42. The training rule on sending away

The chapter on offenses entailing confession The subchapter on naked ascetics

42. The training rule on sending away

Origin story

On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Venerable Upananda the Sakyan said to his brother’s student, “Come, let’s go to the village for alms.” Then, without getting him any food, he sent him away, saying, “Go away! I’m not comfortable talking or sitting with you, but only if I talk and sit by myself.” But since the right time for eating was coming to an end, the student was unable to walk for alms. As he returned to the monastery, there was nobody offering food, and so he missed his meal.

He then went to the monastery and told the monks what had happened. The monks of few desires complained and criticized Upananda, “How could Venerable Upananda say to a monk, ‘Come, let’s go to the village for alms,’ and then send him away without getting him any food?” … “Is it true, Upananda, that you did this?”

“It’s true, sir.”

The Buddha rebuked him … “Foolish man, 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 says to a monk, “Come, let’s go to the village or town for alms,” and then, whether he has had food given to him or not, sends him away, saying, “Go away, I’m not comfortable talking or sitting with you, but only if I talk and sit by myself,” and he does so only for this reason and no other, 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. To a monk: to another monk. Come … to the village or town: a village, also a town, also a city; both a village and a town. He has had food given to him: he has had congee, a meal, fresh food, or cooked food given to him. Not: he has not had anything given to him. Sends away: if, wanting to laugh with a woman, wanting to enjoy himself with her, wanting to sit down in private with her, wanting to misbehave with her, he says, “Go away! I’m not comfortable talking or sitting with you, but only if I talk and sit by myself,” and he sends him away, he commits an offense of wrong conduct. If the second monk is in the process of going beyond sight or beyond hearing, the first monk commits an offense of wrong conduct. When the second monk has gone beyond, the first monk commits an offense entailing confession. He does so only for this reason and no other: there is no other reason for sending him away.

Permutations

If the second monk is fully ordained, and the first monk perceives him as such, and he sends him away, he commits an offense entailing confession. If the second monk is fully ordained, but the first monk is unsure of it, and he sends him away, he commits an offense entailing confession. If the second monk is fully ordained, but the first monk does not perceive him as such, and he sends him away, he commits an offense entailing confession.

If he puts him down, he commits an offense of wrong conduct. If he sends away one who is not fully ordained, he commits an offense of wrong conduct. If he puts him down, he commits an offense of wrong conduct.

If the other is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. If the other is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. If the other is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.

Non-offenses

There is no offense: if he sends him away, thinking, “Together we won’t get enough;” if he sends him away, thinking, “If he sees these valuable goods, he’ll become greedy;” if he sends him away, thinking, “If he sees this woman, he’ll become lustful;” if he sends him away, saying, “Take congee or a meal or fresh food or cooked food to the one who is sick or to the one who is left behind or to the one who is guarding the dwellings;” if he does not want to misbehave; if he sends him away when there is something to be done; if he is insane; if he is the first offender.

The training rule on sending away, the second, is finished.

Pācittiyakaṇḍa Acelakavagga

42. Uyyojanasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikaṁ bhikkhuṁ etadavoca— “ehāvuso, gāmaṁ piṇḍāya pavisissāmā”ti. Tassa adāpetvā uyyojesi— “gacchāvuso, na me tayā saddhiṁ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī”ti. Atha kho so bhikkhu upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, paṭikkamanepi bhattavissaggaṁ na sambhāvesi, chinnabhatto ahosi.

Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto bhikkhuṁ—‘ehāvuso, gāmaṁ piṇḍāya pavisissāmā’ti tassa adāpetvā uyyojessatī”ti …pe… “saccaṁ kira tvaṁ, upananda, bhikkhuṁ—‘ehāvuso, gāmaṁ piṇḍāya pavisissāmā’ti tassa adāpetvā uyyojesī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, bhikkhuṁ—“ehāvuso, gāmaṁ piṇḍāya pavisissāmā”ti tassa adāpetvā uyyojessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu bhikkhuṁ—‘ehāvuso, gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā’ti tassa dāpetvā vā adāpetvā vā uyyojeyya— ‘gacchāvuso, na me tayā saddhiṁ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī’ti, etadeva paccayaṁ karitvā anaññaṁ, pācittiyan”ti.

Yo panāti yo, yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Bhikkhunti aññaṁ bhikkhuṁ. Ehāvuso, gāmaṁ vā nigamaṁ vāti gāmopi nigamopi nagarampi, gāmo ceva nigamo ca. Tassa dāpetvāti yāguṁ vā bhattaṁ vā khādanīyaṁ vā bhojanīyaṁ vā dāpetvā. Adāpetvāti na kiñci dāpetvā. Uyyojeyyāti mātugāmena saddhiṁ hasitukāmo kīḷitukāmo raho nisīditukāmo anācāraṁ ācaritukāmo evaṁ vadeti— “gacchāvuso, na me tayā saddhiṁ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī”ti uyyojeti, āpatti dukkaṭassa. Dassanūpacāraṁ vā savanūpacāraṁ vā vijahantassa āpatti dukkaṭassa. Vijahite, āpatti pācittiyassa. Etadeva paccayaṁ karitvā anaññanti na añño koci paccayo hoti uyyojetuṁ.

Upasampanne upasampannasaññī uyyojeti, āpatti pācittiyassa. Upasampanne vematiko uyyojeti, āpatti pācittiyassa. Upasampanne anupasampannasaññī uyyojeti, āpatti pācittiyassa.

Kalisāsanaṁ āropeti, āpatti dukkaṭassa. Anupasampannaṁ uyyojeti, āpatti dukkaṭassa. Kalisāsanaṁ āropeti, āpatti dukkaṭassa.

Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa.

Anāpatti— “ubho ekato na yāpessāmā”ti uyyojeti, “mahagghaṁ bhaṇḍaṁ passitvā lobhadhammaṁ uppādessatī”ti uyyojeti, “mātugāmaṁ passitvā anabhiratiṁ uppādessatī”ti uyyojeti, “gilānassa vā ohiyyakassa vā vihārapālassa vā yāguṁ vā bhattaṁ vā khādanīyaṁ vā bhojanīyaṁ vā nīharā”ti uyyojeti, na anācāraṁ ācaritukāmo, sati karaṇīye uyyojeti, ummattakassa, ādikammikassāti.

Uyyojanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.