Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on almsbowls Pattavagga

22. The training rule on fewer than five mends 22. Ūnapañcabandhanasikkhāpada

Origin story

At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu. Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At that time a potter had invited the monks, saying, Tena kho pana samayena aññatarena kumbhakārena bhikkhū pavāritā honti—“If any of you needs an almsbowl, I’ll provide it.” “yesaṁ ayyānaṁ pattena attho ahaṁ pattenā”ti. But the monks had no sense of moderation, and they asked for many bowls. Tena kho pana samayena bhikkhū na mattaṁ jānitvā bahū patte viññāpenti. Those who had small bowls asked for large ones, Yesaṁ khuddakā pattā te mahante patte viññāpenti. and those who had large bowls asked for small ones. Yesaṁ mahantā pattā te khuddake patte viññāpenti. The potter was so busy making bowls for the monks that he was unable to make goods for sale. Atha kho so kumbhakāro bhikkhūnaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, He could not make a living for himself, and his wives and children suffered. attanāpi na yāpeti, puttadārāpissa kilamanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics have no sense of moderation and ask for many bowls? “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti. This potter is so busy making bowls for them that he is unable to make goods for sale. Ayaṁ imesaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, He is unable to make a living for himself, and his wives and children are suffering.” attanāpi na yāpeti, puttadārāpissa kilamantī”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 those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can those monks have no sense of moderation and ask for many bowls?” “kathañhi nāma bhikkhū na mattaṁ jānitvā bahū patte viññāpessantī”ti.

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that there are monks who do this?” saccaṁ kira, bhikkhave, bhikkhū na mattaṁ jānitvā bahū patte viññāpentīti?

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

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How can those foolish men do this? kathañhi nāma te, bhikkhave, moghapurisā na mattaṁ jānitvā bahū patte viññāpessanti. This will affect people’s confidence …” … Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… After rebuking them, he gave a teaching and addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, a monk should not ask for an almsbowl. If he does, he commits an offense of wrong conduct.” “na, bhikkhave, patto viññāpetabbo. Yo viññāpeyya, āpatti dukkaṭassā”ti.

Soon afterwards the bowl of a certain monk broke. Tena kho pana samayena aññatarassa bhikkhuno patto bhinno hoti. Knowing that the Buddha had prohibited asking for a bowl and being afraid of wrongdoing, he did not ask for a new one. Atha kho so bhikkhu—“bhagavatā paṭikkhittaṁ pattaṁ viññāpetun”ti kukkuccāyanto na viññāpeti. As a consequence, he collected almsfood with his hands. Hatthesu piṇḍāya carati. People complained and criticized him, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics collect almsfood with their hands, just like the monastics of other religions?” “kathañhi nāma samaṇā sakyaputtiyā hatthesu piṇḍāya carissanti, seyyathāpi titthiyā”ti.

The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, I allow you to ask for a new almsbowl if your bowl has been lost or is broken.” “anujānāmi, bhikkhave, naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”ti.

When they heard about the Buddha’s allowance, the monks from the group of six asked for many bowls even when their existing bowls only had a minor chip or scratch. Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā anuññātaṁ naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”ti appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpenti. Once again that potter was so busy making bowls for the monks that he was unable to make goods for sale. Atha kho so kumbhakāro bhikkhūnaṁ tatheva bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, He could not make a living for himself, and his wives and children suffered. attanāpi na yāpeti, puttadārāpissa kilamanti. And people complained and criticized them as before. Manussā tatheva ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti. Ayaṁ imesaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, attanāpi na yāpeti, puttadārāpissa kilamantī”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 those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monks from the group of six ask for many bowls even when their existing bowls only has a minor chip or scratch?” “kathañhi nāma chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessantī”ti.

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that you do this?” “saccaṁ kira tumhe, bhikkhave, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpethā”ti?

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

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “Foolish men, how could you do this? kathañhi nāma tumhe, moghapurisā, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessatha. This will affect people’s confidence …” … Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk exchanges an almsbowl with fewer than five mends for a new almsbowl, he commits an offense entailing relinquishment and confession. “Yo pana bhikkhu ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ. That monk should relinquish that almsbowl to a gathering of monks. Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo. He should then be given the last almsbowl belonging to that gathering: “Monk, this bowl is yours. Keep it until it breaks.” Yo ca tassā bhikkhuparisāya pattapariyanto so tassa bhikkhuno padātabbo— ‘ayaṁ te, bhikkhu, patto yāva bhedanāya dhāretabbo’ti. This is the proper procedure.’” Ayaṁ tattha sāmīcī”ti.

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: bhikkhūti: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
An almsbowl with fewer than five mends: Ūnapañcabandhano nāma patto: it has no mends, one mend, two mends, three mends, or four mends. abandhano vā ekabandhano vā dvibandhano vā tibandhano vā catubandhano vā.
An almsbowl with a mend that does not count: Abandhanokāso nāma patto: one that does not have a fracture of 3.5 cm. yassa dvaṅgulā rāji na hoti.
An almsbowl with a mend that counts: Bandhanokāso nāma patto: one that does have a fracture of 3.5 cm. yassa dvaṅgulā rāji hoti.
New almsbowl: Navo nāma: asked for is what is meant. patto viññattiṁ upādāya vuccati.
Exchanges: Cetāpeyyāti: if he asks, then for the effort there is an act of wrong conduct. viññāpeti, payoge dukkaṭaṁ. When he gets the bowl, it becomes subject to relinquishment. Paṭilābhena nissaggiyo hoti.

It should be relinquished in the midst of the Sangha. Saṅghamajjhe nissajjitabbo. All determined bowls should be brought together. Sabbeheva adhiṭṭhitapattaṁ gahetvā sannipatitabbaṁ. One should not determine an inferior bowl, thinking, Na lāmako patto adhiṭṭhātabbo—“I’ll get a valuable one.” “mahagghaṁ pattaṁ gahessāmī”ti.

If one determines an inferior bowl, thinking, “I’ll get a valuable one,” one commits an offense of wrong conduct. Sace lāmakaṁ pattaṁ adhiṭṭheti— “mahagghaṁ pattaṁ gahessāmī”ti, āpatti dukkaṭassa.

“And, monks, it should be relinquished like this. Evañca pana, bhikkhave, nissajjitabbo. After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say: Tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘Venerables, this almsbowl, which I got in exchange for a bowl that had fewer than five mends, is to be relinquished. “ayaṁ me, bhante, patto ūnapañcabandhanena pattena cetāpito nissaggiyo. I relinquish it to the Sangha.’” Imāhaṁ saṅghassa nissajjāmī”ti.

After relinquishing it, he should confess the offense. Nissajjitvā āpatti desetabbā. The confession should be received by a competent and capable monk. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā.

A monk who has five qualities should be appointed as the distributor of almsbowls: Pañcahaṅgehi samannāgato bhikkhu pattaggāhāpako sammannitabbo—one who is not biased by favoritism, ill will, confusion, or fear, and who knows what has and has not been distributed. yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gāhitāgāhitañca jāneyya. “And, monks, this is how he should be appointed. “Evañca pana, bhikkhave, sammannitabbo. First the monk should be asked, Paṭhamaṁ bhikkhu yācitabbo. and then a competent and capable monk should inform the Sangha: Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. If the Sangha is ready, it should appoint monk so-and-so as the distributor of almsbowls. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ pattaggāhāpakaṁ sammanneyya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. The Sangha appoints monk so-and-so as the distributor of almsbowls. Saṅgho itthannāmaṁ bhikkhuṁ pattaggāhāpakaṁ sammannati. Any monk who agrees to appointing monk so-and-so as the distributor of almsbowls should remain silent. Yassāyasmato khamati itthannāmassa bhikkhuno pattaggāhāpakassa sammuti, so tuṇhassa; Any monk who doesn’t agree should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has appointed monk so-and-so as the distributor of almsbowls. Sammato saṅghena itthannāmo bhikkhu pattaggāhāpako. The Sangha approves and is therefore silent. Khamati saṅghassa, tasmā tuṇhī, I’ll remember it thus.’” evametaṁ dhārayāmī’”ti.

The appointed monk should give away that relinquished bowl. Tena sammatena bhikkhunā patto gāhetabbo. He should tell the most senior monk, Thero vattabbo—“Sir, would you like this bowl?” “gaṇhātu, bhante, thero pattan”ti. If the most senior monk takes it, his old bowl should be offered to the next monk. Sace thero gaṇhāti, therassa patto dutiyassa gāhetabbo.

He should not not take that bowl out of sympathy. If he does, he commits an offense of wrong conduct. Na ca tassa anuddayatāya na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassa.

It is not to be offered to anyone who does not have bowl. Apattakassa na gāhetabbo. In this manner it should be offered all the way to the most junior monk in the Sangha. Eteneva upāyena yāva saṅghanavakā gāhetabbo.

He should then be given the last almsbowl belonging to that gathering: “Monk, this bowl is yours. Keep it until it breaks”: Yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo— “ayaṁ te, bhikkhu, patto yāva bhedanāya dhāretabbo”ti.: That monk is not to store that bowl in an unsuitable place, use it in an unsuitable way, or give it away, thinking, “How may this bowl be lost, destroyed, or broken?” Tena bhikkhunā so patto na adese nikkhipitabbo, na abhogena bhuñjitabbo, na vissajjetabbo— “kathāyaṁ patto nasseyya vā vinasseyya vā bhijjeyya vā”ti? If he stores it in an unsuitable place, uses it in an unsuitable way, or gives it away, he commits an offense of wrong conduct. Sace adese vā nikkhipati abhogena vā bhuñjati vissajjeti vā, āpatti dukkaṭassa.
This is the proper procedure: Ayaṁ tattha sāmīcīti: this is the right method. ayaṁ tattha anudhammatā.

Permutations

If he exchanges a bowl without mends for a bowl without mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with one mend, he commits an offense entailing relinquishment and confession. Abandhanena pattena ekabandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with two mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena dvibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with three mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena tibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with four mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with one mend for a bowl without mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with one mend, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena ekabandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with two mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena dvibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with three mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena tibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with four mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with two mends for a bowl without mends, he commits an offense entailing relinquishment and confession. Dvibandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with two mends for a bowl with one mend … Dvibandhanena pattena ekabandhanaṁ pattaṁ …pe… for a bowl with two mends … dvibandhanaṁ pattaṁ … for a bowl with three mends … tibandhanaṁ pattaṁ … If he exchanges a bowl with two mends for a bowl with four mends, he commits an offense entailing relinquishment and confession. catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with three mends for a bowl without mends … Tibandhanena pattena abandhanaṁ pattaṁ …pe… for a bowl with one mend … ekabandhanaṁ pattaṁ for a bowl with two mends … dvibandhanaṁ pattaṁ … for a bowl with three mends … tibandhanaṁ pattaṁ … If he exchanges a bowl with three mends for a bowl with four mends, he commits an offense entailing relinquishment and confession. catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with four mends for a bowl without mends … Catubandhanena pattena abandhanaṁ pattaṁ …pe… for a bowl with one mend … ekabandhanaṁ pattaṁ … for a bowl with two mends … dvibandhanaṁ pattaṁ … for a bowl with three mends … tibandhanaṁ pattaṁ … If he exchanges a bowl with four mends for a bowl with four mends, he commits an offense entailing relinquishment and confession. catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl without mends for a bowl without mends that count, he commits an offense entailing relinquishment and confession. Abandhanena pattena abandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with one mend that counts … Abandhanena pattena ekabandhanokāsaṁ pattaṁ …pe… for a bowl with two mends that count … dvibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … tibandhanokāsaṁ pattaṁ … If he exchanges a bowl without mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with one mend for a bowl without mends that count … Ekabandhanena pattena abandhanokāsaṁ pattaṁ …pe… for a bowl with one mend that counts … ekabandhanokāsaṁ pattaṁ … for a bowl with two mends that count … dvibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … tibandhanokāsaṁ pattaṁ … If he exchanges a bowl with one mend for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with two mends for a bowl without mends that count … Dvibandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with two mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with three mends for a bowl without mends that count … Tibandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with three mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with four mends for a bowl without mends that count … Catubandhanena pattena abandhanokāsaṁ pattaṁ …pe… for a bowl with one mend that counts … ekabandhanokāsaṁ pattaṁ … for a bowl with two mends that count … dvibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … tibandhanokāsaṁ pattaṁ … If he exchanges a bowl with four mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl without mends that count for a bowl without mends, he commits an offense entailing relinquishment and confession. Abandhanokāsena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends that count for a bowl with one mend … Abandhanokāsena pattena ekabandhanaṁ pattaṁ …pe… for a bowl with two mends … dvibandhanaṁ pattaṁ … for a bowl with three mends … tibandhanaṁ pattaṁ … for a bowl with four mends, he commits an offense entailing relinquishment and confession. … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with four mends that count for a bowl without mends … Catubandhanokāsena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends that count for a bowl with one mend … Catubandhanokāsena pattena ekabandhanaṁ pattaṁ …pe… for a bowl with two mends … dvibandhanaṁ pattaṁ … for a bowl with three mends … tibandhanaṁ pattaṁ … If he exchanges a bowl with four mends that count for a bowl with four mends, he commits an offense entailing relinquishment and confession. catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl without mends that count for a bowl without mends that count … Abandhanokāsena pattena abandhanokāsaṁ pattaṁ …pe… for a bowl with one mend that counts … ekabandhanokāsaṁ pattaṁ … for a bowl with two mends that count … dvibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … tibandhanokāsaṁ pattaṁ … If he exchanges a bowl without mends that count for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges a bowl with four mends that count for a bowl without mends that count … Catubandhanokāsena pattena abandhanokāsaṁ pattaṁ …pe… for a bowl with one mend that counts … ekabandhanokāsaṁ pattaṁ … for a bowl with two mends that count … dvibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … tibandhanokāsaṁ pattaṁ … If he exchanges a bowl with four mends that count for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Non-offenses

There is no offense: Anāpatti—if his almsbowl is lost; naṭṭhapattassa, if his almsbowl is broken; bhinnapattassa, if it is from relatives; ñātakānaṁ if it is from those who have given an invitation; pavāritānaṁ, if it is for the benefit of someone else; aññassatthāya, if it is by means of his own property; attano dhanena, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on fewer than five mends, the second, is finished. Ūnapañcabandhanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.

English Translation

Pāli Text

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

22. The training rule on fewer than five mends

Origin story

At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu. At that time a potter had invited the monks, saying, “If any of you needs an almsbowl, I’ll provide it.” But the monks had no sense of moderation, and they asked for many bowls. Those who had small bowls asked for large ones, and those who had large bowls asked for small ones. The potter was so busy making bowls for the monks that he was unable to make goods for sale. He could not make a living for himself, and his wives and children suffered. People complained and criticized them, “How can the Sakyan monastics have no sense of moderation and ask for many bowls? This potter is so busy making bowls for them that he is unable to make goods for sale. He is unable to make a living for himself, and his wives and children are suffering.”

The monks heard the complaints of those people, and the monks of few desires complained and criticized those monks, “How can those monks have no sense of moderation and ask for many bowls?”

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that there are monks who do this?”

“It’s true, sir.”

The Buddha rebuked them … “How can those foolish men do this? This will affect people’s confidence …” … After rebuking them, he gave a teaching and addressed the monks:

“Monks, a monk should not ask for an almsbowl. If he does, he commits an offense of wrong conduct.”

Soon afterwards the bowl of a certain monk broke. Knowing that the Buddha had prohibited asking for a bowl and being afraid of wrongdoing, he did not ask for a new one. As a consequence, he collected almsfood with his hands. People complained and criticized him, “How can the Sakyan monastics collect almsfood with their hands, just like the monastics of other religions?”

The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks:

“Monks, I allow you to ask for a new almsbowl if your bowl has been lost or is broken.”

When they heard about the Buddha’s allowance, the monks from the group of six asked for many bowls even when their existing bowls only had a minor chip or scratch. Once again that potter was so busy making bowls for the monks that he was unable to make goods for sale. He could not make a living for himself, and his wives and children suffered. And people complained and criticized them as before.

The monks heard the complaints of those people, and the monks of few desires complained and criticized those monks, “How can the monks from the group of six ask for many bowls even when their existing bowls only has a minor chip or scratch?”

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that you do this?”

“It’s true, sir.”

The Buddha rebuked them … “Foolish men, 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 monk exchanges an almsbowl with fewer than five mends for a new almsbowl, he commits an offense entailing relinquishment and confession. That monk should relinquish that almsbowl to a gathering of monks. He should then be given the last almsbowl belonging to that gathering: “Monk, this bowl is yours. Keep it until it breaks.” This is the proper procedure.’”

Definitions

A:: whoever …
Monk:: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
An almsbowl with fewer than five mends:: it has no mends, one mend, two mends, three mends, or four mends.
An almsbowl with a mend that does not count:: one that does not have a fracture of 3.5 cm.
An almsbowl with a mend that counts:: one that does have a fracture of 3.5 cm.
New almsbowl:: asked for is what is meant.
Exchanges:: if he asks, then for the effort there is an act of wrong conduct. When he gets the bowl, it becomes subject to relinquishment.

It should be relinquished in the midst of the Sangha. All determined bowls should be brought together. One should not determine an inferior bowl, thinking, “I’ll get a valuable one.”

If one determines an inferior bowl, thinking, “I’ll get a valuable one,” one commits an offense of wrong conduct.

“And, monks, it should be relinquished like this. After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say:

‘Venerables, this almsbowl, which I got in exchange for a bowl that had fewer than five mends, is to be relinquished. I relinquish it to the Sangha.’”

After relinquishing it, he should confess the offense. The confession should be received by a competent and capable monk.

A monk who has five qualities should be appointed as the distributor of almsbowls: one who is not biased by favoritism, ill will, confusion, or fear, and who knows what has and has not been distributed. “And, monks, this is how he should be appointed. First the monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the distributor of almsbowls. This is the motion.

Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the distributor of almsbowls. Any monk who agrees to appointing monk so-and-so as the distributor of almsbowls should remain silent. Any monk who doesn’t agree should speak up.

The Sangha has appointed monk so-and-so as the distributor of almsbowls. The Sangha approves and is therefore silent. I’ll remember it thus.’”

The appointed monk should give away that relinquished bowl. He should tell the most senior monk, “Sir, would you like this bowl?” If the most senior monk takes it, his old bowl should be offered to the next monk.

He should not not take that bowl out of sympathy. If he does, he commits an offense of wrong conduct.

It is not to be offered to anyone who does not have bowl. In this manner it should be offered all the way to the most junior monk in the Sangha.

He should then be given the last almsbowl belonging to that gathering: “Monk, this bowl is yours. Keep it until it breaks”:: That monk is not to store that bowl in an unsuitable place, use it in an unsuitable way, or give it away, thinking, “How may this bowl be lost, destroyed, or broken?” If he stores it in an unsuitable place, uses it in an unsuitable way, or gives it away, he commits an offense of wrong conduct.
This is the proper procedure:: this is the right method.

Permutations

If he exchanges a bowl without mends for a bowl without mends, he commits an offense entailing relinquishment and confession. If he exchanges a bowl without mends for a bowl with one mend, he commits an offense entailing relinquishment and confession. If he exchanges a bowl without mends for a bowl with two mends, he commits an offense entailing relinquishment and confession. If he exchanges a bowl without mends for a bowl with three mends, he commits an offense entailing relinquishment and confession. If he exchanges a bowl without mends for a bowl with four mends, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl with one mend for a bowl without mends, he commits an offense entailing relinquishment and confession. If he exchanges a bowl with one mend for a bowl with one mend, he commits an offense entailing relinquishment and confession. If he exchanges a bowl with one mend for a bowl with two mends, he commits an offense entailing relinquishment and confession. If he exchanges a bowl with one mend for a bowl with three mends, he commits an offense entailing relinquishment and confession. If he exchanges a bowl with one mend for a bowl with four mends, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl with two mends for a bowl without mends, he commits an offense entailing relinquishment and confession. If he exchanges a bowl with two mends for a bowl with one mend … for a bowl with two mends … for a bowl with three mends … If he exchanges a bowl with two mends for a bowl with four mends, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl with three mends for a bowl without mends … for a bowl with one mend … for a bowl with two mends … for a bowl with three mends … If he exchanges a bowl with three mends for a bowl with four mends, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl with four mends for a bowl without mends … for a bowl with one mend … for a bowl with two mends … for a bowl with three mends … If he exchanges a bowl with four mends for a bowl with four mends, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl without mends for a bowl without mends that count, he commits an offense entailing relinquishment and confession. If he exchanges a bowl without mends for a bowl with one mend that counts … for a bowl with two mends that count … for a bowl with three mends that count … If he exchanges a bowl without mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl with one mend for a bowl without mends that count … for a bowl with one mend that counts … for a bowl with two mends that count … for a bowl with three mends that count … If he exchanges a bowl with one mend for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl with two mends for a bowl without mends that count … If he exchanges a bowl with two mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl with three mends for a bowl without mends that count … If he exchanges a bowl with three mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl with four mends for a bowl without mends that count … for a bowl with one mend that counts … for a bowl with two mends that count … for a bowl with three mends that count … If he exchanges a bowl with four mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl without mends that count for a bowl without mends, he commits an offense entailing relinquishment and confession. If he exchanges a bowl without mends that count for a bowl with one mend … for a bowl with two mends … for a bowl with three mends … for a bowl with four mends, he commits an offense entailing relinquishment and confession. …

If he exchanges a bowl with four mends that count for a bowl without mends … If he exchanges a bowl with four mends that count for a bowl with one mend … for a bowl with two mends … for a bowl with three mends … If he exchanges a bowl with four mends that count for a bowl with four mends, he commits an offense entailing relinquishment and confession.

If he exchanges a bowl without mends that count for a bowl without mends that count … for a bowl with one mend that counts … for a bowl with two mends that count … for a bowl with three mends that count … If he exchanges a bowl without mends that count for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. …

If he exchanges a bowl with four mends that count for a bowl without mends that count … for a bowl with one mend that counts … for a bowl with two mends that count … for a bowl with three mends that count … If he exchanges a bowl with four mends that count for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.

Non-offenses

There is no offense: if his almsbowl is lost; if his almsbowl is broken; if it is from relatives; if it is from those who have given an invitation; if it is for the benefit of someone else; if it is by means of his own property; if he is insane; if he is the first offender.

The training rule on fewer than five mends, the second, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Nissaggiyakaṇḍa
Pattavagga

22. Ūnapañcabandhanasikkhāpada

Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Tena kho pana samayena aññatarena kumbhakārena bhikkhū pavāritā honti—“yesaṁ ayyānaṁ pattena attho ahaṁ pattenā”ti. Tena kho pana samayena bhikkhū na mattaṁ jānitvā bahū patte viññāpenti. Yesaṁ khuddakā pattā te mahante patte viññāpenti. Yesaṁ mahantā pattā te khuddake patte viññāpenti. Atha kho so kumbhakāro bhikkhūnaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, attanāpi na yāpeti, puttadārāpissa kilamanti. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti. Ayaṁ imesaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, attanāpi na yāpeti, puttadārāpissa kilamantī”ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhū na mattaṁ jānitvā bahū patte viññāpessantī”ti.

Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… saccaṁ kira, bhikkhave, bhikkhū na mattaṁ jānitvā bahū patte viññāpentīti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā na mattaṁ jānitvā bahū patte viññāpessanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“na, bhikkhave, patto viññāpetabbo. Yo viññāpeyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena aññatarassa bhikkhuno patto bhinno hoti. Atha kho so bhikkhu—“bhagavatā paṭikkhittaṁ pattaṁ viññāpetun”ti kukkuccāyanto na viññāpeti. Hatthesu piṇḍāya carati. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā hatthesu piṇḍāya carissanti, seyyathāpi titthiyā”ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“anujānāmi, bhikkhave, naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”ti.

Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā anuññātaṁ naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”ti appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpenti. Atha kho so kumbhakāro bhikkhūnaṁ tatheva bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, attanāpi na yāpeti, puttadārāpissa kilamanti. Manussā tatheva ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti. Ayaṁ imesaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, attanāpi na yāpeti, puttadārāpissa kilamantī”ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessantī”ti.

Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tumhe, bhikkhave, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpethā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ. Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo. Yo ca tassā bhikkhuparisāya pattapariyanto so tassa bhikkhuno padātabbo— ‘ayaṁ te, bhikkhu, patto yāva bhedanāya dhāretabbo’ti. Ayaṁ tattha sāmīcī”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Ūnapañcabandhano nāma patto: abandhano vā ekabandhano vā dvibandhano vā tibandhano vā catubandhano vā.
Abandhanokāso nāma patto: yassa dvaṅgulā rāji na hoti.
Bandhanokāso nāma patto: yassa dvaṅgulā rāji hoti.
Navo nāma: patto viññattiṁ upādāya vuccati.
Cetāpeyyāti: viññāpeti, payoge dukkaṭaṁ. Paṭilābhena nissaggiyo hoti.

Saṅghamajjhe nissajjitabbo. Sabbeheva adhiṭṭhitapattaṁ gahetvā sannipatitabbaṁ. Na lāmako patto adhiṭṭhātabbo—“mahagghaṁ pattaṁ gahessāmī”ti.

Sace lāmakaṁ pattaṁ adhiṭṭheti— “mahagghaṁ pattaṁ gahessāmī”ti, āpatti dukkaṭassa.

Evañca pana, bhikkhave, nissajjitabbo. Tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

“ayaṁ me, bhante, patto ūnapañcabandhanena pattena cetāpito nissaggiyo. Imāhaṁ saṅghassa nissajjāmī”ti.

Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā.

Pañcahaṅgehi samannāgato bhikkhu pattaggāhāpako sammannitabbo—yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gāhitāgāhitañca jāneyya. “Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ pattaggāhāpakaṁ sammanneyya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ pattaggāhāpakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno pattaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Sammato saṅghena itthannāmo bhikkhu pattaggāhāpako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Tena sammatena bhikkhunā patto gāhetabbo. Thero vattabbo—“gaṇhātu, bhante, thero pattan”ti. Sace thero gaṇhāti, therassa patto dutiyassa gāhetabbo.

Na ca tassa anuddayatāya na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassa.

Apattakassa na gāhetabbo. Eteneva upāyena yāva saṅghanavakā gāhetabbo.

Yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo— “ayaṁ te, bhikkhu, patto yāva bhedanāya dhāretabbo”ti.: Tena bhikkhunā so patto na adese nikkhipitabbo, na abhogena bhuñjitabbo, na vissajjetabbo— “kathāyaṁ patto nasseyya vā vinasseyya vā bhijjeyya vā”ti? Sace adese vā nikkhipati abhogena vā bhuñjati vissajjeti vā, āpatti dukkaṭassa.
Ayaṁ tattha sāmīcīti: ayaṁ tattha anudhammatā.

Abandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Abandhanena pattena ekabandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Abandhanena pattena dvibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Abandhanena pattena tibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Abandhanena pattena catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Ekabandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Ekabandhanena pattena ekabandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Ekabandhanena pattena dvibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Ekabandhanena pattena tibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Ekabandhanena pattena catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Dvibandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Dvibandhanena pattena ekabandhanaṁ pattaṁ …pe… dvibandhanaṁ pattaṁ … tibandhanaṁ pattaṁ … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Tibandhanena pattena abandhanaṁ pattaṁ …pe… ekabandhanaṁ pattaṁ dvibandhanaṁ pattaṁ … tibandhanaṁ pattaṁ … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Catubandhanena pattena abandhanaṁ pattaṁ …pe… ekabandhanaṁ pattaṁ … dvibandhanaṁ pattaṁ … tibandhanaṁ pattaṁ … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Abandhanena pattena abandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Abandhanena pattena ekabandhanokāsaṁ pattaṁ …pe… dvibandhanokāsaṁ pattaṁ … tibandhanokāsaṁ pattaṁ … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Ekabandhanena pattena abandhanokāsaṁ pattaṁ …pe… ekabandhanokāsaṁ pattaṁ … dvibandhanokāsaṁ pattaṁ … tibandhanokāsaṁ pattaṁ … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Dvibandhanena pattena abandhanokāsaṁ pattaṁ …pe… catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Tibandhanena pattena abandhanokāsaṁ pattaṁ …pe… catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Catubandhanena pattena abandhanokāsaṁ pattaṁ …pe… ekabandhanokāsaṁ pattaṁ … dvibandhanokāsaṁ pattaṁ … tibandhanokāsaṁ pattaṁ … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Abandhanokāsena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Abandhanokāsena pattena ekabandhanaṁ pattaṁ …pe… dvibandhanaṁ pattaṁ … tibandhanaṁ pattaṁ … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Catubandhanokāsena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Catubandhanokāsena pattena ekabandhanaṁ pattaṁ …pe… dvibandhanaṁ pattaṁ … tibandhanaṁ pattaṁ … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Abandhanokāsena pattena abandhanokāsaṁ pattaṁ …pe… ekabandhanokāsaṁ pattaṁ … dvibandhanokāsaṁ pattaṁ … tibandhanokāsaṁ pattaṁ … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Catubandhanokāsena pattena abandhanokāsaṁ pattaṁ …pe… ekabandhanokāsaṁ pattaṁ … dvibandhanokāsaṁ pattaṁ … tibandhanokāsaṁ pattaṁ … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

Anāpatti—naṭṭhapattassa, bhinnapattassa, ñātakānaṁ pavāritānaṁ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti.

Ūnapañcabandhanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on almsbowls Pattavagga

22. The training rule on fewer than five mends 22. Ūnapañcabandhanasikkhāpada

Origin story

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

“Monks, a monk should not ask for an almsbowl. If he does, he commits an offense of wrong conduct.” “na, bhikkhave, patto viññāpetabbo. Yo viññāpeyya, āpatti dukkaṭassā”ti.

“Monks, I allow you to ask for a new almsbowl if your bowl has been lost or is broken.” “anujānāmi, bhikkhave, naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”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 those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monks from the group of six ask for many bowls even when their existing bowls only has a minor chip or scratch?” “kathañhi nāma chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessantī”ti.

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

Final ruling

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: bhikkhūti: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
An almsbowl with fewer than five mends: Ūnapañcabandhano nāma patto: it has no mends, one mend, two mends, three mends, or four mends. abandhano vā ekabandhano vā dvibandhano vā tibandhano vā catubandhano vā.
An almsbowl with a mend that does not count: Abandhanokāso nāma patto: one that does not have a fracture of 3.5 cm. yassa dvaṅgulā rāji na hoti.
An almsbowl with a mend that counts: Bandhanokāso nāma patto: one that does have a fracture of 3.5 cm. yassa dvaṅgulā rāji hoti.
New almsbowl: Navo nāma: asked for is what is meant. patto viññattiṁ upādāya vuccati.
Exchanges: Cetāpeyyāti: if he asks, then for the effort there is an act of wrong conduct. viññāpeti, payoge dukkaṭaṁ. When he gets the bowl, it becomes subject to relinquishment. Paṭilābhena nissaggiyo hoti.

He should not not take that bowl out of sympathy. If he does, he commits an offense of wrong conduct. Na ca tassa anuddayatāya na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassa.

He should then be given the last almsbowl belonging to that gathering: “Monk, this bowl is yours. Keep it until it breaks”: Yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo— “ayaṁ te, bhikkhu, patto yāva bhedanāya dhāretabbo”ti.: That monk is not to store that bowl in an unsuitable place, use it in an unsuitable way, or give it away, thinking, “How may this bowl be lost, destroyed, or broken?” Tena bhikkhunā so patto na adese nikkhipitabbo, na abhogena bhuñjitabbo, na vissajjetabbo— “kathāyaṁ patto nasseyya vā vinasseyya vā bhijjeyya vā”ti? If he stores it in an unsuitable place, uses it in an unsuitable way, or gives it away, he commits an offense of wrong conduct. Sace adese vā nikkhipati abhogena vā bhuñjati vissajjeti vā, āpatti dukkaṭassa.
This is the proper procedure: Ayaṁ tattha sāmīcīti: this is the right method. ayaṁ tattha anudhammatā.

Permutations

Non-offenses

The training rule on fewer than five mends, the second, is finished. Ūnapañcabandhanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.