摩訶僧祇律

EXPLANATION OF THE SECOND SECTION OF THE THIRTY NISSAGGIYA PACITTIYA RULES.

5. THE PRECEPT: HAVING AN UNRELATED BHIKSHUNI WASH A ROBE.

When the Buddha was dwelling in the city of Shravasti, the Venerable Udayin took a robe to the bhikshuni Mahaprajapati and said, "Good Gautami! Please wash, dye, and press this robe for me."

Mahaprajapati washed, dyed, and pressed it, then returned it to Udayin, saying, "This robe has been washed, dyed, and pressed; I now return it to you."

Udayin then gave the blessing, "May you be happy and free from illness," and put the robe away in his room.

Mahaprajapati then went to the Buddha, bowed her head at the Buddha's feet, and stood to one side. Although the Buddha already knew, he nevertheless asked, "Gautami! Why are your hands stained with dye?"

She replied, "Blessed One! I washed and dyed a robe for Udayin, and therefore my hands are stained with dye."

{300c} Not long after Gautami departed, the Buddha said to the bhikshus, "Why did Udayin have a bhikshuni who was engaged in cultivation wash and dye his robe, thereby hindering her practice of the path?"

Furthermore, when the Buddha was dwelling in the city of Shravasti, the elder Ananda, without examining carefully, gave a robe to the bhikshuni Sthulananda to wash, saying, "Sister! Please wash, dye, and press this robe for me." Sthulananda took the robe back to the monastery. When she spread it out, she saw an impure substance adhering to it. She showed the robe to the other bhikshunis and said, "Look at what is on this robe; it is the image of a man."

The bhikshunis said to Sthulananda, "Why show others something that ought to be concealed? If you wish to wash it, you should wash it; if you do not wish to wash it, you should put it away."

The bhikshuni Sthulananda then said to the bhikshunis, "What is shameful about that, that you tell me to hide it? It is precisely a man, the image of a man." She picked it up and once again showed it to the bhikshunis.

At that time, the group of six bhikshus were not far from the bhikshunis. Hearing this, they clapped their hands and laughed loudly, saying, "How extraordinary! How extraordinary!"

When the bhikshus heard these words, they went and reported the matter to the Blessed One. The Buddha ordered Ananda to be summoned. When he arrived, the Buddha asked, "Did you truly do this?" He replied, "It is true. Because I did not examine it carefully, I gave the robe to her."

The Buddha then asked the bhikshus, "Suppose a bhikshu had such an impure robe. Should he give it to a related bhikshuni to wash?"

The bhikshus replied, "He should not, Blessed One."

The Buddha asked again, "Suppose a related bhikshuni saw that a related bhikshu had something that ought to be concealed. Should she show it to everyone?"

They again replied, "She should not show it, Blessed One."

The Buddha then said to the bhikshus, "One should not have even a related bhikshuni wash an impure robe; why, then, would one have an unrelated bhikshuni wash such a robe? From now on, I do not permit this."

The Buddha then ordered all the bhikshus dwelling in the city of Shravasti to assemble and, for the sake of the ten benefits, established this precept for the bhikshus. Even those who had heard it before were to hear it again:

-- "If a bhikshu has an unrelated bhikshuni wash, dye, or press an old robe, he commits a Nissaggiya Pacittiya offense."

Explanation:

– Bhikshu: As explained above.

– Unrelated: Not born of the same father and not born of the same mother.

– Old robe: Even one that has been used as a pillow only once is called an old robe.

– Robe: As explained above.

– Washing: Removing dirt and grime.

– Dyeing: Dyeing it with tree roots, tree bark, leaves, flowers, fruits, and so forth.

– Pressing: Even smoothing it once with the hand is called pressing.

(Some other terms have already been explained above.)

{301a} In summary, if a bhikshu tells a bhikshuni to wash it and she washes it, tells her to dye it and she dyes it, or tells her to press it and she presses it, he commits a Nissaggiya offense.

If a bhikshu tells an unrelated bhikshuni to wash a robe and she dyes it; or tells her to dye it and she presses it; or tells her to press it and she washes it; or if he tells her but she does not do it; or if he does not tell her but she does it, in every case he commits a Vinaya-transgression offense.

If a bhikshu tells an unrelated bhikshuni to wash a robe and she dyes and presses it; or tells her to dye it and she washes and presses it; or tells her to press it and she washes and dyes it; or if he tells her but she does not do it; or if he does not tell her but she does it, in every case he commits a Vinaya-transgression offense.

There are also the following cases: a bhikshu gives a robe to a related bhikshuni, but an unrelated bhikshuni washes it; he gives a robe to an unrelated bhikshuni, but a relative washes it; he gives a robe to a relative, and then an unrelated person washes it; or he gives a robe to an unrelated person, and then an unrelated person washes it.

– Giving it to a relative when an unrelated person washes it: Suppose a bhikshu's mother, elder sister, or younger sister has gone forth, and the bhikshu gives her a robe and asks her to wash it. The bhikshuni takes the robe back to the monastery. At that time, a nun disciple says, "Teacher, if there is anything that needs to be done, let me do it for you," and then takes the robe and washes, dyes, and presses it. The bhikshu commits no offense. This is called giving it to a relative when an unrelated person washes it.

– Giving it to an unrelated person when a relative washes it: Suppose a bhikshu gives a robe to an unrelated bhikshuni to wash, dye, and press. That bhikshuni takes the robe back to the monastery. At that time, the bhikshu's mother, elder sister, or younger sister, who has gone forth, recognizes that the robe belongs to her relative and asks the other bhikshuni, "Whose robe is this?" She replies, "It is the robe of such-and-such bhikshu." The related nun then thinks, "He does not know the Vinaya." Wishing to prevent that bhikshu from committing a Nissaggiya offense, she takes the robe and washes it. The bhikshu commits a Vinaya-transgression offense. This is called giving it to an unrelated person when a relative washes it.

– Giving it to a relative and then an unrelated person washes it: Suppose a bhikshu's mother, elder sister, or younger sister has gone forth, and he gives her a robe and asks her to wash it. The bhikshuni says, "I am ill." The bhikshu then says, "Mother... you have a strong and healthy disciple, so have her wash it for me." The bhikshuni then instructs her disciple to wash it. After it has been washed, she returns the robe. The bhikshu commits a Nissaggiya offense. But if the bhikshu does not tell her to have her disciple wash it, and the bhikshuni herself instructs her disciple to wash it, the bhikshu commits no offense. {301b} This is called giving it to a relative and then an unrelated person washes it.

– Giving it to an unrelated person and then an unrelated person washes it: Suppose a bhikshu gives a robe to an unrelated bhikshuni, and that unrelated bhikshuni washes, dyes, and presses it. The bhikshu commits a Nissaggiya Pacittiya offense. This is called giving it to an unrelated person and then an unrelated person washes it.

Suppose a bhikshu leaves a robe and washing supplies in a bhikshuni monastery for safekeeping and then goes to spend the rains retreat in a secluded place. After the summer retreat, the bhikshuni who accepted the items for safekeeping takes out her own robes to wash and, at the same time, also washes the bhikshu's robe. When the bhikshu has completed the rains retreat, he returns to the nunnery and asks for his robe back so that he may wash it. The bhikshuni says, "I have already washed and dyed it." That bhikshu commits no offense. But if, when leaving the robe there, the bhikshu thinks, "They will wash, dye, and press it for me," and afterward the robe is indeed washed, dyed, and pressed, then the bhikshu commits a Nissaggiya Pacittiya offense.

If a bhikkhu enters a village and encounters a mad elephant, or a carriage splashes mud and soils his entire robe, and he then goes to a bhikkhuni monastery and asks a bhikkhuni to wash it for him, he commits a Nissaggiya Pacittiya offense. But if the bhikkhuni pours the water and the bhikkhu washes it himself, there is no offense.

If a bhikkhu is washing his robe at a well on an observance day, and bhikkhunis come to the monastery to pay homage to the bhikkhus, see the bhikkhu washing his robe, and ask, “Venerable sir, do you have no one to help wash your robe?” and the bhikkhu replies, “No,” then, out of faith, the bhikkhuni tells him to stop so that she may wash it for him, and the bhikkhu consents to let her do so, there is no offense. But if that bhikkhu deliberately washes his robe on an observance day with the thought, “The bhikkhunis will surely come, and they will help wash my robe,” and then gives it to a bhikkhuni to wash, he commits a Nissaggiya Pacittiya offense.

If a bhikkhu has many female disciples, although he may not tell them to wash, dye, or iron his robe, he may still tell them to gather firewood, fetch water for heating and dyeing, obtain food, offer drinking water, hold a fan and fan him, and, after the meal, clear away and put up the bowl. He may instruct them to perform all such tasks... but if he tells them to wash, dye, or iron his robe, he commits a Nissaggiya Pacittiya offense.

If, on behalf of his preceptor or acarya, he gives a robe to a bhikkhuni and tells her to wash it, he commits a Vinaya-transgression offense. But if, on behalf of a stupa or the Sangha, he tells a bhikkhuni to wash, dye, or iron it, there is no offense. Therefore it is said:

“[301c] If a bhikkhu has an unrelated bhikkhuni wash, dye, or iron an old robe, he commits a Nissaggiya Pacittiya offense.”

(End of the fifth Nissaggiya rule.)

6. RULE: ASKING AN UNRELATED PERSON FOR A ROBE.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, on the eighth, fourteenth, and fifteenth days of the month, the people of the city went to pay homage to the Blessed One. At that time, a man named Abhatra, wearing two white silk garments, entered the Jetavana Monastery, paid homage to the Blessed One, and then went to the Elder Upananda and greeted him, saying, “Greetings, venerable sir.”

Upananda replied, “May you be free from illness, good sir.”

Abhatra said, “I wish to see the rooms and buildings.”

Upananda then replied, “Certainly. Even those who do not wish to see them I take around to view them; how much more so when you wish to see them.” He then led him up through two stories and said, “Look, good sir: the exquisitely carved designs, the splendid paintings in five colors, the floors the color of vaidurya, and the various beds, mattresses, blankets, pillows...”

After looking, the man said, “It is truly marvelous, venerable sir.”

Upananda said, “Your silk garment is also ample, finely made, and exceedingly beautiful.”

Abhatra then said, “I would also like to see the other rooms and dwellings.”

Thereupon, Upananda took him up to the third story to look around, speaking in detail as above, until he said, “Your garment, too, is ample, finely made, and exceedingly beautiful.”

The man then thought, “This sramana praises my garment because he surely wants to ask me for it. But this bhikkhu is acquainted with the king and with powerful ministers. If I do not give it to him, he will bear a grudge against me.” Having thought this, he said, “Venerable sir, do you want this garment?”

Upananda replied, “I very much want it.”

Abhatra said, “Then come home with me, and I shall give you another garment.”

Upananda said, “Oh, good sir! Why do you say that you will give me another garment? I, too, have many pieces of fine silk, but they are not like this one. I merely wish to obtain your garment so that, together with cloth of the same kind, I may make a robe. If you intend to give, then give me this garment; I have no need of other beautiful garments.”

Abhatra said, “I wear this garment when I go to see the king and the householders and when I visit and pay homage to the Blessed One. These are engagements I cannot abandon midway.”

Upananda again said, “Why do you say that you will give me another garment? If you truly think that I lack beautiful silk and wish to give me some, then give me this garment. I have no need of other beautiful garments.”

Abhatra said, “If you need a garment of this kind, then come home with me and I shall give you one.”

Upananda said, “You do not understand the circumstances, nor do you know what complications may arise at home. Suppose your parents, elder or younger brothers, or sisters are reluctant to part with it or do not consent; then even if you give it, I shall be unable to accept it. [302a] If you are unable to make an offering and gain merit, it will be disadvantageous to us both because of the complications just mentioned. Therefore, it is most convenient for you to give it to me right now.”

Although Abhatra had tried with difficulty to refuse, he was unable to do so. He therefore removed his outer garment and gave it to Upananda, leaving himself clothed only in his undergarment, and then went toward the city of Sravasti. At that time, many people from the city were going to visit and pay homage to the Blessed One. Abhatra asked them, “Where do you intend to go today?”

They replied, “We intend to go to Jetavana.”

He said, “Do not go.”

They asked, “Why not?”

He replied, “The sramanas are robbers.”

They asked again, “Do they forcibly seize people’s possessions?”

He replied, “Need you even ask? Look at me: I set out wearing two layers of silk garments, but now I have only one remaining on my body.”

Consequently, those who had no faith in the Buddha immediately returned to the city, while the others, half believing and half doubting, stood pondering in silence. Those who had faith in the Buddha-Dharma, however, thought, “Such a thing is utterly impossible. The sramanas, the sons of the Sakyan, do not take what others have not given them. How could they possibly rob anyone? Perhaps he merely used skillful means in teaching the Dharma and thereby received it.”

Thereupon, only a few people went to Jetavana to visit and pay homage to the Blessed One. Although the Blessed One knew what had happened, he nevertheless asked Ananda, “Why have so few people come to Jetavana today?”

The Venerable Ananda then reported the entire matter to the Blessed One. The Buddha ordered that Upananda be summoned, and they immediately summoned him. When he arrived, the Buddha asked Upananda, “Did you truly do this?”

He replied, “It is indeed true, Blessed One.”

The Buddha said, “Bhikkhu, this is an evil deed. Why did you coercively ask another person for a robe? Have you not often heard me praise fewness of wishes and censure having many desires and never knowing contentment? From now on, I do not permit bhikkhus to ask unrelated male or female householders for robes.”

On another occasion, when the Buddha was in the city of Sravasti, as related in detail above, sixty bhikkhus from the northern region were traveling to Sravasti to visit and pay homage to the Blessed One. On the way, however, bandits robbed them of their robes, so they entered the Jetavana Monastery naked and paid homage to the bhikkhus. The bhikkhus asked, “Who are you?”

They replied, “We are renunciants.”

The bhikkhus asked again, “In which teaching did you go forth?”

They replied, “We went forth in the Sakyan lineage.”

They further asked, “Where are your robes, that you are naked like this?”

They replied, “While we were traveling, bandits robbed us of our robes.”

The bhikkhus then gave each of them a robe: some were given a sanghati, some an uttarasanga, some an antaravasa, and some a sitting cloth. After putting on the robes, the bhikkhus went to the Buddha, bowed their heads in homage at the Buddha’s feet, and stood to one side. Although the Buddha knew, he nevertheless asked the bhikkhus, “Where have you come from?”

They replied, “Blessed One, we have come from the northern region.”

The Buddha further asked, “Were you able to endure the hardships? Did you have no difficulty obtaining alms? Was your journey free from hardship?”

They replied: “Venerable Blessed One! We [302b] were able to endure the hardships; seeking almsfood was not difficult, nor was the journey arduous. But along the way we encountered robbers who took our robes, so we had to enter the Jetavana Monastery naked.”

The Buddha again asked the bhikkhus: “Were there no towns or villages along the road?”

They replied: “There were, Venerable Sir.”

The Buddha asked: “Why did you not ask for robes?”

The bhikkhus said to the Buddha: “We heard that the Blessed One had established a precept forbidding us to ask for robes from those who are not relatives. We had no relatives there, nor any donors who offered us robes. Therefore, we did not dare ask for robes and had to come here naked.”

The Buddha then praised their observance of the precepts: “Excellent, excellent, bhikkhus! You are compliant and faithful renunciants who, even when facing a life-threatening situation, would not violate a precept. From now on, I permit those who have lost their robes to ask for robes.”

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established this precept for the bhikkhus, which those who had already heard it were to hear again:

-- “If a bhikkhu asks for a robe from a male or female householder who is not a relative, he commits a nissaggiya pacittiya offense, except on another occasion. Another occasion means when his robes have been lost.”

Explanation

(Some of the above terms have already been explained.)

– Householder: That is, the head of a household.

– Robe: A kambala robe, a karpasa robe, a soma robe, a kauseya robe, a sana robe, a ma robe, or a khumudika robe.

– To ask: Either to ask personally or to have someone else ask. If one asks after losing one’s robes, there is no offense.

– Another occasion: When one’s robes have been lost. There are ten circumstances in which robes are considered lost: they are seized by a king; taken by robbers; burned by fire; carried away by the wind; swept away by water; snatched by a woman overcome by greed; taken by one’s parents or relatives because they want one to abandon the monastic life; hidden away and subsequently forgotten; stored away and then decayed; or damaged after long storage and no longer usable.

These are called the ten circumstances in which robes are lost. In these circumstances, the Blessed One said that there is no offense.

– Nissaggiya pacittiya: As explained above.

– Pacittiya: As explained above.

If a bhikkhu will be able to recover a robe within three yojanas and has presently lost his sanghati while his uttarasanga remains, he should not ask for a robe. If he has lost his sanghati and uttarasanga while his antaravasa remains, he should not ask for a robe. If he has lost all three robes but still has his cloth for covering sores, he should not ask.

If he has lost all three robes and his cloth for covering sores but still has his rains-bathing cloth, he should not ask for a robe. If a bhikkhu has lost all three robes, his cloth for covering sores, and his rains-bathing cloth but still has his bedsheet, he should not ask for a robe. [302c] If a bhikkhu has lost all three robes, his cloth for covering sores, his rains-bathing cloth, and his bedsheet but still has a piece of cloth two cubits long, he likewise should not ask for a robe.

Why is this? Because the bhikkhu can wear it as an undergarment and travel within three yojanas to recover his former robe. If there are dangers along the road and he cannot go there to recover his robe, he may ask for a cloth to protect himself from the rain, without offense.

If a bhikkhu asks for a robe from someone who is not a relative—whether he asks personally, has another person ask, makes signs to ask, or teaches the Dharma in order to ask...

– Asking personally: He goes there in person and asks.

– Sending another person to ask: He sends another person there to ask.

– Making signs to ask: He displays signs of being cold or hot.

– What does displaying signs of being cold mean? On the eighth night in the middle of winter, while snow is falling, a bhikkhu puts on an old robe, goes to a donor’s house, and displays signs of shivering from the cold. The donor then bows at the bhikkhu’s feet and asks: “Venerable Sir, do you have no robe suitable for the season? Why are you shivering so?” The bhikkhu replies: “I do not. While your parents were alive, they regularly offered me robes suitable for the season. Now that your parents have passed away, who will provide me with a robe? Not only have your parents died, but my parents have also passed away.” The donor then says: “Venerable Sir, please do not bear resentment. I shall provide you with a robe suitable for the season.”

This is called displaying signs of being cold in order to ask for a robe. If he obtains a robe, he commits a nissaggiya pacittiya offense.

– What does displaying signs of being hot mean? In the fifth or sixth month, when the weather is hot, a bhikkhu wears a heavily patched, multilayered robe and, perspiring, goes to a donor’s house and displays signs of being hot. The donor then bows at the bhikkhu’s feet and asks: “Venerable Sir, do you have no robe suitable for the season? Why are you wearing such a thick robe and perspiring so?” The bhikkhu replies: “I do not. While your parents were alive, they regularly provided me with robes suitable for the season. Now that your parents have passed away, who will provide me with a robe? Not only have your parents died, but my parents are also no longer alive.” The donor then says: “Venerable Sir, please do not bear resentment. I shall provide you with a robe suitable for the season.”

This is displaying signs of being hot in order to ask for a robe. If he obtains a robe, he commits a nissaggiya pacittiya offense.

– Teaching the Dharma in order to ask: Wishing to ask for a robe, a bhikkhu recites the following verses to a donor:

“Whoever gives a robe

Will be born in the most excellent realm;

Through the joy of giving,

One enjoys the blessings of humans and devas.

Born among the devas, one possesses beauty,

Adorned entirely with precious jewels;

Because one offered robes to bhikkhus,

In life after life one obtains beautiful garments.”

This is called teaching the Dharma in order to ask. If he obtains a robe, he commits a nissaggiya pacittiya offense.

If he asks for a water-straining bag, a small piece of cloth to patch a robe, a head covering, cloth for binding a sore, or cloth for making a cushion, he commits no offense when asking for any of these kinds of cloth. [303a] If he asks for such an article and the donor gives him an entire bolt of cloth or cuts it into pieces, there is no offense if the bhikkhu accepts it.

If a bhikkhu thinks, “I need only ask for a small article; the donor will then give me something of his own accord,” and he consequently receives an entire large piece of cloth, he commits a nissaggiya pacittiya offense.

If he asks on behalf of his preceptor or acarya, he commits a vinayatikrama offense. If he asks on behalf of a stupa or the Sangha, there is no offense. Therefore, it is said:

“If a bhikkhu asks for a robe from a male or female householder who is not a relative, he commits a nissaggiya pacittiya offense, except on another occasion. Another occasion means when his robes have been lost.”

(End of the sixth nissaggiya rule)

7. RULE: ACCEPTING CLOTH IN EXCESS OF THE PRESCRIBED AMOUNT

When the Buddha was dwelling in the city of Sravasti, sixty bhikkhus journeyed from the north toward Sravasti. Along the way, robbers took their robes. When they entered the Jetavana Monastery, Upananda saw them and said: “Venerable elders, the Blessed One has permitted bhikkhus who have lost their robes to ask for robes from those who are not relatives. Why do you not ask?”

They replied: “Our fellow practitioners of the holy life have already given us sufficient robes, so we do not ask.”

Upananda then said: “If you do not ask on this occasion, it would be a great pity to lose such a benefit.”

They replied: “We have already obtained robes, so why speak of losing or not losing a benefit?”

Upananda again said to the bhikkhus who had lost their robes:

“If you are unable to ask, I will ask on your behalf.”

They said: “You yourself know the proper time.”

Then, early in the morning, Upananda put on his customary robe, took paper and brush, and entered the city of Sravasti. He said to the upasakas: “Please help me solicit robes.”

The upasakas asked: “For what reason are you soliciting them?”

He replied: “Some bhikkhus have come from the north, and along the way robbers took all their robes and belongings. Therefore, I must solicit robes for them.”

The upasakas said: “Very well.”

At that time, they led one another to the shops to solicit donations. Because many people then had faithful and reverent hearts, at one place they obtained one length of cloth, and at another, two lengths. In this way, they gradually obtained a considerable quantity of robe material and had to carry it on their shoulders. It could be said that they had solicited donations from one quarter of the households with faithful hearts, yet they still wished to solicit more. The upasakas then said, "Venerable sir, perhaps this is enough; let us return."

Upananda said, "Alas, good sirs! Why are you in such haste? I have obtained only this much; we should not return yet. Why is that? When many people give alms, many people gain merit. We are renunciants whose mealtimes are fixed, yet even we do not wish to return. You are householders who may eat at any time and need not fear missing the proper hour, so what urgent business makes you wish to hurry back?"

Thereupon, they continued soliciting donations.

The upasakas again said, "Venerable sir, perhaps this is enough."

Upananda said, "It is still not enough."

The upasakas asked, "How many people are there?"

He replied, "Many people."

They asked again, "How many is ‘many people’?"

He said loudly, "There are sixty bhikkhus."

The upasakas said, "[303b] Venerable sir, this quantity of cloth could supply five hundred bhikkhus, much less sixty. Why are you still soliciting more? Do you intend to ruin these shops?"

They threw their paper and brushes to the ground and angrily said, "Where did this sort of person come from—so covetous, insatiable, and never knowing when enough is enough!"

At that time, a bhikkhu of few desires who knew contentment heard these words and went to report them to the Blessed One. The Buddha then ordered that Upananda be summoned. They summoned him, and the Buddha questioned him closely about the matter above: "Did you truly do this?"

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

The Buddha asked Upananda, "Why did you solicit those donations?"

He replied, "I solicited them for the bhikkhus who had lost their robes."

The Buddha then summoned the bhikkhus who had lost their robes. When they arrived, the Buddha asked, "Bhikkhus, is it true that you asked Upananda to solicit robes for you?"

They replied, "No, Blessed One."

The Buddha further asked them why Upananda had done this. They then fully reported the matter above to the Blessed One. The Buddha said to Upananda, "Foolish man, this is an unwholesome deed. You solicit when you should not solicit, yet fail to solicit when you should. Have you not heard me employ innumerable expedient means to praise having few desires and censure having many desires? This is contrary to the Dharma, contrary to the Vinaya, and not what I have taught. It cannot serve to foster wholesome qualities."

After the Buddha had reproached him in every way, he ordered all the bhikkhus residing in the city of Sravasti to assemble. For the sake of ten benefits, he established this precept for the bhikkhus, which even those who had heard it before were to hear again:

--"If a bhikkhu has lost his robes, he may request robe material from a male or female householder who is not a relative. If a male or female householder who is not a relative gladly offers an abundance of cloth, the bhikkhu may accept only two robe lengths, an upper and a lower robe. If he accepts more than this, he commits a nihsargika-payattika offense."

Explanation:

(Some of the terms above have already been explained.)

– Gladly offers: Gives as one wishes.

– Upper and lower robes: One may accept two lengths of cloth, each five cubits long and three cubits wide. If one accepts more than this, one commits a nihsargika-payattika offense.

– Nihsargika-payattika: Explained above.

[303c] If a bhikkhu is traveling with merchants and encounters bandits approaching from one, two, or three directions, he should flee from them as circumstances permit. If the bandits rush in from all four directions and escape is impossible, he should stand properly and must not struggle with them. If the bandits tell him to hand over his sanghati robe, he should reply, "Here it is, good sirs." Thus, he should give them whatever they demand, whether much or little, and must not angrily shout abuse at them. After handing over his robes and other belongings, he should slowly enter the forest, hide, and watch them from afar. After the bandits have departed, if any spare robe materials remain that they have discarded, he may take and use them.

If no spare robe remains, but among the bhikkhus or non-Buddhist renunciants someone has been killed by the bandits, he may take and use that person’s robe. If no renunciant has died but a layperson has died, he should take that person’s garment, cut and sew it, make it allowable, and only then wear it. If there is no garment from a dead person but the merchants have left behind fine garments, he should not take them.

If the garments they left behind are coarse and poor, he should take and use them. If the merchants return and call the bhikkhu over to give him a fine garment, he should accept it. After accepting it, he should cut and sew it, dye it with cow dung to make it allowable, and only then use it.

If a merchant says to the bhikkhu, "I lend you this garment to wear until you reach the stopping place; then return it to me without damaging it," the bhikkhu should accept the garment, fold it, stitch it provisionally without leaving visible signs that it has been made allowable, and wear it temporarily. When he reaches the stopping place, he should return it to the merchant. If none of these circumstances applies, he should gather leaves to cover the front and back of his body and proceed.

If there are no leaves, he should use his hands to cover the front of his body and walk along the edge of the road. He should not walk brazenly down the middle of the road like the Nirgranthas. Nor should he go deep into the forest, causing the bandits mistakenly to think that he is lying in wait to capture them. He should walk only alongside the road where the grass is sparse.

While walking, if he encounters people approaching, he should pretend to squat and urinate in a place where the grass is sparse so that they can see him. If they ask, "Who are you?" he should reply, "A renunciant." If they further ask, "In which path have you gone forth?" he should reply, "I have gone forth in the Sakyan lineage." If they then ask, "Why are you naked?" he should reply, "Bandits took away my belongings." Thereupon, if he does not ask them but they give him many garments of their own accord, he may accept them without offense.

If they do not give him any, he should ask them. If, upon being asked, they give him much cloth, he should accept only two lengths, each five cubits long and three cubits wide. If he does not encounter such circumstances, he should go to acquaintances in a secluded place, request a robe, and use it.

If there is no secluded place, [304a] he should go to a charnel ground. If there is a keeper of the charnel ground, he should say to that person, "I wish to gather discarded garments." If the keeper tells him to take them and show them after he has taken them, he should take them and hold them up for the keeper to see. If he takes the garment from the corpse of a recently deceased woman whose body has not yet decomposed, he should approach from the direction of her head to remove it.

If the body has already decomposed, he may remove it in any way. He may also remove a garment from the corpse of a man in any way. If the garment on a corpse bears jewels, he should brush the jewels away with his foot, take the garment, and depart.

If he does not know that there are jewels and discovers them only after bringing the garment back to the monastery, he should have an attendant layperson take them and exchange them for medicines. If the keeper of the charnel ground says to the bhikkhu, "You may take the poor garments, but do not take the fine ones," yet when the bhikkhu goes to the charnel ground he sees no poor garments but sees many fine ones, he should carry them to the keeper and say, "There are only these fine garments." If the keeper permits him to take them, he should do so.

If the keeper says, "Those are fine; I do not permit you to take them," the bhikkhu should return them and request another. If the keeper tells the bhikkhu to take a garment lying on the ground, he should take one lying on the ground. If the keeper tells him to take a garment not lying on the ground, he should take one not lying on the ground.

If half of a garment that is still serviceable lies on the ground and half does not, he should cut off and take one half.

If no such circumstance exists, he should go to the dwelling place of bhikkhus on the outskirts of the village, rather than enter the village during the daytime. He should wait until dusk, when the herdsmen drive the cattle home, and follow the herd. He should not walk beside strong bulls, but should walk near weak calves. Upon seeing anyone, he should sit down. If they ask, "Who are you?" he should reply, "I am one who has gone forth." If they ask further, "Under what teaching did you go forth?" he should reply, "I went forth in the lineage of the Sakyans." If they ask further, "Where are your robes?" he should reply, "They were all taken by robbers."

At that time, if they give him something of their own accord without being asked, he may take as much or as little as he wishes. If they do not give him anything, he should ask them. If, upon being asked, they give him much cloth, he should take only two pieces, each five cubits long and three cubits wide.

If no such circumstance exists, he should go to a monastery and ask a senior bhikkhu who the steward is and who is responsible for the beds and bedding. Once they have pointed out the appropriate person, the bhikkhu should approach that bhikkhu in charge and ask, "What kind of bed and bedding is allotted to a bhikkhu of such-and-such seniority?" If he replies, "A bhikkhu of such-and-such seniority is allotted such-and-such a bed and bedding," then, after receiving a blanket, the bhikkhu should unfold it and tie a strand of hair inside it as a marker, so that he may use it as a lower garment.

After receiving a pillow, he should likewise open it and tie a strand of hair inside it as a marker, so that he may use it as an undergarment; and he should also mark the bedding he receives. When this has been done, he should pay homage at the stupa, pay respects to the elder bhikkhus, inquire after the junior bhikkhus, and then explain, "While traveling, my robes were taken by robbers. Venerable sir, please help me obtain robes through alms." If the senior bhikkhu says, "[304b] You are like a hungry crow whose feet never settle in one place; who would help you?

Perhaps the keeper of a tavern or gambling house took your robes, or perhaps you exchanged them for food and now claim that robbers took them so that others will solicit robes for you!"

If such a circumstance occurs, he should go to the home of an upasaka and say, "Good sir, while I was traveling, robbers took my robes. Please help me obtain robes through alms." If they reply, "Venerable sir, that can be done," and then solicit a large quantity of cloth for him, the bhikkhu should take only two pieces, each five cubits long and three cubits wide. The upasaka may then say to the bhikkhu, "Venerable sir, could you employ some expedient means to accept all this cloth?" He should reply, "You may select two small pieces of silk and bring them here." If the upasaka is skillful and resourceful, he will lead the bhikkhu beyond the great boundary and say, "Venerable sir, this cloth is to be offered to the Sangha present here.

At present, however, there is no Sangha here; only you are present. Please accept it." At that time, the bhikkhu may accept it without committing an offense.

If the upasaka gives him a large piece of silk, the bhikkhu should cut it and take two pieces. If they ask why he does so, he should reply, "Because the Blessed One has established a rule permitting me to take only two pieces of cloth." The upasaka may then say, "Venerable sir, please take it away and dye it." The bhikkhu should take it away, dye it, and then return it. The upasaka may then say, "Even when it was undyed and was clothing for a layperson, I did not want it.

How much less would I want it now that it has been dyed a dull color and has become the color of the robes of one gone forth?" The bhikkhu may then take it, sew robes, and use them as he wishes. As for the blanket and pillowcase that he previously used temporarily as a lower garment and undergarment, the bhikkhu must dye them, restore them to their original uses as a blanket, pillowcase, and so forth, return them to the bhikkhu in charge, and only then depart.

If he wishes to remain there, he may request permission to stay as he wishes, but he must not simply remain there without permission. Therefore, it is said:

"If a bhikkhu has lost his robes, he is permitted to ask for cloth from an unrelated male or female householder. If the unrelated male or female householder gives him much cloth, the bhikkhu may take only two pieces, an upper and a lower robe. If he takes more than that, he commits a Nissaggiya Pacittiya offense.

(End of the Seventh Nissaggiya Rule)

8. RULE: ASKING FOR AN INCREASE IN THE MONEY SET ASIDE FOR PURCHASING A ROBE.

When the Buddha was dwelling in the city of Sravasti, at the time for the alms round, a certain bhikkhu put on his robe, took his bowl, entered the city, and went from house to house for alms. When he came to a certain house, the mistress of the household said to him, "Venerable sir, on such-and-such a day I shall offer a meal to the Sangha and give robes as alms."

The bhikkhu said, "Excellent, sisters! By means of wealth, establish the three bodies in firmness. May no obstacle arise in carrying out this deed." Having said this, he departed. After completing his alms round and returning to his dwelling, he said to the other bhikkhus, "I have good news to tell the venerable ones."

The bhikkhus asked, "What good news is that?"

He replied, "I heard that on a certain day, a certain upasika will invite the Sangha to a meal and offer robes."

Upon hearing this, Nanda and Upananda immediately asked, "Venerable sir, in which neighborhood is that house? What is the name of that person and her family?"

[304c] After learning the details, early the following morning the two put on their robes, went to that household, and greeted her, saying, "Upasika, are you well?"

The upasika replied, "Greetings, venerable sirs."

The bhikkhus said, "We have just heard some good news."

She asked, "What news have you heard, venerable sirs?"

They replied, "We heard that you intend to invite the Sangha, offer them a meal, and give robes as alms."

She said, "I do have that intention, but I fear that some difficulty may arise midway and prevent it from being fulfilled."

The bhikkhus said, "If you invite the Sangha, make offerings, and give cloth as alms, you should offer fine cloth to the elder bhikkhus and inferior cloth to the novices. If you offer fine cloth to me, I shall wear it when entering the royal palace, visiting the homes of eminent and wealthy people, and paying homage to the Buddha. If anyone asks about it, I shall say that the robe was given to me by such-and-such a faithful upasika. You will then gain praise and merit."

She said, "But I have not promised to make an offering to the Sangha. If I have anything, I shall reserve it especially for you."

The bhikkhu said, "Whether you give or do not give is up to you."

Having said this, he departed.

The female donor then thought, "If I make an offering to that venerable but do not make an offering to the Sangha, the excellent field of merit, I will break my promise. Yet if I do not make an offering to that venerable, I fear that, relying on the power of kings and nobles, he may do something harmful to me." Because she was afraid of that venerable, she did not make an offering to the Sangha; and because she was displeased, she made no offering to either.

The bhikkhus said to the alms-going bhikkhu, "There has been absolutely no news of what you heard about before."

The alms-going bhikkhu said, "I know for certain that it will be tomorrow."

Then, early the next morning, he put on his customary robe, went to that house, and asked the upasika, "Why do I not see any food or drink being prepared?"

She replied, "Venerable sir, it is because Nanda and Upananda destroyed my wholesome intention."

He asked, "For what reason?"

She then related the entire matter described above. After hearing this, the alms-going bhikkhu returned and told the other bhikkhus.

The bhikkhus then reported the entire matter to the Blessed One. The Buddha ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked, "Did you truly do this?"

They replied, "Yes, Blessed One, it is true."

The Buddha said: “You are foolish men. This is an evil deed. You have caused both parties to lose their benefit: the donor loses merit, and the recipient loses the benefit of the gift. Have you not heard me employ innumerable means to censure many desires and praise few desires? Why, when people have not voluntarily offered, did you, because you wanted fine robes, go and urge them to give? This is contrary to the Dharma, contrary to the Vinaya, and inconsistent with my teaching. Such conduct cannot nurture wholesome qualities.”

The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble. For the sake of ten benefits, he established a precept for the bhikkhus, which even those who had already heard it were to hear again:

— “If a male and female householder have set aside money to purchase a robe for a bhikkhu and discuss together: ‘We shall prepare this amount of money to purchase such-and-such a robe [305a] for Bhikkhu So-and-so,’ and that bhikkhu, although the householders had not previously volunteered to offer him a robe, goes to their home out of a desire for something fine and says, ‘Please purchase such-and-such a robe for me,’ then, upon obtaining the robe, he commits a Nissaggiya Pacittiya offense.”

Explanation

– Bhikkhu: Either the Sangha, several persons, or one person.

– Householder: As explained above.

– Robe: As explained above.

– Price of the robe: Its value in gold, silver, precious gems, and so forth.

– Stating a price: For example, saying, “Today, tomorrow, half a month from now, or one month from now, I need such-and-such a robe, worth such-and-such an amount, for Bhikkhu So-and-so.” This is called stating a price.

– They had not previously volunteered the offer: One knows beforehand that they did not voluntarily make the offer but claims that they did. Or one knows that they voluntarily offered to other bhikkhus but claims that they voluntarily offered to oneself. Or one knows that they voluntarily invited one to receive other articles but says that they voluntarily invited one to receive a robe.

– Going there: Either going to the householder’s field, going to the house, or entering the house.

– Making a request: For example, saying, “I need blue, yellow, red, black, or some other color,” or specifying its length or width, or saying that its length and width should be such-and-such. If they give according to one’s request, or if they give another article, one commits a Nissaggiya Pacittiya offense.

– Because of a desire for something fine: Desire for something fine is of three kinds: fineness with contentment, fineness without contentment, and coarse fineness.

– Fineness with contentment: If they offer fine cloth made of slender threads, one immediately says, “I need coarse cloth.” This is called fineness with contentment, meaning a desire for what is fine within the bounds of sufficiency. If one receives it, one commits a Nissaggiya offense.

– Fineness without contentment: When someone offers an inferior robe, one immediately says, “If you give me an inferior robe, I will not deign to wear it. Since I am a person of high rank, you must give me a fine robe.” This is called fineness without contentment.

– Coarse fineness: When they offer a soft, fine robe, one immediately says, “I do not use such a fine robe, for I dwell in the wilderness like a deer in the forest and rest in open places. You should give me only a coarse, inferior robe sufficient to protect me from cold, heat, rain, and wind.” This is called coarse fineness. If one receives it, one commits a Nissaggiya Pacittiya offense.

– Nissaggiya Pacittiya: This has been explained above.

Therefore, the Blessed One said to the bhikkhus:

“If a male householder, a female householder, and so forth, up to the point that a robe is obtained because of a desire for something fine, one commits a Nissaggiya Pacittiya offense.”

(End of the Eighth Nissaggiya Rule)

9. RULE: DEMANDING ROBE MONEY BEYOND THE TIME LIMIT.

When the Buddha was residing in the city of Sravasti, at the time for alms-round a bhikkhu put on his customary robe, took his bowl, entered the city, and went for alms from house to house in due order. At that time, a householder’s wife spoke to the bhikkhu as related above. In that case, however, it was one householder who spoke.

Here, when two householder families hold differing opinions, the bhikkhu [305b], having heard them, must listen again to obtain clarity. If both of those families, the husbands and wives alike, discuss the price of a robe and say, “We shall purchase such-and-such a robe, at such-and-such a price, for Bhikkhu So-and-so,” but they had not previously volunteered the invitation, and the bhikkhu, desiring a fine robe, goes to the two householders’ homes and says, “The two households should combine your resources to purchase for me such-and-such a robe, of such-and-such a value,” then, because he desires something fine, if he obtains the robe, he commits a Nissaggiya Pacittiya offense.

The details here are the same as those clearly explained above in the case of one householder, except that here there are two householders.

When the Buddha was residing in the city of Sravasti, King Bimbisara had two ministers. The first was Nidi, and the second was named Varisa. In the autumn, when the people had finished harvesting, they transported their provisions into the city. At that time snow fell and the weather was cold. The two ministers thought, “Every year we invite Venerable Nanda and Upananda to our homes and offer them a meal and robes. We do not know where they are now.”

Someone said, “They are presently staying in the city of Sravasti.”

The two ministers then sent a messenger carrying a letter and eight hundred old coins to deliver to Nanda and Upananda, instructing him to bring back a letter in reply. The messenger went to the Jeta Grove Monastery and asked the guest-master, “Where are the rooms of Nanda and Upananda?”

The bhikkhus pointed them out, saying, “These are their rooms.”

The messenger entered the room, paid homage, and asked, “Are you Upananda?”

He replied, “Yes. What do you wish to ask?”

The messenger answered, “Nidi and Varisa, the two ministers of King Bimbisara, sent me to bring you this letter and eight hundred old coins, and they request a letter in reply.”

At that time there was an upasaka named Dharmadatta. Upananda said to him, “Count this robe money and see whether the amount accords with the letter.”

He counted it and found that the amount accorded with the letter. He then wrote a reply and had the messenger carry it back. Thereupon, as Dharmadatta was about to leave, he said to Upananda, “Venerable sir, where should this robe money be kept?”

Upananda replied, “It should be kept with you.”

The upasaka took it home. He waited one day, two days, and three days, but Upananda did not come to collect it. Because Upananda had many matters to attend to, he forgot to come for it. At that time the upasaka’s household was short of money, so he borrowed that money for temporary use, intending to replace it afterward. Just after he had spent it, on that very day Nanda told Upananda to go and demand the robe money back. The upasaka said, “After I brought the money home, I waited for the Venerable for one day, two days, and three days, but you did not come to collect it. Since my household happened to be a little short of money, I borrowed it for temporary use and intended to repay it later.”

Upananda became angry and said, “You are not a person who can be trusted with anything! That was my money. Why did you use it without permission?”

Then Nanda said to [305c] Upananda, “That property cannot be demanded back directly.” They therefore reported the matter to an official, who came and arrested the upasaka.

When the people saw this, they censured them in every way, saying, “These Sakyan ascetics claim to be holy and virtuous, yet when that donor has always provided for them, they still have the heart to cause him such hardship. How much more so would they treat others! They have utterly abandoned the discipline of ascetics. When they commit such evil, what virtue can remain in them?”

When Upananda heard this, he felt ashamed and had the upasaka released.

The bhikkhus heard of the incident and went to report it to the Blessed One. The Buddha ordered that Upananda be summoned. When he arrived, the Buddha asked him, “Upananda, did you truly do this?”

He replied, “It is true, Blessed One.”

The Buddha then rebuked Upananda: “This is an evil deed. Have you not heard me employ countless skillful means to censure having many desires and praise having few desires? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching; it cannot be used to foster wholesome dharmas. From now on, I do not permit you to go and demand payment in this manner again.”

Furthermore, when the Buddha was dwelling in the city of Shravasti, there was a lay devotee named Dharma-datta who regularly invited the bhikshus in turn to receive a meal. When it was a certain bhikshu’s turn to go to his house for a meal, Dharma-datta asked: “Why have I not seen Upananda come to recover the money? When I did not yet have the money, he urgently demanded it from me in front of everyone; now that I have the money, I do not see him coming to collect it.”

The bhikshus said: “The Buddha has established a precept forbidding us to go and demand it.”

Dharma-datta said: “If he is not permitted to demand it, why does he not come here and stand silently? I would understand his intention.”

After finishing his meal, that bhikshu returned and told the other bhikshus. The bhikshus then reported the matter to the Blessed One. The Buddha said to the bhikshus: “This lay devotee Dharma-datta is intelligent, wise, and resourceful in expedient means. From now on, I permit bhikshus to go and request it three times and to go and stand silently six times.”

The Buddha then commanded all the bhikshus dwelling in the city of Shravasti to assemble. For the sake of ten benefits, he established this precept for the bhikshus; even those who had already heard it were to hear it again:

-- “If a king or a great minister sends a messenger to bring money for purchasing a robe to a bhikshu, and the messenger goes to the bhikshu and says: ‘Venerable sir, this money for purchasing a robe has been sent to you by the king or that great minister. Venerable sir, please accept it.’ That bhikshu should say to the messenger: ‘According to the rule, bhikshus may not accept money for purchasing robes. When I require a pure, lawful robe, I shall personally accept what is needed to procure the robe.’ The messenger should ask the bhikshu: ‘Venerable sir, is there a steward who ordinarily handles affairs for the bhikshus?’ The bhikshu should indicate to the messenger a steward, such as a monastery gardener or a lay resident of the monastery,

and say: ‘Those people regularly assist the bhikshus with their affairs.’ The messenger should then go to the steward [306a] and say: ‘Good steward, this sum of money for purchasing a robe is to be used to procure such-and-such a robe for such-and-such a bhikshu.

When that bhikshu requires the robe and comes to collect it, you should give the robe to him.’ After personally instructing the steward, or having someone else instruct him, the messenger should return to the bhikshu and say: ‘Venerable sir, I have gone to the steward whom you indicated and entrusted him with having a robe made for you. Whenever you require the robe, simply go and collect it; he will give it to you.’

-- When the bhikshu requires the robe, he should go to the steward and request it, saying: ‘I require a robe.’ He may make the same request a second and a third time. If he obtains the robe, that is well. If he does not obtain it, he may again go before the steward and stand silently a fourth, fifth, and sixth time. If he then obtains the robe, that is well. If he does not obtain it but continues to make requests more than six times, then if he obtains the robe, he commits a Nissaggiya Pacittiya offense.

If he does not obtain the robe, he should either go himself or send a messenger to the person who provided the money for purchasing the robe and say: ‘You provided money for purchasing a robe for such-and-such a bhikshu, but in the end that bhikshu did not receive a robe. You should therefore go and recover the robe money, lest it be lost.’ This is how the matter should be handled.”

Explanation

– King: As explained in the precept concerning theft.

– Minister of the king: Even a minor official who knows how to administer public affairs is called a minister.

– Messenger: Whether male or female, adult or young, lay or monastic.

– Robe: As explained above.

– Money for purchasing a robe: Money, gold, silver, pearls and jewels, beryl, cowries, coral, amber, mother-of-pearl, agate, red precious stones, copper, iron, pewter, lead, and so forth. These are called money for purchasing a robe.

– Gardener: A lay attendant who serves the Sangha is called a gardener.

– Lay devotee: A person who has undertaken the Three Refuges and observes one portion of the precepts, a few precepts, many precepts, or the precepts completely, practicing them with proficiency—such a person is called a lay devotee.

– Speaking three times: This does not mean making three statements during a single visit; rather, going and returning to make the request three times is called speaking three times.

– Or going to stand silently four, five, or six times: This does not mean going once, standing silently, and then returning; rather, it means going, standing silently, and returning six times. That is, one may personally go to make the request once and send a messenger to stand silently once; personally go to make the request once and send a messenger to stand silently twice; personally go to make the request once and send a messenger to stand silently three times; personally go to make the request once and send a messenger to stand silently four times; personally go to make the request once and send a messenger to stand silently five times; or personally go to make the request once and send a messenger to stand silently six times. The same applies when one personally goes to inquire twice or three times. Alternatively, one may send a messenger to make the request once and personally go to stand silently once; send a messenger to make the request once and personally go to stand silently twice; send a messenger to make the request once and personally go to stand silently three times; send a messenger to make the request once and personally go to stand silently four times; send a messenger to make the request once and personally go to stand silently five times [306b]; or send a messenger to make the request once and personally go to stand silently six times. The same applies when a messenger is sent to inquire twice or three times. The same applies when one personally goes to make the request twice or personally goes to inquire three times. The same applies when a messenger is sent to make the request and is sent to stand silently three times.

That is, one may go to make the request three times and go to stand silently six times. The intervals may be long or short.

– What constitutes a long interval?

If a bhikshu goes to the benefactor’s house to request the robe and says: ‘Elder, please give me the money for purchasing a robe,’ and the benefactor replies: ‘Venerable sir, come again in one month,’ the bhikshu should wait a full month before returning to make the request.

If the benefactor again says: ‘Come again in one month,’ the bhikshu should wait a full month before returning to make the request. If the benefactor then again says: ‘Venerable sir, come again in one month,’ the bhikshu should wait a full month before returning to make the request. Once three months have passed, he may not go to make another request.

Or if the benefactor says: ‘Come and collect it in half a month,’ then after three periods of half a month, the bhikshu may not go to make another request.

Or if the benefactor says: ‘Come in ten days, five days, four days, three days, two days, one day, or a short while...,’ then after three such intervals, the bhikshu may not go to make another request.

When this bhikshu goes to stand silently for any of the six times, if the benefactor says: ‘I understand why the Venerable has come to stand here; therefore, come again in one month,’ the bhikshu should wait a full month before returning to stand silently. Continuing in this manner, after going to stand silently over a full six months, he may not go again.

Or if the benefactor says: ‘Come in half a month, ten days, five days, four days, three days, two days, one day, or a moment,’ then after six such intervals, the bhikshu may no longer go to stand silently. How long should he stand silently? The duration should be equal to the time it takes a person to enter a room, retrieve a cap and place it upon his head, or to put on a garment and then depart.

If a bhikshu contrives to display signs by carrying his robe, bowl, staff, and water vessel past the house of the person with whom the money was previously deposited, and that person asks: ‘Venerable sir, where are you going?’ and he replies: ‘I intend to go to the person who originally entrusted the money and tell him to recover it, lest it be lost,’ and the person holding the deposit then says: ‘I prepared the money long ago; there is no need for you to go there,’ and gives the money to the bhikshu, then if the bhikshu accepts it, he commits a Nissaggiya Pacittiya offense.

However, if he has no such intention but happens to pass before them while traveling, and they ask, “Venerable sir, where are you going?” and the bhikkhu replies, “I intend to go to the owner who previously gave the money and tell him to take it back lest it be lost,” whereupon the custodian says, “I have had the money ready for a long time; there is no need to go there,” and then gives him the money, which the bhikkhu accepts, there is no offense.

On the other hand, if the custodian says, “Go wherever you please. Even if you were to cut my flesh apart as one cuts a palmyra tree, I would still not give you a single ten coin,” the bhikkhu should then go to the person who deposited the money and tell him to take it back lest it be lost. If the owner who gave the money says, “I have already made this offering to you; use whatever means you can to recover it,” the bhikkhu is then permitted to proceed as before: going three times to demand it [306c] and six times to stand silently.

Therefore, the Blessed One said:

“Whether a king or a great minister gives money for the purchase of a robe... up to: do not let it be lost. The matter should be handled in this way.”

(End of the First Section of the Nissaggiya Rules)

10. RULE: MAKING A RUG OF BLACK WOOL.

When the Buddha was dwelling in the storied monastery in the Great Wood at Vesali, as related fully above, all the bhikkhus at that time made their sanghati, uttarasanga, antaravasaka, and nisidana from wool; only their water-straining bags and carrying straps were not made of wool. Consequently, the bhikkhus went everywhere asking for sheep’s wool with which to make woolen robes. Many of them did likewise, causing the people to become disgusted.

At that time, early one morning, a bhikkhu put on his robe, took his bowl, and entered the city of Vesali to seek wool. Then a merchant, carrying a key in his hand, was going to the market to open his shop. Seeing the bhikkhu hastening toward him from afar, he thought, “This bhikkhu is surely coming here to ask for wool. He has come so early in the morning, before the market stalls have even opened—who would give him wool?” He therefore closed his shop and returned home.

The bhikkhu thought, “When this merchant saw me, he immediately closed his shop and returned home. Perhaps he does not wish to give me wool.” He therefore took a shortcut, intercepted the merchant, and asked, “Elder, where are you going without waiting for me? From whom, then, am I to ask for wool?

It is precisely from you that I intend to ask for wool, for you have faith in the Buddha and the Dharma, clearly understand merit and demerit, and know that actions bear fruit. If you do not give to me, who will? Elder, you should know that the Blessed One taught: One should arouse a mind of loving-kindness; for those who do not wish to listen, one should devise skillful means to make them listen; those without faith should be exhorted to have faith; one should even hold their heads firmly with one’s hands and urge them to give alms.

For by virtue of this, when their lives end they will be reborn in the heavenly realm, endowed with beauty, health, long life, and the company of relatives. When later born in the human realm, they will likewise enjoy happiness, beauty, health, long life, and many relatives. They will then cultivate the Buddha-Dharma, increase their merit, and await the attainment of the deathless state.

Therefore, elder, the Blessed One spoke this verse:

“Those who perform merit enjoy happiness;

Whatever they desire comes naturally.

They pass beyond the stream of birth and death

And ascend to the realm of nirvana.

Those who perform meritorious deeds

Are protected by heavenly spirits.

Whatever they wish is fulfilled;

Evil Māra cannot harm them.

Those of little merit suffer many afflictions;

For those rich in merit, calamities vanish.

When merit and virtue are firmly established,

Steadfast samadhi is swiftly attained.

Reborn in heaven, they enjoy happiness;

Among humans, they live at ease.

All this arises from merit;

Wherever they go, all comes naturally.

[307a] Through the skillful means of merit and virtue,

They leave behind the suffering of birth and death,

Attain the Path, and reach nirvana,

Ending the cycle of rebirth.”

When the bhikkhu had finished reciting the verse, he said to the merchant, “Elder, the merit gained by giving me sheep’s wool is exceedingly great.”

On hearing this, the merchant gave him a little sheep’s wool and then thought, “If I enter the market, many people will ask me for wool. Not only will I gain no profit, but my capital will also be depleted. It would be better to remain seated at home, where I can at least preserve my capital. If I insist on going to my shop to trade, I fear that both capital and profit will be entirely lost.” Having thought thus, he returned home and sat there. When his wife saw this, she became angry and said to her husband, “Why did you go to the market only to return in such haste? If you are so lazy, what will you use to support the children, pay the official taxes, and meet the demands of compulsory labor?”

The merchant replied, “Do not be angry; first listen to me. Early this morning, I went to the shop intending to conduct business...” This was related fully as above, down to: “It is better to return home and sit at rest.”

After hearing him, his wife remained silent and said nothing further. At that time, the Venerable Sariputta was going on almsround from house to house and came to the merchant’s home, where he stood outside the door. The merchant’s wife was a woman of faith and reverence, and she knew the Venerable Sariputta. She therefore filled a bowl with food, brought it to the door, placed the food into Sariputta’s alms bowl, bowed her head at his feet, and respectfully inquired after his well-being. Sariputta, in turn, asked her kindly, “How is everything in your household? Is your livelihood going well?”

She replied, “Everything in the household is well, except that our livelihood has come to a standstill.”

The Venerable One asked, “Why is that?”

She then related the entire matter above to Sariputta, saying, “Every necessity of our household—food, drink, clothing, provisions, compulsory labor, and taxes—depends upon the shop. Yet now my husband remains sitting idly at home because he is afraid that people will ask him for sheep’s wool. Though he is truly present, he says he has gone away; though he is truly awake, he says he is asleep.

Venerable sir, you are one whom our family supports, reveres, and honors; therefore, I dare conceal nothing from you. Wool is extremely precious: one ounce may cost one coin, or even two, three, or four gold coins. Moreover, this wool is so fine that even if it is inserted into the eyeball, it will not cause tears to flow; thus it is exceedingly difficult to obtain.

Venerable sir, this sheep’s wool comes from four great countries: Vesali, Phut Ca La, Takkasila, and Nan De Bat Da. In seeking this wool, my husband and our relatives sometimes return alive, while at other times they perish and never return. Because this wool is so difficult to obtain, it is extremely valuable.

Yet bhikkhus keep coming one after another to ask for it, ruining my household’s livelihood and reducing us to poverty.”

The Venerable Sariputta then expounded the Dharma to her at length, causing her to give rise to a joyful mind, and afterward returned to the monastery. When he had finished his meal, he reported the foregoing circumstances in full to the Blessed One. The Buddha then ordered that the bhikkhu be summoned. When the bhikkhu arrived, the Buddha asked, “Is it true that, wishing to make a woolen robe, you asked for sheep’s wool, [307b] thereby causing the merchant’s wife to complain to Sariputta?”

He replied, “It is true, Blessed One.”

The Buddha said, “Bhikkhu, have you not heard me, through countless skillful means, censure having many desires and praise having few desires? What you have done is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.”

The Buddha then ordered all the bhikkhus dwelling in Vesali to assemble and, for the sake of ten benefits, established this precept for the bhikkhus. Even those who had already heard it were to hear it again:

— “If a bhikkhu makes a new rug from entirely black sheep’s wool, he commits a nissaggiya pacittiya offense.”

Explanation

– Entirely: Unmixed.

– Sheep’s wool: There are ten kinds: wool of the continuous sheep, black sheep, mottled sheep (of incomplete coloration), mountain sheep, wandering sheep, lake sheep, even sheep, Ken sheep, many-eared sheep, and Mucilinda sheep.

– New: Newly made.

– Sitting rug: An article used for spreading out, made of wool.

– Make: Either making it oneself or having another person make it.

– Nissaggiya Pacittiya: That sitting rug must be relinquished in the midst of the Sangha, after which the Pacittiya offense must be confessed. If one confesses without relinquishing it, one commits a Vinayatikrama offense.

– Pacittiya: As explained above.

– Continuous goat wool: There are six kinds of wool: naturally blue, dyed blue, naturally black, dyed black, naturally blue-black, and dyed blue-black.

If one makes it oneself or has another person make it, one commits a Nissaggiya Pacittiya offense. When one uses it, one commits a Vinayatikrama offense. The same applies even to maudgalyayana goat wool. This kind of sitting rug must be relinquished in the midst of the Sangha, but the Sangha may neither return it to its former owner nor use it for other purposes. It may only be spread on the ground, used to cover a roof, or made into a curtain or banner. Therefore, it is said:

“If a bhikkhu uses entirely black goat wool to make a new sitting rug, he commits a Nissaggiya Pacittiya offense.”

(End of the tenth Nissaggiya rule)

11. RULE: MAKING AN ENTIRELY BLACK SITTING RUG.

When the Buddha was dwelling at a monastery with an upper chamber in the forest at Vaisali, as related fully above, the bhikkhus were making various woolen robes, such as the sanghati, the uttarasanga, the antaravasa, and the nisidana, with the sole exceptions of water-straining bags and straps for carrying bags. Because the Buddha had not yet established the rule at that time, the bhikkhus wore these woolen robes and could sit outdoors at night in comfort.

But after the Buddha established the rule, the bhikkhus were no longer permitted to wear woolen robes, and many fell ill and lived in discomfort. Therefore, they related the matter to the Venerable Ananda: “Before the Buddha established the rule, we wore woolen robes and, even when outdoors, were as comfortable as if we were indoors. After the Buddha established the rule, however, we were no longer permitted to wear woolen robes, so many of us became ill and could not live in comfort.

Excellent, Ananda! For our sake, please report this to the Buddha and ask him to permit us to use woolen robes again as before.”

The Venerable Ananda then went to the Buddha, bowed his head at the Buddha’s feet, and reported the entire matter to the Blessed One: “May the Blessed One permit the bhikkhus to wear woolen robes as before.”

[307c] The Buddha said: “I permit the bhikkhus to make robes from a mixture of different kinds of wool.”

The Buddha then ordered all the bhikkhus dwelling at Vaisali to assemble and, for ten benefits, established a rule for the bhikkhus, which even those who had already heard it were to hear again:

—“If a bhikkhu wishes to make a new sitting rug, he should mix two parts of entirely black goat wool, a third part of white wool, and a fourth part of gray wool. If, instead, a bhikkhu makes a sitting rug without mixing two parts of entirely black goat wool, a third part of white wool, and a fourth part of gray wool, he commits a Nissaggiya Pacittiya offense.”

Explanation:

(Some terms have been explained above.)

– Two parts: Use two-fourths black goat wool to make the sitting rug.

– The third part, white: Use one-fourth white goat wool to make the sitting rug.

– The fourth part, gray: Use one-fourth gray wool to make the sitting rug.

If a bhikkhu makes a new sitting rug contrary to the above prescription, whether making it himself or having another person make it, upon its completion he commits a Nissaggiya Pacittiya offense. When he uses it, he commits a Vinayatikrama offense.

(The other terms have been explained above.) Therefore, it is said:

“If a bhikkhu wishes to make a new sitting rug, he must use two-fourths entirely black goat wool, a third part of white wool, and a fourth part of gray wool. If, instead, he makes a new sitting rug without using two-fourths entirely black goat wool, a third part of white wool, and a fourth part of gray wool, he commits a Nissaggiya Pacittiya offense.”

(End of the eleventh Nissaggiya rule)

12. RULE: USING SILK MIXED WITH WOOL TO MAKE A SITTING RUG.

When the Buddha was dwelling at a monastery with an upper chamber in the forest, a bhikkhu wished to make a sitting rug but lacked goat wool. The bhikkhus asked him: “Have you finished making the sitting rug?”

He replied: “It is not yet finished.”

They asked again: “Why is that?”

He replied: “Because I lack goat wool.”

The bhikkhus then said: “Would you like to have fine silk with which to make it?”

He replied: “I would.”

The bhikkhus then said: “Go to the village of Kuang-ye, ask for some silk, and bring it back to mix with goat wool in order to make it.”

Following their instructions, he went to the village of Kuang-ye, entered the house of a silk maker, and asked the householder: “Elder, please give me a little silk.”

The householder replied: “Venerable sir, please wait a moment while I go and obtain some silk to bring out to you.”

After the bhikkhu had waited outside for a short while, he went over and asked: “Have you obtained it yet?”

They replied: “We have only just taken it out. Wait a little while; after I have boiled it, I will give it to you.”

They then brought out a seat and invited the bhikkhu to sit. He sat and waited for a short time, then went over to see whether the water in the pot was boiling [308a]. Seeing that the water was boiling, he said: “The water is boiling; you may put the cocoons in.”

Wishing to mock the bhikkhu, the householder asked: “Venerable sir, is the water truly boiling enough for the cocoons to be put in?”

He replied: “It is indeed boiling and they may be put in.”

The householder then put the cocoons into the pot of boiling water, where they made a gurgling sound, and reproached him: “I have heard that the ascetic Gautama uses innumerable methods to praise abstention from killing and denounce killing. Why, then, does a Sakyan ascetic deliberately kill living beings? All the principles of an ascetic have thereby been lost—what spiritual practice can remain?”

With an unhappy mind, the householder gave the bhikkhu a little silk. After obtaining the silk, the bhikkhu brought it back, mixed it with goat wool, and made the sitting rug. The bhikkhus again asked: “Have you finished making the sitting rug?”

He replied: “It is finished, but in making it there was little benefit and much fault.”

The bhikkhus asked: “How was there little benefit and much fault?”

He then related the entire incident described above. After hearing it, the bhikkhus went and reported it to the Blessed One. The Buddha ordered that bhikkhu to be summoned. When he arrived, the Buddha asked him: “Bhikkhu, did you truly do this?”

He replied: “It is indeed true, Blessed One.”

The Buddha reproached him: “This is an evil deed. Have you not heard me use innumerable methods to denounce killing and praise abstention from killing? Why, then, have you now committed such an evil deed? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster wholesome qualities.”

The Buddha then ordered all the bhikkhus dwelling at Vaisali to assemble and, for ten benefits, established a rule for the bhikkhus, which even those who had already heard it were to hear again:

—“If a bhikkhu uses silk mixed with entirely black goat wool to make a new sitting rug, he commits a Nissaggiya Pacittiya offense.”

Explanation

– Silk: There are two kinds. The first is raw, and the second is processed. Raw silk means fine silk. Processed silk means silk that has been spun into thread.

(Some terms have been explained above.)

If a bhikkhu uses silk to sew a sanghati and goat wool to sew an uttarasanga; or uses goat wool to sew a sanghati and silk to sew an uttarasanga, whether he makes them himself or has another person make them, upon their completion he commits a Nissaggiya Pacittiya offense. When he uses them, he commits a Vinayatikrama offense. If a bhikkhu uses silk to sew a sanghati and goat wool to sew an antaravasa, or uses goat wool to sew a sanghati and silk to sew an antaravasa, whether he makes them himself or has another person make them, upon their completion he commits a Nissaggiya Pacittiya offense. When he uses them, he commits a Vinayatikrama offense.

Or the warp (308b) is made of silk and the weft of goat hair; or the warp is made of goat hair and the weft of silk. Whether one makes it oneself or has another make it, when it is completed, one commits a Nissaggiya Pācittiya offense. When it is used, one commits a Vinaya-transgression offense. Or the borders are woven of goat hair and the middle of silk; or the middle is woven of goat hair and the borders of silk. Whether one weaves it oneself or has another weave it, when the weaving is completed, one commits a Nissaggiya Pācittiya offense. When it is used, one commits a Vinaya-transgression offense.

Or if one thread is woven of silk and one thread of goat hair, it is also as stated above. Or if the robe is of goat hair and its edging is of silk; or the robe is of goat hair and its pleats are of silk; or the robe is of goat hair and its patch is of silk—whether one makes it oneself or has another make it, all are as stated above. This woolen robe must be relinquished in the midst of the Sangha. The Sangha may not use it, nor may it return it to its former owner; it may only be used as a floor covering or as a curtain or windbreak. Therefore it is said:

“If a bhikkhu makes a new furnishing by mixing silk with pure black goat hair, he commits a Nissaggiya Pācittiya offense.”

(End of the Twelfth Nissaggiya Rule)

13. RULE: USING A FURNISHING FOR LESS THAN SIX YEARS

When the Buddha was residing in the storied monastery in the forest near the city of Vaiśālī, as related fully above, the Blessed One, for five beneficial reasons, inspected the bhikkhus’ lodgings once every five days. At that time, the Blessed One saw old woolen furnishings discarded and scattered everywhere—in refuse heaps, in corners of houses, or beneath the steps—with birds and crows carrying them away to make nests, or rats dragging them into their burrows. Although the Buddha knew, he still asked the bhikkhus, “Whose old woolen furnishings are these, discarded and scattered everywhere in this manner?”

The bhikkhus replied, “Blessed One, these are old woolen furnishings discarded by bhikkhus because they wished to make new ones.”

The Buddha then told the bhikkhus, “From now on, when bhikkhus make a new furnishing, they must use it for six years.”

Furthermore, when the Buddha was residing in the city of Śrāvastī, as related fully above, there was an old and sick bhikkhu carrying a heavy woolen saṅghāṭi robe. Seeing this, the bhikkhus said, “Venerable, carrying such a heavy woolen saṅghāṭi robe will cause your death. Set aside this heavy robe and carry another, lighter robe.”

He replied, “I have not yet used it for the full six years.”

The bhikkhus again said, “If you do not set aside this robe, you will fall ill and die.”

He replied, “I would rather die than dare to violate the disciplinary rule.”

The bhikkhus then reported the matter fully to the Blessed One. The Buddha told the bhikkhus, “If the illness of that old and sick bhikkhu is aggravated by carrying a heavy woolen robe, the Sangha should grant him a Sangha act permitting a woolen robe. This bhikkhu should approach and request it from the Sangha, and the Sangha should perform a preliminary act of consent.

The officiant should speak as follows: ‘May the venerable Sangha listen. The bhikkhu so-and-so is old and sick, and his heavy woolen robe further aggravates his illness and weakness. If it is the appropriate time for the Sangha, the Sangha now permits the bhikkhu so-and-so to approach the Sangha and request a Sangha act concerning a woolen robe.

May the venerable ones listen. The bhikkhu so-and-so wishes to approach the Sangha and request the Sangha act concerning a woolen robe. [308c] The Sangha consents and therefore remains silent. Thus shall this matter be carried out.’

“Then this bhikkhu should come before the Sangha, bare his right shoulder, kneel with his right knee on the ground, and formally make the following request: ‘I, the bhikkhu so-and-so, am old and sick, and this heavy robe further aggravates my illness. I have now come before the Sangha to request the Sangha act concerning a woolen robe. May the Sangha grant me the Sangha act concerning a woolen robe.’ He should make the request a second and a third time in the same manner.

“At that time, the officiant should speak as follows:

– ‘May the venerable Sangha listen. This bhikkhu so-and-so is sick, and his woolen robe is heavy. He has come before the Sangha to request the Sangha act concerning a woolen robe. If it is the appropriate time for the Sangha, the Sangha now grants the bhikkhu so-and-so the Sangha act concerning a woolen robe. This is the motion.’

“Then the Sangha act should likewise be proclaimed three times.”

Afterward, the Buddha asked whether the bhikkhus had granted the old and sick bhikkhu the Sangha act concerning a woolen robe, and they replied that they had. The Buddha then ordered all the bhikkhus residing in the city of Śrāvastī to assemble and, for ten beneficial reasons, established this rule for the bhikkhus, which those who had already heard it were also required to hear again:

—“If a bhikkhu makes a new furnishing, he must use it for six years. If, before six years have elapsed, he makes a new furnishing, whether or not he has relinquished the old furnishing, except when permitted by a Sangha act, he commits a Nissaggiya Pācittiya offense.”

Explanation

(Some terms have been explained above.)

– Six years: That is, six rainy seasons. During the four months of the rainy season, one should remain indoors and spread out the woolen furnishing three times each night. One should not spread it out three times only during the first watch of the night. If one spreads it out during the first watch but does not spread it out during the middle and final watches, one commits two Vinaya-transgression offenses. If one spreads it out during the middle watch but does not spread it out during the first and final watches, one likewise commits two Vinaya-transgression offenses. If one spreads it out during the final watch but does not spread it out during the first and middle watches, one likewise commits two Vinaya-transgression offenses. If one does not spread it out during the first, middle, or final watch, one commits three Vinaya-transgression offenses. Conversely, if one spreads it out three times—during the first, middle, and final watches—there is no offense.

– Before six years have elapsed: Before six rainy seasons have elapsed.

– Old furnishing: One that has been used for six years.

– Whether relinquished or not relinquished: If the old furnishing is present and one relinquishes it and then makes a new one, one commits an offense. If the old furnishing is present and one does not relinquish it but makes a new one, one also commits an offense. If the old furnishing is not present and one relinquishes it and then makes a new one, one also commits an offense. If the old furnishing is not present and one does not relinquish it but makes a new furnishing, whether one makes it oneself or has another make it, when it is completed, one commits a Nissaggiya Pācittiya offense. When it is used, one commits a Vinaya-transgression offense.

– Out of a desire for something better: For example, one finds fault with it, thinking, “It is too large, too small, too light, or too heavy; when worn, it is too cold or too hot. I have donors and people who can help make it, and I have goat hair; therefore, I shall make a new furnishing.” If, out of a desire for something better, one thinks in this way, one commits a Nissaggiya Pācittiya offense.

– Except when permitted by a Sangha act: If the Blessed One grants a special exemption, there is no offense. However, the Sangha act may be valid or invalid.

– Invalid Sangha act: If the body is not emaciated, (309a) the complexion is not haggard, the sinews and bones have not weakened, and one is still satisfied by coarse food; or if the motion is invalid, the Sangha act is invalid, or the Sangha is invalid—circumstances of this kind are called an invalid Sangha act. Conversely, even if that bhikkhu is ill, his body and complexion are haggard, his sinews and bones have weakened, and he is not satisfied even by fine food, much less coarse food, yet the motion is invalid, the Sangha act is invalid, the Sangha is invalid, or there are errors of this kind, this too is called an invalid Sangha act.

– Valid Sangha act: If that bhikkhu is sick and weak, his complexion is haggard, his sinews and bones have weakened, and he cannot be satisfied even by fine food; and if the motion is valid, the Sangha act is valid, the Sangha is valid, and all such matters are free from error, this is called a valid Sangha act.

This elderly and sick bhikkhu, after receiving the Sangha’s authorization by karman, must remember the number of days, months, and years for which he had used the old woolen sitting cloth. When he recovers from his illness, he must resume using that old sitting cloth, counting the former period together with the later one until six years have been completed. If, after recovering, this bhikkhu does not resume using the old sitting cloth until the full six years have been completed, he commits a Nissaggiya Pacittiya offense.

The Nissaggiya Pacittiya is as explained above. After he relinquishes it before the Sangha, the Sangha should not return it to him. It may be used, but it must not be worn upon the body. Therefore it is said as above.

(End of the thirteenth Nissaggiya rule)

14. RULE: NOT SEWING A PIECE OF OLD CLOTH ONTO A NEW SITTING CLOTH.

When the Buddha was dwelling at the storied monastery in the forest at Vaisali, as related fully above, for the sake of five benefits the Blessed One inspected the bhikkhus’ lodgings every five days. He saw old woolen sitting cloths discarded and scattered everywhere: upon rubbish heaps, in corners of buildings, beneath the eaves, carried away by crows to line their nests, or dragged by mice into their holes. Although the Buddha knew, he nevertheless asked the bhikkhus: “To whom do these old woolen sitting cloths belong, that they have been discarded and scattered everywhere like this?”

The bhikkhus said to the Buddha: “Blessed One, some bhikkhus have abandoned the path, some have passed away, and some are still living; it was they who discarded these old woolen sitting cloths and left them scattered in this way.”

The Buddha then said to the bhikkhus: “Even if a donor gives without due consideration, the recipient must exercise due consideration. This means that a bhikkhu who receives an offering must use it and must not discard it. From now on, when a bhikkhu makes a new woolen nisidana sitting cloth, he must take a square piece from an old woolen sitting cloth, measuring one Sugata span, and sew it onto the new one so as to mar its color.”

The Buddha then ordered all the bhikkhus dwelling at Vaisali to assemble and, for the sake of ten benefits, established this rule for the bhikkhus, which even those who had already heard it were to hear again:

—“If a bhikkhu makes a new woolen nisidana sitting cloth, he must take a square piece from an old woolen sitting cloth, measuring one Sugata span, and sew it onto the new one so as to mar its color. If a bhikkhu makes a new woolen nisidana sitting cloth without taking a square piece from an old woolen sitting cloth, measuring one Sugata span, and sewing it onto the new one, he commits a Nissaggiya Pacittiya offense.”

Explanation:

[309b] (Some terms have been explained above.)

– Old sitting cloth: A sitting cloth that has been used for six years.

– Sugata: This refers to the Perfectly Enlightened One.

– One span: Two feet and four inches long (?). When using an old sitting cloth, one must not use the sitting cloth of those who are deficient in understanding, who violate the precepts, who do not listen to the Dharma, who fail to repair their dwelling when it falls into disrepair, who are of ill repute, who hold annihilationist views, who distance themselves from their preceptor and acarya and do not wish to ask questions, who are unable to vanquish Mara, or who cannot distinguish the works of Mara. Instead, one should use an old sitting cloth belonging to those who are learned ... and who can distinguish the works of Mara.

When using a square piece measuring one span of the Perfectly Enlightened One from an old sitting cloth, one must not use a piece with missing corners, a piece shaped like a grain of rice, a piece shaped like a pestle, a piece shaped like a cart, a drooping piece, a misshapen piece, a convex piece, or a concave piece.

– Missing corners: Having no corners.

– Grain-of-rice shape: Wide in the middle and narrow at both ends.

– Pestle shape: Wide at both ends and narrow in the middle.

– Cart shape: Wide at one end and narrow at the other.

– Drooping shape: Crooked and slanting in form.

– Misshapen: Not symmetrical.

– Convex: Bulging upward.

– Concave: Protruding at the four corners and sunken in the spaces between them.

When sewing on the additional piece, one must not sew on pieces having any of the shapes described above, but must sew on a full and proper square piece. If it is torn, it must be patched; if it is soiled, it must be washed, and then patched with wool of another kind of hair. Any bhikkhu who makes a new nisidana without sewing an old piece onto it must relinquish that nisidana before the Sangha. The Sangha must not return it to its former owner but may retain it for the Sangha’s use; it must not, however, be worn upon the body. Therefore it is said as above.

(End of the fourteenth Nissaggiya rule)

15. RULE: CARRYING GOAT’S WOOL BEYOND THE PERMITTED LIMIT.

When the Buddha was dwelling at the storied monastery in the forest at Vaisali, as related fully above, the Venerable Udayin was carrying a heavy load of goat’s wool. Bent beneath its weight, he came out of the city, causing the people to criticize him: “Look at the ascetic Udayin! He is like a camel, like a donkey, like a porter, carrying such a load of goat’s wool. He has utterly lost the deportment of an ascetic; what spiritual conduct could he possibly have?”

When the bhikkhus heard this, they reported the matter to the Blessed One. The Buddha immediately ordered that Udayin be summoned. When he arrived, the Buddha asked him: “Is it true that you carried a heavy load of goat’s wool, causing the people to criticize you?”

He replied: “It is true, Blessed One.”

The Buddha said: “That is improper conduct. From now on, I do not permit bhikkhus to carry such loads.”

On another occasion, when the Buddha was dwelling in the city of Sravasti, as related fully above, sixty bhikkhus from the northern region intended to travel to Sravasti to visit the Buddha, to visit the elder bhikkhus Sariputra and Maudgalyayana, and to visit the lay devotees Sudatta and Visakha, the Mother of Migara, at Jetavana Monastery, at the storied residence in the Opening-of-the-Eyes Forest. A bhikkhu happened to come from Sravasti to the place where they were staying, so they asked him: “[309c] We wish to go there, to Sravasti, and offer some articles to those practitioners of the holy life. What should we take with us that would be suited to their needs?”

That bhikkhu replied: “Venerable ones, all the bhikkhus there wear woolen robes, except for their water-straining bags and carrying straps. You may therefore take goat’s wool there.”

Thereupon, each of those sixty bhikkhus took up a heavy load of goat’s wool and set out, traveling from village to village and from city to city. Seeing them, the people mocked them: “Look at them! These Sakyan ascetics are traveling under heavy loads like a herd of camels, a herd of donkeys, porters, or merchants....” Others said: “Do you not understand? It is cheap to buy here, so they intend to take it there and sell it at a high price. They have utterly lost the deportment of ascetics; what spiritual conduct could they possibly have?”

The bhikkhus traveled by stages until they reached the city of Sravasti. Upon arriving, they bowed at the feet of the Blessed One and then stood to one side. Although the Buddha knew, he nevertheless asked the bhikkhus: “From where have you come?”

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

The Buddha asked the bhikkhus: “Was the journey arduous? Was it difficult to obtain alms?”

They replied: “Blessed One, the journey was not arduous and it was not difficult to obtain alms, but along the way we were criticized by the people.”

The Buddha then asked the bhikkhus: “For what reason did they criticize you?”

They replied: “Blessed One, all sixty of us carried goat’s wool,” and they related the matter fully as above.

The Buddha then said to the bhikkhus: “You deserved the criticism of the people. From now on, I do not permit bhikkhus to carry goat’s wool on a journey.”

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, established this rule for the bhikkhus, which even those who had already heard it were to hear again:

—“If a bhikkhu obtains goat’s wool while traveling and wishes to take it, he may carry it himself for up to three yojanas. If he carries it beyond three yojanas, he commits a Nissaggiya Pacittiya offense.”

Explanation

– Traveling route: It may be three yojanas, two yojanas, one yojana, half a yojana, or one krosha.

– Obtains: Obtains it from men, women, adults, children, householders, or renunciants.

– Wishes to take it: He genuinely needs it.

– Carrying it himself for three yojanas: Every 2,000 paces is called one krosha; 4,000 paces is half a yojana; 8,000 paces is one yojana; 16,000 paces is two yojanas; and 24,000 paces is three yojanas. A bhikkhu may carry goat’s wool himself for up to three yojanas. If he carries it beyond three yojanas, he commits a Nissaggiya Pacittiya offense. (The procedure for dealing with it is as explained previously.)

[310a] If a bhikkhu carries goat’s wool one yojana along the road, then suddenly remembers that he has forgotten something and returns to retrieve it, upon retrieving it and returning to the former place, he will have traveled exactly three yojanas. He must not proceed any farther; if he does, he commits a Nissaggiya Pacittiya offense. If he travels one and a half yojanas and then remembers that he has forgotten something and must return to the point of departure to retrieve it, after retrieving it he must not proceed farther, because he has already completed three yojanas.

If he proceeds, he commits a Nissaggiya Pacittiya offense. If he travels straight for exactly three yojanas and then takes one additional step, he commits a Vinaya transgression; if he takes two additional steps, he commits a Nissaggiya Pacittiya offense. If two persons carry one load, the first may carry it for three yojanas and then transfer it to the shoulder of the other, who may carry it for another three yojanas.

If three persons carry one load, they may alternate and travel nine yojanas. If four persons carry one load, they may travel twelve yojanas. If many persons are traveling, the permitted distance is calculated according to their number, provided that the load is not heavy.

While carrying it, whether it is exchanged or new wool is obtained, it may still be carried only within three yojanas. If a bhikkhu puts goat’s wool in his robe bag and carries it from one house to another, he may likewise carry it only within three yojanas and must not go farther. If he puts goat’s wool in his bowl bag and goes for alms from one village to another, the same applies.

If he puts goat’s wool in a scripture bag and travels with it, the same applies. If the goat’s wool has not yet been woven, then even if it is placed in a copper tube and carried beyond three yojanas, an offense is committed. Conversely, if it has already been woven into woolen cloth or made into a pillow, cushion, and so forth, there is no offense.

If he carries camel hair or cow hair, he commits a Thullaccaya offense. If he carries the hair of a black ox’s tail, he commits a Vinaya transgression. If it is attached to a handle and made into a dusting brush, there is no offense.

If he carries lion hair or pig bristles, he commits a Vinaya transgression that is to be confessed mentally. If they have already been made into an implement, there is no offense. Therefore, it is stated as above.

(End of Nissaggiya Rule 15)

16. RULE: HAVING A BHIKKHUNI WASH GOAT’S WOOL.

When the Buddha was staying at Vesali in the storied monastery in the forest, as related fully above, the Venerable Udayin gave some goat’s wool to the bhikkhuni Subha, who had formerly been his wife, and said: “It would be good, sister, if you would wash, dye, and comb this for me.” The bhikkhuni Subha took it back to her dwelling place. After washing, dyeing, and combing it, she placed it in a box, covered it with hair from a deer’s breast and chest, and sent a messenger to deliver it to Udayin. After receiving it, Udayin opened the box and was delighted to see the deer hair. He then displayed it to the bhikkhus, saying: “Look, venerable ones! I gave a small amount of wool to a bhikkhuni who was not my relative, yet I received a great deal of hair in return.”

Seeing this, the bhikkhus said: “That is something that ought to be concealed. Why are you showing it to others?”

He replied: “Why should this be concealed? I gave her a little wool and received a great deal of hair in return.”

At that time, the group of six bhikkhus heard this from afar, clapped their hands, and laughed loudly: “How extraordinary! How extraordinary!”

When the bhikkhus heard this, they went and reported it to the Blessed One. The Buddha then ordered that Udayin be summoned. When he arrived, the Buddha asked: “(310b) Is it true that you did this?”

He replied: “It is true, Blessed One!”

The Buddha rebuked him: “This is an improper deed,” and so forth.

The Buddha then asked the bhikkhus: “Suppose there is something that ought to be concealed. Should a bhikkhuni who is a relative show it to a bhikkhu who is her relative?”

They replied: “She should not, Blessed One.”

The Buddha asked again: “Suppose a bhikkhu receives from a bhikkhuni who is his relative something that ought to be concealed. Should he show it to others?”

They replied: “He should not, Blessed One.”

The Buddha then told the bhikkhus: “From now on, bhikkhus must not have a bhikkhuni who is not a relative wash, dye, or comb goat’s wool for them.”

On another occasion, when the Buddha was staying in the city of Sravasti, as related fully above, the Venerable Udayin took some goat’s wool to the bhikkhuni Mahaprajapati and said: “It would be good, sister, if you would wash, dye, and comb this for me.”

The bhikkhuni Mahaprajapati washed, dyed, and combed it, and then sent it back to Udayin. Afterward, she went to the Buddha, bowed her head at his feet, and stood to one side. Although the Buddha knew what had happened, he nevertheless asked: “Why are your hands stained with dye?”

She replied: “I washed, dyed, and combed goat’s wool for the Venerable Udayin.”

The Buddha then said to the bhikkhus: “Why did Udayin have a bhikkhuni who was not his relative wash, dye, and comb goat’s wool for him?”

The Buddha then had Udayin summoned. When he arrived, the Buddha asked: “Is it true that you had the bhikkhuni Mahaprajapati wash, dye, and comb goat’s wool?”

He replied: “It is true, Blessed One.”

The Buddha rebuked Udayin: “Why did you make a bhikkhuni who is cultivating the path do this? From now on, I do not permit bhikkhus to have a bhikkhuni who is not a relative wash, dye, or comb goat’s wool for them.”

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of the ten benefits, he established this rule for the bhikkhus, and even those who had already heard it were to hear it again:

—“If a bhikkhu has a bhikkhuni who is not his relative wash, dye, or comb goat’s wool, he commits a Nissaggiya Pacittiya offense.”

Explanation

(Some terms have already been explained above.)

Here, combing the wool is added, while the case of wearing a mud-stained or soiled robe to a bhikkhuni monastery is excluded. In all other respects, the matter is as fully explained under the fifth rule above.

THE MAHASANGHIKA VINAYA

End of Fascicle 9