English
The group of six bhikkhus, while performing robe-making work, gave their consent to one (bhikkhu). Then the Saṅgha (thought): "Friends, this bhikkhu of the group of six has come alone, come, let us perform a formal act for him." And they performed a formal act for him. Then that bhikkhu approached where the group of six bhikkhus were. The group of six bhikkhus said to that bhikkhu: "Friend, what did the Saṅgha do?" "Friends, the Saṅgha performed a formal act for me." "Friends, we did not give our consent for this purpose: 'that it would perform a formal act for you.' And if we knew..." We will bring it about that 'your work will be done,' but we will not give our consent." Those monks who were of few wishes... they complained, grumbled, and criticized: "How can these group-of-six monks, having given their consent to righteous acts, afterwards fall into the habit of complaining?" ... "Is it true, monks, that you, having given your consent to righteous acts, afterwards fall into the habit of complaining?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, having given your consent to righteous acts, afterwards fall into the habit of complaining! This, foolish men, is not for the confidence of those without confidence... And thus, monks, you should recite this training rule: 475. "Should any monk, having given his consent to righteous acts, afterwards fall into the habit of complaining, there is an offense of pācittiya." 476. "Any" means whoever, whatever kind... "monk" means... in this context, this monk is intended. A righteous act is an announcement act, a motion act, a motion-second act, a motion-fourth act, done according to the Dhamma, the Vinaya, the Teacher's instruction. This is called a righteous act. Having given consent, if one complains, there is an offense of pācittiya. 477. In a righteous act, perceiving it as a righteous act, having given consent, if one complains, there is an offense of pācittiya. In a righteous act, being in doubt, having given consent, if one complains, there is an offense of dukkaṭa. In a righteous act, perceiving it as an unrighteous act, having given consent, if one complains, there is no offense. In an unrighteous act, perceiving it as a righteous act, there is an offense of dukkaṭa. In an unrighteous act, being in doubt, there is an offense of dukkaṭa. In an unrighteous act, perceiving it as an unrighteous act, there is no offense. 478. No offense for one who complains knowing: "The act was done unrighteously, or by a faction, or for one not worthy of the act." For one who is insane, for the first offender. The training rule on obstructing acts, the ninth, is finished. 10. Consent The training rule concerning going away without giving one's consent. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, at Anāthapiṇḍika's monastery. Now at that time, the Sangha had gathered for some business or other. The group of six bhikkhus, while making robes, gave their consent to one [bhikkhu]. Then the Sangha established a motion, saying: "We will perform the business for which we have gathered." Then that bhikkhu, without giving his consent, rose from his seat and departed, saying: "These people just do business for one another; whose business will you do?" Those bhikkhus who were of few wishes... ...they complained, murmured, and criticized: "How can a bhikkhu, when a discussion is going on in the Sangha for a decision, depart from his seat without giving his consent?" ...Is it true, bhikkhu, that when a discussion is going on in the Sangha for a decision, you departed from your seat without giving your consent? "It is true, Blessed One." The Buddha, the Blessed One, reproved him... "How can you, foolish man, when a discussion is going on in the Sangha for a decision, depart from your seat without giving your consent? This, foolish man, is not for the confidence of the unconfident... And thus, bhikkhus, you should recite this training rule: "Whatever bhikkhu, when a discussion is going on in the Sangha for a decision, departs from his seat without giving his consent, there is an offense of pācittiya." "Whatever" means whoever, of whatever kind... "Bhikkhu" means... ...the bhikkhu intended in this context. "A discussion in the Sangha for a decision" means that a matter has been reported but not yet decided, or a motion has been established, or a formal act has been begun. "Departs from his seat without giving his consent" means: If he goes with the thought, "How might this act be invalid, be divisive, or not be performed?" there is an offense of dukkata. As he leaves the hand-reach of the assembly, there is an offense of dukkata. When he has left it, there is an offense of pācittiya. In a lawful act, perceiving it as a lawful act, departing from his seat without giving his consent... goes away, there is an offense of pācittiya. In a lawful act, being doubtful, without giving consent, rises from his seat, and goes away, there is an offense of dukkaṭa. In a lawful act, perceiving it as an unlawful act, without giving consent, rises from his seat, and goes away, there is no offense. In an unlawful act, perceiving it as a lawful act, there is an offense of dukkaṭa. In an unlawful act, being doubtful, there is an offense of dukkaṭa. In an unlawful act, perceiving it as an unlawful act, there is no offense. 483. No offense – if he goes thinking, "There will be a quarrel or a dispute or a contention or a controversy in the Sangha," if he goes thinking, "There will be a schism or a division in the Sangha," if he goes thinking, "They will perform an act unlawfully or by a faction or for one not deserving of the act," if he goes being sick, if he goes for a sick person's need, if he goes afflicted by urination or by defecation, if he goes thinking, "I do not wish to disrupt the act, I will return again," for one who is insane, for the first offender. The training rule concerning going without giving consent, the tenth, is finished. 11. The training rule concerning a worn-out robe. 484. At that time, the Buddha, the Blessed One, was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. And at that time, the Venerable Dabba the Mallian was assigning lodgings and distributing meals for the Sangha. And that venerable one had a worn-out robe. And at that time, a robe had arisen for the Sangha. Then the Sangha gave that robe to the Venerable Dabba the Mallian. The group of six monks grumbled, complained, and criticized, saying, "These monks are diverting the Sangha's gains according to their personal preference!" Those monks who were of few wishes... they grumbled, complained, and criticized, saying, "How can the group of six monks, after the Sangha in concord has given a robe, later engage in a complaining attitude?"... "Is it true, monks, that after the Sangha in concord gave a robe, you later engaged in a complaining attitude?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you..." Oh, foolish men, having given a robe to the harmonious Sangha, afterwards you will fall into the habit of grumbling! This, foolish men, is not for the faith of the unfaithful...etc... And thus, monks, you should recite this training rule – 485. Should any monk, having given a robe to the harmonious Sangha, afterwards fall into the habit of grumbling, saying, ‘The monks are distributing the Sangha's gain according to their intimacy,’ it is an offense of pācittiya. 486. ‘Should any’ means whoever, whatever kind...etc... ‘Monk’ means...etc... In this context, ‘monk’ means this one intended. ‘Harmonious Sangha’ means a Sangha dwelling in the same communion, established within the same boundary. ‘Robe’ means any one of the six robes, the last one suitable for determination. ‘Having given’ means having given oneself. ‘According to intimacy’ means according to friendship, according to acquaintance, according to sharing, according to having the same preceptor, according to having the same teacher. ‘Belonging to the Sangha’ means it has been given to the Sangha, it has been relinquished. ‘Gain’ means robes, almsfood, lodgings, requisites for the sick, medicines, and other requisites, even a lump of powder, even a tooth-stick, even a piece of thread. ‘Falls into the habit of grumbling afterwards’ means: when a fully ordained monk, approved by the Sangha, as an assigner of lodgings, or an assigner of meals, or a distributor of gruel, or a distributor of fruits, or a distributor of snacks, or a distributor of trifles, has given a robe and one grumbles, it is an offense of pācittiya. 487. In a lawful act, perceiving it as a lawful act, when a robe is given and one grumbles, it is an offense of pācittiya. In a lawful act, being in doubt, when a robe is given and one grumbles, it is an offense of pācittiya. In a lawful act, perceiving it as an unlawful act, when a robe is given and one grumbles, it is an offense of pācittiya. When another requisite is given and one grumbles, it is an offense of dukkaṭa. When a fully ordained monk, not approved by the Sangha, as an assigner of lodgings, or an assigner of meals, or a distributor of gruel, or a distributor of fruits, or a distributor of snacks, or a distributor of trifles, has given a robe or another requisite and one grumbles... it is blamed, there is an offense of wrong-doing. For an unordained person, whether approved by the Saṅgha or not approved, or a dispenser of lodgings, or a distributor of food, or a distributor of gruel, or a distributor of fruits, or a distributor of edibles, or a distributor of trifles, if a robe or any other requisite is given, it is blamed, there is an offense of wrong-doing. In an unrighteous act, perceiving it as a righteous act, there is an offense of wrong-doing. In an unrighteous act, being in doubt, there is an offense of wrong-doing.