Dg Kd 8Robe-Making Season

– THE FOUR-PART VINAYA

THE KAṬHINA ROBE.

1. The Five Benefits

At that time, the Blessed One was dwelling in the land of Śrāvastī. At that time, a group of bhikkhus who had completed the rains retreat in the land of Kosala observed the Pavāraṇā on the fifteenth day, and on the sixteenth day set out to pay their respects to the Blessed One. Along the road they encountered rain. Their robes became thoroughly wet, and they endured great hardship, for the saṃghāṭī was exceedingly heavy. They arrived at the place where the Blessed One was staying in Śrāvastī, prostrated themselves at his feet, and sat to one side. At that time the Blessed One consoled the bhikkhus, saying:

"Are you dwelling in harmony and ease? Has seeking alms caused you any hardship? Has the journey left you weary?"

The bhikkhus replied:

"We have dwelt in harmony and ease. We have experienced no hardship in seeking alms.

"Venerable One, there is a group of bhikkhus who completed the rains retreat in the land of Kosala. They observed the Pavāraṇā on the fifteenth day, and on the sixteenth day set out to pay their respects to the Blessed One. Along the road they encountered rain. Their robes became thoroughly wet, and they endured great hardship, for the saṃghāṭī was exceedingly heavy."

There was also a large number of bhikkhus who kept rag-robes and dwelt in a cold, snowy region. Having completed the rains retreat at a certain residence, and having observed the Pavāraṇā on the fifteenth day, on the sixteenth day they took up both their old robes and their new robes and set out on the road to attend upon the Blessed One. Along the way they encountered rain; their robes were soaked through and became very heavy, causing them extreme hardship. Upon arriving at the Jetavana monastery, they went to the Buddha, prostrated themselves at the Blessed One's feet, and sat to one side. The Buddha consoled the bhikkhus:

"Are you dwelling in harmony and ease? Have you experienced no hardship in seeking alms?"

They replied:

"We have dwelt in harmony and ease. We have experienced no hardship in seeking alms.

"Venerable One, there is a large number of bhikkhus who kept rag-robes and dwelt in a cold, snowy region. Having completed the rains retreat at a certain residence, and having observed the Pavāraṇā on the fifteenth day, on the sixteenth day they took up both their old robes and their new robes and set out on the road to attend upon the Blessed One. Along the way they encountered rain; their robes were soaked through and became very heavy, causing them extreme hardship."

At that time, on account of this circumstance, the Blessed One assembled the Saṅgha of bhikkhus and addressed them:

"When the rains retreat is concluded, there are four things that must be done: the Pavāraṇā, the dissolution of the boundary, the establishment of the boundary, and the reception of the merit robe. These four things must be done upon the conclusion of the rains retreat.

"There are five conditions for receiving the merit robe: having a surplus robe, not losing one's robe, eating apart from the community, eating in succession, and entering a village before or after a meal without informing another bhikkhu. On account of these five conditions, one should receive the merit robe.

"Having received the merit robe, one will obtain five benefits: one may keep surplus robes, one may sleep separated from one's robe, one may eat apart from the community, one may eat in succession, and one may enter a village before or after a meal without informing another bhikkhu. Having received the merit robe, one will obtain these five benefits."

2. A Proper Robe

The Saṅgha should receive the merit robe in the following manner:

A newly obtained robe, a robe offered by a donor, a rag-robe, a new robe, or an old robe. If the robe is new, it should be marked and then the act of allowance performed; or it may already have been washed; having been washed, it is then presented, after which the act of allowance is performed.

The robe must not have been obtained through wrong livelihood, not obtained through reading signs and omens, not obtained through hinting, not kept overnight, and must not be a robe that has been forfeited and made allowable. It must be a robe received on that same day. Such are the conditions for a proper robe.

A five-strip robe with ten sections, hemmed on all four sides — such a robe the Saṅgha should receive and use as the merit robe. If it exceeds this measure, it may also be received. One should wash and dye it oneself, spread it out, cut and sew it into ten pieces, and then join them together into a robe.

It should be received before the assembled Saṅgha. In this way the Saṅgha has completed the reception of the merit robe.

What is meant by the Saṅgha's reception of the merit robe being invalid?

Merely washing the robe does not constitute a valid reception of the merit robe. Merely spreading it out and sewing it does not. Merely hemming it does not.

Merely cutting it into strips does not. Merely finishing the edges does not. Merely fastening the clasp does not.

Merely making the flap does not. Merely setting the clasp does not constitute the merit robe. Or if the robe was obtained through wrong livelihood; obtained through flattery and cunning; obtained through reading signs and omens; obtained through hinting; obtained after being kept overnight; a forfeited robe not made allowable; or a robe not received on that same day — in all such cases, the reception of the robe is not in accordance with the Dharma.

If the four sides of the robe are not hemmed; if it is not received before the Saṅgha; if there is an obstacle; if there is no saṃghāṭī; or even if the Saṅgha has properly received the merit robe in accordance with the Dharma, but a particular bhikkhu who is outside the boundary receives the robe on his own — in such cases the reception of the merit robe is also not valid.

What is meant by the reception of the merit robe being accomplished?

Either a newly obtained robe, a robe offered by a donor, a rag-robe, or either a new robe or an old robe. If the robe is new, it must be marked and then the act of allowance performed. If it has already been washed, it is to be brought and the act of allowance performed.

It must not have been obtained through wrong livelihood, not obtained through flattery and cunning, not obtained through reading signs and omens, not kept overnight, not a forfeited robe made allowable, and it must be a robe received on that same day. A five-strip robe with ten sections, hemmed on all four sides — or a robe exceeding that measure — is received as the merit robe. One washes and dyes it oneself, spreads it out with one's own hands, cuts and sews it into ten pieces, and joins them together into a robe.

It must be received before the assembled Saṅgha. In this way the Saṅgha has completed the reception of the merit robe. Or when the merit robe has been properly received in such a manner, and it is received within the boundary — this is called the accomplished reception of the merit robe.

At that time, the group of six bhikkhus used a large robe dyed in colors as the merit robe to receive before the Saṅgha. The bhikkhus reported this to the Buddha. The Buddha instructed:

"One must not use a large dyed robe as the merit robe."

They then used brocade. The Buddha instructed:

"One must not use brocade."

They then used white-colored cloth. The Buddha instructed:

"One must not use white-colored cloth. Henceforth, the use of kāṣāya color is permitted."

3. Receiving the Robe

At that time, at a certain residence, the presently assembled Saṅgha received a merit robe of great value, and the bhikkhus there did not know how to proceed. The bhikkhus reported this to the Buddha. The Buddha instructed:

The following formal act should be performed, with the announcement made thus:

"Let the Venerable Saṅgha hear! Today the Saṅgha receives the merit robe. If it is the proper time for the Saṅgha, may the Saṅgha consent and harmoniously receive the merit robe. This is the announcement."

Having made the announcement thus, one bhikkhu should be appointed to ask:

"Who is able to receive and keep this merit robe?"

The reply:

"I am able to receive and keep it."

From among the assembly, a person capable of performing the formal act should be appointed to make the following announcement:

"Let the Venerable Saṅgha hear! If it is the proper time for the Saṅgha, may the Saṅgha consent to appoint the bhikkhu named … to receive and keep the merit robe on behalf of the Saṅgha. This is the announcement.

"Let the Venerable Saṅgha hear! The Saṅgha appoints the bhikkhu named … to receive and keep the merit robe on behalf of the Saṅgha. Those elders who consent to the Saṅgha's appointing the bhikkhu … to receive and keep the merit robe on behalf of the Saṅgha, please remain silent. Those who do not consent, please speak.

"The Saṅgha has appointed the bhikkhu … to receive and keep the merit robe on behalf of the Saṅgha. The Saṅgha has consented, therefore please remain silent. This matter is recorded thus."

The Saṅgha performs the formal act of entrusting the robe to the bhikkhu for reception and keeping. The text of the formal act is as follows:

"Let the Venerable Saṅgha hear! The Saṅgha at this residence has received a robe that is divisible; the presently assembled Saṅgha should divide it. If it is the proper time for the Saṅgha, may the Saṅgha entrust this robe to the bhikkhu …, so that this bhikkhu may receive and keep this merit robe on behalf of the Saṅgha, within this residence. This is the announcement.

"Let the Venerable Saṅgha hear! The Saṅgha at this residence has received a robe that is divisible; the presently assembled Saṅgha should divide it. Now the Saṅgha entrusts this robe to the bhikkhu …; this bhikkhu will receive and keep this merit robe on behalf of the Saṅgha, within this residence. Those elders who consent to the Saṅgha's entrusting this robe to the bhikkhu … for reception as the merit robe, please remain silent. Those who do not consent, please speak.

"The Saṅgha has consented to entrusting the robe to this bhikkhu …. The Saṅgha has consented, therefore please remain silent. This matter is recorded thus."

That bhikkhu should then rise, take the robe, and carry it to each bhikkhu in turn. Depending on the height of each bhikkhu's hands as they just touch the robe, he should clearly describe the characteristics of the robe and then say the following:

"This robe the Saṅgha will receive as the merit robe. This robe the Saṅgha is now receiving as the merit robe. This robe the Saṅgha has already received as the merit robe."

A second time and a third time he speaks likewise. The other bhikkhus should then say:

"The one who has received this robe has received it well. I have a share in the merit therein."

The bhikkhu should reply:

"Indeed."

At that time, the Venerable Upāli rose from his seat, bared his right shoulder, removed his sandals, touched his right knee to the ground, and addressed the Blessed One:

"Are these three statements for the sake of receiving the merit robe in past lives, or in future lives, or in the present life?"

The Buddha instructed the Venerable Upāli:

"If one is to speak fully, one should speak nine clauses in this way — not three clauses on account of past kaṭhina merit, not three clauses on account of future kaṭhina merit, and not three clauses on account of present kaṭhina merit. Why is that? Upāli, the past has already gone, and the future has not yet arrived. Therefore, on account of present kaṭhina merit, one should speak only three clauses."

If an unfinished robe is received, the Sangha should perform a kammavācā appointing a bhikkhu to sew it. When the robe has been sewn and completed, it should be received in accordance with the Dhamma right away.

The group of six bhikkhus received kaṭhina merit throughout spring, summer, and winter, at all times. The bhikkhus informed the Buddha. The Buddha taught:

"One must not receive kaṭhina merit throughout spring, summer, and winter at all times. From now on, it is permitted that after the Pavāraṇā, if one does not receive kaṭhina merit, the period is one month; if one does receive kaṭhina merit, the period is five months."

4. Releasing the Kaṭhina

The group of six bhikkhus refused to release the kaṭhina, thinking they could enjoy the five allowances for a longer time. The bhikkhus informed the Buddha, and the Buddha taught:

"One must not think: 'In order to enjoy the five allowances longer, I will not release the kaṭhina.' From now on, it is permitted that when the four winter months have passed, the Sangha must release the kaṭhina."

The kaṭhina should be released in the following manner:

The harmonious Sangha assembles; those who have not received the higher ordination have withdrawn; those who are absent have sent their consent. For what purpose does the Sangha now assemble? The answer: To release the kaṭhina.

The formal motion should be made:

"Venerable Sangha, please listen! Today the Sangha releases the kaṭhina. If it is agreeable to the Sangha, the Sangha consents to the Sangha now harmoniously releasing the kaṭhina. This is the motion."

The formal motion should be made in this way to release the kaṭhina. If it is not released, and the designated time of the kaṭhina passes, one incurs a dukkaṭa.

There are eight conditions for relinquishing the kaṭhina: departure, the robe being completed, the robe not being completed, loss of the robe, loss of hope, hearing of the release, leaving the boundary, and joint release.

If a bhikkhu has received the kaṭhina and goes outside the boundary with the intention of departing permanently and not returning — upon departing, the kaṭhina is immediately forfeited.

If a bhikkhu has received the kaṭhina and goes outside the boundary to sew a robe — when that robe is completed, the kaṭhina is forfeited.

If a bhikkhu has received the kaṭhina and goes outside the boundary with the thought: "I will neither sew a robe nor return to the residence" — before it is completed, the kaṭhina is relinquished.

If a bhikkhu has received the kaṭhina and goes outside the boundary and the robe has been completed — when that bhikkhu loses that robe, the kaṭhina is also forfeited.

If a bhikkhu has received the kaṭhina and goes outside the boundary with hope of obtaining a robe — that bhikkhu goes outside the boundary and arrives at the place where he hoped to obtain a robe. Having seen that place, he does not obtain the robe. The hope is lost, and there is no other place upon which to place hope. That hope having been lost, the kaṭhina is also forfeited.

If a bhikkhu has received the kaṭhina and goes outside the boundary to sew a robe — having sewn the robe, he hears news that the Sangha has released the kaṭhina. The moment he hears this, the kaṭhina is forfeited.

If a bhikkhu has received the kaṭhina and goes outside the boundary to sew a robe — having completed it, he repeatedly intends to return. While still outside the boundary, the Sangha releases the kaṭhina. That bhikkhu forfeits the kaṭhina while outside the boundary.

If a bhikkhu has received the kaṭhina and is outside the boundary sewing a robe — whether that robe is completed or not, he returns to the residence. That bhikkhu jointly releases the kaṭhina together with the Sangha. These are the eight cases of relinquishing the kaṭhina.

There are also six conditions: A bhikkhu has received the kaṭhina and goes outside the boundary with the intention of not returning. Even though he departs without having obtained a robe, the kaṭhina is forfeited. (Of the eight cases above, excluding the two cases of loss of robe and loss of hope.)

There are also six conditions: A bhikkhu has received the kaṭhina and brings a robe outside the boundary to sew it. When the robe is completed outside the boundary, the kaṭhina is immediately forfeited. (Of the eight cases above, excluding the two cases of loss of robe and loss of hope.)

The case of not yet having obtained a robe has fifteen variants. (Following this, the case of having obtained a robe also has fifteen variants.) The cases of having obtained a robe and not yet having obtained a robe together also have fifteen variants. (This case is intermingled with the eight points above and is therefore not written out.)

There are also twelve conditions.

If a bhikkhu has received the kaṭhina and departs, hoping to obtain a robe, and arrives at the place where he hoped to obtain the robe — he sews the robe outside the boundary; when the robe is completed, the kaṭhina is forfeited. (The variant of 'robe not yet completed' is the same; the forfeiture is the same; the loss of hope is as above.)

If a bhikkhu has received the kaṭhina and departs, hoping to obtain a robe, without telling anyone that he will return — going outside the boundary to the place where he hoped for the robe, he does not obtain the hoped-for robe but obtains a robe from an unintended place. He sews the robe outside the boundary; when the robe is completed, the kaṭhina is immediately forfeited. (The case of the robe not yet completed is the same; the forfeiture is the same; the loss of hope is as above.)

If a bhikkhu has received the kaṭhina and departs without telling anyone he will return, and with no intention of returning — going outside the boundary to the place he had hoped for the robe, he obtains the robe at the hoped-for place. He sews the robe outside the boundary; when the robe is completed, the kaṭhina is immediately forfeited. (The case of the robe not being completed is the same; the forfeiture is the same; the loss of hope is as above.)

There are also twelve conditions: obtaining a robe at the hoped-for place, not obtaining a robe at the hoped-for place — both are the same as the twelve conditions above.

There are also nine conditions:

If a bhikkhu has received the kaṭhina and departs without yet having obtained a robe — while outside the boundary, other bhikkhus ask: "Where are you sleeping? Where is your robe? Why not bring it here and I will sew it for you?" That bhikkhu returns to the residence and hears that the Sangha has released the kaṭhina.

He thinks: "Now the Sangha has released the kaṭhina, and I am just now sewing my robe." When the robe is completed, the kaṭhina is forfeited. (The case of not sewing is the same; the loss of robe is the same. This concerns hearing while within the boundary — three variants. Bringing the robe outside the boundary and hearing on the way — likewise three variants.

Bringing the robe to the other bhikkhu's location — likewise three variants. These are the nine conditions. Following this, the nine variants of having obtained a robe are the same.

Having obtained and not having obtained a robe — both have nine conditions as well.)

If a bhikkhu has received the kaṭhina and goes outside the boundary to another region, he thinks: "If I meet a good friend, I will go on; if I do not meet a good friend, I will return." On the way, he hears that the Sangha has released the kaṭhina. He thinks: "I am sewing a robe." When the robe is completed, that bhikkhu forfeits the kaṭhina. (The case of the robe not yet completed is the same; the loss of robe is the same; outside the boundary is the same; hearing is the same — five variants.)

If a bhikkhu has received the kaṭhina and wishes to go to a secluded and peaceful place — if he is satisfied, he will stay there; if not, he will return. That bhikkhu arrives at that place and hears that the Sangha has released the kaṭhina. He says: "I am sewing a robe." When the robe is completed, the kaṭhina is relinquished. (The case of the robe not yet completed is the same; the loss of robe is the same; outside the boundary is the same; hearing is the same — five variants.)

There are two types of kaṭhina release: a bhikkhu who holds the kaṭhina goes to sleep outside the boundary, and the harmonious Sangha releases it jointly.

---

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

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhú Fóniàn.

Edited and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation volumes 1–21, Vietnamese translation volumes 1, 2)

Buddhist Studies Publication Committee, 2002