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Dutiyaupakkhaṭasikkhāpada

The second training rule on what is set aside

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Fordítota: Bhikkhu Brahmali

Forrás: SuttaCentral

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Theravāda Collection on Monastic Law

Monks’ rules and their analysis

The chapter on relinquishment

Monks’ Relinquishment

9. The second training rule on what is set aside

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time a certain man said to another man, “I“ll give a robe to Venerable Upananda.” And he replied, “I, too, will give a robe to Venerable Upananda.”

A monk who was an alms-collector heard that conversation. He then went to Upananda and said, “Upananda, you have much merit. I’ve just heard two men telling each other that they will each give you a robe.”

“They are my supporters.”

Upananda then went to those men and said, “Is it true that you both desire to give me a robe?”

“Indeed, that’s just what we were thinking.”

“If that’s the case, then give me such-and-such a robe. For what’s the point of giving robes that I won’t use?”

Those men grumbled and complained, “These Sakyan ascetics have great desires; they are not content. It’s no easy matter to give them robes. How can Venerable Upananda approach us and specify the kind of robe he wants without first being invited?”

The monks heard the complaints of those men, and the monks of few desires … complained and criticized him, “How can Venerable Upananda approach lay people and make a suggestion about a robe without first being invited?”

After criticizing him in many ways, they told the Master … “Is it true, Upananda, that you acted like this?”

“It’s true, Master.”

“Are they relatives of yours?”

“No, Master.”

“Foolish man, people who are not related don’t know what’s appropriate and what’s inappropriate in dealing with each other, what’s right and what’s wrong. And still you approached unrelated lay people and specified the kind of robe you wanted without first being invited. This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:

Final ruling

‘If two male or female lay people have set aside separate robe funds for an unrelated monk, thinking, ‘With these separate robe funds we will buy separate robes and give them to monk so-and-so;’ and if that monk, without first being invited, approaches them and specifies the kind of robe he wants, saying, The only phrase in this rule that may be somewhat unclear is ubhova santā ekena, here translated as “put together.” It seems to me that this phrase needs to be related to the main sentence verb acchādetha, “present” or “give,” which takes the instrumental of the thing given: “present (him) with one (robe).” Ubhova santā is explained below in the word commentary as dvepi janā, “both people,” and the overall phrase then becomes, “two people present (him) with one (robe).“ This means that the funds are put together, and I translate accordingly.‘It would be good if you would put these separate robe funds together to buy such-and-such a robe and then give it to me,’ and he does so because he wants something nice, he commits and offense entailing relinquishment and confession.’”

Definitions

For a […] monk: for the benefit of a monk; making a monk the object of consideration, they desire to give to him.

Two: a pair.

Unrelated: anyone who is not a descendant of one’s male ancestors going back seven generations, either on the mother’s side or on the father’s side.

Male lay people: any men who live in a house.

Female lay people: any women who live in a house.

Robe funds: money, gold, pearls, gems, corals, crystals, cloth, thread, or cotton wool.

With these separate robe funds: with that which is at their disposal.

We will buy: having exchanged.

We will […] give: we will donate.

If that monk: the monk for whom the robe funds have been set aside.

Without first being invited: they have not said beforehand: “Venerable, what kind of robe do you need? What kind of robe can we buy for you?”

Approaches them: having gone to their house or having gone wherever.

Specifies the kind of robe he wants: please make it long or wide or closely woven or soft.

These separate robe funds: that which is at their disposal.

Such-and-such: long or wide or closely woven or soft.

To buy: having exchanged.

Give: donate.

Put […] together: two people supplying him with one robe.

Because he wants something nice: wanting something nice, wanting something expensive.


If those lay people buy a robe that is long, wide, closely woven, or soft because of his statement, then for the act of making the statement, he commits an offense of wrong conduct. When he gets the robe, it becomes subject to relinquishment.

The robe should be relinquished to an Order, a group, or an individual. “And, monks, it should be relinquished in this way. … To be expanded as in Relinquishment 1, paragraphs 13–17, with appropriate substitutions. … ‘Venerables, this robe which I received after approaching unrelated lay people and specifying the kind of robe I wanted without first being invited is to be relinquished. I relinquish it to the Order.’ … the Order should give … you should give … ‘I give this robe back to you.’”

Permutations

If the lay people are unrelated and he perceives them as unrelated, and, without first being invited, he approaches them and specifies the kind of robe he wants, he commits an offense entailing relinquishment and confession. If the lay people are unrelated, but he is unsure if they are, and, without first being invited, he approaches them and specifies the kind of robe he wants, he commits an offense entailing relinquishment and confession. If the lay people are unrelated, but he perceives them as related, and, without first being invited, he approaches them and specifies the kind of robe he wants, he commits an offense entailing relinquishment and confession.

If the lay people are related, but he perceives them as unrelated, he commit an offense of wrong conduct. If the lay people are related, but he is unsure if they are, he commit an offense of wrong conduct. If the lay people are related and he perceives them as related, there is no offense.

Non-offenses

There is no offense: if it is from relatives; if it is from those who have given an invitation; if it is for the benefit of another; if it is by means of his own property; if the lay people wish to buy something expensive, but he gets them to buy something inexpensive; if he is insane; if he is the first offender.


The ninth rule, the second training rule on what is set aside, is finished.

Így készült:

Fordítota: Bhikkhu Brahmali

Forrás: SuttaCentral

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