Lzh Mg Bu Vb Np 16Carrying Wool

– MAHĀSĀṂGHIKA VINAYA

– NISSAGGIYA RULES FOR BHIKKHUS

– DETAILED EXPLANATION OF THE SECOND SECTION OF THE THIRTY NISSAGGIYA PĀCITTIYA RULES.

16. RULE: CARRYING WOOL BEYOND THE PERMITTED DISTANCE.

When the Buddha was residing at Vesālī in the Gabled Hall in the Great Forest, as described in full above. At that time, the Venerable Udāyin was carrying a heavy load of wool, bent under its weight, walking out from the city, so that people criticized him: "Look at that ascetic Udāyin! He is like a camel, like a donkey, like a porter, carrying wool like that — he has entirely lost the bearing of a samaṇa; what manner of religious conduct does he have left!"

The bhikkhus heard this and went to report the matter to the Blessed One. The Buddha then instructed that Udāyin be summoned. When he had come, the Buddha asked him: "Is it true that you were carrying a heavy load of wool, causing people to criticize you?"

He replied: "It is true, Blessed One."

The Buddha said: "That is a bad thing. From now on, I do not permit bhikkhus to carry loads."

Furthermore, when the Buddha was residing at Sāvatthī, as described in full above. At that time, sixty bhikkhus from the northern region intended to travel to Sāvatthī to pay their respects to the Buddha, to pay their respects to Sāriputta, Moggallāna, and the elder bhikkhus, and to pay their respects to the lay devotees Anāthapiṇḍika and Visākhā Migāramātā, at the Jetavana Monastery in the Gabled Hall in the Opened-Eyes Forest. A bhikkhu who was travelling from Sāvatthī happened to meet them, and they asked him: "We wish to go there and offer some supplies to the holy ones. We do not know what things would be suitable to bring for their needs."

He replied: "Venerable ones, all the bhikkhus there wear robes made of wool, except for water-straining bags and carrying straps. Therefore, you may bring wool there."

Then each of those sixty bhikkhus took up a heavy load of wool and set off, going from village to village, from city to city. Seeing this, people mocked them: "Look there! These samaṇas, sons of the Sakyan, are going along under heavy loads like a herd of camels, a herd of donkeys, like porters, like merchants." And others said: "Don't you know — they bought it cheap there and are going to sell it dear here. They have entirely lost the bearing of samaṇas; what manner of religious conduct do they have!"

The bhikkhus gradually made their way to the city of Sāvatthī, and upon arriving they prostrated at the feet of the Blessed One and stood to one side. Though the Buddha knew, he still asked the bhikkhus: "Where have you come from, venerable ones?"

They replied: "Blessed One, we have come from the northern region."

The Buddha asked the bhikkhus: "Was the journey wearisome? Was it difficult to obtain alms?"

They replied: "Blessed One, the journey was not wearisome and obtaining alms was not difficult; only along the way we were criticized by people."

The Buddha then asked the bhikkhus: "What did they criticize you for?"

They replied: "Blessed One, all sixty of us were carrying wool" — as described in full above.

The Buddha then said to the bhikkhus: "You deserved to be criticized by people. From now on, I do not permit bhikkhus to carry wool."

Thereupon the Buddha instructed that all bhikkhus living at Sāvatthī assemble together, and for ten beneficial reasons he laid down this rule for bhikkhus — even those who have heard it must hear it again:

"If a bhikkhu is travelling and obtains wool and wishes to take it, he may carry it in his own hands for three yojanas. If he carries it beyond three yojanas, he commits a Nissaggiya Pācittiya."

Explanation

—On the road: Whether three yojanas, two yojanas, one yojana, half a yojana, or one krośa.

—Obtains: Received from men or women, adults or children, householders or those who have gone forth.

—Wishes to take: Actually having need of it.

—Carrying it himself for three yojanas: Two thousand paces constitute one krośa; four thousand paces constitute half a yojana; eight thousand paces constitute one yojana; sixteen thousand paces constitute two yojanas; twenty-four thousand paces constitute three yojanas. A bhikkhu may carry wool himself within three yojanas; if he goes beyond three yojanas, he commits a Nissaggiya Pācittiya. (The manner of dealing with it is as stated previously.)

If a bhikkhu carries wool for one yojana on the road, and then suddenly forgets something and turns back to retrieve it, and upon returning reaches the place where he had been — that makes exactly three yojanas — he may not go further; if he goes further he commits a Nissaggiya Pācittiya. If he has walked one and a half yojanas and then forgets something and must return to his starting point to retrieve it, then when he has retrieved it he may not continue further, for the three yojanas have already been completed.

If he continues he commits a Nissaggiya Pācittiya. If he goes straight for exactly three yojanas and then takes one more step, he commits a Dukkaṭa offense; if he goes two more steps, he commits a Nissaggiya Pācittiya. If two people carry one load, the first person carries it for three yojanas and then it passes to the other's shoulders, who carries it for three yojanas.

If three people carry one load, they may take turns for nine yojanas in total. If four people carry one load, they may go twelve yojanas. If many people are carrying, the calculation is made according to that number, but the condition is that the load must not be carried as a heavy burden.

Whether in the course of carrying it is exchanged or new wool is obtained, it may still only be carried within three yojanas. If a bhikkhu puts wool inside his robe-bag and carries it from house to house, it is likewise permitted only within three yojanas, and he may not go further. Or if he puts wool inside his bowl-bag and goes on alms round from village to village, it is the same.

Or if he puts wool inside his scripture-bag and travels, likewise. If wool has not yet been woven into cloth, then even if it is placed inside a bronze tube and carried beyond three yojanas, an offense is committed. On the other hand, if it has already been woven into cloth, or made into a pillow, a mattress, and so forth, there is no offense.

If one carries camel hair or ox hair, a Sthūlātyaya offense is committed. If one carries the tail-hair of a black buffalo, a Dukkaṭa offense is committed. If it is attached to a handle to make a dust whisk, there is no offense.

If one carries lion hair or pig hair, a Dukkaṭa offense requiring mental acknowledgment and confession is committed. If it has already been made into an implement, there is no offense. Therefore it is said (as above).

End of Nissaggiya Rule 15

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH SAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH