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

The fourth training rule on acknowledgment 4. Catutthapāṭidesanīyasikkhāpada

Origin story

First sub-story

At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu, Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. the slaves of the Sakyans were rebelling. Tena kho pana samayena sākiyadāsakā avaruddhā honti. The Sakyan women wished to prepare a meal at the wilderness dwellings, Sākiyāniyo icchanti āraññakesu senāsanesu bhattaṁ kātuṁ. but the slaves heard about this Assosuṁ kho sākiyadāsakā—“sākiyāniyo kira āraññakesu senāsanesu bhattaṁ kattukāmā”ti. and besieged the path. Te magge pariyuṭṭhiṁsu. When the Sakyan women took various kinds of fine foods and set out for a wilderness dwelling, Sākiyāniyo paṇītaṁ khādanīyaṁ bhojanīyaṁ ādāya āraññakaṁ senāsanaṁ agamaṁsu. the slaves emerged, and they robbed and raped those Sakyan women. Sākiyadāsakā nikkhamitvā sākiyāniyo acchindiṁsu ca dūsesuñca. 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, Sākiyā nikkhamitvā te core sabhaṇḍe gahetvā ujjhāyanti khiyyanti vipācenti—“How could they not inform us that there are criminals staying near the monastery?” “kathañhi nāma bhadantā ārāme core paṭivasante nārocessantī”ti.

The monks heard the complaints of the Sakyans Assosuṁ kho bhikkhū sākiyānaṁ 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—“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. “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca saṅghasuṭṭhutāya …pe… And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Preliminary ruling

‘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: “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—“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 a monk in a wilderness dwelling was sick. Tena kho pana samayena aññataro bhikkhu āraññakesu senāsanesu gilāno hoti. People took fresh and cooked food and went to that wilderness dwelling, Manussā khādanīyaṁ vā bhojanīyaṁ vā ādāya āraññakaṁ senāsanaṁ agamaṁsu. and they invited that monk to eat. Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ—“bhuñjatha, bhante”ti. Atha kho so bhikkhu—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. “bhagavatā paṭikkhittaṁ āraññakesu senāsanesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi, nāsakkhi piṇḍāya carituṁ, chinnabhatto ahosi.

He then told the monks what had happened, Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. and they 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, without first making an announcement, to eat fresh or cooked food after personally receiving it at a wilderness dwelling. “anujānāmi, bhikkhave, gilānena bhikkhunā āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ 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 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: “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—“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 wilderness dwellings: Yāni kho pana tāni āraññakāni senāsanānīti: a wilderness dwelling: if it is at least 800 meters away from any inhabited area. āraññakaṁ nāma senāsanaṁ pañcadhanusatikaṁ pacchimaṁ.
Risky: Sāsaṅkaṁ nāma: in the monastery, or in the vicinity of the monastery, criminals have been seen camping, eating, standing, sitting, or lying down. ārāme ārāmūpacāre corānaṁ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati.
Dangerous: Sappaṭibhayaṁ nāma: in the monastery, or in the vicinity of the monastery, criminals have been seen injuring, robbing, or beating people. ārāme ārāmūpacāre corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti.
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.
About those dwellings: Tathārūpesu senāsanesūti: about such kinds of dwellings. evarūpesu senāsanesu.
Without making an announcement: Appaṭisaṁviditaṁ nāma: if an announcement is made to any of one’s five co-monastics, this is called “without making an announcement”. pañcannaṁ 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”. Ārāmaṁ ārāmūpacāraṁ ṭhapetvā paṭisaṁviditaṁ, etaṁ appaṭisaṁviditaṁ nāma.
Making an announcement: Paṭisaṁviditaṁ nāma: 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. 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 the person says, “Never mind, it will be brought,” then the criminals are to be told, “People are coming here; go away.” sace— “hotu, bhante, āhariyissatī”ti bhaṇati, corā vattabbā— “manussā idhūpacaranti apasakkathā”ti. When an announcement has been made in regard to congee, and accompanying food is brought, this is called “announced”. Yāguyā paṭisaṁvidite tassā parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma. When an announcement has been made in regard to rice, 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 fresh food, 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 a particular family, then when any person from that family brings fresh or cooked food, 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 village, then when any person from that village 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 association, then when any person from that association brings fresh or cooked food, this is called “announced”. Pūgena paṭisaṁvidite yo tasmiṁ pūge manusso khādanīyaṁ vā bhojanīyaṁ vā āharati, etaṁ paṭisaṁviditaṁ nāma.
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.
Inside that monastery: Ajjhārāmo nāma: if the monastery is enclosed, then within the enclosure. parikkhittassa ārāmassa antoārāmo. If the monastery is unenclosed, then in the vicinity. Aparikkhittassa upacāro.
Who is not sick: Agilāno nāma: who is able to walk for alms. sakkoti piṇḍāya carituṁ.
Who is sick: Gilāno nāma: who is unable to walk for alms. na sakkoti piṇḍāya carituṁ.

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. Appaṭisaṁviditaṁ agilāno “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. For every mouthful swallowed, he commits an offense entailing acknowledgment. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.

Permutations

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 appaṭisaṁviditasaññī 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 vematiko 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. Appaṭisaṁvidite paṭisaṁviditasaññī khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno 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 there has been an announcement, but he does not perceive that there has, he commits an offense of wrong conduct. Paṭisaṁvidite appaṭisaṁviditasaññī, āpatti dukkaṭassa. If there has been an announcement, but he is unsure of it, he commits an offense of wrong conduct. Paṭisaṁvidite vematiko, āpatti dukkaṭassa. If there has been an announcement, and he perceives that there has, there is no offense. Paṭisaṁvidite paṭisaṁviditasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if there has been an announcement; paṭisaṁvidite, if he is sick; gilānassa, if he eats the leftovers from where there has been an announcement or from one who is sick; paṭisaṁvidite vā gilānassa vā sesakaṁ bhuñjati, if he receives the food outside the monastery and then eats it inside; bahārāme paṭiggahetvā antoārāme bhuñjati, if he eats a root, bark, a leaf, a flower, or a fruit originating in that monastery; tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā bhuñjati, if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The fourth training rule entailing acknowledgment is finished. Catutthapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.

“Venerables, the four rules on acknowledgment have been recited. Uddiṭṭhā kho, āyasmanto, cattāro pāṭidesanīyā dhammā. In regard to this I ask you, Tatthāyasmante pucchāmi—‘Are you pure in this?’ “kaccittha parisuddhā”? A second time I ask, Dutiyampi pucchāmi—‘Are you pure in this?’ “kaccittha parisuddhā”? A third time I ask, Tatiyampi pucchāmi—‘Are you pure in this?’ “kaccittha parisuddhā”? You are pure in this and therefore silent. I’ll remember it thus.” Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

The chapter on offenses entailing acknowledgment is finished. Pāṭidesanīyakaṇḍaṁ niṭṭhitaṁ.

English Translation

Pāli Text

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

The fourth training rule on acknowledgment

Origin story

First sub-story

At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu, the slaves of the Sakyans were rebelling. The Sakyan women wished to prepare a meal at the wilderness dwellings, but the slaves heard about this and besieged the path. When the Sakyan women took various kinds of fine foods and set out for a wilderness dwelling, the slaves emerged, and they robbed and raped those Sakyan women. 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, “How could they not inform us that there are criminals staying near the monastery?”

The monks heard the complaints of the Sakyans and they told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks: “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. And, monks, this training rule should be recited like this:

Preliminary ruling

‘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: “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 a monk in a wilderness dwelling was sick. People took fresh and cooked food and went to that wilderness dwelling, and they invited that monk to eat. 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.

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

“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.

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

Final ruling

Definitions

There are wilderness dwellings:: a wilderness dwelling: if it is at least 800 meters away from any inhabited area.
Risky:: in the monastery, or in the vicinity of the monastery, criminals have been seen camping, eating, standing, sitting, or lying down.
Dangerous:: in the monastery, or in the vicinity of the monastery, criminals have been seen injuring, robbing, or beating people.
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.
About those dwellings:: about such kinds of dwellings.
Without making an announcement:: if an announcement is made to any of one’s five co-monastics, this is called “without making an announcement”. If an announcement is made about anything apart from the monastery or its vicinity, this is called “without making an announcement”.
Making an announcement:: 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. If the person says, “Never mind, it will be brought,” then the criminals are to be told, “People are coming here; go away.” When an announcement has been made in regard to congee, and accompanying food is brought, this is called “announced”. When an announcement has been made in regard to rice, and accompanying food is brought, this is called “announced”. When an announcement has been made in regard to fresh food, and accompanying food is brought, this is called “announced”. 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”. 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”. 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”.
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.
Inside that monastery:: if the monastery is enclosed, then within the enclosure. If the monastery is unenclosed, then in the vicinity.
Who is not sick:: who is able to walk for alms.
Who is sick:: who is unable to walk for alms.

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. For every mouthful swallowed, he commits an offense entailing acknowledgment.

Permutations

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. 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. 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.

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 there has been an announcement, but he does not perceive that there has, he commits an offense of wrong conduct. If there has been an announcement, but he is unsure of it, he commits an offense of wrong conduct. If there has been an announcement, and he perceives that there has, there is no offense.

Non-offenses

There is no offense: if there has been an announcement; if he is sick; if he eats the leftovers from where there has been an announcement or from one who is sick; if he receives the food outside the monastery and then eats it inside; if he eats a root, bark, a leaf, a flower, or a fruit originating in that monastery; if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics; if he is insane; if he is the first offender.

The fourth training rule entailing acknowledgment is finished.

“Venerables, the four rules on acknowledgment have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I’ll remember it thus.”

The chapter on offenses entailing acknowledgment is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pāṭidesanīyakaṇḍa

4. Catutthapāṭidesanīyasikkhāpada

Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Tena kho pana samayena sākiyadāsakā avaruddhā honti. Sākiyāniyo icchanti āraññakesu senāsanesu bhattaṁ kātuṁ. Assosuṁ kho sākiyadāsakā—“sākiyāniyo kira āraññakesu senāsanesu bhattaṁ kattukāmā”ti. Te magge pariyuṭṭhiṁsu. Sākiyāniyo paṇītaṁ khādanīyaṁ bhojanīyaṁ ādāya āraññakaṁ senāsanaṁ agamaṁsu. Sākiyadāsakā nikkhamitvā sākiyāniyo acchindiṁsu ca dūsesuñca. Sākiyā nikkhamitvā te core sabhaṇḍe gahetvā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhadantā ārāme core paṭivasante nārocessantī”ti.

Assosuṁ kho bhikkhū sākiyānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca saṅghasuṭṭhutāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

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

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena aññataro bhikkhu āraññakesu senāsanesu gilāno hoti. Manussā khādanīyaṁ vā bhojanīyaṁ vā ādāya āraññakaṁ senāsanaṁ agamaṁsu. Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ—“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.

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

“anujānāmi, bhikkhave, gilānena bhikkhunā āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

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

Yāni kho pana tāni āraññakāni senāsanānīti: āraññakaṁ nāma senāsanaṁ pañcadhanusatikaṁ pacchimaṁ.
Sāsaṅkaṁ nāma: ārāme ārāmūpacāre corānaṁ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati.
Sappaṭibhayaṁ nāma: ārāme ārāmūpacāre corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti.
Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Tathārūpesu senāsanesūti: evarūpesu senāsanesu.
Appaṭisaṁviditaṁ nāma: pañcannaṁ paṭisaṁviditaṁ, etaṁ appaṭisaṁviditaṁ nāma. Ārāmaṁ ārāmūpacāraṁ ṭhapetvā paṭisaṁviditaṁ, etaṁ appaṭisaṁviditaṁ nāma.
Paṭisaṁviditaṁ nāma: 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; sace— “hotu, bhante, āhariyissatī”ti bhaṇati, corā vattabbā— “manussā idhūpacaranti apasakkathā”ti. Yāguyā paṭisaṁvidite tassā parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma. Bhattena paṭisaṁvidite tassa parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma. Khādanīyena paṭisaṁvidite tassa parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma. Kulena paṭisaṁvidite yo tasmiṁ kule manusso khādanīyaṁ vā bhojanīyaṁ vā āharati, etaṁ paṭisaṁviditaṁ nāma. Gāmena paṭisaṁvidite yo tasmiṁ gāme manusso khādanīyaṁ vā bhojanīyaṁ vā āharati, etaṁ paṭisaṁviditaṁ nāma. Pūgena paṭisaṁvidite yo tasmiṁ pūge manusso khādanīyaṁ vā bhojanīyaṁ vā āharati, etaṁ paṭisaṁviditaṁ nāma.
Khādanīyaṁ nāma: pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
Bhojanīyaṁ nāma: pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ.
Ajjhārāmo nāma: parikkhittassa ārāmassa antoārāmo. Aparikkhittassa upacāro.
Agilāno nāma: sakkoti piṇḍāya carituṁ.
Gilāno nāma: na sakkoti piṇḍāya carituṁ.

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

Appaṭisaṁvidite appaṭisaṁviditasaññī khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Appaṭisaṁvidite vematiko khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. Appaṭisaṁvidite paṭisaṁviditasaññī khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa.

Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassa. Paṭisaṁvidite appaṭisaṁviditasaññī, āpatti dukkaṭassa. Paṭisaṁvidite vematiko, āpatti dukkaṭassa. Paṭisaṁvidite paṭisaṁviditasaññī, anāpatti.

Anāpatti—paṭisaṁvidite, gilānassa, paṭisaṁvidite vā gilānassa vā sesakaṁ bhuñjati, bahārāme paṭiggahetvā antoārāme bhuñjati, tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā bhuñjati, yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, ummattakassa, ādikammikassāti.

Catutthapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.

Uddiṭṭhā kho, āyasmanto, cattāro pāṭidesanīyā dhammā. Tatthāyasmante pucchāmi—“kaccittha parisuddhā”? Dutiyampi pucchāmi—“kaccittha parisuddhā”? Tatiyampi pucchāmi—“kaccittha parisuddhā”? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Pāṭidesanīyakaṇḍaṁ niṭṭhitaṁ.

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

The fourth training rule on acknowledgment 4. Catutthapāṭidesanīyasikkhāpada

Origin story

First sub-story

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—

Final ruling

Definitions

There are wilderness dwellings: Yāni kho pana tāni āraññakāni senāsanānīti: a wilderness dwelling: if it is at least 800 meters away from any inhabited area. āraññakaṁ nāma senāsanaṁ pañcadhanusatikaṁ pacchimaṁ.
Risky: Sāsaṅkaṁ nāma: in the monastery, or in the vicinity of the monastery, criminals have been seen camping, eating, standing, sitting, or lying down. ārāme ārāmūpacāre corānaṁ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati.
Dangerous: Sappaṭibhayaṁ nāma: in the monastery, or in the vicinity of the monastery, criminals have been seen injuring, robbing, or beating people. ārāme ārāmūpacāre corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti.
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.
About those dwellings: Tathārūpesu senāsanesūti: about such kinds of dwellings. evarūpesu senāsanesu.
Without making an announcement: Appaṭisaṁviditaṁ nāma: if an announcement is made to any of one’s five co-monastics, this is called “without making an announcement”. pañcannaṁ 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”. Ārāmaṁ ārāmūpacāraṁ ṭhapetvā paṭisaṁviditaṁ, etaṁ appaṭisaṁviditaṁ nāma.
Making an announcement: Paṭisaṁviditaṁ nāma: 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. 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 the person says, “Never mind, it will be brought,” then the criminals are to be told, “People are coming here; go away.” sace— “hotu, bhante, āhariyissatī”ti bhaṇati, corā vattabbā— “manussā idhūpacaranti apasakkathā”ti. When an announcement has been made in regard to congee, and accompanying food is brought, this is called “announced”. Yāguyā paṭisaṁvidite tassā parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma. When an announcement has been made in regard to rice, 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 fresh food, 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 a particular family, then when any person from that family brings fresh or cooked food, 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 village, then when any person from that village 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 association, then when any person from that association brings fresh or cooked food, this is called “announced”. Pūgena paṭisaṁvidite yo tasmiṁ pūge manusso khādanīyaṁ vā bhojanīyaṁ vā āharati, etaṁ paṭisaṁviditaṁ nāma.
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.
Inside that monastery: Ajjhārāmo nāma: if the monastery is enclosed, then within the enclosure. parikkhittassa ārāmassa antoārāmo. If the monastery is unenclosed, then in the vicinity. Aparikkhittassa upacāro.
Who is not sick: Agilāno nāma: who is able to walk for alms. sakkoti piṇḍāya carituṁ.
Who is sick: Gilāno nāma: who is unable to walk for alms. na sakkoti piṇḍāya carituṁ.

Permutations

Non-offenses

The fourth training rule entailing acknowledgment is finished. Catutthapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ.

The chapter on offenses entailing acknowledgment is finished. Pāṭidesanīyakaṇḍaṁ niṭṭhitaṁ.