摩訶僧祇律

291]

AN EXPLANATION OF THE FIRST SECTION OF THE THIRTY NAIḤSARGIKA PĀYANTIKA DHARMAS.

1. PRECEPT: KEEPING EXTRA ROBES BEYOND THE PRESCRIBED PERIOD.

When the Buddha was dwelling in a storied monastery in the Great Forest, as related in detail above, the elder Nanda and Upananda traveled through the villages and then returned with carts laden with the various cloths and goods they had received. Early that morning, the Blessed One heard the sound of heavily laden carts. Although he knew what it was, he still asked the bhikshus: "What is the sound of those carts?"

The bhikshus said to the Buddha: "Blessed One! Those are the carts of the elders Nanda and Upananda. While traveling through the villages, they received many cloths and goods and are now bringing them back by cart."

The Blessed One then thought: "Do my disciples seek so many robes and other requisites?" Later, on the eighth night in the middle of winter, snow fell and it was extremely cold. During the first watch of the night, the Blessed One put on one robe and entered a meditative absorption accompanied by applied and sustained thought. At midnight, feeling the cold, the Blessed One put on a second robe. By the final watch, he felt even colder and therefore put on a third robe. He then thought: "Three robes are sufficient for my disciples to protect themselves in times of excessive cold or heat, ward off mosquitoes and insects, cover what modesty requires, and prevent injury to the sacred body. If anyone cannot endure the cold, I permit him to wear additional old robes."

When the night had passed and early morning came, the Blessed One went to where the bhikshus were, spread out his sitting cloth, sat down, and said to them: "One early morning, I heard the sound of heavily laden carts and asked the bhikshus: ‘What is the sound of those carts?’ The bhikshus replied: ‘The elders Nanda and Upananda traveled through the villages and received many robes and other requisites, which they have brought back by cart.’ I then thought: ‘Do my disciples seek so many robes and delight in wearing so many garments?’ Then, on the eighth night in the middle of winter... until I had put on three robes, I thought: ‘Three robes are sufficient for my disciples to protect themselves in times of excessive cold or heat, ward off mosquitoes and insects, cover what modesty requires,

and prevent injury to the sacred body.’ From this day onward, I permit bhikshus to keep only three robes.

If new cloth is obtained, they should make a double-layered sanghati, a single-layered uttarasanga, and a single-layered antaravasaka. If anyone cannot endure the cold, I permit him to wear additional old robes as needed."

On another occasion, when the Buddha was at Vaishali, as related in detail above, three Mahala bhikshus were living together in a certain village. One of them died, leaving behind many robes and other requisites. The two survivors did not know how to divide them.

One bhikshu said: "I need the sanghati." The second also said: "I need it too." Thus, both wanted to claim the articles, and they could not reach a decision. At that time, Upananda was traveling through the villages and happened to pass by their dwelling. When the Mahalas saw him approaching from afar, they thought: "This man belongs to the Sakya clan, possesses handsome and dignified features, and has gone forth from the Buddha’s own lineage.

He can help us put an end to this dispute." They therefore said to him: "We have these robes and other requisites here, and each of us wants to claim them, so we cannot divide them. Today, we ask the Venerable One to divide these robes and requisites for us so that we may avoid contention."

Upananda replied: "If I divide the robes and requisites for you, how could I avoid incurring your resentment?"

The Mahalas said: "If the Venerable One will not divide them, who will help us do so? Surely we cannot ask followers of other paths to divide the robes and requisites for us!"

Upananda again said: "First, both of you must promise to follow my decision; only then will I divide them for you."

They replied: "We shall follow your decision."

Upananda then said: "Bring out all the articles."

They brought them out, and Upananda divided them into three shares. The Mahalas then thought: "There are only two of us, yet he has divided them into three shares. Perhaps he intends to take one share. Let us give him one share so that our dispute may be ended."

After he had finished dividing them into three shares, Upananda again asked the Mahalas: "If there are any other articles, bring them all out, lest you dispute over them again later." The first did not wish to bring anything more out, but the second brought out what remained and said: "That is everything!" Upananda then added these articles to the previous three shares. He himself stood between two of the shares and placed the remaining share between the two Mahalas, saying: "(291c) Listen while I perform the karman."

They replied: "Very well."

He then said: "These two shares together with me make three on my side; the two of you together with one share also make three on your side. Thus there are three on this side and three on that side. Since both sides receive three, is that not fair?" Because the Mahalas had already made a promise and, moreover, feared the authority of one belonging to the Sakya clan, they did not dare say anything further.

The two therefore agreed to accept that one share, but they did not know how to divide it and said: "Elder! How are we now to divide this share of ours?"

Upananda then divided it into two portions, and each Mahala took one portion and departed.

The bhikshus then reported this matter to the Buddha: "Blessed One! Why did Upananda deceive those Mahala bhikshus in this way?"

The Buddha said to the bhikshus: "This Upananda has deceived those bhikshus not only today; in a past life he also deceived them."

The bhikshus again said to the Buddha: "Did such a thing truly occur before?"

He replied: "It did. In the past, in a southern country, there was a clear river in which two otters lived. One could dive into deep water, while the other could dive only near the shore. At that time, the deep-diving otter caught a carp... as related in detail in the Jataka."

On another occasion, when the Buddha was at Vaishali, as related in detail above, for the sake of ten beneficial purposes the Tathagata made a tour of the bhikshus’ rooms once every five days. As the Blessed One passed through the rooms and came to Nanda’s room, he saw that many robes and other requisites were stored there: some robes were being aired, some were being sewn, some were being dyed, some had just been beaten to remove the sizing, and some were being made permissible. Nanda had arranged them in separate places in this manner, as though he were preparing to hold a great assembly for distributing offerings to the Sangha.

Although the Blessed One knew, he still asked: "Nanda! To whom do these robes and requisites belong?"

He replied: "They belong to me."

The Buddha said: "Bhikshu! These robes are far too numerous!"

Nanda immediately said to the Buddha: "Blessed One! Did not the Blessed One previously permit a double-layered sanghati, a single-layered uttarasanga, and a single-layered antaravasaka?"

The Buddha said: "Even so, these robes are still too numerous."

He replied: "Blessed One! I have disciples who travel with me and dependent disciples. Each needs a double-layered sanghati, a single-layered uttarasanga, and a single-layered antaravasaka; robes must also be made for the novices."

The Buddha again said: "Even so, these robes are still too numerous."

The elder then said to the Buddha: "Blessed One! When we who have gone forth need robes, they are difficult to obtain. Therefore, after these cloths have been washed and dried, I store them in a chest. When our robes become torn, I will take them out and make robes for our use."

The Buddha then said to Nanda: “That is an improper deed. As one who has gone forth, why do you still remain as greedy as a layperson? Have you not often heard me (292a) censure excessive seeking, many desires, and discontent, while praising few desires and contentment? Yet now you have many desires, are difficult to satisfy, and seek many robe materials to store for a long time. This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching; it cannot serve to foster wholesome qualities. Why do you store cloth for so long before using it? From now on, when cloth is received, I permit it to be stored for one night.”

The bhikkhus then addressed the Buddha: “Blessed One! Why does this Nanda store so much cloth without knowing contentment?”

The Buddha said to the bhikkhus: “It is not only today that this Nanda has stored much cloth without knowing contentment. In the past as well, he stored much and knew no contentment, as is fully explained in the Bird Birth Scripture (a Jataka?).”

Furthermore, when the Buddha was dwelling at Kausambi, honored and given offerings by devas and human beings, at the time for almsround the Blessed One donned his robe, took his bowl, entered the city of Kausambi, and went from house to house on almsround. At that time, the king’s queen, named Syama, offered one thousand five hundred woolen cloths to the Blessed One. The Buddha instructed Ananda to distribute those cloths among the bhikkhus. The Elder Ananda distributed them among the bhikkhus, but the bhikkhus would not accept them, saying to Ananda: “The cotton cloths have not yet been completely dyed, and therefore this is not in accordance with the Dharma.”

Ananda then reported this matter to the Blessed One. The Buddha said to Ananda: “From now on, if surplus cloth is obtained, I permit it to be kept for up to ten days.”

Thereafter, some bhikkhus who had kept surplus cloth for a full ten days brought it before the Buddha and said: “Blessed One! These cloths have now been stored for ten days. What should be done with them?”

The Buddha said to the bhikkhus: “If a fellow bhikkhu is nearby, the cloth should be formally assigned to him as a vikappana, and once every ten days the old garment may be exchanged for the new one and worn.”

Furthermore, when the Buddha was at Vaisali, each year, after the people of that city had offered food and drink to the Sangha, they gave robe materials to the bhikkhus, but the bhikkhus would not accept them. The donors then went to the Buddha, bowed at his feet, and addressed him, saying: “Is there some expedient by which the bhikkhus may be permitted to accept and use these robe materials, so that those who give may gain merit and those who use them may receive benefit?”

The Buddha said: “There is.” It was explained fully as above.

At that time, the Buddha ordered all the bhikkhus living at Vaisali to assemble. For the sake of the ten benefits, he established this precept for the bhikkhus, which those who had already heard it were also required to hear again:

-- “If a bhikkhu has completed his robes and has relinquished the kathina robe, any robe he receives as an offering from a donor may be kept for ten days. If he keeps it beyond ten days, he commits a Naihsargika Payattika offense.”

Explanation:

– The robes have been completed: When a bhikkhu has finished making the three robes, this is called the completion of the robes. If he did not accept the kathina robe, this is also called the completion of the robes. If he has relinquished the kathina robe, this is also called the completion of the robes. (292b) If the robe has been completely washed and dyed, this too is called the completion of the robes.

– Robes: These include the following kinds: kambala robes, cotton robes, soma robes, kosa robes, sana robes, hemp robes, and khomadusa robes. There are also other kinds of robes, such as the sanghati, uttarasanga, antaravasa, nisidana, rain-bathing robe, sore-covering robe, patched robe, householder’s robe, and rag robe; whether made or unmade; robes in accordance with the Dharma or not in accordance with the Dharma; designated robes; and kathina robes. These are called robes.

– Relinquished: This means relinquishing the kathina robe. There are ten circumstances in which a robe is relinquished: 1- relinquishment upon accepting a robe; 2- relinquishment when the robe is finished; 3- relinquishment when the period has ended; 4- relinquishment upon hearing; 5- relinquishment upon departing from the dwelling place; 6- relinquishment when it is lost; 7- relinquishment when it is damaged; 8- relinquishment upon sending the robe elsewhere; 9- relinquishment when the appointed time has passed; 10- relinquishment when the period has ended. These are called the ten circumstances for relinquishing a robe.

– Exactly ten days: The maximum period is ten days.

– A robe kept for a long time: Apart from the number of robes permitted for use, if any other robe is kept for more than ten days, a Naihsargika Payattika offense is committed.

– Naihsargika Payattika: This means that the robe must be relinquished before the Sangha, after which the Payattika offense must be confessed. If the offense is confessed without relinquishing the robe, a Vinayatikrama offense is committed.

– Payattika: These are offenses leading to rebirth in an evil realm, such as an offense that has been seen, an offense that has been heard, an offense that has been formally raised, and so forth. If a bhikkhu receives a robe on the first day and continues to receive robes on each succeeding day, they may be kept for ten days without being formally assigned as a vikappana. If they are kept beyond ten days, all those robes incur a Naihsargika Payattika offense.

If a bhikkhu receives a robe on the first day and continues to receive robes on each succeeding day, and he formally assigns half of them as vikappana but does not formally assign the other half, those that have been formally assigned are lawful, while those that have not been formally assigned are unlawful. If the latter are kept beyond ten days, a Naihsargika Payattika offense is committed.

If a bhikkhu receives a robe on the first day and formally assigns it as a vikappana on the second day; receives another robe on the second day and formally assigns it on the third day; receives another robe on the third day and formally assigns it on the fourth day; receives another robe on the fourth day and formally assigns it on the fifth day; receives another robe on the fifth day and formally assigns it on the sixth day; receives another robe on the sixth day and formally assigns it on the seventh day; receives another robe on the seventh day and formally assigns it on the eighth day; receives another robe on the eighth day and formally assigns it on the ninth day; receives another robe on the ninth day and formally assigns it on the tenth day;

and then receives another robe on the tenth day and keeps it until the eleventh day, all the robes incur a Naihsargika Payattika offense, because the succession was uninterrupted.

If a bhikkhu receives a robe on the first day and immediately formally assigns it as a vikappana that same day, continuing in this manner until he receives a robe on the tenth day and immediately formally assigns it that day, and then receives a robe on the eleventh day and formally assigns it on the eleventh day, he commits a Vinayatikrama offense, because there was no interruption.

– Interruption: If a bhikkhu receives a robe on the first day and lets nine days pass; receives a robe on the second day and lets eight days pass; receives a robe on the third day and lets seven days pass; receives a robe on the fourth day and lets six days pass; receives a robe on the fifth day and lets five days pass; receives a robe on the sixth day and lets four days pass; receives a robe on the seventh day and lets three days pass; receives a robe on the eighth day (292c) and lets two days pass; receives a robe on the ninth day and lets one day pass; and receives a robe on the tenth day, then on that tenth day he formally assigns all the aforementioned robes as vikappana. If a robe is received on the eleventh day, it should not be accepted. This is called an interruption.

If a bhikkhu first receives many robes and later receives few, then through the operative force of the earlier robes he commits a Naihsargika Payattika offense. If a bhikkhu first receives few robes and later receives many, then through the operative force of the earlier robes he commits a Naihsargika Payattika offense. If a bhikkhu had robes previously, had none during the intervening period, and then has robes again, he commits a Naihsargika Payattika offense. If a bhikkhu previously had no robes, but has robes during the intervening period, then if he has them, he commits a Naihsargika Payattika offense.

(There are also the following cases:) Bhikkhus who did not accept the kathina robe but believe that they accepted it; who relinquished the kathina robe but believe that they have not relinquished it; who did not accept a robe but believe that they accepted it; who did not formally assign a robe as a vikappana but believe that they did so; who did not give it to another person but believe that they gave it; who did not make a mental determination but believe that they did; or who, because their minds were confused, formally assigned it as a vikappana to an improper person...

– Not having received the Kathina robe but imagining that one has received it: If a bhikkhu has not received the Kathina robe but tells himself that he has received it, and then keeps an robe for more than ten days, he commits a Nissaggiya Pacittiya offense.

– Having relinquished the Kathina robe but imagining that one has not relinquished it: If a bhikkhu has relinquished the Kathina robe but tells himself that he has not relinquished it, and then keeps an robe for more than ten days, he commits a Nissaggiya Pacittiya offense.

– Not having formally received a robe but imagining that one has received it: If a bhikkhu has not himself formally received one of the three robes but tells himself that he has already received it, and therefore does not make it allowable, keeping it for more than ten days, he commits a Nissaggiya Pacittiya offense.

– Not having made it allowable but imagining that one has made it allowable: If a bhikkhu keeps a robe for a long time without formally assigning it to another person—doing so procedurally but not actually giving it away—but imagines that he has already formally assigned it, and keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

– Not having given it but imagining that one has given it: If that robe has not been offered to a stupa, offered to the Sangha, or given to a person, but he says that it has already been given, and keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

– Not remembering clearly but imagining that one remembers clearly: If a bhikkhu does not clearly remember, “This is a sitting cloth; this is an itch-covering cloth; this is a rains-bathing cloth,” but imagines that he remembers clearly, and then does not make it allowable and keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

– Being confused: If a bhikkhu obtains a robe but, because he is confused, does not make it allowable and keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

– Mentally declaring it allowable: If one intends in one’s mind to declare it allowable but does not utter the words aloud, this is called an unlawful declaration of allowability and constitutes a Vinaya-transgression offense. If the words are spoken aloud, however, there is no offense.

– To an improper recipient: If one makes it allowable with a layperson, a person who is unaware, or an animal, it is the same as not making it allowable. If, after doing so, one keeps it for more than ten days, one commits a Nissaggiya Pacittiya offense.

Upali said to the Buddha: “Blessed One! If a bhikkhu has a surplus robe that he wishes to make allowable, with whom should he make it allowable?”

The Buddha said to Upali: “It should be made allowable with a bhikkhu, a bhikkhuni, a siksamana, a novice monk, or a novice nun” (293a).

He further asked: “Within what distance must those with whom it is made allowable reside?” The Buddha said: “Within approximately three yojanas, and one must know whether they are dead or alive. It can be made allowable with them only if they are still alive.”

Upali again said to the Buddha: “Blessed One! If a robe being kept in reserve has been made allowable with a novice monk, and that novice then receives full ordination, what should be done?”

The Buddha said: “Refer to him as a bhikkhu with no rains-retreat seniority when making it allowable.”

Upali further asked: “If that bhikkhu with no rains-retreat seniority dies, what should be done?”

The Buddha replied: “It may be retained for ten days, and then made allowable with another acquaintance.”

He further asked: “What dimensions must a piece of cloth have for it to be made allowable? At what dimensions need it not be made allowable?”

The Buddha said: “If a piece of cloth for a robe is approximately one cubit wide and two cubits long, it must be made allowable. But if two bhikkhus jointly own a piece of cloth that has not yet been divided, there is no offense. Once it has been divided, however, it must be made allowable. If it is not made allowable and is kept for more than ten days, a Nissaggiya Pacittiya offense is committed.”

If a brahmin household invites the Sangha to receive a meal and gives cloth as alms, but one bhikkhu, being ill, asks another person to receive his share of the cloth on his behalf, then although the bhikkhu who received the cloth on his behalf brings it back and keeps it for a long time without yet handing it over, there is no offense. But once the ill bhikkhu has received it, he must make it allowable. If he does not make it allowable and keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

If a bhikkhu hears that his teacher or disciple will give him a robe but has not yet received it, there is no offense, however much time passes. Once he has received it, he must make it allowable. If he does not make it allowable and keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

If a bhikkhu asks a weaver to weave a robe for him, then although the robe has long since been completed, as long as the weaver has not yet delivered it, the bhikkhu commits no offense. But once he has received the robe, he must make it allowable. If he does not make it allowable and keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

If a bhikkhu purchases a robe, then although the price has been definitively settled, as long as he has not yet received the robe, there is no offense. Once he has received it, he must make it allowable. If he does not make it allowable and keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

If a bhikkhu, for the purpose of making offerings to the Buddha or the Sangha, searches for robes, brings them back, and places them in one location, there is no offense even if they remain unused for a long time.

If a bhikkhu receives robes and other requisites from great assemblies for almsgiving held at such places as the Buddha’s birthplace, the place where he attained enlightenment, the place where he turned the Dharma wheel, the place where Ananda convened a great assembly, the place where Rahula convened a great assembly, or the place where the great quinquennial assembly was held, and then incorporates those robes and requisites into the Sangha’s property without dividing them, there is no offense, however long they remain there.

If those robes and requisites have been divided, with several people jointly receiving one share, and among them is someone well versed in the Vinaya who agrees to make them allowable on behalf of everyone, there is no offense. If they are not made allowable and are kept for more than ten days, a Nissaggiya Pacittiya offense is committed.

If a bhikkhu, while traveling, comes to a dangerous and frightening place, hides his robe, and continues on his way, but returns to retrieve it after more than ten days, he commits a Nissaggiya Pacittiya offense. If someone retrieves that robe and brings it to the bhikkhu, and the bhikkhu accepts it, he likewise commits a Nissaggiya Pacittiya offense.

If a bhikkhu is pursued by bandits and therefore casts aside his robe and flees, and after more than ten days someone finds that robe and returns it to him, the bhikkhu commits no offense.

If the robe is not lost but he imagines that it is lost (293b), or it is lost but he imagines that it is not lost, or it is lost and he imagines that it is lost, in all these cases no offense is committed; he may keep it for more than ten days without offense. But if the robe is not lost and he knows that it is not lost, then by keeping it for more than ten days he commits a Nissaggiya Pacittiya offense.

If a bhikkhu has kept a surplus robe for more than ten days and wishes to relinquish it, he should ask a bhikkhu who upholds the Vinaya and knows how to perform a Sanghakarma to invite a number of familiar bhikkhus outside the great boundary. If there is no designated boundary at that place, a small boundary must be established for performing the Sanghakarma. The officiating bhikkhu should then say:

“May the venerable Sangha listen! If it is appropriate to the Sangha, the Sangha will now designate as the area for the Sanghakarma the space extending inward from one fathom beyond the place where the Sangha is seated. May the venerable Sangha listen: Here, the space extending inward from one fathom beyond the place where the Sangha is seated is designated as the area for the Sanghakarma.... Those members of the Sangha who consent should remain silent. This matter shall be carried out accordingly.”

In a place where no Sanghakarma establishing the boundary has been performed, the affairs of the Sangha may not be conducted—that is, matters of the Sangha may not be adjudicated. If they are conducted, a Vinaya-transgression offense is committed. The Vinaya master should say to that bhikkhu: “Venerable, relinquish this robe.” The bhikkhu must then kneel, join his palms, and say:

“May the venerable Sangha remember me: I, the bhikkhu so-and-so, have kept this robe for more than ten days and have committed a Nissaggiya offense. I now relinquish it in the midst of the Sangha.”

The Vinaya master then asks: “Have you used this robe?” If he says, “I have used it,” he should be told: “You have committed a Pacittiya offense, because you used a robe that had not been made allowable; through using it, you have also committed a Vinaya-transgression offense.” If he replies, “I have not used it,” he should be told: “You have committed a Pacittiya offense.”

That bhikkhu must kneel before the Vinaya master, join his palms, and say: “May the elder remember me: I am so-and-so. I kept a robe for more than ten days and have relinquished it in the midst of the Sangha; in doing so, I committed a Pacittiya offense. I now confess it before the elder and dare not conceal it.”

The Vinaya master asks: “Do you yourself recognize the offense?”

If he replies, “I recognize it,” he should be admonished: “Do not commit it again.”

He replies: “Yes, I will comply” (three times).

Then that bhikkhu should say as follows: “Venerable sir, please bear witness: I, Bhikkhu so-and-so, kept a robe for more than ten days and have relinquished it before the Sangha. In doing so, I committed a Pacittiya offense; because I used an impure robe, I also committed a Vinaya offense. I now sincerely confess all these offenses before the venerable sir and dare not conceal them.”

The Vinaya master asks: “Do you yourself recognize the offense?”

If he replies, “I recognize it,” then he should be told: “Do not commit it again.”

He replies: “I shall reverently uphold and observe this.” This is repeated a second and a third time.

The Vinaya master then asks: “Whom among this Sangha do you know?”

If he replies, “So-and-so,” the master immediately says: “Sit down according to seniority.” Then he performs the karman:

“May the venerable Sangha listen! Bhikkhu so-and-so kept a robe for more than ten days and has relinquished it before the Sangha in accordance with the Dharma. If the time is appropriate for the Sangha, the Sangha now gives this robe to the bhikkhu who is acquainted with Bhikkhu so-and-so.”

Then he makes the following motion:

“(293c) May the venerable Sangha listen! This Bhikkhu so-and-so kept a robe for more than ten days and has relinquished it before the Sangha in accordance with the Dharma. The Sangha now gives this robe to the bhikkhu who is acquainted with Bhikkhu so-and-so. Those venerable members of the Sangha who consent to giving this robe to the bhikkhu acquainted with Bhikkhu so-and-so should remain silent; whoever does not consent should speak. This is the first pronouncement of the karman.”

The same is said a second and a third time. Then he concludes:

“The Sangha has consented to give this robe to the bhikkhu acquainted with Bhikkhu so-and-so. Because the Sangha consents, it remains silent. Thus shall this matter be carried out.”

Afterward, the acquainted bhikkhu should return the robe to the other bhikkhu that same day or the following day. He must not return it in the midst of the Sangha, nor may he wait more than half a month before returning it. Once that bhikkhu has received the robe again, he should either formally undertake it or make it allowable. If he does not know how to undertake it or how to make it allowable, the Sangha should instruct him to say as follows:

“I, so-and-so, shall always undertake and retain this sanghati robe, this uttarasanga robe, and this antaravasa robe, without being separated from them overnight.”

He should say this three times. If he is making the robe allowable, he should be instructed to say as follows:

“I am Bhikkhu A. This robe is an extra robe, and I now assign it as an allowable gift to Bhikkhu B, because Bhikkhu B lives near me. I shall wash and dry it, mend it as I see fit, and, when there is an appropriate occasion, take it out and use it.”

He should say this three times.

Therefore, it is said:

“If a bhikkhu has completed the work concerning his robes and has also relinquished the kathina robe, he may keep a robe in addition to the three robes for ten days. If he keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.”

(End of the First Nissaggiya Rule)

2. RULE: SLEEPING SEPARATED FROM ONE’S ROBES

When the Buddha was staying in the city of Sravasti, as related above in detail, a brahmin invited the Sangha to spend the night at his house so that he might make offerings and give robes. When the bhikkhus heard that he had invited the Sangha, they thought: “The weather is now mild, neither cold nor hot. We need only wear our upper and lower robes when we go there. If he offers us a robe, we shall accept it as our third robe.” They therefore put on their upper and lower robes and departed.

At that time, for the sake of five benefits, the Blessed One made a tour of the Sangha’s dwellings once every five days. When he arrived there, the Blessed One opened the door of a room and saw many robes on a rack. Although he knew the answer, he nevertheless asked: “There are many robes on this rack. To whom do they belong?”

A sick bhikkhu said to the Blessed One: “A brahmin invited the bhikkhus to spend the night at his house so that he might make offerings and give robes. The bhikkhus thought that the weather was warm, so they left these robes behind and departed wearing only their upper and lower robes. If he offered them robes, they would accept them as their third robes.”

The Buddha then said to the bhikkhus: “You should know this: the Tathagata, the Worthy One, is foremost among those who dwell in happiness; going forth and abandoning sensual desire is the foremost joy. Wherever one stays, when going for alms one must carry the three robes and the bowl, just as a bird’s two wings (294a) always remain attached to its body. You bhikkhus have renounced your former clans and gone forth out of faith. Therefore, wherever you go, you must carry your Dharma robes with you and must not remain separated from them overnight.”

Furthermore, after the Buddha had completed the rains retreat in the city of Sravasti, he traveled to the city of Rajagriha. At that time, a bhikkhu in Rajagriha had gone forth out of faith. After completing the rains retreat in another village, he heard that the Buddha, having finished the rains retreat, was traveling to Rajagriha.

He thought to himself: “I should now go and pay my respects to the Blessed One, and then accompany the Buddha to visit my relatives. The weather is now neither cold nor hot, so I should leave one robe behind and depart wearing only my upper and lower robes.” The Blessed One consequently reproached him, saying: “According to the discipline of a bhikkhu, one must always carry one’s Dharma robes and alms bowl, just as a flying bird always carries its feathers and wings with it.

They should not be left behind.”

When the Buddha was staying in the city of Rajagriha at the monastery in the Bamboo Grove of Kalanda, the elder Sariputra thought: “For the benefit of my relatives, I should now spend the rains retreat in the village of Nala. Yet, out of reverence for the Blessed One, I do not wish to be far away from him, though it is also difficult for me to approach the Buddha and speak of this.”

When the bhikkhus heard of this, they reported the entire matter to the Blessed One. The Buddha then said to the bhikkhus: “From this day onward, I permit the Sangha at the Bamboo Grove Monastery in Rajagriha and the Sangha in the village of Nala jointly to establish a single boundary for the Uposatha, so that Sariputra may dwell at ease. The one performing the karman should speak as follows:

“May the venerable Sangha listen! From this day onward, the Bamboo Grove Monastery in the city of Rajagriha and the village of Nala shall jointly establish a single boundary for the Uposatha. If the time is appropriate for the Sangha, the Sangha now establishes the Bamboo Grove Monastery in the city of Rajagriha and the village of Nala as a single boundary for the Uposatha. This is the motion.”

The karman is performed with one motion, through to the words: “Because the Sangha consents, it remains silent. Thus shall this matter be carried out.”

At that time, the Venerable Sariputra spent the rains retreat in the village of Nala and went each day to the Bamboo Grove Monastery to pay homage to the Blessed One. On one occasion, rain fell continuously for seven days. He then thought: “My body is now old and weak, and this sanghati robe is heavy.

I wish to carry it, but if it becomes soaked by the rain it will be even heavier. Yet if I do not carry it and happen not to return in time, I shall commit an offense entailing relinquishment and expiation. I should therefore wait until the rain stops before going to the Blessed One.” While traveling, however, he encountered some non-Buddhist ascetics and engaged them in discussion, as related in the Samannaphala Sutra.

Only afterward did he go to the Blessed One, pay homage, and inquire after his well-being. Although the Buddha knew the answer, he nevertheless asked: “Sariputra! Why have I not seen you for so long?” The venerable one then related all the foregoing circumstances to the Blessed One.

The Blessed One then said to the bhikkhus: “From now onward, combine the Bamboo Grove Monastery in the city of Rajagriha and the village of Nala into a single boundary within which one does not become separated from one’s robes overnight, so that the bhikkhus may dwell at ease. The one performing the karman should speak as follows:

“May the venerable (294b) Sangha listen! From the Bamboo Grove Monastery in the city of Rajagriha to the village of Nala—excluding householders’ dwellings and the village boundaries—shall now constitute a boundary within which one does not lose possession of one’s robes. If the time is appropriate for the Sangha, the Sangha now combines the area from the city of Rajagriha to the village of Nala—excluding householders’ dwellings and the village boundaries—into a single boundary within which one does not lose possession of one’s robes.”

Whichever venerable ones consent to combine the area from the city of Rajagriha to the village of Nala—excluding the dwellings of the inhabitants and the boundaries of the village—and establish it as a boundary within which robes are not considered separated, let them remain silent; whoever does not consent should speak....

“The Sangha has consented, as it remains silent. Thus shall this matter be carried out.”

After the boundary within which robes are not considered separated had been established, the area from the city of Rajagriha to the village of Nala, extending twenty-five cubits on either side of the road, belonged to that boundary. A bhikkhu could therefore leave his robe in the city of Rajagriha and go to the village of Nala without committing an offense, or leave his robe in the village of Nala and go to the city of Rajagriha likewise. As with the circumstances concerning Sariputra, so too were the circumstances concerning Maudgalyayana.

Furthermore, when the Blessed One was residing at Jetavana Monastery in the city of Shravasti, a bhikkhu wished, after the meal, to go to the Open-Eyes Forest to practice meditation. He thought: “If I spend the night in the Open-Eyes Forest, I shall be separated from my sanghati robe and thereby violate the rule.” He therefore took all three robes with him. Suddenly, he encountered the Blessed One. Although the Buddha knew the reason, he still asked: “Bhikkhu, why are you carrying so many robes?” He replied: “Blessed One, I wish to go to the Open-Eyes Forest to practice meditation, but I fear that if I cannot return in time this evening, I shall be separated from my sanghati robe. Therefore, I must take all three robes with me.”

Thereupon, the Buddha said to the bhikkhus: “From now on, Jetavana Forest and the Open-Eyes Forest, together with the Eastern Monastery, the Western Monastery, the Eastern Grove Monastery, the Western Grove Monastery, the Royal Park Monastery, the Kitchen-Tree Stupa, and the Brahma-Grove Monastery, shall be combined and established as a boundary within which robes are not considered separated, so that the bhikkhus residing therein may dwell at ease. The karman officiant should speak as follows:

“Venerable Sangha, please listen. The area from Jetavana to the Open-Eyes Forest, and from the Eastern Grove Monastery as far as the Kitchen-Tree Stupa, excluding the village and the boundaries of the village... If the time is appropriate for the Sangha, the Sangha will now perform the karman of establishing the area from Jetavana Forest as far as the Kitchen-Tree Stupa as a boundary within which robes are not considered separated. This is the motion.

“Venerable Sangha, please listen. Within the area from Jetavana Forest as far as the Kitchen-Tree Stupa, excluding the village and the boundaries of the village, (294c) the Sangha now establishes a boundary within which robes are not considered separated. Whichever venerable ones consent to establish the area from Jetavana Forest, through the Open-Eyes Forest, as far as the Kitchen-Tree Stupa as a boundary within which robes are not considered separated, let them remain silent; whoever does not consent should speak.

“The Sangha has consented to establish the area from Jetavana Forest, through the Open-Eyes Forest, as far as the Kitchen-Tree Stupa as a boundary within which robes are not considered separated. Since the Sangha consents, it remains silent. Thus shall this matter be carried out.”

Furthermore, when the Buddha was residing at Jetavana Monastery in the city of Shravasti, a fire broke out in Shravasti. The people, elephants, horses, carts, men, and women carried their clothing and fled from the city. Most of the bhikkhus, however, had left their robes in the city, so, fearing that the robes would burn, they hurried from outside back into the city. Seeing this, the unbelievers in the city criticized them, saying: “We are fleeing the city to escape the fire, yet these shramanas are running into the city like moths plunging into flames. What matter could be so urgent?”

Then someone said: “These shramanas do not live according to the right path; they want to take other people’s belongings. They are like a band of thieves who watch to see where people hide their possessions and then take them to sustain their lives, as though those things were medicine for curing illness. These shramanas are the same: they wait until people suffer disaster and then rush into the city.... These are corrupt men; what spiritual conduct could they possibly possess?”

When the bhikkhus heard this, they reported all these circumstances fully to the Blessed One. The Buddha then instructed them to summon those bhikkhus, and they were summoned. When those bhikkhus had arrived, the Buddha asked: “Why did you run toward the city, causing people of the world to reproach you?” They replied: “Blessed One, our robes and belongings had previously been left in the city. When the city caught fire, we feared losing our robes and therefore ran inside to retrieve them.”

The Buddha then asked the bhikkhus: “Why did your Sangha not perform the karman permitting an overnight separation from the robes?”

They replied: “We did perform the karman.”

The Buddha asked again: “How did you perform the karman?”

They replied: “We included the entire city of Shravasti within the boundary.” The Buddha then said to the bhikkhus:

—“Why did you perform a karman that combined an aranya place with a village? From now on, I do not permit the performance of a karman that combines an aranya place with a village. An aranya place must be joined with an aranya place, and a village must be joined with a village. If an aranya place is combined with a village, or a village with an aranya place, an offense of vinaya-transgression is committed.” The Buddha then ordered all the bhikkhus residing in (295a) the city of Shravasti to assemble. For the sake of ten benefits, he established this precept for the bhikkhus, which those who had already heard it were also required to hear again:

—“If a bhikkhu has finished making his robes and has relinquished the kathina robe, and he spends the night elsewhere separated from any one of his three robes—except when permitted by a karman of the Sangha—he commits a naihsargika-payattika offense.”

Explanation:

– The robes have been completed: When the three robes are complete, this is called “the robes have been completed.” Not accepting the kathina robe is also called “the robes have been completed”; relinquishing the kathina robe is also called “the robes have been completed”; and finishing the washing and dyeing of the robes is also called “the robes have been completed.”

– Robes: Robes include the following kinds: Kiep-boi robes, Kham-bala robes, Sauma robes, Kausheya robes, Shana robes, Ma robes, and Kumuda robes.

– Relinquishing the kathina robe: This comprises ten matters, from relinquishment through acceptance of the robe to final relinquishment.

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

– Three robes: The sanghati, the uttarasanga, and the antarvasa.

– Except when permitted by a karman of the Sangha: If the Sangha does not perform a karman granting permission, one may not spend a night separated from the robes. But even if a karman is performed, should the motion be made incorrectly, the karman is not valid. Or, if a karman is performed but every part of its procedure is incorrect, it is as though no karman had been performed.

– Performing a karman: When the motion is valid and correctly performed, the karman is valid, the assembly is valid, and every detail accords with the Dharma, this is called a karman performed by the Sangha. If such a karman has been performed, the Blessed One declares that there is no offense—that is, one may spend a night separated from the robes without committing an offense.

– Naihsargika-payattika: This means that the robe must be relinquished before the Sangha and the payattika offense must then be confessed. If one confesses without relinquishing it, one commits an offense of vinaya-transgression.

– Payattika: As explained above.

– Boundaries: 1. Karman boundary; 2. Traveling boundary; 3. Dependency boundary; 4. Boundary of seven amra trees (mango trees).

1. Karman boundary: (a) Detailed designation; (b) Summary designation; (c) Village; (d) Naming; (e) Boundary markers; (f) Boundary following the contours; (g) Refuge boundary; (or) Boundary in all directions.

a. Detailed designation: In the country of Mathura there was the Pine-Grove Monastery. To the east of Mathura flowed the Yamuna River, and to the east of that river stood the Gathering Place of Seers Monastery. At that time, the bhikkhus at the Gathering Place of Seers Monastery sent a messenger to address the Sangha at the Pine-Grove Monastery as follows:

“We wish to join with you in establishing a common boundary for the uposatha.”

Those bhikkhus asked: “Why is that?”

They replied: “Because there is much delicious food over there, and robes are also given separately to each room, as well as rains-retreat robes. Therefore, we wish to share in them.”

Those bhikkhus should reply: “If you wish to establish a common boundary for the sake of robes and food and drink, that is not appropriate. You should simply remain peacefully where you are.”

But if they say: “In our dwelling place there are many young bhikshus who are not well versed in the Sutras, Vinaya, and Abhidharma, and who are not skilled in contemplation of the skandhas, dhatus, ayatanas, and the twelve links of dependent origination. Therefore, we wish to go to the Elders to study the Sutras, Vinaya, Abhidharma, skandhas, dhatus, ayatanas, and contemplation of the twelve links of dependent origination.”

Then those Elders should say: “After the Sangha on your side has performed the karman without encountering any obstacle, we shall join with you (295b) in establishing a common boundary.”

At the same time, they should tell all the bhikshus to go entirely to that side. If they do not go, then all must leave the boundary; either those on that side must come, or all must leave the boundary before the karman procedure is performed. The one performing the karman should speak as follows:

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, the Sangha now takes the area from Pine Grove Monastery to Sages’ Village Monastery—including the inner boundary, outer boundary, combined inner and outer boundary, and intervening boundary—and establishes them together as a single Uposatha boundary.”

Then he should make the formal motion as follows:

“Venerable Sangha, please listen! From this Pine Grove Monastery to Sages’ Village Monastery, the Sangha now unites the inner boundary, outer boundary, combined inner and outer boundary, and intervening boundary into a single Uposatha boundary. Those venerable ones who consent should remain silent; whoever does not consent should speak.

The Sangha has consented to unite Mathura Pine Grove Monastery and Sages’ Village Monastery—these two great boundaries—into a single Uposatha boundary. This has now been completed. The Sangha consents and therefore remains silent. Thus shall this matter be carried out.”

If there is no river between them, the karman should be performed to make them one place. But if there is a river between them, the karman must divide the area into three sections:

1- Mathura Monastery.

2- The water.

3- Sages’ Village Monastery.

But if there is an islet in the river, the karman must divide the area into five sections:

1- Mathura Monastery.

2- The water.

3- The islet.

4- The water.

5- Sages’ Village.

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

After the boundary had been established, one day during the rains retreat, the water rose high. A bhikshu, after receiving authorization by proxy, wished to go and participate in the karman, but he was swept beyond the boundary by the current and nearly died. Having fortunately survived, he said to the bhikshus: “Just now, after receiving authorization by proxy, I came here and was swept away by the current. Fortunately, I escaped death. May we now establish a wider boundary?”

The bhikshus replied: “Yes! Then go about three yojanas upstream and downstream, set up markers such as trees, stones, or mounds of earth, and then return here.”

At that time, the one performing the karman should speak as follows:

“Venerable Sangha, please listen! From Mathura Monastery to Sages’ Village Monastery, including the inner boundary, outer boundary, combined inner and outer boundary, intervening boundary, and the water upstream and downstream as far as those limits... If the time is appropriate for the Sangha, the Sangha now establishes the area from Mathura Monastery to Sages’ Village Monastery, extending upstream and downstream along the river as far as those limits, as the Uposatha boundary by a karman procedure. This is the motion.”

Then he should make one motion followed by the karman declaration, through to: “The Sangha consents and therefore remains silent. Thus shall this matter be carried out.”

On another occasion, a person who had received authorization by proxy was traveling to the place where the karman was to be performed. He boarded a boat intending to proceed, but the boatman first hauled the boat against the current before rowing it and said to the bhikshu: “(295c) The boat is heavy and difficult to pull. Venerable sir, please go ashore and walk to the place from which the boat can be rowed, and then board it again.” Because this bhikshu was carrying authorization by proxy, he could not go ashore, for if he left the boundary, the authorization would be invalidated.

Therefore, he had to wade along the bank. But because the boat drifted too quickly, it passed beyond the extent of the boundary. The bhikshu then swam after the boat while remaining within the extent of the boundary, but the current carried the boat more than three yojanas downstream.

At that time, the bhikshu had to abandon the boat and wade toward the bank. Only after reaching the beginning of the road lying within the boundary could he go ashore. This is the detailed exposition.

b- The brief exposition: The one performing the karman should speak as follows:

“Venerable Sangha, please listen: If the time is appropriate for the Sangha, the Sangha now takes the area from Mathura Monastery to Sages’ Village Monastery—including the inner boundary, outer boundary, combined inner and outer boundary, and intervening boundary—and establishes them together as a single Uposatha boundary. This is the motion.”

He should make one motion followed by the karman declaration, through to: “Because the Sangha has consented, it remains silent. Thus shall this matter be carried out.”

This is called the brief exposition of the boundary.

c- The boundary of villages: If Mathura Monastery lies to the west and Village Monastery wishes to unite with it as a single Uposatha boundary, the names of all monasteries within three yojanas should be recited when performing the karman. The one performing the karman should speak as follows:

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, the Sangha now takes Sweet Monastery, Eastern Monastery, Victorious Monastery, Unperturbed Monastery, Worthy Monastery, Sequential Precepts Monastery, Conch Monastery, Joyful Village Monastery, and Yellow Monastery, and unites the inner boundaries, outer boundaries, combined inner and outer boundaries, and intervening boundaries of these monasteries into a single Uposatha boundary. This is the motion.”

Then he should make one motion followed by the karman declaration, through to: “Because the Sangha consents, it remains silent. Thus shall this matter be carried out.”

d- Naming the boundary: If the bhikshu performing the karman does not know the names of the monasteries, he should ask a knowledgeable senior bhikshu to announce their names before the Sangha. The one performing the karman should then speak as follows:

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, then from this day onward, the Sangha unites the monasteries just named by the bhikshu so-and-so—including their inner boundaries, outer boundaries, combined inner and outer boundaries, and intervening boundaries—into a single Uposatha boundary. This is the motion.”

Then he should make one motion followed by the karman declaration, through to: “Because the Sangha consents, it remains silent. Thus shall this matter be carried out.”

This is called naming the boundary.

e- Boundary markers: The one performing the karman should speak as follows:

“Venerable Sangha, please listen: If the time is appropriate for the Sangha, the Sangha now takes such markers as a boulder, mountain peak, well, ferry landing, and base of a tree, together with the inner boundary, outer boundary, combined inner and outer boundary, and intervening boundary, (296a) and establishes them as a single Uposatha boundary. This is the motion.”

Then he should make one motion followed by the karman declaration, through to: “Because the Sangha has consented, it remains silent. Thus shall this matter be carried out.”

If the one performing the karman does not clearly know the boundary markers, he must first ask a knowledgeable resident senior bhikshu to announce the names of the boundary markers before the Sangha, as in the preceding case of naming the boundary.

f- An irregular boundary: There were monasteries on the outskirts of villages that had fallen into great disrepair. Someone then offered requisites to the Sangha, wishing the bhikshus of those monasteries to unite them into a single Uposatha boundary and use those requisites to repair the monasteries. However, among the bhikshus in those places, some wished to establish a common boundary, while others did not.

In such a case, those wishing to establish a common boundary must all assemble and then lead one another outside the boundary. Those who do not wish to establish a common boundary must set up markers within the grounds of their own monasteries and remain there. Meanwhile, after those wishing to establish a common boundary have assembled in one place, the one performing the karman should speak as follows:

“Venerable Sangha, please listen! If it is appropriate to the Sangha, from this day forth, the Sangha shall combine this residence with such-and-such residence—including the clearly marked inner boundary, outer boundary, inner-and-outer boundary, and intervening boundary—into a single Uposatha boundary. This is the motion.”

Then the motion and one karman proclamation are to be made, concluding: “Because the Sangha has consented, it remains silent. Let this matter be carried out accordingly.”

This is called the boundary following an irregular course.

g- The refuge-from-danger boundary: At a certain residence, after the bhikshus had completed the earlier or later rains retreat, a calamity suddenly arose one day, such as danger from bandits, danger from the king, the danger of being robbed of life, the danger of violating the precepts, or water containing so many parasites that it could not be completely filtered. Therefore, the bhikshus wished to go to a monastery three yojanas away to avoid those dangers. At that time, the bhikshus of that monastery should be summoned, or they should go outside the boundary, and the one performing the karman should make the following motion:

“Venerable Sangha, please listen! If it is appropriate to the Sangha, the Sangha now combines this residence with such-and-such monastery in such-and-such village—including the inner boundary, outer boundary, inner-and-outer boundary, and intervening boundary—into a single Uposatha boundary. This is the motion.”

Then the motion and one karman proclamation are to be made, concluding: “Because the Sangha has consented, it remains silent. Let this matter be carried out accordingly.”

If, after arriving there, they wish to proceed to other monasteries, they should first relinquish the existing boundary by making the following karman motion:

“Venerable Sangha, please listen! If it is appropriate to the Sangha, the Sangha now separates this residence from the residence with which it was formerly joined as a single boundary, so that the precepts may be recited separately. This is the motion.”

Then the motion and one karman proclamation are to be made, concluding: “Because the Sangha has consented, it remains silent. Let this matter be carried out accordingly.”

Thereafter, if the Sangha again wishes to go to a monastery three yojanas away and (296b) establish a single Uposatha boundary, and then wishes to proceed still farther, it must relinquish the latter boundary and establish the next one ahead, continuing until a satisfactory place farther on is found. Thus, boundaries may be established or relinquished as desired. This is called the refuge-from-danger boundary.

h- The boundary in all directions: If, during the rains retreat, bhikshus encounter such dangers as danger from the king, danger from brigands, danger from bandits, danger of being killed, danger of violating the precepts, or water containing so many parasites that it cannot be completely filtered, they may freely establish a boundary extending three yojanas in each of the four directions, as explained above. If the danger comes unexpectedly and there is no opportunity to perform the karman, they may depart without offense. This is called the boundary in all directions.

2- Boundaries for traveling: These comprise the following boundaries:

a- The boundary of a village containing sixty households. b- The boundary with partitions. c- The boundary of an upper story. d- The boundary of two kinds of roads. e- The boundary of a well. f- The boundary of a tree. g- The boundary of a garden. h- The boundary of a patch of creeping vines. i- The boundary for a one-night stay. k- The boundary of a boat. l- The boundary within a house. m- The inclusive boundary.

a- The boundary of a village containing sixty households: Examples are a large village in the land of Shijiali, a large village in the land of Suyi, a large village in the land of Mathura, and a large village in the settlement of Pataliputra; houses had been constructed throughout all these villages. If a bhikshu leaves his robe in the first house while he himself spends the night in the third house, departing before sunset and returning only after sunrise, he commits a Nissaggiya offense.

If, however, he departs after sunset and returns the following morning before sunrise, he does not yet commit an offense. If he departs before sunset and returns before sunrise, there is no offense. Or, if bhikshus dwell in every one of those houses, there is no offense.

If a boundary within which one does not lose possession of one’s robe has been established, there is no offense. If the village is surrounded by a wall, there is no offense. If it is surrounded by a moat, there is likewise no offense.

If it is surrounded by an embankment, there is likewise no offense. If all those houses share a single entrance, there is likewise no offense. If a road passes through that village and a bhikshu leaves his robe on the left side of the road while he himself goes to the right side of the road from before sunset until sunrise, the case is as stated above.

If a bhikshu lies down to rest in the middle of the road, using his three robes as a pillow, and the robes become separated from his head before sunrise, he commits a Nissaggiya offense. This is because, according to the Vinaya, one must not be separated from one’s robes during the night. Therefore, all those robes must be relinquished before the Sangha.

If the village is surrounded by a wall, a moat, or an embankment, or if the entire village has only one gate and that gate is closed, there is no offense in any of these cases. This is called the boundary of a village containing sixty households.

b- The boundary with partitions: This is the same as above.

c- The boundary of an upper story: The area extending twenty-five cubits on each side from the stairway leading to the upper story is called the boundary of an upper story. If a bhikshu leaves his robe on the upper story and, before sunset, goes more than twenty-five cubits away, returning only after sunrise, he commits a Nissaggiya offense. If, however, he departs after sunset and returns at sunrise, there is no offense.

Or if he departs after sunset and returns before sunrise, there is no offense. If a bhikshu is staying on an upper story and, fearing that bandits will come and plunder it, takes his robe more than twenty-five cubits away from the upper story and conceals it, then returns to rest upstairs, having departed before sunset (296c) and retrieving the robe only after sunrise, he commits a Nissaggiya offense, as explained above.

If, during the night, a bhikshu goes to urinate or defecate and is separated from his robe by no more than twenty-five cubits, then returns to the place where the robe was left, there is no offense. This is called the boundary of an upper story.

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

(1)- The boundary of a footpath: A bhikshu, fearing the cold, may travel to warmer regions, or, fearing the heat, may travel to temperate regions. While traveling, the teacher walks along conversing with companions, while the disciple carrying his robes and bowl follows behind but cannot keep pace with him. At sunset, the teacher, fearing that he will commit the offense of spending the night separated from his robes, leaves the path and stops at a place to wait for his disciple.

The disciple, however, passes by without seeing the teacher, so the teacher remains seated there waiting until morning. If the place where the teacher sits waiting for his robes is within twenty-five cubits of the path and he is subsequently reunited with them, he does not commit an offense. But if the place where he waits is more than twenty-five cubits away, he commits a Nissaggiya offense.

Or, in a case where the disciple carrying the robes walks ahead, at sunset he thinks, “I must not cause my teacher to spend the night separated from his robes,” and so stops off the path to wait for his teacher. But because he falls asleep, he does not realize that his teacher has passed by, and they meet only in the morning; this case is also as explained above. This is called the footpath.

(2)- The boundary of a carriage road: A bhikshu traveling in a carriage with merchants leaves his robe in the carriage but, fearing the dust, walks ahead. At sunset, fearing that he will commit the offense of sleeping separated from his robe, he must stop off the road within twenty-five cubits and wait for the carriage to arrive so that he may be reunited with his robe; then he does not commit an offense.

If a bhikshu leaves his robe in a carriage and follows behind it, but at sunset does not know which carriage contains his robe, he should then rest within twenty-five cubits of the carriage station. If he is reunited with his robe the following morning, he does not commit an offense.

If a large cart must ascend one, two, or three levels, and a bhikkhu places his robe on the cart while remaining below it, from before sunset until sunrise, he commits a Nissaggiya offense, as stated above. However, if during the night he reaches out and touches the cart, he does not commit an offense.

If a bhikkhu rests on the cart but leaves his robe beneath it; or stays in front of the cart while leaving his robe behind it; or stays behind the cart while leaving his robe in front of it (297a); or stays on the left side of the cart while leaving his robe on its right side; or stays on the right side of the cart while leaving his robe on its left side, from before sunset until sunrise, he commits a Nissaggiya offense.

If a bhikkhu leaves his robe on the cart and then seeks a quiet place more than twenty-five cubits away from the cart in which to rest, departing before sunset and returning only at sunrise, he commits a Nissaggiya offense, as stated above.

If, fearing bandits, a bhikkhu hides his robe at a place more than twenty-five cubits away from the cart and then returns to sleep on the cart, remaining apart from it from before sunset until sunrise, he commits a Nissaggiya offense, as stated above. However, if during the night he gets up to relieve himself, goes no more than twenty-five cubits away from the robe, and then returns to where the robe is kept, there is no offense.

If, at a cart encampment, people use a long rope to enclose cattle, and a bhikkhu rests on one side of the rope while leaving his robe on the other side, from before sunset until sunrise, he commits a Nissaggiya offense, as stated above. This is called the boundary of the two kinds of roads.

e- The boundary of a well: If a bhikkhu travels with a caravan and, being overtaken on the road, stays beside a well, the area within twenty-five cubits of the well’s rim is called the boundary of the well. If he leaves his robe on the rim of the well and goes more than twenty-five cubits away from the rim, departing before sunset and returning only at sunrise, he commits a Nissaggiya offense, as stated above.

If, fearing bandits, he takes his robe before sunset and hides it more than twenty-five cubits away from the well, then returns to rest beside the well and retrieves the robe only at sunrise, he commits a Nissaggiya offense. If he leaves the robe in the shelter covering the well and rests above the well, from before sunset until sunrise, he commits a Nissaggiya offense. If he ties a cord from the robe to his body, he does not commit an offense. The same applies if he leaves the robe at the bottom of the well and sleeps above the well, or leaves the robe above the well and sleeps at the bottom of the well, if the well is dry. If during the night he extends a hand or foot to touch the well, thereby remaining connected with the robe, there is no offense.

This is called the boundary of a well.

f- The boundary of a tree: The area beneath the branches and foliage of a tree, within twenty-five cubits, is called the boundary of the tree. If a bhikkhu leaves his robe more than twenty-five cubits away from the tree, from before sunset until sunrise... it is as stated above. If, fearing that bandits will take his robe, a bhikkhu leaves it more than twenty-five cubits away from the tree before sunset and retrieves it only at sunrise, he commits a Nissaggiya offense.

If he leaves the robe before sunset and retrieves it before sunrise, he does not commit an offense. Or if he departs after sunset and returns at sunrise, he does not commit an offense. Or if during the night he visits the place where the robe is kept and touches it, he does not commit an offense.

If he leaves the robe in the tree and rests beneath it, or leaves the robe beneath the tree and rests in the tree, from before sunset until sunrise, he commits a Nissaggiya offense. If he ties a cord from the robe to his body, there is no offense. This is called the boundary of a tree.

g- The boundary of a garden: The same applies.

h- The boundary of a patch of ground-creeping vines: These include rattan vines, dang vines (297b), chùm bao vines, morning-glory vines, dodder vines, and so forth. The area extending approximately twenty-five cubits beyond these vines is called the boundary of a patch of vines. If a bhikkhu traveling with a caravan encounters such a patch of vines and, wishing to rest there, finds a concealed place beneath the vines to hide his robe, then goes more than twenty-five cubits away before sunset and returns only at sunrise, he commits a Nissaggiya offense.

However, if he departs after sunset and returns at sunrise, there is no offense. Or if he departs before sunset and returns before sunrise, there is also no offense. If, fearing that bandits will take his robe, he hides it more than twenty-five cubits away from the patch of vines and then returns to rest among the vines, remaining apart from the robe from before sunset until sunrise, it is as stated above.

If during the night he goes to urinate, then returns to the place where the robe is kept and touches it, there is no offense.

If he leaves the robe on top of the patch of vines and rests beneath it, or leaves the robe beneath the patch of vines and rests on top of it, the same applies. However, if he ties a cord from the robe to his body, there is no offense. This is called the boundary of a patch of vines.

i- The boundary of temporary lodging: If a bhikkhu stops at an inn with many kinds of people, and the innkeeper says, “There is a danger of thieves here, so each person must guard his own belongings,”

the bhikkhu asks the innkeeper, “Good elder, which place is safe?”

The innkeeper replies, “The upper floor is safe,” or says, “The lower floor is safe.” The bhikkhu then hides his robe below and goes upstairs to rest, or hides his robe upstairs and goes downstairs to rest. If he remains apart from the robe from before sunset until sunrise and retrieves it only then, he commits a Nissaggiya offense, as stated above. However, if the route by way of the staircase connects the two places, he does not commit an offense.

If, while traveling, a bhikkhu stops at a deva shrine, and the keeper of the shrine says, “There is a danger that someone may steal belongings here, so each person must guard his own,”

the bhikkhu asks the keeper of the shrine, “Which place is safe?”

The keeper of the shrine may reply, “Inside the building is safe,” or, “Outside the building is safe.”

The bhikkhu then leaves his robe inside the building and lies down outside with his head facing the building. If he remains apart from the robe from before sunset until sunrise and retrieves it only then, he commits a Nissaggiya offense, as stated above. However, if the bhikkhu lies near the door, he does not commit an offense.

If a bhikkhu traveling on the road stops in a deserted village, leaves his robe in the first room, and himself rests in the third room, from before sunset until sunrise, it is as stated above. However, if bhikkhus are staying in all the rooms, he does not commit an offense. Or if a karman has been performed to establish the boundary within which one does not become separated from one’s robe; or if the village is surrounded by a fence, wall, or moat; or if a river flows around it, he does not commit an offense.

This is called the boundary of temporary lodging.

k- The boundary of a boat: If a bhikkhu travels by boat, whether upstream or downstream, and the boat has many quarters—some for bhikkhus and some for non-Buddhist ascetics—and the bhikkhus’ quarters are neither secluded nor secure, so the bhikkhu takes his robe and deposits it in the quarters of the non-Buddhist ascetics (297c), then remains apart from it from before sunset until sunrise and retrieves it only then, he commits a Nissaggiya offense, as stated above. However, if the non-Buddhist ascetics agree to allow robes and belongings to be deposited there, he does not commit an offense (?).

If the boat reaches a landing and the bhikkhu leaves his robe on the boat, then goes more than twenty-five cubits away, remaining apart from it from before sunset until sunrise, it is as stated above.

If, fearing that there may be thieves aboard the boat, a bhikshu takes his robe ashore and conceals it at a place more than twenty-five cubits from the boat, then returns and spends the night aboard, remaining separated from the robe from before sunset until sunrise, when he retrieves it, he commits a Nissaggiya offense. However, if during the night he goes to relieve himself, stops by the place where the robe is kept, and touches it, he does not commit an offense.

If a bhikshu spreads his robe out to dry on a boat and the wind blows it away from the boat, where it remains throughout the night, he commits a Nissaggiya offense. However, if during the night the wind blows the robe back into the boat, he does not commit an offense. If half the robe is spread inside the boat and half outside the boat, he commits a Nissaggiya offense.

Because a robe must not be separated from its owner, if it is separated from him, it must be relinquished in its entirety.

This is called the boundary of a boat.

l- The boundary of a house: There were two brothers who lived together in one house. Later, they divided it into two, either with the elder brother forbidding the younger brother to enter his part of the house, or the younger brother forbidding the elder brother to enter his part. If a bhikshu stays in the elder brother’s house but leaves his robe in the younger brother’s house from before sunset until sunrise, the rule is as stated above. However, if the two brothers say to the bhikshu, “Because we are laypeople, we must partition the house in this way, but with respect to the Dharma there is no impediment. Venerable, you may dwell here as you please,” then he may leave his robe on either side as he wishes, without offense.

If a bhikshu goes to a layperson’s house and stays there, and, fearing thieves, asks the layperson, “Where is it safe?”

The layperson replies, “It is safe inside the house.” The bhikshu then leaves his robe inside the house but stays outside from before sunset until sunrise; the rule is as stated above. If during the night he reaches one arm into the house through an opening, he does not commit an offense.

This is called the boundary of a house.

m- The boundary of the four sides: If a bhikshu is at the junction of the boundaries of four villages and lies down with his head resting upon his robe, his head being within one boundary, each of his two hands within a different boundary, and his feet within the fourth boundary, then if the robe becomes separated from his head, he commits a Nissaggiya offense. However, if during the night his hands or feet touch the robe, he does not commit an offense.

If a cart is stopped at the junction of those four boundaries, with the front of the cart within one boundary, the rear within another, the left wheel within another, and the right wheel within another; and if he leaves his robe in front of the cart but stays behind it, or leaves his robe behind the cart but stays in front of it, or leaves his robe on the right side of the cart but stays on its left, or leaves his robe on the left side of the cart but stays on its right, from before sunset until sunrise, he commits a Nissaggiya offense. If he separates from the robe after sunset and touches it again at sunrise, he does not commit an offense. Or if he separates from the robe before sunset and touches it again before sunrise, he does not commit an offense.

This is called the boundary of the four sides.

3- A dependent boundary (village): If a bhikshu wearing his upper and lower robes enters a village, and a householder (298a) says to him, “Tonight I wish to make offerings to a Buddha image in order to create merit. Venerable, please help me arrange everything,” the bhikshu may then help decorate the Buddha image, hang curtains, arrange flowers, spread out seats, and set up beds and chairs. At sunset, the bhikshu says to the householder, “It is now dusk; I must return to the monastery,” but the householder earnestly urges the bhikshu to stay overnight.

If other bhikshus there have spare robes, he should temporarily borrow one to wear. If there are none there, but bhikshus reside nearby, he should go and borrow a robe from them. If there are no bhikshus, but bhikshunis reside nearby, he should likewise go and borrow one from them.

If there are none of these, but laypeople there possess robes, he should borrow a robe from them, make it allowable by marking it, and wear it. If none of these possibilities is available, then at dawn the following morning, when the city gate opens, he must hasten back to the monastery. On returning to the monastery, if the monastery gate has not yet opened, he must call for someone to open it.

If his call receives no response, he must remain beneath the gatehouse. If the gate has no gatehouse, he must reach one hand through an opening to the inside. There are two kinds of openings: an opening in the gate and a water drain.

If the gate has no opening but there is a water drain, he should insert a hand or foot into the opening of the drain. Before doing so, he should stir the water with a stick to frighten away snakes and centipedes, and only then insert his hand or foot so as to come within the boundary of the robe. If there is no water drain, he should climb over the wall.

Before climbing over, he must signal those inside so that they know, lest they mistake him for a robber and become frightened. If he cannot enter, he must relinquish the robe left at the monastery so as not to commit a Vinaya transgression and thereby turn a minor offense into a grave one.

If a bhikshu washes his robe at the monastery and spreads it upon the top of the wall to dry, and during the night the wind unexpectedly blows it down outside the wall, he commits a Nissaggiya offense. However, if the robe falls inside the wall, he does not commit an offense.

If a bhikshu goes outside the monastery, removes his robe while performing work, and forgets it there, then remembers during the night and goes out to look for it but cannot find it, only finding it when he searches again early the next morning: if the robe was left within twenty-five cubits of the monastery, he does not commit an offense; but if it was more than twenty-five cubits from the monastery, he commits a Nissaggiya offense. That robe must be relinquished before the Sangha.

This is called the boundary of a village.

4- The boundary of seven mango trees: When the Buddha was dwelling in the city of Shravasti, there was at that time a brahmin who specialized in cultivating mango trees. He heard it said that the Shramana Gautama in the city of Shravasti possessed omniscient knowledge and vision and could thoroughly answer any question put to him. He therefore thought, “I shall now go and ask him about the method of cultivating mango trees, to see how their roots may be made firm, their branches and leaves luxuriant, their flowers and fruit abundant, and their shoots and buds able to grow without obstruction.” Having thought thus, he went to the Blessed One (298b), exchanged greetings with him, sat down to one side, and said to the Blessed One, “Shramana Gautama!

By what method should mango trees be planted so that their roots become firm, their branches and leaves luxuriant, their flowers and fruit abundant, and their shoots and buds grow without obstruction?”

The Blessed One then said to the brahmin, “Use five cubits as the standard measure, and plant one tree every seven cubits. By planting them in this way, their roots can become firm, their branches and leaves luxuriant, their flowers and fruit abundant, and their shoots and buds can grow without obstructing one another.” The brahmin was delighted and exclaimed, “Excellent, Shramana Gautama! You are thoroughly acquainted with the method of cultivating trees. You are truly a wise one who knows all things.” He then rose from his seat and departed.

Not long after the brahmin had departed, the Buddha said to the bhikshus, “Today this brahmin has suffered a great loss. What he ought to have asked, he did not ask; what he ought not to have asked, he asked instead. Had he asked about the meaning of the arising of suffering, he could have discerned the trace of the sublime path. Nevertheless, today he gave rise to a joyful mind toward me, and thus he has still gained benefit.”

At that time, Upali, knowing that the occasion was appropriate, addressed the Buddha: “Blessed One! We have heard about the boundary of mango trees. Now we wish to ask further: If there is a city or village whose boundaries cannot be ascertained, but we wish to perform a karman, to what extent should the optimal karman boundary reach so that members of the Sangha in every place may see one another, thereby enabling the Dharma procedure of the karman to be accomplished and preventing the Sangha from committing the offense of performing it as separate groups?”

The Buddha said to Upali: “Every five cubits constitute one bow-length, and one mango tree is planted every seven bow-lengths. If the karma procedure is performed within the area of seven mango trees, this is called the finest manner of performing the karma procedure, enabling members of the Sangha in their respective places to see one another and avoid committing the offense of acting as a separate group. This is called the boundary of seven mango trees.”

If a bhikkhu sleeps overnight apart from his robe, he should report to a Vinaya master capable of performing the karma procedure as follows: “Venerable sir! I slept overnight apart from this robe, so it must be relinquished. May the Venerable perform the karma procedure for me.” This karma procedure is the same as that described above in the case of a robe kept for more than ten days. Therefore, it is said:

“If a bhikkhu has completed his robe and the Kathina robe has also been relinquished, and he sleeps elsewhere apart from any one of his three robes, he commits a Nissaggiya Pacittiya offense, except when permitted by a formal act of the Sangha.”

(End of the Second Nissaggiya Rule)

3. RULE: KEEPING CLOTH BEYOND THE PRESCRIBED PERIOD.

When the Buddha was staying in the city of Sravasti, as related extensively above, the Venerable Aniruddha was sojourning beside the Ajiravati River. He obtained a small piece of cloth, took it down to the Ajiravati River, washed it, and put it away, intending to seek additional pieces. At that time, the Blessed One disappeared from his dwelling place and appeared on the bank of the Ajiravati River. Although he knew, he nevertheless asked Aniruddha: “What are you doing?”

He replied: “Blessed One! I obtained a small piece of cloth, but its dimensions are insufficient (298c), so I intend to seek additional pieces.”

The Buddha said to Aniruddha: “Is there any place from which you expect to obtain more cloth?”

He replied: “There is.”

The Blessed One asked: “How long will it take to obtain it?”

He replied: “One month.”

The Buddha taught: “From now on, I permit anyone who has insufficient cloth for making a robe, but has a place from which he expects to obtain more, to wait for one month in order to acquire enough.” The Buddha then ordered all the bhikkhus staying in the city of Sravasti to assemble. Even those who had already heard this were to hear it again, and he established the rule:

—“If a bhikkhu has completed his robe and the Kathina robe has also been relinquished, and he receives cloth outside the proper season while needing a robe, he should quickly make it into a robe for use. If the amount of cloth is insufficient to make a robe, but he has reason to expect that he can obtain enough, I permit him to keep it for one month. If, however, he keeps it for more than one month, whether the cloth is sufficient or insufficient, he commits a Nissaggiya Pacittiya offense.”

Explanation:

– The robe has been completed: Having all three robes complete is called having completed the robe. Not having accepted the Kathina robe is also called having completed the robe. Having relinquished the Kathina robe is also called having completed the robe. Having washed and dyed the robe is also called having completed the robe.

– The Kathina robe has been relinquished: There are ten circumstances for relinquishing the Kathina robe, as explained above.

– Receiving cloth: Receiving cloth from either householders or renunciants is called receiving cloth.

– Outside the proper season: If the Kathina robe has been accepted, the period outside the proper season lasts seven months. If the Kathina robe has not been accepted, the period outside the proper season lasts eleven months. Cloth received during that period is cloth received outside the proper season.

– Cloth: As explained above.

– Needing: If this bhikkhu truly needs a robe, he may quickly use the cloth he has just received to make a robe. If the cloth is insufficient, the period may be extended for one month, that is, thirty days, during which it may be kept while awaiting enough cloth.

– Having an expectation: If a bhikkhu hears that cloth will be offered at a certain place, he may wait until he has enough and is therefore permitted to keep it for one month. If he keeps it for more than one month, he commits a Nissaggiya Pacittiya offense.

– Nissaggiya Pacittiya: That robe must be relinquished before the Sangha, after which the Pacittiya offense must be confessed. If he confesses without relinquishing it, he commits a Viet Ty Ni offense.

– Pacittiya: As explained above. If, during those ten days, a bhikkhu expects to obtain additional cloth and then loses that expectation; or if the expectation is extremely slight; or if there is no reasonable basis for expectation; or if the expectation is weak; or if the expectation arises again and is then lost; or if he places his expectation in another location, and so forth, all such cases constitute an improper extension. If, upon obtaining sufficient cloth, one half has been made allowable and the other half has not been made allowable, the portion made allowable is considered lawful; as for the portion not made allowable, if it is kept for more than ten days, a Nissaggiya offense is committed.

If, during the first ten-day period, a bhikkhu obtains cloth from a householder or obtains discarded rag-cloth, but neither makes the robe himself nor asks another person to make it for him, and he neither uses it nor makes it allowable, then whether or not that cloth is made into a robe, both it and any other surplus cloth incur a Nissaggiya offense if kept for more than ten days.

If, during the first ten-day period, a bhikkhu obtains old cloth or scraps of cloth (299a), but neither makes a robe himself nor asks another person to make it, and keeps the cloth for more than ten days, he commits a Nissaggiya offense.

If, during the middle ten-day period, a bhikkhu obtains cloth that has been washed clean or has not been washed clean, but neither makes a robe himself nor asks another person to make it, and he neither uses the cloth nor makes it allowable, then whether or not that cloth is made into a robe, both it and any other surplus cloth incur a Nissaggiya offense if kept for more than ten days.

If, during a ten-day period, a bhikkhu obtains suitable or unsuitable cloth and, after accepting it, neither makes a robe himself nor asks another person to make it, and keeps it for more than ten days, he commits a Nissaggiya offense.

If, during the final ten-day period, a bhikkhu obtains cloth and initially intends to make one robe, but later wishes to make two robes, the other bhikkhus should say to him: “Venerable sir! At first you intended to make one robe; why do you now intend to make two robes? You should now make one robe in accordance with your original intention.” If, after obtaining the cloth, that bhikkhu neither makes the robe himself nor asks another person to make it, and then keeps the cloth beyond ten days, he commits a Nissaggiya offense.

If, during the final ten-day period, a bhikkhu obtains cloth intending to make a small robe composed of many pieces, but instead makes a large robe composed of many pieces, the other bhikkhus should say to him: “Venerable sir! At first you intended to make a small robe composed of many pieces; why are you now making a large robe composed of many pieces? You should make it according to your original intention.” If, after obtaining the cloth, this bhikkhu neither makes the robe himself nor asks another person to make it, and he neither uses the cloth nor makes it allowable, then whether or not that cloth is made into a robe, both it and any other surplus cloth incur a Nissaggiya offense if kept for more than ten days.

If a bhikkhu obtains cloth during the first ten-day period, he should make the robe at once during that first ten-day period. If he obtains cloth during the middle ten-day period, he should make the robe at once during that middle ten-day period. If he obtains cloth during the final ten-day period, he should make the robe during that final ten-day period.

If, during the first ten-day period, five days have elapsed when a bhikkhu develops an expectation of obtaining cloth, he should make the robe within the ten days comprising the final five days of the first ten-day period and the first five days of the middle ten-day period.

If, during the middle ten-day period, the first five days have completely elapsed when a bhikkhu develops an expectation of obtaining cloth, he should make the robe within the ten days comprising the final five days of the middle ten-day period and the first five days of the final ten-day period.

If, during the final ten-day period, the first five days have completely elapsed when a bhikkhu develops an expectation of obtaining cloth for a robe, he should make the robe within the remaining five days.

If, within the ten-day period, a bhikkhu has passed six full days before there is any prospect of obtaining cloth, he should make the robe during the remaining four days. Or if seven days have passed before he obtains cloth, he should make the robe during the remaining three days. Or if eight full days have passed before he obtains cloth, he should make the robe during the remaining two days.

Or if nine full days have passed before he obtains cloth, he should make the robe during the one remaining day. If he obtains cloth on the tenth day, he should make the robe that very day. When making the robe, he should ask others to assist him; then it should be thoroughly washed, cut, stitched and patched, embroidered crosswise, embroidered lengthwise, bordered all around, taken to be dyed, and made allowable before being used.

If he fears that it cannot be completed in one day, he should finish it roughly so that it may be used (299b). Afterward, he may put it in proper order. Therefore, the Blessed One taught:

“If a bhikkhu’s robe has been completed and the kathina robe privilege has been relinquished... up to whether the cloth is sufficient or insufficient for making a robe, if he keeps it for more than one month, he commits a Nissaggiya offense.”

(End of the third Nissaggiya rule)

4. RULE: ACCEPTING A ROBE FROM ONE WHO IS NOT A RELATIVE.

When the Buddha was residing in the city of Sravasti, as related in detail above, at that time the bhikkhuni Utpalavarna gave an upper robe to the Venerable Ananda. Because this robe was soiled and unclean, Ananda washed away the mud stains and then spread it out in the sun. The Buddha knew this, yet still asked, “Ananda! What are you doing?”

He replied, “Blessed One! The bhikkhuni Utpalavarna gave me this upper robe, but it was soiled and unclean, so I washed away the mud and earth and then spread it out in the sun.”

The Buddha again asked Ananda, “Did you give her some requisite in exchange?”

He replied, “It was not an exchange, Blessed One!”

The Buddha said to Ananda, “You should give her something in exchange, for women obtain few gains.”

Nevertheless, Ananda did not wish to give anything. The Buddha asked Ananda, “Why do you not give her something?”

Ananda said to the Buddha, “What should I give?”

The Buddha told Ananda, “You should give her the cotton cloth sixteen cubits long and eight cubits wide that King Prasenajit donated.”

Even so, Ananda deliberately refused to give it, as explained fully in the Cotton Cloth Sutra.

Furthermore, when the Buddha was residing in the city of Sravasti, as related in detail above, at that time the bhikkhuni Susanjata, wearing tattered robes, led her assembly to pay homage to the Blessed One. The Buddha knew this, yet still asked the bhikkhus, “Who is this bhikkhuni who has come wearing tattered robes to pay homage to me?”

The bhikkhus said to the Buddha, “Blessed One! That is the bhikkhuni Susanjata.”

The Buddha asked the bhikkhus, “Did this bhikkhuni Susanjata obtain robes but not wear them, or did she not obtain any robes?”

The bhikkhus replied, “Blessed One! After obtaining a robe, she gave it to Udayin.”

Furthermore, when the Buddha was residing in the city of Sravasti, as related in detail above, at that time the bhikkhuni Sthulananda, wearing tattered robes, led her assembly to attend upon and visit the Buddha, bowing her head in homage at the Buddha’s feet. The Buddha knew this, yet still asked the bhikkhus, “Who is this bhikkhuni who has come wearing tattered robes to visit me?”

The bhikkhus said to the Buddha, “Blessed One! That is the bhikkhuni Sthulananda.”

The Buddha asked the bhikkhus, “Did this bhikkhuni Sthulananda obtain robes but not wear them, or is she not wearing them because she obtained none?”

The bhikkhus replied, “It is only because, after obtaining a robe, she immediately gave it to Ananda.”

Furthermore, when the Buddha was residing in the city of Sravasti, as related in detail above, at that time the bhikkhuni Supati, wearing tattered robes, led her assembly to visit the Buddha, bowing her head in homage at the Buddha’s feet (299c). The Buddha knew this, yet still asked the bhikkhus, “Who is this bhikkhuni who has come wearing tattered robes to visit me?”

The bhikkhus said to the Buddha, “Blessed One! That is the bhikkhuni Supati.”

The Buddha then asked the bhikkhus, “Did this bhikkhuni Supati obtain robes but not wear them, or did she obtain no robes?”

The bhikkhus replied, “It is only because, after obtaining a robe, she immediately gave it to the bhikkhu Suvimukta.”

Furthermore, when the Buddha was residing in the city of Sravasti, as related in detail above, at that time the bhikkhuni Srima, wearing tattered robes, led her assembly to visit the Buddha, bowing her head in homage at the Buddha’s feet. The Buddha knew this, yet still asked the bhikkhus, “Who is this bhikkhuni who has come wearing tattered robes to visit me?”

The bhikkhus said to the Buddha, “Blessed One! That is the bhikkhuni Srima.”

The Buddha asked the bhikkhus, “Did this bhikkhuni Srima obtain robes but not wear them, or did she obtain no robes?”

The bhikkhus replied, “It is only because, after obtaining a robe, she immediately gave it to the Sangha.” The Buddha again asked the bhikkhus, “If a related bhikkhuni were seen wearing tattered robes like this, would a related bhikkhu have the heart to accept her robe?”

They replied, “He would not accept it!”

The Blessed One again asked, “If a related bhikkhuni were wearing a tattered robe, could she give that robe to a related bhikkhu teacher?”

They replied, “She could not, Blessed One!”

The Buddha said, “Therefore, a bhikkhu should not take a robe from a bhikkhuni who is not a relative, except in exchange.”

At that time, the Buddha ordered all the bhikkhus residing in the city of Sravasti to assemble, and then, for the ten benefits, established a rule for the bhikkhus, which those who had already heard it were to hear again:

—“If a bhikkhu accepts a robe from a bhikkhuni who is not a relative—except in exchange—he commits a Nissaggiya Pacittiya offense.”

Explanation:

– Bhikkhu: As explained above.

– A bhikkhuni who is not a relative: If she is not a child of the same father and not a child of the same mother, she is called a bhikkhuni who is not a relative. If one person is a relative while many are not relatives, or many are relatives while one is not a relative—as when a samaneri is a relative but a bhikkhuni is not, or a samaneri is not a relative but a bhikkhuni is a relative—then if he obtains from these persons a robe that is their common property, he commits an offense. Apart from these two communities, there is no offense.

– Robe: This includes woolen robes, cotton robes, silk robes, suma robes, sana robes, hemp robes, and khuvati robes.

– Taking (accepting): Accepting what the other person gives as a donation.

– Except in exchange: The Buddha taught that if it is an exchange, there is no offense.

– Nissaggiya Pacittiya: As explained above.

– Pacittiya: As explained above.

(300a) A bhikkhu who is not a relative may send a messenger to accept it; a messenger may deliver it and he may accept it with his own hand; the one may give it with her own hand and the other may accept it with his own hand; or the one may send a messenger to deliver it and the other may send a messenger to accept it.

– Sending a messenger to accept it: A bhikkhuni gives the robe with her own hand, and the bhikkhu sends a messenger to accept it.

– A messenger delivers it and he accepts it with his own hand: A bhikkhuni sends a messenger to bring the robe to the bhikkhu, and the bhikkhu accepts it with his own hand.

– The one gives it with her own hand and the other accepts it with his own hand: A bhikkhuni gives the robe with her own hand, and the bhikkhu accepts it with his own hand.

– The one sends a messenger to deliver it and the other sends a messenger to accept it: A bhikkhuni sends a messenger holding the robe to deliver it to the bhikkhu, and the bhikkhu sends a messenger to accept it.

If a bhikkhu accepts a robe from a bhikkhuni who is not a relative, promising to give another object in exchange but does not give it, does not tell anyone else to give it, does not speak directly, and does not ask anyone to convey his words, and then returns the robe, or cuts away part of it and returns it, or gives an object different from the one promised and places that object beyond the range of sight and hearing, outside the boundary, that bhikkhu commits a Pacittiya offense.

– Does not give it: He does not give it himself.

– Does not tell anyone else to give it: He does not tell another person to give it.

– Does not speak directly: He does not personally say to the bhikkhuni, “On that occasion the day after tomorrow, I will give you the robe.”

– Not asking anyone to convey the message: He does not ask another person to tell the bhiksuni: “On such-and-such a day in the future, I shall give you a robe.”

– Returning the original robe: He returns the bhiksuni’s original robe. This should not be done; he should give her a different robe.

– Cutting it down: If he cuts down the original robe and then returns it to her, this cannot be called an exchange.

– Giving an undersized robe: He receives a complete robe from her and then gives her a small robe of insufficient dimensions. This is not a proper exchange; he must give her a complete robe.

– Giving another kind of article: For example, he takes her robe and then gives her a small bowl or basin, or gives her food or other things. This is not called an exchange; a robe should be exchanged for a robe.

– Placing it beyond the range of sight and hearing: If a bhiksu takes a robe from an unrelated bhiksuni and neither returns it directly nor asks anyone to return it, neither speaks to her himself nor asks anyone to speak to her, and then places it beyond the range of sight and hearing, he commits a Pacittiya offense.

– Beyond the boundary: If a bhiksu takes a robe from an unrelated bhiksuni without giving another article in exchange, neither delivers it himself nor asks another person to deliver it, neither speaks directly nor asks anyone to speak on his behalf, and then leaves the robe twenty-five cubits beyond the boundary, he commits a Pacittiya offense.

If a bhiksu takes a robe from an unrelated bhiksuni and promises to give another article in exchange but does not do so, neither delivers it himself nor asks another person to deliver it, neither speaks directly nor asks another person to speak on his behalf, and then sits, lies down, or enters meditative concentration, in every case he commits a Pacittiya offense. If an unrelated bhiksuni gives a robe to an acquaintance and instructs him: “Sramanera!

I give you this robe. Take it and give it to Bhiksu So-and-so, and you will gain merit,” then the bhiksu incurs no offense by accepting it. Likewise, if that bhiksuni gives the robe to a sramaneri, a siksamana, an upasaka, or even an upasika, and says: “I give you this robe.

Take it and give it to the venerable Bhiksu So-and-so, and you will gain merit,” then the bhiksu (300b) incurs no offense by accepting it.

If a bhiksuni says to a bhiksu: “I lend this robe to the venerable one; wear it as you please,” the bhiksu may wear it until it is worn out and then return it, without committing an offense.

If several bhiksunis give robes to one bhiksu, that bhiksu must give a robe in exchange to each of those bhiksunis. He may also give a single robe to all those bhiksunis and say: “Sisters, let us make a mutual exchange.” Or if one bhiksuni gives each of several bhiksus a robe, each of those bhiksus must also give that bhiksuni a robe in return. They may also give her only one robe and say: “Sister, we give you this robe in exchange.”

Or if several bhiksunis give robes to several bhiksus, the bhiksus must also give robes in return to those bhiksunis.

Or if one bhiksuni gives a robe to one bhiksu, that bhiksu must give a robe in return to that bhiksuni.

If a bhiksuni gives a bhiksu an alms bowl, cup, basin, food, or other minor articles, the bhiksu may accept them all without committing an offense. Therefore it is said:

“If a bhiksu accepts a robe from an unrelated bhiksuni—except in the case of an exchange—he commits a Nissaggiya Pacittiya offense.”

(End of the fourth rule)

THE MAHASANGHIKA VINAYA

End of the eighth fascicle.