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41. Acelakasikkhāpada

The training rule on naked ascetics

Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī,

Tena kho pana samayena saṅghassa khādanīyaṁ ussannaṁ hoti.
the Sangha had an abundance of fresh food.

Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. “Tenahānanda, vighāsādānaṁ pūvaṁ dehī”ti.
Venerable Ānanda told the Buddha, who said, “Well then, Ānanda, give the pastries to those who take leftovers.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā vighāsāde paṭipāṭiyā nisīdāpetvā ekekaṁ pūvaṁ dento aññatarissā paribbājikāya ekaṁ maññamāno dve pūve adāsi.
“Yes, Sir.” Ānanda had them sit in a row and gave them one pastry each, until he accidentally gave two to a female wanderer.

Sāmantā paribbājikāyo taṁ paribbājikaṁ etadavocuṁ—“jāro te eso samaṇo”ti.
The female wanderers sitting next to her said to her, “This monastic is your lover.”

“Na me so samaṇo jāro, ekaṁ maññamāno dve pūve adāsī”ti.
“He’s not. He gave me two, thinking they were one.”

Dutiyampi kho …pe…
And a second time …

tatiyampi kho āyasmā ānando ekekaṁ pūvaṁ dento tassāyeva paribbājikāya ekaṁ maññamāno dve pūve adāsi.
And a third time Ānanda gave them one pastry each, until he accidentally gave two to that same female wanderer.

Sāmantā paribbājikāyo taṁ paribbājikaṁ etadavocuṁ—“jāro te eso samaṇo”ti.
Once again the female wanderers sitting next to her said to her, “This monastic is your lover.”

“Na me so samaṇo jāro, ekaṁ maññamāno dve pūve adāsī”ti.
“He’s not. He gave me two, thinking they were one.”

“Jāro na jāro”ti bhaṇḍiṁsu.
And they started to argue about whether or not they were lovers.

Aññataropi ājīvako parivesanaṁ agamāsi.
A certain Ājīvaka ascetic, too, went to that distribution of food.

Aññataro bhikkhu pahūtena sappinā odanaṁ madditvā tassa ājīvakassa mahantaṁ piṇḍaṁ adāsi.
A monk mixed rice with a large amount of ghee and gave him a large lump.

Atha kho so ājīvako taṁ piṇḍaṁ ādāya agamāsi.
He took it and left.

Aññataro ājīvako taṁ ājīvakaṁ etadavoca—“kuto tayā, āvuso, piṇḍo laddho”ti?
Another Ājīvaka asked him, “Where did you get that lump?”

“Tassāvuso, samaṇassa gotamassa muṇḍagahapatikassa parivesanāya laddho”ti.
“From the food distribution of the ascetic Gotama, that shaven-headed householder.”

Assosuṁ kho upāsakā tesaṁ ājīvakānaṁ imaṁ kathāsallāpaṁ.
Some lay followers overheard that conversation between those Ājīvaka ascetics.

Atha kho te upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te upāsakā bhagavantaṁ etadavocuṁ—
They then went to the Buddha, bowed, sat down, and said,

“ime, bhante, titthiyā avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa.
“Sir, these monastics of other religions want to disparage the Buddha, the Teaching, and the Sangha.

Sādhu, bhante, ayyā titthiyānaṁ sahatthā na dadeyyun”ti.
It would be good if the monks didn’t personally give anything to the monastics of other religions.”

Atha kho bhagavā te upāsake dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho te upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
After the Buddha had instructed, inspired, and gladdened those lay followers with a teaching, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

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

“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—
“Well then, monks, I will lay down a training rule for the following ten reasons:

saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… saddhammaṭṭhitiyā, vinayānuggahāya.
for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.

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

“Yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṁ vā bhojanīyaṁ vā dadeyya, pācittiyan”ti.
‘If a monk personally gives fresh or cooked food to a naked ascetic, to a male wanderer, or to a female wanderer, he commits an offense entailing 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.

Acelako nāma
A naked ascetic:

yo koci paribbājakasamāpanno naggo.
any wanderer who is naked.

Paribbājako nāma
A male wanderer:

bhikkhuñca sāmaṇerañca ṭhapetvā yo koci paribbājakasamāpanno.
any male wanderer apart from Buddhist monks and novice monks.

Paribbājikā nāma
A female wanderer:

bhikkhuniñca sikkhamānañca sāmaṇeriñca ṭhapetvā yā kāci paribbājikasamāpannā.
any female wanderer apart from Buddhist nuns, trainee nuns, and novice nuns.

Khādanīyaṁ nāma
Fresh food:

pañca bhojanāni—udakadantaponaṁ ṭhapetvā avasesaṁ khādanīyaṁ nāma.
apart from the five cooked foods, water, and tooth cleaners, the rest is called “fresh food”.

Bhojanīyaṁ nāma
Cooked food:

pañca bhojanāni—odano, kummāso, sattu, maccho, maṁsaṁ.
there are five kinds of cooked food: cooked grain, porridge, flour products, fish, and meat.

Dadeyyāti
Gives:

kāyena vā kāyapaṭibaddhena vā nissaggiyena vā deti, āpatti pācittiyassa.
if he gives by body or by what is connected to the body or by releasing, he commits an offense entailing confession.

Titthiye titthiyasaññī sahatthā khādanīyaṁ vā bhojanīyaṁ vā deti, āpatti pācittiyassa.
If it is a monastic of another religion, and he perceives them as such, and he personally gives them fresh or cooked food, he commits an offense entailing confession.

Titthiye vematiko sahatthā khādanīyaṁ vā bhojanīyaṁ vā deti, āpatti pācittiyassa.
If it is a monastic of another religion, but he is unsure of it, and he personally gives them fresh or cooked food, he commits an offense entailing confession.

Titthiye atitthiyasaññī sahatthā khādanīyaṁ vā bhojanīyaṁ vā deti, āpatti pācittiyassa.
If it is a monastic of another religion, but he does not perceive them as such, and he personally gives them fresh or cooked food, he commits an offense entailing confession.

Udakadantaponaṁ deti, āpatti dukkaṭassa.
If he gives water or a tooth cleaner, he commits an offense of wrong conduct.

Atitthiye titthiyasaññī, āpatti dukkaṭassa.
If it is not a monastic of another religion, but he perceives them as such, he commits an offense of wrong conduct.

Atitthiye vematiko, āpatti dukkaṭassa.
If it is not a monastic of another religion, but he is unsure of it, he commits an offense of wrong conduct.

Atitthiye atitthiyasaññī, anāpatti.
If it is not a monastic of another religion, and he does not perceive them as such, there is no offense.

Anāpatti—
There is no offense:

dāpeti na deti,
if he does not give, but has it given;

upanikkhipitvā deti,
if he gives by placing it near the person;

bāhirālepaṁ deti,
if he gives ointments for external use;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Acelakasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ.
The training rule on naked ascetics, the first, is finished.