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4. Catutthapāṭidesanīyasikkhāpada

The fourth training rule on acknowledgment

Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu,

Tena kho pana samayena sākiyadāsakā avaruddhā honti.
the slaves of the Sakyans were rebelling.

Sākiyāniyo icchanti āraññakesu senāsanesu bhattaṁ kātuṁ.
The Sakyan women wished to prepare a meal at the wilderness dwellings,

Assosuṁ kho sākiyadāsakā—
but the slaves heard about this

“sākiyāniyo kira āraññakesu senāsanesu bhattaṁ kattukāmā”ti.

Te magge pariyuṭṭhiṁsu.
and besieged the path.

Sākiyāniyo paṇītaṁ khādanīyaṁ bhojanīyaṁ ādāya āraññakaṁ senāsanaṁ agamaṁsu.
When the Sakyan women took various kinds of fine foods and set out for a wilderness dwelling,

Sākiyadāsakā nikkhamitvā sākiyāniyo acchindiṁsu ca dūsesuñca.
the slaves emerged, and they robbed and raped those Sakyan women.

Sākiyā nikkhamitvā te core sabhaṇḍe gahetvā ujjhāyanti khiyyanti vipācenti—
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,

“kathañhi nāma bhadantā ārāme core paṭivasante nārocessantī”ti.
“How could they not inform us that there are criminals staying near the monastery?”

Assosuṁ kho bhikkhū sākiyānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of the Sakyans

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:

“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca saṅghasuṭṭhutāya …pe…
“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.

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

“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—
‘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:

‘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 āraññakesu senāsanesu gilāno hoti.
Soon afterwards a monk in a wilderness dwelling was sick.

Manussā khādanīyaṁ vā bhojanīyaṁ vā ādāya āraññakaṁ senāsanaṁ agamaṁsu.
People took fresh and cooked food and went to that wilderness dwelling,

Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ—
and they invited that monk to eat.

“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.
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.

Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi.
He then told the monks what had happened,

Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
and they 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 āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ.
“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.

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

“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—
‘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:

‘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 āraññakāni senāsanānīti
There are wilderness dwellings:

āraññakaṁ nāma senāsanaṁ pañcadhanusatikaṁ pacchimaṁ.
a wilderness dwelling: if it is at least 800 meters away from any inhabited area.

Sāsaṅkaṁ nāma
Risky:

ārāme ārāmūpacāre corānaṁ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati.
in the monastery, or in the vicinity of the monastery, criminals have been seen camping, eating, standing, sitting, or lying down.

Sappaṭibhayaṁ nāma
Dangerous:

ārāme ārāmūpacāre corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti.
in the monastery, or in the vicinity of the monastery, criminals have been seen injuring, robbing, or beating people.

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 senāsanesūti
About those dwellings:

evarūpesu senāsanesu.
about such kinds of dwellings.

Appaṭisaṁviditaṁ nāma
Without making an announcement:

pañcannaṁ paṭisaṁviditaṁ, etaṁ appaṭisaṁviditaṁ nāma.
if an announcement is made to any of one’s five co-monastics, this is called “without making an announcement”.

Ārāmaṁ ārāmūpacāraṁ ṭhapetvā 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”.

Paṭisaṁviditaṁ nāma
Making an announcement:

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 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.

sace— “hotu, bhante, āhariyissatī”ti bhaṇati, corā vattabbā— “manussā idhūpacaranti apasakkathā”ti.
If the person says, “Never mind, it will be brought,” then the criminals are to be told, “People are coming here; go away.”

Yāguyā paṭisaṁvidite tassā parivāro āhariyyati, etaṁ paṭisaṁviditaṁ nāma.
When an announcement has been made in regard to congee, 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 rice, 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 fresh food, and accompanying food is brought, 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 family, then when any person from that family 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 village, then when any person from that village brings fresh or cooked food, this is called “announced”.

Pūgena paṭisaṁvidite yo tasmiṁ pūge 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”.

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.

Ajjhārāmo nāma
Inside that monastery:

parikkhittassa ārāmassa antoārāmo.
if the monastery is enclosed, then within the enclosure.

Aparikkhittassa upacāro.
If the monastery is unenclosed, then in the vicinity.

Agilāno nāma
Who is not sick:

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

Gilāno nāma
Who is sick:

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

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

Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.
For every mouthful, 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, 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 vematiko 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 paṭisaṁviditasaññī 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.

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.

Paṭisaṁvidite appaṭisaṁviditasaññī, āpatti dukkaṭassa.
If there has been an announcement, but he does not perceive that there has, he commits an offense of wrong conduct.

Paṭisaṁvidite vematiko, āpatti dukkaṭassa.
If there has been an announcement, but he is unsure of it, he commits an offense of wrong conduct.

Paṭisaṁvidite paṭisaṁviditasaññī, anāpatti.
If there has been an announcement, and he perceives that there has, there is no offense.

Anāpatti—
There is no offense:

paṭisaṁvidite,
if there has been an announcement;

gilānassa,
if he is sick;

paṭisaṁvidite vā gilānassa vā sesakaṁ bhuñjati,
if he eats the leftovers from where there has been an announcement or from one who is sick;

bahārāme paṭiggahetvā antoārāme bhuñjati,
if he receives the food outside the monastery and then eats it inside;

tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā bhuñjati,
if he eats a root, bark, a leaf, a flower, or a fruit originating in that monastery;

yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati,
if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

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

Uddiṭṭhā kho, āyasmanto, cattāro pāṭidesanīyā dhammā.
“Venerables, the four rules on acknowledgment have been recited.

Tatthāyasmante pucchāmi—
In regard to this I ask you,

“kaccittha parisuddhā”?
‘Are you pure in this?’

Dutiyampi pucchāmi—
A second time I ask,

“kaccittha parisuddhā”?
‘Are you pure in this?’

Tatiyampi pucchāmi—
A third time I ask,

“kaccittha parisuddhā”?
‘Are you pure in this?’

Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I’ll remember it thus.”

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