摩訶僧祇律

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

(CALLED THE FOURTH SECTION IN THE ORIGINAL TEXT)

23. RULE: TAKING BACK A ROBE AFTER GIVING IT.

When the Buddha was dwelling in the city of Sravasti, as described in detail above, the weather was quite cold in winter. At that time, the elders Nanda and Upananda wore thick robes, spread out warm blankets and cushions, wrapped Phula cloths around their heads, [318c] and had a brazier burning before them. Then a non-Buddhist ascetic with dark skin and blue eyes came, trembling from the cold, and stood before the two venerable ones.

Seeing this, the ascetic became delighted and said to the bhikkhus, "How comfortable you renunciants are!" Thereupon, he developed joyful confidence in the Buddha-Dharma and said, "We too bear the name of renunciants, yet Purana Kasyapa teaches us to live naked, pluck out our hair, climb mountains and leap down into ravines, expose our bodies to the five scorching heats, and go begging for food. We endure suffering in vain and have no comfort whatsoever."

The bhikkhus then told him, "If you are pleased with this teaching, come here and request ordination; then you will live in comfort as we do."

The ascetic said, "I do not have a Buddhist renunciant’s sanghati robe."

The bhikkhu said, "Just come; I shall give you one."

The ascetic then came, and the bhikkhus admitted him into the homeless life and conferred full ordination upon him. They then said, "Now that I have admitted you into the homeless life and conferred full ordination upon you, you must perform the following necessary duties: Early in the morning, when I awaken, you must ask, ‘Did you sleep peacefully?’ You must carry away and empty the spittoon and urinal, wash them clean, and return them to their original places.

You must give me water for washing my face and a tooth-cleaning stick, and take my bowl to fetch gruel. After I have eaten my morning meal, you must wash the bowl, wipe it dry, and return it to its place. If we are invited somewhere for a meal, you must go there and receive the food.

When I wish to enter the village, you must bring me the robe I ordinarily wear when entering the village; then take the robe I have removed, fold it neatly, and put it back in its place. When I return from the village, you must set out a low seat for me, and give me water and leaves. While I eat, you must hold a fan and fan me.

When I have finished eating, you must wash the bowl, wipe it dry, and return it to its place. You must then remove the robe I wore into the village, fold it, and put it away, and give me the robe I ordinarily wear. After you have eaten, you must gather firewood and refuse, wash and dye the robes, sweep the room clean, and wipe the floor.

When I wish to enter the forest to meditate, you must carry my sitting cloth and follow me; when I return, you must accompany me back and give me water for washing my hands. After giving me incense and flowers for offerings, you must prepare my bed, give me water for washing my feet, apply massage oil, spread out the bedding, lower the mosquito net, provide the spittoon and urinal, light the lamp, and so forth. Only after you have finished providing all these things for me may you attend to your own needs."

The newly ordained bhikkhu, formerly the ascetic, replied to his teacher, "These are not the duties of a renunciant; they are the work of a servant."

The teacher said, "If you cannot do them, you must return the sanghati robe to me."

The man then removed the robe, placed it on the ground, and departed.

On another occasion, when the Buddha was dwelling in the city of Sravasti, as described in detail above, the Venerable Nanda was Upananda’s elder brother. Upananda said to his elder brother’s attendant disciple, "Come with me into the village, and I shall give you something. If I do anything contrary to proper deportment, [319a] do not tell anyone else, for I am your uncle."

The disciple said, "If I saw even my own father doing something contrary to the Dharma, I would tell others; how much more so in the case of an uncle?"

Upananda again said, "If that is how you are, I shall teach you a lesson." He then led him to the house of a wealthy family. The donor’s household invited them to remain for a meal.

Because Upananda did not want the disciple to eat, he pretended to be deep in thought and waited until the sun was nearly at midday, so that the disciple would be unable to beg for food and would also arrive back at the dwelling after mealtime. He then said to him, "Return to the monastery."

The disciple immediately set out. Fearing that he would miss the meal, he hurried along while repeatedly looking at the sun. But when he reached the monastery, he saw that the bhikkhus had already finished eating and were walking in meditation before the entrance.

Seeing the teacher hurrying from afar, the bhikkhus suspected that something unusual must have happened and asked, "Today you went out to teach in various places with the bhikkhu who has many acquaintances. What delicious food did you receive that makes you look so cheerful?"

He replied, "Today I missed my meal; how could I have received anything delicious?"

After sending him back, Upananda ate and drank the various foods. When he had finished, he feared that the matter might be disclosed, so he hurried back. Seeing a large gathering of bhikkhus engaged in discussion, he thought, "Since everyone has gathered to discuss something, that bhikkhu must have told the other practitioners of the holy life about my bad conduct." He then said to Nanda, "Elder, your disciple has gone to the other practitioners of the holy life and told them about my misdeeds."

Nanda became angry and said to his disciple, "Why did you speak today about my younger brother’s fault? Return the sanghati robe to me."

Hearing this, the bhikkhus said to one another, "Today this bhikkhu has encountered two afflictions: first, he lost his meal; second, he lost his robe."

The Buddha heard about the matter. Although he already knew, he asked the bhikkhus, "Which bhikkhu is raising his voice and making such a commotion?"

The bhikkhus then said to the Buddha, "Blessed One, Nanda has taken back the robe from his attendant disciple; that is why there is such an uproar."

The Buddha ordered that Nanda be summoned. When he arrived, the Buddha questioned him closely: "Is it true that, desiring someone to attend upon you, you ordained this man and gave him a robe; then, when the disciple became angry and refused to act as your servant, you took the robe back from your attendant disciple?"

He replied, "It is indeed true."

The Buddha then said to Nanda, "Why did you ordain someone and, instead of teaching him the Dharma and Vinaya, merely order him to work and attend upon you?"

After rebuking him in many ways, the Buddha said to the bhikkhus, "From this day forward, you must not deliberately ordain someone out of a desire that he attend upon you. Whoever does so commits a Vinaya offense. Rather, you should think: ‘May this person, through being guided and converted by me, cultivate wholesome dharmas and attain the fruit of the path.’"

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

-- "If a bhikkhu gives a robe to another bhikkhu and afterward, becoming angry and displeased, either takes it back himself or has someone else [319b] take it back, saying, ‘Bhikkhu, return the robe to me; I shall no longer give it to you,’ then, upon obtaining the robe, he commits a Nissaggiya Pacittiya offense."

Explanation

(Some terms have already been explained.)

– Taking back: Either he takes it back himself or has someone else take it back, saying, "Return the robe to me; I shall no longer give it to you." Upon recovering it, he commits a Nissaggiya Pacittiya offense.

– Nissaggiya Pacittiya: As explained above.

In summary, the cases are as follows: he gives it himself and then has another person take it back; he has another person give it and then takes it back himself; he gives it himself and takes it back himself; he has another person give it and has another person take it back; they give it jointly but one person alone takes it back; one person alone gives it but they jointly take it back; they jointly give it and jointly take it back; or one person alone gives it and one person alone takes it back.

– Given together, taken back separately: A bhikkhu gives the three robes on one occasion, but later takes them back separately, saying: “Return my sanghati to me; return my uttarasanga to me; return my antaravasa to me.” By taking them back in this way, he commits multiple Payattika offenses. This is called giving together and taking back separately.

– Given separately, taken back together: A bhikkhu gives the sanghati, the uttarasanga, and the antaravasa on separate occasions, but demands them all back at once, saying: “Return my robes to me.” By taking them back in this way, he commits one Payattika offense. This is called giving separately and taking back together.

– Given together, taken back together: A bhikkhu gives the robes on one occasion and afterward says: “Return all the robes to me.” By taking them back in this way, he commits one Payattika offense.

– Given separately, taken back separately: A bhikkhu gives the sanghati, uttarasanga, and antaravasa at different times, and afterward demands them back one by one, saying: “Return my sanghati to me; return my uttarasanga to me; return my antaravasa to me.” If he speaks thus and obtains them, he commits multiple Payattika offenses.

If, when giving a robe to another bhikkhu, a bhikkhu says: “If you remain near me, I will give you the robe; if you do not remain, I will take it back,” then there is no offense when he takes it back.

If, when giving a robe to another bhikkhu, a bhikkhu says: “If you remain here, I will give it to you; if you do not remain, I will take it back,” then there is no offense when he takes it back.

If a bhikkhu gives a robe to another bhikkhu, saying: “If you please me, I will give it to you,” and afterward the other does not please him, so he takes it back, there is no offense.

If he gives it to someone for reciting the scriptures, and afterward that person does not recite them, so he takes it back, there is no offense.

If a bhikkhu sells a robe but has not yet received payment, or has not received the full amount, and therefore takes back the robe, there is no offense.

If a bhikkhu gives a robe to an attendant disciple, but the disciple is obstinate and cannot be instructed, and he takes back the robe in order to subdue him, then returns it after the disciple has been subdued, there is no offense.

If he takes back a bhikkhu’s robe, he commits a Nissaggiya Payattika offense; if he takes back a bhikkhuni’s robe, he commits a Thullaccaya offense; if he takes back the robe of a siksamana, samanera, or samaneri, he commits a Vinaya-transgression offense; if he takes back a layperson’s robe, he commits a Vinaya-transgression offense requiring confession by mental acknowledgment. Therefore, it is said as above.

24. PRECEPT: ACQUIRING A RAIN ROBE BEFORE THE APPOINTED TIME.

[319c] When the Buddha was dwelling in the city of Sravasti, people from the four directions within twelve yojanas offered rain robes to the Sangha, as was explained in detail in the account concerning Visakha, Migara’s Mother.

Furthermore, when the Buddha was dwelling in the country of Kosala, there was a senile bhikkhu who, while traveling, wore his rain robe underneath and his antaravasa outside, and carried a long-handled broom with which he swept the ground. Seeing this, the Buddha said to the bhikkhus:

– Do you see that senile bhikkhu? Why does he wear his robes in such an inverted manner?

When that senile bhikkhu saw the Buddha, he approached, bowed his head at the Buddha’s feet, and stood to one side. Although the Buddha already knew, he nevertheless asked: “Bhikkhu, what robe are you wearing underneath?”

He replied: “The rain robe.”

– What robe are you wearing outside?

– The antaravasa.

– Bhikkhu, why do you wear inside what ought to be worn outside, and wear outside what ought to be worn inside? Why do you now wear the rain robe at all times?

The Buddha then said to the bhikkhus: “Wait until the Tathagata has completed his journey through Kosala and returned to the city of Sravasti. Then remind me, and I shall establish regulations governing the wearing of rain robes by bhikkhus.”

After the Buddha had completed his journey through Kosala and returned, the bhikkhus addressed him: “Blessed One! While the Blessed One was traveling through Kosala, he said: ‘After the Tathagata has completed his journey through Kosala and returned to Sravasti, remind me, and I shall establish regulations governing the wearing of rain robes by bhikkhus.’ Now is indeed the proper time. May the Blessed One establish regulations governing the wearing of rain robes.”

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

-- “During the final month of spring, bhikkhus should seek cloth for making rain robes, and during the final half-month they may make and use them. If, before the final month of spring has arrived, a bhikkhu seeks cloth for making a rain robe, then makes and uses it during the final half-month, he commits a Nissaggiya Payattika offense.”

Explanation

– The final month of spring: This means the last fifteen days of the third month and the first fifteen days of the fourth month. This is called the final month of spring.

– Rain robe: As permitted by the Blessed One.

– Robe: There are ten kinds, as explained above.

– To seek: To request or encourage others to give. When seeking, one should not go to poor households and ask for one cubit here and two cubits there. One should go to well-to-do households, where either one person may give it or several people may give it together. This is called seeking.

– The final half-month: From the sixteenth day of the third month onward, one should wash, dye, and mend the robe, and then use it on the first day of the fourth month. If, before the sixteenth day of the third month, a bhikkhu seeks the cloth, makes the robe, and uses it, he commits a Nissaggiya Payattika offense.

If a bhikkhu possesses five qualities, the Sangha should perform a karman to appoint him to distribute the rain robes. [320a] These five qualities are:

– He is not biased; he is not angry; he is not fearful; he is not deluded; and he knows who has already received a share and who has not.

These are called the five qualities. The person performing the karman should speak as follows:

“Venerable Sangha, please listen! Bhikkhu so-and-so possesses the five qualities. If the time is appropriate for the Sangha, the Sangha now appoints bhikkhu so-and-so as the distributor of rain robes. This is the motion.

Venerable Sangha, please listen! Bhikkhu so-and-so possesses the five qualities. The Sangha now appoints bhikkhu so-and-so as the distributor of rain robes. Those venerable ones who approve of bhikkhu so-and-so serving as the distributor of rain robes should remain silent; anyone who does not approve should speak.

The Sangha has completed its approval of the appointment of bhikkhu so-and-so as the distributor of rain robes, for the Sangha has remained silent. Thus shall this matter be carried out.”

After the karman has been performed, he should announce in the midst of the assembly:

– Venerable Sangha, please listen! There are pieces of cloth of various sizes—large and small, four finger-breadths and eight finger-breadths—which are unequal and cannot be reckoned uniformly. I shall distribute them.

If he does not make such an announcement, he commits a Vinaya-transgression offense.

After this person has undergone the karman appointment, he must seek cloth for the Sangha. When seeking it, he should not go to poor households and ask for approximately one or two cubits. He should go to well-to-do households, where either one person may give it or several people may join together in giving it, with enough for at least one rain robe. This is called seeking.

If, from the sixteenth day of the third month onward, someone brings cloth as an offering, it should be distributed. When distributing it, one should ask the senior bhikkhu: “Does the senior bhikkhu wish to receive it today, or wait and receive it later?” This applies if the cloth is of good quality. If the senior bhikkhu says, “I shall receive it today,” it should be handed to him immediately.

If he says, “I shall receive it later,” one should wait and give it to him later. If a visiting bhikkhu arrives, one should ask: “Where do you intend to undertake the rains retreat?” If he says, “I shall undertake the rains retreat here,” it should be given to him. If he says, “I intend to undertake the rains retreat elsewhere,” but wishes to receive a rain robe here, it should also be given to him, but he should be instructed: “You must not receive another rain robe elsewhere.” If he says, “I shall not receive one here.

I shall wait until I reach the place where I undertake the rains retreat and receive one there,” he may do as he wishes.

If many rain-bathing robes are obtained, each bhikkhu should give one to one of the two novices. If there are too few to give one to each, then after the rains retreat, when the robes are distributed, the rain-bathing robes should be divided equally. This robe must not be worn ordinarily like the three robes, nor may it be formally assigned as a gift held in trust.

It must not be worn when bathing in a river or pond, nor when the rain is merely drizzling. When bathing, one must not be naked but should wear an undergarment. If one has an extra old robe, one must not habitually wear the rain-bathing robe while doing various tasks, but must wait until there is heavy rain and then wear it to bathe.

If, while bathing in it, the rain suddenly stops and one is still dirty, one may wear it while seeking another place with water in which to bathe, without offense.

If a bhikkhu, while eating or when ill, wishes to anoint his body with oil in a place where many people pass by, two persons may place their heads close together to screen him while he applies it.

This rain-bathing robe may be used for bathing from about the middle of the fourth month until the fifteenth day of the eighth month, [320b] after which it should be relinquished. When performing the act of relinquishment, one bhikkhu should proclaim amid the Sangha as follows:

“Venerable Sangha, please listen! Today the Sangha relinquishes the rain-bathing robes.”

He should say this three times. If one waits until the sixteenth day to relinquish it, one commits a Viet-ti-ni offense. After it has been relinquished, it may be used to make one of the three robes, may be formally assigned to a bhikkhu acquaintance as a gift held in trust, and may also be worn when bathing in other places where there is water, all without offense. Therefore it is said (as above).

25. RULE: BEGGING FOR THREAD AND HAVING CLOTH WOVEN.

When the Buddha was dwelling in the city of Sravasti, as described at length above, the Venerables Nanda and Upananda took a skein of thread to a householder’s home and said to the upasikas, “Give us thread for cloth.”

The householders’ wives thought, “These bhikkhus wish to purchase thread,” and so each of them brought thread.

Seeing this, the bhikkhus compared it with their own skein and said, “This is precisely the kind of thread I was seeking; now, on comparing them, they are exactly alike.” If they saw some that was fine, they would say, “I was seeking this kind, but on comparison, this one is finer.” If they saw a coarse kind, they would immediately say, “Although this thread is coarse, it can be made into something fine.” Yet all those who had carried the thread there gained nothing from their efforts.

At that time, not far from the Jetavana Monastery, there was a poor village where a weaving shop had been established. Those venerables intended to ordain the weaver so that they could have him weave robes for them. When it was time for almsround, the Venerable Ananda put on his robe, took his bowl, and entered the village to collect alms from house to house. Arriving before that dwelling, he saw Nanda and Upananda together stretching out a skein of thread. Upon seeing one another, they exchanged greetings. Ananda then asked the two venerables, “What are the elders doing?”

They replied, “We intend to weave cloth.”

Then they thought, “Today we have met Ananda, the Buddha’s attendant. Surely he will speak to the Blessed One and devise an expedient allowance.” Having thought this, they took the skein of thread and offered it to the Venerable Ananda, saying, “Take this back to mend your robe.” But Ananda did not accept it.

After returning from almsround and finishing his meal, Ananda reported the entire matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha questioned Upananda about the matter, saying, “Is it true that Ananda did not accept your thread?”

He replied, “It is indeed true.”

The Buddha rebuked him: “This is an improper deed. Have you not heard me praise fewness of wishes by countless means and censure many wishes? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster wholesome qualities.”

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a rule for the bhikkhus. Even those who had already heard it were to hear it again:

— “If a bhikkhu himself begs for thread and then has a weaver weave cloth from it, he commits a Nissaggiya Pacittiya offense.”

Explanation

– Himself begs: He solicits it or obtains one or two skeins of thread.

– Thread for cloth: There are seven kinds [320c] of thread for cloth.

– Weaver: Such as the weavers Kimbhide, Trucu, and Loi.

If it is woven into cloth, he commits a Nissaggiya Pacittiya offense.

If a bhikkhu himself goes to beg for thread, he commits a Viet-ti-ni offense to be confessed mentally. If he receives the thread, he commits a Viet-ti-ni offense. When it is woven into cloth, he commits a Nissaggiya Pacittiya offense.

According to the custom of the country of Kasi, after the rains retreat is completed, donors offer thread and weaving fees to the bhikkhus. A bhikkhu who wishes to have cloth woven should take the thread to a weaver and say, “I give you this skein of thread; weave it into cloth for me.” If the weaver says, “I do not understand what the Venerable means,” the bhikkhu should ask, “What trade does your household practice?” He replies, “Weaving cloth.” The bhikkhu should then say, “Please weave this into cloth for me.” If the weaver still does not understand those words, the bhikkhu should hand the skein to a monastery attendant and ask him to arrange for it to be woven.

Under no circumstances may the bhikkhu use words of hiring. If there is a bhikkhu who knows how to weave waistbands and one wishes to ask him to weave one, one should bring the thread to him and say, “Elder, please make this into a waistband for me.” Therefore it is said (as above).

26. RULE: DEFRAUDING A WEAVER OF HIS PAYMENT.

When the Buddha was dwelling at the Jetavana Monastery in the city of Sravasti, Visakha, Migara’s Mother, invited the Sangha to her home every day for a meal. At that time, a bhikkhu whose turn it was to take a meal at her home saw Visakha, Migara’s Mother, hand a skein of thread to a weaver and say, “Please weave this into cloth for me. I wish to offer it to the Venerables Nanda and Upananda. Those venerables are fastidious, so take care to weave it very finely.”

After finishing his meal, that bhikkhu returned to the monastery and said to Nanda, “Elder, I wish to give you good news.”

“What good news is there?”

“I heard that Visakha, Migara’s Mother, intends to offer you a robe.”

“That robe is not being offered to me. Why? Because this upasika is about to make an offering to the noble sages.”

“That is not so. With my own eyes I saw Visakha, Migara’s Mother, hand a skein of thread to a weaver and say, ‘I give you this skein of thread. Please weave it into fine cloth for me. I wish to offer it to Nanda, for he is fastidious.’”

“Do you know where the weaver’s house is?”

“I do.”

“In what district is the house? In which lane? In which direction does its door face? Describe its distinguishing marks clearly to me.”

After questioning him carefully and learning the exact location, Nanda put on his robe the next morning and went to that house. Seeing the weaver stretching the warp threads in preparation for weaving, he asked:

“Good sir, for whom are you setting up this warp to weave cloth?”

“I am about to weave cloth for Visakha, Migara’s Mother.”

“Do you know for whom Visakha commissioned it?”

“I know. She commissioned it for Nanda and Upananda.”

“Do you know Nanda?”

“I do not.”

“We ourselves are Nanda and Upananda. Weave it finely, making it long, broad, smooth, and thick.”

“[321a] The amount of thread is fixed and limited. How could I weave without weft threads?”

“Just follow my instructions and weave it finely. That household is wealthy and will provide you with additional thread.”

“They may give me additional thread, but who will pay my weaving fee?”

“Just weave it finely, and I will pay your weaving fee.”

“If the Venerable will pay my weaving fee and she will supply additional thread, then I shall weave it as instructed.”

Thereupon, the weaver followed the instructions and wove the cloth very beautifully. Whenever the thread ran out, he came to ask for more, doing so three times. Visakha, Migara’s Mother, thought: “This man asks only for weaving thread and does not ask for the weaving fee. Why should I not give him enough thread?”

When he had finished weaving a broad, long, thick, and beautiful piece of cloth, he brought it and gave it to Migara’s Mother. After receiving it, Migara’s Mother thought to herself: “This cloth is exceedingly beautiful. I should not offer it to that Venerable Nanda, for this is a valuable offering. Yet I previously promised to offer it to him.” Having reflected thus, she gave it to Nanda.

Before the cloth was finished, Nanda went to the weaver’s house every day. But once he had obtained the cloth, he kept far away from that house and took another alley, like an old crow avoiding a place where arrows are shot. Because the weaver had much work, he could not go to demand his weaving fee. Later, on the occasion of a great gathering of weavers, he went to the city of Sravasti. At that time the weaver thought: “The people have not yet assembled. I shall now go to the Jetavana Monastery and demand my weaving fee.” Having thought thus, he went there and asked the bhikkhus: “Where are Nanda and Upananda staying?”

The bhikkhus said: “They are in this room.”

He entered the room and, upon seeing Nanda, bowed in homage and exchanged greetings. Pretending not to know him, as though they had never met, he asked: “Venerable sir, have you received the cloth?”

Nanda asked in return: “What cloth?”

“The cloth I wove for Migara’s Mother.”

“I received it.”

“Was the cloth to the Venerable’s satisfaction?”

“It was passable.”

“Venerable sir, please pay me the weaving fee.”

“What weaving fee?”

“(And so forth:) The upasika supplied all the weaving thread, and the Venerable promised to pay me the weaving fee.”

Nanda then became angry and said: “Do you know Nanda and Upananda? I want to gouge out your eyes! Smoke is suddenly rising from empty space. Your hope of receiving a weaving fee from me is no different from wishing to strip away the two covering cloths of a naked non-Buddhist ascetic, or hoping to carve five hundred catties of flesh from the leg of a dead old crow, or casting a handful of bran into the depths of the Ganges and then expecting to recover every bit of it.” He then told his disciple: “Bring me my sanghati. I shall put it on, go to the king’s residence, summon soldiers to seize and bind this man, and hand him over to the authorities.”

[321b] The weaver thought: “This sramana has great influence and frequently enters and leaves the royal palace. He could cause me great harm. What use is that weaving fee to me? It is enough if I can preserve my life.” Having thought thus, he departed. As soon as he went out through the gate, he ran directly into the midst of the gathering of weavers. Everyone reproached him: “Every one of us has set aside his household affairs and come here to deal with our official business together. Why did you abandon everyone today, and where did you go?”

He replied: “Please listen to me. Migara’s Mother gave me thread to weave. Before the cloth was finished, Nanda and Upananda came by every day. But once they had received the cloth, they were like an old crow avoiding a place where arrows are shot.... In the end, I thought: ‘It is enough if I can preserve my life.’” He then related the foregoing events in detail and said: “That is why I arrived so late.”

Everyone became angry and said: “This bhikkhu has treated us with utter contempt. Not only did he refuse to pay the weaving fee, but he even wished to rely upon the king’s power to have someone seized and bound. Today we should make an agreement that henceforth no one shall weave cloth for sramanas.”

Someone said: “We should make this agreement among ourselves in secret and let no one know of it. I know the dimensions of a sramana’s robe: five cubits long and three cubits wide, or five cubits long and two cubits wide. If we encounter a robe of such dimensions, we should not weave it. This sramana has influence. He may ask the king to use his authority to command people and may even cause them harm. Therefore, let no one know of this.”

When the day of the Pavarana arrived, donors carried bundles of thread to the weavers’ houses and hired them to weave cloth. The weavers asked: “What dimensions do you intend the robe to have?”

The patrons replied: “Five cubits long and three cubits wide, or five cubits long and two cubits wide.”

The weavers thought: “Those are the dimensions of a sramana’s robe,” and replied: “I am already weaving for someone else and cannot undertake any more work.” The donors then went everywhere asking, but no one was willing to weave for them.

At that time, wealthy households took cloth that had already been woven and offered it to the Sangha. Poor households, however, had no ready-woven cloth and therefore had nothing to offer to the Sangha. The Sangha consequently received few offerings of cloth. Although the Buddha knew the reason, he nevertheless asked Ananda: “Why has the Sangha received so few offerings of cloth?”

Ananda then fully reported the foregoing matter to the Blessed One, including how the weavers had become displeased and made an agreement among themselves. The Buddha ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked: “Did you indeed do this?”

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

The Buddha rebuked them: “This is an unwholesome deed. Have you not heard me praise having few desires and censure having many desires?”

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

-- “[321c] If a householder or a householder’s wife has a weaver weave cloth for a bhikkhu, and that bhikkhu, without having previously been invited, goes of his own accord to the weaver and exhorts him, saying: ‘Do you know that this cloth is being woven for me? You must weave it beautifully, making it long and broad, and I shall pay you,’ then even if the payment is worth only one meal, when the bhikkhu has thus agreed to pay and receives the cloth, he commits a Nissaggiya Pacittiya offense.”

Explanation

– Householder: The head of a household.

– Wife: The wife of the head of a household.

– Bhikkhu: The Sangha, several persons, or one person.

– Weaver: As explained above.

– Robe: There are ten kinds, as explained above.

– Without having previously been invited: There was originally no invitation, but he believes there was an invitation; or another person was invited, but he believes that he himself was invited; or an invitation concerned another matter, but he believes it concerned the weaving of cloth.

– Goes of his own accord: That is, he goes to their field or their house.

– Exhorts: He tells them to weave it thick, fine, long, or broad.

– Money: Various forms of currency.

– Monetary value: Other articles that are appraised in terms of money.

– Food: Such as brown rice, glutinous rice, fish, or meat.

– Value: Such as money, goods, and so forth. If he obtains the robe, he commits a Nissaggiya Pacittiya offense.

If a bhikkhu says to a weaver: “Weave it for me very beautifully, very firmly, and very thickly....” When he says this, he commits a Vinaya-transgression offense. When the weaver begins weaving and makes a few passes of the shuttle, the bhikkhu commits a Pacittiya offense. When the weaving is completed and he receives the cloth, he commits a Nissaggiya Pacittiya offense.

If a bhikkhu teaches the Dharma to a weaver, and the weaver stops working and stands listening, the bhikkhu says: “You should listen only with your ears, not with your hands; your hands should continue working.” When he speaks thus, he commits a Vinaya-transgression offense.

If a bhikkhu hears that someone intends to weave cloth for him and then goes there to exhort the weaver without promising payment, he commits a Vinaya-transgression offense when he obtains the cloth. If he hears of it, goes there to exhort the weaver, and promises payment, then when he receives the cloth, he commits a Nissaggiya Pacittiya offense. If he has not heard of it but goes to exhort the weaver and voluntarily gives payment, then when he obtains the cloth, he commits a Vinaya-transgression offense. If he has not heard of it, does not go to exhort the weaver, and does not pay the weaving fee, then when he obtains the cloth, there is no offense.

If a widow offers cloth to the Sangha, and a bhikkhu receives that cloth in turn from among the Sangha, the woman may then say to the bhikkhu: “There is no one in my household. Venerable sir, you may take this cloth to a tailor and ask him to sew it for you. If you personally go and arrange matters with the tailor, it can be finished both quickly and beautifully.”

At that time, the bhikkhu is permitted to go to the tailor and say: “Good sir, you know how to sew quickly and how to sew it firmly...” If he speaks in this way, there is no offense. Therefore, it is stated as above.

27. PRECEPT: KEEPING AN URGENTLY OFFERED ROBE BEYOND THE PRESCRIBED PERIOD.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus undertook the rains retreat in a certain village. Just as the retreat began, one morning they donned their robes, took paper and writing brushes, and went into a village, saying to the upasakas: “Gather together and perform a meritorious deed by offering us cloth [322a] for the rains retreat.”

The upasakas said: “This is not the time to request cloth for the rains retreat. Wait until autumn, when the grain has ripened. At that time most people will be joyful and will offer cloth.”

The group of six bhikkhus said: “Do you not know that there are many calamities in the world, such as calamities caused by kings, floods, fires, and bandits? Or your parents may prevent you from giving alms. Then you will fail to accomplish merit, and shall we not suffer a loss?”

The upasakas said: “Venerable sirs, you point out calamities to us, yet you do not perceive the calamities facing yourselves. Do you intend to receive the requisites for the rains retreat and then abandon the monastic life and return to lay life, or do you wish to go elsewhere? Why are you so desirous and greedy? What spiritual conduct can there be in this?”

When the bhikkhus heard this, they reported the entire matter to the Blessed One. The Buddha then ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked: “Is it true that, at the beginning of the rains retreat, you went to the homes of upasakas and requested cloth for the retreat, thereby causing the upasakas to reproach you?”

They replied: “It is indeed true.”

The Buddha rebuked them: “That is an improper deed. Before the rains retreat was completed, you requested cloth in advance. From now on, bhikkhus must not request cloth before the rains retreat has ended.”

Furthermore, when the Buddha was dwelling in the city of Sravasti, a minister of King Prasenajit named Di Ni Sat Loi rebelled. The King sent a minister named Tien Nhan Dat Da to suppress him. As this minister was preparing to depart, he went to Venerable Ananda and said: “Venerable sir, a minister of King Prasenajit has rebelled, and the King has now ordered me to go there and suppress him. I am about to confront a powerful enemy, and it will be difficult to preserve my life. Every year, after the rains retreat has ended, I customarily offer a meal to the Sangha and present robes. Now, because I must carry out the King’s command, I cannot wait. I therefore intend to present the robes beforehand; when I return safely, I shall offer the meal afterward.”

Venerable Ananda then reported the entire matter to the Blessed One. Although the Buddha knew, he nevertheless asked Ananda: “How many days remain in your rains retreat?”

He replied: “Ten days remain.”

The Buddha said: “From now on, I permit bhikkhus to accept urgently offered robes during the ten days preceding the Pavarana ceremony.”

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

—“If, when ten days remain before the completion of the three-month rains retreat, an urgently offered robe becomes available, a bhikkhu who needs it may personally accept it and keep it until the robe season, the period during which robes may be sought. If he keeps it beyond that period, he commits a Nissaggiya Pacittiya offense.”

Explanation

– Ten days: From the sixth day of the seventh month through the fifteenth day of the seventh month—these are ten days.

– Receiving an urgently offered robe: It may be offered by a man or a woman, an adult or a child, a householder or one gone forth; by soldiers when they are about to enter battle, [322b] or when they return; as a deathbed offering; when a young woman is about to go to her husband’s household; or by a merchant when he is about to set out on a journey. At that time, the donor says to the bhikkhu: “If you do not take it today, it will not be available tomorrow.” This is called an urgently offered robe.

– Robe: This comprises the seven kinds described above.

– Wishing to accept it: If he needs that article, he may accept it and keep it until the robe season.

– Robe season: If the kathina robe has not been accepted, it may be kept until the fifteenth day of the eighth month. If the kathina robe has been accepted, it may be kept until the fifteenth day of the twelfth month. If it is kept beyond that period, a Nissaggiya Pacittiya offense is committed.

The Sangha should appoint as distributor of robes a bhikkhu who possesses the following five qualities: he is not partial, not angry, not fearful, not deluded, and knows who has received a share and who has not. These are called the five qualities.

The bhikkhu performing the karman should speak as follows:

“May the Venerable Sangha listen! Bhikkhu so-and-so possesses the five qualities. If it is timely for the Sangha, the Sangha now appoints Bhikkhu so-and-so as the person who solicits and distributes robes.”

He should then make the formal announcement as follows:

“May the Venerable Sangha listen! Bhikkhu so-and-so possesses the five qualities. The Sangha now appoints Bhikkhu so-and-so as the person who solicits and distributes robes. Those venerable ones who consent to Bhikkhu so-and-so serving as the person who solicits and distributes robes to the Sangha should remain silent; anyone who does not consent should speak.

“The Sangha has consented to appoint Bhikkhu so-and-so as the person who solicits and distributes robes, for the Sangha remains silent. Thus do I understand this matter.”

The person appointed by the Sangha should address the Sangha as follows:

“Venerable ones, some pieces of cloth are four finger-breadths in size, while others are eight finger-breadths and are not equal. If you are understanding about this, I shall distribute them.” If he distributes them without first making this announcement, he commits a Vinaya-transgression offense. He must make the announcement as above before distributing them.

From the sixteenth day of the third month, this bhikkhu should instruct the donors to take paper and writing brushes and record the rooms, lecture halls, warming rooms, meditation halls, gateways, kitchens, water-storage buildings, latrines, firewood sheds, bathing rooms, seats beneath trees, and walking-meditation paths. The names of all these must be recorded. He should then announce before the Sangha: “May the Venerable Sangha listen!

At that residence there are this many blankets and pillows, this many robes for the rains retreat, this much food, this many fasting days, and this many dedicated offerings. At that other residence there are this many aranya lodgings.” If the monasteries to the left and right are far apart, the rooms should be allocated on the twelfth or thirteenth day. If that residence cannot accommodate everyone, they must go elsewhere.

If there is a monastery within the vicinity of a nearby village, it should be allocated on the fourteenth or fifteenth day. When making the allocation, it must be clearly recorded that these rooms, blankets, and pillows are to be given to the senior elder, and the Sangha should be addressed: “At that residence there are this many rooms, blankets, and pillows. May the senior elder accept whichever he wishes.” After he has accepted his share, the remainder should be given in order to the second [322c] and third senior elders, continuing down to the bhikkhu with no rains-retreat seniority.

The senior elder should say: “The rooms are to be allocated according to seniority, while the offerings should be distributed equally.” At that time, the matter should be handled according to the senior elder’s decision. After the senior elder has accepted his share, the remainder should likewise be given in order to the second and third senior elders, continuing down to the bhikkhu with no rains-retreat seniority. If there are many rooms, two rooms should be allocated to each person.

If someone refuses to accept two rooms, he should be told: “These are allocated for you to look after, not for you to occupy.” Two rooms must not be allocated to a samanera. If there are few rooms, one room should be allocated to two persons. If even this is insufficient, three persons may share one room, or four, five, and up to ten persons may dwell together in a single room.

If there is a large house, a warming room, a meditation room, or an assembly hall, everyone should stay together there. If there is not enough room, beds for lying down should be given to the senior monks and beds for sitting to the younger monks. If there are still not enough, beds for sitting should be given to the senior monks and beds placed on the ground to the younger monks. If there are still not enough, grass mats should be given to the senior monks, while the younger monks should sit without mats. If there are still not enough, the senior monks should sit and the younger monks should stand. If there are still not enough, the senior monks should stand, while the younger monks should leave the room and go beneath trees or to other places.

Beginning on the sixteenth day of the sixth month, the bhikkhu appointed by the Sangha should say to the donors: “Good sirs, you should prepare robes.” If a donor then offers a robe, he should be told: “Keep it at your home and offer it when the proper time comes.” If it is offered by soldiers about to depart for battle, by soldiers returning from battle, by someone before death, by merchants setting out on a journey, or by a young woman when she is about to marry, and if it is not accepted at that time it will not be available the next day, then it should be accepted at that time.

Beginning on the fifth day of the seventh month, if anyone brings robes, they should be received and kept in one place. A record should then be made on leaves or bark: this many robes are timely robes, this many are untimely robes, and this many are robes offered for an urgent occasion. Timely robes should be distributed at the proper time; untimely robes should be distributed outside the proper time; and robes offered for an urgent occasion should be distributed at the proper time.

If the person responsible for distributing the robes either leaves the monastic life or dies and thus cannot distribute them, or if the prescribed period has expired, the robes should be exchanged with one another: robes belonging to bhikkhunis should be exchanged for robes belonging to bhikkhus, and robes belonging to bhikkhus should be exchanged for robes belonging to bhikkhunis. If this cannot be done, robes belonging to novices should be exchanged for robes belonging to bhikkhus, and robes belonging to bhikkhus should be exchanged for robes belonging to novices.

If this also cannot be done, the following announcement should be made before the Sangha: “Venerable sirs, the robe period has passed. If the Sangha is harmonious, let these robes be made into bedding for the Sangha of the four directions.” If the Sangha agrees, they should be made into bedding for the Sangha of the four directions. If someone says, “I spent the rains retreat here and am entitled to a share of these robes; why are they being made into bedding for the Sangha of the four directions?” he should be told: “Next year, when the robe period arrives, a robe will be given to you.” Therefore it is stated as above.

28. THE RULE: BEING SEPARATED FROM ONE’S ROBE BEYOND THE PRESCRIBED PERIOD.

{323a} When the Buddha was dwelling in the city of Sravasti, during the rains retreat the bhikkhus living in the aranya went at the proper time to villages for alms, wearing their robes. Afterward, cowherds, goatherds, and firewood gatherers took keys, opened the doors of the bhikkhus’ rooms, and stole their robes and other belongings. Fearing theft, the bhikkhus then carried all their robes and possessions into the village. The Buddha knew what had happened, yet still asked: “Who are those bhikkhus transporting all their belongings here?”

The bhikkhus then said to the Buddha: “Blessed One! Those are the bhikkhus who spent the rains retreat in the aranya. After they went for alms, people took keys, opened the doors of their rooms, and stole all their robes and belongings. Therefore they have brought everything here in such a cumbersome load.”

The Buddha said: “From now on, when there is cause for concern, I permit one of the three robes to be deposited in the village.”

Furthermore, when the Buddha was dwelling at Jetavana Monastery in the city of Sravasti, a dispute arose within the Sangha in the country of Sakya during the rains retreat. The Buddha therefore sent Upali to the country of Sakya to settle the dispute within the Sangha in accordance with the Dharma. But the Elder Upali did not go. The Buddha asked Upali: “Why have you not gone?”

“Blessed One! My sanghati robe is heavy. If I encounter rain, I will be unable to carry it. The rains retreat is now already half over, but if I leave the robe behind, I will commit a Nissaggiya offense.”

“How many days will the round trip take?”

“Blessed One! Two days to go, two days to remain there, and two days to return, making six days in all for the round trip.”

“From now on, bhikkhus may leave their robes behind for up to six days.”

When Upali arrived there, he saw that the dispute would be difficult to resolve quickly. He therefore returned, bowed at the Buddha’s feet, and stood to one side. The Buddha knew what had happened, yet still asked: “Upali, why have you returned so quickly? Has the dispute been settled?”

“It has not yet been settled, Blessed One.”

“Why not?”

“The dispute is difficult to settle and cannot be resolved quickly. I also feared exceeding the prescribed number of days and thereby forfeiting the robe, as it would then violate the rule and entail a Nissaggiya offense. Therefore I had to return.”

“From now on, I permit one to remain separated from one’s robe for one month. However, the Sangha must perform a karman granting permission to remain separated from one’s robe for one month without committing an offense. The officiant performing the karman should speak as follows:

“Venerable Sangha, please listen! The Elder Upali now wishes to go to the country of Sakya to settle a dispute on behalf of the Sangha. If it is appropriate to the Sangha, the Sangha shall now allow Upali to come before the Sangha and request a karman permitting him to remain separated from his robe for one month without forfeiting it. Those venerable ones who agree to allow Upali to come before the Sangha and request a karman permitting him to remain separated from his robe for one month without forfeiting it should remain silent. Whoever does not agree should speak. Because the Sangha agrees, it remains silent. This matter shall be carried out accordingly.”

Then the person concerned must come before the Sangha and make the following request:

“Venerable Sangha, please listen! I, the bhikkhu Upali, wish to go to the country of Sakya to settle a dispute on behalf of the Sangha. May the venerable Sangha grant me a karman permitting me to remain separated from my robe for one month without forfeiting it.”

He should make this request a second and a third time. The officiant performing the karman should then say:

“Venerable Sangha, please listen! The Elder Upali wishes to go to the country of Sakya to settle a dispute on behalf of the Sangha and has come before the Sangha to request a karman permitting him to remain separated from his robe for one month without forfeiting it. If it is appropriate to the Sangha, the Sangha now grants Upali a karman permitting him to remain separated from his robe for one month without forfeiting it.

This is the formal motion. Venerable Sangha, please listen. The Elder Upali wishes to go to the country of Sakya to settle a dispute on behalf of the Sangha and has come before the Sangha to request a karman permitting him to remain separated from his robe for one month without forfeiting it.

Those venerable ones who agree to grant Upali a karman permitting him to remain separated from his robe for one month without forfeiting it should remain silent; whoever does not agree should speak. This is the first proclamation of the karman. The second and third proclamations should be made in the same way.

“The Sangha has completed granting Upali permission to remain separated from his robe for one month without forfeiting it. The Sangha agrees and therefore remains silent. This matter shall be carried out accordingly.”

Afterward, the Buddha asked the bhikkhus: “Has Upali been granted the karman permitting him to remain separated from his robe for one month without forfeiting it?”

They replied: “It has been granted.”

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

-- “Before the three months of the rains retreat have ended, bhikkhus spending the retreat in the aranya may, if there is cause for fear or apprehension, deposit one of their three robes in a layperson’s house. A bhikkhu who has some business may remain separated from his robe for six days. If he exceeds six days, except when the Sangha has granted permission through a karman, he commits a Nissaggiya Pacittiya offense.”

Explanation

– The three months of the rains retreat: From the sixteenth day of the fourth month until the fifteenth day of the seventh month.

– Not ended: The final month of the rains retreat has not yet ended; that is, the bhikkhu living in the aranya has not yet reached the final month.

– An aranya place: A place where there is no cowherd’s dwelling within a radius of five hundred bow-lengths is called an aranya place.

– Cause for fear: The danger of being killed or robbed.

– A cause for apprehension: Although one has not been killed or robbed, apprehension arises in one’s mind: “Who knows whether, in a little while, someone may come to kill me and take my robe?” If a bhikkhu perceives such a cause for apprehension and fear, this is called apprehension.

– Any one of the three robes: Either the Sanghati, the Uttarasanga, or the Antaravasa. However, one should not leave behind the Sanghati or the Antaravasa; one should leave the Uttarasanga at a lay household in the village. Even so, it must not be left in an untrustworthy lay household, but should be left in a trustworthy household from which it can be retrieved. If it is left with a questionable family who may think, “The bhikkhus [323c] may not return,” then precautions should be taken.

If the bhikkhus are attending to matters concerning a stupa or the Sangha, they may be separated from their robes for six nights.

– Six nights: A period of six days.

– Except with a Sangha karman (authorization): The Blessed One taught that if the Sangha performs a karman, there is no offense. But if the Sangha karman is not properly accomplished, it cannot be called a karman. A karman not properly accomplished means that the assembly is not properly constituted, the motion is not properly made, or the karman is not properly performed. If the motion is properly made, the karman is properly performed, and the Sangha assembly is properly constituted, this is called a karman performed by the Sangha.

After receiving authorization through a karman in the midst of the Sangha, one should not remain behind awaiting offerings, but should depart immediately. If the karman is performed before the meal, one should depart after the meal. If it is performed after the meal, one should depart early the next morning. When departing, one should not take a circuitous route to visit a donor’s house, but should take the direct route. If the direct route presents dangers, such as danger from lions, danger from tigers or wolves, danger from venomous creatures, or danger to one’s life, then there is no offense in taking a circuitous route.

Having arrived there, one must not delay in order to await offerings of food and drink from visiting bhikkhus. If one arrives before the meal, then after finishing the meal one should assemble the Sangha and bring the dispute to an end. If one arrives after the meal, then early the next morning one should immediately assemble the Sangha and bring the dispute to an end. If the matter is settled after the meal, one should return early the next morning. If it is settled before the meal, one should return after the meal and must not remain behind awaiting offerings from visiting bhikkhus. When returning, one should not take a circuitous route but must return by the direct route. If the direct route presents dangers, the procedure is as stated above.

Upon first arriving there, one must not recite sutras, fire a bowl, or dye robes. If the matter has been settled and time remains, one may recite sutras and perform other tasks. If the matter is difficult to settle, then during one’s stay one may recite sutras, fire a bowl, and accept offerings of food and drink from visiting bhikkhus; in this way there is no offense.

When bringing a dispute to an end, one must not impose one’s own opinion upon others, but should go before the assembly and appoint someone capable and endowed with worldly authority to assist in resolving it.

If one is dwelling in an aranya, one may leave one’s robe in a lay household for six days. If one exceeds six days, one commits a Nissaggiya Pacittiya offense. A bhikkhu wishing to relinquish the robe should invite a Vinaya holder, as explained above under the first rule. Therefore, it is stated as above.

29. RULE: DIVERTING PROPERTY INTENDED FOR THE SANGHA.

When the Buddha was dwelling in the city of Sravasti, a bhikkhu, when it was time to seek alms, put on his robe, took his bowl, and entered the city to seek alms from house to house. When he came to a certain house, a woman said to him:

– Venerable sir, on such-and-such a day, I shall offer a meal to the Sangha and present robes.

The bhikkhu said, “Excellent, sister! By means of the three unstable things—body, life, and possessions—obtain the three stable things. Therefore, carry this out quickly, for material possessions are impermanent and subject to many calamities.”

Having spoken thus, he returned to the monastery and said to the bhikkhus, “I wish to tell you some good news.”

The bhikkhus asked, “[324a] What is the good news?”

He replied, “I heard that a certain upasika intends to offer a meal and present robes to the Sangha.”

When the group of six bhikkhus heard this, they immediately asked, “What did you just say?”

– I heard that a certain upasika intends to offer a meal and present robes to the Sangha.

– Do you know where that house is? On which road does it lie? In which direction does its door face?

After questioning him thoroughly, early the next morning they put on their robes, went to that house, and asked, “Is the lady of the house well?”

She replied, “I am well.”

– We heard that you intend to offer a meal and present robes to the Sangha. Is this true?

– Venerable sir, I do have that intention, but I fear that many difficulties may arise during the preparations, and I do not know whether it can be accomplished.

– I am one who went forth before the others and have been a bhikkhu for many years. If you present the robe to me, I shall wear it when visiting royal households or when paying homage to the Blessed One. If noble families or anyone else asks me, “Where did you obtain that robe?” I shall reply, “It was faithfully offered by a certain upasika.” In this way you will gain a good reputation, and everyone will know of you.

– My family has no other article, for I have resolved to offer this to the Sangha. If I offer it separately to you, I shall be guilty of breaking my promise to offer it to the Sangha. If I had another robe, I would offer it separately to you, for making an offering to you is just like making an offering to the Sangha.

– Whether you offer it or not is entirely up to you!

Having spoken thus, the bhikkhu departed. After he had gone, the upasika thought, “If I make the offering to that bhikkhu and not to the Sangha, which is an excellent field of merit, that would not be right. Yet if I do not make the offering to that bhikkhu, since he has great influence with the royal household, he may cause me harm.” Thinking in this way, she did not make the offering to the Sangha; and because she was angry with that bhikkhu, she did not make an offering to him either.

When the bhikkhus heard of this, they reported the matter to the Blessed One. The Buddha then ordered Nanda and Upananda to be summoned. When they arrived, the Buddha questioned them closely about the foregoing events: “Did you actually do this?”

They replied, “It is true.”

The Buddha rebuked them: “This is an evil act with two harmful consequences: first, it causes the donor to lose merit; second, it causes the recipient to lose the robe.”

The Buddha then said to Nanda and Upananda, “Have you not often heard me praise fewness of wishes by innumerable means and censure many wishes? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster wholesome qualities.”

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

—“If a bhikkhu knows that an article is intended by a donor as an offering to the Sangha, but diverts it to himself, he commits a Nissaggiya Pacittiya offense.”

Explanation:

– Knows: Either he knows it himself or hears it from someone else.

[324b] Article: There are eight kinds:

1- Food to be consumed at the proper time; 2- Drink to be consumed in the evening; 3- Medicine to be used for seven days; 4- Medicine to be used for life; 5- Minor articles; 6- Heavy articles; 7- Articles that are not allowable; 8- Articles that are both allowable and not allowable.

– An article intended as an offering to the Sangha: The donor intends and designates that article as an offering to the Sangha.

– Sangha: It comprises eight categories: 1- The Bhikkhu Sangha; 2- the Bhikkhuni Sangha; 3- the Sangha of visiting monks; 4- the Sangha of departing monks; 5- the Sangha of resident monks; 6- the Sangha in rains retreat; 7- a harmonious Sangha; 8- a disharmonious Sangha.

– Diverting it to oneself: personally taking it, personally storing it, or personally using it. If one does so, one commits a Nissaggiya Pacittiya offense. This item must be relinquished before the Sangha, and the Pacittiya offense must then be confessed. If one confesses without relinquishing it, one commits a Vinaya-transgression offense.

If someone intending to make an offering comes and asks a bhikkhu:

– Venerable sir, I intend to make an offering, but I do not know where I should offer it.

The bhikkhu should reply:

– You may offer it wherever you have reverence.

– Where will the karmic reward be greatest?

– An offering to the Sangha yields great karmic reward.

– Which Sangha observes the precepts purely and possesses many virtues?

– A Sangha that does not violate the precepts has not lost its purity.

If someone brings articles as an offering, the bhikkhu should say: "Offering them to the Sangha yields great karmic reward." If that person says: "I have previously made offerings to the Sangha; now I wish to make an offering to you, Venerable sir," then the bhikkhu may accept it without offense.

If a donor asks a bhikkhu: "To whom should I offer this item so that my offering will be continually put to use?"

The bhikkhu should then say: "Bhikkhu So-and-so recites the sutras, observes the precepts, and practices meditation. If you offer it to that teacher, it will be used regularly."

If, knowing that the donor intends to offer the item to the Sangha, a bhikkhu diverts it to himself, he commits a Nissaggiya Pacittiya offense. If he diverts it to another person, he commits a Pacittiya offense. If, knowing that the item is intended as an offering to this Sangha, he causes the donor to offer it to another Sangha, he commits a Vinaya-transgression offense.

If, knowing that they intend to offer it to this group of people, he causes them to offer it to another group, he commits a Vinaya-transgression offense.

If, knowing that an item is intended as an offering to one animal, he contrives to redirect it to another animal, he commits a Vinaya-transgression offense that is to be confessed mentally.

The item that the bhikkhu diverted to himself, as stated above, may not be given by the Sangha to anyone but must be put to communal use. Therefore, it is said as above.

THE MAHASANGHIKA VINAYA

End of the eleventh fascicle.