Lzh Dg Bu Vb Np 28Haste-Cloth

– DHARMAGUPTAKA VINAYA

– NISSAGGIYA PĀCITTIYA

28. HASTE-CLOTH

A. ORIGIN

At that time, the Buddha was spending the rains retreat at Vairāñjā. The Buddha said to Ānanda:

"Go and tell the brahmin of Vairāñjā: 'The Tathāgata has accepted your invitation; the summer rains retreat is now concluded, and he now wishes to travel among the people.'"

The Venerable Ānanda, following the Buddha's instruction, went to the brahmin of Vairāñjā and said to him:

"The Tathāgata says to you: 'The Tathāgata accepted your invitation; the summer rains retreat is now concluded, and he now wishes to travel among the people.'"

At that time, upon hearing these words of the Blessed One, the brahmin of Vairāñjā immediately recalled: "There is no gain for me, no good gain at all! I have obtained nothing, not a single merit! Why is that? Because I invited the ascetic Gautama and the Sangha to spend ninety days of the rains retreat, and that has now concluded, yet I have made no offering."

Thereupon the brahmin of Vairāñjā came together with Ānanda to where the Blessed One was, reverently paid homage at the Buddha's feet, and stood to one side. The Blessed One then gradually expounded the sublime Dharma for the brahmin of Vairāñjā. The brahmin's mind became filled with joy, and he then said to the Buddha:

"I humbly request that the Blessed One and the Sangha of bhikkhus remain at Vairāñjā for another ninety days at my invitation."

The Buddha replied to the brahmin:

"The Tathāgata has already accepted your invitation; the ninety days of the summer rains retreat are concluded. He now wishes to travel among the people."

The brahmin again said:

"May the Blessed One and the Sangha accept my invitation to a meal tomorrow morning."

The Blessed One accepted in silence. The brahmin, knowing that the Blessed One had accepted by his silence, rose from his seat, paid homage at the Buddha's feet, circumambulated three times, took his leave, and returned home.

That night he prepared a full array of fine and nourishing food. The following morning he came and informed the Buddha that the time had come.

The Blessed One, together with the Sangha of five hundred bhikkhus, put on their robes, took their bowls, and went to that house, where they seated themselves in their places. The brahmin brought the fine and nourishing food and offered it to the Buddha and the Sangha of bhikkhus, so that all were fully provided for.

When the meal was finished, each monk collected his own bowl. The brahmin then offered three robes to the Buddha, and offered two robes each to every bhikkhu of the Sangha, these being called rains-retreat robes. At that time, the bhikkhus did not dare to accept them, and said to the donor:

"The Blessed One has not yet given permission to receive rains-retreat robes."

Thereupon the bhikkhus reported this matter fully to the Buddha. The Buddha instructed the bhikkhus:

"I permit the acceptance of rains-retreat robes."

The group of six bhikkhus, upon hearing that the Blessed One permitted the acceptance of rains-retreat robes, proceeded throughout the entire year—all three seasons of spring, summer, and winter—to constantly beg for robes. Even before the rains retreat was concluded, they would beg for robes and also accept robes.

At that time, Bhadananda, son of the Śākyas, having completed his rains retreat at one residence, heard that at another residence bhikkhus who had completed their rains retreat had received many robes and material gains. He then went to that residence and asked the people there:

"Have the robes received during the rains retreat been distributed yet?"

They replied:

"They have not been distributed."

He said:

"Since they have not been distributed, give me a share!"

Bhadananda then went to other residences. In this way, not at just one place but at all of them, he likewise asked:

"Have the rains-retreat robes been distributed? Have they been shared out?"

They replied:

"They have not been distributed."

He said:

"Since they have not been distributed, give me a share!"

At that time, Bhadananda received shares of robes from many places, obtaining a very large number of robe-shares, and brought them into the Jetavana monastery. The bhikkhus saw this and asked Bhadananda:

"The Blessed One permits keeping three robes; beyond the three robes, extra robes may not be kept. So whose robes are these?"

Bhadananda replied:

"Many residences received rains-retreat robes, and I have received shares from those places and brought them here."

Upon hearing this, among the bhikkhus those who were of few wishes and contentment, who lived the ascetic practices, who were fond of training in the precepts, who knew shame and remonstrance, reproached the group of six bhikkhus:

"Bhadananda, son of the Śākyas, the Tathāgata only permitted the acceptance of rains-retreat robes. Why do you, throughout the year in all three seasons of spring, summer, and winter, constantly seek robes? Even before the rains retreat is concluded, you beg for robes and also accept robes?"

At that time, Bhadananda, son of the Śākyas, had completed his rains retreat at one place yet received robes at another place. The bhikkhus went to where the Blessed One was, paid homage at his feet, sat to one side, and reported this matter fully to the Blessed One.

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

"Bhadananda, son of the Śākyas, I only permitted bhikkhus to receive rains-retreat robes. Why do you, throughout all the seasons of spring, summer, and winter, constantly seek robes? Even before the rains retreat is concluded, you beg for robes and also accept robes? And did you not complete your rains retreat at one place and yet receive robes at another?"

The Blessed One rebuked Bhadananda, son of the Śākyas, among the group of six bhikkhus in every way, and then instructed the bhikkhus:

"You shall not, throughout all the seasons of spring, summer, and winter, constantly seek robes. You shall not, before the rains retreat is concluded, beg for robes or accept robes. You shall not complete your rains retreat at one place and receive a share of rains-retreat robes from another place."

At that time, the Blessed One was in the country of Śrāvastī. At that time, there was a rebellion within the kingdom, and King Prasenajit dispatched two great ministers named Ṛṣidatta and Pūrṇavardhana to suppress it. The two great ministers thought: "Now we are going on a military campaign; we do not know whether we will return or not. As has been our custom, when the Sangha's rains retreat is concluded, we offer food and present robes. But now the rains retreat is not yet concluded. We do not know whether we may properly prepare food and robe-offerings in accordance with the rains-retreat practice and present them to the Sangha."

These householders came in person to the monastery and said to the bhikkhus:

"Tomorrow morning we wish to prepare food and rains-retreat robes to offer. We ask that you be so kind as to receive them."

The bhikkhus replied to the householders:

"You may offer only food; there is no need to present robes. Why is that? Because the summer rains retreat is not yet concluded, and it is not permitted to receive robes or to request robes."

The householders said:

"We are now being sent by King Prasenajit on a military campaign. We ourselves think that we do not know whether we will return or not. We wish, as has been our custom in the past when the rains retreat has concluded, to offer food and robes to the Sangha. That is why we are now setting out food and robes to offer."

Thereupon the bhikkhus reported this matter to the Buddha. The Buddha instructed:

"From now on, I permit bhikkhus to receive haste-cloth.

"Bhikkhus, if you know that it is haste-cloth, you may accept it. From now on, I will establish a rule for bhikkhus, gathering ten principles of meaning, so that the true Dharma may long endure."

The rule should be stated as follows:

Whatever bhikkhu, ten days before the three months of the summer rains retreat are completed, receives haste-cloth—a bhikkhu who knows that it is haste-cloth may receive it; having received it, he may keep it until the proper time for robes. If he keeps it beyond that limit: nissaggiya pācittiya.

B. THE CHARACTERISTICS OF THE RULE

Bhikkhu: the meaning is as above.

Haste-cloth: if accepted, it is received; if not accepted, it is forfeited.

Robes: there are ten kinds as above.

The proper time for robes: after the Pravāraṇā ceremony, if the kaṭhina robe has not been received, one month; if the kaṭhina robe has been received, five months.

When there are ten days remaining before Pravāraṇā, if a bhikkhu receives haste-cloth and knows that it is haste-cloth, he may accept it. Having accepted it, he may keep it for ten days. Then, after Pravāraṇā is concluded, if the kaṭhina robe has not been received, one month; if the kaṭhina robe has been received, five months.

When there are nine days remaining before Pravāraṇā, if a bhikkhu receives haste-cloth and knows that it is haste-cloth, he may accept it. Having accepted it, he may keep it for nine days. Then, after Pravāraṇā is concluded, if the kaṭhina robe has not been received, one month; if the kaṭhina robe has been received, five months, plus one additional day.

When there are eight days remaining before Pravāraṇā, if a bhikkhu receives haste-cloth and knows that it is haste-cloth, he may accept it. Having accepted it, he may keep it for eight days. Then, after Pravāraṇā is concluded, if the kaṭhina robe has not been received, one month; if the kaṭhina robe has been received, five months, plus two additional days.

When there are seven days remaining before Pravāraṇā, if a bhikkhu receives haste-cloth and knows that it is haste-cloth, he may accept it. Having accepted it, he may keep it for seven days. Then, after Pravāraṇā is concluded, if the kaṭhina robe has not been received, one month; if the kaṭhina robe has been received, five months, plus three additional days.

When there are six days remaining before Pravāraṇā, if a bhikkhu receives haste-cloth and knows that it is haste-cloth, he may accept it. Having accepted it, he may keep it for six days. Then, after Pravāraṇā is concluded, if the kaṭhina robe has not been received, one month; if the kaṭhina robe has been received, five months, plus four additional days.

If there are five more days until the Invitation ceremony, and a bhikkhu receives a haste-cloth, knowing it to be a haste-cloth, he may accept it. Having accepted it, he may keep it for five days. Until after the Invitation ceremony is concluded: if he has not received the kaṭhina robe, one month; if he has received the kaṭhina robe, five months, with an additional five days.

If there are four more days until the Invitation ceremony, and a bhikkhu receives a haste-cloth, knowing it to be a haste-cloth, he may accept it. Having accepted it, he may keep it for four days. Until after the Invitation ceremony is concluded: if he has not received the kaṭhina robe, one month; if he has received the kaṭhina robe, five months, with an additional six days.

If there are three more days until the Invitation ceremony, and a bhikkhu receives a haste-cloth, knowing it to be a haste-cloth, he may accept it. Having accepted it, he may keep it for three days. Until after the Invitation ceremony is concluded: if he has not received the kaṭhina robe, one month; if he has received the kaṭhina robe, five months, with an additional seven days.

If there are two more days until the Invitation ceremony, and a bhikkhu receives a haste-cloth, knowing it to be a haste-cloth, he may accept it. Having accepted it, he may keep it for two days. Until after the Invitation ceremony is concluded: if he has not received the kaṭhina robe, one month; if he has received the kaṭhina robe, five months, with an additional eight days.

If on the morning of the Invitation day a bhikkhu receives a haste-cloth, knowing it to be a haste-cloth, he may accept it. Having accepted it, he may keep it for that day. Until after the Invitation ceremony is concluded: if he has not received the kaṭhina robe, one month; if he has received the kaṭhina robe, five months, with an additional nine days. If a bhikkhu receives a haste-cloth beyond the prior limit or beyond the subsequent limit, it is a nissaggiya pācittiya.

This robe should be forfeited to the Sangha, or to a group, or to a single individual; it may not be forfeited to a separate assembly. If forfeiture is not properly carried out, it is a dukkaṭa offense.

If one wishes to forfeit it to the Sangha, one must go before the Sangha, bare the right shoulder, remove one's sandals, bow respectfully toward the senior elder, kneel, join the palms, and declare:

"Venerable Sangha, please listen. I, the bhikkhu named …, having received a haste-cloth either beyond the prior limit or beyond the subsequent limit, have committed a pācittiya entailing forfeiture, and now forfeit it to the Sangha."

Having forfeited it, one must then confess the offense. The one who receives the confession must first make a formal announcement before receiving the confession. The announcement is as follows:

"Venerable Sangha, please listen. This bhikkhu named …, having received a haste-cloth either beyond the prior limit or beyond the subsequent limit, has committed a pācittiya entailing forfeiture, and now forfeits it to the Sangha. If it is agreeable to the Sangha, may the Sangha consent to my receiving the confession of the bhikkhu named …. This is the announcement."

After making the announcement, one then receives the confession. When receiving the confession, one says to the other:

"Reproach your own mind."

The other bhikkhu replies:

"So be it."

The Sangha should return the robe to that bhikkhu by a formal act consisting of one announcement and one motion (ñattiducakamma), as follows. One who is capable of performing the formal act should be appointed within the assembly, and based on the matter at hand, the announcement is made:

"Venerable Sangha, please listen. This bhikkhu named …, having received a haste-cloth beyond the prior limit or beyond the subsequent limit, has committed a pācittiya entailing forfeiture, and now forfeits it to the Sangha. If it is agreeable to the Sangha, may the Sangha consent to return this robe to this bhikkhu. This is the announcement."

"Venerable Sangha, please listen. This bhikkhu named …, having received a haste-cloth beyond the prior limit or beyond the subsequent limit, has committed a pācittiya entailing forfeiture, and now forfeits it to the Sangha. The Sangha now returns this robe to this bhikkhu. Those elders who consent to the return of the robe to this bhikkhu named … should remain silent. Those who do not consent should speak."

"The Sangha has consented to return the robe to this bhikkhu. The Sangha consents and is silent. So it is recorded."

If, after the robe has been forfeited before the Sangha, the Sangha does not return it, this is a dukkaṭa offense. Any one who says "do not return it" also commits a dukkaṭa offense.

If one transfers it as a pure gift, or takes it as one of the three robes or as another robe, or gives it away to someone, or wears it continuously — all of these are dukkaṭa offenses.

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

Non-offense: Receiving a haste-cloth not beyond the prior limit and not beyond the subsequent limit is not an offense. Or if the robe is seized by robbers, or the robe is lost, the robe is burned, or the robe is carried away by water — exceeding the prior limit is not an offense. Or if one conceives the thought that it has been seized, that it has been lost, that it has been burned, that it has been carried away by water; or on the road there are dangers and the way is impassable, there are many bandits, the danger of wild beasts; or a great river in flood, or the King arrests, binds, and imprisons one, or there is danger to one's life, or danger to one's holy life;

or the bhikkhu who has been entrusted with it passes away, or goes far away, or relinquishes the training, or is seized by robbers, or is harmed by wild beasts, or is carried away by water — exceeding the subsequent limit is not an offense.

Those who are not offenders: the first offender before the rule was promulgated; one who is insane, one whose mind is deranged, one who is afflicted with pain and overwhelmed by suffering.

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 Board, 2002