Lzh Mu Bu Vb Pd 3Receiving Food From Designated Families

Source Status

This entry is an AI interpretation based on the descriptive information: number Lzh Mu Bu Vb Pd 3, Vietnamese title “Nhận Thức Ăn Từ Gia Đình Được Chỉ Định,” English title “Receiving Food From Designated Families,” Pāli title “Tatiyapāṭidesanīya,” belonging to the Sectarian Canons · Parallels group and the Vinaya Parallels — Chinese collection. The truncated end of the Vietnamese text indicates that the content is speaking about a bhikkhu or bhikkhunī receiving food from a designated family in an improper way, causing difficulty for the lay household, and that when a violation occurs it must be acknowledged with a declaration of remorse.

Since the full source text is not available for comparison, this section does not reconstruct the original wording, does not add characters or events, and does not affirm details beyond the provided data.

Context

In the Vinaya Pitaka, receiving food is one of the most sensitive points in the renunciant life. Practitioners do not produce, store, and consume food like householders, but live dependent on offerings made at the proper time and in the proper way. That relationship is pure only when both sides are protected: monastics do not place pressure on laypeople, and laypeople are not put in the position of having to provide beyond their capacity or intention.

The title “Receiving Food From Designated Families” shows that this regulation is not about all cases of alms-going in general, but about a situation in which there has been some designation or arrangement involving a particular family. The truncated ending mentions that going to the house at an improper time, or accepting food not prepared for other monastics, may be regarded as inappropriate. This shows that timing, preparation, and respect for the host are noteworthy points.

Content Identifiable from the Descriptive Information

It can be determined that this is a rule belonging to the Pd category, with the Pāli title “Tatiyapāṭidesanīya.” From the ending, the main content concerns receiving food from a designated family in an unsuitable circumstance. The truncated interpretation states that if a renunciant goes to that family’s house not at mealtime, or accepts food that the family has not prepared for other monastics, that act is regarded as improper.

What can be drawn from this is that the regulation aims to prevent abuse of familiar relationships. A designated family may have a special duty or goodwill, but that goodwill should not be turned into a burden. The monastic needs to understand that their presence at a layperson’s house is never a purely personal matter; it represents the image of the Sangha and affects the faith of supporters.

However, there is not enough data to determine precisely what “designated” means, who designates, what the conditions of designation are, which family is included, or what exact words the declaration of remorse contains. The ending opens into the phrase “declare remorse,” but is cut off midway. Therefore, this should only be stated at the level of principle: if food is received in a way contrary to the regulation, the person should acknowledge the fault within the framework of the Vinaya.

Meaning for Practice

In terms of practice, this entry emphasizes restraint in receiving requisites. Food is a basic need, but precisely because it is basic, craving, attachment to comfort, and dependence can easily enter. When a renunciant knows how to wait for the proper time, receive in the proper way, and not ask beyond the donor’s preparation, they are practicing discipline not only through vows but through every meal.

This regulation also teaches compassion toward laypeople. Not making things difficult for others is a very concrete form of practice. A faithful family may find it hard to refuse when a monastic comes to the door, even if they are not ready. If the renunciant does not maintain boundaries, the respect of laypeople may be exploited without the laypeople daring to say so. Thus the Vinaya protects both the giver and the receiver.

For the Sangha, receiving food in accordance with the Dharma keeps the communal image pure. One private act lacking restraint can cause worldly people to misunderstand the whole community. Therefore, discipline in eating is not a minor detail. It is part of solemn purity, helping the renunciant life avoid carelessness, excessive private intimacy, or dependence on particular families.

Comparative Note

There has not yet been a comparison with the full source text, so this content should be checked again when the Chinese text or a reliable translation is available. Points requiring comparison include the precise meaning of “designated family,” the conditions that make receiving food a violation, the formula for declaring remorse, and the scope of application to bhikkhus or bhikkhunīs. At present, this is only a cautious interpretation based on the descriptive information and the truncated ending.