Tripiṭaka Mahāvibhaṅga
The Great Analysis
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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.
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—
Tena kho pana samayena aññataro upāsako ārāmaṁ agamāsi kenacideva karaṇīyena.
Just then a lay follower had come to the monastery on some business.
“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,
“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.
“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,
“mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā.
“These Sakyan monastics have great desires. They’re not content.
Kathañhi nāma āyasmā upanando upāsakena—
How could Venerable Upananda not agree when asked by a lay follower
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
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:
‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamesī”ti?
‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi.
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,”
‘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.’
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,
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,
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.”
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.
ṭhapetvā rājaṁ rājabhoggaṁ brāhmaṇaṁ avaseso gahapatiko nāma.
anyone apart from a king, a king’s employee, and a brahmin.
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,”
“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.”
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,
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,
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.”
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;
“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.
Catukkhattuṁ codetvā catukkhattuṁ ṭhātabbaṁ.
If he prompts four times, he can stand four times.
Tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeti,
If he makes any further effort and then gets robe-cloth:
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.
…pe…
(To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-np1#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.
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.”
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.
ūnakatikkhattuṁ codanāya, ūnakachakkhattuṁ ṭhānena,
if he prompts less than three times and stands less than six times;