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7. Tatuttarisikkhāpada

The training rule on more than that

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

Tena kho pana samayena chabbaggiyā bhikkhū acchinnacīvarake bhikkhū upasaṅkamitvā evaṁ vadanti—
the monks from the group of six said to the monks whose robes had been stolen,

“bhagavatā, āvuso, anuññātaṁ—
“The Buddha has allowed

‘acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpetuṁ’;
a monk whose robes have been stolen or lost to ask an unrelated householder for a robe.

viññāpetha, āvuso, cīvaran”ti.
You should ask for a robe.”

“Alaṁ, āvuso, laddhaṁ amhehi cīvaran”ti.
“It’s not necessary. We’ve already gotten robes.”

“Mayaṁ āyasmantānaṁ viññāpemā”ti.
“We’ll ask for you.”

“Viññāpetha, āvuso”ti.
“Do as you please.”

Atha kho chabbaggiyā bhikkhū gahapatike upasaṅkamitvā etadavocuṁ—
The monks from the group of six then went to householders and said,

“acchinnacīvarakā, āvuso, bhikkhū āgatā.
“Monks have arrived whose robes have been stolen.

Detha nesaṁ cīvarānī”ti,
Please give them robes.”

bahuṁ cīvaraṁ viññāpesuṁ.
And they asked for many robes.

Tena kho pana samayena aññataro puriso sabhāyaṁ nisinno aññataraṁ purisaṁ etadavoca—
Soon afterwards in the public meeting hall a certain man said to another,

“acchinnacīvarakā ayyo bhikkhū āgatā.
“Sir, monks have arrived whose robes have been stolen.

Tesaṁ mayā cīvaraṁ dinnan”ti.
I’ve given them robes.”

Sopi evamāha—“mayāpi dinnan”ti.
The other replied, “So have I.”

Aparopi evamāha—“mayāpi dinnan”ti.
And another said the same.

Te ujjhāyanti khiyyanti vipācenti—
They complained and criticized those monks,

“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpessanti,
“How can the Sakyan monastics ask for many robes without moderation?

dussavāṇijjaṁ vā samaṇā sakyaputtiyā karissanti, paggāhikasālaṁ vā pasāressantī”ti.
Are they going to trade in cloth or set up shop?”

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 those monks,

“kathañhi nāma chabbaggiyā bhikkhū na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpessantī”ti.
“How could the monks from the group of six ask for many robes without moderation?”

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

“saccaṁ kira tumhe, bhikkhave, na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpethā”ti?
“Is it true, monks, that you did this?”

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

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

kathañhi nāma tumhe, moghapurisā, na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpessatha.
“Foolish men, how could you do this?

Netaṁ, moghapurisā, 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:

“Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṁ pavāreyya santaruttaraparamaṁ tena bhikkhunā tato cīvaraṁ sāditabbaṁ. Tato ce uttari sādiyeyya, nissaggiyaṁ pācittiyan”ti.
‘If an unrelated male or female householder invites that monk to take many robes, he should accept at most one sarong and one upper robe. If he accepts more than that, he commits an offense entailing relinquishment and confession.’”

Tañceti
That monk:

acchinnacīvarakaṁ bhikkhuṁ.
the monk whose robes have been stolen.

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.

Bahūhi cīvarehīti
Many robes:

bahukehi cīvarehi.
a lot of robes.

Abhihaṭṭhuṁ pavāreyyāti
Invites to take:

yāvatakaṁ icchasi tāvatakaṁ gaṇhāhīti.
saying, “Take as many as you like.”

Santaruttaraparamaṁ tena bhikkhunā tato cīvaraṁ sāditabbanti
He should accept at most one sarong and one upper robe:

sace tīṇi naṭṭhāni honti dve sāditabbāni, dve naṭṭhāni ekaṁ sāditabbaṁ, ekaṁ naṭṭhaṁ na kiñci sāditabbaṁ.
if three robes are lost, he should accept two; if two robes are lost, he should accept one; if one robe is lost, he should not accept any.

Tato ce uttari sādiyeyyāti
If he accepts more than that:

tatuttari viññāpeti, payoge dukkaṭaṁ.
if he asks for more than that, then for the effort there is an act of wrong conduct.

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

Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā.
The robe 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 upasaṅkamitvā tatuttari viññāpitaṁ nissaggiyaṁ.
‘Venerables, this robe, which I received after asking an unrelated householder for too many, is to be relinquished.

Imāhaṁ saṅghassa nissajjāmī”ti …pe…
I relinquish it to the Sangha.’ …

dadeyyāti …pe…
the Sangha should give …

dadeyyunti …pe…
you should give …

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

Aññātake aññātakasaññī tatuttari cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ.
If the person is unrelated and the monk perceives them as such, and he asks them for too many robes, he commits an offense entailing relinquishment and confession.

Aññātake vematiko tatuttari cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ.
If the person is unrelated, but the monk is unsure of it, and he asks them for too many robes, he commits an offense entailing relinquishment and confession.

Aññātake ñātakasaññī tatuttari cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ.
If the person is unrelated, but the monk perceives them as related, and he asks them for too many robes, 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:

“sesakaṁ āharissāmī”ti haranto gacchati,
if he takes too much, but with the intention of returning the remainder;

“sesakaṁ tuyheva hotū”ti denti,
if they give, saying, “The remainder is for you;”

na acchinnakāraṇā denti,
if they give, but not because his robes were stolen;

na naṭṭhakāraṇā denti,
if they give, but not because his robes were lost;

ñātakānaṁ,
if it is from relatives;

pavāritānaṁ,
if it is from those who have given an invitation;

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

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Tatuttarisikkhāpadaṁ niṭṭhitaṁ sattamaṁ.
The training rule on more than that, the seventh, is finished.