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9. Dutiyaupakkhaṭasikkhāpada

The second training rule on what is set aside

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 aññataro puriso aññataraṁ purisaṁ etadavoca—
a certain man said to another man,

“ayyaṁ upanandaṁ cīvarena acchādessāmī”ti.
“I’m going to give robe-cloth to Venerable Upananda.”

Sopi evamāha—
And he replied,

“ahampi ayyaṁ upanandaṁ cīvarena acchādessāmī”ti.
“So am I.”

Assosi kho aññataro piṇḍacāriko bhikkhu tesaṁ purisānaṁ imaṁ kathāsallāpaṁ.
An alms-collecting monk heard that conversation.

Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—
He then went to Upananda the Sakyan and said,

“mahāpuññosi tvaṁ, āvuso upananda.
“Upananda, you have much merit.

Amukasmiṁ okāse aññataro puriso aññataraṁ purisaṁ etadavoca—
In such-and-such a place I heard two men telling each other

‘ayyaṁ upanandaṁ cīvarena acchādessāmī’ti.
that they’re each going to give you robe-cloth.”

Sopi evamāha—

‘ahampi ayyaṁ upanandaṁ cīvarena acchādessāmī’”ti.

“Atthāvuso, maṁ te upaṭṭhākā”ti.
“They are my supporters.”

Atha kho āyasmā upanando sakyaputto yena te purisā tenupasaṅkami; upasaṅkamitvā te purise etadavoca—
Upananda then went to those men and said,

“saccaṁ kira maṁ tumhe, āvuso, cīvarehi acchādetukāmātthā”ti?
“Is it true that you want to give me robe-cloth?”

“Api nayya, evaṁ hoti—
“Yes,

‘ayyaṁ upanandaṁ cīvarehi acchādessāmā’”ti.
that’s just what we were thinking.”

“Sace kho maṁ tumhe, āvuso, cīvarehi acchādetukāmāttha, evarūpena cīvarena acchādetha,
“If that’s the case, then give me such-and-such robe-cloth.

kyāhaṁ tehi acchannopi karissāmi, yānāhaṁ na paribhuñjissāmī”ti.
For what’s the point of giving robe-cloth that I won’t use?”

Atha kho te purisā ujjhāyanti khiyyanti vipācenti—
Those men complained and criticized him,

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

Nayime sukarā cīvarehi acchādetuṁ.
It’s no easy matter to give them robe-cloth.

Kathañhi nāma ayyo upanando amhehi pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti.
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?”

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

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

“kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti.
“How could Venerable Upananda go to householders and say what kind of robe-cloth he wants without first being invited to do so?”

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, pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjasī”ti?
“Is it true, Upananda, that you did this?”

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

“Ñātakā te, upananda, aññātakā”ti?
“Are they relatives of yours?”

“Aññātakā, bhagavā”ti.
“No.”

“Aññātako, moghapurisa, aññātakānaṁ 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, pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjissasi.
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:

“Bhikkhuṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti—
‘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;
“With these separate robe funds we’ll buy separate robe-cloths and give them to monk so-and-so;”

tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya—
and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying,

‘sādhu vata maṁ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādetha, ubhova santā ekenā’ti,
“Please put these separate robe funds together to buy such-and-such robe-cloth and then give it to me,”

kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyan”ti.
and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.’”

Bhikkhuṁ paneva uddissāti
For a monk:

bhikkhussatthāya, bhikkhuṁ ārammaṇaṁ karitvā, bhikkhuṁ acchādetukāmā.
for the benefit of a monk; making a monk the object of consideration, they want to give to him.

Ubhinnanti
Two:

dvinnaṁ.
a pair.

Aññātakā 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.

Gahapatī nāma
Male householders:

ye keci agāraṁ ajjhāvasanti.
any men who live at home.

Gahapatāniyo nāma
Female householders:

yā kāci agāraṁ ajjhāvasanti.
any women who live at home.

Cīvaracetāpannāni nāma
Robe funds:

hiraññā vā suvaṇṇā vā muttā vā maṇī vā pavāḷā vā phalikā vā paṭakā vā suttā vā kappāsā vā.
money, gold, pearls, gems, corals, crystals, cloth, thread, or cotton wool.

Imehi paccekacīvaracetāpannehīti
With these separate robe funds:

paccupaṭṭhitehi.
with that which is at their disposal.

Cetāpetvāti
We’ll buy:

parivattetvā.
having traded.

Acchādessāmāti
We’ll give:

dassāma.
we’ll donate.

Tatra ce so bhikkhūti
If that monk:

yaṁ bhikkhuṁ uddissa cīvaracetāpannāni upakkhaṭāni honti so bhikkhu.
the monk the robe funds have been set aside for.

Pubbe appavāritoti
Without first being invited:

pubbe avutto hoti— “kīdisena te, bhante, cīvarena attho, kīdisaṁ te cīvaraṁ cetāpemā”ti.
they have not said beforehand: “Venerable, what kind of robe-cloth do you need? What kind of robe-cloth can we buy for you?”

Upasaṅkamitvāti
Goes to them:

gharaṁ gantvā yattha katthaci upasaṅkamitvā.
having gone to their house or having gone wherever.

Cīvare vikappaṁ āpajjeyyāti
Specifies the kind of robe-cloth he wants:

āyataṁ vā hotu vitthataṁ vā appitaṁ vā saṇhaṁ vā.
please make it long or wide or closely woven or soft.

Imehi paccekacīvaracetāpannehīti
These separate robe funds:

paccupaṭṭhitehi.
that which is at their disposal.

Evarūpaṁ vā evarūpaṁ vāti
Such-and-such:

āyataṁ vā vitthataṁ vā appitaṁ vā saṇhaṁ vā.
long or wide or closely woven or soft.

Cetāpetvāti
To buy:

parivattetvā.
having traded.

Acchādethāti
Give:

dajjetha.
donate.

Ubhova santā ekenāti
Put together:

dvepi janā ekena.
two people supplying him with one robe-cloth.

Kalyāṇakamyataṁ upādāyāti
Because he wants something fine:

sādhatthiko mahagghatthiko.
wanting something good, wanting something expensive.

Tassa vacanena āyataṁ vā vitthataṁ vā appitaṁ vā saṇhaṁ vā cetāpenti, payoge dukkaṭaṁ.
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.

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 pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṁ āpannaṁ nissaggiyaṁ.
‘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.

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-cloth back to you.’”

Aññātake aññātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ.
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.
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.

Aññātake ñātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ.
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.

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

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

Ñātake ñātakasaññī, anāpatti.
If the householders are related and he perceives them as such, there is no offense.

Anāpatti—
There is no offense:

ñātakānaṁ,
if it is from relatives;

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

aññassatthāya,
if it is for the benefit of another;

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

mahagghaṁ cetāpetukāmānaṁ appagghaṁ cetāpeti,
if the householders wish to buy something expensive, but he has them buy something inexpensive;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Dutiyaupakkhaṭasikkhāpadaṁ niṭṭhitaṁ navamaṁ.
The second training rule on what is set aside, the ninth, is finished.