Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - 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 Brahmali Bhikkhu..
Origin story
1At one time the Buddha, the Master, was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍikaʼs Park. At that time a minister who was a supporter of Venerable Upananda sent a robe fund for Venerable Upananda by messenger, saying, "Buy a robe with this fund and give it to Venerable Upananda."
The messenger went to Venerable Upananda and said: "Bhante, I have brought a robe fund for you. Please accept it."
"We do not receive robe funds, but we do receive allowable robes at the right time."
"Is there anyone who provides services for you?"
Just then a certain lay disciple had come to the monastery on some business. Venerable Upananda told the messenger: "This lay disciple provides services for the monks."
The messenger instructed that lay disciple and then returned to Venerable Upananda and said: "I have instructed the lay disciple you pointed out for me. Please approach him at the right time and he will give you a robe."
2Later on that minister sent a messenger to Venerable Upananda, saying, "May the Venerable use the robe; we wish you to use the robe." But Venerable Upananda did not say anything to that lay disciple. The minister sent the same message a second time, but again Venerable Upananda did nothing. The minister then sent the message a third time.
3On that occasion the towns-people were having a community meeting, and an agreement had been made that whoever came late got fined fifty coins. Just then Venerable Upananda went to that lay disciple and said: "I need a robe."
"Bhante, please wait one day, for today there is a community meeting, and an agreement has been made that whoever comes late gets fined fifty coins."
"Give me the robe today," and he grabbed him by the belt.
Being pressured by Venerable Upananda, the lay disciple bought him a robe, and as a consequence he was late for the meeting. People asked him: "Sir, why are you late? You have just lost fifty coins."
4Then that lay disciple informed those people of what had happened. They grumbled and complained: "These Sakyan ascetics have great desires; they are not content. Even to provide them with a service is not easy. How can Venerable Upananda not agree when he is asked by a lay disciple to wait for a day?"
5The monks heard the complaints of those people, and the monks of few desires … complained and criticised him: "How could Venerable Upananda not agree when asked by a lay disciple to wait for a day?"
6After criticising Venerable Upananda in many ways, they informed the Master … "Is it true, Upananda, that you did not agree when asked by a lay disciple to wait for a day?"
"Itʼs true, Master."
The Buddha, the Master, rebuked him: " … Foolish man, how could you not agree when asked by a lay disciple to wait for a day? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:
Final ruling
7"If a king, a kingʼs employee, a brahmin, or a householder sends a robe fund for a monk by messenger, saying, ʻBuy a robe with this robe fund and give it to monk so-and-so,ʼ and the messenger goes to that monk and says, ʻBhante, I have brought a robe fund for you; please accept it,ʼ then that monk should reply, ʻWe do not receive robe funds, but we do receive allowable robes at the right time.ʼ If that messenger then says, ʻIs there anyone who provides services for you?ʼ, the monk, if he needs a robe, should point out a monastery attendant or a lay disciple and say, ʻHe provides services for the monks.ʼ If the messenger instructs that service provider and then returns to the monk and says, ʻBhante, I have instructed the service provider you pointed out; please approach him at the right time and he will give you a robe,ʼ then, if that monk needs a robe, he should approach that service provider and prompt him and remind him two or three times, saying, ʻI need a robe.ʼ If he then gets a robe, good. If he does not get it, he should stand in silence for it at most six times. If he then gets a robe, good. If he makes any further effort and then gets the robe, he commits an offence entailing relinquishment and confession. If he does not get a robe, he should go to the owner of that robe fund, or send a messenger: ʻSirs, that monk has not received any benefit from the robe fund you sent for him. May you get back what is yours; may it not be lost.ʼ This is the proper procedure."
Definitions
8For a monk: for the benefit of a monk; making a monk the object of consideration, they desire to supply him.
10A kingʼs employee: whoever gets food and wages from a king.
11A brahmin: a brahmin by birth.
12A householder: anyone apart from a king, a kingʼs employee, and a brahmin.
13A robe fund: gold, a pearl, or a gem.
14With this robe fund: with that which is at his disposal.
17And the messenger goes to that monk and says, "Bhante, I have brought a robe fund for you; please accept it," then that monk should reply, "We do not receive robe funds, but we do receive allowable robes at the right time." If that messenger then says, "Is there anyone who provides services for you?", the monk, if he needs a robe, should point out a monastery attendant or a lay disciple and say, "He provides services for the monks": he should not say, "Give it to him," or "He will put it aside," or, "He will do the exchange," or, "He will buy it."
18If the messenger instructs that service provider and then returns to the monk and says, "Bhante, I have instructed the service provider you pointed out; please approach him at the right time and he will give you a robe," then, if that monk needs a robe, he should approach that service provider and prompt him and remind him two or three times, saying, "I need a robe": he should not say, "Give me a robe," or "Get me a robe," or, "Get a robe in exchange for me," or, "Buy me a robe."
19He should say it a second and a third time. If he gets it, good. If he does not get it, he should go there and ‒
He should stand in silence for it:
He should not sit down on a seat. He should not accept a gift. He should not speak on Dhamma. If he is asked, "Why have you come?", he should say, "You know." If he sits down on a seat, or he accepts a gift, or he speaks on Dhamma, he loses one allowance to stand.
20 He 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 make any further effort and the robe then appears, he commits an offence of bad conduct for the effort. When he gets the robe, he commits an offence entailing relinquishment. The robe is to be relinquished to a Sangha, a group, or an individual.
"And, monks, it is to be relinquished in this way. … To be expanded as in Relinquishment 1, MS paragraphs 1873–1877, with appropriate substitutions. … ʻBhante, this robe of mine, 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.ʼ … the Sangha should give … the Venerables should give … ʻI give this robe back to the Venerable.ʼ"
21If he does not get a robe, he should go to the owner of that robe fund, or send a messenger: ʻSirs, that monk has not received any benefit from the robe fund you sent for him. May you get back what is yours; may it not be lost.ʼ
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 that he has, and he gets the robe, he commits an offence entailing relinquishment and confession. If he prompts more than three times and stands more than six times, but he has doubts about it, and he gets the robe, he commits an offence entailing relinquishment and confession. If he prompts more than three times and stands more than six times, but he perceives that it is less, and he gets the robe, he commits an offence entailing relinquishment and confession.
24If he prompts less than three times and stands less than six times, but he perceives that it is more, he commits an offence of bad conduct. If he prompts less than three times and stands less than six times, but he has doubts about it, he commits an offence of bad conduct. If he prompts less than three times and stands less than six times, and he perceives that it is less, there is no offence.
Non-offences
25There is no offence: if he prompts three times; if he stands six time; if he prompts less than three times; if he stands less than six times; if it is given without prompting; if he prompts the owners and they give; if he is insane; if he is the first offender.
26The tenth rule, the training rule on kings, is finished.
The first chapter on the kathina frame is finished.
28Three on the ended kathina period,
Washing, receiving;
Three on those who are unrelated,
Of both, by messenger.
1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhāko mahāmatto āyasmato upanandassa sakyaputtassa dūtena cīvaracetāpannaṃ pāhesi— "iminā cīvaracetāpannena cīvaraṃ cetāpetvā ayyaṃ upanandaṃ cīvarena acchādehī"ti. atha kho so dūto yenāyasmā upanando sakyaputto tenupasankami; upasankamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca— "idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ. paṭiggaṇhātu āyasmā cīvaracetāpannan"ti. evaṃ vutte āyasmā upanando sakyaputto taṃ dūtaṃ etadavoca— "na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma, cīvarañca kho mayaṃ paṭiggaṇhāma kālena kappiyan"ti. evaṃ vutte, so dūto āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca— "atthi panāyasmato koci veyyāvaccakaro"ti? tena kho pana samayena aññataro upāsako ārāmaṃ agamāsi kenacideva karaṇīyena. atha kho āyasmā upanando sakyaputto taṃ dūtaṃ etadavoca— "eso kho, āvuso, upāsako bhikkhūnaṃ veyyāvaccakaro"ti. atha kho so dūto taṃ upāsakaṃ saññāpetvā yenāyasmā upanando sakyaputto tenupasankami; upasankamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca— "yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā. upasankamatu āyasmā kālena, cīvarena taṃ acchādessatī"ti.
2 tena kho pana samayena so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi— "paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhuttan"ti. atha kho āyasmā upanando sakyaputto taṃ upāsakaṃ na kiñci avacāsi. dutiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi— "paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhuttan"ti. dutiyampi kho āyasmā upanando sakyaputto taṃ upāsakaṃ na kiñci avacāsi. tatiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi— "paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhuttan"ti.
3 tena kho pana samayena negamassa samayo hoti. negamena ca katikā katā hoti— "yo pacchā āgacchati paññāsaṃ baddho"ti. atha kho āyasmā upanando sakyaputto yena so upāsako tenupasankami; upasankamitvā taṃ upāsakaṃ etadavoca— "attho me, āvuso, cīvarenā"ti. "ajjaṇho, bhante, āgamehi, ajja negamassa samayo. negamena ca katikā katā hoti— ‘yo pacchā āgacchati paññāsaṃ baddho’"ti. "ajjeva me, āvuso, cīvaraṃ dehī"ti ovaṭṭikāya parāmasi. atha kho so upāsako āyasmatā upanandena sakyaputtena nippīḷiyamāno āyasmato upanandassa sakyaputtassa cīvaraṃ cetāpetvā pacchā agamāsi. manussā taṃ upāsakaṃ etadavocuṃ— "kissa tvaṃ, ayyo, pacchā āgato, paññāsaṃ jīnosī"ti.
4 atha kho so upāsako tesaṃ manussānaṃ etamatthaṃ ārocesi. manussā ujjhāyanti khiyyanti vipācenti— "mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. nayimesaṃ sukaraṃ veyyāvaccampi kātuṃ. kathañhi nāma āyasmā upanando upāsakena— ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī"ti.
5 assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma āyasmā upanando sakyaputto upāsakena— ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī"ti.
6 atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira tvaṃ, upananda, upāsakena— ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamesī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma tvaṃ, moghapurisa, upāsakena— ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
7 "bhikkhuṃ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṃ pahiṇeyya— ‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehī’ti. so ce dūto taṃ bhikkhuṃ upasankamitvā evaṃ vadeyya— ‘idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ, paṭiggaṇhātu āyasmā cīvaracetāpannan’ti, tena bhikkhunā so dūto evamassa vacanīyo— ‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma. cīvarañca kho mayaṃ paṭiggaṇhāma, kālena kappiyan’ti. so ce dūto taṃ bhikkhuṃ evaṃ vadeyya— ‘atthi panāyasmato koci veyyāvaccakaro’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā— ‘eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’ti. so ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasankamitvā evaṃ vadeyya— ‘yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā, upasankamatu āyasmā kālena, cīvarena taṃ acchādessatī’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasankamitvā dvattikkhattuṃ codetabbo sāretabbo— ‘attho me, āvuso, cīvarenā’ti. dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ; no ce abhinipphādeyya, catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ. catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūto uddissa tiṭṭhamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ; tato ce uttari vāyamamāno taṃ cīvaraṃ abhinipphādeyya, nissaggiyaṃ pācittiyaṃ. no ce abhinipphādeyya, yatassa cīvaracetāpannaṃ ābhataṃ, tattha sāmaṃ vā gantabbaṃ dūto vā pāhetabbo— ‘yaṃ kho tumhe āyasmanto bhikkhuṃ uddissa cīvaracetāpannaṃ pahiṇittha, na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti, yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassā’ti, ayaṃ tattha sāmīcī"ti. (10:29)
8 bhikkhuṃ paneva uddissāti bhikkhussatthāya, bhikkhuṃ ārammaṇaṃ karitvā, bhikkhuṃ acchādetukāmo.
9 rājā nāma yo koci rajjaṃ kāreti.
10 rājabhoggo nāma yo koci rañño bhattavetanāhāro.
11 brāhmaṇo nāma jātiyā brāhmaṇo.
12 gahapatiko nāma ṭhapetvā rājaṃ rājabhoggaṃ brāhmaṇaṃ avaseso gahapatiko nāma.
13 cīvaracetāpannaṃ nāma hiraññaṃ vā suvaṇṇaṃ vā muttā vā maṇi vā.
14 iminā cīvaracetāpannenāti paccupaṭṭhitena.
17 so ce dūto taṃ bhikkhuṃ upasankamitvā evaṃ vadeyya— "idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ. paṭiggaṇhātu āyasmā cīvaracetāpannan"ti, tena bhikkhunā so dūto evamassa vacanīyo— "na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma. cīvarañca kho mayaṃ paṭiggaṇhāma, kālena kappiyan"ti. so ce dūto taṃ bhikkhuṃ evaṃ vadeyya— "atthi panāyasmato koci veyyāvaccakaro"ti? cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā— "eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro"ti. na vattabbo— "tassa dehīti vā, so vā nikkhipissati, so vā parivattessati, so vā cetāpessatī"ti.
18 so ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasankamitvā evaṃ vadeyya— "yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā. upasankamatu āyasmā kālena, cīvarena taṃ acchādessatī"ti. cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasankamitvā dvattikkhattuṃ codetabbo sāretabbo— "attho me, āvuso, cīvarenā"ti. na vattabbo— "dehi me cīvaraṃ, āhara me cīvaraṃ, parivattehi me cīvaraṃ, cetāpehi me cīvaran"ti.
19 dutiyampi vattabbo. tatiyampi vattabbo. sace abhinipphādeti, iccetaṃ kusalaṃ; no ce abhinipphādeti, tattha gantvā tuṇhībhūtena uddissa ṭhātabbaṃ. na āsane nisīditabbaṃ. na āmisaṃ paṭiggahetabbaṃ. na dhammo bhāsitabbo. "kiṃ kāraṇā āgatosī"ti pucchiyamāno "jānāhi, āvuso"ti vattabbo. sace āsane vā nisīdati, āmisaṃ vā paṭiggaṇhāti, dhammaṃ vā bhāsati, ṭhānaṃ bhañjati.
20 dutiyampi ṭhātabbaṃ. tatiyampi ṭhātabbaṃ. catukkhattuṃ codetvā catukkhattuṃ ṭhātabbaṃ. pañcakkhattuṃ codetvā dvikkhattuṃ ṭhātabbaṃ. chakkhattuṃ codetvā na ṭhātabbaṃ. tato ce uttari vāyamamāno taṃ cīvaraṃ abhinipphādeti, payoge dukkaṭaṃ. paṭilābhena nissaggiyaṃ hoti. nissajjitabbaṃ sanghassa vā gaṇassa vā puggalassa vā. evañca pana, bhikkhave, nissajjitabbaṃ … pe … "idaṃ me, bhante, cīvaraṃ atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiyaṃ. imāhaṃ sanghassa nissajjāmī"ti … pe … dadeyyāti … pe … dadeyyunti … pe … āyasmato dammīti.
21 no ce abhinipphādeyya, yatassa cīvaracetāpannaṃ ābhataṃ tattha sāmaṃ vā gantabbaṃ dūto vā pāhetabbo— "yaṃ kho tumhe, āyasmanto, bhikkhuṃ uddissa cīvaracetāpannaṃ pahiṇittha na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti. yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassā"ti.
22 ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā.
23 atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena atirekasaññī abhinipphādeti, nissaggiyaṃ pācittiyaṃ. atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena vematiko abhinipphādeti, nissaggiyaṃ pācittiyaṃ. atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena ūnakasaññī abhinipphādeti, nissaggiyaṃ pācittiyaṃ.
24 ūnakatikkhattuṃ codanāya ūnakachakkhattuṃ ṭhānena atirekasaññī, āpatti dukkaṭassa. ūnakatikkhattuṃ codanāya ūnakachakkhattuṃ ṭhānena vematiko, āpatti dukkaṭassa. ūnakatikkhattuṃ codanāya ūnakachakkhattuṃ ṭhānena ūnakasaññī anāpatti.
25 anāpatti— tikkhattuṃ codanāya, chakkhattuṃ ṭhānena, ūnakatikkhattuṃ codanāya, ūnakachakkhattuṃ ṭhānena, acodiyamāno deti, sāmikā codetvā denti, ummattakassa, ādikammikassāti.
26
rājasikkhāpadaṃ niṭṭhitaṃ dasamaṃ.
kathinavaggo paṭhamo.
28 ubbhataṃ kathinaṃ tīṇi,
dhovanañca paṭiggaho;
aññātakāni tīṇeva,
ubhinnaṃ dūtakena cāti.