English
If, regarding an unknown person, he perceives them as known, and requests a robe outside of the proper time, it is nissaggiya pācittiya. If, regarding a known person, he perceives them as unknown, there is an offense of dukkaṭa. If, regarding a known person, he is in doubt, there is an offense of dukkaṭa. If, regarding a known person, he perceives them as known, there is no offense. 521. No offense in the proper time, for known persons, for those who have invited, for the sake of another, with one's own property, for a mad person, for the first offender. The training rule concerning requesting from an unknown person, the sixth, is finished. 7. The Training Rule Concerning Exceeding (the Limit) 522. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta Grove, in Anāthapiṇḍika's monastery. Now at that time, the group of six monks approached monks whose robes had been seized and said this: "Friends, the Blessed One has allowed—'for one whose robe has been seized or whose robe is lost, to request a robe from an unknown householder or householder's wife'; request a robe, friends." "Enough, friends, we have received a robe." "We will request for the venerable ones." "Request, friends." Then the group of six monks approached householders and said this: "A Monks, friends, without robes have arrived. Give them robes! They requested many robes. Now at that time, a certain man, seated in the assembly hall, said to another man: “Venerable monks, without robes, have arrived. I have given them robes.” He too said, “I too have given.” Another too said, “I too have given.” They grumbled, were annoyed, and criticized: “How can these Sakyan recluses, not knowing the measure, request many robes? Will the Sakyan recluses engage in cloth-trading, or will they open a receiving hall?” The monks heard those people grumbling, being annoyed, and criticizing. Those monks who were of few wishes... they grumbled, were annoyed, and criticized: “How can the group-of-six monks, not knowing the measure, request many robes?” Then those monks, having criticized the group-of-six monks in many ways, reported this matter to the Blessed One... “Is it true, monks, that you, not knowing the measure, requested many robes?” “It is true, Blessed One.” The Buddha, the Blessed One, criticized them... “How can you, foolish men, not knowing the measure, request many robes! This, foolish men, is not for the conversion of the unconverted... And thus, monks, you should recite this training rule: 523. If an unknown householder or householder’s wife offers to bring many robes, that monk should accept from there at most three robes (one inner, one upper, one outer). If he accepts more than that, it is an offense entailing relinquishment and confession. 524. ‘If’ means a monk without robes. ‘Unknown’ means not related by mother or father up to the seventh generation of grandparents. ‘Householder’ means anyone who dwells in a house. ‘Householder’s wife’ means anyone who dwells in a house. By many robes, means by many robes. "Should offer by bringing" means "As much as you wish, take that much." By a bhikkhu who has a maximum of three robes, from that, a robe should be accepted. If three are lost, two should be accepted. If two are lost, one should be accepted. If one is lost, nothing should be accepted. If he accepts more than that, he requests more than that. In the attempt, an offense of wrong-doing. Upon receipt, it becomes subject to relinquishment. It should be relinquished to the Sangha, or to a group, or to an individual. And thus, O bhikkhus, it should be relinquished... (etc.) "This robe of mine, venerable sirs, having approached an unknown householder, was requested in excess, and is subject to relinquishment. This I relinquish to the Sangha." (etc.) "he should give" (etc.) "they should give" (etc.) "I give to the venerable one." 525. Regarding an unknown person, perceiving as unknown, he requests a robe in excess: an offense of relinquishment and expiation. Regarding an unknown person, being in doubt, he requests a robe in excess: an offense of relinquishment and expiation. Regarding an unknown person, perceiving as known, he requests a robe in excess: an offense of relinquishment and expiation. Regarding a known person, perceiving as unknown: an offense of wrong-doing. Regarding a known person, being in doubt: an offense of wrong-doing. Regarding a known person, perceiving as known: no offense. 526. No offense – if he goes taking, thinking "I will bring back the remainder." if they give, saying "Let the remainder be yours." if they give not because of a cut-off reason. if they give not because of a lost reason. for relatives. for those who have invited him. with one's own property. for a mad person. for the first offender. The training rule concerning excess, the seventh, is finished. 8. The training rule concerning prepared robes 527. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, a certain man said to his wife – "I will clothe the venerable Upananda with a robe." A certain alms-gathering bhikkhu heard that man speaking these words. Then that bhikkhu approached the venerable Upananda the Sakyan; having approached... went to the venerable Upananda the Sakyan son and said this: "You are very fortunate, friend Upananda, in a certain place a certain man said to his wife: 'I will clothe the venerable Upananda with a robe.'" "Is it true, friend, that he is my supporter?" Then indeed the venerable Upananda the Sakyan son went to where that man was; having gone, he said to that man: "Is it true, friend, that you wish to clothe me with a robe?" "Indeed, venerable sir, it is so for me: 'I will clothe the venerable Upananda with a robe.'" "If indeed you wish to clothe me with a robe, friend, clothe me with a robe of this kind. What shall I do with it, even if clothed, if I do not use it?" Then indeed that man grumbled, complained, and criticized: "These Sakyan ascetics are greedy, discontent. They are not easy to clothe with robes. How can the venerable Upananda, uninvited by me beforehand, approach me and make a choice about the robe!" Indeed, the monks heard that man grumbling, complaining, and criticizing. Those monks who were of few wishes... they grumbled, complained, and criticized: "How can the venerable Upananda the Sakyan son, uninvited beforehand, approach a householder and make a choice about the robe!" Then indeed those monks, having criticized the venerable Upananda the Sakyan son in many ways, reported this matter to the Blessed One... "Is it true, Upananda, that you, uninvited beforehand, approached a householder and made a choice about the robe?" "It is true, Blessed One." "Was he a relative of yours, Upananda, or a stranger?" "A stranger, Blessed One." "A stranger, foolish man, a stranger does not know what is suitable or unsuitable, what is good or bad. How can you, foolish man, uninvited beforehand, approach a stranger householder and make a choice about the robe..." You will burn! This is not, foolish man, for the faith of those without faith… And thus, monks, you should recite this training rule: 528. If indeed for a monk an unknown householder or householder’s wife has set aside cloth-money – ‘With this cloth-money, having purchased a robe, I will clothe such-and-such a monk with a robe’; and if that monk, not having been invited beforehand, approaches and makes a suggestion about the robe – ‘It would be good, venerable sir, if with this cloth-money you would purchase such-and-such a robe and clothe me with it,’ desiring something good, it is an offense entailing relinquishment. 529. ‘If indeed for a monk’ means: for the sake of a monk, making a monk the object, desiring to clothe a monk. ‘Unknown’ means: not related by mother or by father up to the seventh generation of grandfathers. ‘Householder’ means: anyone who dwells in a house. ‘Householder’s wife’ means: anyone who dwells in a house. ‘Cloth-money’ means: silver or gold, pearls or gems or coral, crystal or cloth or thread or cotton. ‘With this cloth-money’ means: with what is present. ‘Having purchased’ means: having exchanged. ‘I will clothe’ means: I will give. ‘And if that monk’ means: that monk for whom the cloth-money has been set aside. ‘Not having been invited beforehand’ means: not having been told beforehand – ‘‘What kind of robe do you need, venerable sir? What kind of robe should I purchase for you?’’ ‘Approaches’ means: having gone to the house, having approached wherever it may be. ‘Makes a suggestion about the robe’ means: let it be long or wide, or thick or fine. ‘With this cloth-money’ means: with what is present. ‘Such-and-such a robe’ means: long or wide, or thick or fine. ‘Having purchased’ means: having exchanged. ‘Clothe me with it’ means: give it. ‘Desiring something good’ means: for the sake of goodness. (Syā.)] a very valuable one. At his word, if he causes a long, or wide, or fine, or smooth one to be made, there is a dukkaṭa offense in the endeavor. Upon acquisition, it becomes nissaggiya. It must be relinquished to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be relinquished… (as before)… “This robe of mine, venerable sirs, which I, uninvited, approached an unknown householder and caused a choice in the robe, is nissaggiya; I relinquish this to the Sangha.” …(as before)… “may give”… …(as before)… “may give”… …(as before)… “I give to the venerable one.” 530. If, in an unknown person, he perceives an unknown person, and, uninvited, approaches a householder and causes a choice in the robe, there is a nissaggiya pācittiya. If, in an unknown person, he is in doubt, and, uninvited, approaches a householder and causes a choice in the robe, there is a nissaggiya pācittiya. If, in an unknown person, he perceives a known person, and, uninvited, approaches a householder