Tripiṭaka Mahāvibhaṅga
The Great Analysis
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Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery,
“ayyaṁ upanandaṁ cīvarena acchādessāmī”ti.
“I’m going to give robe-cloth to Venerable Upananda.”
Assosi kho aññataro piṇḍacāriko bhikkhu tassa purisassa imaṁ vācaṁ bhāsamānassa.
An alms-collecting monk heard that man making that statement.
Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—
He then went to Upananda the Sakyan and said,
Amukasmiṁ okāse aññataro puriso pajāpatiṁ etadavoca—
In such-and-such a place I heard a man tell his wife
Atha kho āyasmā upanando sakyaputto yena so puriso tenupasaṅkami; upasaṅkamitvā taṁ purisaṁ etadavoca—
Upananda then went to that man and said,
“saccaṁ kira maṁ tvaṁ, āvuso, cīvarena acchādetukāmosī”ti?
“Is it true that you want to give me robe-cloth?”
“Sace kho maṁ tvaṁ, āvuso, cīvarena acchādetukāmosi, evarūpena cīvarena acchādehi.
“If that’s the case, give me such-and-such robe-cloth.
Kyāhaṁ tena acchannopi karissāmi yāhaṁ na paribhuñjissāmī”ti.
For what’s the point of giving robe-cloth that I won’t use?”
“mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā.
“These Sakyan monastics have great desires. They’re not content.
Kathañhi nāma ayyo upanando mayā pubbe appavārito maṁ upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti.
How could Venerable Upananda come to me and say what kind of robe-cloth he wants without first being invited by me to do so?”
Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa.
The monks heard the complaints of that man,
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized him,
“kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti.
“How could Venerable Upananda go to a householder and say what kind of robe-cloth he wants without first being invited to do so?”
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:
“saccaṁ kira tvaṁ, upananda, pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjasī”ti?
“Is it true, Upananda, that you did this?”
“Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā.
“Foolish man, people who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other.
Tattha nāma tvaṁ, moghapurisa, pubbe appavārito aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjissasi.
And still you did this.
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
“Bhikkhuṁ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṁ upakkhaṭaṁ hoti—
‘If a male or female householder has set aside a robe fund for an unrelated monk, thinking,
‘iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādessāmī’ti;
“With this robe fund I will buy robe-cloth and give it to monk so-and-so;”
tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya—
and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying,
‘sādhu vata maṁ āyasmā iminā cīvaracetāpannena evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādehī’ti,
“Please use this robe fund to buy such-and-such robe-cloth and then give it to me,”
kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyan”ti.
and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.’”
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.
mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho.
anyone who is not a descendant of one’s male ancestors going back eight generations, either on the mother’s side or on the father’s side.
hiraññaṁ vā suvaṇṇaṁ vā muttā vā maṇi vā pavāḷo vā phaliko vā paṭako vā suttaṁ vā kappāso vā.
money, gold, a pearl, a gem, a coral, a crystal, cloth, thread, or cotton wool.
yaṁ bhikkhuṁ uddissa cīvaracetāpannaṁ upakkhaṭaṁ hoti so bhikkhu.
the monk the robe fund has been set aside for.
pubbe avutto hoti— “kīdisena te, bhante, cīvarena attho, kīdisaṁ te cīvaraṁ cetāpemī”ti?
he or she has not said beforehand: “Venerable, what kind of robe-cloth do you need? What kind of robe-cloth can I buy for you?”
gharaṁ gantvā yattha katthaci upasaṅkamitvā.
having gone to their house or having gone wherever.
āyataṁ vā hotu vitthataṁ vā appitaṁ vā saṇhaṁ vā.
please make it long or wide or closely woven or soft.
Tassa vacanena āyataṁ vā vitthataṁ vā appitaṁ vā saṇhaṁ vā cetāpeti, payoge dukkaṭaṁ.
If that lay person buys robe-cloth that is long, wide, closely woven, or soft because of the monk’s statement, then for the effort there is an act of wrong conduct.
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 pubbe appavārito aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpannaṁ nissaggiyaṁ,
‘Venerables, this robe-cloth, which I received after going to an unrelated householder and saying what kind of robe-cloth I wanted without first being invited, is to be relinquished.
Aññātake aññātakasaññī pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ.
If the householder is unrelated and the monk perceives them as such, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession.
Aññātake vematiko pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ.
If the householder is unrelated, but the monk is unsure of it, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession.
Aññātake ñātakasaññī pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ.
If the householder is unrelated, but the monk perceives them as related, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession.
Ñātake aññātakasaññī, āpatti dukkaṭassa.
If the householder is related, but the monk perceives them as unrelated, he commits an offense of wrong conduct.
Ñātake vematiko, āpatti dukkaṭassa.
If the householder is related, but the monk is unsure of it, he commits an offense of wrong conduct.
Ñātake ñātakasaññī, anāpatti.
If the householder is related and the monk perceives them as such, there is no offense.
mahagghaṁ cetāpetukāmassa appagghaṁ cetāpeti,
if the householder wishes to buy something expensive, but the monk has them buy something inexpensive;
Upakkhaṭasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.
The training rule on what is set aside, the eighth, is finished.