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10. Rājasikkhāpada

The training rule on kings

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 āyasmato upanandassa sakyaputtassa upaṭṭhāko mahāmatto āyasmato upanandassa sakyaputtassa dūtena cīvaracetāpannaṁ pāhesi—
At that time a certain government official was a supporter of Venerable Upananda the Sakyan. On one occasion that official sent a robe fund by messenger, saying,

“iminā cīvaracetāpannena cīvaraṁ cetāpetvā ayyaṁ upanandaṁ cīvarena acchādehī”ti.
“Buy robe-cloth with this fund and give it to Venerable Upananda.”

Atha kho so dūto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—
The messenger went to Upananda and said,

“idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ.
“Venerable, I’ve brought a robe fund for you.

Paṭiggaṇhātu āyasmā cīvaracetāpannan”ti.
Please receive it.”

Evaṁ vutte āyasmā upanando sakyaputto taṁ dūtaṁ etadavoca—

“na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma, cīvarañca kho mayaṁ paṭiggaṇhāma kālena kappiyan”ti.
“We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.”

Evaṁ vutte, so dūto āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—

“atthi panāyasmato koci veyyāvaccakaro”ti?
“Is there anyone who provides services for you?”

Tena kho pana samayena aññataro upāsako ārāmaṁ agamāsi kenacideva karaṇīyena.
Just then a lay follower had come to the monastery on some business.

Atha kho āyasmā upanando sakyaputto taṁ dūtaṁ etadavoca—
Upananda told the messenger,

“eso kho, āvuso, upāsako bhikkhūnaṁ veyyāvaccakaro”ti.
“This lay follower provides services for the monks.”

Atha kho so dūto taṁ upāsakaṁ saññāpetvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—
The messenger instructed that lay follower and then returned to Upananda, saying,

“yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā.
“I’ve instructed the lay follower you pointed out to me.

Upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī”ti.
Please go to them at the right time and they’ll give you robe-cloth.”

Tena kho pana samayena so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—
Later on that government official sent a message to Upananda, saying,

“paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti.
“Please use the robe-cloth. I would like you to use the robe-cloth.”

Atha kho āyasmā upanando sakyaputto taṁ upāsakaṁ na kiñci avacāsi.
When Upananda did not say anything to that lay follower,

Dutiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—
that government official sent him a second message

“paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti.
saying the same thing.

Dutiyampi kho āyasmā upanando sakyaputto taṁ upāsakaṁ na kiñci avacāsi.
When Upananda still did not say anything to that lay follower,

Tatiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—
that government official sent him a third message.

“paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti.

Tena kho pana samayena negamassa samayo hoti.

Negamena ca katikā katā hoti— “yo pacchā āgacchati paññāsaṁ baddho”ti.
At that time the householder association had made an agreement that whoever came late to a meeting would be fined fifty coins. And now they were having a meeting.

Atha kho āyasmā upanando sakyaputto yena so upāsako tenupasaṅkami; upasaṅkamitvā taṁ upāsakaṁ etadavoca—
Just then Upananda went to that lay follower and said,

“attho me, āvuso, cīvarenā”ti.
“I need robe-cloth.”

“Ajjaṇho, bhante, āgamehi, ajja negamassa samayo.
“Please wait one day, Venerable, for today there’s a meeting of the householder association.

Negamena ca katikā katā hoti—‘yo pacchā āgacchati paññāsaṁ baddho’”ti.
They’ve made an agreement that whoever comes late gets fined fifty coins.”

“Ajjeva me, āvuso, cīvaraṁ dehī”ti ovaṭṭikāya parāmasi.
Saying, “Give me the robe-cloth today,” he grabbed him by the belt.

Atha kho so upāsako āyasmatā upanandena sakyaputtena nippīḷiyamāno āyasmato upanandassa sakyaputtassa cīvaraṁ cetāpetvā pacchā agamāsi.
Being pressured by Upananda, the lay follower bought him robe-cloth, and as a consequence he was late for the meeting.

Manussā taṁ upāsakaṁ etadavocuṁ—
People asked him,

“kissa tvaṁ, ayyo, pacchā āgato, paññāsaṁ jīnosī”ti.
“Sir, why are you late? You’ve just lost fifty coins.”

Atha kho so upāsako tesaṁ manussānaṁ etamatthaṁ ārocesi.
When that lay follower told them what had happened,

Manussā ujjhāyanti khiyyanti vipācenti—
they complained and criticized Upananda,

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

Nayimesaṁ sukaraṁ veyyāvaccampi kātuṁ.
It’s no easy matter to provide them with a service.

Kathañhi nāma āyasmā upanando upāsakena—
How could Venerable Upananda not agree when asked by a lay follower

‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī”ti.
to wait for a day?”

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 him,

“kathañhi nāma āyasmā upanando sakyaputto upāsakena—
“How could Venerable Upananda not agree when asked by a lay follower

‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī”ti.
to wait for a day?”

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, upāsakena—
“Is it true, Upananda, that you did this?”

‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamesī”ti?

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

Vigarahi buddho bhagavā …pe…
The Buddha rebuked him …

kathañhi nāma tvaṁ, moghapurisa, upāsakena—
“Foolish man, how could you do this?

‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi.

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 rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṁ pahiṇeyya—
‘If a king, a king’s employee, a brahmin, or a householder sends a robe fund for a monk by messenger, saying,

‘iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādehī’ti.
“Buy robe-cloth with this robe fund and give it to monk so-and-so,”

So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—
and the messenger goes to that monk and says,

‘idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ, paṭiggaṇhātu āyasmā cīvaracetāpannan’ti,
“Venerable, I have brought a robe fund for you. Please receive it,”

tena bhikkhunā so dūto evamassa vacanīyo—
then that monk should reply,

‘na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma. Cīvarañca kho mayaṁ paṭiggaṇhāma, kālena kappiyan’ti.
‘We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.’

So ce dūto taṁ bhikkhuṁ evaṁ vadeyya—
If that messenger says,

‘atthi panāyasmato koci veyyāvaccakaro’ti,
“Is there anyone who provides services for you?”

cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā—
the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say,

‘eso kho, āvuso, bhikkhūnaṁ veyyāvaccakaro’ti.
“They provide services for the monks.”

So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—
If the messenger instructs that service-provider and then returns to the monk and says,

‘yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā, upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī’ti,
“Venerable, I have instructed the service-provider you pointed out. Please go to them at the right time and they’ll give you robe-cloth,”

cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo—
then, if that monk needs robe-cloth, he should go to that service-provider and prompt them and remind them two or three times, saying,

‘attho me, āvuso, cīvarenā’ti.
“I need robe-cloth.”

Dvattikkhattuṁ codayamāno sārayamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ;
If he then gets robe-cloth, all is well.

no ce abhinipphādeyya, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūtena uddissa ṭhātabbaṁ.
If he does not get it, he should stand in silence for it at most six times.

Catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūto uddissa tiṭṭhamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ;
If he then gets robe-cloth, all is well.

tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeyya, nissaggiyaṁ pācittiyaṁ.
If he makes any further effort and then gets robe-cloth, he commits an offense entailing relinquishment and confession.

No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ, tattha sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—
If he does not get robe-cloth, he should go to the owners of that robe fund, or send a message, saying,

‘yaṁ kho tumhe āyasmanto bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha, na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti,
“That monk hasn’t received any benefit from the robe fund you sent for him.

yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā’ti,
Please recover what’s yours, or it might perish.”

ayaṁ tattha sāmīcī”ti.
This is the proper procedure.’”

Bhikkhuṁ paneva uddissāti
For a monk:

bhikkhussatthāya, bhikkhuṁ ārammaṇaṁ karitvā, bhikkhuṁ acchādetukāmo.
for the benefit of a monk; making a monk the object of consideration, one wants to give to him.

Rājā nāma
A king:

yo koci rajjaṁ kāreti.
whoever rules.

Rājabhoggo nāma
A king’s employee:

yo koci rañño bhattavetanāhāro.
whoever gets food and wages from a king.

Brāhmaṇo nāma
A brahmin:

jātiyā brāhmaṇo.
a brahmin by birth.

Gahapatiko nāma
A householder:

ṭhapetvā rājaṁ rājabhoggaṁ brāhmaṇaṁ avaseso gahapatiko nāma.
anyone apart from a king, a king’s employee, and a brahmin.

Cīvaracetāpannaṁ nāma
A robe fund:

hiraññaṁ vā suvaṇṇaṁ vā muttā vā maṇi vā.
money, gold, a pearl, or a gem.

Iminā cīvaracetāpannenāti
With this robe fund:

paccupaṭṭhitena.
with that which is at one’s disposal.

Cetāpetvāti
Buy:

parivattetvā.
having traded.

Acchādehīti
Give:

dajjehi.
donate.

So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—
And the messenger goes to that monk and says,

“idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ. Paṭiggaṇhātu āyasmā cīvaracetāpannan”ti,
“Venerable, I have brought a robe fund for you. Please receive it,”

tena bhikkhunā so dūto evamassa vacanīyo—
then that monk should reply,

“na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma. Cīvarañca kho mayaṁ paṭiggaṇhāma, kālena kappiyan”ti.
“We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.”

So ce dūto taṁ bhikkhuṁ evaṁ vadeyya—
If that messenger says,

“atthi panāyasmato koci veyyāvaccakaro”ti?
“Is there anyone who provides services for you?”

Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā—
the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say,

“eso kho, āvuso, bhikkhūnaṁ veyyāvaccakaro”ti.
“They provides services for the monks”:

Na vattabbo— “tassa dehīti vā, so vā nikkhipissati, so vā parivattessati, so vā cetāpessatī”ti.
he should not say, “Give it to them,” “They’ll put it aside,” “They’ll trade it,” “They’ll buy it.”

So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—
If the messenger instructs that service-provider and then returns to the monk and says,

“yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā. Upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī”ti.
“Venerable, I have instructed the service-provider you pointed out. Please go to them at the right time and they’ll give you robe-cloth,”

Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo—
then, if that monk needs robe-cloth, he should go to that service-provider and prompt them and remind them two or three times, saying,

“attho me, āvuso, cīvarenā”ti.
“I need robe-cloth”:

Na vattabbo— “dehi me cīvaraṁ, āhara me cīvaraṁ, parivattehi me cīvaraṁ, cetāpehi me cīvaran”ti.
he should not say, “Give me robe-cloth,” “Get me robe-cloth,” “Trade me robe-cloth,” “Buy me robe-cloth.”

Dutiyampi vattabbo.
He should say it a second

Tatiyampi vattabbo.
and a third time.

Sace abhinipphādeti, iccetaṁ kusalaṁ;
If he gets it, all is well.

no ce abhinipphādeti, tattha gantvā tuṇhībhūtena uddissa ṭhātabbaṁ.
If he does not get it, he should go there and stand in silence for it:

Na āsane nisīditabbaṁ. Na āmisaṁ paṭiggahetabbaṁ.
he should not sit down on a seat; he should not receive food;

Na dhammo bhāsitabbo.
he should not give a teaching.

“Kiṁ kāraṇā āgatosī”ti pucchiyamāno “jānāhi, āvuso”ti vattabbo.
If he is asked, “Why have you come?” he should say, “Think about it.”

Sace āsane vā nisīdati, āmisaṁ vā paṭiggaṇhāti, dhammaṁ vā bhāsati, ṭhānaṁ bhañjati.
If he sits down on a seat, or he receives food, or he gives a teaching, he loses one allowance to stand.

Dutiyampi ṭhātabbaṁ.
He should stand a second

Tatiyampi ṭhātabbaṁ.
and a third time.

Catukkhattuṁ codetvā catukkhattuṁ ṭhātabbaṁ.
If he prompts four times, he can stand four times.

Pañcakkhattuṁ codetvā dvikkhattuṁ ṭhātabbaṁ.
If he prompts five times, he can stand twice.

Chakkhattuṁ codetvā na ṭhātabbaṁ.
If he prompts six times, he cannot stand at all.

Tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeti,
If he makes any further effort and then gets robe-cloth:

payoge dukkaṭaṁ.
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 atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena abhinipphāditaṁ nissaggiyaṁ.
‘Venerables, this robe-cloth, which I got after prompting more than three times and standing more than six times, 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.’”

No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ tattha sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—
If he does not get robe-cloth, he should go to the owner of that robe fund, or send a message, saying,

“yaṁ kho tumhe, āyasmanto, bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti.
“That monk hasn’t received any benefit from the robe fund you sent for him.

Yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā”ti.
Please recover what’s yours, or it might perish.”

Ayaṁ tattha sāmīcīti
This is the proper procedure:

ayaṁ tattha anudhammatā.
this is the right method.

Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena atirekasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ.
If he prompts more than three times and stands more than six times, and he perceives it as more, and he gets robe-cloth, he commits an offense entailing relinquishment and confession.

Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena vematiko abhinipphādeti, nissaggiyaṁ pācittiyaṁ.
If he prompts more than three times and stands more than six times, but he is unsure of it, and he gets robe-cloth, he commits an offense entailing relinquishment and confession.

Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena ūnakasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ.
If he prompts more than three times and stands more than six times, but he perceives it as less, and he gets robe-cloth, he commits an offense entailing relinquishment and confession.

Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena atirekasaññī, āpatti dukkaṭassa.
If he prompts less than three times and stands less than six times, but he perceives it as more, he commits an offense of wrong conduct.

Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena vematiko, āpatti dukkaṭassa.
If he prompts less than three times and stands less than six times, but he is unsure of it, he commits an offense of wrong conduct.

Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena ūnakasaññī anāpatti.
If he prompts less than three times and stands less than six times, and he perceives it as less, there is no offense.

Anāpatti—
There is no offense:

tikkhattuṁ codanāya, chakkhattuṁ ṭhānena,
if he prompts three times and stands six times;

ūnakatikkhattuṁ codanāya, ūnakachakkhattuṁ ṭhānena,
if he prompts less than three times and stands less than six times;

acodiyamāno deti,
if it is given without prompting;

sāmikā codetvā denti,
if the owners prompt and then it is given;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Rājasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.
The training rule on kings, the tenth, is finished.

Kathinavaggo paṭhamo.
The first subchapter on the robe season is finished.

Tassuddānaṁ
This is the summary:

Ubbhataṁ kathinaṁ tīṇi,
“Three on the ended robe season,

dhovanañca paṭiggaho;
And washing, receiving;

Aññātakāni tīṇeva,
Three on those who are unrelated,

ubhinnaṁ dūtakena cāti.
Of both, and with messenger.”