Lzh Dg Bu Vb Np 1The Robe-Making Season

– DHARMAGUPTAKA VINAYA

– NISSAGGIYA PĀCITTIYA

1. KEEPING AN EXTRA ROBE

A. ORIGIN

1. THE EXTRA ROBE

At one time, the Buddha was dwelling in the Anāthapiṇḍika Garden, Jeta's Grove, in the city of Śrāvastī. At that time, the Blessed One permitted the bhikkhus to keep only three robes, with no extra.

At that time, the group of six bhikkhus kept extra robes. Some had robes for wearing in the morning. Some had robes for wearing at midday. Some had robes for wearing in the afternoon. The group of six regularly busied themselves adorning and embellishing their robes, storing them in this way. Some bhikkhus saw this and said to the group of six bhikkhus:

"The Buddha has permitted the keeping of three robes, with no extra. Whose robes are these?"

"These are our extra robes," replied the group of six.

Among the bhikkhus who heard this, there were those of few desires and contentment, who lived the ascetic practices, who were fond of training in the precepts, who knew shame and remorse; they reproached the group of six bhikkhus:

"The Tathāgata has permitted the keeping of three robes. Why do you store extra robes — some for wearing in the morning, some for wearing at midday, some for wearing in the afternoon?"

Those bhikkhus then went to where the Blessed One was, bowed down at his feet, sat to one side, and reported this matter to the Blessed One in full.

On account of this matter, the Blessed One convened the assembly of bhikkhus and used countless skillful means to reproach the group of six bhikkhus:

"What you have done is wrong — it is not proper conduct, not the practice of a śramaṇa, not pure conduct, not fitting behavior; it is something that should not be done. How is it, group of six bhikkhus, that the Tathāgata has permitted keeping three robes, and yet you store extra robes?"

Having reproached them with countless skillful means, the Buddha said to the bhikkhus:

"The group of six bhikkhus are foolish persons, a field in which many seeds of the āsravas are planted; they are the first offenders of this precept. From this day forward, I shall set forth the precept for the bhikkhus, comprising ten points of meaning, up to and including: so that the true Dharma may long endure."

The precept to be recited shall be stated as follows:

"Whatever bhikkhu keeps an extra robe: nissaggiya pācittiya."

2. BEYOND TEN DAYS

After the Blessed One had thus set forth the precept for the bhikkhus, the Venerable Ānanda received a fine dust-heap robe from a certain person and wished to offer it to the Elder Mahākāśyapa, for the Elder Kāśyapa regularly practiced the ascetic rule of wearing such robes. But at that time, Kāśyapa was not present. The Venerable Ānanda thought: "The Blessed One has set forth the precept for the bhikkhus: 'Whatever bhikkhu keeps an extra robe: nissaggiya pācittiya.' Now I have received this fine dust-heap robe and wish to offer it to the Elder Mahākāśyapa, for the Elder Mahākāśyapa regularly lives the ascetic practices and wears such robes. But he is not here. What shall I do?"

Ānanda then went to where the Buddha was, bowed down at his feet, stood to one side, and said to the Blessed One:

"Blessed One, you have set forth the precept for the bhikkhus: 'Whatever bhikkhu keeps an extra robe: nissaggiya pācittiya.' Now I have received a fine dust-heap robe and wish to offer it to the Elder Mahākāśyapa, for the Elder Mahākāśyapa regularly practices the ascetic rule and wears dust-heap robes."

The Buddha asked Ānanda:

"When will Kāśyapa return?"

Ānanda replied to the Buddha:

"He will return in ten days."

On account of this matter, the Blessed One convened the assembly of bhikkhus and, in accordance with the occasion, taught the Dharma to the bhikkhus, using countless skillful means to speak of few desires and contentment, the ascetic practices, and delight in the teaching of renunciation. He then said to the bhikkhus:

"From this day forward, I permit keeping an extra robe for no more than ten days."

The precept to be recited shall be stated as follows:

When a bhikkhu's robes are complete and the kaṭhina has been relinquished, he may keep an extra robe for ten days without carrying out forfeiture by transfer. If he keeps it beyond ten days: nissaggiya pācittiya.

B. THE CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Robes are complete: referring only to the three robes.

The kaṭhina has been relinquished.

Robe: there are ten kinds: silk robe (kauśeya), cotton robe (karpāsa), woolen robe (kambala), linen robe (kṣauma), fine cloth robe (cīnāṃśuka), hemp robe (śaṇa), linen robe (ma), bīḍāla robe, koṭi robe, and śaṃlāpānni robe.

Extra robe: any piece of cloth measuring at least eight finger-breadths in length and four finger-breadths in width by the Tathāgata's measure or larger is called an extra robe.

If a bhikkhu receives a robe on the first day, he may keep it. If he receives a robe on the second day, and so on up to the tenth day, he may keep it. If it passes to the eleventh day and dawn breaks, all those robes become nissaggiya.

If a bhikkhu receives a robe on the first day and on the second day, but not on the third day, and receives one on the fourth day — and so on, continuing up through the tenth day without receiving — the construction of the passage is the same as above.

If a bhikkhu receives a robe on the first day and does not receive one on the second or third day, but receives one on the fourth day, and continues through the tenth day receiving robes — if the eleventh day arrives and dawn breaks, all the robes received during those eight days constitute a nissaggiya offense.

If a bhikkhu receives a robe on the first day and on the second day, but not on the third or fourth day, and receives one on the fifth day — and so on, continuing down so that he does not receive robes on the ninth and tenth days — the construction of the passage is the same as above.

If a bhikkhu receives a robe on the first day and does not receive one on the second, third, or fourth day, but receives one on the fifth day, and continues through the tenth day receiving robes — if the eleventh day arrives and dawn breaks, all the robes received during those seven days constitute a nissaggiya offense.

If a bhikkhu receives a robe on the first day and on the second day, but not on the third, fourth, or fifth day, and receives one on the sixth day — and so on, continuing down so that he does not receive robes on the eighth, ninth, or tenth days — the construction of the passage is the same as above.

If a bhikkhu receives a robe on the first day and does not receive one on the second, third, fourth, or fifth day, but receives one on the sixth day, and continues through the tenth day receiving robes — if the eleventh day arrives and dawn breaks, all the robes received during those six days constitute a nissaggiya offense.

If a bhikkhu receives a robe on the first day and on the second day, but not on the third, fourth, fifth, or sixth day, and receives one on the seventh day — and so on, continuing down so that he does not receive robes on the seventh, eighth, ninth, or tenth days — the construction of the passage is the same.

If a bhikkhu receives a robe on the first day and does not receive one on the second, third, fourth, fifth, or sixth day, but receives one on the seventh day, and continues through the tenth day receiving robes — if the eleventh day arrives and dawn breaks, all the robes received during those five days constitute a nissaggiya offense.

If a bhikkhu receives a robe on the first day and on the second day, but not on the third, fourth, fifth, sixth, or seventh day, and receives one on the eighth day — and so on, continuing down so that he does not receive robes on the sixth, seventh, eighth, ninth, or tenth days — the construction of the passage is the same as above.

If a bhikkhu receives a robe on the first day and does not receive one on the second, third, fourth, fifth, sixth, or seventh day, but receives one on the eighth day, and continues through the tenth day receiving robes — if it passes to the eleventh day and dawn breaks, all the robes received during those four days constitute a nissaggiya offense.

If a bhikkhu receives a robe on the first day and on the second day, but not on the third, fourth, fifth, sixth, seventh, or eighth day, and receives one on the ninth day — and so on, continuing down so that he does not receive robes on the fifth, sixth, seventh, eighth, ninth, or tenth days — the construction of the passage is the same as above.

If a bhikkhu receives a robe on the first day and does not receive one on the second, third, fourth, fifth, sixth, seventh, or eighth day, but receives one on the ninth and tenth days — if the eleventh day arrives and dawn breaks, all the robes received during those three days constitute a nissaggiya offense.

If a bhikkhu receives a robe on the first day and on the second day, but not on the third, fourth, fifth, sixth, seventh, eighth, or ninth day, and receives one on the tenth day — and so on, continuing down so that he does not receive robes on the fourth, fifth, sixth, seventh, eighth, ninth, or tenth days — the construction of the passage is the same as above.

If a bhikkhu receives a robe on the first day and does not receive one on the second, third, fourth, fifth, sixth, seventh, eighth, or ninth day, but receives one on the tenth day — if it passes to the eleventh day and dawn breaks, all the robes received during those two days constitute a nissaggiya offense.

If a bhikkhu receives a robe on the first day, receives a robe on the second day, but does not receive a robe on the third day, the fourth day, the fifth day, the sixth day, the seventh day, the eighth day, the ninth day, the tenth day (and so on down in the same manner to: does not receive a robe on the third day, the fourth day, the fifth day, the sixth day, the seventh day, the eighth day, the ninth day, the tenth day — the construction of the sentence is the same as above).

If a bhikkhu receives a robe on the first day, but does not receive a robe on the second day, the third day, the fourth day, the fifth day, the sixth day, the seventh day, the eighth day, the ninth day, the tenth day — if the eleventh day passes and dawn appears, the robes received within that one day all incur nissaggiya.

If a bhikkhu receives a robe on the first day without performing the act of relinquishment-purification, receives a robe on the second day with the act of relinquishment-purification, receives a robe on the third day, and up through the tenth day receives a robe without the act of relinquishment-purification — when the eleventh day passes and dawn appears, the robes received during those nine days all incur nissaggiya.

If a bhikkhu receives a robe on the first day, receives a robe on the second day without the act of relinquishment-purification, receives a robe on the third day with the act of relinquishment-purification, receives a robe on the fourth day without the act of relinquishment-purification (and so on down in the same manner to: receives a robe on the tenth day with or without the act of relinquishment-purification — the construction of the sentence is the same as above).

If the robe is lost (the construction of the sentence is the same as above). If it is made into something other than a proper robe (the construction of the sentence is the same as above). If it is taken by someone with the thought that they are an acquaintance (the construction of the sentence is the same as above).

If it is forgotten (the construction of the sentence is the same as above). All of these incur nissaggiya.

If a robe subject to nissaggiya-pācittiya is not relinquished but is exchanged for another robe, one nissaggiya-pācittiya and one dukkaṭa are incurred.

This nissaggiya robe should be relinquished to the Sangha, or to a group of persons, or to a single person. It must not be relinquished to a separate assembly. If the relinquishment is performed in a way that is not valid, a dukkaṭa is incurred. When relinquishing to the Sangha, one must go before the Sangha, uncover the right shoulder, remove footwear, pay homage to the senior elder, kneel down, join the palms together, and declare:

"Venerable Sangha, please listen. I, the bhikkhu named …, have intentionally kept such an extra robe beyond ten days, thereby incurring a nissaggiya offense. I now relinquish it to the Sangha for its use."

After relinquishing the robe, one must confess the offense. The one who receives the confession must make a formal announcement before receiving the confession. The words of the announcement are as follows:

"Venerable Sangha, please listen. This bhikkhu named … has intentionally kept such an extra robe, incurring a nissaggiya offense, and now relinquishes it to the Sangha. If it is suitable to the Sangha, may the Sangha consent, and I shall receive the confession of the bhikkhu named …. This is the announcement."

After making this announcement, the confession is then received. The one receiving the confession should say to the offender:

"Reproach your own mind!"

The offender replies:

"Yes, I shall."

If the Sangha is large and difficult to assemble, and this bhikkhu has an obligation and wishes to travel far, one should ask the bhikkhu: "This robe — to whom do you wish to give it?" It should be given according to his words, and the Sangha must immediately return this robe to that bhikkhu by means of a ñatti-dutiyakamma. The procedure for the return is as follows:

Within the Sangha, a capable bhikkhu should be appointed to perform the kamma, and in accordance with the matter above, should make the formal announcement as follows:

"Venerable Sangha, please listen. The bhikkhu named … has intentionally kept such an extra robe, incurring a nissaggiya offense, and now relinquishes it to the Sangha. If it is suitable to the Sangha, may the Sangha consent to give this robe to that bhikkhu named …, and that bhikkhu named … will return it to this bhikkhu. This is the announcement.

"Venerable Sangha, please listen. This bhikkhu named … has intentionally kept such an extra robe, incurring a nissaggiya offense, and now relinquishes it to the Sangha. The Sangha gives this robe to that bhikkhu named …, and that bhikkhu named … will return it to this bhikkhu. Those elders who consent to the Sangha giving this robe to that bhikkhu named … and to that bhikkhu named … returning it to this bhikkhu, please remain silent; those who do not consent, please speak.

"The Sangha has consented to give this robe to that bhikkhu named …. The Sangha consents by silence. So this matter is recorded."

If this bhikkhu relinquishes the robe in the midst of the Sangha but it is not returned to him, the Sangha incurs a dukkaṭa. When it is being returned, if someone says "do not return it," that person incurs a dukkaṭa.

If the act of relinquishment-purification is performed, or it is entrusted to another person, or it is made into the three robes, or made into requisite articles (pārikkhāra), or intentionally damaged, or burned, or made into something other than a proper robe, or worn continuously until worn out — all of these incur a dukkaṭa.

For a bhikkhunī: nissaggiya-pācittiya. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī: dukkaṭa. These are called offenses.

Non-offense: if it does not exceed ten days; or if the act of relinquishment-purification is performed; or if it is entrusted to another person; or if one thinks it has been stolen by bandits; or if one thinks it is lost; or if one thinks it is burned; or if one thinks it is swept away by water. In these cases, if the act of relinquishment-purification is not performed and it is not entrusted to another person, there is no offense.

If a robe is seized, a robe is lost, a robe is burned, a robe is swept away by water, and one takes and wears it, or another person gives it to be worn, or another person gives it to be made — that person incurs no offense.

If the person to whom the robe was entrusted passes away, or travels far away, or gives up the training, or is captured and taken away by bandits, or is harmed by fierce animals, or is drowned by floodwaters — in such cases, if the act of relinquishment-purification is not performed and it is not entrusted to another person, there is likewise no offense.

Those who commit no offense: the first offender before the rule was established; one who is mad, one whose mind is disturbed, one who is afflicted and tormented by pain.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng.

(Chinese translation, fascicles 1–21; Vietnamese translation, fascicles 1 and 2)

Buddhist Publishing Committee, 2002.