Lzh Mg Bu Vb Np 1The Robe-Making Season

– THE MAHĀSĀṂGHIKA VINAYA

– THE NIḤSARGIKA [RULES FOR NUNS]

– A CLEAR EXPLANATION OF THE FIRST SECTION OF THE THIRTY NIḤSARGIKA PĀYATTIKA RULES.

1. RULE: KEEPING EXTRA ROBES BEYOND THE PERMITTED TIME.

When the Buddha was residing at a multi-storied monastery in the Great Forest, as described in detail above. At that time, the elders Nanda and Upananda traveled through various villages and returned with carts fully laden with cloth and various goods they had received. Early that morning, the Blessed One heard the sound of the heavily loaded carts, and though he knew, he asked the bhikkhus: "What is that sound of carts?"

The bhikkhus reported to the Buddha: "Blessed One, those are the carts of the elders Nanda and Upananda, who have traveled through the villages and received much cloth and many goods, which they are now bringing back."

At that moment, the Blessed One thought: "My disciples seek such a great quantity of robe-material!" Then, on the eighth night of midwinter, snow was falling and it was extremely cold. At the beginning of the night, the Blessed One put on one robe and entered meditation with applied thought and sustained thought. By midnight he felt somewhat cold, so he put on a second robe; but by the end of the night he felt even colder, and so he put on a third robe.

Then he thought: "My disciples need only three robes to be sufficiently protected against extreme cold and extreme heat, to guard against mosquitoes and insects, to cover that which should be covered in modesty, and not to harm the holy body. If anyone cannot bear the cold, I permit them to wear additionally whatever worn-out robes they may have."

Then, as the night passed into early morning, the Blessed One went to where the bhikkhus were, spread out his sitting mat, sat down, and said to the bhikkhus: "One morning I heard the sound of heavily loaded carts and asked the bhikkhus: 'What is that sound of carts?' The bhikkhus replied: 'The elders Nanda and Upananda have traveled through the villages and received much robe-material, and are bringing it back by cart.' I then thought: 'My disciples seek so much robe-material;

they are fond of wearing many robes.' Then on the eighth night of midwinter… up to the point of wearing three robes, I thought: 'My disciples need only three robes to be sufficiently protected against extreme cold and extreme heat, to guard against mosquitoes and insects, to cover that which should be covered in modesty, and not to harm the holy body.' From this day forward, I permit bhikkhus to keep only three robes.

If new cloth is received, one may make a saṃghāṭī of two layers, an uttarāsaṃga of one layer, and an antarvāsa of one layer. If anyone cannot endure the cold, I permit them to wear additionally whatever worn-out robes they may have."

Furthermore, when the Buddha was at Vaiśālī, as described in detail above. At that time, in a certain village three elderly bhikkhus lived together. Then one of them passed away, leaving behind a considerable quantity of robe-material.

The two surviving bhikkhus did not know how to divide it. One bhikkhu said: "I need the saṃghāṭī." The second also said: "I need it as well." Thus both wished to claim the articles and could not come to a decision. At that time Upananda was traveling through the villages and stopped by their place.

The elders, seeing him approach from afar, thought: "This one is of the Śākya lineage, of noble and handsome appearance, descended from the Buddha's own clan—he can help us put an end to this dispute." So they said to him: "Here we have robe-material, and we each wish to claim it but cannot divide it. We hope that the Venerable One will divide this robe-material for us so as to end our dispute."

Upananda replied: "If I divide the robe-material for you, how can I avoid incurring your resentment?"

The elders said: "If the Teacher does not divide it, who will help us? Surely we would not go to non-Buddhists to have our robe-material divided for us?"

Upananda then said: "First, both of you must commit to following my instructions, and only then will I divide it."

They replied: "We agree to follow your instructions."

Then Upananda said: "Bring out all the articles."

They brought everything out. Upananda then divided it into three portions. At that point the elders thought: "There are only two of us, yet he has divided it into three portions—could it be that he intends to take one portion for himself? Let us tell him to take one portion so as to resolve our dispute."

After dividing it into three portions, Upananda again asked the elders: "If there is anything else, bring it all out now, lest you dispute over it later." The first bhikkhu did not wish to bring anything more out, but the second took something and brought it forward, saying: "That is everything." Upananda then distributed this additional material among the three existing portions, then positioned himself between two of the portions, while placing the remaining portion between the two elders, and said: "Listen while I perform the karmavācanā." They replied: "Yes." He then said: "These two portions and myself make three on my side; you two and one portion make three on your side.

Thus: three here and three there—both sides have three, which is equal, is it not?" The elders, having already committed themselves, and moreover fearing the authority of one of the Śākya clan, dared say nothing further.

Thus the two of them consented to receive that one portion, but did not know how to divide it between themselves, and said: "Elder, how are we now to divide this portion of ours?"

Then Upananda divided it into two parts. Each elder then took one part and went on his way.

At that point, the bhikkhus brought this matter before the Buddha: "Blessed One, why did Upananda deceive those elder bhikkhus in such a manner?"

The Buddha then said to the bhikkhus: "This Upananda has not only deceived those bhikkhus today—in times past he also deceived them." The bhikkhus asked the Buddha: "Has this truly happened before?"

He replied: "It has truly happened before. In times past, in a country in the South, there was a clear river. In that river lived two otters—one could dive into the deep water, while the other could only forage on the bank. At that time, the one that dove in the deep water caught a fish… as is described in full in the Jātaka scripture."

Furthermore, when the Buddha was at Vaiśālī, as described in detail above. For ten beneficial reasons, the Tathāgata made a round of the bhikkhus' rooms once every five days. As the Blessed One passed by the rooms and came to Ānanda's room, he saw that many robes and much cloth were stored there: some robes were being aired and dried, some were being sewn, some were being dyed, some had just been beaten to remove their starch, and some had been formally dedicated. Nanda had arranged everything in orderly rows, as though preparing to hold a great distribution ceremony for Saṃgha goods.

At that moment, the Blessed One, though knowing, still asked: "Nanda, whose robe-material is all this?"

He replied: "It is mine."

The Buddha said: "Bhikkhu, this is too many robes!"

Nanda then said to the Buddha: "Blessed One, previously the Blessed One permitted the use of a double-layer saṃghāṭī, a single-layer uttarāsaṃga, and a single-layer antarvāsa!"

The Buddha said: "But even so, this is still too many robes."

He replied: "Blessed One, I have accompanying disciples and dependant disciples who all need to have a double-layer saṃghāṭī, a single-layer uttarāsaṃga, and a single-layer antarvāsa made, and I must also make robes for the novices."

The Buddha said again: "But even so, this is still too many robes."

Then he said to the Buddha: "Blessed One, for us who have gone forth from home life, when we need robes they are difficult to obtain. Therefore, after washing and drying these cloths, I have stored them in the cupboard so that when my robes become worn I can take them out and make new robes to use."

The Buddha then said to Nanda: "That is a wrong thing to do. You are one who has gone forth—why do you still harbor such greed as do worldly people? Have you not regularly heard me reproach those who are greedy for much, full of many desires, difficult to satisfy, and heard me praise those of few desires and contentment? Yet now you are full of many desires, difficult to satisfy, seeking much robe-material and storing it for a long time. That is contrary to the Dharma and contrary to the Vinaya, it goes against my teaching, and it cannot be used to nurture wholesome qualities. Why store cloth for a long time for future use? From this day forward, if cloth is received, I permit keeping it for one night."

The bhikkhus then said to the Buddha: "Blessed One, why does this Nanda store so much cloth and not know when enough is enough?"

The Buddha then said to the bhikkhus: "This Nanda has not only stored an excess of cloth without knowing when enough is enough today—in times past he also stored an excess without knowing when enough is enough, as is described in full in the Avian Birth Sūtra (belonging to the Jātaka)."

Furthermore, when the Buddha was dwelling at Kauśāmbī, revered and offered to by gods and humans, at the time for alms-round, the Blessed One donned his robe, took up his bowl, and entered the city of Kauśāmbī to collect alms in order. At that time, the queen of the king, named Śāmī, offered one thousand five hundred pieces of woolen cloth to the Blessed One. The Buddha then instructed Ānanda to distribute those pieces of cloth among the bhikkhus. Elder Ānanda thereupon distributed them among the bhikkhus, but the bhikkhus did not accept them, and said to Ānanda: "The dyeing of the cotton cloth is not yet finished, so it is not in accordance with the Dharma."

At that time, Ānanda brought this matter and reported it to the Blessed One. The Buddha then said to Ānanda: "From now on, if surplus cloth is received, I permit it to be kept for up to ten days."

Thereupon, some bhikkhus who had kept surplus cloth for the full ten days came and reported to the Buddha: "Blessed One, this cloth has been stored for ten days; what should now be done with it?"

The Buddha said to the bhikkhus: "If there is a fellow bhikkhu nearby, one should perform the act of purification offering, and then within ten days exchange the old robe for the new one."

Furthermore, when the Buddha was at Vaiśālī, every year the people of that city, after offering food and drink to the Saṅgha, would give robe-cloth to the bhikkhus, but the bhikkhus did not accept it. The donors then went to where the Buddha was, paid homage at his feet, and said to him: "Is there any means by which the bhikkhus may be permitted to receive and use the robe-cloth, so that those who give may gain merit and those who receive may gain benefit?"

The Buddha said: "There is." As has already been explained above.

At that time, the Buddha commanded all the bhikkhus dwelling at Vaiśālī to assemble together, and for the sake of ten benefits he laid down this rule for the bhikkhus—even those who had already heard it were to hear it again:

"If a bhikkhu, whose robe-making is complete and who has relinquished the Kathina robe, has received a robe offered by a donor, he may keep it for up to ten days; if he keeps it beyond ten days, he commits a Niḥsargika-Pācittiya offense."

Explanation:

—Robe-making is complete: A bhikkhu who has finished sewing his three robes is said to have completed his robe-making. Or if he has not received the Kathina robe, it is likewise said to be complete. Or if he has relinquished the Kathina robe, it is likewise said to be complete. Or if his robe has been washed and dyed and is finished, it is likewise said to be complete.

—Robe: This includes the following kinds: the kambala robe, the karpāsa robe, the śaṇa robe, the kauśeya robe, the śaṇa robe, the hemp robe, the kumuda robe. There are also other kinds of robes: the saṃghāṭī, the uttarāsaṅga, the antarvāsa, the niṣīdana, the rain-bathing robe, the robe for covering sores, the patchwork robe, the householder's robe, the dust-heap robe—whether made up or not made up—the lawful robe, the unlawful robe, the clearly identified robe, the Kathina robe. These are called robes.

—Relinquished: This refers to relinquishing the Kathina robe. There are ten cases of relinquishment as follows: 1. Relinquishment by receiving a robe; 2. Relinquishment by exhaustion of robes; 3. Relinquishment at the end of the time period; 4. Relinquishment upon hearing; 5. Relinquishment by departing from the dwelling place; 6. Relinquishment by loss; 7. Relinquishment by damage; 8. Relinquishment by sending the robe elsewhere; 9. Relinquishment when the time has passed; 10. Relinquishment at the end of the time period. These are called the ten cases of relinquishment.

—Exactly ten days: The maximum number of days is ten.

—A robe kept for too long (an "extra robe"): Apart from the robes one is permitted to use, any other robe kept beyond ten days constitutes a Niḥsargika-Pācittiya offense.

—Niḥsargika-Pācittiya: This means that the robe must be forfeited before the Saṅgha, and then the Pācittiya offense confessed; but if one confesses without forfeiting, one commits a Duṣkṛta offense.

—Pācittiya: These are offenses that cause one to fall into an evil destination, such as: offenses that are seen, heard, or cited, and so forth. If a bhikkhu receives a robe on the first day and continues to receive robes on successive days, he may keep them for ten days without needing to perform the purification act. If he keeps them beyond ten days, all such robes incur a Niḥsargika-Pācittiya offense.

If a bhikkhu receives a robe on the first day and continues to receive robes on successive days, and among them half have had the purification act performed and half have not, then those for which the purification act was performed are lawful, while those for which it was not are unlawful; if kept beyond ten days, a Niḥsargika-Pācittiya offense is incurred.

If a bhikkhu receives a robe on the first day and performs the purification act on the second day; receives a robe on the second day and performs the purification act on the third day; receives a robe on the third day and performs the purification act on the fourth day; receives a robe on the fourth day and performs the purification act on the fifth day; receives a robe on the fifth day and performs the purification act on the sixth day; receives a robe on the sixth day and performs the purification act on the seventh day; receives a robe on the seventh day and performs the purification act on the eighth day; receives a robe on the eighth day and performs the purification act on the ninth day; receives a robe on the ninth day and performs the purification act on the tenth day;

and then receives a robe on the tenth day and keeps it until the eleventh day—then all of them incur a Niḥsargika-Pācittiya offense, because of unbroken continuity.

If a bhikkhu receives a robe on the first day and performs the purification act on that same day, and so on through the tenth day receiving a robe and performing the purification act on the tenth day, and then on the eleventh day receives one robe and performs the purification act on the eleventh day—this constitutes a Duṣkṛta offense, because of unbroken continuity.

—Interrupted: If a bhikkhu receives a robe on the first day and then holds it for nine days; receives a robe on the second day and holds it for eight days; receives a robe on the third day and holds it for seven days; receives a robe on the fourth day and holds it for six days; receives a robe on the fifth day and holds it for five days; receives a robe on the sixth day and holds it for four days; receives a robe on the seventh day and holds it for three days; receives a robe on the eighth day and holds it for two days; receives a robe on the ninth day and holds it for one day; receives a robe on the tenth day and performs the purification act for all of the above-mentioned robes on the tenth day—then if on the eleventh day he receives a robe, he should not accept it.

This is called interruption.

If a bhikkhu previously received many robes and later received few, owing to the effect of the earlier robes he commits a Niḥsargika-Pācittiya offense. If a bhikkhu previously received few robes and later received many, owing to the effect of the earlier robes he commits a Niḥsargika-Pācittiya offense. If a bhikkhu previously had robes, then had none in the interim, and then had some again, he commits a Niḥsargika-Pācittiya offense. If a bhikkhu previously had no robes, then had some in the interim, and then had some again, he commits a Niḥsargika-Pācittiya offense.

(There are further cases:) Or bhikkhus who have not received the Kathina robe but think they have; or who have relinquished the Kathina robe but think they have not; or who have not received the robe but think they have; or who have not performed the purification act but think they have; or who have not given it away but think they have; or who do not clearly remember but think they do; or who, due to mental confusion, perform the purification act in an improper manner…

—Not having received the Kathina robe but thinking one has: A bhikkhu who has not received the Kathina robe but tells himself he has, and then keeps a robe beyond ten days, commits a Niḥsargika-Pācittiya offense.

—Having relinquished the Kathina robe but thinking one has not: A bhikkhu who has relinquished the Kathina robe but tells himself he has not, and then keeps a robe beyond ten days, commits a Niḥsargika-Pācittiya offense.

—Not having received a robe but thinking one has: If a bhikkhu has not personally received the three robes but tells himself he already has, and therefore does not perform the purification act and keeps the robe beyond ten days, he commits a Niḥsargika-Pācittiya offense.

—Not having performed the purification act but thinking one has: A bhikkhu who keeps a robe for a long time without performing the purification offering—that is, without going through the proper procedure of symbolically transferring it to another—but thinks he has already done so, and keeps it beyond ten days, commits a Niḥsargika-Pācittiya offense.

—Not having given it away but thinking one has: If the robe has not been offered to a stūpa, not offered to the Saṅgha, not given to a person, but one says it has already been given, and it is kept beyond ten days, a Niḥsargika-Pācittiya offense is committed.

—Not clearly remembering but thinking one does: If a bhikkhu does not clearly remember that this is a niṣīdana, this is a robe for covering sores, this is a rain-bathing robe, but thinks he does remember clearly, and therefore does not perform the purification act and keeps them beyond ten days, he commits a Niḥsargika-Pācittiya offense.

—Mental confusion: If a bhikkhu receives a robe and, owing to mental confusion, does not perform the purification act and keeps it beyond ten days, he commits a Niḥsargika-Pācittiya offense.

—Mental declaration of purification: If one inwardly determines to declare purification but does not speak the words aloud, this is called an unlawful declaration of purification and constitutes a Duṣkṛta offense. But if one speaks the words aloud, there is no offense.

—Improper manner: If the purification act is performed with a lay person, with someone who is unaware, or with an animal, it is as though the purification act has not been performed. If the robe is then kept beyond ten days, a Niḥsargika-Pācittiya offense is committed.

Upāli said to the Buddha: "Blessed One, a bhikkhu who has surplus robes and wishes to perform the purification act—with whom should he do so?"

The Buddha said to Upāli: "One should perform the purification act with a bhikkhu, a bhikkhunī, a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerī."

He asked again: "How far away may persons be for whom one performs the act of purification (tịnh thí)?" The Buddha said: "About three yojanas, and one must know whether they are deceased or still living. (Only if they are still living may the purification be performed.)"

Upāli again addressed the Buddha: "Blessed One, what of a robe set aside to be offered in purification to a novice, when that novice has received the full precepts of ordination?"

The Buddha said: "One called a bhikkhu who has no years of seniority cannot perform the purification."

Upāli asked again: "If that bhikkhu who has no years of seniority dies, what is to be done?"

The Buddha replied: "It may be set aside for ten days, and then the purification may be performed with other acquaintances."

He asked again: "At what size must a piece of cloth be offered in purification? At what size is purification unnecessary?"

The Buddha said: "If a piece of cloth is about one cubit wide and two cubits long, purification must be performed. However, if two bhikkhus share a single piece of cloth that has not yet been divided, there is no offence. If it has already been divided, purification must be performed; if purification is not performed and it is kept beyond ten days, an offence of Nissaggiya Pācittiya is incurred."

If a brahmin invites the Sangha to receive a meal and distributes cloth, but a certain bhikkhu who is ill asks another to receive his share of cloth on his behalf, and that bhikkhu receives the cloth and brings it back, no offence is incurred even if a long time passes before it is delivered. But once the sick bhikkhu has received it, purification must be performed; if purification is not performed and it is kept beyond ten days, an offence of Nissaggiya Pācittiya is incurred.

If a bhikkhu hears that a teacher or a disciple intends to give him a robe, but he has not yet received it, no offence is incurred no matter how long the time. If he has already received it, purification must be performed; if purification is not performed and it is kept beyond ten days, an offence of Nissaggiya Pācittiya is incurred.

If a bhikkhu commissions a weaver to make a robe for him, and though the robe has long been finished the weaver has not yet delivered it, the bhikkhu incurs no offence. But once the robe has been received, purification must be performed; if purification is not performed and it is kept beyond ten days, an offence of Nissaggiya Pācittiya is incurred.

If a bhikkhu purchases a robe and though the price has been settled he has not yet received the robe, no offence is incurred. If he has already received the robe, purification must be performed; if purification is not performed and it is kept beyond ten days, an offence of Nissaggiya Pācittiya is incurred.

If a bhikkhu, for the purpose of making an offering to the Buddha or to the Sangha, goes in search of robes and brings them back and stores them in one place, no offence is incurred even if a long time passes before they are used.

If a bhikkhu receives robes and goods from major donation assemblies held at such places as the site of the Buddha's birth, the site of his attainment of enlightenment, the site of the first turning of the Dharma wheel, the site where Ānanda held a great assembly, the site where Rāhula held a great assembly, or the site of the great assembly held once every five years, and then deposits those robes and goods into the Sangha's common stores without distribution, no offence is incurred no matter how long the time.

If those robes and goods have already been distributed and several persons have received a share in common, and among them one who is well versed in the Vinaya agrees to perform the purification on behalf of all, no offence is incurred. If purification is not performed and they are kept beyond ten days, an offence of Nissaggiya Pācittiya is incurred.

If a bhikkhu travelling a road encounters a dangerous and frightening place and hides his robe before proceeding, then returns to retrieve it after more than ten days have passed, he incurs an offence of Nissaggiya Pācittiya. If someone takes that robe and brings it to the bhikkhu and the bhikkhu accepts it, an offence of Nissaggiya Pācittiya is likewise incurred.

If a bhikkhu is pursued by bandits and throws down his robe and flees, and after more than ten days someone picks up that robe and returns it to the bhikkhu, the bhikkhu incurs no offence.

If the robe has not been lost but he thinks it has been lost, or if it has been lost but he thinks it has not been lost, or if it has been lost and he knows it has been lost — in all these cases no offence is incurred for keeping it beyond ten days. But if the robe has not been lost and he knows the robe has not been lost, and he keeps it beyond ten days, an offence of Nissaggiya Pācittiya is incurred.

If a bhikkhu has stored an extra robe for more than ten days and wishes to relinquish it, he should ask a bhikkhu who is learned in the Vinaya and knows how to perform the Kammavācā to invite a number of acquainted bhikkhus to go outside the great boundary. If there is no sīmā in that place, a minor boundary must be established for the purpose of the Kammavācā, and the Kammavācā master should then say:

"Let the venerable Sangha listen! If it is agreeable to the Sangha, the Sangha shall now take as the area for the Kammavācā the space extending inward from one fathom beyond where the Sangha is seated. Let the venerable Sangha hear: here, in this place, from one fathom beyond where the Sangha is seated inward, this area is to be used for the Kammavācā… If the Sangha approves, let them remain silent. Let this matter be carried out accordingly."

Any ground for which no Kammavācā has been performed (i.e., no boundary has been established) may not be used for Sangha proceedings; if proceedings are conducted there, an offence of Dukkaṭa is incurred. The Vinaya master should say to that bhikkhu: "You must relinquish this robe." That bhikkhu must then kneel, join his palms, and speak as follows:

"May the venerable Sangha remember: I, the bhikkhu so-and-so, have stored this robe for more than ten days, thereby incurring an offence of Nissaggiya. I now relinquish it in the midst of the Sangha."

The Vinaya master then asks: "Have you made use of this robe?" If the answer is "Yes," he should say: "You have incurred an offence of Pācittiya for using an impure robe (one not conforming to the regulations); through use you have additionally incurred an offence of Dukkaṭa." If the answer is "No," he should say: "You have incurred an offence of Pācittiya."

That bhikkhu must kneel before the Vinaya master, join his palms, and declare: "May the Elder remember: I, so-and-so, having stored a robe for more than ten days and having relinquished it in the midst of the Sangha, have thereby incurred an offence of Pācittiya. I now confess it before the Elder without concealment."

The Vinaya master asks: "Do you yourself acknowledge the offence?"

If the answer is "Yes," he should advise: "Do not commit it again."

The answer: "I will comply." (Three times.)

Then that bhikkhu speaks further as follows: "May the Elder remember: I, the bhikkhu so-and-so, having stored a robe for more than ten days, having relinquished it in the midst of the Sangha, having thereby incurred an offence of Pācittiya, and having additionally incurred an offence of Dukkaṭa for using an impure robe, now sincerely confess all those offences before the Elder without concealment."

The Vinaya master asks: "Do you yourself acknowledge the offences?"

If the answer is "Yes," he should say: "You must not commit them again."

The answer: "I receive this upon my head and will comply." This is repeated a second and a third time.

The Vinaya master then asks: "Among the Sangha here, who is an acquaintance of yours?"

If the answer is "So-and-so," he immediately says: "Take your seat in order." Then the Kammavācā is performed:

"Let the venerable Sangha listen! The bhikkhu so-and-so has stored a robe for more than ten days and has relinquished it in the midst of the Sangha in accordance with the Dhamma. If it is agreeable to the Sangha, the Sangha shall now give this robe to the bhikkhu who is an acquaintance of the bhikkhu so-and-so."

Then the formal motion is made as follows:

"Let the venerable Sangha listen! This bhikkhu so-and-so stored a robe for more than ten days and has relinquished it in the midst of the Sangha in accordance with the Dhamma. The Sangha now gives this robe to the bhikkhu who is an acquaintance of the bhikkhu so-and-so. Those among the venerable Sangha who agree to give this robe to the bhikkhu who is an acquaintance of the bhikkhu so-and-so should remain silent; those who do not agree should speak. This is the first Kammavācā."

The second and third times it is said in the same manner. Then the conclusion is declared:

"The Sangha has agreed to give this robe to the bhikkhu who is an acquaintance of the bhikkhu so-and-so. As the Sangha approves, it remains silent. Let this matter be carried out accordingly."

Thereafter, the bhikkhu who is the acquaintance should return the robe to the other on that very day or on the following day, but it must not be returned in the midst of the Sangha, nor may it be withheld for more than half a month before being returned. Once that bhikkhu has received the robe back, he may either formally keep it or perform the purification. If he does not know how to formally keep it and does not know how to perform the purification, the Sangha should instruct him to say the following:

"I, so-and-so — this saṅghāṭī robe, this uttarāsaṅga robe, this antaravāsaka robe — I will always keep and carry, not parting from it overnight."

This is said three times. If purification is to be performed, he should be instructed to say the following:

"I, bhikkhu A — this robe is surplus; I now offer it in pure gift to bhikkhu B, for bhikkhu B dwells near me. I will wash, dry, mend, and use it at will whenever occasion arises."

This is said three times.

Therefore it is said:

"If a bhikkhu's robe-making is complete and the kaṭhina robe has also been relinquished, he may store a robe (beyond the three robes) for up to ten days; if he keeps it beyond ten days, he incurs an offence of Nissaggiya Pācittiya."

End of the first Nissaggiya rule.

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Vietnamese translation: Thích Phước Sơn. MAHĀSĀṄGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH