Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on legitimately Sahadhammikavagga

82. The training rule on diverting 82. Pariṇāmanasikkhāpada

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. They said, Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghassa sacīvarabhattaṁ paṭiyattaṁ hoti—“After giving the food, we’ll offer the robe-cloth.” “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 the robe-cloth to these monks.” “dethāvuso, imāni cīvarāni imesaṁ bhikkhūnan”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 these monks are staying here, they are looking to you for support. Ime tumhe nissāya tumhe sampassantā idha viharanti. If you don’t give to them, who will? Tumhe ce imesaṁ na dassatha, atha ko carahi imesaṁ dassati? So give them the robe-cloth.” Dethāvuso, imāni cīvarāni imesaṁ bhikkhūnan”ti. Being pressured by the monks from the group of six, that association gave the prepared robe-cloth to those monks 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 not that the robe-cloth had been given to those monks from the group of six, said, Ye te bhikkhū jānanti saṅghassa sacīvarabhattaṁ paṭiyattaṁ “na ca jānanti chabbaggiyānaṁ bhikkhūnaṁ dinnan”ti te evamāhaṁsu—“You may offer the robe-cloth.” “oṇojethāvuso, saṅghassa cīvaran”ti.

“There isn’t any. “Natthi, bhante. The robe-cloth we had prepared was diverted by the monks from the group of six.” Yathāpaṭiyattaṁ cīvaraṁ ayyā chabbaggiyā ayyānaṁ chabbaggiyānaṁ 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 an individual things they knew were intended for the Sangha?” … “kathañhi nāma chabbaggiyā bhikkhū jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmessantī”ti …pe… “Is it true, monks, that you did this?” “saccaṁ kira tumhe, bhikkhave, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa 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 puggalassa 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 an individual material support that he knows was intended for the Sangha, he commits an offense entailing confession.’” “Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmeyya, 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: if they have said, “We’ll give,” “We’ll prepare,” and he diverts it to an individual, he commits an offense entailing confession. “dassāma karissāmā”ti vācā bhinnā hoti, taṁ puggalassa pariṇāmeti, āpatti pācittiyassa.

Permutations

If it was intended for the Sangha and he perceives it as such, and he diverts it to an individual, he commits an offense entailing confession. Pariṇate pariṇatasaññī puggalassa pariṇāmeti, āpatti pācittiyassa. If it was intended for the Sangha, but he is unsure of it, and he diverts it to an individual, he commits an offense of wrong conduct. Pariṇate vematiko puggalassa pariṇāmeti, āpatti dukkaṭassa. If it was intended for the Sangha, but he does not perceive it as such, and he diverts it to an individual, there is no offense. Pariṇate apariṇatasaññī puggalassa 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, “kattha demā”ti pucchīyamāno—“Where may we give?” he says, “Give where your gift will be useful,” “… where it goes toward repairs,” “… where it will last for a long time,” “… where you feel inspired;” “yattha tumhākaṁ deyyadhammo paribhogaṁ vā labheyya paṭisaṅkhāraṁ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṁ cittaṁ pasīdati tattha dethā”ti bhaṇati, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on diverting, the twelfth, is finished. Pariṇāmanasikkhāpadaṁ niṭṭhitaṁ dvādasamaṁ.

The eighth subchapter on legitimately is finished. Sahadhammikavaggo aṭṭhamo.

This is the summary: Tassuddānaṁ

“Legitimately, and disparaging, Sahadhamma vivaṇṇañca, Deception, hitting; mohāpanaṁ pahārakaṁ; Raising a hand, and groundless, Talasatti amūlañca, And intentionally, eavesdropping; sañcicca ca upassuti; Obstructing, and consent, Paṭibāhana chandañca, And Dabba, diverting.” dabbañca pariṇāmananti.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on legitimately

82. The training rule on diverting

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. They said, “After giving the food, we’ll offer the robe-cloth.”

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

“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 these monks are staying here, they are looking to you for support. If you don’t give to them, who will? So give them the robe-cloth.” Being pressured by the monks from the group of six, that association gave the prepared robe-cloth to those monks and served the food to the Sangha.

The monks who knew that a meal together with robe-cloth had been prepared for the Sangha, but not that the robe-cloth had been given to those monks from the group of six, said, “You may offer the robe-cloth.”

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

The monks of few desires complained and criticized those monks, “How could the monks from the group of six divert to an individual things they knew were intended for the Sangha?” … “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 an individual material support that he knows was intended for the Sangha, he commits an offense entailing 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:: if they have said, “We’ll give,” “We’ll prepare,” and he diverts it to an individual, he commits an offense entailing confession.

Permutations

If it was intended for the Sangha and he perceives it as such, and he diverts it to an individual, he commits an offense entailing confession. If it was intended for the Sangha, but he is unsure of it, and he diverts it to an individual, 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 an individual, 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,” “… where it goes toward repairs,” “… where it will last for a long time,” “… where you feel inspired;” if he is insane; if he is the first offender.

The training rule on diverting, the twelfth, is finished.

The eighth subchapter on legitimately is finished.

This is the summary:

“Legitimately, and disparaging, Deception, hitting; Raising a hand, and groundless, And intentionally, eavesdropping; Obstructing, and consent, And Dabba, diverting.”

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Sahadhammikavagga

82. Pariṇāmanasikkhāpada

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, imāni cīvarāni imesaṁ bhikkhūnan”ti.

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

“Bahū, āvuso, saṅghassa dāyakā, bahū saṅghassa bhattā. Ime tumhe nissāya tumhe sampassantā idha viharanti. Tumhe ce imesaṁ na dassatha, atha ko carahi imesaṁ dassati? Dethāvuso, imāni cīvarāni imesaṁ bhikkhūnan”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 dinnan”ti te evamāhaṁsu—“oṇojethāvuso, saṅghassa cīvaran”ti.

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

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmessantī”ti …pe… “saccaṁ kira tumhe, bhikkhave, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmethā”ti?

“Saccaṁ, bhagavā”ti.

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

“Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmeyya, 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 karissāmā”ti vācā bhinnā hoti, taṁ puggalassa pariṇāmeti, āpatti pācittiyassa.

Pariṇate pariṇatasaññī puggalassa pariṇāmeti, āpatti pācittiyassa. Pariṇate vematiko puggalassa pariṇāmeti, āpatti dukkaṭassa. Pariṇate apariṇatasaññī puggalassa 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 demā”ti pucchīyamāno—“yattha tumhākaṁ deyyadhammo paribhogaṁ vā labheyya paṭisaṅkhāraṁ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṁ cittaṁ pasīdati tattha dethā”ti bhaṇati, ummattakassa, ādikammikassāti.

Pariṇāmanasikkhāpadaṁ niṭṭhitaṁ dvādasamaṁ.

Sahadhammikavaggo aṭṭhamo.

Tassuddānaṁ

Sahadhamma vivaṇṇañca, mohāpanaṁ pahārakaṁ; Talasatti amūlañca, sañcicca ca upassuti; Paṭibāhana chandañca, dabbañca pariṇāmananti.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on legitimately Sahadhammikavagga

82. The training rule on diverting 82. Pariṇāmanasikkhāpada

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: if they have said, “We’ll give,” “We’ll prepare,” and he diverts it to an individual, he commits an offense entailing confession. “dassāma karissāmā”ti vācā bhinnā hoti, taṁ puggalassa pariṇāmeti, āpatti pācittiyassa.

Permutations

Non-offenses

The training rule on diverting, the twelfth, is finished. Pariṇāmanasikkhāpadaṁ niṭṭhitaṁ dvādasamaṁ.

The eighth subchapter on legitimately is finished. Sahadhammikavaggo aṭṭhamo.

This is the summary: Tassuddānaṁ

“Legitimately, and disparaging, Sahadhamma vivaṇṇañca, Deception, hitting; mohāpanaṁ pahārakaṁ; Raising a hand, and groundless, Talasatti amūlañca, And intentionally, eavesdropping; sañcicca ca upassuti; Obstructing, and consent, Paṭibāhana chandañca, And Dabba, diverting.” dabbañca pariṇāmananti.