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6. Aññātakaviññattisikkhāpada

The training rule on asking non-relations

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tena kho pana samayena āyasmā upanando sakyaputto paṭṭo hoti dhammiṁ kathaṁ kātuṁ.
At that time Venerable Upananda the Sakyan was skilled at teaching.

Atha kho aññataro seṭṭhiputto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi.
On one occasion the son of a wealthy merchant went to Upananda, bowed, and sat down.

Ekamantaṁ nisinnaṁ kho taṁ seṭṭhiputtaṁ āyasmā upanando sakyaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
And Upananda instructed, inspired, and gladdened him with a teaching.

Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—
Afterwards that merchant’s son said to Upananda:

“vadeyyātha, bhante, yena attho.
“Venerable, please tell me what you need.

Paṭibalā mayaṁ ayyassa dātuṁ yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāran”ti.
I can give you robe-cloth, almsfood, a dwelling, and medicinal supplies.”

“Sace me tvaṁ, āvuso, dātukāmosi, ito ekaṁ sāṭakaṁ dehī”ti.
“If you wish to give me something, give me one of your wrap garments.”

“Amhākaṁ kho, bhante, kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ.
“It’s shameful, Venerable, for a gentleman to walk around in only one wrap.

Āgamehi, bhante, yāva gharaṁ gacchāmi.
Please wait until I get back home.

Gharaṁ gato ito vā ekaṁ sāṭakaṁ pahiṇissāmi ito vā sundarataran”ti.
I’ll send you this wrap or a better one.”

Dutiyampi kho āyasmā upanando sakyaputto taṁ seṭṭhiputtaṁ etadavoca—
A second time

“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—
and a third time Upananda said

“sace me tvaṁ, āvuso, dātukāmosi, ito ekaṁ sāṭakaṁ dehī”ti.
the same thing to that merchant’s son,

Amhākaṁ kho, bhante, kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ, āgamehi, bhante yāva gharaṁ gacchāmi, gharaṁ gato ito vā ekaṁ sāṭakaṁ pahiṇissāmi ito vā sundarataranti.
and he got the same reply.

“Kiṁ pana tayā, āvuso, adātukāmena pavāritena yaṁ tvaṁ pavāretvā na desī”ti.
He then said, “What’s the point of inviting me if you don’t want to give?”

Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena nippīḷiyamāno ekaṁ sāṭakaṁ datvā agamāsi.
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?
People asked him why he was walking around in only one wrap,

Atha kho so seṭṭhiputto tesaṁ manussānaṁ etamatthaṁ ārocesi.
and he told them what had happened.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized him,

“mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā.
“These Sakyan monastics have great desires. They’re not content.

Nayimesaṁ sukarā dhammanimantanāpi kātuṁ.
Even to make them an appropriate offer isn’t easy.

Kathañhi nāma seṭṭhiputtena dhammanimantanāya kayiramānāya sāṭakaṁ gahessantī”ti.
How could they take his wrap when the merchant’s son was making an appropriate offer?”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people,

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

“kathañhi nāma āyasmā upanando sakyaputto seṭṭhiputtaṁ cīvaraṁ viññāpessatī”ti.
“How could Venerable Upananda ask the merchant’s son for a robe?”

Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ 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 Upananda:

“saccaṁ kira tvaṁ, upananda, seṭṭhiputtaṁ cīvaraṁ viññāpesī”ti?
“Is it true, Upananda, that you did this?”

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

“Ñātako te, upananda, aññātako”ti?
“Is he a relative of yours?”

“Aññātako, bhagavā”ti.
“No.”

“Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā.
“Foolish man, people 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, aññātakaṁ seṭṭhiputtaṁ cīvaraṁ viññāpessasi.
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 aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpeyya, nissaggiyaṁ pācittiyan”ti.
‘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.
Soon afterwards a number of monks who were traveling from Sāketa to Sāvatthī were robbed by bandits.

Atha kho te bhikkhū—“bhagavatā paṭikkhittaṁ aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpetun”ti, kukkuccāyantā na viññāpesuṁ.
Knowing that the Buddha had laid down this training rule and being afraid of wrongdoing, they did not ask for robes.

Yathānaggāva sāvatthiṁ gantvā bhikkhū abhivādenti.
As a consequence, they walked naked to Sāvatthī, where they bowed down to the monks.

Bhikkhū evamāhaṁsu—“sundarā kho ime, āvuso, ājīvakā ye ime bhikkhūsu abhivādentī”ti.
The monks there said, “These Ājīvaka ascetics are good people, seeing as they bow down to the monks.”

Te evamāhaṁsu—“na mayaṁ, āvuso, ājīvakā, bhikkhū mayan”ti.
“We’re not Ājīvakas! We’re monks!”

Bhikkhū āyasmantaṁ upāliṁ etadavocuṁ—“iṅghāvuso upāli, ime anuyuñjāhī”ti.
The monks asked Venerable Upāli to examine them.

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.
When the naked monks told him what had happened, Upāli said to the monks, “They are monks. Please give them robes.”

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

“kathañhi nāma bhikkhū naggā āgacchissanti.
“How can monks go naked?

Nanu nāma tiṇena vā paṇṇena vā paṭicchādetvā āgantabban”ti.
Shouldn’t they have covered up with grass and leaves?”

Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking those monks in many ways, they told the Buddha.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards he gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpetuṁ.
“Monks, if a monk’s robes are stolen or lost, I allow him to ask an unrelated householder for robes.

Yaṁ āvāsaṁ paṭhamaṁ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṁ vā uttarattharaṇaṁ vā bhūmattharaṇaṁ vā bhisicchavi vā, taṁ gahetvā pārupituṁ ‘labhitvā odahissāmī’ti.
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.’

No ce hoti saṅghassa vihāracīvaraṁ vā uttarattharaṇaṁ vā bhūmattharaṇaṁ vā bhisicchavi vā tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṁ; na tveva naggena āgantabbaṁ.
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.

Yo āgaccheyya, āpatti dukkaṭassa.
If he does, he commits an offense of wrong conduct.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
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.
‘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.
These are the appropriate occasions: his robes are stolen or his robes are lost.’”

Ayaṁ tattha samayo”ti.

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.

Aññātako nāma
Unrelated:

mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho.
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.

Gahapati nāma
A male householder:

yo koci agāraṁ ajjhāvasati.
any man who lives at home.

Gahapatānī nāma
A female householder:

yā kāci agāraṁ ajjhāvasati.
any woman who lives at home.

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 samayāti
Except on an appropriate occasion:

ṭhapetvā samayaṁ.
unless it is an appropriate occasion.

Acchinnacīvaro nāma
His robes are stolen:

bhikkhussa cīvaraṁ acchinnaṁ hoti rājūhi vā corehi vā dhuttehi vā, yehi kehici vā acchinnaṁ hoti.
a monk’s robe is taken by kings, bandits, scoundrels, or whoever.

Naṭṭhacīvaro nāma
His robes are lost:

bhikkhussa cīvaraṁ agginā vā daḍḍhaṁ hoti, udakena vā vūḷhaṁ hoti, undūrehi vā upacikāhi vā khāyitaṁ hoti, paribhogajiṇṇaṁ vā hoti.
a monk’s robe is burned by fire, carried away by water, eaten by rats or termites, or worn through use.

Aññatra samayā viññāpeti, payoge dukkaṭaṁ.
If he asks, except on an appropriate occasion, 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 aññātakaṁ gahapatikaṁ, aññatra samayā viññāpitaṁ, nissaggiyaṁ.
‘Venerables, this robe-cloth, which I received after asking an unrelated householder, but not on an appropriate occasion, 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.’”

Aññātake aññātakasaññī aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ.
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.

Aññātake vematiko aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ.
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.

Aññātake ñātakasaññī aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ.
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.

Ñātake aññātakasaññī, āpatti dukkaṭassa.
If the person is related, but the monk perceives them as unrelated, he commits an offense of wrong conduct.

Ñātake vematiko, āpatti dukkaṭassa.
If the person is related, but the monk is unsure of it, he commits an offense of wrong conduct.

Ñātake ñātakasaññī, anāpatti.
If the person is related and the monk perceives them as such, there is no offense.

Anāpatti—
There is no offense:

samaye,
if it is an appropriate occasion;

ñātakānaṁ,
if he asks relatives;

pavāritānaṁ,
if he asks those who have given an invitation;

aññassatthāya,
if he asks for the benefit of someone else;

attano dhanena,
if it is by means of his own property;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Aññātakaviññattisikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ.
The training rule on asking non-relations, the sixth, is finished.