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47. Mahānāmasikkhāpada

The training rule on Mahānāma

Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu.

Tena kho pana samayena mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti.
At that time Mahānāma the Sakyan had an abundance of tonics.

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—
He went to the Buddha, bowed, sat down, and said,

“icchāmahaṁ, bhante, saṅghaṁ catumāsaṁ bhesajjena pavāretun”ti.
“Sir, I wish to invite the Sangha to ask for tonics for four months.”

“Sādhu sādhu, mahānāma.
“Good, good, Mahānāma.

Tena hi tvaṁ, mahānāma, saṅghaṁ catumāsaṁ bhesajjena pavārehī”ti.
Please do so.”

Bhikkhū kukkuccāyantā nādhivāsenti.
But the monks were afraid of wrongdoing and did not accept.

Bhagavato etamatthaṁ ārocesuṁ …pe…
They then told the Buddha what had happened. …

anujānāmi, bhikkhave, catumāsaṁ bhesajjappaccayapavāraṇaṁ sāditun”ti.
“Monks, I allow you to accept an invitation to ask for tonics for four months.”

Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁ bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti.
Yet the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance.

Dutiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—
A second time he went to the Buddha, bowed, sat down, and said,

“icchāmahaṁ, bhante, saṅghaṁ aparampi catumāsaṁ bhesajjena pavāretun”ti.
“Sir, I wish to invite the Sangha to ask for tonics for a further four months.”

“Sādhu sādhu, mahānāma.
“Good, good, Mahānāma.

Tena hi tvaṁ, mahānāma, saṅghaṁ aparampi catumāsaṁ bhesajjena pavārehī”ti.
Please do so.”

Bhikkhū kukkuccāyantā nādhivāsenti.
Again the monks were afraid of wrongdoing and did not accept.

Bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. …

anujānāmi, bhikkhave, puna pavāraṇampi sāditun”ti.
“Monks, I allow you to accept a further invitation.”

Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁyeva bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti.
Once again the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance.

Tatiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—
A third time he went to the Buddha, bowed, sat down, and said,

“icchāmahaṁ, bhante, saṅghaṁ yāvajīvaṁ bhesajjena pavāretun”ti.
“Sir, I wish to invite the Sangha to ask for tonics for life.”

“Sādhu sādhu, mahānāma.
“Good, good, Mahānāma.

Tena hi tvaṁ, mahānāma, saṅghaṁ yāvajīvaṁ bhesajjena pavārehī”ti.
Please do so.”

Bhikkhū kukkuccāyantā nādhivāsenti.
Yet again the monks were afraid of wrongdoing and did not accept.

Bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. …

anujānāmi, bhikkhave, niccapavāraṇampi sāditun”ti.
“Monks, I allow you to accept a permanent invitation.”

Tena kho pana samayena chabbaggiyā bhikkhū dunnivatthā honti duppārutā anākappasampannā.
At that time the monks from the group of six were shabbily dressed and improper in appearance.

Mahānāmo sakko vattā hoti—“kissa tumhe, bhante, dunnivatthā duppārutā anākappasampannā?
Mahānāma criticized them, “Venerables, why are you shabbily dressed and improper in appearance?

Nanu nāma pabbajitena sunivatthena bhavitabbaṁ supārutena ākappasampannenā”ti?
Shouldn’t one who has gone forth be suitably dressed and proper in appearance?”

Chabbaggiyā bhikkhū mahānāme sakke upanandhiṁsu.
The monks from the group of six developed a grudge against Mahānāma.

Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—“kena nu kho mayaṁ upāyena mahānāmaṁ sakkaṁ maṅkuṁ kareyyāmā”ti? Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—
Thinking of ways to humiliate him, it occurred to them,

“mahānāmena kho, āvuso, sakkena saṅgho bhesajjena pavārito. Handa mayaṁ, āvuso, mahānāmaṁ sakkaṁ sappiṁ viññāpemā”ti.
“Mahānāma has invited the Sangha to ask for tonics. Let’s ask him for ghee.”

Atha kho chabbaggiyā bhikkhū yena mahānāmo sakko tenupasaṅkamiṁsu; upasaṅkamitvā mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti.
They then went to Mahānāma and said, “We need a <i lang='pi' translate='no'>doṇa</i> measure of ghee.”

“Ajjaṇho, bhante, āgametha.
“Please wait until tomorrow.

Manussā vajaṁ gatā sappiṁ āharituṁ.
People have gone to the cow-pen to get ghee.

Kālaṁ āharissathā”ti.
You may come and get it in the morning.”

Dutiyampi kho …pe…
A second time

tatiyampi kho chabbaggiyā bhikkhū mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti.
and a third time the monks from the group of six said the same thing,

“Ajjaṇho, bhante, āgametha.
and Mahānāma replied as before.

Manussā vajaṁ gatā sappiṁ āharituṁ.

Kālaṁ āharissathā”ti.

“Kiṁ pana tayā, āvuso, adātukāmena pavāritena, yaṁ tvaṁ pavāretvā na desī”ti.
They then said, “Why do you give an invitation if you don’t wish to give?”

Atha kho mahānāmo sakko ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti.
Mahānāma complained and criticized them, “How can they not wait for one day when asked?”

Assosuṁ kho bhikkhū mahānāmassa sakkassa ujjhāyantassa khiyyantassa vipācentassa.
The monks heard the complaints of Mahānāma,

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

“kathañhi nāma chabbaggiyā bhikkhū mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti …pe…
“How could the monks from the group of six not wait for one day when asked by Mahānāma?” …

“saccaṁ kira tumhe, bhikkhave, mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamethā”ti?
“Is it true, monks, that you acted like this?”

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

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

kathañhi nāma tumhe, moghapurisā, mahānāmena sakkena—“ajjaṇho, bhante, āgamethā”ti vuccamānā nāgamessatha.
“Foolish men, how could you act like 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:

“Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā, aññatra punapavāraṇāya, aññatra niccapavāraṇāya; tato ce uttari sādiyeyya, pācittiyan”ti.
‘A monk who is not sick may accept an invitation to ask for requisites for four months. If he accepts one beyond that limit, except if it is a further invitation or a permanent invitation, he commits an offense entailing confession.’”

Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbāti
A monk who is not sick may accept an invitation to ask for requisites for four months:

gilānappaccayapavāraṇā sāditabbā.
he may accept an invitation to ask for requisites for the sick.

Punapavāraṇāpi sāditabbāti
He may also accept a further invitation:

yadā gilāno bhavissāmi tadā viññāpessāmīti.
he should think, “I’ll ask when I’m sick.”

Niccapavāraṇāpi sāditabbāti
He may also accept a permanent invitation:

yadā gilāno bhavissāmi tadā viññāpessāmīti.
he should think, “I’ll ask when I’m sick.”

Tato ce uttari sādiyeyyāti
If he accepts one beyond that limit:

atthi pavāraṇā bhesajjapariyantā na rattipariyantā,
there are invitations that have a limit on the tonics, but no limit on the time period;

atthi pavāraṇā rattipariyantā na bhesajjapariyantā,
there are invitations that have a limit on the time period, but no limit on the tonics;

atthi pavāraṇā bhesajjapariyantā ca rattipariyantā ca,
there are invitations that have a limit on both the tonics and the time period;

atthi pavāraṇā neva bhesajjapariyantā na rattipariyantā.
there are invitations that have neither a limit on the tonics nor on the time period.

Bhesajjapariyantā nāma
Limit on the tonics:

bhesajjāni pariggahitāni honti—“ettakehi bhesajjehi pavāremī”ti.
the tonics are restricted: “I invite you to ask for these particular tonics.”

Rattipariyantā nāma
Limit on the time period:

rattiyo pariggahitāyo honti—“ettakāsu rattīsu pavāremī”ti.
the time period is restricted: “I invite you to ask during this particular period of time.”

Bhesajjapariyantā ca rattipariyantā ca nāma
Limit on both the tonics and the time period:

bhesajjāni ca pariggahitāni honti rattiyo ca pariggahitāyo honti—“ettakehi bhesajjehi ettakāsu rattīsu pavāremī”ti.
both the tonics and the time period are restricted: “I invite you to ask for these particular tonics during this particular period of time.”

Neva bhesajjapariyantā na rattipariyantā nāma
Neither a limit on the tonics nor on the time period:

bhesajjāni ca apariggahitāni honti rattiyo ca apariggahitāyo honti.
neither the tonics nor the time period is restricted.

Bhesajjapariyante—yehi bhesajjehi pavārito hoti tāni bhesajjāni ṭhapetvā aññāni bhesajjāni viññāpeti, āpatti pācittiyassa.
When there is a limit on the tonics, if he asks for tonics other than those he has been invited to ask for, he commits an offense entailing confession.

Rattipariyante—yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāsu rattīsu viññāpeti, āpatti pācittiyassa.
When there is a limit on the time period, if he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession.

Bhesajjapariyante ca rattipariyante ca—yehi bhesajjehi pavārito hoti, tāni bhesajjāni ṭhapetvā yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāni bhesajjāni aññāsu rattīsu viññāpeti, āpatti pācittiyassa.
When there is a limit on both the tonics and on the time period, if he asks for tonics other than those he has been invited to ask for or he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession.

Neva bhesajjapariyante na rattipariyante, anāpatti.
When there is neither a limit on the tonics nor on the time period, there is no offense.

Na bhesajjena karaṇīyena bhesajjaṁ viññāpeti, āpatti pācittiyassa.
If he asks for tonics when he has no need for tonics, he commits an offense entailing confession.

Aññena bhesajjena karaṇīyena aññaṁ bhesajjaṁ viññāpeti, āpatti pācittiyassa.
If he asks for a tonic other than the tonic he needs, he commits an offense entailing confession.

Tatuttari tatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa.
If it is beyond the limit, and he perceives it as such, and he asks for tonics, he commits an offense entailing confession.

Tatuttari vematiko bhesajjaṁ viññāpeti, āpatti pācittiyassa.
If it is beyond the limit, but he is unsure of it, and he asks for tonics, he commits an offense entailing confession.

Tatuttari natatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa.
If it is beyond the limit, but he does not perceive it as such, and he asks for tonics, he commits an offense entailing confession.

Natatuttari tatuttarisaññī, āpatti dukkaṭassa.
If it is not beyond the limit, but he perceives it as such, he commits an offense of wrong conduct.

Natatuttari vematiko, āpatti dukkaṭassa.
If it is not beyond the limit, but he is unsure of it, he commits an offense of wrong conduct.

Natatuttari natatuttarisaññī, anāpatti.
If it is not beyond the limit, and he does not perceive it as such, there is no offense.

Anāpatti—
There is no offense:

yehi bhesajjehi pavārito hoti tāni bhesajjāni viññāpeti,
if he asks for those tonics for which he was invited to ask;

yāsu rattīsu pavārito hoti tāsu rattīsu viññāpeti,
if he asks during the time period for which he was invited to ask;

“imehi tayā bhesajjehi pavāritāmha, amhākañca iminā ca iminā ca bhesajjena attho”ti ācikkhitvā viññāpeti,
if he asks by informing, “You have invited me to ask for these tonics, but I need such-and-such a tonic;”

“yāsu tayā rattīsu pavāritāmha tāyo ca rattiyo vītivattā amhākañca bhesajjena attho”ti ācikkhitvā viññāpeti,
if he asks by informing, “The time period during which you invited me to ask has passed, but I need tonics;”

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 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.

Mahānāmasikkhāpadaṁ niṭṭhitaṁ sattamaṁ.
The training rule on Mahānāma, the seventh, is finished.