Bu Np 9

9. Dutiyaupakkhaṭasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro puriso aññataraṁ purisaṁ etadavoca— “ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. Sopi evamāha— “ahampi ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. Assosi kho aññataro piṇḍacāriko bhikkhu tesaṁ purisānaṁ imaṁ kathāsallāpaṁ. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca— “mahāpuññosi tvaṁ, āvuso upananda. Amukasmiṁ okāse aññataro puriso aññataraṁ purisaṁ etadavoca— ‘ayyaṁ upanandaṁ cīvarena acchādessāmī’ti. Sopi evamāha— ‘ahampi ayyaṁ upanandaṁ cīvarena acchādessāmī’”ti. “Atthāvuso, maṁ te upaṭṭhākā”ti. Atha kho āyasmā upanando sakyaputto yena te purisā tenupasaṅkami; upasaṅkamitvā te purise etadavoca— “saccaṁ kira maṁ tumhe, āvuso, cīvarehi acchādetukāmātthā”ti? “Api nayya, evaṁ hoti— ‘ayyaṁ upanandaṁ cīvarehi acchādessāmā’”ti. “Sace kho maṁ tumhe, āvuso, cīvarehi acchādetukāmāttha, evarūpena cīvarena acchādetha, kyāhaṁ tehi acchannopi karissāmi, yānāhaṁ na paribhuñjissāmī”ti. Atha kho te purisā ujjhāyanti khiyyanti vipācenti— “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayime sukarā cīvarehi acchādetuṁ. Kathañhi nāma ayyo upanando amhehi pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. Assosuṁ kho bhikkhū tesaṁ purisānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, upananda, pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjasī”ti? “Saccaṁ, bhagavā”ti. “Ñātakā te, upananda, aññātakā”ti? “Aññātakā, bhagavā”ti. “Aññātako, moghapurisa, aññātakānaṁ na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. Tattha nāma tvaṁ, moghapurisa, pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Requesting a fine robe from a combined fund Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, a certain man said to another man, “I’m going to give robe-cloth to Venerable Upananda.” And he replied, “So am I.” An alms-collecting monk heard that conversation. He then went to Upananda the Sakyan and said, “Upananda, you have much merit. In such-and-such a place I heard two men telling each other that they’re each going to give you robe-cloth.” “They are my supporters.” Upananda then went to those men and said, “Is it true that you want to give me robe-cloth?” “Yes, that’s just what we were thinking.” “If that’s the case, then give me such-and-such robe-cloth. For what’s the point of giving robe-cloth that I won’t use?” Those men 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 come to us and say what kind of robe-cloth he wants without first being invited by us to do so?” The monks heard the complaints of those men, and the monks of few desires complained and criticized him, “How could Venerable Upananda go to householders and say what kind of robe-cloth he wants without first being invited to do so?” 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.” “Are they relatives 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:

“Bhikkhuṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti—

Final ruling

‘If two male or female householders have set aside separate robe funds for an unrelated monk, thinking,

‘imehi mayaṁ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṁ bhikkhuṁ cīvarehi acchādessāmā’ti; tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya— ‘sādhu vata maṁ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādetha, ubhova santā ekenā’ti, kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyan”ti.

“With these separate robe funds we’ll buy separate robe-cloths and give them to monk so-and-so;” and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying, “Please put these separate robe funds together to buy such-and-such robe-cloth and then give it to me,” and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.’”

Bhikkhuṁ paneva uddissāti bhikkhussatthāya, bhikkhuṁ ārammaṇaṁ karitvā, bhikkhuṁ acchādetukāmā. Ubhinnanti dvinnaṁ. Aññātakā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā. Gahapatī nāma ye keci agāraṁ ajjhāvasanti. Gahapatāniyo nāma yā kāci agāraṁ ajjhāvasanti. Cīvaracetāpannāni nāma hiraññā vā suvaṇṇā vā muttā vā maṇī vā pavāḷā vā phalikā vā paṭakā vā suttā vā kappāsā vā. Imehi paccekacīvaracetāpannehīti paccupaṭṭhitehi. Cetāpetvāti parivattetvā. Acchādessāmāti dassāma. Tatra ce so bhikkhūti yaṁ bhikkhuṁ uddissa cīvaracetāpannāni upakkhaṭāni honti so bhikkhu. Pubbe appavāritoti pubbe avutto hoti— “kīdisena te, bhante, cīvarena attho, kīdisaṁ te cīvaraṁ cetāpemā”ti. Upasaṅkamitvāti gharaṁ gantvā yattha katthaci upasaṅkamitvā. Cīvare vikappaṁ āpajjeyyāti āyataṁ vā hotu vitthataṁ vā appitaṁ vā saṇhaṁ vā. Imehi paccekacīvaracetāpannehīti paccupaṭṭhitehi. Evarūpaṁ vā evarūpaṁ vāti āyataṁ vā vitthataṁ vā appitaṁ vā saṇhaṁ vā. Cetāpetvāti parivattetvā. Acchādethāti dajjetha. Ubhova santā ekenāti dvepi janā ekena. Kalyāṇakamyataṁ upādāyāti sādhatthiko mahagghatthiko. Tassa vacanena āyataṁ vā vitthataṁ vā appitaṁ vā saṇhaṁ vā cetāpenti, payoge dukkaṭaṁ. Paṭilābhena nissaggiyaṁ hoti. Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ. …pe… “idaṁ me, bhante, cīvaraṁ pubbe appavārito aññātake gahapatike 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, they want to give to him. Two: a pair. 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. Male householders: any men who live at home. Female householders: any women who live at home. Robe funds: money, gold, pearls, gems, corals, crystals, cloth, thread, or cotton wool. With these separate robe funds: with that which is at their disposal. We’ll buy: having traded. We’ll give: we’ll donate. If that monk: the monk the robe funds have been set aside for. Without first being invited: they have not said beforehand: “Venerable, what kind of robe-cloth do you need? What kind of robe-cloth can we buy for you?” Goes to them: having gone to their house or having gone wherever. Specifies the kind of robe-cloth he wants: please make it long or wide or closely woven or soft. These separate robe funds: that which is at their disposal. Such-and-such: long or wide or closely woven or soft. To buy: having traded. Give: donate. Put together: two people supplying him with one robe-cloth. Because he wants something fine: wanting something good, wanting something expensive. If those householders buy robe-cloth that is long, wide, closely woven, or soft because of his 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, which I received after going to unrelated householders and saying 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 gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ.

Permutations

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

Aññātake vematiko pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. Aññātake ñātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti.

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

Anāpatti—

Non-offenses

There is no offense:

ñātakānaṁ, pavāritānaṁ, aññassatthāya, attano dhanena, mahagghaṁ cetāpetukāmānaṁ appagghaṁ cetāpeti, ummattakassa, ādikammikassāti.

if it is from relatives; if it is from those who have given an invitation; if it is for the benefit of another; if it is by means of his own property; if the householders wish to buy something expensive, but he has them buy something inexpensive; if he is insane; if he is the first offender.