Lzh Dg Bu Vb Np 27Rainy-Season Robes

– FOUR-PART VINAYA

– NISSAGGIYA PĀCITTIYA

27. RAINY-SEASON BATHING ROBE

A. ORIGIN OF THE RULE

At one time, the Buddha was residing in the Anāthapiṇḍika garden, Jeta's Grove, in the country of Śrāvastī. At that time, Visākhā the Mother invited the Buddha and the Saṅgha of bhikkhus to receive a meal the following day.

That very night, she prepared an abundance of fine and nourishing food and drink. Early in the morning, she sent a maidservant to the monastery to inform the Buddha and the Saṅgha that the time for the meal had arrived.

That day, rain was pouring down in torrents. At that time, the Blessed One addressed the bhikkhus:

"Today, all of you should go outside and bathe in the rain. This rain today is the last rain of the season. Just as rain is now falling here in Jambudvīpa, you should know that the same is occurring throughout all four continents."

Having heard the Buddha's instruction, all the bhikkhus went out of their rooms naked to bathe.

At that moment, the maidservant arrived at the gate of the monastery and looked inside. She saw all the bhikkhus bathing without clothing, and thought: "There are no renunciants here; they are all naked non-Buddhist ascetics." The maidservant ran back and reported to Visākhā the Mother:

"Madam, you should know that inside the monastery, they are all naked non-Buddhist ascetics; there are no renunciants."

Visākhā the Mother, being a woman of intelligence and wisdom, reflected: "Just now it was raining. Most likely the bhikkhus removed their robes and are bathing naked in the rain. The maidservant did not understand and therefore reported it thus." Visākhā the Mother sent the maidservant back to the monastery to inform the bhikkhus: "The time has arrived." The maidservant returned to outside the monastery and looked inside, but saw no one at all. For by that time, the bhikkhus had finished bathing, put on their robes, and entered their rooms to sit in quiet meditation and contemplation. The maidservant stood outside the gate and, seeing the monastery silent and empty, thought: "At present the monastery is empty; there are no bhikkhus." She then returned and reported to Visākhā the Mother:

"Madam, you should know that the monastery is empty; there is not a single bhikkhu."

Visākhā the Mother, being a person of intelligence and wisdom, thought: "The bhikkhus have finished bathing and have surely entered their rooms to sit in quiet meditation and contemplation. The maidservant did not understand and said that the monastery is empty with no bhikkhus." Therefore Visākhā the Mother again instructed the maidservant to hurry back to the monastery and call out loudly:

"The time has arrived."

At that moment, the Blessed One came out from his meditation chamber and said to the maidservant:

"You go ahead. I shall come presently."

The Blessed One then told the bhikkhus that the time had arrived, and that they should put on their robes and take up their bowls. The bhikkhus obeyed the Buddha's instruction and all put on their robes and took up their bowls. The Blessed One, together with the great Saṅgha of one thousand two hundred and fifty bhikkhus, disappeared from the Jetavana monastery in an instant—as swiftly as a strong man flexes and extends his arm—and appeared at the house of Visākhā the Mother, taking their seats in their proper places, their robes not wet, all of them likewise.

Afterwards, the maidservant arrived home and saw that the Blessed One and the Saṅgha of bhikkhus had already arrived before her, were seated in their proper places, and their robes were not wet. Seeing this, she gave rise to the thought: "The Blessed One is truly wonderful and extraordinary, possessing great spiritual power; though leaving after me, he has arrived before me."

At that time, Visākhā the Mother offered the Buddha and the Saṅgha of bhikkhus various fine and nourishing foods and drinks. When the meal was finished and the bowls put away, Visākhā the Mother placed a low seat before the Buddha and sat down, then addressed the Buddha, saying:

"I humbly request that the Blessed One permit me to make eight requests."

The Buddha said to Visākhā the Mother:

"The Tathāgata does not permit anyone to make unlimited requests in advance."

Visākhā the Mother again addressed the Buddha:

"Venerable Sir, if the requests are pure and feasible, please grant them to me."

The Buddha said:

"Speak as you wish."

Visākhā the Mother then addressed the Blessed One:

"There are bhikkhus who come as guests from distant lands and do not yet know their way around. I wish the Blessed One to permit me to offer food to visiting bhikkhus for the rest of my life.

"Furthermore, a bhikkhu who wishes to travel far might, on account of the meal, fail to depart together with his companions. I wish the Blessed One to permit me to offer food to bhikkhus about to set out on journeys, for the rest of my life.

"Bhikkhus who are ill, if they do not receive food suitable to their illness, may pass away. If they receive food suited to their illness, they will recover. I wish the Blessed One to permit me for the rest of my life to offer food to bhikkhus who are ill."

She further addressed the Blessed One:

"Bhikkhus who are ill, if they do not receive medicine suitable to their illness, may pass away. If they receive medicine suited to their illness, they will recover. I wish the Blessed One to permit me for the rest of my life to offer medicine to bhikkhus who are ill.

"Bhikkhus who attend the sick must themselves go on alms rounds, and so they cannot fully attend to the care of the sick. I wish the Blessed One to permit me for the rest of my life to offer food to those who nurse the sick.

"The Blessed One has permitted the bhikkhus of the land of Āṭavī to eat porridge. If the Blessed One were to permit those bhikkhus to eat porridge, then I wish to vow to offer porridge for the rest of my life.

"This morning I sent my maidservant to the monastery to announce that the time for the meal had arrived. The bhikkhus were all bathing naked in the rain. I humbly request that the Blessed One permit me for the rest of my life to supply rain-bathing robes to the bhikkhus."

She further addressed the Blessed One:

"I had a small matter that took me to the bank of the Aciravatī River, where I saw the bhikkhunīs bathing without clothing. At that time, some thieving women and licentious women came to the bhikkhunīs and said: 'You are young, your appearance is graceful, you have not yet grown hair under your arms. Now is the time of youth and vigor—why not devote yourselves to the pleasures of love? Save the practice of the holy life for old age. In that way, you would have the best of both?' Among the younger bhikkhunīs, some gave rise to a mind of disquiet. I humbly request that the Blessed One permit me for the rest of my life to supply bathing robes to the bhikkhunīs."

At that time, the Buddha said to Visākhā the Mother:

"For what purpose have you made these eight requests?"

Visākhā the Mother addressed the Buddha:

"Should a bhikkhu come from a distant land and tell the Blessed One: 'A bhikkhu by such-and-such a name has passed away. To what place has he been reborn?' At that time, the Blessed One would pronounce a prophetic declaration that among the four fruits, he would surely attain one—either the fruit of Srotāpanna, or the fruit of Sakṛdāgāmin, or the fruit of Anāgāmin, or the fruit of Arhat. Then I would inquire: 'Had that bhikkhu who passed away ever come to the country of Śrāvastī?' If I were to hear that he had indeed come, I would then give rise to the thought: 'That visiting bhikkhu had once received the food that I offered to newly arrived bhikkhus.'

"Or a bhikkhu about to depart on a journey had received food. Or a bhikkhu who was ill had received food. Or a bhikkhu who was ill had received medicine. Or one who nursed the sick had received food. Or someone had received porridge. Or someone had received a rain-bathing robe. Upon hearing such words of declaration, I would give rise to a mind of joy. When a mind of joy has arisen, I would then relinquish bodily afflictions. When bodily afflictions have been abandoned, I would attain bodily ease. Having attained bodily ease, my mind would attain right concentration. When the mind attains right concentration, it becomes capable of single-mindedly cultivating the spiritual faculties, the spiritual powers, and the factors of enlightenment."

The Blessed One praised her:

"Well done, well done! Visākhā the Mother, these things are true. Why is it so? Because you are a faithful supporter of intelligence and wisdom, and of deep faith."

At that time, the Blessed One spoke a verse on behalf of Visākhā the Mother:

At that time, the Blessed One taught the Dharma to Visākhā the Mother by many skillful means, encouraging her and bringing her to joy. He then rose from his seat and returned to the monastery. On account of this cause and condition, he assembled the Saṅgha of bhikkhus, taught the Dharma in accordance with the occasion, praised with countless skillful means the fine adornment of the austere practices, praised the joy of renunciation, and said to the bhikkhus:

"From this day forward, I permit food for visiting bhikkhus, food for bhikkhus about to depart on journeys, food for bhikkhus who are ill, medicine for bhikkhus who are ill, food for those who nurse the sick, the eating of porridge, and the receiving of rain-bathing robes for bhikkhus and bathing robes for bhikkhunīs."

When Visākhā the Mother heard that the Blessed One had permitted the bhikkhus to receive and use these things, she thereupon provided them for the rest of her life—from food for visiting bhikkhus up to and including bathing robes for bhikkhunīs.

After hearing the Buddha grant permission, Visākhā's mother thereupon prepared and sewed many rainy-season robes, and sent them to be offered to the bhikkhus within the monastery. The bhikkhus then proceeded to divide them among themselves. The Buddha instructed:

"You should not divide them. They are to be distributed in order, beginning from the senior elder downward. If there is not enough to go around, remember the order so that distribution may continue later. When robes are received on a subsequent occasion, distribute them in that same order until all have received their share."

A donor came bringing robes of great value, and these too were distributed in order. The Buddha instructed:

"It should not be done in that way. One must ask in order, beginning from the senior elder downward. Only if that senior elder has no need should the robe be passed along in order. If there is still not enough, take the portion of robes within the Sangha that can be distributed and distribute them until all have received their share."

At that time, the group of six bhikkhus, having heard that the Buddha permitted bhikkhus to keep rainy-season robes, sought rainy-season robes throughout the entire year—in spring, summer, and winter alike. They did not relinquish their rainy-season robes but used them for other purposes. Though they already had rainy-season robes, they still bathed without clothing.

The bhikkhus heard of this, and among them those who were of few desires, contented, who practiced the austere dhūta qualities, were fond of training in the precepts, and who knew shame, reproached the group of six bhikkhus:

"Although the Tathāgata has permitted bhikkhus to keep rainy-season robes, how is it that throughout the entire year—in spring, summer, and winter alike—you are constantly seeking rainy-season robes? You do not relinquish your rainy-season robes but use them for other purposes; and though you already have rainy-season robes, why do you still bathe without clothing?"

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

On account of this, the Blessed One 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 befitting behavior—it is something that should not be done. How is it that you seek rainy-season robes throughout the entire year?"

Having rebuked the group of six with numerous means, the Buddha said to the bhikkhus:

"These are foolish men; they are a field sowing many seeds of the āsavas; they are the first to commit this offense. From this day forward I shall set forth a rule for the bhikkhus consisting of ten clauses, so that the true Dharma may long endure."

The rule should be stated as follows:

Whatever bhikkhu, when one month remains before the rainy season, may seek rainy-season robes; when half a month remains, he may use them. If a bhikkhu seeks rainy-season robes more than one month before, and uses them more than half a month before, it is a nissaggiya pācittiya.

B. THE CHARACTERISTICS OF THE OFFENSE

Bhikkhu: as explained above.

Rainy-season robe: A robe used for bathing during the rain.

Robe: There are ten kinds, as stated above.

From the sixteenth day of the third month, a bhikkhu may seek a rainy-season robe. From the first day of the fourth month, he may use it. If a bhikkhu seeks a rainy-season robe before the sixteenth day of the third month, or uses it before the first day of the fourth month, it is a nissaggiya pācittiya.

This nissaggiya offense must be relinquished to the Sangha, or to a group of several, or to one individual; it must not be relinquished to a separate assembly. Relinquishment that is improperly performed is not a valid relinquishment—a dukkaṭa. When wishing to relinquish to the Sangha, one must go before the Sangha, bare the right shoulder, remove footwear, bow respectfully toward the senior elder, kneel with the right knee touching the ground, join the palms, and say:

"Venerable Sangha, please hear me. I, the bhikkhu named …, having sought rainy-season robes more than one month before the time and having used them more than half a month before the time, have committed an offense of relinquishment and falling. I now relinquish this to the Sangha."

Having relinquished it, one must then confess the offense. The one who receives the confession must first make a formal announcement:

"Venerable Sangha, please hear me. This bhikkhu named … sought rainy-season robes more than one month before the time and used them more than half a month before the time, committing an offense of relinquishment and falling. He now relinquishes this to the Sangha. If it is the proper time for the Sangha, may the Sangha approve, and I shall receive the confession of that bhikkhu. This is the formal announcement."

After the formal announcement has been made, only then should one receive the confession. When receiving the confession, one should say to that person:

"Reproach yourself in your own mind!"

That bhikkhu replies:

"I will."

The Sangha should return the rainy-season robe to that bhikkhu by a formal act of one motion and one proclamation (ñattiduticakamma) as follows. The Sangha should appoint a competent person to perform the formal act, who, based on the matter at hand, makes the announcement:

"Venerable Sangha, please hear me. This bhikkhu named … sought rainy-season robes more than one month before the time and used them more than half a month before the time, committing an offense of relinquishment and falling. He has now relinquished this to the Sangha. If it is the proper time for the Sangha, may the Sangha approve the return of the rainy-season robe to this bhikkhu named …. This is the formal announcement."

"Venerable Sangha, please hear me. This bhikkhu named … sought rainy-season robes more than one month before the time and used them more than half a month before the time, committing an offense of relinquishment and falling. He has now relinquished this to the Sangha. The Sangha now returns the rainy-season robe to this bhikkhu named …. Those venerable ones who approve of the Sangha returning the rainy-season robe to this bhikkhu named … should remain silent. Those who do not approve should speak."

"The Sangha has consented to return the rainy-season robe to this bhikkhu. The Sangha approves and is silent. This matter is so recorded."

If, after the rainy-season robe has been relinquished to the Sangha, the Sangha does not return it, the Sangha commits a dukkaṭa. When returning it, if anyone says "do not return it," that person commits a dukkaṭa.

If one transfers it as a pure gift, or gives it away to someone, or makes it into one of the three robes, or makes it into a parikkhāra robe, or deliberately destroys it, or burns it, or uses it continually—all of these are dukkaṭa offenses.

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

Non-offense: If one seeks it on the sixteenth day of the third month and uses it from the first day of the fourth month. Or if one relinquishes the rainy-season robe before using it for other purposes. Or if one bathes wearing a bathing robe. Or if one has no rainy-season robe. Or if one is making a bathing robe. Or if one is washing or dyeing it. Or if one is taking it to be dyed. None of these constitute an offense.

Those who are not offenders: The first offender before the rule was established; one who is mentally deranged; one whose mind is disturbed; one who is afflicted and tormented by pain.

---

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 Studies Editorial Committee, 2002