Lzh Mg Bu Vb Np 28Haste-Cloth

– MAHĀSĀṂGHIKA VINAYA

– NISSAGGIYA RULES FOR MONKS

– EXPLAINING PART THREE (ORIGINALLY CALLED PART FOUR) OF THE THIRTY NISSAGGIYA PĀCITTIYA RULES.

28. RULE: STORING A HASTE-CLOTH BEYOND THE PERMITTED TIME.

When the Buddha was residing in the city of Śrāvastī, as told in full above. At that time, the group of six monks was spending the rains retreat in a certain village. At the very beginning of the retreat, one morning they put on their robes, took writing materials, and went into a hamlet, where they said to the upāsakas: "Please gather together and do a meritorious deed by offering rains-retreat cloth to us."

The upāsakas said: "This is not the proper time to ask for rains-retreat cloth. Wait until autumn when the rice is ripe; at that time most people will be glad to give and will offer cloth."

The group of six monks said: "Do you not know that in this world there are many calamities—calamities from kings, from floods, from fire, from thieves and robbers? Or your parents may prevent you from making the gift, and then you will fail to accomplish merit while we suffer loss—is that not so?"

The upāsakas said: "The Venerable Ones point out calamities to us while not seeing the calamities in themselves. Do the Venerable Ones intend, after receiving the rains-retreat money, to disrobe and return to lay life, or to go elsewhere? Why are you so full of desire and greed? What kind of religious conduct is this!"

The monks, upon hearing this, went and reported the whole matter to the Blessed One. The Buddha then had the group of six monks summoned. When they had come, the Buddha asked: "Is it true that at the beginning of the retreat you went to the upāsakas' homes to ask for rains-retreat cloth, and that the upāsakas rebuked you for it?"

They replied: "It is true."

The Buddha then rebuked them: "That is a wrongful act. The retreat is not yet finished, yet you were already soliciting cloth beforehand. From now on, monks are not to ask for cloth before the retreat is concluded."

Furthermore, when the Buddha was residing in the city of Śrāvastī, at that time a high minister of King Prasenajit named Miniṣaṭṭhi rebelled. The king dispatched a minister named Ṛṣidatta to go there and suppress the revolt. This minister, just before setting out, came to the Venerable Ānanda and said: "Venerable One, a minister of King Prasenajit has rebelled, and the king has now ordered me to go and suppress him. I am about to face a powerful enemy, and it is difficult to guarantee my life. Every year at the conclusion of the rains retreat I customarily offer a meal to the Saṅgha and present robes. Now, because I am sent by the king's command and cannot wait, I intend to present the robes beforehand; when I return safely I will offer the meal afterward."

The Venerable Ānanda then reported the whole matter to the Blessed One. The Buddha, though already knowing, still asked Ānanda: "How many days remain in your retreat?"

He replied: "Ten days remain."

The Buddha said: "From now on I permit monks, when ten days remain before Pravāraṇā, to receive haste-cloth offerings."

The Buddha then commanded all the monks residing in the city of Śrāvastī to assemble, and for the sake of ten benefits established this rule for monks—which even those who have heard it before must hear again:

"If, when ten days still remain before the completion of the three months of the rains retreat, an opportunity arises to offer haste-cloth, any monk who is in need is permitted to receive it with his own hands, and may then keep it until the time of robes (the period in which it is permitted to seek robes). If it is kept beyond that time, a Nissaggiya Pācittiya offense is incurred."

Explanation

—Ten days: From the sixth day of the seventh month to the fifteenth day of the seventh month—those are the ten days.

—Receiving haste-cloth: Whether from a man or a woman, whether old or young, whether a layperson or one who has gone forth, whether from soldiers about to go into battle who offer it, or upon returning from battle, or at the time of death, or when a young woman is going to her husband's home, or when a merchant is about to set out on a journey—in such cases the donor says to the monk: "If you do not take it today, there will be none tomorrow." This is called haste-cloth.

—Robe: There are seven types as stated above.

—Wishing to receive it: If one needs that item, one may take it and keep it until the time for robes.

—The time for robes: If one has not received the Kaṭhina robe, it may be kept until the fifteenth day of the eighth month; if one has received the Kaṭhina robe, it may be kept until the fifteenth day of the twelfth month. If it is kept beyond that time, a Nissaggiya Pācittiya offense is incurred.

A monk who fulfills the following five qualities should be appointed by the Saṅgha to be the robe-distributor: he is not partial, not angry, not fearful, not deluded, and he knows who has received and who has not yet received. These are called the five qualities.

The one performing the kamma should speak as follows:

"May the venerable Saṅgha listen! Monk So-and-so fulfills five qualities. If it is agreeable to the Saṅgha, the Saṅgha now appoints Monk So-and-so as the one to exhort and distribute the robes."

Then the formal announcement is made as follows:

"May the venerable Saṅgha listen! Monk So-and-so fulfills five qualities. The Saṅgha now appoints Monk So-and-so as the one to exhort and distribute the robes. Those among the Venerable Ones who agree that Monk So-and-so should be appointed as the one to exhort and distribute robes for the Saṅgha, let them be silent; those who do not agree, let them speak.

The Saṅgha has consented to the appointment of Monk So-and-so as the one to exhort and distribute the robes, since the Saṅgha has remained silent. This matter is to be carried out accordingly."

The one appointed by the Saṅgha should then announce to the Saṅgha:

"Venerable Ones, the cloth includes pieces four finger-breadths wide and pieces eight finger-breadths unequal in size; if everyone is in agreement, I will distribute it." If one distributes without making this announcement, one commits an offense against the Vinaya; one must first make this announcement as above and only then distribute. This monk, from the sixteenth day of the third month onward, should instruct the donors to take writing materials and go to record all the dwelling-rooms, lecture halls, warming rooms, meditation halls, gateways, kitchens, water-storage rooms, latrines, firewood-storage rooms, bathrooms, seats at the foot of trees, and walking-meditation paths—all must be recorded by name.

He should then announce before the Saṅgha: "May the venerable Saṅgha listen! At that residence there are so many blankets and cushions, so many rains-retreat robes, so much food, so many fasting days, so many items dedicated by aspiration. At that other residence there are so many forest-dwelling places (āraṇya)." If the monasteries on the left and right are far apart, the rooms should be distributed on the twelfth and thirteenth days.

If that residence cannot accommodate everyone, one must go to another place. If there is a monastery within the boundary of the nearby village, it should be distributed on the fourteenth and fifteenth days. When distributing, the rooms and bedding must be clearly noted, and the record of this room and these blankets given to the Elder must be announced to the Saṅgha: "That residence has so many rooms and blankets; may the Elder please receive them at will." After receiving, one passes them in order to the second and third Elders, and so on down to the monk without seniority of rains.

The Elder should say: "Rooms are distributed according to seniority, but offerings are to be distributed equally." At that time one should follow the Elder's direction. After the Elder has received, he should pass them in order to the second and third Elders, and likewise on down to the monk without seniority of rains. If there are many rooms, one person may receive two rooms.

When two rooms are given and the monk is unwilling to accept, one should say: "This distribution is for the purpose of oversight, not for the purpose of residence." Two rooms are not to be distributed to a novice. If there are few rooms, two monks may share one room. If even after such distribution there is still not enough, then three to a room, or four, five, up to ten monks sharing a single room.

If there is a large hall, a warming room, a meditation room, or a lecture hall, all may dwell therein together. If still not sufficient, give the Elder a reclining bed and the younger monks a sitting bed. If still not sufficient, give the Elder a sitting bed and the younger monks a bed placed on the floor. If still not sufficient, give the Elder a grass mat and the younger monks sit without a mat. If still not sufficient, the Elders should sit and the younger monks should stand. If still not sufficient, the Elders should stand and the younger monks should leave the room and go under trees or to other places.

The monk appointed by the Saṅgha, from the sixteenth day of the sixth month onward, should say to the donors: "Lay supporters, please prepare robes." At that time, if a donor brings robes, one should say: "Please keep them at your home and bring them when the proper time comes." If soldiers about to go into battle make an offering, or upon returning from battle make an offering, or a person makes an offering before dying, or a merchant makes an offering upon departing, or a young woman makes an offering upon her marriage—if at such a time not taking it means it will not be available the next day, then one should receive it.

From the fifth day of the seventh month onward, if anyone brings robes, take them and store them in one place, and use leaves or bark to record: so many timely robes, so many untimely robes, so many haste-cloth robes. Timely robes are to be distributed at the timely distribution; untimely robes are to be distributed at the untimely distribution; haste-cloth robes are to be distributed at the timely distribution.

If the one distributing robes has either left the training, or has died and is unable to distribute the robes, or the time period has expired, then the robes should be exchanged: the robe of a bhikkhunī should be exchanged for that of a bhikkhu, and the robe of a bhikkhu should be exchanged for that of a bhikkhunī. If this cannot be done, then the robe of a sāmaṇera should be exchanged for that of a bhikkhu, and the robe of a bhikkhu should be exchanged for that of a sāmaṇera.

If this also cannot be done, then one should make an announcement before the Saṅgha as follows: "Venerable Sirs, the time for the robes has passed. If the Saṅgha is in harmony, let these robes be used as bedding for the Saṅgha of the four directions." If there is agreement, then they should be made into bedding for the Saṅgha of the four directions. If someone says: "I kept the rains retreat here and received a share of these robes—why should they be used as bedding for the Saṅgha of the four directions?", one should say to that person: "Wait until next year at the time of the robes, and they will be given to you." This is what should be said (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṄGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

MEANING VERIFIED BY: THÍCH ĐỖNG MINH