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5. Cīvarapaṭiggahaṇasikkhāpada

The training rule on receiving robes

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time when the Buddha was staying at Rājagaha in the Bamboo Grove,

Tena kho pana samayena uppalavaṇṇā bhikkhunī sāvatthiyaṁ viharati.
the nun Uppalavaṇṇā was staying at Sāvatthī.

Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
One morning she robed up, took her bowl and robe, and entered Sāvatthī to collect almsfood.

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya.
When she had completed her alms round, eaten her meal, and returned, she went to the Blind Men’s Grove

Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
where she sat down at the foot of a tree for the day’s meditation.

Tena kho pana samayena corā katakammā gāviṁ vadhitvā maṁsaṁ gahetvā andhavanaṁ pavisiṁsu.
Just then some bandits who had stolen and slaughtered a cow were taking the meat to the Blind Men’s Grove.

Addasā kho coragāmaṇiko uppalavaṇṇaṁ bhikkhuniṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ.
The head bandit saw Uppalavaṇṇā sitting at the foot of that tree.

Disvānassa etadahosi—
He thought,

“sace me puttabhātukā passissanti viheṭhissanti imaṁ bhikkhunin”ti
“If my sons and brothers see this nun, they’ll harass her,”

aññena maggena agamāsi.
and he took a different path.

Atha kho so coragāmaṇiko maṁse pakke varamaṁsāni gahetvā paṇṇapuṭaṁ bandhitvā uppalavaṇṇāya bhikkhuniyā avidūre rukkhe ālaggetvā—
Soon afterwards when the meat was cooked, he took the best part, tied it up with a palm-leaf wrap, hung it from a tree not far from Uppalavaṇṇā, and said,

“yo passati samaṇo vā brāhmaṇo vā dinnaṁyeva haratū”ti, vatvā pakkāmi.
“Whatever ascetic or brahmin sees this gift, please take it.” And he left.

Assosi kho uppalavaṇṇā bhikkhunī samādhimhā vuṭṭhahitvā tassa coragāmaṇikassa imaṁ vācaṁ bhāsamānassa.
Uppalavaṇṇā had just emerged from stillness when she heard the head bandit making that statement.

Atha kho uppalavaṇṇā bhikkhunī taṁ maṁsaṁ gahetvā upassayaṁ agamāsi.
She took the meat and returned to her dwelling place.

Atha kho uppalavaṇṇā bhikkhunī tassā rattiyā accayena taṁ maṁsaṁ sampādetvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā vehāsaṁ abbhuggantvā veḷuvane paccuṭṭhāsi.
The following morning she prepared the meat and made it into a bundle with her upper robe. She then rose into the air and landed in the Bamboo Grove.

Tena kho pana samayena bhagavā gāmaṁ piṇḍāya paviṭṭho hoti.
When she arrived, the Buddha had already gone to the village for alms,

Āyasmā udāyī ohiyyako hoti vihārapālo.
but Venerable Udāyī had been left behind to look after the dwellings.

Atha kho uppalavaṇṇā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca—
Uppalavaṇṇā approached Udāyī and said,

“kahaṁ, bhante, bhagavā”ti?
“Sir, where’s the Buddha?”

“Paviṭṭho, bhagini, bhagavā gāmaṁ piṇḍāyā”ti.
“He’s gone to the village for alms.”

“Imaṁ, bhante, maṁsaṁ bhagavato dehī”ti.
“Please give this meat to the Buddha.”

“Santappito tayā, bhagini, bhagavā maṁsena.
“You’ll please the Buddha with that meat.

Sace me tvaṁ antaravāsakaṁ dadeyyāsi, evaṁ ahampi santappito bhaveyyaṁ antaravāsakenā”ti.
If you give me your sarong, you’ll please me too.”

“Mayaṁ kho, bhante, mātugāmā nāma kicchalābhā. Idañca me antimaṁ pañcamaṁ cīvaraṁ.
“It’s hard for women to get material support, and this is one of my five robes. I don’t have another.

Nāhaṁ dassāmī”ti.
I can’t give it away.”

“Seyyathāpi, bhagini, puriso hatthiṁ datvā kacche sajjeyya;
“Sister, just as a man giving an elephant might decorate it with a girdle,

evameva kho tvaṁ, bhagini, bhagavato maṁsaṁ datvā mayi antaravāsake sajjasī”ti.
so should you, when giving meat to the Buddha, decorate me with your sarong.”

Atha kho uppalavaṇṇā bhikkhunī āyasmatā udāyinā nippīḷiyamānā antaravāsakaṁ datvā upassayaṁ agamāsi.
Being pressured by Udāyī, Uppalavaṇṇā gave him her sarong and then returned to her dwelling place.

Bhikkhuniyo uppalavaṇṇāya bhikkhuniyā pattacīvaraṁ paṭiggaṇhantiyo uppalavaṇṇaṁ bhikkhuniṁ etadavocuṁ—
The nuns who received Uppalavaṇṇā’s bowl and robe asked her

“kahaṁ te, ayye, antaravāsako”ti?
where her sarong was.

Uppalavaṇṇā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
And she told them what had happened.

Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—
The nuns complained and criticized Udāyī,

“kathañhi nāma ayyo udāyī bhikkhuniyā cīvaraṁ paṭiggahessati kicchalābho mātugāmo”ti.
“How could Venerable Udāyī receive a robe from a nun? It’s hard for women to get material support.”

Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ.
The nuns told the monks.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized Udāyī,

“kathañhi nāma āyasmā udāyī bhikkhuniyā cīvaraṁ paṭiggahessatī”ti.
“How could Venerable Udāyī receive a robe from a nun?”

Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe…
After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī:

“saccaṁ kira tvaṁ, udāyi, bhikkhuniyā cīvaraṁ paṭiggahesī”ti?
“Is it true, Udāyī, that you did this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

“Ñātikā te, udāyi, aññātikā”ti?
“Is she a relative of yours?”

“Aññātikā, bhagavā”ti.
“No.”

“Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā.
“Foolish man, a man and a woman who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other.

Tattha nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggahessasi.
And still you did this.

Netaṁ moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …

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

“Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggaṇheyya, nissaggiyaṁ pācittiyan”ti.
‘If a monk receives a robe directly from an unrelated nun, 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 bhikkhū kukkuccāyantā bhikkhunīnaṁ pārivattakacīvaraṁ na paṭiggaṇhanti.
Then, being afraid of wrongdoing, the monks did not receive robes from nuns even in exchange.

Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—
The nuns complained and criticized them,

“kathañhi nāma ayyā amhākaṁ pārivattakacīvaraṁ na paṭiggahessantī”ti.
“How can they not receive robes from us in exchange?”

Assosuṁ kho bhikkhū tāsaṁ bhikkhunīnaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ.
The monks heard the criticism of those nuns

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:

“anujānāmi, bhikkhave, pañcannaṁ pārivattakaṁ paṭiggahetuṁ— bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā.
“Monks, I allow you to receive things in exchange from five kinds of people: monks, nuns, trainee nuns, novice monks, and novice nuns.

Anujānāmi, bhikkhave, imesaṁ pañcannaṁ pārivattakaṁ paṭiggahetuṁ.

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

“Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggaṇheyya, aññatra pārivattakā, nissaggiyaṁ pācittiyan”ti.
‘If a monk receives a robe directly from an unrelated nun, except in exchange, he commits an offense entailing relinquishment and confession.’”

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.

Aññātikā nāma
Unrelated:

mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā.
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.

Bhikkhunī nāma
A nun:

ubhatosaṅghe upasampannā.
she has been given the full ordination by both Sanghas.

Cīvaraṁ nāma
A robe:

channaṁ cīvarānaṁ aññataraṁ cīvaraṁ vikappanupagaṁ pacchimaṁ.
one of the six kinds of robe-cloth, but not smaller than what can be assigned to another.

Aññatra pārivattakāti
Except in exchange:

ṭhapetvā pārivattakaṁ.
unless there is an exchange.

Paṭiggaṇhāti, payoge dukkaṭaṁ.
If he accepts, then for the effort there is an act of wrong conduct.

Paṭilābhena nissaggiyaṁ hoti.
When he gets the robe-cloth, it becomes subject to relinquishment.

Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā.
The robe-cloth should be relinquished to a sangha, a group, or an individual.

Evañca pana, bhikkhave, nissajjitabbaṁ.
“And, monks, it should be relinquished like this.

…pe…
(To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-np1/en/brahmali#3.2.5'>Bu Np 1:3.2.5</a>–3.2.29, with appropriate substitutions.)

idaṁ me, bhante, cīvaraṁ aññātikāya bhikkhuniyā hatthato paṭiggahitaṁ, aññatra pārivattakā, nissaggiyaṁ.
‘Venerables, this robe-cloth, which I received directly from an unrelated nun without anything in exchange, is to be relinquished.

Imāhaṁ saṅghassa nissajjāmīti …pe…
I relinquish it to the Sangha.’ …

dadeyyāti …pe…
the Sangha should give …

dadeyyunti …pe…
you should give …

āyasmato dammīti.
‘I give this robe-cloth back to you.’”

Aññātikāya aññātikasaññī cīvaraṁ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṁ pācittiyaṁ.
If she is unrelated and he perceives her as such, and he receives robe-cloth from her, except in exchange, he commits an offense entailing relinquishment and confession.

Aññātikāya vematiko cīvaraṁ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṁ pācittiyaṁ.
If she is unrelated, but he is unsure of it, and he receives robe-cloth from her, except in exchange, he commits an offense entailing relinquishment and confession.

Aññātikāya ñātikasaññī cīvaraṁ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṁ pācittiyaṁ.
If she is unrelated, but he perceives her as related, and he receives robe-cloth from her, except in exchange, he commits an offense entailing relinquishment and confession.

Ekatoupasampannāya hatthato cīvaraṁ paṭiggaṇhāti, aññatra pārivattakā, āpatti dukkaṭassa.
If he receives robe-cloth directly from a nun who is fully ordained only on one side, except in exchange, he commits an offense of wrong conduct.

Ñātikāya aññātikasaññī, āpatti dukkaṭassa.
If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct.

Ñātikāya vematiko, āpatti dukkaṭassa.
If she is related, but he is unsure of it, he commits an offense of wrong conduct.

Ñātikāya ñātikasaññī, anāpatti.
If she is related and he perceives her as such, there is no offense.

Anāpatti—
There is no offense:

ñātikāya,
if the nun is related;

pārivattakaṁ parittena vā vipulaṁ, vipulena vā parittaṁ,
if much is exchanged with little or little is exchanged with much;

bhikkhu vissāsaṁ gaṇhāti,
if he takes it on trust;

tāvakālikaṁ gaṇhāti,
if he borrows it;

cīvaraṁ ṭhapetvā aññaṁ parikkhāraṁ gaṇhāti,
if he receives any requisite apart from robe-cloth;

sikkhamānāya,
if it is a trainee nun;

sāmaṇeriyā,
if it is a novice nun;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Cīvarapaṭiggahaṇasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ.
The training rule on receiving robes, the fifth, is finished.