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

The third training rule on acknowledgment 3. Tatiyapāṭidesanīyasikkhāpada

Origin story

First sub-story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time in Sāvatthī there was a family where both the husband and the wife had confidence. Tena kho pana samayena sāvatthiyaṁ aññataraṁ kulaṁ ubhatopasannaṁ hoti. 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. Saddhāya vaḍḍhati, bhogena hāyati, yaṁ tasmiṁ kule uppajjati purebhattaṁ khādanīyaṁ vā bhojanīyaṁ vā taṁ sabbaṁ bhikkhūnaṁ vissajjetvā appekadā anasitā acchanti.

People complained and criticized the monks, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics not have a sense of moderation in receiving offerings? “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. After giving to them, these people sometimes go without.” Ime imesaṁ datvā appekadā anasitā acchantī”ti.

The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, if a family’s faith is growing, but its wealth is declining, you should designate it as ‘in training’, through a legal procedure consisting of one motion and one announcement. “anujānāmi, bhikkhave, yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati evarūpassa kulassa ñattidutiyena kammena sekkhasammutiṁ dātuṁ.

And the designation should be given like this. Evañca pana, bhikkhave, dātabbā. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. Such-and-such a family is growing in faith, but declining in wealth. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. If the Sangha is ready, it should designate that family as “in training”. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa kulassa sekkhasammutiṁ dadeyya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. Such-and-such a family is growing in faith, but declining in wealth. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. The Sangha designates that family as “in training”. Saṅgho itthannāmassa kulassa sekkhasammutiṁ deti. Any monk who approves of designating that family as “in training” should remain silent. Yassāyasmato khamati itthannāmassa kulassa sekkhasammutiyā dānaṁ, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has designated such-and-such a family as “in training”. Dinnā saṅghena itthannāmassa kulassa sekkhasammuti. The Sangha approves and is therefore silent. I’ll remember it thus.’ Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

“And, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

First preliminary ruling

‘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: “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—“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.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

Soon afterwards there was a celebration in Sāvatthī Tena kho pana samayena sāvatthiyaṁ ussavo hoti. and people invited the monks for a meal. Manussā bhikkhū nimantetvā bhojenti. And so did the family that had been designated as in training. Tampi kho kulaṁ bhikkhū nimantesi. Bhikkhū kukkuccāyantā nādhivāsenti—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. “paṭikkhittaṁ bhagavatā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti. That family complained and criticized them, Te ujjhāyanti khiyyanti vipācenti—“What is it with us that they don’t receive from us?” “kiṁ nu kho nāma amhākaṁ jīvitena yaṁ ayyā amhākaṁ na paṭiggaṇhantī”ti.

“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. “anujānāmi, bhikkhave, nimantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Second preliminary ruling

‘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: “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—“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.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Third sub-story

Soon afterwards a certain monk was associating with that family. Tena kho pana samayena aññataro bhikkhu tassa kulassa kulūpako hoti. One morning he robed up, took his bowl and robe, went to them, and sat down on the prepared seat. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Just then that monk was sick, Tena kho pana samayena so bhikkhu gilāno hoti. and so they invited him to eat. Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ—“bhuñjatha, bhante”ti. Atha kho so bhikkhu—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. “bhagavatā paṭikkhittaṁ animantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi; And being unable to walk for alms, nāsakkhi piṇḍāya carituṁ; he missed his meal. chinnabhatto ahosi.

He then returned to the monastery and told the monks what had happened, Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. who in turn told the Buddha. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, I allow a sick monk to eat fresh or cooked food after personally receiving it from a family designated as in training. “anujānāmi, bhikkhave, gilānena bhikkhunā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘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: “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—“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

There are families that are designated as “in training”: Yāni kho pana tāni sekkhasammatāni kulānīti: 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. sekkhasammataṁ nāma kulaṁ yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Evarūpassa kulassa ñattidutiyena kammena sekkhasammuti dinnā hoti.
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.
Such a family: Tathārūpesu sekkhasammatesu kulesūti: that kind of family. evarūpesu sekkhasammatesu kulesu.
Without being invited: 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”. ajjatanāya vā svātanāya vā animantito, gharūpacāraṁ okkamante nimanteti, eso animantito nāma.
Invited: 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”. ajjatanāya vā svātanāya vā nimantito, gharūpacāraṁ anokkamante nimanteti, eso nimantito nāma.
Without being sick: Agilāno nāma: who is able to walk for alms. sakkoti piṇḍāya carituṁ.
Sick: Gilāno nāma: who is unable to walk for alms. na sakkoti piṇḍāya carituṁ.
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, 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. Animantito agilāno “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. For every mouthful swallowed, he commits an offense entailing acknowledgment. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.

Permutations

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 sekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. 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 vematiko …pe… 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. sekkhasammate asekkhasammatasaññī animantito agilāno 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 a family is not designated as in training, but he perceives it as such, he commits an offense of wrong conduct. Asekkhasammate sekkhasammatasaññī, 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 vematiko, āpatti dukkaṭassa. If a family is not designated as in training, and he does not perceive it as such, there is no offense. Asekkhasammate asekkhasammatasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if he has been invited; nimantitassa, if he is sick; gilānassa, if he eats the leftovers from one who has been invited or who is sick; nimantitassa vā gilānassa vā sesakaṁ bhuñjati, if other people’s almsfood is prepared there; aññesaṁ bhikkhā tattha paññattā hoti, if they give after coming out from the house; gharato nīharitvā denti, if it is a regular meal invitation; niccabhatte, if it is a meal for which lots are drawn; salākabhatte, if it is a half-monthly meal; pakkhike, if it is on the observance day; uposathike, if it is on the day after the observance day; pāṭipadike, if the family 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 he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The third training rule on acknowledgment is finished. Tatiyapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.

English Translation

Pāli Text

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

The third training rule on acknowledgment

Origin story

First sub-story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in Sāvatthī there was a family where both the husband and the wife had confidence. 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.

People complained and criticized the monks, “How can the Sakyan monastics not have a sense of moderation in receiving offerings? After giving to them, these people sometimes go without.”

The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks:

“Monks, if a family’s faith is growing, but its wealth is declining, you should designate it as ‘in training’, through a legal procedure consisting of one motion and one announcement.

And the designation should be given like this. A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. Such-and-such a family is growing in faith, but declining in wealth. If the Sangha is ready, it should designate that family as “in training”. This is the motion.

Please, venerables, I ask the Sangha to listen. Such-and-such a family is growing in faith, but declining in wealth. The Sangha designates that family as “in training”. Any monk who approves of designating that family as “in training” should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has designated such-and-such a family as “in training”. The Sangha approves and is therefore silent. I’ll remember it thus.’

“And, monks, this training rule should be recited like this:

First preliminary ruling

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

In this way the Buddha laid down this training rule for the monks.

Second sub-story

Soon afterwards there was a celebration in Sāvatthī and people invited the monks for a meal. And so did the family that had been designated as in training. 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. That family complained and criticized them, “What is it with us that they don’t receive from us?”

The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks:

“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.

And so, monks, this training rule should be recited like this:

Second preliminary ruling

In this way the Buddha laid down this training rule for the monks.

Third sub-story

Soon afterwards a certain monk was associating with that family. One morning he robed up, took his bowl and robe, went to them, and sat down on the prepared seat. Just then that monk was sick, and so they invited him to eat. 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. And being unable to walk for alms, he missed his meal.

He then returned to the monastery and told the monks what had happened, who in turn told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks:

“Monks, I allow a sick monk to eat fresh or cooked food after personally receiving it from a family designated as in training.

And so, monks, this training rule should be recited like this:

Final ruling

Definitions

There are families that are designated as “in training”:: 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.
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.
Such a family:: that kind of family.
Without being invited:: 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”.
Invited:: 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”.
Without being sick:: who is able to walk for alms.
Sick:: who is unable to walk for alms.
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, 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. For every mouthful swallowed, he commits an offense entailing acknowledgment.

Permutations

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. 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. 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.

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 a family is not designated as in training, but he perceives it as such, he commits an offense of wrong conduct. If a family is not designated as in training, but he is unsure of it, he commits an offense of wrong conduct. If a family is not designated as in training, and he does not perceive it as such, there is no offense.

Non-offenses

There is no offense: if he has been invited; if he is sick; if he eats the leftovers from one who has been invited or who is sick; if other people’s almsfood is prepared there; if they give after coming out from the house; if it is a regular meal invitation; if it is a meal for which lots are drawn; if it is a half-monthly meal; if it is on the observance day; if it is on the day after the observance day; if the family gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;” if he is insane; if he is the first offender.

The third training rule on acknowledgment is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pāṭidesanīyakaṇḍa

3. Tatiyapāṭidesanīyasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṁ aññataraṁ kulaṁ ubhatopasannaṁ hoti. Saddhāya vaḍḍhati, bhogena hāyati, yaṁ tasmiṁ kule uppajjati purebhattaṁ khādanīyaṁ vā bhojanīyaṁ vā taṁ sabbaṁ bhikkhūnaṁ vissajjetvā appekadā anasitā acchanti.

Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. Ime imesaṁ datvā appekadā anasitā acchantī”ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“anujānāmi, bhikkhave, yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati evarūpassa kulassa ñattidutiyena kammena sekkhasammutiṁ dātuṁ.

Evañca pana, bhikkhave, dātabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa kulassa sekkhasammutiṁ dadeyya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Saṅgho itthannāmassa kulassa sekkhasammutiṁ deti. Yassāyasmato khamati itthannāmassa kulassa sekkhasammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Dinnā saṅghena itthannāmassa kulassa sekkhasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“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—‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ taṁ paṭidesemī’”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena sāvatthiyaṁ ussavo hoti. Manussā bhikkhū nimantetvā bhojenti. Tampi kho kulaṁ bhikkhū nimantesi. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti. Te ujjhāyanti khiyyanti vipācenti—“kiṁ nu kho nāma amhākaṁ jīvitena yaṁ ayyā amhākaṁ na paṭiggaṇhantī”ti.

“anujānāmi, bhikkhave, nimantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“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—‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena aññataro bhikkhu tassa kulassa kulūpako hoti. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena so bhikkhu gilāno hoti. Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ—“bhuñjatha, bhante”ti. Atha kho so bhikkhu—“bhagavatā paṭikkhittaṁ animantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi; nāsakkhi piṇḍāya carituṁ; chinnabhatto ahosi.

Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“anujānāmi, bhikkhave, gilānena bhikkhunā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“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—‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti.

Yāni kho pana tāni sekkhasammatāni kulānīti: sekkhasammataṁ nāma kulaṁ yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Evarūpassa kulassa ñattidutiyena kammena sekkhasammuti dinnā hoti.
Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Tathārūpesu sekkhasammatesu kulesūti: evarūpesu sekkhasammatesu kulesu.
Animantito nāma: ajjatanāya vā svātanāya vā animantito, gharūpacāraṁ okkamante nimanteti, eso animantito nāma.
Nimantito nāma: ajjatanāya vā svātanāya vā nimantito, gharūpacāraṁ anokkamante nimanteti, eso nimantito nāma.
Agilāno nāma: sakkoti piṇḍāya carituṁ.
Gilāno nāma: na sakkoti piṇḍāya carituṁ.
Khādanīyaṁ nāma: pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
Bhojanīyaṁ nāma: pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ.

Animantito agilāno “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.

Sekkhasammate sekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Sekkhasammate vematiko …pe… sekkhasammate asekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa.

Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Asekkhasammate sekkhasammatasaññī, āpatti dukkaṭassa. Asekkhasammate vematiko, āpatti dukkaṭassa. Asekkhasammate asekkhasammatasaññī, anāpatti.

Anāpatti—nimantitassa, gilānassa, nimantitassa vā gilānassa vā sesakaṁ bhuñjati, aññesaṁ bhikkhā tattha paññattā hoti, gharato nīharitvā denti, niccabhatte, salākabhatte, pakkhike, uposathike, pāṭipadike, yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ— “sati paccaye paribhuñjā”ti deti, ummattakassa, ādikammikassāti.

Tatiyapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.

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

The third training rule on acknowledgment 3. Tatiyapāṭidesanīyasikkhāpada

Origin story

First sub-story

And the designation should be given like this. Evañca pana, bhikkhave, dātabbā. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

“And, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

First preliminary ruling

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Second preliminary ruling

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Third sub-story

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

Definitions

There are families that are designated as “in training”: Yāni kho pana tāni sekkhasammatāni kulānīti: 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. sekkhasammataṁ nāma kulaṁ yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Evarūpassa kulassa ñattidutiyena kammena sekkhasammuti dinnā hoti.
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.
Such a family: Tathārūpesu sekkhasammatesu kulesūti: that kind of family. evarūpesu sekkhasammatesu kulesu.
Without being invited: 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”. ajjatanāya vā svātanāya vā animantito, gharūpacāraṁ okkamante nimanteti, eso animantito nāma.
Invited: 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”. ajjatanāya vā svātanāya vā nimantito, gharūpacāraṁ anokkamante nimanteti, eso nimantito nāma.
Without being sick: Agilāno nāma: who is able to walk for alms. sakkoti piṇḍāya carituṁ.
Sick: Gilāno nāma: who is unable to walk for alms. na sakkoti piṇḍāya carituṁ.
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 third training rule on acknowledgment is finished. Tatiyapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.