Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on robes Cīvaravagga

10. The training rule on kings 10. Rājasikkhāpada

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. 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, Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhāko mahāmatto āyasmato upanandassa sakyaputtassa dūtena cīvaracetāpannaṁ pāhesi—“Buy robe-cloth with this fund and give it to Venerable Upananda.” “iminā cīvaracetāpannena cīvaraṁ cetāpetvā ayyaṁ upanandaṁ cīvarena acchādehī”ti.

The messenger went to Upananda and said, Atha kho so dūto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“Venerable, I’ve brought a robe fund for you. “idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ. Please receive it.” Paṭiggaṇhātu āyasmā cīvaracetāpannan”ti.

Evaṁ vutte āyasmā upanando sakyaputto taṁ dūtaṁ etadavoca—“We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.” “na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma, cīvarañca kho mayaṁ paṭiggaṇhāma kālena kappiyan”ti.

Evaṁ vutte, so dūto āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“Is there anyone who provides services for you?” “atthi panāyasmato koci veyyāvaccakaro”ti?

Just then a lay follower had come to the monastery on some business. Tena kho pana samayena aññataro upāsako ārāmaṁ agamāsi kenacideva karaṇīyena. Upananda told the messenger, Atha kho āyasmā upanando sakyaputto taṁ dūtaṁ etadavoca—“This lay follower provides services for the monks.” “eso kho, āvuso, upāsako bhikkhūnaṁ veyyāvaccakaro”ti.

The messenger instructed that lay follower and then returned to Upananda, saying, Atha kho so dūto taṁ upāsakaṁ saññāpetvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“I’ve instructed the lay follower you pointed out to me. “yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā. Please go to them at the right time and they’ll give you robe-cloth.” Upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī”ti.

Later on that government official sent a message to Upananda, saying, Tena kho pana samayena so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—“Please use the robe-cloth. I would like you to use the robe-cloth.” “paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti. When Upananda did not say anything to that lay follower, Atha kho āyasmā upanando sakyaputto taṁ upāsakaṁ na kiñci avacāsi. that government official sent him a second message Dutiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—saying the same thing. “paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti. When Upananda still did not say anything to that lay follower, Dutiyampi kho āyasmā upanando sakyaputto taṁ upāsakaṁ na kiñci avacāsi. that government official sent him a third message. Tatiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—“paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti.

Tena kho pana samayena negamassa samayo hoti. 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. Negamena ca katikā katā hoti— “yo pacchā āgacchati paññāsaṁ baddho”ti. Just then Upananda went to that lay follower and said, Atha kho āyasmā upanando sakyaputto yena so upāsako tenupasaṅkami; upasaṅkamitvā taṁ upāsakaṁ etadavoca—“I need robe-cloth.” “attho me, āvuso, cīvarenā”ti.

“Please wait one day, venerable, for today there’s a meeting of the householder association. “Ajjaṇho, bhante, āgamehi, ajja negamassa samayo. They’ve made an agreement that whoever comes late gets fined fifty coins.” Negamena ca katikā katā hoti—‘yo pacchā āgacchati paññāsaṁ baddho’”ti.

Saying, “Give me the robe-cloth today,” he grabbed him by the belt. “Ajjeva me, āvuso, cīvaraṁ dehī”ti ovaṭṭikāya parāmasi.

Being pressured by Upananda, the lay follower bought him robe-cloth, and as a consequence he was late for the meeting. Atha kho so upāsako āyasmatā upanandena sakyaputtena nippīḷiyamāno āyasmato upanandassa sakyaputtassa cīvaraṁ cetāpetvā pacchā agamāsi. People asked him, Manussā taṁ upāsakaṁ etadavocuṁ—“Sir, why are you late? You’ve just lost fifty coins.” “kissa tvaṁ, ayyo, pacchā āgato, paññāsaṁ jīnosī”ti.

When that lay follower told them what had happened, Atha kho so upāsako tesaṁ manussānaṁ etamatthaṁ ārocesi. they complained and criticized Upananda, Manussā ujjhāyanti khiyyanti vipācenti—“These Sakyan monastics have great desires. They’re not content. “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. It’s no easy matter to provide them with a service. Nayimesaṁ sukaraṁ veyyāvaccampi kātuṁ. How could Venerable Upananda not agree when asked by a lay follower Kathañhi nāma āyasmā upanando upāsakena—to wait for a day?” ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī”ti.

The monks heard the complaints of those people, Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and the monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could Venerable Upananda not agree when asked by a lay follower “kathañhi nāma āyasmā upanando sakyaputto upāsakena—to wait for a day?” ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī”ti.

After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, Upananda, that you did this?” “saccaṁ kira tvaṁ, upananda, upāsakena—‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamesī”ti?

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

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how could you do this? kathañhi nāma tvaṁ, moghapurisa, upāsakena—‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi. This will affect people’s confidence …” … Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a king, a king’s employee, a brahmin, or a householder sends a robe fund for a monk by messenger, saying, “Bhikkhuṁ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṁ pahiṇeyya—“Buy robe-cloth with this robe fund and give it to monk so-and-so,” ‘iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādehī’ti. and the messenger goes to that monk and says, So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—“Venerable, I have brought a robe fund for you. Please receive it,” ‘idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ, paṭiggaṇhātu āyasmā cīvaracetāpannan’ti, then that monk should reply, tena bhikkhunā so dūto evamassa vacanīyo—‘We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.’ ‘na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma. Cīvarañca kho mayaṁ paṭiggaṇhāma, kālena kappiyan’ti. If that messenger says, So ce dūto taṁ bhikkhuṁ evaṁ vadeyya—“Is there anyone who provides services for you?” ‘atthi panāyasmato koci veyyāvaccakaro’ti, the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā—“They provide services for the monks.” ‘eso kho, āvuso, bhikkhūnaṁ veyyāvaccakaro’ti. If the messenger instructs that service provider and then returns to the monk and says, So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—“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,” ‘yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā, upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī’ti, 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, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo—“I need robe-cloth.” ‘attho me, āvuso, cīvarenā’ti. If he then gets robe-cloth, all is well. Dvattikkhattuṁ codayamāno sārayamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ; If he does not get it, he should stand in silence for it at most six times. no ce abhinipphādeyya, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūtena uddissa ṭhātabbaṁ. If he then gets robe-cloth, all is well. Catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūto uddissa tiṭṭhamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ; If he makes any further effort and then gets robe-cloth, he commits an offense entailing relinquishment and confession. tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeyya, nissaggiyaṁ pācittiyaṁ. If he does not get robe-cloth, he should go to the owners of that robe fund, or send a message, saying, No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ, tattha sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—“That monk hasn’t received any benefit from the robe fund you sent for him. ‘yaṁ kho tumhe āyasmanto bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha, na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti, Please recover what’s yours, or it might perish.” yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā’ti, This is the proper procedure.’” ayaṁ tattha sāmīcī”ti.

Definitions

For a monk: Bhikkhuṁ paneva uddissāti

for the benefit of a monk; making a monk the object of consideration, one wants to give to him. bhikkhussatthāya, bhikkhuṁ ārammaṇaṁ karitvā, bhikkhuṁ acchādetukāmo.

A king: Rājā nāma

whoever rules. yo koci rajjaṁ kāreti.

A king’s employee: Rājabhoggo nāma

whoever gets food and wages from a king. yo koci rañño bhattavetanāhāro.

A brahmin: Brāhmaṇo nāma

a brahmin by birth. jātiyā brāhmaṇo.

A householder: Gahapatiko nāma

anyone apart from a king, a king’s employee, and a brahmin. ṭhapetvā rājaṁ rājabhoggaṁ brāhmaṇaṁ avaseso gahapatiko nāma.

A robe fund: Cīvaracetāpannaṁ nāma

money, gold, a pearl, or a gem. hiraññaṁ vā suvaṇṇaṁ vā muttā vā maṇi vā.

With this robe fund: Iminā cīvaracetāpannenāti

with that which is at one’s disposal. paccupaṭṭhitena.

Buy: Cetāpetvāti

having traded. parivattetvā.

Give: Acchādehīti

donate. dajjehi.

And the messenger goes to that monk and says, So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—“Venerable, I have brought a robe fund for you. Please receive it,” “idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ. Paṭiggaṇhātu āyasmā cīvaracetāpannan”ti, then that monk should reply, tena bhikkhunā so dūto evamassa vacanīyo—“We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.” “na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma. Cīvarañca kho mayaṁ paṭiggaṇhāma, kālena kappiyan”ti. If that messenger says, So ce dūto taṁ bhikkhuṁ evaṁ vadeyya—“Is there anyone who provides services for you?” “atthi panāyasmato koci veyyāvaccakaro”ti? the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say, Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā—“They provides services for the monks”: “eso kho, āvuso, bhikkhūnaṁ veyyāvaccakaro”ti.

he should not say, “Give it to them,” “They’ll put it aside,” “They’ll trade it,” “They’ll buy it.” Na vattabbo— “tassa dehīti vā, so vā nikkhipissati, so vā parivattessati, so vā cetāpessatī”ti.

If the messenger instructs that service provider and then returns to the monk and says, So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—“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,” “yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā. Upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī”ti. 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, Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo—“I need robe-cloth”: “attho me, āvuso, cīvarenā”ti.

he should not say, “Give me robe-cloth,” “Get me robe-cloth,” “Trade me robe-cloth,” “Buy me robe-cloth.” Na vattabbo— “dehi me cīvaraṁ, āhara me cīvaraṁ, parivattehi me cīvaraṁ, cetāpehi me cīvaran”ti.

He should say it a second Dutiyampi vattabbo. and a third time. Tatiyampi vattabbo.

If he gets it, all is well. Sace abhinipphādeti, iccetaṁ kusalaṁ; If he does not get it, he should go there and stand in silence for it: no ce abhinipphādeti, tattha gantvā tuṇhībhūtena uddissa ṭhātabbaṁ.

he should not sit down on a seat; he should not receive food; Na āsane nisīditabbaṁ. Na āmisaṁ paṭiggahetabbaṁ. he should not give a teaching. Na dhammo bhāsitabbo. If he is asked, “Why have you come?” he should say, “Think about it.” “Kiṁ kāraṇā āgatosī”ti pucchiyamāno “jānāhi, āvuso”ti vattabbo. If he sits down on a seat, or he receives food, or he gives a teaching, he loses one allowance to stand. Sace āsane vā nisīdati, āmisaṁ vā paṭiggaṇhāti, dhammaṁ vā bhāsati, ṭhānaṁ bhañjati.

He should stand a second Dutiyampi ṭhātabbaṁ. and a third time. Tatiyampi ṭhātabbaṁ. If he prompts four times, he can stand four times. Catukkhattuṁ codetvā catukkhattuṁ ṭhātabbaṁ. If he prompts five times, he can stand twice. Pañcakkhattuṁ codetvā dvikkhattuṁ ṭhātabbaṁ. If he prompts six times, he cannot stand at all. Chakkhattuṁ codetvā na ṭhātabbaṁ.

If he makes any further effort and then gets robe-cloth: Tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeti,

for the effort there is an act of wrong conduct. payoge dukkaṭaṁ. When he gets the robe-cloth, it becomes subject to relinquishment. Paṭilābhena nissaggiyaṁ hoti.

The robe-cloth should be relinquished to a sangha, a group, or an individual. Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. “And, monks, it should be relinquished like this. … Evañca pana, bhikkhave, nissajjitabbaṁ. (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.) …pe…

‘Venerables, this robe-cloth, which I got after prompting more than three times and standing more than six times, is to be relinquished. “idaṁ me, bhante, cīvaraṁ atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena abhinipphāditaṁ nissaggiyaṁ. I relinquish it to the Sangha.’ … Imāhaṁ saṅghassa nissajjāmī”ti …pe… the Sangha should give … dadeyyāti …pe… you should give … dadeyyunti …pe… ‘I give this robe-cloth back to you.’” āyasmato dammīti.

If he does not get robe-cloth, he should go to the owner of that robe fund, or send a message, saying, No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ tattha sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—“That monk hasn’t received any benefit from the robe fund you sent for him. “yaṁ kho tumhe, āyasmanto, bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti. Please recover what’s yours, or it might perish.” Yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā”ti.

This is the proper procedure: Ayaṁ tattha sāmīcīti

this is the right method. ayaṁ tattha anudhammatā.

Permutations

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 atirekasaññī 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 vematiko 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. Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena ūnakasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ.

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 atirekasaññī, 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 vematiko, āpatti dukkaṭassa. 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 ūnakasaññī anāpatti.

Non-offenses

There is no offense: Anāpatti—if he prompts three times and stands six times; tikkhattuṁ codanāya, chakkhattuṁ ṭhānena, if he prompts less than three times and stands less than six times; ūnakatikkhattuṁ codanāya, ūnakachakkhattuṁ ṭhānena, if it is given without prompting; acodiyamāno deti, if the owners prompt and then it is given; sāmikā codetvā denti, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on kings, the tenth, is finished. Rājasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.

The first subchapter on the robe season is finished. Kathinavaggo paṭhamo.

This is the summary: Tassuddānaṁ

“Three on the ended robe season, Ubbhataṁ kathinaṁ tīṇi, And washing, receiving; dhovanañca paṭiggaho; Three on those who are unrelated, Aññātakāni tīṇeva, Of both, and with messenger.” ubhinnaṁ dūtakena cāti.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on relinquishment
The subchapter on robes

10. The training rule on kings

Origin story

At 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 them at the right time and they’ll give you robe-cloth.”

Later 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.

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. 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.”

When 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?”

The 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?”

After 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

‘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, “They provide 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 them at the right time and they’ll give you robe-cloth,” 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, “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

For a monk:

for the benefit of a monk; making a monk the object of consideration, one wants to give to him.

A king:

whoever rules.

A king’s employee:

whoever gets food and wages from a king.

A brahmin:

a brahmin by birth.

A householder:

anyone apart from a king, a king’s employee, and a brahmin.

A robe fund:

money, gold, a pearl, or a gem.

With this robe fund:

with that which is at one’s disposal.

Buy:

having traded.

Give:

donate.

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, “They provides services for the monks”:

he should not say, “Give it to them,” “They’ll put it aside,” “They’ll trade it,” “They’ll buy it.”

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 them at the right time and they’ll give you robe-cloth,” 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, “I need robe-cloth”:

he should not say, “Give me robe-cloth,” “Get me robe-cloth,” “Trade me robe-cloth,” “Buy me robe-cloth.”

He 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.

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 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 sangha, a group, or an individual. “And, monks, it should be relinquished like this. … (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.)

‘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.’”

If 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.”

This is the proper procedure:

this is the right method.

Permutations

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. 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.

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. 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

There 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.

The training rule on kings, the tenth, is finished.

The first subchapter on the robe season is finished.

This is the summary:

“Three on the ended robe season, And washing, receiving; Three on those who are unrelated, Of both, and with messenger.”

Theravāda Vinaya
Mahāvibhaṅga
Nissaggiyakaṇḍa
Cīvaravagga

10. Rājasikkhāpada

Tena 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.

Tena 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.

Tena 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.

“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.

Atha 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.

Assosuṁ 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.

Atha 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… kathañhi nāma tvaṁ, moghapurisa, upāsakena—‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“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.

Bhikkhuṁ paneva uddissāti

bhikkhussatthāya, bhikkhuṁ ārammaṇaṁ karitvā, bhikkhuṁ acchādetukāmo.

Rājā nāma

yo koci rajjaṁ kāreti.

Rājabhoggo nāma

yo koci rañño bhattavetanāhāro.

Brāhmaṇo nāma

jātiyā brāhmaṇo.

Gahapatiko nāma

ṭhapetvā rājaṁ rājabhoggaṁ brāhmaṇaṁ avaseso gahapatiko nāma.

Cīvaracetāpannaṁ nāma

hiraññaṁ vā suvaṇṇaṁ vā muttā vā maṇi vā.

Iminā cīvaracetāpannenāti

paccupaṭṭhitena.

Cetāpetvāti

parivattetvā.

Acchādehīti

dajjehi.

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.

Na vattabbo— “tassa dehīti vā, so vā nikkhipissati, so vā parivattessati, so vā cetāpessatī”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.

Na vattabbo— “dehi me cīvaraṁ, āhara me cīvaraṁ, parivattehi me cīvaraṁ, cetāpehi me cīvaran”ti.

Dutiyampi 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.

Dutiyampi 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.

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 sāmīcīti

ayaṁ tattha anudhammatā.

Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena atirekasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ. Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena vematiko abhinipphādeti, nissaggiyaṁ pācittiyaṁ. Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena ūnakasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ.

Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena atirekasaññī, āpatti dukkaṭassa. Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena vematiko, āpatti dukkaṭassa. Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena ūnakasaññī anāpatti.

Anāpatti—tikkhattuṁ codanāya, chakkhattuṁ ṭhānena, ūnakatikkhattuṁ codanāya, ūnakachakkhattuṁ ṭhānena, acodiyamāno deti, sāmikā codetvā denti, ummattakassa, ādikammikassāti.

Rājasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.

Kathinavaggo paṭhamo.

Tassuddānaṁ

Ubbhataṁ kathinaṁ tīṇi, dhovanañca paṭiggaho; Aññātakāni tīṇeva, ubhinnaṁ dūtakena cāti.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on robes Cīvaravagga

10. The training rule on kings 10. Rājasikkhāpada

Origin story

Evaṁ vutte, so dūto āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“Is there anyone who provides services for you?” “atthi panāyasmato koci veyyāvaccakaro”ti?

Saying, “Give me the robe-cloth today,” he grabbed him by the belt. “Ajjeva me, āvuso, cīvaraṁ dehī”ti ovaṭṭikāya parāmasi.

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

Final ruling

Definitions

For a monk: Bhikkhuṁ paneva uddissāti

for the benefit of a monk; making a monk the object of consideration, one wants to give to him. bhikkhussatthāya, bhikkhuṁ ārammaṇaṁ karitvā, bhikkhuṁ acchādetukāmo.

A king: Rājā nāma

whoever rules. yo koci rajjaṁ kāreti.

A king’s employee: Rājabhoggo nāma

whoever gets food and wages from a king. yo koci rañño bhattavetanāhāro.

A brahmin: Brāhmaṇo nāma

a brahmin by birth. jātiyā brāhmaṇo.

A householder: Gahapatiko nāma

anyone apart from a king, a king’s employee, and a brahmin. ṭhapetvā rājaṁ rājabhoggaṁ brāhmaṇaṁ avaseso gahapatiko nāma.

A robe fund: Cīvaracetāpannaṁ nāma

money, gold, a pearl, or a gem. hiraññaṁ vā suvaṇṇaṁ vā muttā vā maṇi vā.

With this robe fund: Iminā cīvaracetāpannenāti

with that which is at one’s disposal. paccupaṭṭhitena.

Buy: Cetāpetvāti

having traded. parivattetvā.

Give: Acchādehīti

donate. dajjehi.

He should say it a second Dutiyampi vattabbo. and a third time. Tatiyampi vattabbo.

If he makes any further effort and then gets robe-cloth: Tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeti,

for the effort there is an act of wrong conduct. payoge dukkaṭaṁ. When he gets the robe-cloth, it becomes subject to relinquishment. Paṭilābhena nissaggiyaṁ hoti.

This is the proper procedure: Ayaṁ tattha sāmīcīti

this is the right method. ayaṁ tattha anudhammatā.

Permutations

Non-offenses

The training rule on kings, the tenth, is finished. Rājasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.

The first subchapter on the robe season is finished. Kathinavaggo paṭhamo.

This is the summary: Tassuddānaṁ

“Three on the ended robe season, Ubbhataṁ kathinaṁ tīṇi, And washing, receiving; dhovanañca paṭiggaho; Three on those who are unrelated, Aññātakāni tīṇeva, Of both, and with messenger.” ubhinnaṁ dūtakena cāti.