, gahapati, tayā pātitā. but because I’m weak.” Api ca ahameva dubbalā”ti.

“But why are you so weak?” “Kissa pana tvaṁ, ayye, dubbalā”ti?

The nun told him what had happened. Atha kho sā bhikkhunī seṭṭhissa gahapatissa etamatthaṁ ārocesi. He then brought her to his house and gave her a meal. Afterwards he complained and criticized the monks, Seṭṭhi gahapati taṁ bhikkhuniṁ gharaṁ netvā bhojetvā ujjhāyati khiyyati vipāceti—“How can the venerables receive food directly from a nun? “kathañhi nāma bhadantā bhikkhuniyā hatthato āmisaṁ paṭiggahessanti. It’s difficult for women to get material support.” Kicchalābho mātugāmo”ti.

The monks heard the complaints of that merchant, Assosuṁ kho bhikkhū tassa seṭṭhissa gahapatissa ujjhāyantassa khiyyantassa vipācentassa. and the monks of few desires complained and criticized that monk, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could a monk receive food directly from a nun?” … “kathañhi nāma bhikkhu bhikkhuniyā hatthato āmisaṁ paṭiggahessatī”ti …pe… “Is it true, monk, that you did this?” “saccaṁ kira tvaṁ, bhikkhu, bhikkhuniyā hatthato āmisaṁ paṭiggahesī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

“Is she a relative of yours?” “Ñātikā te, bhikkhu, aññātikā”ti?

“No, sir.” “Aññātikā, bhagavā”ti.

“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. “Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. So how could you do this? Kathañhi nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā hatthato āmisaṁ paṭiggahessasi. This will affect people’s confidence …” … Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘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: “Yo pana bhikkhu aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—“I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’” ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti.

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: 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. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Unrelated: Aññātikā nāma: 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. mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā.
A nun: Bhikkhunī nāma: she has been given the full ordination by both Sanghas. ubhatosaṅghe upasampannā.
An inhabited area: Antaragharaṁ nāma: a street, a cul-de-sac, an intersection, a house. rathikā byūhaṁ siṅghāṭakaṁ gharaṁ.
Fresh food: 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”. pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
Cooked food: Bhojanīyaṁ nāma: there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ.

If he receives the food with the intention of eating it, he commits an offense of wrong conduct. “Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. For every mouthful swallowed, he commits an offense entailing acknowledgment. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.

Permutations

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 aññātikasaññī 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 vematiko 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. Aññātikāya ñātikasaññī antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa.

If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. For every mouthful swallowed, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. 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, Ekatoupasampannāya hatthato khādanīyaṁ vā bhojanīyaṁ vā—he commits an offense of wrong conduct. “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. For every mouthful swallowed, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa.

If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. If she is related, but he is unsure of it, he commits an offense of wrong conduct. Ñātikāya vematiko, āpatti dukkaṭassa. If she is related, and he perceives her as such, there is no offense. Ñātikāya ñātikasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if she is related; ñātikāya, if she gets someone else to give it and does not give it herself; dāpeti na deti, if she gives by placing it near; upanikkhipitvā deti, if it is inside a monastery; antarārāme, if it is at the dwelling place of nuns; bhikkhunupassaye, if it is at the dwelling place of the monastics of another religion; titthiyaseyyāya, if it is on returning to the monastery; paṭikkamane, if she gives after carrying it out of the village; gāmato nīharitvā deti, if she gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;” yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ “sati paccaye paribhuñjā”ti deti, if it is a trainee nun; sikkhamānāya, if it is a novice nun; sāmaṇeriyā, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The first training rule on acknowledgment is finished. Paṭhamapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing acknowledgment

The first training rule on acknowledgment

Venerables, these four rules on acknowledgment come up for recitation.

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, a certain nun was returning from almsround in Sāvatthī. She saw a monk and said to him, “Here, venerable, please take some almsfood.”

Saying, “Alright, Sister,” he took everything. But because the time for eating was coming to an end, she was not able to go for alms, and she missed her meal.

The next day and the following day the same thing happened again. On the fourth day that nun was walking along a street, trembling. A wealthy merchant coming by carriage in the opposite direction saw her and shouted out, “Watch out, venerable!” As she stepped aside, she collapsed right there.

The merchant asked her for forgiveness: “Forgive me, venerable, since you fell because of me.”

“I didn’t fall because of you, but because I’m weak.”

“But why are you so weak?”

The nun told him what had happened. He then brought her to his house and gave her a meal. Afterwards he complained and criticized the monks, “How can the venerables receive food directly from a nun? It’s difficult for women to get material support.”

The monks heard the complaints of that merchant, and the monks of few desires complained and criticized that monk, “How could a monk receive food directly from a nun?” … “Is it true, monk, that you did this?”

“It’s true, sir.”

“Is she a relative of yours?”

“No, sir.”

“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. So how could you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘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: “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”

Definitions

A:: whoever …
Monk:: … 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.
Unrelated:: 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.
A nun:: she has been given the full ordination by both Sanghas.
An inhabited area:: a street, a cul-de-sac, an intersection, a house.
Fresh food:: apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics, the rest is called “fresh food”.
Cooked food:: there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat.

If he receives the food with the intention of eating it, he commits an offense of wrong conduct. For every mouthful swallowed, he commits an offense entailing acknowledgment.

Permutations

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. 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. 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.

If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. For every mouthful swallowed, he commits an offense of wrong conduct. 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, he commits an offense of wrong conduct. For every mouthful swallowed, he commits an offense of wrong conduct.

If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. If she is related, but he is unsure of it, he commits an offense of wrong conduct. If she is related, and he perceives her as such, there is no offense.

Non-offenses

There is no offense: if she is related; if she gets someone else to give it and does not give it herself; if she gives by placing it near; if it is inside a monastery; if it is at the dwelling place of nuns; if it is at the dwelling place of the monastics of another religion; if it is on returning to the monastery; if she gives after carrying it out of the village; if she gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;” if it is a trainee nun; if it is a novice nun; if he is insane; if he is the first offender.

The first training rule on acknowledgment is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pāṭidesanīyakaṇḍa

1. Paṭhamapāṭidesanīyasikkhāpada

Ime kho panāyasmanto cattāro pāṭidesanīyā dhammā uddesaṁ āgacchanti.

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarā bhikkhunī sāvatthiyaṁ piṇḍāya caritvā paṭikkamanakāle aññataraṁ bhikkhuṁ passitvā etadavoca—“handāyya, bhikkhaṁ paṭiggaṇhā”ti.

“Suṭṭhu, bhaginī”ti sabbeva aggahesi. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, chinnabhattā ahosi.

Atha kho sā bhikkhunī dutiyampi divasaṁ …pe… tatiyampi divasaṁ sāvatthiyaṁ piṇḍāya caritvā paṭikkamanakāle taṁ bhikkhuṁ passitvā etadavoca—“handāyya, bhikkhaṁ paṭiggaṇhā”ti. “Suṭṭhu, bhaginī”ti sabbeva aggahesi. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, chinnabhattā ahosi. Atha kho sā bhikkhunī catutthe divase rathikāya pavedhentī gacchati. Seṭṭhi gahapati rathena paṭipathaṁ āgacchanto taṁ bhikkhuniṁ etadavoca—“apehāyye”ti. Sā vokkamantī tattheva paripati.

Seṭṭhi gahapati taṁ bhikkhuniṁ khamāpesi—“khamāhāyye, mayāsi pātitā”ti.

“Nāhaṁ, gahapati, tayā pātitā. Api ca ahameva dubbalā”ti.

“Kissa pana tvaṁ, ayye, dubbalā”ti?

Atha kho sā bhikkhunī seṭṭhissa gahapatissa etamatthaṁ ārocesi. Seṭṭhi gahapati taṁ bhikkhuniṁ gharaṁ netvā bhojetvā ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā bhikkhuniyā hatthato āmisaṁ paṭiggahessanti. Kicchalābho mātugāmo”ti.

Assosuṁ kho bhikkhū tassa seṭṭhissa gahapatissa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhu bhikkhuniyā hatthato āmisaṁ paṭiggahessatī”ti …pe… “saccaṁ kira tvaṁ, bhikkhu, bhikkhuniyā hatthato āmisaṁ paṭiggahesī”ti?

“Saccaṁ, bhagavā”ti.

“Ñātikā te, bhikkhu, aññātikā”ti?

“Aññātikā, bhagavā”ti.

“Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. Kathañhi nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā hatthato āmisaṁ paṭiggahessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Aññātikā nāma: mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā.
Bhikkhunī nāma: ubhatosaṅghe upasampannā.
Antaragharaṁ nāma: rathikā byūhaṁ siṅghāṭakaṁ gharaṁ.
Khādanīyaṁ nāma: pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
Bhojanīyaṁ nāma: pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ.

“Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.

Aññātikāya aññātikasaññī antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Aññātikāya vematiko antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Aññātikāya ñātikasaññī antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa.

Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Ekatoupasampannāya hatthato khādanīyaṁ vā bhojanīyaṁ vā—“khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa.

Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti.

Anāpatti—ñātikāya, dāpeti na deti, upanikkhipitvā deti, antarārāme, bhikkhunupassaye, titthiyaseyyāya, paṭikkamane, gāmato nīharitvā deti, yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ “sati paccaye paribhuñjā”ti deti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti.

Paṭhamapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing acknowledgment Pāṭidesanīyakaṇḍa

The first training rule on acknowledgment 1. Paṭhamapāṭidesanīyasikkhāpada

Venerables, these four rules on acknowledgment come up for recitation. Ime kho panāyasmanto cattāro pāṭidesanīyā dhammā uddesaṁ āgacchanti.

Origin story

The merchant asked her for forgiveness: Seṭṭhi gahapati taṁ bhikkhuniṁ khamāpesi—“Forgive me, venerable, since you fell because of me.” “khamāhāyye, mayāsi pātitā”ti.

“I didn’t fall because of you, “Nāhaṁ, gahapati, tayā pātitā. but because I’m weak.” Api ca ahameva dubbalā”ti.

“But why are you so weak?” “Kissa pana tvaṁ, ayye, dubbalā”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

“Is she a relative of yours?” “Ñātikā te, bhikkhu, aññātikā”ti?

“No, sir.” “Aññātikā, bhagavā”ti.

Final ruling

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: 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. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Unrelated: Aññātikā nāma: 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. mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā.
A nun: Bhikkhunī nāma: she has been given the full ordination by both Sanghas. ubhatosaṅghe upasampannā.
An inhabited area: Antaragharaṁ nāma: a street, a cul-de-sac, an intersection, a house. rathikā byūhaṁ siṅghāṭakaṁ gharaṁ.
Fresh food: 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”. pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
Cooked food: Bhojanīyaṁ nāma: there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat. pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ.

Permutations

Non-offenses

The first training rule on acknowledgment is finished. Paṭhamapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.