Bu Np 6

6. Aññātakaviññattisikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto paṭṭo hoti dhammiṁ kathaṁ kātuṁ. Atha kho aññataro seṭṭhiputto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ seṭṭhiputtaṁ āyasmā upanando sakyaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca— “vadeyyātha, bhante, yena attho. Paṭibalā mayaṁ ayyassa dātuṁ yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāran”ti. “Sace me tvaṁ, āvuso, dātukāmosi, ito ekaṁ sāṭakaṁ dehī”ti. “Amhākaṁ kho, bhante, kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ. Āgamehi, bhante, yāva gharaṁ gacchāmi. Gharaṁ gato ito vā ekaṁ sāṭakaṁ pahiṇissāmi ito vā sundarataran”ti. Dutiyampi kho āyasmā upanando sakyaputto taṁ seṭṭhiputtaṁ etadavoca— “sace me tvaṁ, āvuso, dātukāmosi ito ekaṁ sāṭakaṁ dehī”ti. Amhākaṁ kho bhante kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ, āgamehi, bhante yāva gharaṁ gacchāmi, gharaṁ gato ito vā ekaṁ sāṭakaṁ pahiṇissāmi ito vā sundarataranti. Tatiyampi kho āyasmā upanando sakyaputto taṁ seṭṭhiputtaṁ etadavoca— “sace me tvaṁ, āvuso, dātukāmosi, ito ekaṁ sāṭakaṁ dehī”ti. Amhākaṁ kho, bhante, kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ, āgamehi, bhante yāva gharaṁ gacchāmi, gharaṁ gato ito vā ekaṁ sāṭakaṁ pahiṇissāmi ito vā sundarataranti. “Kiṁ pana tayā, āvuso, adātukāmena pavāritena yaṁ tvaṁ pavāretvā na desī”ti. Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena nippīḷiyamāno ekaṁ sāṭakaṁ datvā agamāsi.

Asking an unrelated person for a robe Origin story First substory

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Upananda the Sakyan was skilled at teaching. On one occasion the son of a wealthy merchant went to Upananda, bowed, and sat down. And Upananda instructed, inspired, and gladdened him with a teaching. Afterwards that merchant’s son said to Upananda: “Venerable, please tell me what you need. I can give you robe-cloth, almsfood, a dwelling, and medicinal supplies.” “If you wish to give me something, give me one of your wrap garments.” “It’s shameful, venerable, for a gentleman to walk around in only one wrap. Please wait until I get back home. I’ll send you this wrap or a better one.” A second time and a third time Upananda said the same thing to that merchant’s son, and he got the same reply. He then said, “What’s the point of inviting me if you don’t want to give?” Being pressured by Upananda, that merchant’s son gave him one of his wraps and left.

Manussā taṁ seṭṭhiputtaṁ etadavocuṁ—“kissa tvaṁ, ayyo, ekasāṭako āgacchasī”ti? Atha kho so seṭṭhiputto tesaṁ manussānaṁ etamatthaṁ ārocesi. Manussā ujjhāyanti khiyyanti vipācenti— “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayimesaṁ sukarā dhammanimantanāpi kātuṁ. Kathañhi nāma seṭṭhiputtena dhammanimantanāya kayiramānāya sāṭakaṁ gahessantī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto seṭṭhiputtaṁ cīvaraṁ viññāpessatī”ti. Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, upananda, seṭṭhiputtaṁ cīvaraṁ viññāpesī”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, aññātakaṁ seṭṭhiputtaṁ cīvaraṁ viññāpessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

People asked him why he was walking around in only one wrap, and he told them what had happened. People complained and criticized Upananda, “These Sakyan monastics have great desires. They’re not content. Even to make them an appropriate offer isn’t easy. How could they take his wrap when the merchant’s son was making an appropriate offer?” The monks heard the complaints of those people, and the monks of few desires complained and criticized him too, “How could Venerable Upananda ask the merchant’s son for a robe?” 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.” “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:

“Yo pana bhikkhu aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpeyya, nissaggiyaṁ pācittiyan”ti.

Preliminary ruling

‘If a monk asks an unrelated male or female householder for a robe, he commits an offense entailing relinquishment and confession.’”

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

In this way the Buddha laid down this training rule for the monks.

Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te bhikkhū acchindiṁsu. Atha kho te bhikkhū—“bhagavatā paṭikkhittaṁ aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpetun”ti, kukkuccāyantā na viññāpesuṁ. Yathānaggāva sāvatthiṁ gantvā bhikkhū abhivādenti. Bhikkhū evamāhaṁsu—“sundarā kho ime, āvuso, ājīvakā ye ime bhikkhūsu abhivādentī”ti. Te evamāhaṁsu—“na mayaṁ, āvuso, ājīvakā, bhikkhū mayan”ti. Bhikkhū āyasmantaṁ upāliṁ etadavocuṁ—“iṅghāvuso upāli, ime anuyuñjāhī”ti. Atha kho āyasmatā upālinā anuyuñjiyamānā te bhikkhū etamatthaṁ ārocesuṁ. Atha kho āyasmā upāli te bhikkhū anuyuñjitvā bhikkhū etadavoca—“bhikkhū ime, āvuso. Detha nesaṁ cīvarānī”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhū naggā āgacchissanti. Nanu nāma tiṇena vā paṇṇena vā paṭicchādetvā āgantabban”ti. Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpetuṁ. Yaṁ āvāsaṁ paṭhamaṁ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṁ vā uttarattharaṇaṁ vā bhūmattharaṇaṁ vā bhisicchavi vā, taṁ gahetvā pārupituṁ ‘labhitvā odahissāmī’ti. No ce hoti saṅghassa vihāracīvaraṁ vā uttarattharaṇaṁ vā bhūmattharaṇaṁ vā bhisicchavi vā tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṁ; na tveva naggena āgantabbaṁ. Yo āgaccheyya, āpatti dukkaṭassa. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Second substory

Soon afterwards a number of monks who were traveling from Sāketa to Sāvatthī were robbed by bandits. Knowing that the Buddha had laid down this training rule and being afraid of wrongdoing, they did not ask for robes. As a consequence, they walked naked to Sāvatthī, where they bowed down to the monks. The monks there said, “These Ājīvaka ascetics are good people, as they bow down to the monks.” “We’re not Ājīvakas! We’re monks!” The monks asked Venerable Upāli to examine them. When the naked monks told him what had happened, Upāli said to the monks, “They are monks. Please give them robes.” The monks of few desires complained and criticized them, “How can monks go naked? Shouldn’t they have covered up with grass and leaves?” After rebuking those monks in many ways, they told the Buddha. Soon afterwards he gave a teaching and addressed the monks: “Monks, if a monk’s robes are stolen or lost, I allow him to ask an unrelated householder for robes. At the first monastery where he arrives, if the Sangha has a communal robe, a bedspread, a floor cover, or a mattress cover, he should take that and put it on, thinking, ‘When I get a robe, I’ll return it.’ If there’s none of these things, he should cover up with grass and leaves before going on. He should not go on while naked. If he does, he commits an offense of wrong conduct. And so, monks, this training rule should be recited like this:

“Yo pana bhikkhu aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpeyya, aññatra samayā, nissaggiyaṁ pācittiyaṁ.

Final ruling

‘If a monk asks an unrelated male or female householder for a robe, except on an appropriate occasion, he commits an offense entailing relinquishment and confession.

Tatthāyaṁ samayo—acchinnacīvaro vā hoti bhikkhu naṭṭhacīvaro vā. Ayaṁ tattha samayo”ti.

These are the appropriate occasions: his robes are stolen or his robes are lost.’”

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho. Gahapati nāma yo koci agāraṁ ajjhāvasati. Gahapatānī nāma yā kāci agāraṁ ajjhāvasati. Cīvaraṁ nāma channaṁ cīvarānaṁ aññataraṁ cīvaraṁ vikappanupagaṁ pacchimaṁ. Aññatra samayāti ṭhapetvā samayaṁ. Acchinnacīvaro nāma bhikkhussa cīvaraṁ acchinnaṁ hoti rājūhi vā corehi vā dhuttehi vā, yehi kehici vā acchinnaṁ hoti. Naṭṭhacīvaro nāma bhikkhussa cīvaraṁ agginā vā daḍḍhaṁ hoti, udakena vā vūḷhaṁ hoti, undūrehi vā upacikāhi vā khāyitaṁ hoti, paribhogajiṇṇaṁ vā hoti.

Definitions

A: whoever … Monk: … 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. 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. A robe: one of the six kinds of robe-cloth, but not smaller than what can be assigned to another. Except on an appropriate occasion: unless it is an appropriate occasion. His robes are stolen: a monk’s robe is taken by kings, bandits, scoundrels, or whoever. His robes are lost: a monk’s robe is burned by fire, carried away by flooding, eaten by rats or termites, or worn through use.

Aññatra samayā viññāpeti, payoge dukkaṭaṁ. Paṭilābhena nissaggiyaṁ hoti. Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ. …pe… idaṁ me, bhante, cīvaraṁ aññātakaṁ gahapatikaṁ, aññatra samayā viññāpitaṁ, nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmīti …pe… dadeyyāti …pe… dadeyyunti …pe… āyasmato dammīti.

If he asks, except on an appropriate occasion, 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, which I received after asking an unrelated householder, but not on an appropriate occasion, 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 aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. Aññātake vematiko aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. Aññātake ñātakasaññī aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti.

Permutations

If the person is unrelated and the monk perceives them as such, and he asks them for robe-cloth, except on an appropriate occasion, he commits an offense entailing relinquishment and confession. If the person is unrelated, but the monk is unsure of it, and he asks them for robe-cloth, except on an appropriate occasion, he commits an offense entailing relinquishment and confession. If the person is unrelated, but the monk perceives them as related, and he asks them for robe-cloth, except on an appropriate occasion, he commits an offense entailing relinquishment and confession. If the person is related, but the monk perceives them as unrelated, he commits an offense of wrong conduct. If the person is related, but the monk is unsure of it, he commits an offense of wrong conduct. If the person is related and the monk perceives them as such, there is no offense.

Anāpatti— samaye, ñātakānaṁ, pavāritānaṁ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti.

Non-offenses

There is no offense: if it is an appropriate occasion; if he asks relatives; if he asks those who have given an invitation; if he asks for the benefit of someone else; if it is by means of his own property; if he is insane; if he is the first offender.