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47. Accepting an invitation of more than four months

Catumāsappaccayapavāraṇā

A monk who goes beyond the terms of an invitation to ask for requisites must confess the offense.

Translated by Bhikkhu Brahmali · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Theravāda VinayaTheravāda Collection on Monastic Law
  • 0.2MahāvibhaṅgaThe Great Analysis
  • 0.3PācittiyakaṇḍaThe chapter on offenses entailing confession
  • 0.4AcelakavaggaThe subchapter on naked ascetics

0.547. MahānāmasikkhāpadaAccepting an invitation of more than four months

1.1.0Origin story

1.1.1Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu,1.1.2Tena kho pana samayena mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti.Mahānāma the Sakyan had an abundance of tonics.11.1.3Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—He went to the Buddha, bowed, sat down, and said,1.1.4“icchāmahaṁ, bhante, saṅghaṁ catumāsaṁ bhesajjena pavāretun”ti.“Sir, I wish to invite the Sangha to ask for tonics for four months.”

1.1.5“Sādhu sādhu, mahānāma.“Good, good, Mahānāma.1.1.6Tena hi tvaṁ, mahānāma, saṅghaṁ catumāsaṁ bhesajjena pavārehī”ti.Please do so.”

1.1.7Bhikkhū kukkuccāyantā nādhivāsenti.But the monks were afraid of wrongdoing and did not accept.1.1.8Bhagavato etamatthaṁ ārocesuṁ …pe…They then told the Buddha what had happened. …

1.1.9anujānāmi, bhikkhave, catumāsaṁ bhesajjappaccayapavāraṇaṁ sāditun”ti.“Monks, I allow you to accept an invitation to ask for tonics for four months.”

1.2.1Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁ bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti.Yet the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance.1.2.2Dutiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—A second time he went to the Buddha, bowed, sat down, and said,1.2.3“icchāmahaṁ, bhante, saṅghaṁ aparampi catumāsaṁ bhesajjena pavāretun”ti.“Sir, I wish to invite the Sangha to ask for tonics for a further four months.”

1.2.4“Sādhu sādhu, mahānāma.“Good, good, Mahānāma.1.2.5Tena hi tvaṁ, mahānāma, saṅghaṁ aparampi catumāsaṁ bhesajjena pavārehī”ti.Please do so.”

1.2.6Bhikkhū kukkuccāyantā nādhivāsenti.Again the monks were afraid of wrongdoing and did not accept.1.2.7Bhagavato etamatthaṁ ārocesuṁ …pe…They told the Buddha. …

1.2.8anujānāmi, bhikkhave, puna pavāraṇampi sāditun”ti.“Monks, I allow you to accept a further invitation.”

1.3.1PTS 4.102Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁyeva bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti.Once again the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance.1.3.2Tatiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—A third time he went to the Buddha, bowed, sat down, and said,1.3.3“icchāmahaṁ, bhante, saṅghaṁ yāvajīvaṁ bhesajjena pavāretun”ti.“Sir, I wish to invite the Sangha to ask for tonics for life.”

1.3.4“Sādhu sādhu, mahānāma.“Good, good, Mahānāma.1.3.5Tena hi tvaṁ, mahānāma, saṅghaṁ yāvajīvaṁ bhesajjena pavārehī”ti.Please do so.”

1.3.6Bhikkhū kukkuccāyantā nādhivāsenti.Yet again the monks were afraid of wrongdoing and did not accept.1.3.7Bhagavato etamatthaṁ ārocesuṁ …pe…They told the Buddha. …

1.3.8anujānāmi, bhikkhave, niccapavāraṇampi sāditun”ti.“Monks, I allow you to accept a permanent invitation.”

1.4.1Tena kho pana samayena chabbaggiyā bhikkhū dunnivatthā honti duppārutā anākappasampannā.At that time the monks from the group of six were shabbily dressed and improper in appearance.1.4.2Mahānāmo sakko vattā hoti—“kissa tumhe, bhante, dunnivatthā duppārutā anākappasampannā?Mahānāma criticized them, “Venerables, why are you shabbily dressed and improper in appearance?1.4.3Nanu nāma pabbajitena sunivatthena bhavitabbaṁ supārutena ākappasampannenā”ti?Shouldn’t one who has gone forth be suitably dressed and proper in appearance?”

1.4.4Chabbaggiyā bhikkhū mahānāme sakke upanandhiṁsu.The monks from the group of six developed a grudge against Mahānāma.1.4.5Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—“kena nu kho mayaṁ upāyena mahānāmaṁ sakkaṁ maṅkuṁ kareyyāmā”ti? Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—Thinking of ways to humiliate him, it occurred to them,1.4.6“mahānāmena kho, āvuso, sakkena saṅgho bhesajjena pavārito. Handa mayaṁ, āvuso, mahānāmaṁ sakkaṁ sappiṁ viññāpemā”ti.“Mahānāma has invited the Sangha to ask for tonics. Let’s ask him for ghee.”

1.4.7Atha kho chabbaggiyā bhikkhū yena mahānāmo sakko tenupasaṅkamiṁsu; upasaṅkamitvā mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti.They then went to Mahānāma and said, “We need a <i lang='pi' translate='no'>doṇa</i> measure of ghee.”2

1.4.8“Ajjaṇho, bhante, āgametha.“Please wait until tomorrow.1.4.9Manussā vajaṁ gatā sappiṁ āharituṁ.People have gone to the cow-pen to get ghee.1.4.10Kālaṁ āharissathā”ti.You may come and get it in the morning.”

1.4.11Dutiyampi kho …pe…A second time1.4.12tatiyampi kho chabbaggiyā bhikkhū mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti.and a third time the monks from the group of six said the same thing,1.4.13“Ajjaṇho, bhante, āgametha.and Mahānāma replied as before.1.4.14Manussā vajaṁ gatā sappiṁ āharituṁ.1.4.15Kālaṁ āharissathā”ti.1.4.16“Kiṁ pana tayā, āvuso, adātukāmena pavāritena, yaṁ tvaṁ pavāretvā na desī”ti.They then said, “Why do you give an invitation if you don’t wish to give?”

1.4.17Atha kho mahānāmo sakko ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti.Mahānāma complained and criticized them, “How can they not wait for one day when asked?”

1.4.18Assosuṁ kho bhikkhū mahānāmassa sakkassa ujjhāyantassa khiyyantassa vipācentassa.The monks heard the complaints of Mahānāma,1.4.19Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks,1.4.20“kathañhi nāma chabbaggiyā bhikkhū mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti …pe…“How could the monks from the group of six not wait for one day when asked by Mahānāma?” …1.4.21“saccaṁ kira tumhe, bhikkhave, mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamethā”ti?“Is it true, monks, that you acted like this?”

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

1.4.23Vigarahi buddho bhagavā …pe…The Buddha rebuked them …1.4.24kathañhi nāma tumhe, moghapurisā, mahānāmena sakkena—“ajjaṇho, bhante, āgamethā”ti vuccamānā nāgamessatha.“Foolish men, how could you act like this?1.4.25Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe…This will affect people’s confidence …” …1.4.26evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:

1.4.27.0Final ruling

1.4.27.1PTS 4.103“Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā, aññatra punapavāraṇāya, aññatra niccapavāraṇāya; tato ce uttari sādiyeyya, pācittiyan”ti.‘A monk who is not sick may accept an invitation to ask for requisites for four months. If he accepts one beyond that limit, except if it is a further invitation or a permanent invitation, he commits an offense entailing confession.’”3

2.1.0Definitions

2.1.1Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbātiA monk who is not sick may accept an invitation to ask for requisites for four months:
2.1.2gilānappaccayapavāraṇā sāditabbā.he may accept an invitation to ask for requisites for the sick.
2.1.3Punapavāraṇāpi sāditabbātiHe may also accept a further invitation:
2.1.4yadā gilāno bhavissāmi tadā viññāpessāmīti.he should think, “I’ll ask when I’m sick.”
2.1.5Niccapavāraṇāpi sāditabbātiHe may also accept a permanent invitation:
2.1.6yadā gilāno bhavissāmi tadā viññāpessāmīti.he should think, “I’ll ask when I’m sick.”
2.1.7Tato ce uttari sādiyeyyātiIf he accepts one beyond that limit:
2.1.8atthi pavāraṇā bhesajjapariyantā na rattipariyantā,there are invitations that have a limit on the tonics, but no limit on the time period;2.1.9atthi pavāraṇā rattipariyantā na bhesajjapariyantā,there are invitations that have a limit on the time period, but no limit on the tonics;2.1.10atthi pavāraṇā bhesajjapariyantā ca rattipariyantā ca,there are invitations that have a limit on both the tonics and the time period;2.1.11atthi pavāraṇā neva bhesajjapariyantā na rattipariyantā.there are invitations that have neither a limit on the tonics nor on the time period.
2.1.12Bhesajjapariyantā nāmaLimit on the tonics:
2.1.13bhesajjāni pariggahitāni honti—“ettakehi bhesajjehi pavāremī”ti.the tonics are restricted: “I invite you to ask for these particular tonics.”
2.1.14Rattipariyantā nāmaLimit on the time period:
2.1.15rattiyo pariggahitāyo honti—“ettakāsu rattīsu pavāremī”ti.the time period is restricted: “I invite you to ask during this particular period of time.”
2.1.16Bhesajjapariyantā ca rattipariyantā ca nāmaLimit on both the tonics and the time period:
2.1.17bhesajjāni ca pariggahitāni honti rattiyo ca pariggahitāyo honti—“ettakehi bhesajjehi ettakāsu rattīsu pavāremī”ti.both the tonics and the time period are restricted: “I invite you to ask for these particular tonics during this particular period of time.”
2.1.18Neva bhesajjapariyantā na rattipariyantā nāmaNeither a limit on the tonics nor on the time period:
2.1.19bhesajjāni ca apariggahitāni honti rattiyo ca apariggahitāyo honti.neither the tonics nor the time period is restricted.

2.1.20Bhesajjapariyante—yehi bhesajjehi pavārito hoti tāni bhesajjāni ṭhapetvā aññāni bhesajjāni viññāpeti, āpatti pācittiyassa.When there is a limit on the tonics, if he asks for tonics other than those he has been invited to ask for, he commits an offense entailing confession.2.1.21Rattipariyante—yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāsu rattīsu viññāpeti, āpatti pācittiyassa.When there is a limit on the time period, if he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession.2.1.22Bhesajjapariyante ca rattipariyante ca—yehi bhesajjehi pavārito hoti, tāni bhesajjāni ṭhapetvā yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāni bhesajjāni aññāsu rattīsu viññāpeti, āpatti pācittiyassa.When there is a limit on both the tonics and on the time period, if he asks for tonics other than those he has been invited to ask for or he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession.2.1.23Neva bhesajjapariyante na rattipariyante, anāpatti.When there is neither a limit on the tonics nor on the time period, there is no offense.

2.2.1Na bhesajjena karaṇīyena bhesajjaṁ viññāpeti, āpatti pācittiyassa.If he asks for tonics when he has no need for tonics, he commits an offense entailing confession.2.2.2Aññena bhesajjena karaṇīyena aññaṁ bhesajjaṁ viññāpeti, āpatti pācittiyassa.If he asks for a tonic other than the tonic he needs, he commits an offense entailing confession.

2.2.3.0Permutations

2.2.3.1Tatuttari tatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa.If it is beyond the limit, and he perceives it as such, and he asks for tonics, he commits an offense entailing confession.2.2.4Tatuttari vematiko bhesajjaṁ viññāpeti, āpatti pācittiyassa.If it is beyond the limit, but he is unsure of it, and he asks for tonics, he commits an offense entailing confession.2.2.5Tatuttari natatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa.If it is beyond the limit, but he does not perceive it as such, and he asks for tonics, he commits an offense entailing confession.

2.2.6Natatuttari tatuttarisaññī, āpatti dukkaṭassa.If it is not beyond the limit, but he perceives it as such, he commits an offense of wrong conduct.2.2.7Natatuttari vematiko, āpatti dukkaṭassa.If it is not beyond the limit, but he is unsure of it, he commits an offense of wrong conduct.2.2.8Natatuttari natatuttarisaññī, anāpatti.If it is not beyond the limit, and he does not perceive it as such, there is no offense.

2.3.0Non-offenses

2.3.1PTS 4.104Anāpatti—There is no offense:2.3.2yehi bhesajjehi pavārito hoti tāni bhesajjāni viññāpeti,if he asks for those tonics for which he was invited to ask;2.3.3yāsu rattīsu pavārito hoti tāsu rattīsu viññāpeti,if he asks during the time period for which he was invited to ask;2.3.4“imehi tayā bhesajjehi pavāritāmha, amhākañca iminā ca iminā ca bhesajjena attho”ti ācikkhitvā viññāpeti,if he asks by informing, “You have invited me to ask for these tonics, but I need such-and-such a tonic;”2.3.5“yāsu tayā rattīsu pavāritāmha tāyo ca rattiyo vītivattā amhākañca bhesajjena attho”ti ācikkhitvā viññāpeti,if he asks by informing, “The time period during which you invited me to ask has passed, but I need tonics;”2.3.6ñātakānaṁif it is from relatives;2.3.7pavāritānaṁ,if it is from those who have given an invitation;2.3.8aññassatthāya,if it is for the benefit of someone else;2.3.9attano dhanena,if it is by means of his own property;2.3.10ummattakassa,if he is insane;2.3.11ādikammikassāti.if he is the first offender.

2.3.12Mahānāmasikkhāpadaṁ niṭṭhitaṁ sattamaṁ.The training rule on accepting an invitation of more than four months, the seventh, is finished.

Translator’s notes

  1. “Tonics” renders bhesajja. In the origin story below bhesajja seems to refer to the five standard tonics, and I translate it accordingly. The commentary at Sp 2.306 glosses bhesajja with sappitelādīsu, “Ghee, oil, etc.”, which lends some support to this view. In the actual rule, however, the word paccaya is used, which suggests a broader meaning. See comment to the actual rule below.

    ↩ pli-tv-bu-vb-pc47:1.1.2

  2. According T. W. Rhys Davids in “On the Ancient Coins and Measures of Ceylon: with a discussion of the Ceylon date of the Buddha’s death”, p. 18, one doṇa is equivalent to 64 handfuls. This is perhaps roughly equivalent to one liter.

    ↩ pli-tv-bu-vb-pc47:1.4.7

  3. I render paccaya as “requisites”, not as “tonics”. It might seem from the origin story and the word analysis below that this rule deals with tonics or medicines, bhesajja. The problem with this view, however, is that paccaya, when used alone, never has this meaning in the Vinaya, nor in the four main Nikāyas. When paccaya is used by itself, it invariably means cause, condition, foundation, support, or something to this effect. It only refers to medicines in compounds such as gilāna-ppaccaya-bhesajja-parikkhāra, “medicines and requisites to support the sick”, where it is the context that gives it its specific reference. In the present rule there is no such context. The meaning of the word remains “support”. Given that the rules must have existed before the Vibhaṅga, the meaning of the rule is independent of it. We can only conclude that the meaning of paccaya must be “support”, that is, any material requisite that supports the monastic life. See AN 4.79 for the use of paccaya in this sense.

    ↩ pli-tv-bu-vb-pc47:1.4.27.1