Lzh Mg Bu Vb Np 14A New Blanket Should be Kept for Six Years

– MAHĀSĀṂGHIKA VINAYA

– NIḤSARGIKA RULES

– DETAILED EXPOSITION OF THE SECOND PART OF THE THIRTY NIḤSARGIKA PĀYATTIKA RULES.

14. RULE: USING A BLANKET BEFORE SIX YEARS HAVE ELAPSED.

When the Buddha was dwelling at the Kūṭāgārasālā in the forest near Vesālī, as described in full above. For five reasons the Blessed One would inspect the monks' quarters every five days. At that time, the Blessed One saw old woolen blankets scattered about everywhere—in rubbish heaps, in corners of rooms, under the steps of buildings—carried off by crows and birds to make nests, or dragged by mice into their holes. Though the Buddha already knew, he still asked the monks: "To whom do these old woolen blankets belong that are strewn about everywhere like this?"

The monks replied: "Blessed One, those are old woolen blankets that the monks have discarded, because they wished to make new ones."

The Buddha then said to the monks: "From this day forward, when monks make a new blanket they must use it for six years."

Furthermore, when the Buddha was dwelling at Sāvatthī, as described in full above. At that time there was an elderly, ailing monk who was wearing a heavy woolen saṃghāṭī robe. Seeing this, the monks said: "If you carry this heavy woolen saṃghāṭī you will die. Set aside this heavy robe and wear a lighter one instead."

The monk replied: "It has not yet been used for six years."

The monks said again: "If you do not set aside this robe you will fall ill and die."

He replied: "I would rather die than dare to transgress the rules of discipline."

The monks then reported this matter in full to the Blessed One. The Buddha said to the monks: "If that elderly, ailing monk's illness is aggravated by wearing the heavy woolen robe, the Sangha should perform the kamma act granting him permission for a woolen robe. This monk should come and request the Sangha, and the Sangha should perform the kamma act of inquiry.

The one performing the kamma should speak thus: 'I request the venerable Sangha to listen. The monk So-and-so is elderly and ill, and the heavy woolen robe further aggravates his declining health. If it is agreeable to the Sangha, may the Sangha now permit the monk So-and-so to come before the Sangha and request a kamma act regarding a woolen robe.

I request the venerable ones to listen. The monk So-and-so wishes to come before the Sangha to request the kamma act regarding a woolen robe; since the Sangha consents, it remains silent. Let the matter proceed accordingly.'"

Thereupon this monk came before the Sangha, uncovered his right shoulder, knelt with his right knee on the ground, and made the following request: "I, the monk So-and-so, am elderly and ill, and this robe is heavy and further aggravates my illness. I now come before the Sangha to request the kamma act regarding a woolen robe. I pray that the Sangha grant me the kamma act regarding a woolen robe." The second and third requests were made in the same manner.

At that time the one performing the kamma should speak as follows:

—I request the venerable Sangha to listen. This monk So-and-so is ill and his woolen robe is heavy; he has come before the Sangha to request the kamma act regarding a woolen robe. If it is agreeable to the Sangha, may the Sangha now grant the monk So-and-so the kamma act regarding a woolen robe. This is the motion.

Then the kamma act is proclaimed three times in the same manner.

Afterward, the Buddha asked the monks whether the kamma act regarding the woolen robe had been granted to the elderly, ailing monk, and they replied that it had been granted. Thereupon, the Buddha commanded all the monks dwelling in Sāvatthī to assemble, and for ten reasons he laid down the rule for the monks, which even those who have already heard it must hear again:

"If a monk makes a new blanket, he must use it for six years. If before six years have elapsed he discards it, or without discarding the old blanket he makes a new one—except when the Sangha has performed the kamma act granting permission—he commits a Niḥsargika Pāyattika offense."

Explanation

(Certain terms have been explained above.)

—Six years: That is, six rains-retreats. During the four months of the rains retreat one should remain indoors, and each night the woolen blanket should be spread out three times. One should not spread it out three times only at the beginning of the night; if it is spread out at the beginning of the night but not brought out again at the middle or end of the night, two Duṣkṛta offenses are committed.

If it is brought out at the middle of the night but not at the beginning or end of the night, two Duṣkṛta offenses are likewise committed. If it is brought out at the end of the night but not at the beginning or middle of the night, two Duṣkṛta offenses are likewise committed. If it is not brought out at the beginning, middle, or end of the night, three Duṣkṛta offenses are committed.

Conversely, if it is brought out three times—at the beginning, middle, and end of the night—there is no offense.

—Before six years have elapsed: Before six rains-retreats have been completed.

—Old blanket: One that has already been used for six years.

—Whether discarding or not discarding: If the old blanket is at hand and one discards it and makes a new one, an offense is committed; or if the old blanket is at hand and one does not discard it but makes a new one, an offense is also committed; or if the old blanket is not at hand and one discards it and makes a new one, an offense is also committed; or if the old blanket is not at hand, without discarding it one makes a new blanket—whether making it oneself or having another make it—an offense of Niḥsargika Pāyattika is committed when the making is completed. When it is used, a Duṣkṛta offense is committed.

—Desiring a better one: For instance, one thinks: "This is too large, too small, too light, too heavy; when worn it is too cold, too hot—yet I have a donor, I have someone to help make it, I have wool; therefore let me make a new blanket." If, desiring a better one, one entertains such thoughts, a Niḥsargika Pāyattika offense is committed.

—Except when the Sangha has performed the kamma act granting permission: If the Blessed One grants a special exemption, there is no offense. However, the kamma act may either be valid or invalid.

—Invalid kamma act: The monk's body is not emaciated, his complexion is not wasted, his sinews and bones are not deteriorated, and he is still satisfied eating coarse food; or the motion is not valid, the kamma act is not valid, the Sangha is not valid—when such matters are not properly fulfilled, this is called an invalid kamma act. Conversely, even if that monk is ill, his body and complexion are wasted, his sinews and bones are deteriorated, and he is not satisfied even eating soft food, let alone coarse food—yet if the motion is not valid, the kamma act is not valid, the Sangha is not valid, and such matters are faulty, this is also called an invalid kamma act.

—Valid kamma act: If that monk is ill, his complexion is wasted, his sinews and bones are deteriorated, he is not satisfied even eating soft food, the motion is valid, the kamma act is valid, the Sangha is valid, and all such matters are without fault—this is called a valid kamma act.

This elderly, ailing monk, having received the Sangha's permission through the kamma act, must keep count of the days, months, and years during which the old woolen blanket was used. When he recovers from his illness, he must resume using the old blanket, counting the previous period of use until six years are completed. If this monk, after recovering from his illness, does not resume using the old blanket until six years are completed, he commits a Niḥsargika Pāyattika offense.

The Niḥsargika Pāyattika offense is as described above. After he has forfeited the blanket before the Sangha, the Sangha should not return it to him; it may be put to use, but it may not be worn on the body. Therefore it is said (as above).

End of the thirteenth Niḥsargika rule.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHĀDRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH