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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.

“Suṭṭhu, bhaginī”ti sabbeva aggahesi.

Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, chinnabhattā ahosi.

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.