根本說一切有部毘奈耶羯恥那衣事

At one time the Buddha was dwelling in Anāthapiṇḍika's Park, in the Jeta Grove, in the city of Śrāvastī.

After the three months of the rains-retreat, the Bhikṣus dwelling in the city of Svayaṃ-āgata all took up their robes and bowls and came to the World-Honored One. Along the way, these venerable ones encountered heavy rain and suffered from the sweltering heat; they were cut on their bodies by wild grass, and sweat flowed all over them. They arrived at the city of Śrāvastī.

After putting away their robes and bowls and washing their feet, those Bhikṣus came to the World-Honored One, paid homage to Him, and then sat down to one side. According to custom, when the World-Honored One saw guest Bhikṣus arriving from elsewhere, He inquired after them:

"Where did you spend the rains-retreat that you have come here?"

The Bhikṣus replied:

"World-Honored One! Having completed the three months of the rains-retreat, we have come here from the city of Svayaṃ-āgata."

The Buddha asked:

"During the three months of the rains-retreat in that place, were you at ease? And was alms-seeking easy?"

The Bhikṣus answered:

"World-Honored One! During the three months we lived at ease, and seeking alms was not difficult. From that place we took up our robes and held our bowls, and on the road we encountered the wet rain. It was very hard; our bodies were weary and distressed, and gradually we arrived here."

Having heard this, the World-Honored One reflected:

"My disciples, after completing the rains-retreat, traveled about among people, taking up their robes and holding their bowls, and along the way encountered heavy rain, enduring much hardship and toil, their bodies weary and afflicted. Now I must make these Bhikṣus able to live at ease and cause the merit of the donors to increase. Therefore I shall allow the Bhikṣus to spread the Kaṭhina robe.

When this robe is spread, there are five great benefits:

First, one does not commit the offense of keeping a surplus robe beyond ten days.

Second, one does not commit the offense of keeping a surplus robe beyond one month.

Third, one does not commit the offense of sleeping apart from one's robe for a night.

Fourth, one may travel about among people wearing only two robes: the upper and the lower.

Fifth, one may receive and keep many surplus robes as one wishes.

There are also five further benefits:

First, one may take a separate meal in a group.

Second, one may eat repeatedly.

Third, when staying in a layperson's house, one may, without informing the others, go to take a meal elsewhere.

Fourth, one may, as one wishes, request many robes.

Fifth, from the latter half of the eighth month to the latter half of the first month—passing through five months—the goods received all belong to the gain of the Kaṭhina robe.

To grant this permission in such a way will enable My disciples to live at ease."

The Buddha then told the Bhikṣus:

"Because I wish that you may live at ease and that the merit of the donors may increase, after the rains-retreat the community of Bhikṣus that spreads the Kaṭhina robe obtains many benefits, comprising ten things as set forth above."

As the World-Honored One had spoken about the spreading of the Kaṭhina robe, the Bhikṣus did not know how to spread the robe, and the Buddha said:

"During the three months of the rains-retreat, the robe-material that the Saṅgha obtains should be made into a robe. First one must make this announcement to inform the Saṅgha:

'The great assembly should know: the community of Bhikṣus that is keeping the rains-retreat here has obtained this robe. If the great assembly agrees, let this material be made into a Kaṭhina robe for the community.'

On the following day, strike the gaṇḍī to assemble the Saṅgha. After announcing it for all to know, one should appoint a Bhikṣu to make the motion as follows:

'Venerable Saṅgha, please listen. This robe is a gain of the Saṅgha that kept the rains-retreat here. Now the Saṅgha together takes this robe to make a Kaṭhina. This robe shall be spread as a Kaṭhina for the Saṅgha. After the robe is spread, if anyone goes outside the boundary without carrying the full three robes, there is no offense of separation from one's robe, much less of a surplus robe.

If the time is suitable for the Saṅgha, and the Saṅgha agrees, the Saṅgha now takes this robe and appoints the Bhikṣu... to make it into a Kaṭhina robe for the Saṅgha. After the robe is spread, if anyone goes outside the boundary without carrying the full three robes, there is no offense of separation from one's robe, much less of a surplus robe. This is the motion.'

The karman is carried out in accordance with the text of the motion.

Next, only a Bhikṣu possessing five virtues should be appointed as the Bhikṣu to spread the Kaṭhina robe. Those five virtues are: not greedy, not partial, not given to anger, not deluded, and knowing how to spread the robe and how not to spread it. If a person is not such, the Saṅgha should not appoint him. One who is indeed such a person should be appointed.

Proceed by way of expedient means as follows:

When the Saṅgha has assembled, first one should ask that person whether he is able to do it.

Ask:

'Venerable... are you able to be the one who spreads the Kaṭhina robe for the Saṅgha?'

If that Bhikṣu is able to do it, he answers: 'I am able.'

Next, a Bhikṣu makes the motion for the karman:

'Venerable Saṅgha, please listen. This Bhikṣu willingly serves as the one who spreads the Kaṭhina robe. Now this Bhikṣu spreads the Kaṭhina robe for the Saṅgha. If the time is suitable for the Saṅgha, and the Saṅgha agrees, the Saṅgha now appoints the Bhikṣu... to be the one who spreads the Kaṭhina robe. This Bhikṣu shall spread the Kaṭhina robe for the Saṅgha. This is the motion.

Venerable Saṅgha, please listen. The Bhikṣu willingly serves as the one who spreads the Kaṭhina robe. Now this Bhikṣu spreads the Kaṭhina robe for the Saṅgha. Now the Saṅgha appoints the Bhikṣu... to be the one who spreads the Kaṭhina robe. The Bhikṣu... shall spread the Kaṭhina robe for the Saṅgha. Whichever venerable ones approve of appointing the Bhikṣu... to be the one who spreads the Kaṭhina robe, and that this Bhikṣu... shall spread the Kaṭhina robe for the Saṅgha, remain silent. Whoever does not approve, let him speak out.

The Saṅgha has approved this Bhikṣu... to be the one who spreads the Kaṭhina robe. This Bhikṣu... shall spread the Kaṭhina robe for the Saṅgha. The Saṅgha has approved by reason of its silence. Thus I record it.'

Next, the Bhikṣu who spreads the Kaṭhina robe must make the motion for the karman in order to sew the Kaṭhina robe:

'Venerable Saṅgha, please listen. This robe shall be made into a Kaṭhina robe for the Saṅgha. The Saṅgha has appointed the Bhikṣu... to be the one who spreads the robe. If the time is suitable for the Saṅgha, and the Saṅgha agrees, the Saṅgha now takes this robe to make a Kaṭhina and entrusts it to the Bhikṣu... This is the motion.'

The karman is carried out in accordance with the text of the motion.

Concerning the Bhikṣu who sews the Kaṭhina robe, the manner and the place of sewing the robe are prescribed. First it must be washed, dyed, and cut for sewing. After sewing together three stitches, one must again recite as follows three times:

'This robe shall be spread as a Kaṭhina robe for the Saṅgha. It is now being spread as a Kaṭhina robe; it has been spread as a Kaṭhina robe.'

As for these three intentions, performing only the latter two parts likewise accomplishes the proper procedure. If one does not perform them, one incurs the offense of wrong-doing.

When the fifteenth day of the eighth month arrives, the steward should notify the great assembly, announcing as follows:

'Venerable ones, tomorrow I shall spread the Kaṭhina robe for the community. You should all set aside your old robes and gather at....'

The Bhikṣu who spreads the robe sets out beautiful flowers, and a gentle, fragrant scent upon this robe, strikes the gaṇḍī to assemble the Saṅgha, and announces it for all to know. He should bring this robe and stand before the Elder, raise the robe with both hands, and announce as follows:

'Venerable Saṅgha, please listen. This robe has been approved by the Saṅgha to be spread as a Kaṭhina robe. I, the Bhikṣu..., have now been appointed by the Saṅgha as the one who spreads the Kaṭhina robe. I use this robe to spread it as a Kaṭhina robe for the Saṅgha.'

Say this three times.

Next, after spreading out this robe, stand before the Elder and address him as follows:

'May the Elder bear it in mind. This robe the Saṅgha has approved to be made into a Kaṭhina robe. I am the Bhikṣu..., the one who spreads the robe. Now I spread this robe for the great assembly.'

The Elder replies:

'Excellent is the spreading of the robe! Excellent is the spreading by the Bhikṣu! As for the material gains herein, I shall receive them.'

Say it three times.

Down to the very last person, all say thus:

'Excellent is the spreading of the robe! Excellent is the spreading by the Bhikṣu! As for the material gains herein, I shall receive them.'

Furthermore, one should know that the rule for the one who keeps the robe is: do not bring this robe to the latrine or the kitchen; do not place it on bare ground; do not leave the robe outside the boundary. Even if one temporarily departs, one must not be away overnight. If the Bhikṣu who keeps the robe does not act in this way, he incurs the offense of transgressing the rule.

When the fifteenth day of the first month arrives, the one who keeps the robe should announce within the community as follows:

'The great assembly should know: tomorrow the Kaṭhina robe will be withdrawn. Each one should keep his own robe. Whatever gains there are, the great assembly should divide them up.'

Upāli asked the World-Honored One how many kinds of persons may not spread the robe.

The Buddha said:

"There are five kinds. They are: one who did not enter the retreat, one who broke the retreat, one who kept the latter retreat, a Śrāmaṇera, and one who was not present at the time of spreading the robe.

There are also five kinds of persons for whom the spreading of the robe is not accomplished: one who is undergoing the parivāsa probation, one who has finished undergoing the parivāsa probation, one who is undergoing the six nights, one who has finished undergoing the six nights, and one who is observing the probationary discipline."

"Venerable, how many kinds of persons may receive only the material gains, but not the merit-reward?"

The Buddha taught:

"There are five kinds of persons: one who did not keep the retreat, one who broke the retreat, one who kept the latter retreat, a Śrāmaṇera, and one who was not present.

There are also five kinds of persons: one undergoing the parivāsa probation, one who has finished undergoing the parivāsa probation, one undergoing the six nights, one who has finished undergoing the six nights, and one observing the probationary discipline. These are called: those who obtain the material gains but do not obtain the merit-reward."

"World-Honored One! How many kinds of persons obtain neither the material gains nor the merit-reward?"

The Buddha taught:

"Upāli! There are five kinds: one who has been suspended for refusing to acknowledge an offense, one who has been suspended for committing a grave offense, one who has been suspended for not relinquishing a wrong view, one who kept the retreat in another place, and one who, after splitting the Saṅgha, still lives unlawfully."

At that time, there were many Bhikṣus traveling about among people who encountered a band of robbers and were robbed. Coming to the city of Śrāvastī, the Bhikṣus there saw them and asked:

"Greetings, venerable ones. Have your travels been at ease?"

Those Bhikṣus replied:

"What ease is there? Our robes and goods have all been robbed and carried away."

The Bhikṣus at the dwelling said:

"Venerable ones, our dwelling here has now many robes, goods, and material gains. If we withdraw the Kaṭhina robe, you will receive a share."

The Bhikṣus reported this matter to the Buddha, and the Buddha said:

"If Bhikṣus have been robbed by bandits, one should withdraw the Kaṭhina robe for them. One must withdraw it thus: After performing the preliminary expedient means as usual, have one Bhikṣu make the motion for the karman:

'Venerable Saṅgha, please listen. At this dwelling the Saṅgha in harmony has together spread the Kaṭhina robe. Now there are many Bhikṣus who have been robbed by bandits, who have come here without robes. If the time is suitable for the Saṅgha, and the Saṅgha approves, the Saṅgha now withdraws the Kaṭhina robe for these Bhikṣus who have been robbed by bandits. This is the motion.'

The karman is performed in accordance with the words of the motion through to the conclusion.

Once the procedure has been performed, whatever gains there are are all to be divided equally among those who received the robe. The ones who received the robe, at their own discretion, divide it among the Bhikṣus who were robbed by bandits and have no robes."

Upāli addressed the World-Honored One:

"Venerable, a thin robe, a soiled robe, a robe patched in many places, a robe of hemp cloth, a robe with a fringed border wrapped around it, a torn robe, a robe subject to forfeiture, a robe of a dead person... may these robes be permitted to be used as a Kaṭhina robe?"

The Buddha taught:

"They may not."

"Venerable, a robe that is damaged and unusable, the three robes belonging to another, a robe not measuring the full three or five cubits, a robe that is not cut, a robe that is not pure, or when no one has been appointed to spread the robe, or when it is outside the boundary—may the robe be spread?"

The Buddha taught:

"It may not."

"As for a robe obtained during the three months of the retreat, is the spreading of the robe accomplished?"

The Buddha taught:

"It is."

"If at the end of the three months of the retreat, a robe is received, may it be made into a Kaṭhina robe?"

The Buddha taught:

"It may."

If there are again many robes, lawful and unlawful, one should understand them in accordance with the meaning of the text above.

The characteristics of withdrawing the Kaṭhina robe are originally of eight kinds.

What are the eight?—The summary verse says:

What is the resolved-departing loss?

"Suppose there is a Bhikṣu who, dwelling together in one place, has received the Kaṭhina robe and finished sewing the robe; at that time, having no attachment in his mind, he takes up his robe and bowl wishing to go to another region, goes outside the boundary, and has no intention of returning. This resolve to depart is called the resolved-departing loss."

What is the indeterminate loss?

"Suppose there is a Bhikṣu who, dwelling together in one dwelling, has received the Kaṭhina robe but has not sewn the robe, and goes outside the boundary to seek a robe; whether he has not sewn the robe, or has sewn half of it, and toward this gain and dwelling-place is either attached or unattached, either has expectation or has no expectation, intends to return to sew the robe, or gives rise to a thought of doubt—this is called the indeterminate loss."

What is the resolved-determination loss?

"Suppose there is a Bhikṣu who, dwelling together in one place, has received the Kaṭhina robe but has not sewn the robe, and goes outside the boundary to seek a robe, thinking: 'I shall return to sew the robe.' Then he thinks again: 'Now that I depart, I shall not return, and moreover I cannot make a robe.' This is called the resolved-determination loss."

What is the robe-departing loss?

"Suppose there is a Bhikṣu who, dwelling together in one place, has received the Kaṭhina robe but has not sewn the robe, goes outside the boundary to sew the robe, and just as he begins to sew the robe, he loses that robe. This is called the robe-departing loss."

What is the hearing-of-withdrawal loss?

"Suppose there is a Bhikṣu who, dwelling together in one place, has received the Kaṭhina robe but has not sewn the robe, goes outside the boundary to seek a robe, thinking that he will sew the robe when he returns. After that Bhikṣu has departed, the great assembly then withdraws the robe. He hears of the withdrawal of the Kaṭhina robe, and his mind gives rise to sympathetic joy: 'Excellent is the withdrawal of the robe.' This is called the hearing-of-withdrawal loss."

What is called the doubt-leaving-the-boundary loss?

"Suppose there is a Bhikṣu who, dwelling together in one place, has received the Kaṭhina robe but has not sewn the robe; the Bhikṣu thinks to himself: 'Once outside the boundary I shall sew the robe'—whether he finishes sewing, or does not finish sewing, whether he returns, or does not return—with such a thought in mind, he goes outside the boundary and thereupon loses it."

What is the hope-cut-off loss?

"Suppose there is a Bhikṣu who, dwelling together in one place, has received the Kaṭhina robe and sews the robe. Before finishing sewing the robe, he goes outside the boundary to seek a robe, intending to return to sew the robe. Having arrived at another place, that Bhikṣu does not obtain a robe, and his mind's seeking comes to an end. This is called the hope-cut-off loss."

What is called the withdrawal-of-one-mind?

"Suppose there is a Bhikṣu who, dwelling together in one place, has received the Kaṭhina robe and sews the robe, goes outside the boundary to seek a robe, and afterward returns to the dwelling-place and together with the community performs the motion-and-second-proclamation procedure to withdraw the robe. This is called the withdrawal-of-one-mind."

MŪLASARVĀSTIVĀDA

VINAYA

THE MATTER OF THE KAṬHINA ROBE

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