四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

VI. REQUESTING ROBES FROM AN UNRELATED HOUSEHOLDER^[49]

A. ORIGIN

1. REQUESTING ROBES FROM AN UNRELATED HOUSEHOLDER

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, there was a householder^[50] in the city of Sravasti who, in the morning, had his carriage harnessed and went with his retinue to the park. He then turned his carriage toward the Jetavana Monastery, left it outside the monastery gate, and entered on foot to meet Bhadrananda the Sakyan; he paid homage, exchanged greetings, and then sat before him to listen to the Dharma.

Bhadrananda the Sakyan was eloquent and wise, and skillful in teaching the Dharma. He taught this householder the Dharma in many different ways, instructing and encouraging him and causing him to give rise to joy. After listening to the Dharma, the householder said to Bhadrananda:

“Venerable sir, please tell me whatever you need.”

Bhadrananda replied:

“I need nothing. This invitation itself is already an offering.”

The householder again said:

“Please tell me. If you need anything, do not hesitate.”

Bhadrananda said:

“Enough! Enough! Do not trouble yourself by asking further. Even if I needed something, you would not be able to give it.”

The householder again said:

“Please tell me. I shall provide whatever you require.”

At that time, this householder was wearing a broad, long, precious robe of white silk. Bhadrananda said:

“You may give me the robe you are wearing. I need that robe.”

The householder replied:

“Come to my house tomorrow morning, and I shall give it to you.”

Bhadrananda said:

“I told you beforehand, ‘Even if I needed something, you would not be able to give it.’ What I said has now proved true.”

The householder said:

“I shall give it to you; it is not that I will not give it. But please come tomorrow, and I shall give you this robe or another one even better than this. I could remove this robe and offer it to you now, but I cannot enter the city of Sravasti without a robe.”

Bhadrananda said:

“Enough! Enough! I no longer need it.”

The householder then became angry and displeased. He immediately removed the robe, folded it, handed it to Bhadrananda, and said:

“I told the Venerable One to come tomorrow, when I would give him this robe or another one even better than this. But the Venerable One did not believe me, so now I must enter the city of Sravasti wearing only a single robe.^[51]”

The householder then left the Jetavana Monastery, mounted his carriage, and entered the city wearing only a single robe. Seeing him, the gatekeeper asked the householder:

“Where have you come from? Who robbed you of your robe?”

The householder replied:

“I was just robbed by a bandit in Jetavana.”

The gatekeeper immediately seized knives and clubs and was about to go to Jetavana. The householder said:

“Enough! Enough! There is no need to go.”

The gatekeeper asked:

“Why?”

The householder then related the circumstances in full. When the lay followers heard of this, they all criticized him, saying: “The Sakyan ascetics are covetous, discontented, and shameless. Outwardly they proclaim, ‘I know the true Dharma.’ What true Dharma is there in such conduct? Why did he insist on obtaining the robe that the householder was wearing on his own body? Though donors may never weary of giving offerings, those who receive them should know contentment.”

Among the bhikkhus who heard of this, those who had few desires and knew contentment, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread, criticized Bhadrananda the Sakyan: “Why did you insist on obtaining the precious robe that the householder was wearing on his body?”

The bhikkhus then went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported these circumstances in full to the Buddha. The Blessed One then assembled the bhikkhus. Though he already knew, he deliberately asked Bhadrananda:

“Is it true that you insisted on obtaining the robe that the householder was wearing on his body?”

Bhadrananda replied:

“Yes, Blessed One, it is true.”

The Blessed One rebuked Bhadrananda in countless ways, saying:

“What you did was wrong. It was not proper conduct, not the conduct of an ascetic, not pure conduct, and not conduct in harmony with the Dharma. You did what ought not to have been done. Why did you insist on requesting the robe that the householder was wearing on his body?”

After rebuking him, the Buddha told the bhikkhus:

“Bhadrananda is a foolish man, a field in which many seeds of the taints are planted, and the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the long endurance of the true Dharma.”

The precept should be recited thus:

“If any bhikkhu requests a robe from a lay follower, it is a nissaggiya pacittiya offense.”

After the Blessed One had established the precept for the bhikkhus in this way, the bhikkhus became fearful and cautious and did not dare to request robes from related lay followers. The Buddha said:

“Bhikkhus who request robes from related lay followers do not commit an offense.”

From now on, the precept should be recited thus:

“If any bhikkhu requests a robe from an unrelated lay follower, it is a nissaggiya pacittiya offense.”

2. BHIKKHUS WHOSE ROBES WERE STOLEN

After the Blessed One had established the precept for the bhikkhus in this way, a large group of bhikkhus completed the rains retreat in the country of Kosala. Having held the Pavarana ceremony on the fifteenth day, on the sixteenth they took their robes and bowls and set out to see the Blessed One. Because the heat of the day prevented them from traveling, the bhikkhus traveled at night. They strayed onto a dangerous road and came upon a bandits’ lair. The bandits had just robbed someone of a large quantity of valuables and brought them back there. Encountering the bhikkhus on the dangerous road, they asked:

“Have you come here looking for us?”

The bhikkhus replied:

“We have not come looking for you. We have just completed the rains retreat in the country of Kosala and held the Pavarana ceremony on the fifteenth day. Therefore, on the sixteenth, we took our robes and bowls and set out to see the Blessed One, and thus we came from there to this place. Because the heat of the day prevented us from traveling, we traveled at night, lost our way, and arrived here. We did not come looking for you.”

The bandits asked:

“If you did not come looking for us, why did you take this road? Do you not intend to harm us?”

Having said this, they beat the bhikkhus nearly to death and stole their robes and bowls. The bhikkhus had to travel naked, and they came and stood outside the gate of Jetavana. When the other bhikkhus saw them, they said:

“You are naked Nirgranthas. You may not enter Jetavana.”

Those bhikkhus replied:

“We are not Nirgranthas. We are Sakyan ascetics.”

At that time, Venerable Upali was walking in meditation not far away. The bhikkhus went to him and said:

“There is now a group of naked men standing outside the gate. We told them, ‘Venerable ones, you are Nirgranthas; do not enter the Jetavana Monastery.’ Those men replied, ‘We are not Nirgranthas but Sakyan ascetics.’”

The bhikkhus then said to Venerable [609a1] Upali:

“Venerable sir, please go out and see who they are.”

The Venerable One immediately went outside the gate and asked:

“Who are you?”

They replied:

“We are Sakyan ascetics.”

He further asked:

“How many years of seniority do you have?”

They replied:

“We have this many years of seniority.”

He further asked:

“When were you ordained?”

They replied:

“We were ordained in such-and-such a year.”

He further asked:

“Who is your preceptor?”

They replied:

“Our preceptor is called such-and-such.”

“Why are you naked?”

The bhikkhus then recounted in full the circumstances that had occurred. Venerable Upali then returned to the other bhikkhus and said:

“Those venerable ones are not Nirgranthas; they are Sakyan ascetics.”

Venerable Upali then told those bhikkhus:

“Venerable ones, you should temporarily borrow robes to wear. You should not go naked to see the Blessed One.”

The bhikkhus immediately borrowed robes and put them on, then went to the Blessed One, bowed at the Buddha’s feet, and sat to one side.

The Blessed One then comforted the bhikkhus and asked them:

“Are you in good health? Have your travels been harmonious and pleasant? Have you suffered no hardship for want of food?”

The bhikkhus replied:

“Venerable Sir, we are in good health. Our travels have been harmonious and pleasant. We have suffered no hardship for want of food. After completing the rains retreat and the invitation ceremony in the land of Kosala, we took our robes and bowls and wished to come pay our respects to the Blessed One. Because the days were hot, we could not travel by day; while traveling at night, we lost our way and encountered a band of robbers...” They related the entire sequence of events to the Blessed One in full, as above.

The Blessed One then rebuked the bhikkhus in many ways, saying:

“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done.

Foolish men, why did you travel naked? If one travels naked, one commits a dukkata offense. If such a situation occurs, one should cover oneself with soft grass or leaves and go to the nearest monastery.

First, if there are spare robes, one should take one and wear it. If there are none, one should ask familiar bhikkhus and borrow a spare robe from them if they have one. If one’s acquaintances have no robe, one should ask whether the Sangha has any robe that may be distributed.

If there is one, it should be distributed. If there is none, one should ask whether there is any bedding. If there is bedding, it should be given.

If no one gives it, one may personally open the storeroom and see whether there are blankets, ground coverings, sheets, quilts, or the like; one may take one, cut it into a robe to cover oneself, and then go out to seek robes.”

At that time, the bhikkhus, being cautious, did not dare carry such articles from one place to another. The Buddha said:

“It is permitted.”

At that time, bhikkhus whose robes had been robbed, lost, burned, or swept away were cautious and did not dare wear robes belonging to the Sangha. The Buddha said:

“It is permitted to wear them.”

After obtaining robes, the bhikkhus did not return the Sangha’s articles to their original place. The Buddha said, “This should not be done. After obtaining robes, you should wash, dye, and mend them, then return them to their original place. If you do not return them to their original place, you are to be dealt with according to the Dharma.”

At that time, bhikkhus whose robes had been robbed, lost, burned, or swept away were cautious and did not dare ask an unrelated male or female householder for robes. The Buddha said, “If one’s robes have been lost, robbed, burned, or swept away by water, one is permitted to ask an unrelated male or female householder for robes.”

From now on, this precept should be stated as follows:

If a bhikkhu asks an unrelated male or female householder for a robe, except in a special circumstance, it is a nissaggiya pacittiya offense.^[52] The special circumstance is when a bhikkhu’s robes have been robbed, lost, burned, or swept away by water.^[53] This is the special circumstance.

B. DEFINITION OF THE PRECEPT

Bhikkhu: as explained above.

Related and unrelated: as explained above.

Male and female householder: as explained above.

Robe: the ten kinds described above.

If a bhikkhu asks an unrelated male or female householder for a robe, except in a special circumstance, it is a nissaggiya pacittiya offense.

The article involved in this nissaggiya offense must be forfeited to the Sangha, to a group, or to one person; it must not be forfeited to a faction apart from the community. If the forfeiture is invalid, one commits a dukkata offense.

When forfeiting it to the Sangha, one should enter the Sangha, bare the right shoulder, remove one’s footwear, bow to the senior elder, kneel with the right knee touching the ground, join one’s palms, and say:

“Venerable Sangha, please listen! I, the bhikkhu named ..., asked an unrelated male or female householder for a robe and have committed an offense entailing forfeiture and expiation. I now forfeit it to the Sangha.”

After forfeiting it, he must confess the offense. First, the bhikkhu receiving the confession must make a formal motion:

“Venerable Sangha, please listen! This bhikkhu named ... asked an unrelated male or female householder for a robe and has committed an offense entailing forfeiture and expiation. He has now forfeited it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha consents, I shall receive this bhikkhu’s confession. This is the motion.”

Only after making this motion may he receive the confession. The bhikkhu receiving the confession should say to the other bhikkhu:

“You should reproach yourself in your own mind!”

He replies:

“Yes, Venerable Sir.”

The Sangha should immediately return the robe to this person by a legal act consisting of one motion and one announcement, as follows: The Sangha should appoint a bhikkhu capable of carrying out the legal act, who, in accordance with the matter stated above, makes this motion:

“Venerable Sangha, please listen! This bhikkhu named ... asked an unrelated male or female householder for a robe and has committed an offense entailing forfeiture and expiation. He has now forfeited it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha consents, let this robe be returned to the bhikkhu named .... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named ... asked an unrelated male or female householder for a robe and has committed an offense entailing forfeiture and expiation. He has now forfeited it to the Sangha. The Sangha now returns this robe to this bhikkhu. Those elders who consent to the Sangha’s returning this robe to this bhikkhu should remain silent. Whoever does not consent should speak.”

“The Sangha has consented to return the robe to the bhikkhu named .... The Sangha consents and is therefore silent. Thus do I record this matter.”

After the offender has forfeited the robe within the Sangha, if the Sangha does not return it, the Sangha commits a dukkata offense. When the robe is being returned, if someone says, “Do not return it,” that person commits a dukkata offense.

If, instead of returning it, one converts it into an allowable requisite, assigns it to another person, makes it into one’s own three robes, makes it into a parikkhara robe, intentionally damages it, burns it, or wears it continuously until it is torn, one commits a dukkata offense in every case.

For a bhikkhuni, it is a nissaggiya pacittiya offense. A sikkhamana, samanera, or samaneri commits a dukkata offense. This is called an offense.

There is no offense if one’s robes have been taken, lost, burned, or swept away by water and one asks an unrelated male or female householder for robes; if one asks a fellow monastic; if one asks on behalf of another; if another asks on one’s behalf; or if one obtains robes without having sought them.

Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, afflicted by severe pain, or under duress.

VII. ACCEPTING ROBES IN EXCESS OF ONE’S ALLOTMENT^[54]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a large number of bhikkhus arrived at the Jetavana Monastery after robbers had stolen their robes.

A male lay disciple heard that a large number of bhikkhus had arrived at the Jetavana Monastery after robbers had stolen their robes. He immediately brought many fine robes to the bhikkhus and asked:

“I have just heard that some bhikkhus whose robes were stolen have arrived here. Which venerable ones are they?”

The bhikkhus replied:

“We are those bhikkhus. May we ask what the matter is?”

The male lay disciple said:

“We heard that the bhikkhus had encountered robbers who stole their robes and had come here to Jetavana. We have therefore brought these robes as offerings for the venerable ones who lost their robes. Please accept whichever ones you wish.”

The bhikkhus said:

“Enough! Enough! Your offer itself is already an offering. We now have complete sets of three robes and need not accept any more.”

When the group of six bhikkhus heard this, they said to those bhikkhus:

“Venerable ones, since you already have complete sets of three robes, why do you not accept these and give them to us or to others?”

The householders had brought the robes as offerings for the bhikkhus who had lost their robes. Although those bhikkhus already had complete sets of three robes, they accepted the householders’ robes and then gave them to the group of six bhikkhus and to others.

At that time, among the bhikkhus who heard of this, there were some who had few desires and were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the bhikkhus: “The householders of Savatthi brought robes as offerings for bhikkhus who had lost their robes. Since you already had the three robes, why did you accept their robes and give them to the group of six bhikkhus and others?” Having reproached them, the bhikkhus of few desires went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and fully reported [610a1] this matter to the Blessed One.

On account of this matter, the Blessed One assembled the bhikkhus. Although he knew what had happened, he deliberately asked:

“Bhikkhus, is it true that, although you already had the three robes, you accepted robes from those people and gave them to the group of six bhikkhus and others?”

The bhikkhus replied:

“Venerable Blessed One, it is true.”

The Blessed One reproached the bhikkhus in innumerable ways:

“What you have done is wrong. It is not proper conduct, not the Dharma of a śramana, not pure conduct, not conduct in accordance with the training. You have done what ought not to be done. The householders of Savatthi brought robes as offerings for bhikkhus who had lost their robes. Since you already had the three robes, why did you accept their robes and give them to the group of six bhikkhus and others?”

Having reproached them, the Buddha told the bhikkhus:

“These bhikkhus are foolish people, a ground in which many kinds of outflows are planted. They are the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, which comprises ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated thus:

If a bhikkhu has lost his robes, had his robes stolen, had his robes burned, or had his robes swept away by water, and householders or householders’ wives who are not his relatives offer him many robes and invite him to take as much as he wishes, that bhikkhu should accept only a sufficient amount. If he accepts more, it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

Not relatives: householders or householders’ wives.

Robes: the ten kinds, as previously explained.

If one robe has been lost, he should not accept another. If two robes have been lost and one robe remains that has two, three, or four layers, he should take it apart and make a sanghati, an uttarasaṅga, or an antaravāsaka. If all three robes have been lost, that bhikkhu should accept robes with contentment. Contentment has two meanings: the contentment appropriate to a householder and the contentment appropriate to one who has gone forth.

– The contentment appropriate to a householder: accepting robes according to the capacity of the lay donor to give.

– The contentment appropriate to one who has gone forth: namely, limiting oneself to the three robes.

If a householder invites the bhikkhu to take as much as he wishes,^[55] and offers him many robes, or cloth that is fine, thin, or not durable, he should fold it into two, three, or four layers and sew it. A piece should be placed over the shoulder to protect against perspiration, and loops should be sewn on. If cloth remains, he should ask the householder, “There is cloth left over. What should be made from it?” If the donor says, “I did not make this offering because you lost your robes; I freely wish to offer it to the Venerable,” then, if the bhikkhu wishes to accept it, he may do so. If a bhikkhu accepts robes beyond the limit of contentment, he commits a nissaggiya pacittiya offense.

The article subject to forfeiture should be relinquished to the Sangha, to a group, or to one person; it must not be relinquished before an incomplete assembly. If it is so relinquished, the relinquishment is invalid, and a dukkata offense is committed.

When relinquishing it, he should enter the Sangha, bare his right shoulder, remove his footwear, bow to the senior elder, kneel with his right knee touching the ground, join his palms, and say:

“Venerable Sangha, please listen! I, the bhikkhu named ..., accepted robes beyond the limit of contentment and thereby committed an offense entailing forfeiture and expiation. I now relinquish them to the Sangha.”

After relinquishing them, he must confess the offense. The bhikkhu receiving the confession should first make a formal announcement:

“Venerable Sangha, please listen! The bhikkhu named ... accepted robes beyond the limit of contentment and thereby committed an offense entailing forfeiture and expiation. He has now relinquished them to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, I shall receive the confession of the bhikkhu named .... This is the formal announcement.”

Only after making the announcement should he receive the confession. The one receiving the confession should say to the offending bhikkhu:

“You should reproach yourself in your own mind!”

The offending bhikkhu should reply:

“Yes, I shall.”

The Sangha should return the robe to this bhikkhu by a motion followed by one proclamation. Within the Sangha, a bhikkhu capable of carrying out the formal act should be appointed. With reference to the matter above, he should make the motion:

“Venerable Sangha, please listen! This bhikkhu named ... accepted robes beyond the limit of contentment and thereby committed an offense entailing forfeiture and expiation. He has now relinquished them to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha shall return this robe to the bhikkhu named .... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named ... accepted robes beyond the limit of contentment and thereby committed an offense entailing forfeiture and expiation. He has now relinquished them to the Sangha. The Sangha will now return this robe to that bhikkhu. Those venerable ones who agree that this robe should be returned to that bhikkhu should remain silent. Whoever does not agree should speak. The Sangha has approved returning the robe to the bhikkhu named ....”

“The Sangha has approved returning the robe to the bhikkhu named .... Since the Sangha is silent, the matter is thus recorded.”

If that bhikkhu has relinquished the robe to the Sangha but the Sangha does not return it, the Sangha commits a dukkata offense. When it is to be returned, if someone says, “Do not return it,” that person commits a dukkata offense.

If, instead of returning it, they designate it as a gift held in trust, instruct that it be given to someone else, make it into their own three robes, make it into a requisite robe, deliberately damage it, burn it, or wear it continuously until it is torn, they commit a dukkata offense in every case.

For a bhikkhuni, it is a nissaggiya pacittiya offense. A sikkhamana, samanera, or samaneri commits a dukkata offense. This is called an offense.

There is no offense if he accepts a sufficient amount or less than a sufficient amount; or if a householder offers many robes, or cloth that is fine, thin, or not durable, and he folds it into two, three, or four layers and sews it into a robe, places a piece to protect against perspiration, and sews on loops. If cloth remains and he asks the householder, “There is cloth left over. What should be done with it?” and the householder says, “I am not making this offering because you lost your robes; I freely wish to offer it to the Venerable,” then, if the bhikkhu needs it and accepts it after they have spoken thus, there is no offense.

Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

VIII. URGING A HOUSEHOLDER TO INCREASE THE VALUE OF A ROBE^[56]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in Jeta’s Grove, in the country of Savatthi.

At that time, when it was time for alms, an alms-going bhikkhu put on his robe, took his bowl, entered the city of Savatthi, and went to a householder’s home to seek food. He heard the householder and his wife discussing the matter together: “Upananda the Sakyan is our old friend. We should use this amount of money to purchase a robe of such-and-such a kind, and bring it as an offering to that bhikkhu.” After going for alms, the bhikkhu returned to the monastery. Meeting Upananda the Sakyan, he said:

“No one in the clan of Gautama possesses such great merit as you do.”

Upananda the Sakyan immediately asked:

“What has happened that you call me a person of merit?”

The alms-going bhikkhu replied:

“When I entered the city to seek alms, I heard a householder and his wife discussing the matter together: ‘Upananda the Sakyan is our old friend. We should use this amount of money to purchase a robe of such-and-such a kind and bring it as an offering to him.’”

Upananda immediately asked:

“Is that truly so?”

The bhikkhu replied:

“It is truly so.”

Upananda asked again:

“Where is that householder’s home, and in which direction does its entrance face?”

The alms-going bhikkhu replied:

“That householder’s home is in such-and-such a place, and its entrance faces in such-and-such a direction.”

Upananda then said to the alms-going bhikkhu:

“Yes, that person is an old intimate friend of mine and a donor who regularly makes offerings to me, just as you have said.”

Early the next morning, Upananda put on his robe, took his bowl, entered the city of Savatthi, went to the householder’s home, and said:

“Is it that the householder wishes to give me a robe?”

The householder said:

“I have privately planned to do so.”

Bạt-nan-đà said to the householder:

“If you wish to give me a robe, you should have it made long and broad, of a durable and fine kind, so that it will be suitable as a robe I may maintain. If it is unsuitable, I will not accept it, so why have it made?”

At that time, the householder criticized him, saying:

“The Sakyan ascetics have neither shame nor moral dread. Their desires are many, and they know no contentment. Outwardly they proclaim, ‘I know the true Dharma,’ yet they pressure people and demand fine robes. How can there be true Dharma in such conduct? Although the giver may not know restraint, the recipient should know contentment. Why should he eavesdrop on what others discuss privately?”

At that time, an almsgoing bhikkhu heard this and reproached Bạt-nan-đà the Sakyan:

“Why did you pressure someone and demand that he give you such a fine robe?”

The almsgoing bhikkhu then left the city and returned to the Sangharama, where he related this matter to the bhikkhus.

Among them were bhikkhus of few desires and contentment, who practiced the dhutanga disciplines, delighted in training, and possessed shame and moral dread. They reproached Bạt-nan-đà the Sakyan:

“Why did you pressure someone and demand that he give you such a fine robe?”

After reproaching him, one of them went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. He then reported this matter fully to the Blessed One.

At that time, because of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked Bạt-nan-đà the Sakyan:

“What you have done is wrong. It is not proper deportment, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. Why did you go and pressure someone, demanding that he give you such a fine robe?”

After rebuking him, the Buddha told the bhikkhus:

“This foolish man is the first to sow the many seeds of the defilements and the first to violate this rule. From now on, for the sake of the bhikkhus, I shall establish a precept comprising ten benefits... up to the enduring preservation of the true Dharma.”

The precept should be stated as follows:

“If a householder or a householder’s wife has set aside robe funds for a bhikkhu, thinking, ‘With this I shall purchase such-and-such a robe for the bhikkhu named so-and-so,’ and that bhikkhu then goes to the householder’s home and says, ‘It would be good, householder, if you purchased such-and-such a robe for me,’ desiring something fine, then, if he obtains the robe, it is a nissaggiya pacittiya offense.”

After the Blessed One had established this precept for the bhikkhus, a householder wished to offer a robe according to a bhikkhu’s preference and therefore asked:

“Venerable sir, what kind of robe do you require?”

The bhikkhu was apprehensive and did not dare answer. The Buddha said:

“If a householder invites a bhikkhu to choose according to his preference, he may answer.”

There was also a householder who wished to offer a costly robe to a bhikkhu. That bhikkhu, however, was of few desires and contentment and did not require such a very costly robe, but wanted a less costly one. The bhikkhu was apprehensive and did not wish to state his preference. The Buddha said:

“Bhikkhus of few desires and contentment are permitted to request a less costly robe.”

From now on, the precept should be stated as follows:

If a householder or a householder’s wife^[57] has set aside robe funds for a bhikkhu, thinking, “With this I shall purchase such-and-such a robe for the bhikkhu named so-and-so,” and that bhikkhu, without first having been invited to choose according to his preference, goes to the householder’s home and says, “It would be good, householder, if you purchased such-and-such a robe for me,” desiring something fine, then, if he obtains the robe, it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Householder and householder’s wife: as previously explained.

Robe funds:^[58] the price for purchasing a robe, whether in gold, silver, pearls, vaidurya, conch shells, gems, necklaces, or gold-colored cloth.

Robe: the ten kinds previously described.

Requesting:^[59] is of two kinds. The first is requesting money with which to purchase a robe; the second is requesting a robe.

– Requesting funds for making a robe: when a donor has offered a certain large sum for making a robe, he asks for more, even if only one-sixteenth of a coin.

– Requesting a robe: he tells the householder to make the Dharma robe so long and so broad, even to the extent of asking for one additional thread.

If this bhikkhu, without first having been invited to choose according to his preference, goes and requests a costly robe of greater length and breadth, then, if he obtains the robe, it is a nissaggiya pacittiya offense. If he requests it but does not obtain it, he commits a dukkata offense.

The article involved in this nissaggiya offense should be relinquished to the Sangha, to a group, or to one individual. It must not be relinquished to a separate faction. If it is so relinquished, the relinquishment is invalid, and a dukkata offense is incurred.

When relinquishing it to the Sangha, he should enter the midst of the Sangha, bare his right shoulder, remove his sandals, bow to the senior elder, kneel with his right knee touching the ground, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named..., without first having been invited to choose a robe offering according to my preference, went and requested a costly robe, thereby committing an offense entailing relinquishment and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he should confess the offense. The bhikkhu receiving the confession must first make this formal announcement:

“Venerable Sangha, please listen! This bhikkhu named..., without first having been invited to choose a robe offering according to his preference, went and requested a costly robe, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha consents, I shall receive the confession of the bhikkhu named.... This is the formal announcement.”

Only after making this announcement should he receive the confession. The bhikkhu receiving the confession should tell the offending bhikkhu:

“Reproach your own mind!”

The offending bhikkhu should reply:

“Yes, venerable sir.”

The Sangha should immediately return the robe to this bhikkhu by a motion followed by one proclamation, as follows: Within the Sangha, a bhikkhu capable of carrying out the Sanghakamma should be appointed. Based on the matter stated above, he should make the motion:

“Venerable Sangha, please listen! This bhikkhu named..., without first having been invited to choose according to his preference when a robe was to be offered, went and requested a costly robe, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha consents, the Sangha shall now return this robe to the bhikkhu named.... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named..., without first having been invited to choose according to his preference when a robe was to be offered, went and requested a costly robe, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. The Sangha now returns this robe to this bhikkhu. Those elders who consent to the Sangha returning this robe to this bhikkhu should remain silent. Whoever does not consent should speak.”

“The Sangha has consented to return the robe to the bhikkhu named.... The Sangha consents and is therefore silent. Thus do I record this matter.”

If this bhikkhu has relinquished the robe within the Sangha but the Sangha does not return it, the Sangha incurs a dukkata offense. If, while it is being returned, someone says, “Do not return it,” that person incurs a dukkata offense.

If, instead of returning it, one designates it as a gift held in trust, gives it to someone else, makes it into one of one’s own three robes, makes it into a requisite cloth, damages it in any way, burns it, or continually wears it until it is torn, each such act incurs a dukkata offense.

For a bhikkhuni, it is a nissaggiya pacittiya offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if he had previously been invited to choose according to his preference and then went to make the request; if, being content, he requested the minimum; if he went to request from relatives; if he went to request from one gone forth; if he made the request for another person, or another person made the request for him; or if, without requesting, he obtained it.

Those who do not incur an offense are: the first offender before the precept was established; one who is insane, mentally deranged, afflicted by pain, or under duress.

IX. URGING TWO HOUSEHOLDS TO INCREASE THE PRICE OF A ROBE^[60]

A. ORIGIN

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti.

At that time, a certain alms-going bhikkhu, when it was time, robed himself, took his bowl, and entered the city of Sravasti for alms. Going from house to house in order, he came to the home of a householder and heard the householder and his wife discussing together: “Baddananda the Sakyan is an old acquaintance of ours. We should purchase such-and-such a robe and offer it to him.” He also heard, at another householder’s home, the husband and wife discussing together: “Baddananda is an old acquaintance of ours. We should purchase such-and-such a robe and offer it to him.”

After the alms-going bhikkhu had finished gathering alms, he left the city of Sravasti and returned to the Sangharama. Upon seeing Baddananda the Sakyan, he said:

“Venerable sir, you are a person of great merit.”

Baddananda asked:

“For what reason do you call me a person of great merit?”

The alms-going bhikkhu replied:

“Just now, when I entered the city of Sravasti for alms and went from house to house in order, I came to the home of a householder and heard the husband and wife discussing together, ‘Baddananda the Sakyan is an old acquaintance of ours. We should purchase such-and-such a robe and offer it to him.’ I also heard, at another householder’s home, the husband and wife discussing together, ‘Baddananda is an old acquaintance of ours. We should purchase such-and-such a robe and offer it to him.’”

Baddananda immediately asked:

“Is that certain?”

The alms-going bhikkhu said:

“It is certain.”

Baddananda again asked:

“Where are those householders’ homes? In which direction do their doors face?”

The alms-going bhikkhu replied:

“Their homes are at such-and-such places, and their doors face such-and-such directions.”

Having heard this, Baddananda said to that bhikkhu:

“Indeed, those are my donors, who regularly make offerings and provide for me.”

Early the following morning, Baddananda robed himself, took his bowl, entered the city of Sravasti, and went to the homes of the two householders, saying:

“Do you intend to give me robes?”

The householders replied:

“We did discuss such a plan privately.”

Baddananda the Sakyan said:

“If you wish to give me robes, you may combine your resources and make me a single robe, broad, long, and durable, in accordance with the kind I maintain. If it is not the kind I maintain, it is not what I need.”

Upon hearing this, the householders reproached him together:

“Baddananda the Sakyan knows no contentment and has no shame or moral dread. Outwardly he declares, ‘I know the true Dharma,’ yet he seeks things greedily and knows no contentment. How can there be any true Dharma in this? Although a giver may be tireless in giving, the recipient ought to know contentment. How could he eavesdrop on what people discussed privately?”

When the alms-going bhikkhu heard this, he reproached Baddananda the Sakyan:

“Why did you go and pressure people into giving you a robe?”

The alms-going bhikkhu then left the city, went to the Sangharama, and related this matter to the bhikkhus.

Among the bhikkhus who heard of it, those who had few desires and were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed shame and moral dread reproached Baddananda the Sakyan: “Why did you go and pressure people into giving you a robe?”

After reproaching him, a bhikkhu went to the Blessed One, bowed at the Buddha’s feet, and reported the matter fully to the Blessed One.

[612a1] Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached Baddananda the Sakyan:

“What you did was wrong. It was not in accordance with deportment, not the Dharma of a renunciant, not pure conduct, not conduct conducive to harmony, and was something that ought not to have been done. Why did you go and pressure people into giving you a robe?”

After reproaching him in countless ways, the Blessed One told the bhikkhus:

“This Baddananda is a foolish man, a ground in which many seeds of the outflows are planted, and the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

When stating the precept, it should be stated thus:

If two householders or householders’ wives have each set aside robe funds for a bhikkhu, each saying, “We have set aside funds to make such-and-such a robe and offer it to the bhikkhu named so-and-so,” and that bhikkhu goes to the homes of those two householders and says, “Good indeed! Combine the funds that each of you has set aside to procure a robe for me and make a single robe,” desiring something fine, then, if he obtains it, it is a nissaggiya pacittiya offense.

After the Blessed One had established the precept for the bhikkhus in this way, there were householders who wished to offer robes according to a bhikkhu’s preference and asked:

“What kind of robe does the Venerable need?”

The bhikkhus were apprehensive and did not dare answer. The Buddha said:

“If a householder invites a bhikkhu to state his preference, the bhikkhu should answer.”

At that time, certain householders made expensive robes to offer to bhikkhus. Yet a bhikkhu who had few desires and was content did not wish to wear an expensive robe and needed a less expensive one. Being apprehensive, however, he did not dare express his preference. The Buddha said:

“Bhikkhus who have few desires and are content are permitted to express their preference for a less expensive robe.”

From now on, the precept should be stated thus:

If two householders or householders’ wives^[61] have each set aside robe funds for a bhikkhu, each saying, “We have set aside funds to make such-and-such a robe and offer it to the bhikkhu named so-and-so,” and that bhikkhu, without previously having received an invitation from the householders to state his preference, goes to the homes of those two householders and says, “Good indeed! Combine the funds that each of you has set aside to procure a robe for me and make a single robe,” desiring something fine, then, if he obtains it, it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Householder, householder’s wife, robe funds, robe, and seeking are all as explained previously.

If a bhikkhu, without previously having received an invitation to state his preference, goes and seeks an expensive, large robe and obtains it, he commits a nissaggiya pacittiya offense. If he goes and demands it but does not obtain it, he commits a dukkata offense.

This nissaggiya article should be relinquished to the Sangha, to a group, or to one person. It must not be relinquished before an incomplete assembly. If it is relinquished in a manner that does not constitute a valid relinquishment, a dukkata offense is committed.

When relinquishing it, he should enter the Sangha, bare his right shoulder, remove his footwear, approach and bow to the senior bhikkhu, kneel with his right knee touching the ground, place his palms together, and declare:

“Venerable Sangha, please listen! I, the bhikkhu named ..., without previously having received an invitation to state my preference, went and sought an expensive robe and obtained it, thereby committing an offense entailing relinquishment and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. First, the bhikkhu receiving the confession should make a formal motion:

“Venerable Sangha, please listen! This bhikkhu named ..., without previously having received an invitation to state his preference, went and sought an expensive robe and obtained it, thereby committing an offense entailing relinquishment and expiation. He now relinquishes it to the Sangha. If the time is appropriate for the Sangha, may the Sangha approve that I receive the confession of the bhikkhu named .... This is the motion.”

Only after making the motion should he receive the confession. The bhikkhu receiving the confession should tell that bhikkhu:

“Reproach yourself in your own mind!”

The offending bhikkhu should reply:

“Yes, I shall.”

The Sangha should immediately return the robe to that bhikkhu by a formal act consisting of one motion and one proclamation, as follows. Within the assembly, a bhikkhu capable of performing the formal act should be appointed, and, in accordance with the matter above, he should make the motion:

“Venerable Sangha, please listen! This bhikkhu named ..., without previously having received an invitation to state his preference, went and demanded an expensive robe and obtained it, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If the time is appropriate for the Sangha, may the Sangha approve returning the robe to this bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named ..., without previously having received an invitation to state his preference, went and demanded an expensive robe and obtained it, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. The Sangha now returns this robe to this bhikkhu. Those elders who approve the Sangha’s returning this robe to this bhikkhu should remain silent. Any elder who does not approve should speak.”

“The Sangha has approved giving the robe to this bhikkhu. The Sangha approves and therefore remains silent. Thus is this matter recorded.”

After this bhikkhu has relinquished the robe in the midst of the Sangha, if the Sangha does not return it, there is an offense of dukkata. If someone says, “Do not return it,” that person commits an offense of dukkata.

If he makes it a gift in trust, has it given to someone, uses it himself to make the three robes, makes a parikkhara cloth, or deliberately damages it, in every such case there is an offense of dukkata.

For a bhikkhuni, it is nissaggiya pacittiya. For a sikkhamana, samanera, or samaneri, it is an offense of dukkata. This is called an offense.

There is no offense if he had previously received an invitation to ask freely and then came to make a request; or if, concerning a valuable robe, he requests a robe of lesser value.

Or if he makes a request of relatives, makes a request of one who has gone forth, requests a robe for another, another requests a robe for him, or he obtains one without requesting it, there is no offense.

Those who do not offend are: the first offender before the precept was established; one who is deluded, mentally deranged, afflicted by pain, or under duress.

X. PRESSING FOR THE ROBE FUND BEYOND THE LIMIT^[62]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

At that time, in the city of Rajagrha, there was a minister who was a close friend of Bhaddananda the Sakyan and frequently associated with him. He sent a messenger with money for obtaining a robe to Bhaddananda the Sakyan, instructing him:

“Bhaddananda the Sakyan is an old friend of mine whom I have always respected. Take this robe fund, purchase such-and-such a robe, and present it to him as an offering.”

The messenger brought the robe fund to Bhaddananda’s dwelling in the sangharama and said:

“Excellent! Venerable sir, you are a person of great merit.”

Bhaddananda asked:

“Why do you say that I am a person of great merit?”

The messenger replied:

“In the city of Rajagrha, a minister sent me with this robe fund to purchase such-and-such a robe and present it to you as an offering.”

Bhaddananda asked:

“Is that truly so?”

The messenger replied:

“It is true.”

Bhaddananda then asked:

“Where is the minister’s house? In which direction does its gate face?”

The messenger replied:

“The minister’s house is in that place, and its gate faces in that direction.”

Having heard this, Bhaddananda said:

“It is just as you say. That minister is an old friend of mine and a donor who regularly makes offerings to and attends upon me.”

At that time, in the city of Sravasti, there was also a householder who was a close acquaintance of Bhaddananda and frequently associated with him. Bhaddananda led the messenger into the city of Sravasti and went to that householder’s home, where he said:

“In the city of Rajagrha, a minister sent this messenger to bring me this robe fund so that a robe might be made. Please be so kind as to keep it for me.”

The householder accepted it for safekeeping.

Some time later, the minister asked the messenger:

“Previously, I told you to take the robe fund and offer it to Bhaddananda. Has Bhaddananda yet worn that robe for my sake?”

The messenger replied:

“I have not seen Bhaddananda wearing it.”

The minister then told the messenger to go and say to Bhaddananda:

“Previously, I sent a messenger with a robe fund as an offering to you. Yet in the end you have not worn my robe. What have you done with it? I now ask that it be returned to me.”

When Bhaddananda heard this, he hurried to the householder’s home and said:

“Previously, I entrusted a robe fund to you. I now need a robe, so go and have a robe made for me.”

At that time, the householders in the city of Sravasti were occupied with an assembly. A regulation had previously been established that anyone who failed to attend the assembly would be fined five hundred coins.^[63] The householder said:

“According to the rules of the general assembly, anyone who does not attend is to be fined five hundred coins. Please allow me to attend the assembly now. Venerable sir, wait a short while; after the assembly is over, I shall return. Venerable sir, please do not cause me to be fined five hundred coins.”

Bhaddananda said:

“No. First, you must take the robe fund and have a robe made for me.”

The householder was therefore compelled to take the robe fund and have it made into a robe for Bhaddananda. By then the assembly had ended, and the householder was fined five hundred coins for failing to attend. The householder complained, “The Sakyan ascetic has caused the assembly to fine me five hundred coins.” At that time, the householders in the city of Sravasti who had no faith in the Buddha’s teaching complained together:[613a1] “The Sakyan ascetics do not know contentment and have neither shame nor moral dread, yet outwardly claim, ‘We understand the true Dharma.’ How can there be any true Dharma in conduct such as this?

They caused the householder to miss the assembly and be fined five hundred coins. From now on, we should not approach them, pay homage to them, greet them, attend upon them, or make offerings to them.”

Among the bhikkhus who heard of this, those who had few desires and knew contentment, practiced the dhutanga observances, delighted in training in the precepts, and possessed shame and moral dread rebuked Bhaddananda: “Why did you cause the general assembly to fine the householder five hundred coins?”

They then went to the Blessed One, bowed their heads at the Buddha’s feet, and reported the matter fully to the Blessed One. Because of this incident, the Blessed One assembled the Sangha of bhikkhus and, in innumerable ways, rebuked Bhaddananda:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Bhaddananda, why did you cause the householder to be fined five hundred coins by the general assembly?”

After rebuking Bhaddananda in innumerable ways, the Blessed One told the bhikkhus:

“This foolish man is a ground in which many seeds of the defilements are planted. He is the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the enduring presence of the true Dharma. One who wishes to state the precept should state it thus:

If a king, a minister, a brahmin, a householder, or a householder’s wife sends a messenger with a robe fund to a bhikkhu, saying, ‘Take this robe fund to the bhikkhu named so-and-so,’ and that messenger goes to the bhikkhu and says, ‘Venerable sir, this robe fund has now been sent to you;

please accept it,’ that bhikkhu should say to him, ‘I am not permitted to accept this robe fund. When I need a robe that is timely and allowable, I shall accept it.’ The messenger should then ask the bhikkhu, ‘Venerable sir, do you have an attendant?’ A bhikkhu who needs a robe should say, ‘Yes,’ and point out a resident of the sangharama or a lay follower, saying, ‘That person is the bhikkhus’ attendant and regularly attends to the bhikkhus’ needs.’ The messenger should then go to the attendant, hand over the robe fund, return to the bhikkhu, and say, ‘Venerable sir, I have handed the robe fund to the attendant whom you indicated.

When you need it, go there and you will obtain a robe.’ When the bhikkhu needs a robe, he should go to the attendant and remind him two or three times, saying, ‘I need a robe.’ He may remind him two or three times. If he obtains the robe, that is good. If he does not obtain the robe, he may stand silently before him four, five, or six times.

If, after standing silently before that person four, five, or six times, he obtains the robe, that is good. If he does not obtain the robe but persists in seeking it beyond that limit, then, if he obtains the robe, it is nissaggiya pacittiya. If he does not obtain the robe, he should either go himself or send a messenger to the person who provided the robe fund and say, ‘Previously, you sent a messenger with a robe fund for the bhikkhu named so-and-so.

That bhikkhu ultimately did not receive a robe. You should recover it; do not let it be lost.’ This is the proper procedure.^[64]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

King: one who exercises sovereign authority and is subject to no one.

Minister: one who serves at the king’s side.

Brahmin: one of brahmin lineage.^[65]

Householder: all laypeople other than the king, the king’s ministers, and brahmins.

A householder’s wife: also means a laywoman.

Robe fund: as explained above.

There are ten kinds of robe material, as explained above.

Reminding: one goes to the steward, whether at his home, in the marketplace, or at his workplace, two or three times and says: “I now need a robe. Please have a robe made for me.” This is called reminding. If, after reminding him two or three times, one obtains the robe, that is good. If one does not obtain the robe, one may go there four, five, or six times and stand silently before him.

Standing before him: one goes to the steward, whether at his home, in the marketplace, or at his workplace, and stands silently before him. If the steward asks, “Venerable sir, for what reason are you standing here?” the bhikkhu should reply, “You yourself know the reason.” If the other says, “I do not know,” and some other person knows the matter, the bhikkhu may say, “That person knows the matter.” If the bhikkhu speaks once, this counts in place of two occasions of standing silently.

If he speaks twice, this counts in place of four occasions of standing silently. If he speaks three times, this counts in place of six occasions of standing silently. If the bhikkhu speaks more than two or three times, or stands silently more than six times, in order to demand it, and obtains the robe, it is a nissaggiya pacittiya offense.

This forfeitable article must be relinquished to the Sangha, to a group, or to one person; it may not be relinquished to a separate faction. If the relinquishment is invalid, one commits a dukkata offense.

When relinquishing it to the Sangha, the offender must enter the Sangha, bare his right shoulder, remove his sandals, bow to the senior elder, kneel with his right knee touching the ground, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named…, spoke more than three times to demand a robe and stood silently more than six times to obtain the robe, thereby committing an offense entailing forfeiture and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. First, the bhikkhu receiving the confession must make a formal declaration:

“Venerable Sangha, please listen! This bhikkhu named… spoke more than three times to demand a robe and stood silently more than six times to obtain the robe, thereby committing an offense entailing forfeiture and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, I shall receive this bhikkhu’s confession. This is the formal declaration.”

Only after making the declaration may he receive the confession. The one receiving the confession should say to that bhikkhu:

“Reproach yourself in your own mind!”

The offending bhikkhu replies:

“Yes, venerable sir.”

The Sangha must return this robe to that bhikkhu by a motion followed by one proclamation. A bhikkhu within the Sangha who is capable of carrying out the formal act should be appointed and, based on the matter above, should make the motion:

“Venerable Sangha, please listen! This bhikkhu named… spoke more than three times to demand a robe and stood silently more than six times to obtain the robe, thereby committing an offense entailing forfeiture and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha shall return the robe to this bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named… demanded a robe more than three times and stood silently more than six times to obtain the robe, thereby committing an offense entailing forfeiture and expiation. He has now relinquished it to the Sangha. The Sangha now returns this robe to this bhikkhu. Those elders who agree that the Sangha should return this robe to this bhikkhu should remain silent. Any elder who does not agree should speak.”

“The Sangha has approved the return of this robe to the bhikkhu named…. Because the Sangha agrees, it remains silent. Thus do I record this matter.”

If an offending bhikkhu has relinquished the robe in the midst of the Sangha in this manner and the Sangha does not return it, the Sangha commits a dukkata offense. Whoever says, “Do not return it,” commits a dukkata offense.

If it is transferred as a gift entrusted for lawful use, made into one of one’s own three robes, made into a requisite robe, given to another person, or worn repeatedly until it becomes torn, in every case a dukkata offense is committed.

For a bhikkhuni, it is a nissaggiya pacittiya offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if one obtains the robe after demanding it three times, or obtains the robe after standing silently six times.

If the robe is not obtained, one may go oneself, or send someone, to the donor of the robe fund and say, “Previously, you sent a messenger to bring a robe fund for the bhikkhu named…, but in the end that bhikkhu did not receive a robe. You may go and retrieve it; do not let it be lost.” If that person says, “I have already given it and will not take it back,” this bhikkhu may, when the occasion is suitable, use gentle words and skillful means to request and obtain the robe; there is no offense.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

XI. BEDDING MADE WITH SILKWORM SILK^[66]

A. ORIGIN

At one time, the Buddha was staying in the territory of the country of Khuang Da.^[67] At that time, the group of six bhikkhus made new bedding^[68] from mixed silkworm silk.^[69] They asked for silk that had not yet been processed or had already been processed; that had been dyed or had not been dyed; or that was new or old. They went to the homes of silkworm breeders and said:

“We need silk.^[70]”

The silkworm breeders replied:

“Wait until the silkworms are mature, and then come.”

The group of six bhikkhus stood nearby, waiting and watching. They watched as the cocoons were exposed to the heat and the silkworm pupae made sounds. When the householders saw this, they all criticized them, saying: “The Sakyan ascetics have no shame or moral dread and destroy living beings. Outwardly, they claim, ‘We practice according to the true Dharma.’ How could there be any true Dharma in this? They demand silkworm cocoons in order to make new bedding!”

They denounced this conduct. Among the bhikkhus who heard of it were some who had few desires, were content, practiced the dhutanga austerities, and delighted in training in the precepts. They censured the group of six bhikkhus, saying: “Why do you demand silkworm cocoons in order to make new bedding?” Having censured them as above, they went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and reported this matter fully to the Buddha.

Because of this matter, the Blessed One assembled the bhikkhus and censured the group of six bhikkhus, saying:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Group of six bhikkhus, why did you demand silkworm cocoons in order to make new bedding?”

Having censured them, the Buddha told the bhikkhus:

“These are foolish men, a field in which many kinds of defilements grow. They are the first offenders against this rule. From now on, for the sake of the bhikkhus, I establish this precept, comprising ten benefits, up to and including the long endurance of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu makes new bedding from material mixed with silkworm silk, it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Mixed:^[71] means soft wool, kapok, kauśeya, milky-pattern grass, soma, or hemp.^[72]

If a bhikkhu himself makes new bedding using material mixed with silkworm silk and completes it, he commits a nissaggiya pacittiya offense; if it is not completed, he commits a dukkata offense. If he tells another person to make it and it is completed, he likewise commits a nissaggiya pacittiya offense; if it is not completed, he commits a dukkata offense. If he makes it for another person, whether it is completed or not, he commits a dukkata offense.

This article must be relinquished. When relinquishing it, it should be chopped into small pieces with a hammer or an axe, mixed with mud, and plastered onto a wall or spread upon the ground.

For a bhikkhuni, it is a dukkata offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if one receives an already finished article, or if one cuts and chops it into small pieces with a hammer, mixes it with mud, and plasters it onto a wall or the ground.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

XII. ENTIRELY BLACK BEDDING^[73]

A. ORIGIN

At one time, the Buddha was staying in the pavilion beside the Monkey River at Vesali. At that time, most of the Licchavi youths of Vesali^[74] engaged in sexual misconduct. They made cloaks^[76] from entirely black goat’s wool^[75], wrapped their bodies completely in them, and went about at night so that people would not see them.

At that time, the group of six bhikkhus saw this and imitated them, using entirely black goat’s wool to make felt bedding.^[77] When the Licchavis saw this, they all said:

“Venerable Ones, because we are immersed in sensual desire and lust, we use blankets made entirely of black goat’s wool; but what use have you for blankets made of black goat’s wool?”

At that time, the bhikkhus heard of this. Among them were those of few desires, contented, practicing the ascetic practices, delighting in training, and possessing a sense of shame and moral dread. They criticized the group of six bhikkhus, saying: “Why do you imitate the Licchavis by using blankets made of black goat’s wool?”

After criticizing them, they went to the Blessed One, paid homage at the Buddha’s feet, sat to one side, and reported the matter fully to the Blessed One.

Because of this matter, the Blessed One assembled the bhikkhus and, by countless means, rebuked the group of six bhikkhus:

“You have acted wrongly. This is not proper conduct, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance with the training. You have done what ought not to be done. Group of six bhikkhus, why do you imitate the Licchavis by using blankets made of black goat’s wool?”

Then, after rebuking the group of six bhikkhus by countless means, the Blessed One told the bhikkhus:

“These are foolish men, a breeding ground for many kinds of defilements. They are the first offenders against this rule. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu has a new blanket made entirely of black goat’s wool, it entails nissaggiya pācittiya.

B. CHARACTERISTICS OF THE RULE

Bhikkhu: as explained above.

Entirely black wool: either naturally black wool,^[78] or wool made black by dyeing.

If a bhikkhu himself makes a new blanket entirely of black goat’s wool and completes it, he commits nissaggiya pācittiya; if it is not completed, he commits dukkaṭa. If he causes another person to make it and it is completed, he commits nissaggiya pācittiya; if it is not completed, he commits dukkaṭa. If he makes it for someone else, whether it is completed or not, he commits dukkaṭa.

The article involved in this nissaggiya offense should be relinquished to the Sangha, to several persons, or to one person; it must not be relinquished to a separate group. If the relinquishment is invalid, he commits dukkaṭa.

When relinquishing it to the Sangha, the bhikkhu concerned should enter the Sangha, bare his right shoulder, remove his shoes and sandals, pay homage to the senior bhikkhu, kneel with his right knee touching the ground, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named ..., have had a blanket made entirely of black goat’s wool and have committed an offense requiring relinquishment and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. The bhikkhu receiving the confession should first make the formal announcement:

“Venerable Sangha, please listen! This bhikkhu named ... has had a blanket made entirely of black goat’s wool and has committed an offense requiring relinquishment and expiation. He now relinquishes it to the Sangha. If it is the right time for the Sangha, and the Sangha approves, I shall receive the confession of this bhikkhu named .... This is the formal announcement.”

After making the formal announcement in this way, he may then receive the confession. When receiving the confession, he should say to the offending bhikkhu:

“Reproach yourself in your own mind!”

The offender should reply:

“Yes, Venerable Sir.”

The Sangha should return the blanket to this bhikkhu by a motion followed by one resolution, as follows. The Sangha should appoint a bhikkhu capable of performing the formal act, who, based on the matter above, should make the motion:

“Venerable Sangha, please listen! This bhikkhu named ... has had a blanket made entirely of black goat’s wool and has committed an offense requiring relinquishment and expiation. He now relinquishes it to the Sangha. If it is the right time for the Sangha, and the Sangha approves, the blanket shall be returned to this bhikkhu named .... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named ... has had a blanket made entirely of black goat’s wool and has committed an offense requiring relinquishment and expiation. He now relinquishes it to the Sangha. The Sangha now returns this blanket to this bhikkhu. Those elders who approve of the Sangha returning this sitting cloth to this bhikkhu should remain silent. Whoever does not approve should speak.”

“The Sangha has approved returning the blanket to this bhikkhu. The Sangha approves and therefore remains silent. Thus do I record this matter.”

If an offending bhikkhu has relinquished the blanket to the Sangha and the Sangha does not return it, the Sangha commits dukkaṭa. If, when it is being returned, someone says, “Do not return it,” that person commits dukkaṭa.

If it is taken as an article offered for purification, assigned to another person, or continually spread out until it becomes worn and torn, each action entails dukkaṭa.

A bhikkhunī who commits this offense incurs dukkaṭa. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī who commits it incurs dukkaṭa. This is called an offense.

There is no offense if one receives an article already made; if one cuts and slashes it so that it is spoiled; if, being thin, it is folded into two layers; if it is used as a coverlet, a pillow, a small square sitting cloth, a mat on which to lie, a lining inside an alms bowl, a knife sheath, socks, a warm head-covering, or a cloth for cushioning shoes or sandals; in all such cases there is no offense.

Persons who do not commit an offense: the first offender before the precept was established; one who is insane, mentally disturbed, afflicted by pain, or under duress.

Notes:

^[49] Pali, Nissaggiya 6, aññātakaviññatti, Vin. iii. 210.

^[50] Pali: seṭṭhiputta, the son of a wealthy householder.

^[51] That is, wearing only a single sarong, with the upper body bare.

^[52] Original Chinese: “except at another time” 除餘時. Pali: aññatra samayā.

^[53] Pali text of the precept: acchinnacīvaro vā, naṭṭacīvaro vā, one whose robe has been stolen or destroyed. The explanation states that it may have been destroyed by fire, swept away by water, gnawed by rats or termites, or worn and torn through frequent use.

^[54] Pali, Nissaggiya 7, tatuttari, Vin. iii. 213.

^[55] An unrestricted invitation 自恣請. Pali: abhihaṭṭhuṃ pavāreyya.

^[56] Pali, Nissaggiya 8, upakkhaṭa, Vin. iii. 213.

^[57] Pali adds the element: aññātakassa gahapatissa vā gahapatāniyā, a male householder or a householder’s wife who is not a relative.

^[58] The price of a robe 衣價. Pali: cīvaracetāpannaṃ, something of equivalent value for a robe; explained as gold, silver, gems, ivory, pearls, a piece of cloth, thread, or cotton.

^[59] “Request” 求. The term is explained but does not occur in the text of the precept. Pali: vikappaṃ āpajjeyya, to make a proposal.

^[60] Pali, Nissaggiya 9, dutiya-upakkhaṭa, Vin. iii. 217.

^[61] Pali adds the element: not a relative.

^[62] Pali, Nissaggiya 10, rājasikkhāpadaṃ, Vin. iii. 219.

^[63] Pali: paññāsaṃ baddho, fined fifty. This is explained as a fine of fifty kahāpaṇas (gold coins).

^[64] Pali: ayaṃ tattha samīcī, “this is the proper procedure in this matter.” It is further explained as ayaṃ tattha anudhammatā, “in this matter, this accords with the nature of the Dharma.” The Chinese version reads: ayaṃ tattha samayaṃ.

^[65] Pali: brāhmaṇo nāma jātiyā brāhmaṇo.

^[66] Pali, Nissaggiya 11, kosiya, Vin. iii. 223.

^[67] The country of the Wilderness 曠野國. Pali: Āḷavī.

^[68] Blanket 臥具. Pali: santhata, an article spread as bedding, such as a mat, carpet, or piece of cloth. Other Vinaya texts use phu cụ 敷具, “spread.”

^[69] Mixed wild-silkworm floss 雜野蠶綿. Pali: kosiyamissakaṃ santhata, a blanket mixed with silk.

^[70] Original Chinese: miên 綿, cotton floss. In the Pali, these bhikkhus went to the homes of silkworm raisers (kosiyakāraka) and asked them to boil the silkworms (bāhu … pacatha) so that the bhikkhus could obtain the silk to make blankets.

^[71] Mahīśāsaka Vinaya 5, Nissaggiya 21: a bhikkhu makes a blanket from kauśeya 憍賒耶; it explains that kauśeya is silk (original Chinese: miên 綿, cotton floss) produced from silkworms. Mahāsāṃghika Vinaya 9, Nissaggiya 13: a bhikkhu mixes kauśeya 憍舍耶 with pure black goat’s wool to make a spread. Sarvāstivāda Daśādhyāya Vinaya 24: kauśeya 憍施耶. Mūlasarvāstivāda Vinaya 20: using raw silkworm silk (dã tàm ty 野蠶絲) to make a spread.

^[72] Karpāsa 劫貝 (Pali: kappāsa, cotton), koseya 拘遮羅 (Pali: koseyya, silk or silken cloth), nhũ diệp grass, or kṣauma 芻摩 (Pali: khoma, linen or hempen cloth), or hemp.

^[73] Mahīśāsaka Vinaya 5, Nissaggiya 22. Mahāsāṃghika Vinaya 9, Nissaggiya 11. Pali, Nissaggiya 12, suddhakāḷaka, Vin. iii. 223.

^[74] The Licchavi princes of Vaiśālī 毘舍離梨車子. The Pali does not contain this detail.

^[75] Chinese: “pure black ram’s wool” 純黑羺羊毛. Kangxi: “ram” means a Hu sheep (a kind of goat of the Hu people). Pali: suddhakāḷakānaṃ eḷakalomānaṃ, pure black goat’s wool; eḷaka, a kind of mountain goat.

^[76] Chinese: felt 氈; an article woven from animal hide or felted wool. Here it refers to a felted-wool cloak.

^[77] Felt bedding 氈臥具. See n. 14, nissaggiya 10.

^[78] Chinese: naturally black 生黑. Pali: jātiyā kālakaṃ.