Bhikkhu Vibhaṅga - Nissaggiya Pācittiya 10: Not to appoint a kappiya on his own, nor to be too pushy with a kappiya who is supposed to provide something.
- Translated from the Pali by Bhikkhu Brahmali. (More copyright information)
Origin story
1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. 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:
“Buy robe-cloth with this fund and give it to Venerable Upananda.”
The messenger went to Upananda and said, “Venerable, I’ve brought a robe fund for you. Please receive it.”
“We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.”
“Is there anyone who provides services for you?”
Just then a lay follower had come to the monastery on some business. Upananda told the messenger, “This lay follower provides services for the monks.”
The messenger instructed that lay follower and then returned to Upananda, saying, “I’ve instructed the lay follower you pointed out to me. Please go to him at the right time and he’ll give you robe-cloth.”
2Later on that government official sent a message to Upananda, saying, “Please use the robe-cloth. I would like you to use the robe-cloth.” When Upananda did not say anything to that lay follower, that government official sent him a second message saying the same thing. When Upananda still did not say anything to that lay follower, that government official sent him a third message.
3At 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. Just then Upananda went to that lay follower and said, “I need robe-cloth.”
“Please wait one day, Venerable, for today there’s a meeting of the householder association. They’ve made an agreement that whoever comes late gets fined fifty coins.”
Saying, “Give me the robe-cloth today,” he grabbed him by the belt.
Being pressured by Upananda, the lay follower bought him robe-cloth, and as a consequence he was late for the meeting. People asked him, “Sir, why are you late? You’ve just lost fifty coins.”
4When that lay follower told them what had happened, they complained and criticized Upananda, “These Sakyan monastics have great desires. They’re not content. It’s no easy matter to provide them with a service. How could Venerable Upananda not agree when asked by a lay follower to wait for a day?”
5The monks heard the complaints of those people, and the monks of few desires complained and criticized him, “How could Venerable Upananda not agree when asked by a lay follower to wait for a day?”
6After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “Is it true, Upananda, that you did this?”
“It’s true, Sir.”
The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:
Final ruling
7‘If a king, a king’s employee, a brahmin, or a householder sends a robe fund for a monk by messenger, saying, “Buy robe-cloth with this robe fund and give it to monk so-and-so,” and the messenger goes to that monk and says, “Venerable, I have brought a robe fund for you. Please receive it,” then that monk should reply, ‘We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.’ If that messenger says, “Is there anyone who provides services for you?” the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say, “He provides services for the monks.” If the messenger instructs that service-provider and then returns to the monk and says, “Venerable, I have instructed the service-provider you pointed out. Please go to him at the right time and he’ll give you robe-cloth,” then, if that monk needs robe-cloth, he should go to that service-provider and prompt him and remind him two or three times, saying, “I need robe-cloth.” If he then gets robe-cloth, all is well. If he does not get it, he should stand in silence for it at most six times. If he then gets robe-cloth, all is well. If he makes any further effort and then gets robe-cloth, he commits an offense entailing relinquishment and confession. If he does not get robe-cloth, he should go to the owners of that robe fund, or send a message, saying, “That monk hasn’t received any benefit from the robe fund you sent for him. Please recover what’s yours, or it might perish.” This is the proper procedure.’”
Definitions
8For a monk: for the benefit of a monk; making a monk the object of consideration, one wants to give to him.
9A king: whoever rules.
10A king’s employee: whoever gets food and wages from a king.
11A brahmin: a brahmin by birth.
12A householder: anyone apart from a king, a king’s employee, and a brahmin.
13A robe fund: money, gold, a pearl, or a gem.
14With this robe fund: with that which is at one’s disposal.
15Buy: having traded.
16Give: donate.
17And the messenger goes to that monk and says, “Venerable, I have brought a robe fund for you. Please receive it,” then that monk should reply, “We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.” If that messenger says, “Is there anyone who provides services for you?” the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say, “He provides services for the monks”: he should not say, “Give it to him,” “He’ll put it aside,” “He’ll trade it,” “He’ll buy it.”
18If the messenger instructs that service-provider and then returns to the monk and says, “Venerable, I have instructed the service-provider you pointed out. Please go to him at the right time and he’ll give you robe-cloth,” then, if that monk needs robe-cloth, he should go to that service-provider and prompt him and remind him two or three times, saying, “I need robe-cloth”:
He should not say, “Give me robe-cloth,” “Get me robe-cloth,” “Trade me robe-cloth,” “Buy me robe-cloth.”
19He should say it a second and a third time. If he gets it, all is well. If he does not get it, he should go there and stand in silence for it:
He should not sit down on a seat; he should not receive food; he should not give a teaching. If he is asked, “Why have you come?” he should say, “Think about it.” If he sits down on a seat, or he receives food, or he gives a teaching, he loses one allowance to stand.
20He should stand a second and a third time. If he prompts four times, he can stand four times. If he prompts five times, he can stand twice. If he prompts six times, he cannot stand at all.
If he makes any further effort and then gets robe-cloth: For the effort there is an act of wrong conduct. When he gets the robe-cloth, it becomes subject to relinquishment.
The robe-cloth should be relinquished to a saṅgha, a group, or an individual. “And, monks, it should be relinquished like this. … To be expanded as in Nissaggiya Pācittiya 1 verse 17 with appropriate substitutions.
‘Venerables, this robe-cloth, which I got after prompting more than three times and standing more than six times, is to be relinquished. I relinquish it to the Sangha.’ … the Sangha should give … you should give … ‘I give this robe-cloth back to you.’”
21If he does not get robe-cloth, he should go to the owner of that robe fund, or send a message, saying, “That monk hasn’t received any benefit from the robe fund you sent for him. Please recover what’s yours, or it might perish.”
22This is the proper procedure: this is the right method.
Permutations
23If 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. 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. 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.
24If 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. 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. If he prompts less than three times and stands less than six times, and he perceives it as less, there is no offense.
Non-offenses
25There is no offense: if he prompts three times and stands six times; if he prompts less than three times and stands less than six times; if it is given without prompting; if the owners prompt and then it is given; if he is insane; if he is the first offender.
26The training rule on kings, the tenth, is finished.
The first sub-chapter on the robe season is finished.
27This is the summary:
28“Three on the ended robe season,
And washing, receiving;
Three on those who are unrelated,
Of both, and with messenger.”
1p_1V_2070, msdiv537Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhāko mahāmatto āyasmato upanandassa sakyaputtassa dūtena cīvaracetāpannaṁ pāhesi:
"Iminā cīvaracetāpannena cīvaraṁ cetāpetvā ayyaṁ upanandaṁ cīvarena acchādehī"ti.
Atha kho so dūto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca: "Idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ. Paṭiggaṇhātu āyasmā cīvaracetāpannan"ti.
Evaṁ vutte āyasmā upanando sakyaputto taṁ dūtaṁ etadavoca: "na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma, cīvarañca kho mayaṁ paṭiggaṇhāma kālena kappiyan"ti.
Evaṁ vutte, so dūto āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca: "atthi panāyasmato koci veyyāvaccakaro"ti?
Tena kho pana samayena aññataro upāsako ārāmaṁ agamāsi kenacideva karaṇīyena. Atha kho āyasmā upanando sakyaputto taṁ dūtaṁ etadavoca: "Eso kho, āvuso, upāsako bhikkhūnaṁ veyyāvaccakaro"ti.
Atha kho so dūto taṁ upāsakaṁ saññāpetvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca: "yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā. Upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī"ti.
2p_1V_2071Tena kho pana samayena so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi— "paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan"ti. Atha kho āyasmā upanando sakyaputto taṁ upāsakaṁ na kiñci avacāsi. Dutiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi— "paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan"ti. Dutiyampi kho āyasmā upanando sakyaputto taṁ upāsakaṁ na kiñci avacāsi. Tatiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi— "paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan"ti.
3p_1V_2072Tena kho pana samayena negamassa samayo hoti. Negamena ca katikā katā hoti— "yo pacchā āgacchati paññāsaṁ baddho"ti. Atha kho āyasmā upanando sakyaputto yena so upāsako tenupasaṅkami; upasaṅkamitvā taṁ upāsakaṁ etadavoca: "attho me, āvuso, cīvarenā"ti.
"Ajjaṇho, bhante, āgamehi, ajja negamassa samayo. Negamena ca katikā katā hoti— ‘yo pacchā āgacchati paññāsaṁ baddho’"ti.[[%ask:ParaNo:]]
"Ajjeva me, āvuso, cīvaraṁ dehī"ti ovaṭṭikāya parāmasi.
Atha kho so upāsako āyasmatā upanandena sakyaputtena nippīḷiyamāno āyasmato upanandassa sakyaputtassa cīvaraṁ cetāpetvā pacchā agamāsi. Manussā taṁ upāsakaṁ etadavocuṁ: "Kissa tvaṁ, ayyo, pacchā āgato, paññāsaṁ jīnosī"ti.
4p_1V_2073Atha kho so upāsako tesaṁ manussānaṁ etamatthaṁ ārocesi. Manussā ujjhāyanti khiyyanti vipācenti: "mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayimesaṁ sukaraṁ veyyāvaccampi kātuṁ. Kathañhi nāma āyasmā upanando upāsakena— ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī"ti.
5p_1V_2074Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma āyasmā upanando sakyaputto upāsakena— ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī"ti.
6p_1V_2075Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ kira tvaṁ, upananda, upāsakena— ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamesī"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā … pe … katañhi nāma tvaṁ, moghapurisa, upāsakena ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya … pe … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
7p_1V_2076, msdiv538"Bhikkhuṁ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṁ pahiṇeyya— ‘iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādehī’ti. So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya— ‘idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ, paṭiggaṇhātu āyasmā cīvaracetāpannan’ti, tena bhikkhunā so dūto evamassa vacanīyo: ‘Na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma. Cīvarañca kho mayaṁ paṭiggaṇhāma, kālena kappiyan’ti. So ce dūto taṁ bhikkhuṁ evaṁ vadeyya— ‘atthi panāyasmato koci veyyāvaccakaro’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā— ‘eso kho, āvuso, bhikkhūnaṁ veyyāvaccakaro’ti. So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya— ‘Yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā, upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo— ‘attho me, āvuso, cīvarenā’ti. Dvattikkhattuṁ codayamāno sārayamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ; no ce abhinipphādeyya, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūtena uddissa ṭhātabbaṁ. Catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūto uddissa tiṭṭhamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ; tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeyya, nissaggiyaṁ pācittiyaṁ. No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ, tattha sāmaṁ vā gantabbaṁ dūto vā pāhetabbo— ‘Yaṁ kho tumhe āyasmanto bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha, na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti, yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā’ti, ayaṁ tattha sāmīcī"ti.
8p_1V_2077, msdiv539Bhikkhuṁ paneva uddissā'ti bhikkhussatthāya, bhikkhuṁ ārammaṇaṁ karitvā, bhikkhuṁ acchādetukāmo.
9p_1V_2078Rājā nāma yo koci rajjaṁ kāreti.
10p_1V_2079Rājabhoggo nāma yo koci rañño bhattavetanāhāro.
11p_1V_2080Brāhmaṇo nāma jātiyā brāhmaṇo.
12p_1V_2081Gahapatiko nāma ṭhapetvā rājaṁ rājabhoggaṁ brāhmaṇaṁ avaseso gahapatiko nāma.
13p_1V_2082Cīvaracetāpannaṁ nāma hiraññaṁ vā suvaṇṇaṁ vā muttā vā maṇi vā.
14p_1V_2083Iminā cīvaracetāpannenā'ti paccupaṭṭhitena.
15p_1V_2084Cetāpetvā'ti parivattetvā.
16p_1V_2085Acchādehī'ti dajjehi.
17p_1V_2086So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya— "Idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ. Paṭiggaṇhātu āyasmā cīvaracetāpannan"ti, tena bhikkhunā so dūto evamassa vacanīyo: "na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma. Cīvarañca kho mayaṁ paṭiggaṇhāma, kālena kappiyan"ti. So ce dūto taṁ bhikkhuṁ evaṁ vadeyya— "atthi panāyasmato koci veyyāvaccakaro"ti? Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā— "Eso kho, āvuso, bhikkhūnaṁ veyyāvaccakaro"ti. Na vattabbo— "tassa dehīti vā, so vā nikkhipissati, so vā parivattessati, so vā cetāpessatī"ti.
18p_1V_2087So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya— "yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā. Upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī"ti. Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo— "attho me, āvuso, cīvarenā"ti.
Na vattabbo— "dehi me cīvaraṁ, āhara me cīvaraṁ, parivattehi me cīvaraṁ, cetāpehi me cīvaran"ti.
19p_1V_2088Dutiyampi vattabbo. Tatiyampi vattabbo. Sace abhinipphādeti, iccetaṁ kusalaṁ; no ce abhinipphādeti, tattha gantvā tuṇhībhūtena uddissa ṭhātabbaṁ.
Na āsane nisīditabbaṁ. Na āmisaṁ paṭiggahetabbaṁ. Na dhammo bhāsitabbo. "Kiṁ kāraṇā āgatosī"ti pucchiyamāno "jānāhi, āvuso"ti vattabbo. Sace āsane vā nisīdati, āmisaṁ vā paṭiggaṇhāti, dhammaṁ vā bhāsati, ṭhānaṁ bhañjati.
20p_1V_2089Dutiyampi ṭhātabbaṁ. Tatiyampi ṭhātabbaṁ. Catukkhattuṁ codetvā catukkhattuṁ ṭhātabbaṁ. Pañcakkhattuṁ codetvā dvikkhattuṁ ṭhātabbaṁ. Chakkhattuṁ codetvā na ṭhātabbaṁ.
Tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeti, payoge dukkaṭaṁ. Paṭilābhena nissaggiyaṁ hoti.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ … pe …
… "Idaṁ me, bhante, cīvaraṁ atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena abhinipphāditaṁ nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmī"ti … pe … dadeyyāti … pe … dadeyyunti … pe … āyasmato dammīti.
21p_1V_2090No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ tattha sāmaṁ vā gantabbaṁ dūto vā pāhetabbo— "yaṁ kho tumhe, āyasmanto, bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti. Yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā"ti.
22p_1V_2091Ayaṁ tattha sāmīcī'ti ayaṁ tattha anudhammatā.
23p_1V_2092, msdiv540Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena atirekasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ. Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena vematiko abhinipphādeti, nissaggiyaṁ pācittiyaṁ. Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena ūnakasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ.
24p_1V_2093Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena atirekasaññī, āpatti dukkaṭassa. Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena vematiko, āpatti dukkaṭassa. Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena ūnakasaññī anāpatti.
25p_1V_2094, msdiv541Anāpatti— tikkhattuṁ codanāya, chakkhattuṁ ṭhānena, ūnakatikkhattuṁ codanāya, ūnakachakkhattuṁ ṭhānena, acodiyamāno deti, sāmikā codetvā denti, ummattakassa, ādikammikassāti.
26p_1V_2095Rājasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.
Kaṭhinavaggo paṭhamo.
27p_1V_2096Tassuddānaṁ
28p_1V_2097Ubbhataṁ kathinaṁ tīṇi,
dhovanañca paṭiggaho;
Aññātakāni tīṇeva,
ubhinnaṁ dūtakena cāti.