Lzh Mg Bu Vb Np 29Keeping Robes while Staying in Risky Regions

– MAHĀSĀṂGHIKA VINAYA

– NIḤSARGIKA RULES

– CLEAR EXPOSITION OF THE THIRD SECTION (ORIGINALLY CALLED THE FOURTH SECTION) OF THE THIRTY NIḤSARGIKA PĀYATTIKA RULES.

29. RULE: SEPARATION FROM ROBES BEYOND THE PERMITTED TIME.

When the Buddha was residing in the city of Śrāvastī, during the summer rains retreat, certain bhikkhus were living in forest wilderness dwellings (araṇya). At the time of going for alms, they would put on their robes and enter the village to collect alms. Thereafter, cowherd boys, goatherds, or those who went to gather firewood would take the keys and come to open the doors of the bhikkhus' rooms, stealing their robe-cloth. At that time, fearing theft, the bhikkhus took all their robe-cloth into the village. The Buddha, knowing this, nonetheless asked: "Who are these bhikkhus bringing their belongings here?"

The bhikkhus then reported to the Buddha: "Blessed One, these are the bhikkhus who are residing in the araṇya for the rains retreat. After they went for alms, someone took the keys and opened the doors of their rooms, stealing all their robe-cloth. That is why they have brought everything here in such disorder."

The Buddha said: "From this time forth, in times of danger and anxiety, I permit one of the three robes to be left for safekeeping in the village."

Furthermore, when the Buddha was residing at the Jetavana Monastery in Śrāvastī, at that time in the country of Śākya, during the very midst of the rains retreat, a dispute arose within the Saṅgha. The Buddha accordingly sent Upāli to the country of Śākya to lawfully resolve the dispute occurring among the Saṅgha. But the elder Upāli did not go. The Buddha asked Upāli: "Why have you not gone?"

— Blessed One, my saṃghāṭī robe is heavy, and should rain fall upon it, it would be impossible to carry. Moreover, now that half the rains retreat has passed, if I leave the robe behind, I will incur a Niḥsargika offence.

— How many days will it take you to go and return?

— Blessed One, two days to travel there, two days to remain, and two days to return — six days in all, including both the journey and the return.

— From this time forth, bhikkhus are permitted to be separated from their robes for six days.

When Upāli arrived there, he saw that the dispute was difficult to resolve quickly, so he returned and, bowing at the feet of the Buddha, stood to one side. The Buddha, knowing yet still asking, said: "Upāli, why have you returned so quickly? Has the dispute been resolved?"

— It has not been resolved, Blessed One.

— Why is that?

— The dispute is difficult to resolve and could not be settled quickly. Moreover, fearing that the days would be exceeded and the robe forfeited — thus incurring a Niḥsargika offence — I had to return.

— From now on I permit separation from one's robes for one month, but the Saṅgha must perform a Karmavācanā granting permission to be separated from one's robes for one month without incurring an offence. The one who performs the Karmavācanā should speak as follows:

"May the Venerable Saṅgha listen. The elder Upāli is now going to the country of Śākya on behalf of the Saṅgha to resolve the dispute. If it is agreeable to the Saṅgha, the Saṅgha now permits Upāli to come before the Saṅgha and request the Karmavācanā for one month without forfeiting his robe. Those Venerable Ones who consent to Upāli coming before the Saṅgha to request the Karmavācanā for one month without forfeiting his robe, please remain silent. Those who do not consent, please speak. Since the Saṅgha consents, it remains silent. Let it be carried out accordingly."

Thereupon, the individual must come before the Saṅgha and make the request, speaking as follows:

"May the Venerable Saṅgha listen. I, the bhikkhu Upāli, wish to go to the country of Śākya on behalf of the Saṅgha to resolve the dispute. I request that the Venerable Saṅgha grant me the Karmavācanā for one month without forfeiting my robe."

This request is made a second time, then a third time, and thereafter the one performing the Karmavācanā should say:

"May the Venerable Saṅgha listen. The elder Upāli wishes to go to the country of Śākya on behalf of the Saṅgha to resolve the dispute, and has come before the Saṅgha to request the Karmavācanā for one month without forfeiting his robe. If it is agreeable to the Saṅgha, the Saṅgha now grants Upāli the Karmavācanā for one month without forfeiting his robe.

This is the announcement. May the Venerable Saṅgha listen. The elder Upāli wishes to go to the country of Śākya on behalf of the Saṅgha to resolve the dispute, and has come before the Saṅgha to request the Karmavācanā for one month without forfeiting his robe.

Those Venerable Ones who consent to granting Upāli the Karmavācanā for one month without forfeiting his robe, please remain silent. Those who do not consent, please speak. This is the first Karmavācanā. (The second and third are spoken in the same manner.)"

"The Saṅgha has consented to granting Upāli one month without forfeiting his robe. Since the Saṅgha remained silent, let it be carried out accordingly."

Thereafter the Buddha asked the bhikkhus: "Has the Karmavācanā for one month without forfeiting the robe already been granted to Upāli?"

They replied: "It has been granted."

The Buddha then commanded all the bhikkhus residing in Śrāvastī to assemble, and for the sake of ten benefits, promulgated a rule for the bhikkhus — which all must hear, even those who have already heard it:

"Before the three months of the rains retreat are completed, bhikkhus residing in the araṇya, if there arises a situation of danger and suspicion, may leave one of the three robes in a lay household. A bhikkhu who has a legitimate reason is permitted to be separated from his robe for six nights. If he exceeds six nights, except when a Saṅgha Karmavācanā grants permission, he commits a Niḥsargika Pāyattika offence."

Explanation

— The three months of the rains retreat: from the sixteenth day of the fourth month to the fifteenth day of the seventh month.

— Not yet completed: the final month of the rains retreat has not yet ended; that is, the bhikkhu residing in the araṇya has not yet reached the final month.

— An araṇya place: a location within a circumference of five hundred bow-lengths in which no herdsman's dwelling is found — this is called an araṇya place.

— A situation of danger: being subjected to killing or robbery.

— A situation of suspicion: although one is not actually killed or robbed, doubt arises in one's mind: "Perhaps before long someone will come to kill people and take their robes." If a bhikkhu perceives such cause for doubt and anxiety, this is called suspicion.

— One of the three robes: either the saṃghāṭī, the uttarāsaṅga, or the antarvāsa. However, one should not leave the saṃghāṭī or the antarvāsa in safekeeping; rather, one should leave the uttarāsaṅga in a lay household in the village. Even so, one should not entrust it to an untrustworthy lay household, but rather to one that is trustworthy and from which it may be retrieved. If one entrusts it to a suspicious household and they think, "The bhikkhus may well not return," then one should take precautions.

If bhikkhus have business concerning a stupa or Saṅgha affairs, they are permitted to be separated from their robes for six nights.

— Six nights: the duration of six days.

— Except when a Saṅgha Karmavācanā grants permission: the Blessed One teaches that in such a case there is no offence. But if the Saṅgha's Karmavācanā is not validly accomplished, it cannot be called a Karmavācanā. An invalid Karmavācanā means: the assembly is not properly constituted, the announcement is not properly made, or the formal act is not properly carried out. If the announcement is properly made, the formal act is properly carried out, and the Saṅgha assembly is properly constituted, then it is called a Karmavācanā performed by the Saṅgha.

After having received the Karmavācanā before the Saṅgha, one should not remain and wait for offerings but should depart immediately. If the Karmavācanā is performed before the meal, one should depart after the meal. If it is performed after the meal, one should depart early the following morning. When traveling, one should not take a roundabout road stopping at donors' households but should travel the direct route. If the direct route presents dangers — such as lions, tigers and wolves, venomous creatures, or mortal peril — then one may travel a roundabout route without incurring an offence.

Upon arriving at the destination, one should not tarry waiting for visiting bhikkhus to offer food and drink. If one arrives before the meal, one should, after eating, convene the Saṅgha to resolve the dispute. If one arrives after the meal, one should convene the Saṅgha early the following morning to resolve the dispute. If the matter is resolved after the meal, one should return early the following morning. If the matter is resolved before the meal, one should return after the meal and not remain waiting for visiting bhikkhus to offer alms. On the return journey, one should not take a roundabout road but must return by the direct route. If the direct route presents dangers, the procedure is as stated above.

Upon first arriving there, one should not recite scriptures, heat one's bowl, or dye robes. If the matter is resolved and time remains, then one may recite scriptures and attend to other duties. If the matter is difficult to resolve, then during the period of remaining one may recite scriptures, heat one's bowl, and accept food offered by visiting bhikkhus — in such a case there is no offence.

When resolving the dispute, one should not impose one's own views on others but should come before the assembly and appoint someone with capability and worldly authority to assist in the resolution.

If one is residing in the araṇya, one may leave a robe in a lay household for six nights. If one exceeds six nights, one commits a Niḥsargika Pāyattika offence. A bhikkhu who wishes to forfeit the robe should invite a Vinaya expert, as has been stated in the first rule above. Therefore it is spoken (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHAJĪVA OF INDIA

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

Textual verification: Thích Đỗng Minh