Lzh Mg Bu Vb Np 2Staying Apart From Robes

– THE MAHĀSĀṂGHIKA VINAYA

– THE NIḤSARGIKA RULES FOR MONKS

– EXPLAINING THE BEGINNING SECTION OF THE THIRTY NIḤSARGIKA PĀYATTIKA RULES.

2. RULE: SLEEPING APART FROM ROBES.

When the Buddha was dwelling at the city of Śrāvastī, as explained in detail above. At that time, a certain Brahmin invited the Saṅgha to his home to spend the night, intending to offer alms and give robes. The bhikkhus, upon hearing that he had invited the Saṅgha, reflected: "The weather is mild now—neither cold nor hot. We need only wear the upper robe and lower robe to go. If he offers a robe, we can simply receive it as a third robe." So they dressed in their upper and lower robes and departed.

At that time, the Blessed One, for the sake of five kinds of benefit, made his rounds to the monks' quarters once every five days. Coming there, the Blessed One opened the door of one room and saw many robes hanging on a rack. Though he already knew, the Blessed One nevertheless asked: "There are many robes on the rack. Whose robes are these?"

A sick bhikkhu reported to the Blessed One: "A certain Brahmin invited the bhikkhus to his home to spend the night, intending to offer alms and distribute robes. The bhikkhus, thinking the weather was warm, left these robes behind, put on only their upper and lower robes, and departed, thinking that if he offered a robe they would receive it as a third robe."

The Buddha then said to the bhikkhus: "You should know this: the Tathāgata, the Worthy One, is supreme in happiness; the foremost joy is going forth and abandoning desire; one should dwell wherever one finds oneself, and when going on almsround one must bring along the three robes and the bowl—just as the wings of a bird are always attached to its body. You bhikkhus have renounced your former family and gone forth out of faith. Therefore, wherever you go, you must keep the Dharma robes with you; you must not sleep apart from your robes."

Furthermore, when the Buddha had completed his rains retreat at Śrāvastī, he set out for the city of Rājagṛha. At that time, there was a bhikkhu in the city of Rājagṛha who had gone forth out of faith, and who had just completed his rains retreat in another village. Hearing that the Buddha had finished his rains retreat and was traveling to Rājagṛha, he thought: "Now I should go to pay my respects to the Blessed One and then accompany the Buddha on his visits to relatives.

Since the weather is neither cold nor hot, I shall leave one robe behind and set out wearing only my upper and lower robes." He was thereupon rebuked by the Blessed One, who said: "The proper conduct of a bhikkhu is to always keep the Dharma robes and the almsbowl with him, just as a flying bird always carries its feathers with it. One must not be separated from them."

When the Buddha was dwelling at Rājagṛha in the Kalandakanivāpa Bamboo Grove monastery. At that time, the Elder Śāriputra reflected: "Now I should spend the rains retreat in the village of Nālā for the benefit of my relatives. But out of reverence for the Blessed One I am reluctant to be far from him, and yet it would be difficult to go and speak to the Buddha about this."

The bhikkhus heard this and reported the matter in full to the Blessed One. Because of this, the Buddha said to the bhikkhus: "From this day forward, I permit the Saṅgha of the Bamboo Grove monastery at Rājagṛha and the Saṅgha of the village of Nālā to jointly establish a single Poṣadha boundary, so that Śāriputra may dwell in comfort. The one performing the Karmavācanā should speak as follows:

'May the venerable Saṅgha listen! From this day forward, the Bamboo Grove monastery at the city of Rājagṛha and the village of Nālā shall jointly establish a single Poṣadha boundary. If it is agreeable to the Saṅgha, the Saṅgha now joins the Bamboo Grove monastery at the city of Rājagṛha and the village of Nālā together to establish a single Poṣadha boundary. This is the announcement.'

One announcement and one Karmavācanā, down to: 'Since the Saṅgha consents by silence, so it shall be done.'"

At that time, the Venerable Śāriputra spent the rains retreat in the village of Nālā and went each day to the Bamboo Grove monastery to pay homage to the Blessed One. On one occasion it rained continuously for seven days, and he thought: "My body is now old and frail, and this saṃghāṭī robe is heavy. If I carry it and it becomes soaked by the rain it will be even heavier, but if I do not carry it and cannot return in time, I will commit an offense of forfeiture.

I shall wait until the rain stops and then go to the Blessed One." However, upon traveling, he met with some non-Buddhist ascetics and entered into discussion with them—as related in the Śrāmaṇyaphala Sūtra—and only then went to the Blessed One and paid his respects. The Buddha, though already knowing, still asked: "Śāriputra, why is it that I have not seen you for so many days?" The Elder then explained all the above matters to the Blessed One.

Thereupon the Blessed One said to the bhikkhus: "From now on, the Bamboo Grove monastery at Rājagṛha and the village of Nālā shall together be established as a single 'no-robe-separation' boundary for the night—so that the bhikkhus may dwell in comfort. The one performing the Karmavācanā should speak as follows:

'May the venerable Saṅgha listen! Now, from the Bamboo Grove monastery at the city of Rājagṛha to the village of Nālā—excluding the dwellings of laypeople and the boundaries of the village—this shall be established as a single zone where robes are not forfeited. If it is agreeable to the Saṅgha, the Saṅgha now joins together from the city of Rājagṛha to the village of Nālā—excluding the dwellings of laypeople and the boundaries of the village—into a single zone where robes are not forfeited.

Those venerable ones who consent to joining from the city of Rājagṛha to the village of Nālā—excluding the dwellings of laypeople and the boundaries of the village—into a single zone where robes are not forfeited, please remain silent; those who do not consent, please speak…

The Saṅgha has consented by silence. So it shall be done.'"

After the no-robe-forfeiture boundary was established in this way, the area from the city of Rājagṛha to the village of Nālā, extending twenty-five cubits on each side of the road, fell within the no-robe-forfeiture zone. Thus a bhikkhu may leave his robe at Rājagṛha and travel to Nālā without incurring an offense, or leave his robe at Nālā and travel to Rājagṛha—likewise without offense. Just as with the circumstance of Śāriputra, so too with the circumstance of Maudgalyāyana.

Furthermore, when the Blessed One was dwelling at the Jetavana monastery in the city of Śrāvastī. At that time, a certain bhikkhu, after his midday meal, wished to go to the Kainnakkha Forest to meditate and thought: "If I spend the night in the Kainnakkha Forest, I will have forfeited my saṃghāṭī robe." So he took all three robes with him. Suddenly he encountered the Blessed One. The Buddha, though already knowing, still asked: "Bhikkhu, why are you carrying so many robes?" He replied: "Blessed One, I wish to go to the Kainnakkha Forest to meditate, but I feared that if I did not return by evening, I would forfeit my saṃghāṭī robe, so I had to bring all three robes."

Because of this, the Buddha then said to the bhikkhus: "From now on, the area from the Jetavana Forest to the Kainnakkha Forest—including the Eastern monastery, the Western monastery, the Eastern Grove monastery, the Western Grove monastery, the Royal Park monastery, the Thọ Trù stūpa, and the Bà la lâm monastery—shall be consolidated into a single no-robe-forfeiture zone, so that the bhikkhus dwelling therein may live in comfort. The Karmavācanā master should speak as follows:

'May the venerable Saṅgha listen: Now, from the Jetavana to the Kainnakkha Forest, from the Eastern Grove monastery to the Thọ Trù stūpa—within that area, excluding villages and village boundaries—if it is agreeable to the Saṅgha, the Saṅgha now performs the Karmavācanā to establish a no-robe-forfeiture boundary from the Jetavana Forest to the Thọ Trù stūpa. This is the announcement.

May the venerable Saṅgha listen: From the Jetavana Forest to the Thọ Trù stūpa—within that area, excluding villages and village boundaries—the Saṅgha now establishes a no-robe-forfeiture boundary. Those venerable ones who consent to making the area from the Jetavana Forest through the Kainnakkha Forest to the Thọ Trù stūpa into a no-robe-forfeiture zone, please remain silent; those who do not consent, please speak.

The Saṅgha has consented to making the area from the Jetavana Forest through the Kainnakkha Forest to the Thọ Trù stūpa into a no-robe-forfeiture zone, since the Saṅgha has consented by silence. So it shall be done.'"

Furthermore, when the Buddha was dwelling at the Jetavana monastery in the city of Śrāvastī. At that time, a fire broke out within the city of Śrāvastī, and the people, together with their elephants, horses, carts, and young men and women carrying clothing, fled out of the city. The bhikkhus, most of whom had left their robes within the city, rushed from outside into the city in fear that their robes would be burned. Seeing this, unbelievers within the city all criticized them: "We are fleeing the city to escape the fire, while these śramaṇas are running into the city like moths hurling themselves into flame—what is the great urgency?"

At that moment, some people said: "These śramaṇas do not live according to the right path; they want to take other people's belongings. Like thieves who watch to see where people hide their valuables in order to take them for their own sustenance—such as medicine for illness—these śramaṇas are just the same, waiting for people's calamity to come rushing into the city… These are corrupt individuals; what virtue do they possess!"

The monks, having heard this, then reported the matter in full to the Blessed One. The Buddha immediately ordered those monks to be summoned. They were duly summoned. When those monks had arrived, the Buddha questioned them: "Why did you run toward the city, causing laypeople to reproach you?" They replied: "Blessed One, our robes and belongings had previously been left inside the city. When fire broke out in the city, we feared losing our robes, and so we ran in to retrieve them."

The Buddha then asked the monks: "Why did your Sangha not perform the kammavācā for keeping robes apart overnight?"

They replied: "We did perform the kammavācā."

The Buddha asked further: "In what manner did you perform the kammavācā?"

They replied: "We included the entire city of Sāvatthī within it." The Buddha then said to the monks: "Why did you perform a kammavācā combining an āraṇya with a village? From this time forth, I do not permit performing a kammavācā that combines an āraṇya together with a village. An āraṇya must be combined with an āraṇya, and a village must be combined with a village. If an āraṇya is joined together with a village, or a village with an āraṇya, it constitutes an offense of transgressing the Vinaya." Thereupon the Buddha ordered all the monks dwelling in the city of Sāvatthī to assemble together. Then, for ten beneficial reasons, he promulgated the precept for monks, which all must hear even if they have heard it before:

"If a monk, whose robe-making is complete and whose Kaṭhina has been relinquished, sleeps apart from any one of his three robes for even one night—except when the Sangha has authorized it by kammavācā—he commits a Nissaggiya Pācittiya offense."

Explanation:

—Robe-making is complete: When the three robes are all fully in hand, this is called robe-making complete. Or if the Kaṭhina robe was not received, this is also called robe-making complete; or if the Kaṭhina robe has been relinquished, this is also called robe-making complete; or if a robe has been washed and dyed and the work is finished, this is also called robe-making complete.

—Robe: Robes include the following kinds: robes of kappāsika cloth, of kambala cloth, of soma cloth, of koṭṭhuma cloth, of sāṇa cloth, of māgadhi cloth, and of bhūmicampaka cloth.

—Relinquishing the Kaṭhina: There are ten circumstances, from the formal receipt-and-relinquishment of the robe to its final relinquishment.

—One night: From the time the sun is about to set until dawn appears.

—Three robes: The saṅghāṭī, the uttarāsaṅga, and the antaravāsaka.

—Except when authorized by the Sangha's kammavācā: If the Sangha does not perform the kammavācā granting permission, a monk may not keep his robe apart for one night. However, if the kammavācā is performed but the motion is not made correctly, the kammavācā is not properly accomplished. Or if the kammavācā is performed but all its particulars are done incorrectly, it is as though no kammavācā was performed at all.

—Performing the kammavācā: When the motion is accomplished correctly, the kammavācā is accomplished correctly, the assembly is constituted correctly, and all details conform to the Dhamma, then this is called the Sangha having performed the kammavācā. If the kammavācā has been performed in such a manner, the Blessed One declares there is no offense (that is, keeping one's robe apart for one night is not an offense).

—Nissaggiya Pācittiya: That robe must be relinquished before the Sangha, and then the Pācittiya offense must be confessed. If one confesses without having relinquished it, one incurs an offense of transgressing the Vinaya.

—Pācittiya: As already explained above.

—Boundaries: 1. The kammavācā boundary; 2. The wandering boundary; 3. The dependent boundary; 4. The boundary of the seven āmra (mango) trees.

1. The kammavācā boundary: (a) Explained in full; (b) Explained in brief; (c) Village; (d) Named; (e) Marker posts; (f) The sector boundary; (g) The refuge boundary; (or) The boundary of the various directions.

a. Explained in full: In the country of Mathurā there was the Piñjavana Monastery, situated to the east of Mathurā. There was the river Yamunā, and to the east of that river was the Ṛṣigrāma Monastery. At that time, the monks dwelling at the Ṛṣigrāma Monastery sent a messenger to inform the Sangha at the Piñjavana Monastery as follows:

"We wish to establish a combined Uposatha boundary together with you."

The other monks asked: "Why is that?"

They replied: "Because on that side there is plentiful fine food, and there are robes for individual rooms and robes for the Rains Retreat, so we wish to share in these."

The other monks should respond: "If you wish to establish a combined boundary on account of robes and food, that is not appropriate. You should simply remain on your own side."

But if they say: "Our residence has many young monks who are not versed in the Sūtras, the Vinaya, or the Abhidharma, who are not skilled in contemplation of the skandhas, dhātus, āyatanas, and the twelve conditions of dependent origination—therefore we wish to come to the elders to study the Sūtras, the Vinaya, the Abhidharma, the skandhas, dhātus, āyatanas, and to contemplate the twelve conditions of dependent origination"—

then the others should say: "After the Sangha on your side has performed the kammavācā without encountering any obstruction, we will then establish a combined boundary together with you."

At the same time, they should instruct all monks to come over to that side. If they do not come, then all must go outside the boundary—either those from the other side come, or all go outside the boundary—and only then is the kammavācā performed. The one performing the kammavācā should speak as follows:

"Venerable Sangha, please listen. If it is agreeable to the Sangha, the Sangha now takes from the Piñjavana Monastery to the Ṛṣigrāma Monastery, and within that: the inner boundary, the outer boundary, the inner-and-outer boundary, and the intermediate boundary, and combines them together into one Uposatha boundary."

Then the motion is made as follows:

"Venerable Sangha, please listen. From this Piñjavana Monastery to the Ṛṣigrāma Monastery, within that: the inner boundary, the outer boundary, the inner-and-outer boundary, and the intermediate boundary—the Sangha now combines these together into one Uposatha boundary. Those venerable ones who consent, please remain silent; those who do not consent, please speak.

The Sangha has consented to combining the Mathurā Piñjavana Monastery together with the Ṛṣigrāma Monastery—these two great boundaries—into one Uposatha boundary. This is now accomplished. The Sangha consents by silence. Let it be carried out accordingly."

If there is no river in between, the kammavācā should be performed making it one territory; but if there is a river in between, the kammavācā must be performed dividing it into three zones:

But if there is an island in the river, the kammavācā must be performed dividing it into five zones:

Just as on land the boundary extends twenty-five cubits on each side of the road, so too in the water.

After the boundary had been established, on one occasion during the Rains season, the water rose high. A monk who had received the consent proxy wished to proceed to the kammavācā assembly, but was swept by the current beyond the boundary marker and nearly perished; fortunately he survived. He then reported to the other monks: "Just now I received the proxy and came here, but was swept away by the current and barely escaped death. May we now establish a wider boundary?"

The monks replied: "You may. Go upstream and downstream about three yojanas, set up markers such as trees, stones, or mounds of earth, and then return here."

Thereupon, the one performing the kammavācā should speak as follows:

"Venerable Sangha, please listen. From the Piñjavana Monastery of Mathurā to the Ṛṣigrāma Monastery, the inner boundary, the outer boundary, the inner-and-outer boundary, the intermediate boundary, and the upstream and downstream waters to such an extent as these markers and back... If it is agreeable to the Sangha, the Sangha now establishes from the Piñjavana Monastery of Mathurā to the Ṛṣigrāma Monastery, upstream and downstream to such an extent as these markers and back, as the Uposatha kammavācā boundary. Such is the motion."

The motion is made once, the kammavācā is performed until: "The Sangha consents by silence. Let it be carried out accordingly."

On another occasion, a person who had received the proxy set out for the kammavācā assembly and boarded a boat intending to cross. But the ferryman pulled the boat against the current before rowing, and said to the monk: "The boat is heavy and difficult to pull; please go ashore and come to where the rowing can begin, and then board the boat again." This monk, having received the proxy, could not go ashore, for if he left the boundary his proxy would be nullified.

Therefore he had to wade along the bank and proceed forward; but because the boat moved too fast, it went beyond the extent of the boundary. The monk then swam within the extent of the boundary following the boat, but the current swept the boat more than three yojanas downstream. At that point, the monk had to abandon the boat, swim toward the shore, and upon reaching the head of the path within the extent of the boundary, he then came ashore.

This is the full explanation.

b. Explained in brief: The one performing the kammavācā should speak as follows:

"Venerable Sangha, please listen. If it is agreeable to the Sangha, the Sangha now takes from the Piñjavana Monastery of Mathurā to the Ṛṣigrāma Monastery, the inner boundary, the outer boundary, the inner-and-outer boundary, and the intermediate boundary, and combines them together into one Uposatha boundary. Such is the motion."

The motion is made once, the kammavācā is performed until: "Because the Sangha has consented, it remains silent. Let it be carried out accordingly."

This is called the brief explanation of the boundary.

c. (The boundary of) a village: If the monastery of Mathurā in the west and the monastery of Tụ Lạc wish to be joined together as a single Uposatha boundary, then the names of all monasteries within the range of three yojanas should be enumerated for the Kammavācā. The one performing the Kammavācā should speak as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha now takes the monastery of Điềm, the monastery of Đông, the monastery of Thắng, the monastery of Bất Loạn, the monastery of Hiền, the monastery of Giới Thứ Đệ, the monastery of Loa, the monastery of Lạc Thôn, and the monastery of Hoàng — within all such monasteries, the inner boundary, the outer boundary, the inner-and-outer boundary, and the intermediate boundary — and joins them together as a single Uposatha boundary. Thus the motion is made."

Then the motion is put once as a Kammavācā, and so on until: "Since the Sangha consents through silence, so it shall be done."

d. Naming (the boundary): If the bhikkhu performing the Kammavācā does not know the names of the monasteries, he should request a knowledgeable senior bhikkhu to announce the names of the monasteries before the Sangha; then the one performing the Kammavācā should speak as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, then from this day forth, the Sangha takes the monasteries whose names the venerable bhikkhu so-and-so has just announced — their inner boundary, outer boundary, inner-and-outer boundary, and intermediate boundary — and joins them together as a single Uposatha boundary. Thus the motion is made."

Then the motion is put once as a Kammavācā, and so on until: "Since the Sangha consents through silence, so it shall be done."

This is called the naming of a boundary.

e. Boundary markers: The one performing the Kammavācā speaks as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha now takes such boundary markers as rock slabs, mountain peaks, wells, river crossings, and tree trunks — their inner boundary, outer boundary, inner-and-outer boundary, and intermediate boundary — and joins them into a single Uposatha boundary. Thus the motion is made."

Then the motion is put once as a Kammavācā, and so on until: "Since the Sangha has consented through silence, so it shall be done."

If the one performing the Kammavācā does not clearly know the boundary markers, he must first request a knowledgeable resident senior bhikkhu to announce the names of the markers before the Sangha, as in the case of naming the boundary above.

f. The conforming boundary (tùy khúc giới): There are monasteries at the edge of a village that have fallen into great disrepair, and someone wishes to offer requisites to the Sangha so that the bhikkhus of those monasteries may join together under a single Uposatha boundary and use those requisites to repair the monasteries. However, among the bhikkhus of the various places, some wish to join the boundary together and others do not.

Should such a situation arise, those who wish to join the boundary together must all assemble and lead one another outside the existing boundary. Those who do not wish to join the boundary together must set up markers within the precincts of their own monasteries and remain there. Meanwhile, those who wish to join the boundary together, having assembled in one place, the one performing the Kammavācā should speak as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, from this day forth, the Sangha takes this residence together with the residence of so-and-so — with markers clearly designating the inner boundary, the outer boundary, the inner-and-outer boundary, and the intermediate boundary — and joins them together as a single Uposatha boundary. Thus the motion is made."

Then the motion is put once as a Kammavācā, and so on until: "Since the Sangha consents through silence, so it shall be done."

This is called the conforming boundary.

g. The refuge boundary (tị nạn giới): At a certain residence, bhikkhus who have undertaken either the early rains-residence or the late rains-residence suddenly encounter a calamity one day — such as danger from bandits, danger from the king, threat to their lives, violation of precepts, or water containing many parasites that cannot be sufficiently filtered. Because of this, the bhikkhus wish to go to a monastery three yojanas away to take refuge from those calamities. At that time, the bhikkhus of that monastery must be summoned, or they must go outside the boundary; then the one performing the Kammavācā makes the motion as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha now takes this residence together with the monastery of the village of so-and-so — including the inner boundary, the outer boundary, the inner-and-outer boundary, and the intermediate boundary — and joins them together as a single Uposatha boundary. Thus the motion is made."

Then the motion is put once as a Kammavācā, and so on until: "Since the Sangha has consented through silence, so it shall be done."

If, upon arriving there, they wish to proceed to yet other monasteries, the previous boundary should be relinquished by means of a motion and Kammavācā as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha now takes this residence together with the former residence and establishes them as separate Pātimokkha boundaries. Thus the motion is made."

Then the motion is put once as a Kammavācā, and so on until: "Since the Sangha has consented through silence, so it shall be done."

Thereafter, should the Sangha wish to proceed to a monastery three yojanas further and establish a new Uposatha boundary — and then wish to proceed further still — the latter boundary must be relinquished and the former one re-established, and so on until a suitable place is found ahead. In this way, boundaries may be established or relinquished at will. This is called the refuge boundary.

h. The boundary of the various directions (chư phương giới): If bhikkhus during the rains-residence encounter calamities such as: danger from the king, danger from enemies, danger from bandits, danger of killing, violation of precepts, or water containing many parasites that cannot be sufficiently filtered — then in each of the four directions, up to three yojanas in each direction, they are free to establish a boundary as described above. If the calamity arises suddenly and it is not possible to perform the Kammavācā, they may depart without incurring an offense. This is called the boundary of the various directions.

2. The traveling boundary (cương giới du hành): This includes boundaries such as:

a. The boundary of a village of sixty households.

b. The boundary with a dividing partition.

c. The boundary of an upper story.

d. The boundary between two roads.

e. The boundary of a well.

f. The boundary of a tree.

g. The boundary of a garden.

h. The boundary of a ground-creeping vine.

i. The boundary of a single night's lodging.

k. The boundary of a boat.

l. The boundary within a house.

m. The combined boundary.

a. The boundary of a village of sixty households: Such as a large village of the Sākiya country, a large village of the Sumbha country, a large village of the Mathurā country, or a large village of the settlement of Pāṭaliputta — all of these have buildings constructed within them. If a bhikkhu leaves his robe in the first house and himself sleeps in the third house, and departs before sunset but does not return until after sunrise, he incurs a Nissaggiya offense.

However, if he departs after sunset and returns before the following sunrise, there is no offense. And if he departs before sunset and returns before sunrise, there is likewise no offense. Or again, if in all those houses there are bhikkhus residing, there is no offense.

Or if a boundary against separation from robes has already been established, there is no offense. Or if the village is surrounded by a wall, there is no offense. Or if it is surrounded by a moat, there is no offense.

Or if it is surrounded by an embankment, there is no offense. Or if all those houses share a single entrance, there is no offense. If there is a road running through that village and a bhikkhu leaves his robe on the left side of the road while he himself walks to the right side of the road — departing before sunset and not returning until after sunrise — the same rule applies as stated above.

If a bhikkhu lies down to rest in the middle of the road and uses all three robes as a pillow for his head, and the robes slip away from his head before sunrise, he incurs a Nissaggiya offense, because it is not permitted to be separated from one's robes during the night. Therefore all such robes must be forfeited before the Sangha. If the village is surrounded by a wall, or by a moat, or by a fence, or if the entire village has but one gate and that gate is closed, then in all these cases there is no offense.

This is called the boundary of a village of sixty households.

b. The boundary with a dividing partition: The same as above.

c. The boundary of an upper story: Twenty-five cubits on each side from the stairway leading up to the upper story — this is called the boundary of an upper story. If a bhikkhu leaves his robe on the upper story, then departs before sunset to a distance of more than twenty-five cubits, and does not return until after sunrise, he incurs a Nissaggiya offense.

However, if he departs after sunset and returns after sunrise, there is no offense. Or if he departs after sunset and returns before sunrise, there is no offense. If a bhikkhu is residing in an upper story and, fearing that bandits may come to plunder it, carries his robe out of the upper story and conceals it more than twenty-five cubits away, then returns to rest in the upper story — and, having departed before sunset, does not recover the robe until after sunrise — he incurs a Nissaggiya offense, as stated above.

If a monk goes to relieve himself at night, separating from his robe within twenty-five cubits, and then returns to where the robe is kept, there is no offense. This is called the boundary of the upper story.

d. The boundary of two kinds of roads: These are: (1) The footpath; (2) The carriage road.

(1) The boundary of the footpath: There is a monk who, fearing the cold, travels to warmer regions, or fearing the heat, travels to temperate regions. While traveling, he walks along conversing with companions, while his disciples carry his robes and bowl behind him and cannot keep up. When the sun sets, fearing the offense of sleeping apart from his robes, he leaves the road and stops at a place to wait for his disciples. But when the disciples pass by, they do not see him, and so he sits waiting until dawn. If the place where he sits waiting is within twenty-five cubits of the road where the robe is, and he is reunited with his robe thereafter, there is no offense. But if the place where he waits exceeds twenty-five cubits, he commits a Nissaggiya offense.

Or in the case where the disciple carries the robe ahead, and when the sun sets thinks: "Let my teacher not spend the night apart from his robe," and stops outside the road to wait for his teacher. But because he falls asleep and does not notice his teacher passing by, and they meet only at dawn — this is the same as stated above. This is called the footpath.

(2) The boundary of the carriage road: A monk travels by cart together with merchants, leaving his robe on the cart. Fearing dust, he walks ahead. When the sun sets, fearing the offense of sleeping apart from his robe, he must stop at a place outside the road within twenty-five cubits to wait for the cart, in order to be reunited with his robe — there is no offense.

If a monk leaves his robe on a cart and follows behind, and when the sun sets does not know which cart his robe is on, then the monk should rest within twenty-five cubits of the caravan encampment, and upon being reunited with his robe the following morning, there is no offense.

If the large cart must be mounted by ascending one, two, or three steps, and the monk leaves his robe on the cart and stands beneath the cart, from before sunset until sunrise, he commits a Nissaggiya offense, as stated above. But if during the night he reaches his hand up and touches the cart, there is no offense.

If a monk rests on the cart and leaves his robe beneath the cart, or is at the front of the cart and leaves his robe at the back, or is at the back of the cart and leaves his robe at the front, or is on the left side of the cart and leaves his robe on the right side, or is on the right side of the cart and leaves his robe on the left side, from before sunset until sunrise, he commits a Nissaggiya offense.

If a monk leaves his robe on the cart and then seeks a quiet place more than twenty-five cubits from the cart to rest; and departs before sunset and returns only after sunrise, he commits a Nissaggiya offense, as stated above.

If a monk, fearing bandits, conceals his robe more than twenty-five cubits from the cart and returns to sleep on the cart, from before sunset until sunrise, he commits a Nissaggiya offense, as stated above. But if during the night he rises to relieve himself, separating from his robe within twenty-five cubits, and then returns to where the robe is kept, there is no offense.

If at the caravan encampment people use a long rope to cordon off an area for confining cattle, and the monk rests on one side of the rope while leaving his robe on the other side, from before sunset until sunrise, he commits a Nissaggiya offense, as stated above. This is called the boundary of the two kinds of roads.

e. The boundary of the well: If a monk traveling with merchants stops by a well along the way, within twenty-five cubits of the well's rim is called the boundary of the well. If he leaves his robe on the rim of the well and moves more than twenty-five cubits from the rim, departing before sunset and returning only after sunrise, he commits a Nissaggiya offense, as stated above.

If, fearing bandits, he takes his robe before sunset and hides it more than twenty-five cubits from the well, then returns to rest beside the well and retrieves his robe only after sunrise, he commits a Nissaggiya offense. If he leaves his robe in the shelter covering the well and rests on the well, from before sunset until sunrise, he commits a Nissaggiya offense. If he ties a cord from the robe to his own body, there is no offense. Likewise, if he leaves his robe at the bottom of the well and sleeps above the well, or leaves his robe above the well and sleeps at the bottom (if the well is dry) — the same applies. If during the night he extends his hand or foot and touches the well, thereby being in contact with the robe, there is no offense.

This is called the boundary of the well.

f. The boundary of the tree: Within twenty-five cubits of the branches and foliage of a tree is called the boundary of the tree. If a monk leaves his robe more than twenty-five cubits from the tree, from before sunset until sunrise… it is as stated above.

If a monk, fearing that bandits will take his robe, hides his robe more than twenty-five cubits from the tree, and departs before sunset, returning only after sunrise to retrieve his robe, he commits a Nissaggiya offense. If he departs before sunset and returns before sunrise, there is no offense. Or if he departs after sunset and returns after sunrise, there is no offense.

Or if during the night he goes to where the robe is and touches it, there is no offense. If he leaves his robe in the tree and rests at the base of the tree, or leaves his robe at the base of the tree and rests in the tree, from before sunset until sunrise, he commits a Nissaggiya offense. If he ties a cord from the robe to his own body, there is no offense.

This is called the boundary of the tree.

g. The boundary of the garden: Likewise, the same applies.

h. The boundary of ground-creeping vines: These include such creepers as rattan, split bamboo strips, cluster vines, bindweed, dodder, and so forth. Within twenty-five cubits beyond the outer edge of such creepers is called the boundary of the creeper thicket.

If a monk traveling with merchants encounters such a thicket and wishes to rest, seeking a concealed spot to hide his robe within the thicket, and then goes beyond the range of twenty-five cubits, departing before sunset and returning only after sunrise, he commits a Nissaggiya offense. But if he departs after sunset and returns after sunrise, there is no offense. Or if he departs before sunset and returns before sunrise, there is also no offense.

If, fearing that bandits will take his robe, he hides his robe more than twenty-five cubits from the thicket, then returns to rest at the thicket, departing before sunset until sunrise — it is as stated above. If during the night he goes to relieve himself and returns to where the robe is and touches it, there is no offense.

If he leaves his robe on top of the creepers and rests beneath them, or leaves his robe beneath the creepers and rests on top of them — the same applies. But if he ties a cord from the robe to his own body, there is no offense. This is called the boundary of the creeper thicket.

i. The boundary of temporary lodging: If a monk stops at an inn with many kinds of people, and the innkeeper says: "Within this place there is fear of thieves; therefore each person must take his own precautions."

The monk then asks the innkeeper: "Good sir, where is it safe?"

The innkeeper replies: "Upstairs is safe," or says: "Downstairs is safe." The monk then hides his robe downstairs and goes up to rest, or hides his robe upstairs and comes down to rest, separating from his robe from before sunset until sunrise before retrieving his robe — he commits a Nissaggiya offense, as stated above. But if the stairway passage is open and accessible throughout, there is no offense.

If a monk stops at a deity shrine while traveling, and the keeper of the shrine says: "In this place there is fear of theft; therefore each person must take his own precautions."

The monk then asks the shrine keeper: "Where is it safe?"

The shrine keeper replies: "Inside the house is safe," or "Outside the house is safe."

The monk then leaves his robe inside the house, goes outside and lies down with his head facing toward the house, separating from his robe from before sunset until sunrise before retrieving his robe — he commits a Nissaggiya offense, as stated above. But if the monk lies near the door, there is no offense.

If a monk traveling stops at a deserted village, leaves his robe in the first room, and rests in the third room, from before sunset until sunrise — it is as stated above. But if all the rooms are occupied by monks, there is no offense. Or if a formal boundary-setting act (sīmā kamma) has been carried out (so that the robes are not lost), or if the village is surrounded by a fence, wall, moat, or a flowing river, there is no offense.

This is called the boundary of temporary lodging.

k. The boundary of a boat: If a monk travels by boat, whether going upstream or downstream, and on the boat there are many resting places—either the resting place of monks or the resting place of non-Buddhists—and the monk's resting place is not private or secure, so the monk brings his robe to store at the place of the non-Buddhists, and from before sunset until after sunrise he is separated from his robe before retrieving it, he commits a Nissaggiya offense, as stated above. However, if the non-Buddhists agree to allow the robe to be stored there, then there is no offense (?).

If the boat docks at a landing and a monk leaves his robe on the boat, then disembarks and goes more than twenty-five cubits away from the boat, from before sunset until after sunrise, the case is as stated above.

If out of fear of thieves on the boat a monk takes his robe ashore and hides it at a place more than twenty-five cubits from the boat, then returns to rest on the boat, and from before sunset until after sunrise he is separated from his robe before retrieving it, he commits a Nissaggiya offense. However, if during the night he goes to relieve himself and passes by the place where the robe is kept and touches it, there is no offense.

If a monk hangs his robe out to dry on the boat and the wind blows it far away from the boat and it remains so throughout the night, he commits a Nissaggiya offense. However, if during the night the wind blows the robe back into the boat, there is no offense. If the robe is hung half inside the boat and half outside the boat, he commits a Nissaggiya offense.

Because the robe must not be separated from the person, (if the robe is separated from the person) all such robes must be forfeited.

This is called the boundary of a boat.

l. The boundary within a house: Two brothers lived together in one house, and afterward they divided it into two parts, either the elder brother not allowing the younger to enter his portion or the younger brother not allowing the elder to enter his portion. If a monk stays at the elder brother's house and leaves his robe at the younger brother's house, from before sunset until after sunrise, the case is as stated above. However, if the two brothers say to the monk: "Because we are laypeople we must divide things in this way, but in terms of the Dhamma there is no obstacle whatsoever—please reside as you wish," then at that time the monk may leave his robe on either side without incurring an offense.

If a monk goes to a layperson's house and stays the night, and out of fear of thieves asks the layperson: "What place is safe?"

The reply is: "Inside the house is safe." The monk then places his robe inside the house and rests outside the house from before sunset until after sunrise, the case is as stated above. If during the night he stretches one arm through an opening into the house, there is no offense.

This is called the boundary within a house.

m. The boundary on all four sides: If a monk is at a place located at the boundary of four villages, and he pillows his robe beneath his head as he lies down, with his head in one boundary, each hand in a different boundary, and his feet in yet another boundary—if he lets the robe separate from his head, he commits a Nissaggiya offense. However, if during the night his hands or feet happen to touch the robe, there is no offense.

If a cart stops at such a place where the four boundaries meet, with the front of the cart in one boundary, the rear of the cart in another boundary, the left wheel in one boundary, and the right wheel in another boundary; and if a monk leaves his robe in front of the cart and rests behind it, or leaves his robe behind the cart and rests in front of it, or leaves his robe on the right side and rests on the left side, or leaves his robe on the left side and rests on the right side, from before sunset until after sunrise—he commits a Nissaggiya offense.

If he is separated from his robe from after sunset until after sunrise and then touches the robe again, there is no offense. Or if he is separated from his robe from before sunset until before sunrise and then touches the robe again, there is no offense.

This is called the boundary of the four sides.

3. The boundary of a locality (village): If a monk, wearing his upper and lower robes, enters a village and the householder says to him: "Tonight I wish to make an offering before a Buddha image to generate merit; please help me arrange everything." The monk then helps them adorn the Buddha image—hanging curtains, arranging flowers, spreading seats, setting up beds and chairs—and when sunset arrives, the monk says to the householder: "Evening has come; I must return to the monastery," but the householder earnestly urges the monk to stay the night.

If in that place there are other monks who have extra robes, the monk should borrow one to wear. If there are none there but nearby there are resident monks, he should go to them and borrow a robe. If there are no monks but there are bhikkhunīs in residence, he should also go to them and borrow a robe.

If there are none of these but laypeople there happen to have robes, he should borrow their robes and then perform the act of making them proper by marking them before wearing. If none of these situations is available, then at dawn the following morning when the city gates open, he must return to the monastery with all haste. Upon returning to the monastery, if the monastery gate has not yet been opened, he must call someone to open it.

If he cannot rouse anyone, he must take shelter under the gatehouse. If the gate has no gatehouse, he must reach one arm through an opening to the inside. There are two kinds of openings: either the gap of the door itself, or a water drain.

If the door has no gap but there is a water drain, he should put his hand or foot into the opening of the water drain. Before inserting his hand or foot, he should use a stick to stir the water to frighten away any snakes or centipedes before inserting his hand or foot in order to come within the boundary of his robe. If there is no drain, he should climb over the wall to enter; before climbing over, he must give a signal so that those inside will know, lest they mistake him for a robber and become alarmed.

If he is unable to enter, he must forfeit the robe (leaving it at the monastery) so as to avoid committing a Vinaya offense and turning a minor offense into a serious one.

If a monk at a monastery washes his robe and spreads it on top of the wall to dry, and unexpectedly during the night the wind blows it down outside the wall, he commits a Nissaggiya offense. However, if the robe falls inside the wall, there is no offense.

If a monk goes outside the monastery, removes his robe to do work, then forgets and leaves the robe there; during the night he remembers and goes out to look for it but cannot find it; and at early dawn he goes out again and finds it—if the robe was left within twenty-five cubits of the monastery, there is no offense; but if it was left more than twenty-five cubits from the monastery, he commits a Nissaggiya offense. That robe must be forfeited before the Sangha assembly.

This is called the boundary of the village.

4. The boundary of the seven mango trees: When the Buddha was residing at the city of Sāvatthī, at that time there was a Brahmin who specialized in cultivating mango trees. He heard it said that the Samaṇa Gotama at Sāvatthī possessed omniscient knowledge and could answer thoroughly any question put to him.

He thought: "Let me go and ask him about the method of planting mangoes—how to ensure that the roots are firm, the branches and leaves luxuriant, the flowers and fruits abundant, and the shoots grow without obstruction." Having thought thus, he went to the Blessed One, exchanged greetings with him, and sat down to one side. He then addressed the Blessed One: "Samaṇa Gotama! By what method should one plant mangoes so that the roots are firm, the branches and leaves luxuriant, the flowers and fruits abundant, and the shoots grow without obstruction?"

At that time, the Blessed One said to the Brahmin: "Using five feet as the unit of measure, plant one tree every seven units, and planting in this way will ensure that the trees have firm roots, luxuriant branches and leaves, abundant flowers and fruits, and shoots that grow without obstructing one another." At this, the Brahmin was delighted and exclaimed: "Excellent, Samaṇa Gotama! You know the method of planting trees most thoroughly—you are truly one of wisdom who knows all things." Then he rose from his seat and departed.

Not long after the Brahmin had departed, the Buddha said to the monks: "This Brahmin today has suffered a great loss: what he should have asked, he did not ask; what he should not have asked, he asked. Had he asked about the meaning of the arising of suffering, he could already have caught a glimpse of the traces of the noble path. Nevertheless, today he has generated a mind of joy toward me, and in this way he has already gained some benefit."

At that point, Upāli, sensing that the moment was right, addressed the Buddha: "Blessed One! We have now heard about the measure of the mango trees. May we ask further: If there is a city or village whose boundaries cannot be determined, and we wish to perform a Kammavācā, up to what extent is considered the best Kammavācā—one where monks in all the various places can see one another, the act of Kammavācā is successfully accomplished, and the Sangha does not commit the offense of a separate assembly?"

The Buddha said to Upāli: "Five cubits make one bow, and at every seven bows plant one mango tree. Performing the Kammavācā within the range of seven mango trees is called the best Kammavācā, enabling monks in all places to see one another and avoiding the offense of a separate assembly. This is called the boundary of the seven mango trees."

If a monk has slept a night separated from his robe, he should inform a Vinaya master who is capable of performing the Kammavācā as follows: "Venerable Elder! I have slept separated from this robe for a night and must therefore forfeit it. I request the Elder to perform the Kammavācā on my behalf." This Kammavācā procedure is as in the case of a robe kept beyond ten days, as stated above. Therefore it is said:

"If a bhikkhu has finished his robe and has also relinquished the Kaṭhina, and he sleeps apart from one of the three robes in another place, he commits a Nissaggiya Pācittiya offense, except in the case where the Saṅgha has granted permission through a formal act (kammavācā)."

End of the second Nissaggiya rule.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

VERIFICATION OF MEANING: THÍCH ĐỖNG MINH