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3. Tatiyapāṭidesanīyasikkhāpada

The third training rule on acknowledgment

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tena kho pana samayena sāvatthiyaṁ aññataraṁ kulaṁ ubhatopasannaṁ hoti.
At that time in Sāvatthī there was a family where both the husband and the wife had confidence.

Saddhāya vaḍḍhati, bhogena hāyati, yaṁ tasmiṁ kule uppajjati purebhattaṁ khādanīyaṁ vā bhojanīyaṁ vā taṁ sabbaṁ bhikkhūnaṁ vissajjetvā appekadā anasitā acchanti.
They were growing in faith, but declining in wealth. Whatever food they had in the morning, they gave to the monks. Sometimes they went without food.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized the monks,

“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti.
“How can the Sakyan monastics not have a sense of moderation in receiving offerings?

Ime imesaṁ datvā appekadā anasitā acchantī”ti.
After giving to them, these people sometimes go without.”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
and they told the Buddha.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:

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

Evañca pana, bhikkhave, dātabbā.
And the designation should be given like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati.
Such-and-such a family is growing in faith, but declining in wealth.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa kulassa sekkhasammutiṁ dadeyya.
If the Sangha is ready, it should designate that family as “in training”.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati.
Such-and-such a family is growing in faith, but declining in wealth.

Saṅgho itthannāmassa kulassa sekkhasammutiṁ deti.
The Sangha designates that family as “in training”.

Yassāyasmato khamati itthannāmassa kulassa sekkhasammutiyā dānaṁ, so tuṇhassa;
Any monk who approves of designating that family as “in training” should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dinnā saṅghena itthannāmassa kulassa sekkhasammuti.
The Sangha has designated such-and-such a family as “in training”.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

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

“Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—
‘There are families that are designated as “in training”. If a monk eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it:

‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ taṁ paṭidesemī’”ti.
“I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”

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

Tena kho pana samayena sāvatthiyaṁ ussavo hoti.
Soon afterwards there was a celebration in Sāvatthī

Manussā bhikkhū nimantetvā bhojenti.
and people invited the monks for a meal.

Tampi kho kulaṁ bhikkhū nimantesi.
And so did the family that had been designated as in training.

Bhikkhū kukkuccāyantā nādhivāsenti—

“paṭikkhittaṁ bhagavatā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti.
But knowing that the Buddha had prohibited eating fresh or cooked food after personally receiving it from such a family, and being afraid of wrongdoing, the monks did not accept.

Te ujjhāyanti khiyyanti vipācenti—
That family complained and criticized them,

“kiṁ nu kho nāma amhākaṁ jīvitena yaṁ ayyā amhākaṁ na paṭiggaṇhantī”ti.
“What is it with us that they don’t receive from us?”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
and they told the Buddha.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, nimantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.
“Monks, if you have been invited, I allow you to eat fresh or cooked food after personally receiving it from a family designated as in training.

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

“Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—
‘There are families that are designated as “in training”. If a monk, without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it:

‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti.
“I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”

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

Tena kho pana samayena aññataro bhikkhu tassa kulassa kulūpako hoti.
Soon afterwards a certain monk was associating with that family.

Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
One morning he robed up, took his bowl and robe, went to them, and sat down on the prepared seat.

Tena kho pana samayena so bhikkhu gilāno hoti.
Just then that monk was sick,

Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ—
and so they invited him to eat.

“bhuñjatha, bhante”ti.

Atha kho so bhikkhu—

“bhagavatā paṭikkhittaṁ animantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi;
But knowing that the Buddha had prohibited an uninvited monk from eating fresh or cooked food after personally receiving it from such a family, and being afraid of wrongdoing, he did not accept.

nāsakkhi piṇḍāya carituṁ;
And being unable to walk for alms,

chinnabhatto ahosi.
he missed his meal.

Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
He then returned to the monastery and told the monks what had happened,

Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
who in turn told the Buddha.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:

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

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

“Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—
‘There are families that are designated as “in training”. If a monk, without being sick and without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it:

‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti.
“I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”

Yāni kho pana tāni sekkhasammatāni kulānīti
There are families that are designated as “in training”:

sekkhasammataṁ nāma kulaṁ yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Evarūpassa kulassa ñattidutiyena kammena sekkhasammuti dinnā hoti.
a family designated as in training: a family growing in faith but declining in wealth. Such a family is designated as “in training” through a legal procedure consisting of one motion and one announcement.

Yo panāti
A:

yo yādiso …pe…
whoever …

bhikkhūti
Monk:

…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.

Tathārūpesu sekkhasammatesu kulesūti
Such a family:

evarūpesu sekkhasammatesu kulesu.
that kind of family.

Animantito nāma
Without being invited:

ajjatanāya vā svātanāya vā animantito, gharūpacāraṁ okkamante nimanteti, eso animantito nāma.
without being invited for the same or the following day. If the invitation is made when he has entered the vicinity of the house, this is called “without being invited”.

Nimantito nāma
Invited:

ajjatanāya vā svātanāya vā nimantito, gharūpacāraṁ anokkamante nimanteti, eso nimantito nāma.
invited for the same or the following day. If the invitation is made when he has not entered the vicinity of the house, this is called “invited”.

Agilāno nāma
Without being sick:

sakkoti piṇḍāya carituṁ.
who is able to walk for alms.

Gilāno nāma
Sick:

na sakkoti piṇḍāya carituṁ.
who is unable to walk for alms.

Khādanīyaṁ nāma
Fresh food:

pañca bhojanāni yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
apart from the five cooked foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics—the rest is called “fresh food”.

Bhojanīyaṁ nāma
Cooked food:

pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ.
there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat.

Animantito agilāno “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa.
If, without being sick and without being invited, he receives fresh or cooked food with the intention of eating it, he commits an offense of wrong conduct.

Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.
For every mouthful, he commits an offense entailing acknowledgment.

Sekkhasammate sekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa.
If a family is designated as in training, and he perceives it as such, and he, without being sick or without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment.

Sekkhasammate vematiko …pe…
If a family is designated as in training, but he is unsure of it, and he, without being sick or without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment.

sekkhasammate asekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa.
If a family is designated as in training, but he does not perceive it as such, and he, without being sick or without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment.

Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa.
If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct.

Ajjhohāre ajjhohāre āpatti dukkaṭassa.
For every mouthful, he commits an offense of wrong conduct.

Asekkhasammate sekkhasammatasaññī, āpatti dukkaṭassa.
If a family is not designated as in training, but he perceives it as such, he commits an offense of wrong conduct.

Asekkhasammate vematiko, āpatti dukkaṭassa.
If a family is not designated as in training, but he is unsure of it, he commits an offense of wrong conduct.

Asekkhasammate asekkhasammatasaññī, anāpatti.
If a family is not designated as in training, and he does not perceive it as such, there is no offense.

Anāpatti—
There is no offense:

nimantitassa,
if he has been invited;

gilānassa,
if he is sick;

nimantitassa vā gilānassa vā sesakaṁ bhuñjati,
if he eats the leftovers from one who has been invited or who is sick;

aññesaṁ bhikkhā tattha paññattā hoti,
if other people’s almsfood is prepared there;

gharato nīharitvā denti,
if they give after coming out from the house;

niccabhatte,
if it is a regular meal invitation;

salākabhatte,
if it is a meal for which lots are drawn;

pakkhike,
if it is a half-monthly meal;

uposathike,
if it is on the observance day;

pāṭipadike,
if it is on the day after the observance day;

yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ— “sati paccaye paribhuñjā”ti deti,
if the family gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;”

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

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