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

30. The training rule on what was intended 30. Pariṇatasikkhāpada

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. an association had prepared a meal together with robe-cloth for the Sangha, Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghassa sacīvarabhattaṁ paṭiyattaṁ hoti—intending to offer the robe-cloth after giving the meal. “bhojetvā cīvarena acchādessāmā”ti.

But the monks from the group of six went to that association Atha kho chabbaggiyā bhikkhū yena so pūgo tenupasaṅkamiṁsu; and said, upasaṅkamitvā taṁ pūgaṁ etadavocuṁ—“Please give this robe-cloth to us.” “dethāvuso, amhākaṁ imāni cīvarānī”ti.

“Venerables, we can’t do that. “Na mayaṁ, bhante, dassāma. We’ve prepared our annual alms-offering together with robe-cloth for the Sangha.” Amhākaṁ saṅghassa anuvassaṁ sacīvarabhikkhā paññattā”ti.

“The Sangha has many donors and supporters. “Bahū, āvuso, saṅghassa dāyakā, bahū saṅghassa bhattā. But since we’re staying here, we look to you for support. Mayaṁ tumhe nissāya tumhe sampassantā idha viharāma. If you don’t give to us, who will? Tumhe ce amhākaṁ na dassatha, atha ko carahi amhākaṁ dassati? So give us the robe-cloth.” Dethāvuso, amhākaṁ imāni cīvarānī”ti. Being pressured by the monks from the group of six, that association gave the prepared robe-cloth to them and served the food to the Sangha. Atha kho so pūgo chabbaggiyehi bhikkhūhi nippīḷiyamāno yathāpaṭiyattaṁ cīvaraṁ chabbaggiyānaṁ bhikkhūnaṁ datvā saṅghaṁ bhattena parivisi.

The monks who knew that a meal together with robe-cloth had been prepared for the Sangha, but who did not know that the robe-cloth had been given to the monks from the group of six, said, Ye te bhikkhū jānanti saṅghassa sacīvarabhattaṁ paṭiyattaṁ, na ca jānanti chabbaggiyānaṁ bhikkhūnaṁ dinnanti, te evamāhaṁsu—“Please offer the robe-cloth.” “oṇojethāvuso, saṅghassa cīvaran”ti.

“There isn’t any. “Natthi, bhante. The monks from the group of six have diverted to themselves the robe-cloth we had prepared.” Yathāpaṭiyattaṁ cīvaraṁ ayyā chabbaggiyā attano pariṇāmesun”ti.

The monks of few desires complained and criticized those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could the monks from the group of six divert to themselves things they knew were intended for the Sangha?” “kathañhi nāma chabbaggiyā bhikkhū jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmessantī”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 did this?” “saccaṁ kira tumhe, bhikkhave, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmethā”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, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmessatha. 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 diverts to himself material support that he knows was intended for the Sangha, he commits an offense entailing relinquishment and confession.’” “Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmeyya, nissaggiyaṁ pācittiyan”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.
He knows: Jānāti nāma: he knows by himself or others have told him or the donor has told him. sāmaṁ vā jānāti aññe vā tassa ārocenti so vā āroceti.
For the Sangha: Saṅghikaṁ nāma: given to the Sangha, given up to the Sangha. saṅghassa dinnaṁ hoti pariccattaṁ.
Material support: Lābho nāma: robe-cloth, almsfood, a dwelling, and medicinal supplies; even a bit of bath powder, a tooth cleaner, or a piece of string. cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Antamaso cuṇṇapiṇḍopi, dantakaṭṭhampi, dasikasuttampi.
Intended: Pariṇataṁ nāma: they have said, “We’ll give,” “We’ll prepare.” dassāma karissāmāti vācā bhinnā hoti. If he diverts it to himself, then for the effort there is an act of wrong conduct. Attano pariṇāmeti, payoge dukkaṭaṁ. When he gets it, it becomes subject to relinquishment. Paṭilābhena nissaggiyaṁ hoti.

It 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 thing, which I diverted to myself knowing that it was intended for the Sangha, is to be relinquished. “idaṁ me, bhante, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmitaṁ 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 back to you.’” āyasmato dammīti.

Permutations

If it was intended for the Sangha and he perceives it as such, and he diverts it to himself, he commits an offense entailing relinquishment and confession. Pariṇate pariṇatasaññī attano pariṇāmeti, nissaggiyaṁ pācittiyaṁ.

If it was intended for the Sangha, but he is unsure of it, and he diverts it to himself, he commits an offense of wrong conduct. Pariṇate vematiko attano pariṇāmeti, āpatti dukkaṭassa. If it was intended for the Sangha, but he does not perceive it as such, and he diverts it to himself, there is no offense. Pariṇate apariṇatasaññī attano pariṇāmeti, anāpatti.

If it was intended for one Sangha and he diverts it to another Sangha or to a shrine, he commits an offense of wrong conduct. Saṅghassa pariṇataṁ aññasaṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. If it was intended for one shrine and he diverts it to another shrine or to a sangha or to an individual, he commits an offense of wrong conduct. Cetiyassa pariṇataṁ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, āpatti dukkaṭassa. If it was intended for an individual and he diverts it to another individual or to a sangha or to a shrine, he commits an offense of wrong conduct. Puggalassa pariṇataṁ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa.

If it was not intended for the Sangha, but he perceives it as such, he commits an offense of wrong conduct. Apariṇate pariṇatasaññī, āpatti dukkaṭassa. If it was not intended for the Sangha, but he is unsure of it, he commits an offense of wrong conduct. Apariṇate vematiko, āpatti dukkaṭassa. If it was not intended for the Sangha and he does not perceive it as such, there is no offense. Apariṇate apariṇatasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if being asked, “Where may we give?” he says, “Give where your gift will be useful;” “Give where it goes toward repairs;” “Give where it will last for a long time;” “Give where you feel inspired;” kattha demāti pucchiyamāno yattha tumhākaṁ deyyadhammo paribhogaṁ vā labheyya paṭisaṅkhāraṁ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṁ cittaṁ pasīdati tattha dethāti bhaṇati, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on what was intended, the tenth, is finished. Pariṇatasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.

The third subchapter on almsbowls is finished. Pattavaggo tatiyo.

This is the summary: Tassuddānaṁ

“Two on bowls, and tonics, Dve ca pattāni bhesajjaṁ, Rainy season, the fifth on a gift; vassikā dānapañcamaṁ; Oneself, having woven, haste, Sāmaṁ vāyāpanacceko, Risky, and with the Sangha.” sāsaṅkaṁ saṅghikena cāti.

“Venerables, the thirty rules on relinquishment and confession have been recited. “Uddiṭṭhā kho, āyasmanto, tiṁsa nissaggiyā pācittiyā dhammā. In regard to this I ask you, Tatthāyasmante pucchāmi—‘Are you pure in this?’ ‘kaccittha parisuddhā’? A second time I ask, Dutiyampi pucchāmi—‘Are you pure in this?’ ‘kaccittha parisuddhā’? A third time I ask, Tatiyampi pucchāmi—‘Are you pure in this?’ ‘kaccittha parisuddhā’? You are pure in this and therefore silent. Parisuddhetthāyasmanto, tasmā tuṇhī, I’ll remember it thus.” evametaṁ dhārayāmī”ti.

The chapter on offenses entailing relinquishment is finished. Nissaggiyakaṇḍaṁ niṭṭhitaṁ.

The canonical text beginning with offenses entailing expulsion is finished. Pārājikapāḷi niṭṭhitā.

English Translation

Pāli Text

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

30. The training rule on what was intended

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, an association had prepared a meal together with robe-cloth for the Sangha, intending to offer the robe-cloth after giving the meal.

But the monks from the group of six went to that association and said, “Please give this robe-cloth to us.”

“Venerables, we can’t do that. We’ve prepared our annual alms-offering together with robe-cloth for the Sangha.”

“The Sangha has many donors and supporters. But since we’re staying here, we look to you for support. If you don’t give to us, who will? So give us the robe-cloth.” Being pressured by the monks from the group of six, that association gave the prepared robe-cloth to them and served the food to the Sangha.

“There isn’t any. The monks from the group of six have diverted to themselves the robe-cloth we had prepared.”

The monks of few desires complained and criticized those monks, “How could the monks from the group of six divert to themselves things they knew were intended for the Sangha?”

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 did 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 diverts to himself material support that he knows was intended for the Sangha, he commits an offense entailing relinquishment and confession.’”

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.
He knows:: he knows by himself or others have told him or the donor has told him.
For the Sangha:: given to the Sangha, given up to the Sangha.
Material support:: robe-cloth, almsfood, a dwelling, and medicinal supplies; even a bit of bath powder, a tooth cleaner, or a piece of string.
Intended:: they have said, “We’ll give,” “We’ll prepare.” If he diverts it to himself, then for the effort there is an act of wrong conduct. When he gets it, it becomes subject to relinquishment.

It 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 thing, which I diverted to myself knowing that it was intended for the Sangha, is to be relinquished. I relinquish it to the Sangha.’ … the Sangha should give … you should give … ‘I give this back to you.’”

Permutations

If it was intended for the Sangha and he perceives it as such, and he diverts it to himself, he commits an offense entailing relinquishment and confession.

If it was intended for the Sangha, but he is unsure of it, and he diverts it to himself, he commits an offense of wrong conduct. If it was intended for the Sangha, but he does not perceive it as such, and he diverts it to himself, there is no offense.

If it was intended for one Sangha and he diverts it to another Sangha or to a shrine, he commits an offense of wrong conduct. If it was intended for one shrine and he diverts it to another shrine or to a sangha or to an individual, he commits an offense of wrong conduct. If it was intended for an individual and he diverts it to another individual or to a sangha or to a shrine, he commits an offense of wrong conduct.

If it was not intended for the Sangha, but he perceives it as such, he commits an offense of wrong conduct. If it was not intended for the Sangha, but he is unsure of it, he commits an offense of wrong conduct. If it was not intended for the Sangha and he does not perceive it as such, there is no offense.

Non-offenses

There is no offense: if being asked, “Where may we give?” he says, “Give where your gift will be useful;” “Give where it goes toward repairs;” “Give where it will last for a long time;” “Give where you feel inspired;” if he is insane; if he is the first offender.

The training rule on what was intended, the tenth, is finished.

The third subchapter on almsbowls is finished.

This is the summary:

“Two on bowls, and tonics, Rainy season, the fifth on a gift; Oneself, having woven, haste, Risky, and with the Sangha.”

“Venerables, the thirty rules on relinquishment and confession have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I’ll remember it thus.”

The chapter on offenses entailing relinquishment is finished.

The canonical text beginning with offenses entailing expulsion is finished.

Theravāda Vinaya
Mahāvibhaṅga
Nissaggiyakaṇḍa
Pattavagga

30. Pariṇatasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghassa sacīvarabhattaṁ paṭiyattaṁ hoti—“bhojetvā cīvarena acchādessāmā”ti.

Atha kho chabbaggiyā bhikkhū yena so pūgo tenupasaṅkamiṁsu; upasaṅkamitvā taṁ pūgaṁ etadavocuṁ—“dethāvuso, amhākaṁ imāni cīvarānī”ti.

“Na mayaṁ, bhante, dassāma. Amhākaṁ saṅghassa anuvassaṁ sacīvarabhikkhā paññattā”ti.

“Bahū, āvuso, saṅghassa dāyakā, bahū saṅghassa bhattā. Mayaṁ tumhe nissāya tumhe sampassantā idha viharāma. Tumhe ce amhākaṁ na dassatha, atha ko carahi amhākaṁ dassati? Dethāvuso, amhākaṁ imāni cīvarānī”ti. Atha kho so pūgo chabbaggiyehi bhikkhūhi nippīḷiyamāno yathāpaṭiyattaṁ cīvaraṁ chabbaggiyānaṁ bhikkhūnaṁ datvā saṅghaṁ bhattena parivisi.

Ye te bhikkhū jānanti saṅghassa sacīvarabhattaṁ paṭiyattaṁ, na ca jānanti chabbaggiyānaṁ bhikkhūnaṁ dinnanti, te evamāhaṁsu—“oṇojethāvuso, saṅghassa cīvaran”ti.

“Natthi, bhante. Yathāpaṭiyattaṁ cīvaraṁ ayyā chabbaggiyā attano pariṇāmesun”ti.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmessantī”ti.

Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tumhe, bhikkhave, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmethā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmessatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmeyya, nissaggiyaṁ pācittiyan”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Jānāti nāma: sāmaṁ vā jānāti aññe vā tassa ārocenti so vā āroceti.
Saṅghikaṁ nāma: saṅghassa dinnaṁ hoti pariccattaṁ.
Lābho nāma: cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Antamaso cuṇṇapiṇḍopi, dantakaṭṭhampi, dasikasuttampi.
Pariṇataṁ nāma: dassāma karissāmāti vācā bhinnā hoti. Attano pariṇāmeti, payoge dukkaṭaṁ. Paṭilābhena nissaggiyaṁ hoti.

Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ. …pe…

“idaṁ me, bhante, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmitaṁ nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmī”ti …pe… dadeyyāti …pe… dadeyyunti …pe… āyasmato dammīti.

Pariṇate pariṇatasaññī attano pariṇāmeti, nissaggiyaṁ pācittiyaṁ.

Pariṇate vematiko attano pariṇāmeti, āpatti dukkaṭassa. Pariṇate apariṇatasaññī attano pariṇāmeti, anāpatti.

Saṅghassa pariṇataṁ aññasaṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. Cetiyassa pariṇataṁ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, āpatti dukkaṭassa. Puggalassa pariṇataṁ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa.

Apariṇate pariṇatasaññī, āpatti dukkaṭassa. Apariṇate vematiko, āpatti dukkaṭassa. Apariṇate apariṇatasaññī, anāpatti.

Anāpatti—kattha demāti pucchiyamāno yattha tumhākaṁ deyyadhammo paribhogaṁ vā labheyya paṭisaṅkhāraṁ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṁ cittaṁ pasīdati tattha dethāti bhaṇati, ummattakassa, ādikammikassāti.

Pariṇatasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.

Pattavaggo tatiyo.

Tassuddānaṁ

Dve ca pattāni bhesajjaṁ, vassikā dānapañcamaṁ; Sāmaṁ vāyāpanacceko, sāsaṅkaṁ saṅghikena cāti.

“Uddiṭṭhā kho, āyasmanto, tiṁsa nissaggiyā pācittiyā dhammā. Tatthāyasmante pucchāmi—‘kaccittha parisuddhā’? Dutiyampi pucchāmi—‘kaccittha parisuddhā’? Tatiyampi pucchāmi—‘kaccittha parisuddhā’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmī”ti.

Nissaggiyakaṇḍaṁ niṭṭhitaṁ.

Pārājikapāḷi niṭṭhitā.

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

30. The training rule on what was intended 30. Pariṇatasikkhāpada

Origin story

“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.
He knows: Jānāti nāma: he knows by himself or others have told him or the donor has told him. sāmaṁ vā jānāti aññe vā tassa ārocenti so vā āroceti.
For the Sangha: Saṅghikaṁ nāma: given to the Sangha, given up to the Sangha. saṅghassa dinnaṁ hoti pariccattaṁ.
Material support: Lābho nāma: robe-cloth, almsfood, a dwelling, and medicinal supplies; even a bit of bath powder, a tooth cleaner, or a piece of string. cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Antamaso cuṇṇapiṇḍopi, dantakaṭṭhampi, dasikasuttampi.
Intended: Pariṇataṁ nāma: they have said, “We’ll give,” “We’ll prepare.” dassāma karissāmāti vācā bhinnā hoti. If he diverts it to himself, then for the effort there is an act of wrong conduct. Attano pariṇāmeti, payoge dukkaṭaṁ. When he gets it, it becomes subject to relinquishment. Paṭilābhena nissaggiyaṁ hoti.

Permutations

Non-offenses

The training rule on what was intended, the tenth, is finished. Pariṇatasikkhāpadaṁ niṭṭhitaṁ dasamaṁ.

The third subchapter on almsbowls is finished. Pattavaggo tatiyo.

This is the summary: Tassuddānaṁ

“Two on bowls, and tonics, Dve ca pattāni bhesajjaṁ, Rainy season, the fifth on a gift; vassikā dānapañcamaṁ; Oneself, having woven, haste, Sāmaṁ vāyāpanacceko, Risky, and with the Sangha.” sāsaṅkaṁ saṅghikena cāti.

The chapter on offenses entailing relinquishment is finished. Nissaggiyakaṇḍaṁ niṭṭhitaṁ.

The canonical text beginning with offenses entailing expulsion is finished. Pārājikapāḷi niṭṭhitā.