Lzh Dg Bu Vb Np 2Staying Apart From Robes

– FOUR-PART VINAYA

– NISSAGGIYA PĀCITTIYA

2. SLEEPING APART FROM ROBES

A. ORIGIN

1. SEPARATION FROM ROBES

At one time, the Buddha was staying in the Anāthapiṇḍika Garden, Jeta's Grove, in the country of Śrāvastī.

At that time, a group of six bhikkhus entrusted their robes to friendly bhikkhus and traveled through the countryside. The bhikkhu who received the robes would often take them out to air in the sun. Other bhikkhus, seeing this, asked:

"The Buddha has permitted bhikkhus to keep three robes—no more. Whose robes are these?"

The bhikkhu airing the robes replied:

"These are the robes of the group of six bhikkhus. They are close friends of mine; they entrusted them to me so that they could travel through the countryside. Fearing that insects would damage them, I brought them out to air."

Among the bhikkhus who heard this, those who were of few desires, contented, who practiced the ascetic practices, were fond of training in the precepts, and had a sense of shame and remorse, reproached the group of six bhikkhus:

"How could you entrust your robes to friendly bhikkhus and then travel through the countryside apart from your robes?"

Having reproached them, those bhikkhus went to the Blessed One, paid homage at his feet, sat to one side, and reported this matter in full to the Blessed One.

The Blessed One, on account of this matter, assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus:

"What you have done is wrong—it is not proper conduct, not the way of a śramaṇa, not pure practice, not behavior in accordance with the Dharma. It is something that should not be done. How could you entrust your robes to friendly bhikkhus and then travel through the countryside apart from your robes?"

After rebuking them by numerous means, the Blessed One said to the bhikkhus:

"The group of six bhikkhus are foolish ones; they are a field in which many seeds of the outflows are planted; they are the first offenders of this precept. From this day forward, I shall lay down a precept for the bhikkhus, encompassing ten bases of meaning… and so forth, so that the true Dharma may long endure."

The precept to be proclaimed is as follows:

"Whatever bhikkhu, when the robe-making season is complete and the kaṭhina has been relinquished, sleeps away from any one of his three robes for even a single night elsewhere—this is a nissaggiya pācittiya."

2. THE BOUNDARY OF THE ROBES

When the Blessed One had laid down this precept for the bhikkhus, there was at that time a bhikkhu afflicted with a wasting disease, who had a rag-robe saṅghāṭi that was extremely heavy. This bhikkhu, having an occasion to travel through the countryside, was unable to carry it with him, and thought to himself: "The Blessed One has laid down a precept for bhikkhus: one may not sleep apart from one's robes for even a single night. To sleep apart from one's robes for a night is a nissaggiya pācittiya. Now I am afflicted with a wasting disease, and my rag-robe saṅghāṭi is very heavy; moreover, I have an occasion to travel through the countryside and cannot carry it with me. What should I do?" He said to his fellow bhikkhus:

"The Blessed One has laid down a precept for bhikkhus: one may not sleep apart from one's robes for even a single night. To sleep apart from one's robes for a night is a nissaggiya pācittiya. Now I am afflicted with a wasting disease, and my rag-robe saṅghāṭi is very heavy; moreover, I have an occasion to travel through the countryside and cannot carry it with me. What should I do? Venerable ones, please go on my behalf and report this to the Blessed One; whatever the Blessed One teaches, I will respectfully abide by it."

The bhikkhus went to the Blessed One, paid homage at his feet, sat to one side, and reported this matter in full to the Blessed One. The Blessed One then assembled the Sangha of bhikkhus and said:

From this day forward, the Sangha is permitted to confer upon this sick bhikkhu, through the single-motion-and-one-proclamation kammavācā, the act of not losing the robe. The procedure for conferral is as follows:

That bhikkhu should come before the Sangha, with his right shoulder bared, his sandals removed, pay homage to the senior elder, kneel, join his palms together, and make the following request:

"Venerable Sangha, please hear me. I, the bhikkhu named …, am afflicted with a wasting disease. This rag-robe saṅghāṭi is heavy; I have an occasion to travel through the countryside and cannot carry it with me. I now come before the Sangha to request the act of not losing the robe."

This request should be made three times. The Sangha should appoint one who is capable of performing the kammavācā, who shall make the following motion in accordance with the matter:

"Venerable Sangha, please hear me. The bhikkhu named …, afflicted with a wasting disease, has a rag-robe saṅghāṭi that is very heavy; moreover, he has an occasion to travel through the countryside and thus cannot carry it with him. He has come before the Sangha to request the act of not losing the robe. If it is agreeable to the Sangha, the Sangha consents to confer upon this bhikkhu the act of not losing the robe. This is the motion."

"Venerable Sangha, please hear me. The bhikkhu named …, afflicted with a wasting disease, has a rag-robe saṅghāṭi that is very heavy; moreover, he has an occasion to travel through the countryside and thus cannot carry it with him. He has come before the Sangha to request the act of not losing the robe. Now the Sangha confers upon the bhikkhu named … the act of not losing the robe. Any elder who consents to the Sangha conferring upon the bhikkhu named … the act of not losing the robe should remain silent; any who do not consent should speak."

"The Sangha has consented to confer upon the bhikkhu named … the act of not losing the robe. The Sangha consents and so is silent. Thus I record it."

From this day forward, the precept shall be stated as follows:

Whatever bhikkhu, when the robe-making season is complete and the kaṭhina has been relinquished, sleeps away from any one of his three robes for even a single night elsewhere—except when authorized by a Sangha kamma—this is a nissaggiya pācittiya.

B. THE CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as described above.

The robe-making season is complete: all three robes are present.

The kaṭhina has been relinquished: (as above).

Three robes: the saṅghāṭi, the uttarāsaṅga, and the antarvāsa.

Robe: there are ten types, as described above.

Sangha: sharing the same recitation of the Pātimokkha, sharing the same kamma.

Not losing the robe: within the monastery there is one boundary. Losing the robe: within the monastery there are multiple boundaries.

Not losing the robe: a tree has one boundary. Losing the robe: a tree has multiple boundaries.

Not losing the robe: a threshing ground has one boundary. Losing the robe: a threshing ground has multiple boundaries.

Not losing the robe: a cart has one boundary. Losing the robe: a cart has multiple boundaries.

Not losing the robe: a boat has one boundary. Losing the robe: a boat has multiple boundaries.

Not losing the robe: a village has one boundary. Losing the robe: a village has multiple boundaries.

Not losing the robe: a house has one boundary. Losing the robe: a house has multiple boundaries.

Not losing the robe: a lecture hall has one boundary. Losing the robe: a lecture hall has multiple boundaries.

Not losing the robe: a storehouse has one boundary. Losing the robe: a storehouse has multiple boundaries.

Not losing the robe: a granary has one boundary. Losing the robe: a granary has multiple boundaries.

Monastery: there are four types as described above.

Tree: one that is as tall as a person and has a shade sufficient for sitting cross-legged.

Threshing ground: a place for threshing and drying grain.

Cart: a place large enough for a cart to turn around.

Boat: a place large enough for a boat to turn around.

Village: there are four types as described above.

Lecture hall: a space with numerous open areas.

Storehouse: a place for storing goods for trade, horses, carts, and so forth.

Granary: a place for storing grain.

The boundary of the monastery: the boundary of this monastery is not the boundary of that monastery. The boundary of this monastery is not the boundary of that tree—and so on up to the boundary of this storehouse is not the boundary of that storehouse; and likewise in all other cases.

The boundary of this tree is not the boundary of that tree—and so on up to the boundary of the storehouse and the boundary of the monastery; likewise in all other cases.

The boundary of this threshing ground is not the boundary of that threshing ground—and so on up to the boundary of the monastery and the boundary of the tree; likewise in all other cases. The remaining constructions of phrases are likewise as above.

The boundary of the monastery: at the edge of the monastery, measured by the distance a person of average strength can throw a stone or a brick—wherever it reaches, that is called the boundary. And so on up to the boundary of the storehouse, likewise.

If a bhikkhu leaves his robe within the monastery and sleeps at the foot of a tree, before dawn appears he should either relinquish the robe, or hold the robe in hand, or go to the place where a stone can be thrown. If he does not relinquish the robe, does not hold the robe in hand, and does not go to the place where a stone can be thrown—and dawn appears—then according to where he has slept apart from the robe, it is a nissaggiya pācittiya.

With respect to robes other than the three robes: sleeping apart from them is a duṣkṛta.

A bhikkhu leaves his robe within the monastery and goes to the threshing ground. Before dawn appears, he should either relinquish the robe, or hold the robe in his right hand, or go to the place where a stone can be thrown. If he does not relinquish the robe and does not go to the place where a stone can be thrown, and dawn appears, then according to where he has slept apart from the robe, it is a nissaggiya pācittiya.

The same applies, phrase by phrase, down to sleeping at the storehouse. If a bhikkhu leaves his robe at the foot of a tree and goes to sleep at the threshing ground, or down to sleeping at the storehouse or the monastery, the same applies in all cases.

Not losing the robe: If in an āraṇya there is no boundary, within a range of eight trees—one tree being seven bows; the standard bow of the country of Cāmara is on average four cubits in length.

If a bhikkhu in an āraṇya where there is a village leaves his robe within the range of eight trees and sleeps elsewhere, before dawn appears—if he has not relinquished the robe, does not hold the robe in hand, or has not gone to where a stone can be thrown, and dawn appears—it is a nissaggiya pācittiya. With respect to robes other than the three robes: sleeping apart from them is a duṣkṛta.

This robe of forfeiture is to be forfeited to the Sangha, or to a group, or to a single individual; it may not be forfeited to a separate assembly. If it is forfeited to a separate assembly, the forfeiture is not valid and incurs a duṣkṛta.

When forfeiting to the Sangha, the offender should go before the Sangha, bare the right shoulder, remove footwear, bow to the senior monk, kneel, join the palms together, and speak as follows:

"Venerable Sangha, please listen! I, the bhikkhu named …, slept apart from a robe and have committed a nissaggiya pācittiya offense. Now I forfeit it to the Sangha."

After the offender has forfeited it, he must confess his offense. The one who is to receive the confession must first make a formal announcement, and only then receive the confession. The announcement is made as follows:

"Venerable Sangha, please listen! This bhikkhu named …, having slept apart from a robe, has committed a nissaggiya pācittiya offense and now forfeits it to the Sangha. If it is agreeable to the Sangha, the Sangha consents that I receive the confession of this bhikkhu. This is the formal announcement."

Having made this announcement, one then receives the confession. The one receiving the confession should say to the offender:

"Reproach your own mind!"

The offender replies:

"Yes, I will."

The Sangha should then return the robe to this bhikkhu by means of a motion-and-one-proclamation act. The procedure for returning the robe is as follows: the Sangha should appoint a capable member to carry out the formal act, and in accordance with the above matter, make the announcement:

"Venerable Sangha, please listen! The bhikkhu named …, having slept apart from a robe, has committed a nissaggiya pācittiya offense and has now forfeited it to the Sangha. If it is agreeable to the Sangha, the Sangha consents to return this robe to the bhikkhu named … This is the formal announcement."

"Venerable Sangha, please listen! This bhikkhu named …, having slept apart from a robe, has committed a nissaggiya pācittiya offense and has now forfeited it to the Sangha. Now the Sangha returns this robe to the bhikkhu named … If the elders consent to the Sangha returning this robe to that bhikkhu …, let them remain silent. Whoever does not agree, let them speak.

"The Sangha has consented to returning the robe to that bhikkhu … The Sangha has consented and therefore is silent. So it is recorded."

If, after the robe has been forfeited within the Sangha, it is not returned, the Sangha commits a dukkaṭa offense. If, when it is being returned, someone says "do not return it," that person commits a dukkaṭa offense.

If one transfers it as a净施 (净施, pure gift), or gives it to another person, or uses it to make the three robes, or makes it into a pārikāra robe, or deliberately ruins it, or burns it, or renders it into something that is not a proper robe, or wears it until it is ruined — all of these constitute dukkaṭa offenses.

For a bhikkhunī, it is a nissaggiya pācittiya offense. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī, it is a dukkaṭa offense. These are called offenses.

Non-offense: When a formal Sangha act has been performed. When dawn has not yet appeared, if one holds the robe in one's hand, or holds the whole robe, or is within a stone's throw, or thinks it has been forcibly taken away, or thinks it is lost, or thinks it has burned, or thinks it has been carried away by water, or thinks it has been destroyed. If the waterway is cut off, if the road is dangerous, if there are bandits, if there are dangerous animals, if the water has risen greatly, if one is seized by force, if one is bound, if there is danger to life, if there is danger to the holy life — and one has not forfeited the robe, has not been able to hold it in hand, and has not been within a stone's throw — there is no offense.

Those who do not offend: the first offender prior to the laying down of the rule; one who is insane, mentally deranged, or in severe pain and distress.

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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, volumes 1 and 2)

Buddhist Publishing Committee, 2002