Bu Np 27

27. Mahāpesakārasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro puriso pavāsaṁ gacchanto pajāpatiṁ etadavoca—“suttaṁ dhārayitvā amukassa tantavāyassa dehi, cīvaraṁ vāyāpetvā nikkhipa, āgato ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. Assosi kho aññataro piṇḍacāriko bhikkhu tassa purisassa imaṁ vācaṁ bhāsamānassa. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“mahāpuññosi tvaṁ, āvuso upananda, amukasmiṁ okāse aññataro puriso pavāsaṁ gacchanto pajāpatiṁ etadavoca—‘suttaṁ dhārayitvā amukassa tantavāyassa dehi, cīvaraṁ vāyāpetvā nikkhipa, āgato ayyaṁ upanandaṁ cīvarena acchādessāmī’”ti. “Atthāvuso, maṁ so upaṭṭhāko”ti. Sopi kho tantavāyo āyasmato upanandassa sakyaputtassa upaṭṭhāko hoti. Atha kho āyasmā upanando sakyaputto yena so tantavāyo tenupasaṅkami; upasaṅkamitvā taṁ tantavāyaṁ etadavoca— “idaṁ kho, āvuso, cīvaraṁ maṁ uddissa viyyati; āyatañca karohi vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karohī”ti. “Ete kho me, bhante, suttaṁ dhārayitvā adaṁsu; iminā suttena cīvaraṁ vināhī”ti. “Na, bhante, sakkā āyataṁ vā vitthataṁ vā appitaṁ vā kātuṁ. Sakkā ca kho, bhante, suvītañca suppavāyitañca suvilekhitañca suvitacchitañca kātun”ti. “Iṅgha tvaṁ, āvuso, āyatañca karohi vitthatañca appitañca. Na tena suttena paṭibaddhaṁ bhavissatī”ti. Atha kho so tantavāyo yathābhataṁ suttaṁ tante upanetvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca—“suttena, ayye, attho”ti. “Nanu tvaṁ ayyo mayā vutto—‘iminā suttena cīvaraṁ vināhī’”ti. “Saccāhaṁ, ayye, tayā vutto—‘iminā suttena cīvaraṁ vināhī’ti. Api ca maṁ ayyo upanando evamāha—‘iṅgha tvaṁ, āvuso, āyatañca karohi vitthatañca appitañca, na tena suttena paṭibaddhaṁ bhavissatī’”ti. Atha kho sā itthī yattakaṁyeva suttaṁ paṭhamaṁ adāsi tattakaṁ pacchā adāsi. Assosi kho āyasmā upanando sakyaputto—“so kira puriso pavāsato āgato”ti. Atha kho āyasmā upanando sakyaputto yena tassa purisassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso pajāpatiṁ etadavoca—“vītaṁ taṁ cīvaran”ti? “Āmāyya, vītaṁ taṁ cīvaran”ti. “Āhara, ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. Atha kho sā itthī taṁ cīvaraṁ nīharitvā sāmikassa datvā etamatthaṁ ārocesi. Atha kho so puriso āyasmato upanandassa sakyaputtassa cīvaraṁ datvā ujjhāyati khiyyati vipāceti— “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayime sukarā cīvarena acchādetuṁ. Kathañhi nāma ayyo upanando mayā pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, upananda, pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjī”ti? “Saccaṁ, bhagavā”ti. “Ñātako te, upananda, aññātako”ti? “Aññātako, bhagavā”ti. “Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. Tattha nāma tvaṁ, moghapurisa, pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Bribing weavers Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, a man who was going away said to his wife, “Please weigh some thread, take it to the weavers, get them to weave robe-cloth, and put the robe-cloth aside. When I return, I’ll give it to Venerable Upananda.” An alms-collecting monk heard that man speaking those words. He then went to Upananda the Sakyan and said, “Upananda, you have much merit. In such-and-such a place I heard a man, as he was going away, tell his wife to get robe-cloth woven so that he could give it to you when he returned.” “He’s my supporter.” And the weaver was Upananda’s supporter too. Upananda then went to that weaver and said, “This robe-cloth that you’re weaving for me, make it long and wide. And make it closely woven, well-woven, well-stretched, well-scraped, and well-combed.” “Venerable, they’ve already weighed the thread and given it to me, telling me to weave the robe-cloth with that. I won’t be able to make it long, wide, or closely woven. But I’m able to make it well-woven, well-stretched, well-scraped, and well-combed.” “Just make it long, wide, and closely woven. There’ll be enough thread.” Then, when all the thread had been used up, that weaver went to that woman and said, “Ma’am, I need more thread.” “But didn’t I tell you to weave the robe-cloth with that thread?” “You did. But Venerable Upananda told me to make it long, wide, and closely woven. And he said there would be enough thread.” That woman then gave him as much thread again as she had done the first time. When Upananda heard that her husband had returned from his travels, he went to his house and sat down on the prepared seat. That man approached him, bowed, and sat down. He then said to his wife, “Has the robe-cloth been woven?” “Yes, it has.” “Please bring it. I’ll give it to Venerable Upananda.” She then got the robe-cloth, gave it to her husband, and told him what had happened. After giving the robe-cloth to Upananda, he complained and criticized him, “These Sakyan monastics have great desires; they’re not content. It’s no easy matter to give them robe-cloth. How could Venerable Upananda go to the weavers and say what kind of robe-cloth he wanted without first being invited by me?” The monks heard the complaints of that man, and the monks of few desires complained and criticized Upananda, “How could Venerable Upananda go to a householder’s weavers and say what kind of robe-cloth he wants without first being invited?” After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “Is it true, Upananda, that you did this?” “It’s true, sir.” “Is he a relative of yours?” “No, sir.” “Foolish man, people who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. And still you did this. This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

“Bhikkhuṁ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṁ vāyāpeyya, tatra ce so bhikkhu pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjeyya—

Final ruling

‘If a male or female householder is having robe-cloth woven by weavers for an unrelated monk and, without first being invited, that monk goes to those weavers and specifies the kind of robe-cloth he wants, saying,

‘idaṁ kho, āvuso, cīvaraṁ maṁ uddissa viyyati. Āyatañca karotha vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha. Appeva nāma mayampi āyasmantānaṁ kiñcimattaṁ anupadajjeyyāmā’ti. Evañca so bhikkhu vatvā kiñcimattaṁ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṁ pācittiyan”ti.

“This robe-cloth that you are weaving for me, make it long and wide; make it closely woven, well-woven, well-stretched, well-scraped, and well-combed, and perhaps I will even give you a small gift,” then, in saying that and afterwards giving them a small gift, even a bit of almsfood, he commits an offense entailing relinquishment and confession.’”

Bhikkhuṁ paneva uddissāti bhikkhussatthāya bhikkhuṁ ārammaṇaṁ karitvā bhikkhuṁ acchādetukāmo. Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho. Gahapati nāma yo koci agāraṁ ajjhāvasati. Gahapatānī nāma yā kāci agāraṁ ajjhāvasati. Tantavāyehīti pesakārehi. Cīvaraṁ nāma channaṁ cīvarānaṁ aññataraṁ cīvaraṁ vikappanupagaṁ pacchimaṁ. Vāyāpeyyāti vināpeti. Tatra ce so bhikkhūti yaṁ bhikkhuṁ uddissa cīvaraṁ viyyati so bhikkhu. Pubbe appavāritoti pubbe avutto hoti— “kīdisena te, bhante, cīvarena attho, kīdisaṁ te cīvaraṁ vāyāpemī”ti? Tantavāye upasaṅkamitvāti gharaṁ gantvā yattha katthaci upasaṅkamitvā. Cīvare vikappaṁ āpajjeyyāti— “idaṁ kho, āvuso, cīvaraṁ maṁ uddissa viyyati, āyatañca karotha vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha. Appeva nāma mayampi āyasmantānaṁ kiñcimattaṁ anupadajjeyyāmā”ti. Evañca so bhikkhu vatvā kiñcimattaṁ anupadajjeyya antamaso piṇḍapātamattampīti. Piṇḍapāto nāma yāgupi bhattampi khādanīyampi cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampi, antamaso dhammampi bhaṇati. Tassa vacanena āyataṁ vā vitthataṁ vā appitaṁ vā karoti, payoge dukkaṭaṁ. Paṭilābhena nissaggiyaṁ hoti. Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ. …pe… “idaṁ me, bhante, cīvaraṁ pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpannaṁ nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmī”ti …pe… dadeyyāti …pe… dadeyyunti …pe… āyasmato dammīti.

Definitions

For a monk: for the benefit of a monk; making a monk the object of consideration, one wants to give to him. Unrelated: 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. A male householder: any man who lives at home. A female householder: any woman who lives at home. By weavers: by those who weave. Robe-cloth: one of the six kinds of robe-cloth, but not smaller than what can be assigned to another. Is having woven: is causing to weave. If that monk: the monk the robe-cloth is being woven for. Without first being invited: without it first being said, “Venerable, what kind of robe-cloth do you need? What kind of robe-cloth should I get woven for you?” Goes to those weavers: having gone to their house, having gone up to them wherever. Specifies the kind of robe-cloth he wants: “This robe-cloth that you are weaving for me, make it long and wide; make it closely woven, well-woven, well-stretched, well-scraped, and well-combed; and perhaps I will even give you a small gift.” Then in saying that and afterwards giving them a small gift, even a bit of almsfood— Almsfood: congee, a meal, fresh food, a bit of bath powder, a tooth cleaner, a piece of string, and even if he gives a teaching. If the weaver makes it long or wide or closely woven because of the monk’s statement, then for the effort there is an act of wrong conduct. When he gets the robe-cloth, it becomes subject to relinquishment. The robe-cloth should be relinquished to a sangha, a group, or an individual. “And, monks, it should be relinquished like this. …” (To be expanded as in Bu NP 1:3.2.5–3.2.29, with appropriate substitutions.) “Venerables, this robe-cloth, for which I went to the weavers of an unrelated householder and specified what kind of robe-cloth I wanted without first being invited, is to be relinquished. I relinquish it to the Sangha.” … “the Sangha should give …” “you should give …” “I give this robe-cloth back to you.”

Aññātake aññātakasaññī pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ.

Permutations

If the householder is unrelated and the monk perceives them as such and, without first being invited, he goes to their weavers and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession.

Aññātake vematiko pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. Aññātake ñātakasaññī pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. Ñātake añātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti.

If the householder is unrelated, but the monk is unsure of it and, without first being invited, he goes to their weavers and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession. If the householder is unrelated, but the monk perceives them as related and, without first being invited, he goes to their weavers and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession. If the householder is related, but the monk perceives them as unrelated, he commits an offense of wrong conduct. If the householder is related, but the monk is unsure of it, he commits an offense of wrong conduct. If the householder is related and the monk perceives them as such, there is no offense.

Anāpatti—

Non-offenses

There is no offense:

ñātakānaṁ, pavāritānaṁ, aññassatthāya, attano dhanena, mahagghaṁ vāyāpetukāmassa appagghaṁ vāyāpeti, ummattakassa, ādikammikassāti.

if it is from relatives; if it is from those who have given an invitation; if it is for the benefit of someone else; if it is by means of his own property; if someone wants to have expensive robe-cloth woven, but he has them weave inexpensive robe-cloth instead; if he is insane; if he is the first offender.