四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

CHAPTER IV

NISSAGGIYA PĀCITTIYA ^[1]

I. KEEPING EXTRA ROBES^[2]

A. ORIGIN

1. EXTRA ROBES

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī.^[3] At that time, the Blessed One permitted the bhikkhus to keep three robes, but no extra robes.

Then the group of six bhikkhus kept extra robes. They had robes to wear in the morning, robes to wear at midday, and robes to wear in the late afternoon. The group of six continually occupied themselves with adorning and arranging their robes, keeping them in this manner. When the other bhikkhus saw this, they said to the group of six bhikkhus:

“The Buddha has permitted us to keep three robes, but no extra robes. Whose robes are these?”

“They are our extra robes,” the group of six replied.

Among the bhikkhus who heard of this were some who had few desires and were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the group of six bhikkhus:

“The Tathagata has permitted us to keep three robes. Why do you keep extra robes—robes to wear in the morning, robes to wear at midday, and robes to wear in the late afternoon?”

The bhikkhus then went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported this matter fully to the Blessed One.

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and, employing innumerable means, rebuked the group of six bhikkhus:

“What you have done is wrong. It is not in accord with proper deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in harmony with the Dharma. You have done what ought not to be done. Group of six bhikkhus, why, when the Tathagata has permitted the keeping of three robes, do you keep extra robes?”

After rebuking them by innumerable means, the Buddha told the bhikkhus:

“The group of six bhikkhus are foolish people, a ground in which many seeds of the taints are planted, and the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, encompassing the ten benefits, up to and including the long endurance of the True Dharma.”

The precept should be stated as follows:

“If any bhikkhu keeps an extra robe, it is a nissaggiya pācittiya offense.”

2. BEYOND TEN DAYS

After the Blessed One had established the precept for the bhikkhus in this way, Venerable Ānanda received a valuable rag robe^[4] from someone and wished to offer it to Mahākāśyapa.^[5] This was because Venerable Kāśyapa always practiced the dhutaṅgas and wore robes of this kind. At that time, however, he was not there. Venerable Ānanda thought: “The Blessed One has established this precept for the bhikkhus: ‘If any bhikkhu keeps an extra robe, it is a nissaggiya pācittiya offense.’ I have now received a valuable rag robe and wish to [602a1] offer it to Mahākāśyapa, because Mahākāśyapa always practices the dhutaṅgas and wears robes of this kind. But he is not here. What should I do?”

Ānanda then went to the Buddha, bowed at the Buddha’s feet, stood to one side, and said to the Blessed One:

“Blessed One, you have established this precept for the bhikkhus: ‘If any bhikkhu keeps an extra robe, it is a nissaggiya pācittiya offense.’ I have now received a valuable rag robe and wish to offer it to Mahākāśyapa, because Mahākāśyapa always practices the dhutaṅgas and wears rag robes.” The Buddha asked Ānanda:

“When will Kāśyapa return?”

Ānanda replied to the Buddha:

“He will return after ten days.”

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and expounded the Dharma to them in accordance with the circumstances. Employing innumerable means, he spoke of having few desires and being content, practicing the dhutaṅgas, and delighting in the Dharma of renunciation. He then told the bhikkhus:

“From now on, I permit an extra robe to be kept for no more than ten days.”

The precept should be stated as follows:

If a bhikkhu, after the robe-making period has ended and the kaṭhina privileges have been relinquished, keeps an extra robe, he may keep it for ten days without assigning it in vikappana. If he keeps it beyond ten days, it is a nissaggiya pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

The robe-making period has ended: this refers only to the three robes.^[6]

The kaṭhina privileges have been relinquished.^[7]

Robe:^[8] there are ten kinds: kauśeya robe, kalpāsa robe (cotton cloth), kambala robe, śauma robe (linen), kṣauma robe, sāṇa robe, hemp robe, bhīra robe, kaumbhīra robe, and śāṇavāsin robe.^[9]

Extra robe:^[10] even a piece of cloth measuring eight of the Tathagata’s finger-breadths in length and four of the Tathagata’s finger-breadths in width, or larger, is called an extra robe.

If a bhikkhu obtains a robe on the first day, he may keep it. If he obtains a robe on the second day, and so forth through the tenth day, he may keep it. When dawn^[11] appears on the eleventh day, all those robes become subject to forfeiture.

If a bhikkhu obtains a robe on the first day and a robe on the second day, but obtains none on the third day, and then obtains one on the fourth day (continuing in this manner through obtaining none on the tenth day, the formulation should be constructed as above).^[12]

If a bhikkhu obtains a robe on the first day, obtains none on the second and third days, and obtains a robe on the fourth day and on each day through the tenth day, then when dawn appears on the eleventh day, all the robes obtained during those eight days incur a nissaggiya offense.

If a bhikkhu obtains a robe on the first day and a robe on the second day, obtains none on the third and fourth days, and obtains one on the fifth day (continuing in this manner through obtaining no robe on the ninth and tenth days, the formulation should be constructed as above).^[13]

If a bhikkhu obtains a robe on the first day, obtains none on the second, third, and fourth days, and obtains a robe on the fifth day and on each day through the tenth day, then when dawn appears on the eleventh day, all the robes obtained during those seven days incur a nissaggiya offense.

If a bhikkhu obtains a robe on the first day and a robe on the second day, obtains none on the third, fourth, and fifth days, and obtains a robe on the sixth day (continuing in this manner down through obtaining no robe on the eighth, ninth, and tenth days, the formulation should be constructed as above).*

If a bhikkhu obtains a robe on the first day, obtains none on the second, third, fourth, and fifth days, and obtains a robe on the sixth day and on each day through the tenth day, then when dawn appears on the eleventh day, all the robes obtained during those six days incur a nissaggiya offense.

If a bhikkhu obtains a robe on the first day and a robe on the second day, obtains none on the third, fourth, fifth, and sixth days, and obtains a robe on the seventh day (continuing in this manner down through obtaining no robe on the seventh, eighth, ninth, and tenth days, the formulation should be constructed in the same way).*

If a bhikkhu obtains a robe on the first day, obtains none on the second, third, fourth, fifth, and sixth days, and obtains a robe on the seventh day and on each day through the tenth day, then when dawn appears on the eleventh day, all the robes obtained during those five days incur a nissaggiya offense.

If a bhikkhu obtains a robe on the first day and a robe on the second day, obtains none on the third, fourth, fifth, sixth, and seventh days, and obtains a robe on the eighth day (continuing in this manner down through obtaining no robe on the sixth, seventh, eighth, ninth, and tenth days, the formulation should be constructed as above).*

If a bhikkhu obtains a robe on the first day, obtains none on the second, third, fourth, fifth, sixth, and seventh days, and obtains a robe on the eighth day and on each day through the tenth day, then when dawn appears on the eleventh day, all the robes obtained during those four days incur a nissaggiya offense.

If a bhikkhu receives a robe on the first day and a robe on the second day, receives no robe on the third, fourth, fifth, sixth, seventh, or eighth day, and receives a robe on the ninth day (and so on, in descending order, until he receives no robe on the fifth, sixth, seventh, eighth, ninth, or tenth day; the sentences are to be formulated as above).*

If a bhikkhu receives a robe on the first day; receives no robe on the second, third, fourth, fifth, sixth, seventh, or eighth day; and receives robes on the ninth and tenth days, then all the robes received during those three days, upon the appearance of dawn on the eleventh day, entail nissaggiya-pacittiya.

If a bhikkhu receives a robe on the first day and a robe on the second day, receives no robe on the third, fourth, fifth, sixth, seventh, eighth, or ninth day, and receives a robe on the tenth day (and so on, in descending order, until he receives no robe on the fourth, fifth, sixth, seventh, eighth, ninth, or tenth day; the sentences are to be formulated as above).*

If a bhikkhu receives a robe on the first day; receives no robe on the second, third, fourth, fifth, sixth, seventh, eighth, or ninth day; and receives a robe on the tenth day, then, upon the appearance of dawn after the eleventh day has begun, all the robes received during those two days entail nissaggiya-pacittiya.

If a bhikkhu receives a robe on the first day and a robe on the second day, and receives no robe on the third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth day (and so on, in descending order, until he receives no robe on the third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth day; the sentences are to be formulated as above).*

If a bhikkhu receives a robe on the first day and receives no robe on the second, third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth day, then, upon the appearance of dawn after the eleventh day has begun, all the robes received on that one day entail nissaggiya-pacittiya.

If a bhikkhu receives a robe on the first day and does not formally assign it.^[14] On the second day he receives a robe and formally assigns it. On the third day he receives a robe, and so on through the tenth day, receiving robes without formally assigning them. Upon the appearance of dawn on the eleventh day, all the robes received during those nine days entail nissaggiya-pacittiya.

If a bhikkhu receives a robe on the first day. On the second day he receives a robe and does not formally assign it. On the third day he receives a robe and formally assigns it.

On the fourth day he receives a robe and does not formally assign it (and so on, in descending order, through the tenth day, receiving robes that are formally assigned or not formally assigned; the sentences are to be formulated as above). If the robe is lost (the sentences are to be formulated as above). If it is made into something other than a robe (the sentences are to be formulated as above). If, thinking that the owner is an acquaintance, one takes it (the sentences are to be formulated as above). If one forgets it (the sentences are to be formulated as above). In every case, it entails nissaggiya-pacittiya.

If a robe entailing forfeiture and expiation is not forfeited and is exchanged for another robe, this entails one nissaggiya-pacittiya and one dushkrita.

This robe entailing forfeiture and expiation should be forfeited to the Sangha, to a group, or to an individual. It must not be forfeited to an incomplete assembly. If it is forfeited in such a way, the forfeiture is invalid and entails a dushkrita. When forfeiting it to the Sangha, the bhikkhu should enter the midst of the Sangha, arrange his robe to bare his right shoulder, remove his footwear, approach and pay homage to the senior elder, kneel, join his palms, and say:

“Venerable Sangha, please listen. I, the bhikkhu named ..., deliberately kept such an extra robe for more than ten days, thereby committing an offense entailing forfeiture and expiation. I now forfeit it to the Sangha for its use.”

After forfeiting the robe, he must confess the offense. The one receiving the confession must make a formal motion before accepting the confession. The formal motion is as follows:

“Venerable Sangha, please listen. This bhikkhu named ... deliberately kept such an extra robe, thereby committing an offense entailing forfeiture and expiation, and now forfeits it 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 motion.”

After making the formal motion in this way, he may then receive the confession. The one receiving the confession should say to the offender:

“Reproach your own mind!”

The offender replies:

“Yes, venerable sir.”

If the Sangha is large and difficult to assemble, and this bhikkhu has some matter requiring him to travel far away, he should be asked: “To whom do you wish this robe to be given?” It should be given according to his reply, and the Sangha must immediately return the robe to that bhikkhu by a motion and one proclamation. The procedure for conferring it is as follows:

Within the Sangha, one who is capable of carrying out the formal act should be appointed to make the following motion concerning the matter above:

“Venerable Sangha, please listen! The bhikkhu named ... deliberately kept such an extra robe, thereby committing an offense entailing forfeiture and expiation, and now forfeits it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, this robe shall be given to the bhikkhu named .... That bhikkhu named ... shall return it to this bhikkhu. This is the formal motion.

“Venerable Sangha, please listen! This bhikkhu named ... deliberately kept such an extra robe, thereby committing an offense entailing forfeiture and expiation, and now forfeits it to the Sangha. The Sangha gives this robe to the bhikkhu named .... That bhikkhu named ... shall return it to this bhikkhu. Those elders who approve of the Sangha giving this robe to [603a1] the bhikkhu named ..., and of that bhikkhu named ... returning it to this bhikkhu, should remain silent; anyone who does not approve should speak.

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

After this bhikkhu has forfeited the robe in the midst of the Sangha, if it is not returned to him, the Sangha incurs a dushkrita.^[15] When it is being returned, if someone says, “Do not return it,” that person incurs a dushkrita.

If one performs the procedure of formal assignment,^[16] entrusts it to another person, makes it into one of the three robes, makes it into a parikkhara cloth,^[17] deliberately damages it, burns it, makes it into something other than a robe,^[18] or repeatedly wears it until it is worn out, each case entails a dushkrita.

For a bhikkhuni, it entails nissaggiya-pacittiya. For a shikshamana, novice monk, or novice nun, it entails a dushkrita. This is called an offense.

There is no offense if it has not been kept for more than ten days; if it is transferred by formal assignment;^[19] if it is entrusted to someone; if one believes it has been stolen by robbers, believes it has been lost, believes it has been burned, or believes it has been swept away by water. [In these cases,] although it is neither formally assigned nor entrusted to someone, there is no offense.

If one’s robe has been taken, lost, burned, or swept away by water, and one takes the robe to wear it,^[20] or another person gives it to one to wear,^[21] or another person gives it to one to make into a robe,^[22] there is no offense for that person.

There is also no offense if the person to whom that robe was entrusted dies, travels far away, renounces the monastic life, is seized and carried away by robbers, is harmed by a vicious beast, or is swept away and drowned by water, and in such circumstances one neither formally assigns the robe nor entrusts it to someone.

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.

II. SLEEPING SEPARATED FROM ONE’S ROBES^[23]

A. ORIGIN

1. SEPARATION FROM ONE’S ROBES

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

At that time, the group of six bhikkhus entrusted their robes to bhikkhus who were their close friends and then traveled among the people. The bhikkhus to whom the robes had been entrusted frequently spread them out in the sun. Other bhikkhus saw this and asked:

“The Buddha permits a bhikkhu to keep three robes, but no more. Whose robes are these?”

The bhikkhu airing the robes replied:

“These are the robes of the group of six bhikkhus. They are my close friends. They entrusted them to me before traveling among the people. Fearing that insects might damage them, I have spread them out in the sun.”

Among the bhikkhus who heard of this, there were some who had few desires and were content, practiced the dhutaṅga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the group of six bhikkhus:

“Why do you entrust your robes to friendly bhikkhus and travel among the people separated from your robes?”

Having reproached them, the bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter in full to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the practice of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you entrust your robes to friendly bhikkhus and travel among the people separated from your robes?”

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

“The group of six bhikkhus are foolish men. They are the ground in which many seeds of the outflows are planted, and they are the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, encompassing the ten benefits... up to the long abiding of the true Dharma.”

When stating the precept, it should be stated thus:

“Should any bhikkhu, after the robes have been completed and the kaṭhina robe has been relinquished, spend the night elsewhere separated from any one of his three robes, it is a nissaggiya pācittiya offense.”

2. THE BOUNDARIES PERTAINING TO ROBES

After the Blessed One had established this precept for the bhikkhus, there was at that time a bhikkhu afflicted with a wasting disease.^[24] He had an excessively heavy refuse-rag saṅghāṭi. This bhikkhu had reason to travel among the people but was unable to carry it with him. He thought: “The Blessed One has established a precept for the bhikkhus that one may not spend the night separated from one’s robe. Spending the night separated from one’s robe is a nissaggiya pācittiya offense. I am now afflicted with a wasting disease, and my refuse-rag saṅghāṭi is excessively heavy. Moreover, I have reason to travel among the people, but I am unable to carry it with me. What should I do now?” He said to his fellow bhikkhus:

“The Blessed One has established a precept for the bhikkhus that one may not spend the night separated from one’s robe. Spending the night separated from one’s robe is a nissaggiya pācittiya offense. I am now afflicted with a wasting disease, and my refuse-rag saṅghāṭi is excessively heavy. Moreover, I have reason to travel among the people, but I am unable to carry it with me. What should I do now? Venerable Ones, please go on my behalf and report this to the Blessed One. Whatever the Blessed One instructs, I shall respectfully put into practice.”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter in full to the Blessed One. The Blessed One immediately assembled the Sangha of bhikkhus and said:

“From now on, I permit the Sangha to grant this sick bhikkhu, by a motion and one proclamation, the formal act of not losing possession of his robe. The procedure for granting it is as follows:

“That bhikkhu should enter the Sangha, bare his right shoulder, remove his shoes and sandals, pay homage to the senior bhikkhu, kneel, join his palms, and make the following request:

“‘Venerable Sangha, please listen! I, the bhikkhu named..., am afflicted with a wasting disease. This refuse-rag saṅghāṭi is heavy, and I have reason to travel among the people, but I am unable to carry it with me. I now request from the Sangha the formal act of not losing possession of my robe.’

“He should make this request three times. The Sangha should appoint one who is able to perform the formal act, who, in accordance with the matter stated above, should make the motion:

“‘Venerable Sangha, please listen! The bhikkhu named... is afflicted with a wasting disease and has an excessively heavy refuse-rag saṅghāṭi. Moreover, he has reason to travel among the people and is therefore unable to carry it with him. He has come to request from the Sangha the formal act of not losing possession of his robe. If the time is appropriate for the Sangha, may the Sangha consent to grant this bhikkhu the formal act of not losing possession of his robe. This is the motion.’

“‘Venerable Sangha, please listen! The bhikkhu named... is afflicted with a wasting disease and has an excessively heavy refuse-rag saṅghāṭi. Moreover, he has reason to travel among the people but is unable to carry it with him. He has now come to request from the Sangha the formal act of not losing possession of his robe. The Sangha now grants the bhikkhu named... the formal act of not losing possession of his robe. Any elder who consents to the Sangha’s granting the bhikkhu named... the formal act of not losing possession of his robe should remain silent; anyone who does not consent should speak.’

“‘The Sangha has consented to grant the bhikkhu named... the formal act of not losing possession of his robe. Because the Sangha consents, it remains silent. Thus do I understand this matter.’”

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

Should any bhikkhu, after the robes have been completed and the kaṭhina robe has been relinquished, spend the night elsewhere separated from any one of his three robes, except when authorized by a formal act of the Sangha, it is a nissaggiya pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

The robes have been completed: the three robes are complete.

The kaṭhina robe has been relinquished: as explained above.

The three robes: saṅghāṭi, uttarāsaṅga, and antaravāsaka.

Robe: there are ten kinds, as explained above.

Sangha: sharing the same recitation of the precepts and the same formal acts.

Not losing possession of the robe: within a saṅghārāma there is a single boundary. Losing possession of the robe: within a saṅghārāma there are multiple boundaries.^[25]

Not losing possession of the robe: a tree has a single boundary. Losing possession of the robe: a tree has multiple boundaries.

Not losing possession of the robe: a threshing ground^[26] has a single boundary. Losing possession of the robe: a threshing ground has multiple boundaries.

Not losing possession of the robe: a cart has a single boundary. Losing possession of the robe: a cart has multiple boundaries.

Not losing possession of the robe: a boat has a single boundary. Losing possession of the robe: a boat has multiple boundaries.

Not losing possession of the robe: a village has a single boundary. Losing possession of the robe: a village has multiple boundaries.

Not losing possession of the robe: a house has a single boundary. Losing possession of the robe: a house has multiple boundaries.

Not losing possession of the robe: an assembly hall has a single boundary. Losing possession of the robe: an assembly hall has multiple boundaries.

Not losing possession of the robe: a storehouse has a single boundary. Losing possession of the robe: a storehouse has multiple boundaries.

Not losing possession of the robe: a granary has a single boundary. Losing possession of the robe: a granary has multiple boundaries.

Saṅghārāma: there are four kinds, as explained above.^[27]

Tree: one as tall as a person, with sufficient shade in which to sit cross-legged.

Threshing ground: a place where grain is threshed and dried.

Cart: the area sufficient for a cart to turn around.

Boat: the area sufficient for a boat to turn around.

Village: [604a1] there are four kinds, as explained above.^[28]

Assembly hall: one having many open spaces.

Storehouse: a place in which merchandise, horses, carts, and so forth are kept.

Granary: a place in which grain is kept.

Boundary of a saṅghārāma: the boundary of this saṅghārāma is not the boundary of that saṅghārāma. The boundary of this saṅghārāma is not the boundary of that tree. And so forth, up to: the boundary of this storehouse is not the boundary of that storehouse. The same applies in each case.

The boundary of this tree is not the boundary of that tree. And so forth, up to the boundaries of a storehouse and a saṅghārāma. The same applies in each case.

The boundary of this threshing ground is not the boundary of that threshing ground. And so forth, up to the boundaries of a saṅghārāma and a tree. The same applies in each case. The remaining statements should be formulated in the same manner as above.

Boundary of a saṅghārāma: from the perimeter of the saṅghārāma, the place reached when a person of average strength throws a stone or brick is called its boundary.^[29] The same applies up to the boundary of a storehouse.

If a bhikkhu leaves his robe within a saṅghārāma and then sleeps beneath a tree, before dawn appears he must either relinquish the robe, take the robe in his hand, or reach the point to which a stone may be thrown. If he neither relinquishes the robe, takes it in his hand, nor reaches the point to which a stone may be thrown, then, when dawn appears, according to the place where he slept separated from the robe, it is a nissaggiya pācittiya offense.

Apart from the three robes, separation from other robes is a duṣkṛta offense.

If a bhikkhu leaves his robe within a saṅghārāma and goes to the threshing ground, before dawn appears he must either relinquish the robe, take the robe in his right hand, or reach the point to which a stone may be thrown. If he neither relinquishes the robe nor reaches the point to which a stone may be thrown, and dawn appears, then, according to the place where he slept separated from the robe, it is a nissaggiya pācittiya offense.

The same applies, phrase by phrase, up to sleeping in a storehouse. If a bhikkhu leaves his robe beneath a tree and goes to sleep at a grain-drying ground, up to sleeping in a storehouse or a saṅghārāma, the same applies.

Not losing possession of the robe: if in a boundaryless araṇya, within the distance of eight trees.^[30] One tree is seven bows. An average bow according to the standard of the land of Giá-ma-lê^[31] is four cubits long.

If a bhikkhu dwelling in a forest abode near a village leaves his robe within a distance of eight trees and sleeps elsewhere, and when dawn appears he has neither relinquished the robe, nor taken it in hand, nor come within a stone’s throw of it, he commits a nissaggiya pacittiya offense. Apart from the three robes, if he is separated from any other robe, he commits a dukkata offense.

This robe entailing forfeiture and expiation should be forfeited to the Sangha, to a group, or to an individual; it may not be forfeited before an incomplete assembly. If it is forfeited before an incomplete assembly, the forfeiture is invalid and a dukkata offense is committed.

When forfeiting it to the Sangha, the offender should approach the Sangha, bare his right shoulder, remove his footwear, bow to the senior elder, kneel, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named ..., slept apart from my robe and committed an offense entailing forfeiture and expiation. I now forfeit it to the Sangha.”

After forfeiting it, the offender must confess. The bhikkhu receiving the confession must first make a formal announcement and only afterward receive the confession. The formal announcement should be made as follows:

“Venerable Sangha, please listen! This bhikkhu named ... slept apart from his robe and committed an offense entailing forfeiture and expiation. He has now forfeited it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent that I receive this bhikkhu’s confession. This is the formal announcement.”

After making this announcement, he may then receive the confession. The bhikkhu receiving the confession should say to the offender:

“Reproach yourself in your own mind!”

The offender replies:

“Yes, venerable sir.”

The Sangha should return the robe to this bhikkhu by a motion and one proclamation. The procedure for returning the robe is as follows: within the Sangha, a bhikkhu capable of carrying out the formal act should be appointed and, in accordance with the matter stated above, should make the motion:

“Venerable Sangha, please listen! The bhikkhu named ... slept apart from his robe and committed an offense entailing forfeiture and expiation. He has now forfeited it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to return this robe to the bhikkhu named .... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named ... slept apart from his robe and committed an offense entailing forfeiture and expiation. He has now forfeited it to the Sangha. The Sangha now returns this robe to the bhikkhu named .... Those elders who consent to the Sangha’s returning this robe to that bhikkhu named ... should remain silent. Whoever does not consent should speak.

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

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

If it is converted into an item formally given in trust, given away to someone, made into one of the three robes, made into a parikkhara robe,^[32] deliberately damaged, burned, made into something other than a robe, or continually worn until it is ruined, in every case a dukkata offense is committed.

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 the Sangha has performed a formal act authorizing it; if, before dawn appears, he takes the robe in hand, takes part of the robe in hand, or comes within a stone’s throw of it; or if he believes that it has been forcibly taken, lost, burned, swept away by water, or damaged. If a water route is cut off, a land route is dangerous, there are robbers, dangerous beasts, a great flood, he is seized by force, he is bound, his life is endangered, or his practice of celibacy is endangered, then although he has not relinquished the robe, has not taken it in hand, and has not come within a stone’s throw of it, there is no offense.

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

III. WAITING ONE MONTH FOR ROBE-CLOTH^[33]

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, a bhikkhu’s sanghati robe had become old, torn, and damaged. He thought: “The Blessed One has established this rule for the bhikkhus: ‘When the robe-making has been completed and the kathina robe privilege has been relinquished, an extra robe may be kept for ten days. If it is kept beyond that period, a nissaggiya pacittiya offense is committed.’ But this sanghati of mine is old and decayed, and I cannot finish sewing a new one within ten days. What should I do now?” He then said to a bhikkhu with whom he was on agreeable terms:

“It would be good, venerable sir, if you would report this matter to the Blessed One on my behalf. Whatever he instructs, I shall respectfully follow.”

The bhikkhus went to the Blessed One, bowed at his feet, and sat to one side. They reported the entire matter to the Blessed One. On account of this matter, the Blessed One assembled the bhikkhus and said:

“From now on, I permit the bhikkhus to keep extra robe-cloth while waiting to obtain enough.”

The group of six bhikkhus heard that the Blessed One had permitted extra robe-cloth to be kept while waiting to obtain enough. They possessed rag-robes and other kinds of robe-cloth but did not have enough matching material. They therefore took some rag-cloth, washed and dyed it, marked its four corners to render it allowable, entrusted it to bhikkhus who were their friends, and then traveled among the people. Because they remained away for a long time without returning, the bhikkhu entrusted with the cloth feared that it might become damp and therefore took it out to air and dry. Other bhikkhus saw it and asked:

“The Blessed One has established a rule permitting only three robes to be kept, and no more. Whose robe-cloth is this?”

The bhikkhu entrusted with it replied:

“This robe-cloth belongs to the group of six bhikkhus. The group of six bhikkhus said, ‘The Blessed One has established a rule permitting extra robe-cloth to be kept until enough has been obtained.’ They had rag-robes and other kinds of robe-cloth but did not have enough matching material. They therefore took some rag-cloth, washed and dyed it, marked its four corners to render it allowable, entrusted it to me, and then traveled among the people. Fearing that it might decay, I took it out to air and dry.”

At that time, among the bhikkhus who heard of this were some who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They criticized the group of six bhikkhus:

“Why, when the Blessed One permitted extra robe-cloth to be kept while waiting to obtain enough, did they, merely because they did not have enough matching cloth, take some rag-cloth, wash and dye it, mark its four corners to render it allowable, entrust it to bhikkhus who were their friends, and then travel among the people?”

The bhikkhus then went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported the entire matter to the Blessed One. On account of this matter, the Blessed One assembled the bhikkhus and rebuked the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in accordance with the teaching. You have done what ought not to be done. Group of six bhikkhus! Why, when the Blessed One permitted bhikkhus to keep extra robe-cloth while waiting to obtain enough, did you, merely because you did not have enough matching cloth [605a1], take some rag-cloth, wash and dye it, mark its four corners to render it allowable, entrust it to bhikkhus who were your friends, and then travel among the people?”

After rebuking them in countless ways, the Blessed One said to the bhikkhus:

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

The rule should be recited as follows:

When a bhikkhu has completed his robes and the kathina robe privilege has been relinquished, if he receives robe-cloth outside the proper season and needs it, he may accept it. Having accepted it, he should quickly make it into a robe. If there is enough, that is good. If there is not enough, he is permitted to keep it for one month while waiting to obtain enough. If he keeps it beyond that period, he commits a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhu: as explained above.

The robes have been completed: the three robes are complete and the kathina robe privilege has been relinquished.

The proper season: if the kathina robe privilege has not been accepted, it is the month following the Pavarana ceremony; if the kathina robe privilege has been accepted, it is the five months following the Pavarana ceremony.

Outside the proper season: after this robe season has elapsed.

Robe-cloth: the ten kinds previously explained.

If, within ten days, sufficient cloth of the same kind^[34] has been obtained, it should be cut and basted into a robe. Alternatively, it should be formally assigned, or given to another person. If it is not cut and basted into a robe, not formally assigned, and not given to another person, then at dawn on the eleventh day, according to however many pieces of cloth there are, whether many or few, a nissaggiya-pacittiya offense is incurred.

If there is not enough cloth of the same kind, but on the eleventh day sufficient cloth of the same kind is obtained, it must be cut and basted into a robe that very day. If it is not cut and basted into a robe, not formally assigned, and not given to another person, then at dawn on the twelfth day, according to however many pieces of cloth there are, whether many or few, a nissaggiya-pacittiya offense is incurred for each.

The same applies in this manner through the twenty-ninth day. If there is not enough cloth of the same kind, then on the thirtieth day, whether there is enough or not, and whether it is of the same kind or not, it must that very day be cut and basted into a robe, formally assigned, or given to another person. If it is not cut and basted into a robe, not formally assigned, and not given to another person, then at dawn on the thirty-first day, a nissaggiya-pacittiya offense is incurred.

This nissaggiya item must be forfeited to the Sangha, to a group of persons, or to one person; it must not be forfeited to a faction apart from the Sangha. If the forfeiture is invalid, a dukkata offense is incurred.

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

“Venerable Sangha, please listen! I, the bhikkhu named..., have kept such-and-such a robe beyond the permitted number of days and have thereby incurred an offense entailing forfeiture and expiation. I now forfeit it to the Sangha.”

Having forfeited it, he must confess the offense. The one receiving the confession must make a formal announcement:

“Venerable Sangha, please listen! This bhikkhu named... has kept such-and-such a robe beyond the permitted number of days and has thereby incurred an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. If it is the right time for the Sangha, may the Sangha consent that I receive the confession of the bhikkhu named.... This is the formal announcement.”

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

“You should reproach yourself in your own mind!”

The offender replies:

“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 monk capable of carrying out the formal act should be appointed to make the following motion in accordance with the matter stated above:

“Venerable Sangha, please listen! This bhikkhu named... has kept such-and-such a robe beyond the permitted number of days and has thereby incurred an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. If it is the right time for the Sangha, may the Sangha consent to return this robe to the bhikkhu named.... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named... has kept such-and-such a robe beyond the permitted number of days and has thereby incurred an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. The Sangha now returns this robe to the bhikkhu named.... Those elders who agree that the Sangha should return this robe to the bhikkhu named... should remain silent. Whoever does not agree should speak.”

“The Sangha has consented to give the robe to the bhikkhu named.... The Sangha agrees and therefore remains silent. Thus do I record this matter.”

If a robe has been forfeited within the Sangha but is not returned, a dukkata offense is incurred. When it is about to be returned, if someone says, “Do not return it,” that person incurs a dukkata offense. If it is not returned but is instead formally assigned, given to another person, made into the three robes, made into a requisite robe, deliberately damaged, burned, made into something other than a robe, or continually worn until it is ruined, a dukkata offense is incurred in every case.

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 it is kept for no more than ten days; if sufficient cloth of the same kind has been obtained and it is cut and basted into a robe; if there was insufficient cloth of the same kind, but sufficient cloth of the same kind was obtained on the eleventh day and it was cut and basted into a robe; or if it was formally assigned or given to another person. The same applies through the twenty-ninth day. On the thirtieth day, whether there is enough or not, and whether it is of the same kind or not, if within that day it is cut and basted into a robe, formally assigned, or given to another person, there is no offense.

If, believing that the robe has been seized, lost, burned, or swept away by water, one does not cut and baste it into a robe, formally assign it, or give it to another person, there is no offense. If a robe has been seized, lost, burned, or swept away by water, or if one obtains a robe to wear, is given one to wear, or makes it into a blanket, there is no offense. If a bhikkhu who entrusted a robe to another dies, travels far away, abandons the training, is taken by bandits, is harmed by a vicious beast, or is swept away by water, and the robe is not cut, basted, or sewn into a robe and is not given to another person, there is no offense.

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

IV. ACCEPTING A ROBE FROM AN UNRELATED BHIKKHUNI^[35]

A. ORIGIN

1. UTPALAVARNA

At one time, the Buddha was staying in the Kalandaka Bamboo Grove at Rajagriha.

At that time, there was a young woman named Utpalavarna.^[36] Her parents gave her in marriage to a man from Ujjayini.^[37] Later, when she became pregnant, she wished to return to her parents’ home. She gave birth to a daughter of graceful appearance.

Utpalavarna and her daughter lived together in the same household. During this time, Utpalavarna’s husband had illicit relations with Utpalavarna’s mother. Utpalavarna’s maidservant discovered them and reported the matter to Utpalavarna.

When Utpalavarna heard what had happened, she reflected sorrowfully: “How can a daughter and her mother share the same husband? What purpose is there in having the body of a woman?” Utpalavarna then abandoned the infant she was holding in her arms, disguised herself, and departed. She went to Varanasi and stood outside the city gate.

Her body was covered with dust, and her heels were cracked. At that time, there was a householder in the city whose wife had just died. He rode in a carriage out of Varanasi to visit a park.

The householder saw Utpalavarna standing outside the city gate. Although graceful in appearance, her body was covered with dust and her heels were cracked. He took notice of her, approached her, and asked:

“To whom do you belong?”

Utpalavarna replied:

“I belong to no one.”

The householder asked again:

“If you do not yet belong to anyone, would you become my wife?”

Utpalavarna replied:

“I will.”

The householder then had her board his carriage, took her home, and made her his wife.

After some time, the householder, Utpalavarna’s husband, gathered many precious goods in Varanasi and traveled to the country of Ujjayini to trade. At that time, a great festival was being held there, and the young maidens of the country came out to enjoy themselves. Utpalavarna’s daughter, beautifully adorned, was among the multitude of women. Seeing that this girl was graceful in appearance, the householder took notice of her and asked someone nearby:

“Who is this girl?”

The person replied:

“This girl’s name is such-and-such.”

He asked again:

“Where is her home?”

The person replied:

“Her home is at such-and-such a place.”

He asked again:

“On what street?”

The person replied:

“On the street named such-and-such.”

The householder asked again:

“In which direction does the gateway of her house face?”

The person replied:

“The gateway of her house faces such-and-such a direction.”

The householder then went to that house and asked the father:

“Is this girl your daughter?”

He replied:

“She is my daughter.”

The householder asked again:

“Can you give her to me in marriage?”

He replied:

“Yes, I can.”

The householder asked:

“How much wealth do you require?”

[606a1] The girl’s father replied:

“Give me one hundred thousand measures of gold.”

The householder then paid the full amount. The girl’s father adorned his daughter.

From the country of Ujjayini, they returned to Varanasi. When Uppalavanna saw her, she felt as though she were looking at her own daughter. When this young woman saw Uppalavanna, she likewise thought that Uppalavanna was her mother. After the two had been close for a long time, Uppalavanna combed the woman’s hair and asked:

“Little sister, from what country are you? Whose daughter are you?”

The woman replied:

“I am from the country of Ujjayini.”

Uppalavanna asked again:

“Where is your house? On which road is it? In which direction does its gateway face? Who are your parents?”

The woman replied:

“My house is at such-and-such a place, and so forth. My father’s name is such-and-such.”

Uppalavanna asked again:

“What is your mother’s family name?”

The woman replied:

“I do not know my mother. I have only heard people say that her name was Uppalavanna. She left home when I was still young.”

At that moment, Uppalavanna thought to herself: “This is indeed my daughter.” She reproached herself, saying, “Alas! What purpose is there in having the body of a woman? How is it that today mother and daughter have taken the same husband?” Uppalavanna then left the household and departed.

When Uppalavanna arrived at the Bamboo Grove in Kalanda near the city of Rajagriha, the Blessed One was teaching the Dharma, surrounded by an innumerable great assembly. From afar she saw that the Blessed One’s appearance was upright and majestic, his faculties serene, and that he had attained supreme self-mastery, like a king of elephants fully tamed, like clear, settled water free of dust and defilement. Uppalavanna’s heart became joyful. She approached the Blessed One, bowed at his feet, and stood to one side.

The Blessed One then taught the wondrous Dharma in due sequence. He spoke of giving, of observing the precepts, and of rebirth in the heavens; he censured sensual desire as impure and praised renunciation. The Blessed One taught the Four Noble Truths—suffering, its origin, its cessation, and the path—distinguishing and explaining them fully.

At that time, while still in her place, Uppalavanna attained the pure Dharma eye. Just as a new, clean white cloth, free of dirt, readily takes dye, so too did Uppalavanna attain the pure Dharma. She saw the Dharma, realized the Dharma, and attained the fruit of realization. She then stepped forward and addressed the Buddha:

“May the Blessed One permit me to go forth and cultivate the pure life within the Buddha’s Dharma.”

The Buddha told Venerable Ananda:

“Lead this Uppalavanna to Mahaprajapati and have her admitted to the going forth.”

Venerable Ananda immediately obeyed the Buddha’s instruction. He led Uppalavanna to Mahaprajapati and said:

“The Blessed One has instructed you to admit this woman to the going forth.”

Uppalavanna was then permitted to go forth.

After some time, through increasingly diligent and vigorous contemplation, Uppalavanna attained arhatship and acquired great supernormal powers.^[38]

At that time, many bhikkhunis were dwelling in a secluded place,^[39] but the bhikkhuni Uppalavanna sat alone in another forest grove^[40] engaged in contemplation. The leader of a band of robbers also often stayed near Uppalavanna’s dwelling place. Bhikkhuni Uppalavanna maintained proper deportment and ritual decorum, moving calmly and deliberately. Seeing this, the robber chief gave rise to a wholesome mind.

Some time later, the robber chief obtained a large quantity of pork. After eating, he wrapped up what remained, hung it from a tree branch, and said: “If there is any shramana or brahmin in this forest who possesses great supernormal powers, let that person take it away.” Although he spoke in this way, his intention was that bhikkhuni Uppalavanna should receive it.

At that time, bhikkhuni Uppalavanna heard this with her divine ear and saw it with her purified divine eye. The pork had been wrapped in white cloth and hung from a tree branch. In the morning, she said to a shikshamana and a samaneri:

“Go to that place. On a tree branch there is a package wrapped in white cloth, and inside it is pork. Take it and bring it back.”

She went there, retrieved it, and gave it to bhikkhuni Uppalavanna. Bhikkhuni Uppalavanna had it cooked. When it was time to eat, she personally carried it up Mount Gridhrakuta and offered it to the senior bhikkhus.

At that time, there was a bhikkhu wearing an old, tattered, and heavily patched sanghati. When bhikkhuni Uppalavanna saw this, compassion arose in her, and she asked the bhikkhu:

“Venerable sir, why are you wearing such an old and tattered sanghati?”

The bhikkhu replied:

“Elder sister, this is a conditioned thing subject to destruction, and thus it has deteriorated to this state.”

At that time, bhikkhuni Uppalavanna was wearing a valuable sanghati, so she said to the bhikkhu:

“Venerable sir, I wish to offer this robe to you. Would you please give me the robe you are now wearing?” The bhikkhu replied:

“Yes.”

Bhikkhuni Uppalavanna immediately removed her sanghati and handed it to the bhikkhu, then took the bhikkhu’s old and tattered robe and put it on. Afterward, wearing this old and tattered robe, Uppalavanna went to the Blessed One, bowed at his feet, and stood to one side. Although the Blessed One knew what had happened, he deliberately asked Uppalavanna:

“Why are you wearing such an old and tattered robe?”

Bhikkhuni Uppalavanna then reported the foregoing circumstances fully to the Blessed One. The Blessed One said:

“Uppalavanna, you should not have acted in this way. The Tathagata permits you to keep five complete and durable robes.^[41] Only what remains in excess of these may be formally assigned to another or given away as you wish. Why is this? Even when a woman wears the finest clothing, it is still not ideal; how much more so when she wears inferior clothing.”

Because of this matter, the Blessed One assembled the Sangha of bhikkhus. Although he knew what had happened, he deliberately asked that bhikkhu:

“Did you actually accept a robe from bhikkhuni Uppalavanna?”

The bhikkhu replied:

“Blessed One, it was indeed so.”

The Blessed One rebuked that bhikkhu in countless ways:

“What you have done is wrong. It is not proper deportment, not the conduct of a shramana, not pure conduct, and not conduct in accordance with the Dharma. You have done what should not be done. Why did you accept a robe from a bhikkhuni?”

Having rebuked him, the Blessed One told the bhikkhus:

“This man is foolish. He is a ground in which many seeds of the taints are planted. He is 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 long endurance of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu accepts a robe from a bhikkhuni,^[42] it is a nissaggiya pacittiya offense.

2. EXCEPTIONS

After the Blessed One had established this precept for the bhikkhus, the bhikkhus, being apprehensive and cautious, did not dare accept robes even from related bhikkhunis. The Buddha said:

“From now on, bhikkhus are permitted to accept robes from related bhikkhunis. Why is this? If she is not a relative, one cannot assess whether one should or should not accept it, whether it is good or poor, old or new. If she is a relative, one can assess the matter, knowing whether she can afford it, whether one should or should not accept it, and whether it is good or poor, old or new.”

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

“If any bhikkhu accepts a robe from an unrelated bhikkhuni, it is a nissaggiya pacittiya offense.”

After the Blessed One had established the precept for the bhikkhus as above, the twofold Sangha^[43] at Jetavana received an offering of robes and divided them among themselves.

At that time, a bhikkhu mistakenly received a bhikkhuni’s robe, and a bhikkhuni mistakenly received a bhikkhu’s robe. The bhikkhuni then brought the robe to the monastery and said to the bhikkhu:

“I have brought this robe to return it to you, Venerable sir. Please return your robe to me.”

The bhikkhus said:

“The Buddha has not permitted us to accept robes from unrelated bhikkhunis.”

At that time, the bhikkhus fully reported this matter to the Blessed One. The Blessed One told the bhikkhus:

“From now on, I permit robes to be exchanged. The precept should be recited thus:

“If any bhikkhu accepts a robe from a bhikkhuni who is not his relative, except in exchange, it is a nissaggiya pacittiya offense.”

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

Not a relative:^[44] one who is not related through either parent, up to seven generations.

A relative:^[45] one who is related through either parent, up to seven generations.

Robe: there are ten kinds, as stated above.

Exchange:^[46] exchanging a robe for a robe, a robe for something other than a robe, something other than a robe for a robe, or exchanging a needle for a copper needle case, a knife, thread, and so forth, even a single medicinal pill, in exchange for a robe.

If any bhikkhu accepts a robe from a bhikkhuni who is not his relative, except in exchange, it is a nissaggiya pacittiya offense.

This object subject to forfeiture must be relinquished to the Sangha, to a group, or to an individual; it may not be relinquished before a separate faction. If it is relinquished improperly, the relinquishment is invalid and a dukkata offense is committed.

When relinquishing it to the Sangha, he should enter the Sangha, [607a1] bare his right shoulder, remove his footwear, approach and bow to the senior elder, kneel, join his palms, and make this formal declaration:

“Venerable Sangha, please listen! I, the bhikkhu named ..., accepted a robe from a bhikkhuni who is not my relative and thereby committed an offense requiring forfeiture and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. First, the one receiving the confession should make this formal declaration:

“Venerable Sangha, please listen! This bhikkhu named ... accepted a robe from a bhikkhuni who is not his relative and thereby committed an offense requiring forfeiture and expiation. He has now relinquished it to the Sangha. If it is the proper time for the Sangha, may the Sangha consent that I receive the confession of this bhikkhu named .... This is the formal declaration.”

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

“Reproach yourself in your own mind!”

The offender replies:

“Yes, venerable sir.”

The Sangha should immediately return the robe to this bhikkhu by a motion and one proclamation. The Sangha should appoint a bhikkhu capable of carrying out the karman to make the following motion according to the matter stated above:

“Venerable Sangha, please listen! The bhikkhu named ... accepted a robe from a bhikkhuni who is not his relative and thereby committed an offense requiring forfeiture and expiation. He has now relinquished it to the Sangha. If it is the proper time for the Sangha, may the Sangha consent to return the robe to this bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named ... accepted a robe from a bhikkhuni who is not his relative and thereby committed an offense requiring forfeiture and expiation. He has now relinquished it to the Sangha. The Sangha now returns this robe to the bhikkhu named .... Those elders who consent that the Sangha return this robe to the bhikkhu so named should remain silent. Anyone who does not consent should speak.

“The Sangha has consented to give the robe to that bhikkhu named .... Because the Sangha consents, it remains silent. Thus do I record this matter.”

If, after the robe has been relinquished before the Sangha, the Sangha does not return it, a dukkata offense is committed. When the robe is being returned, if anyone says, “Do not return it,” that person commits a dukkata offense. If it is transferred as a gift entrusted for purification, ordered to be given to someone, made into one of the three robes, made into a parikkhara cloth, deliberately damaged, burned, made into something other than a robe, or worn continually until it is ruined, in every case a dukkata offense is committed.

For a bhikkhuni, it is a dukkata offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. These constitute offenses.

There is no offense if he accepts a robe from a bhikkhuni who is his relative, or if it is an exchange. There is no offense if he takes it on behalf of the Sangha or for an image of the Buddha.

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

V. HAVING AN UNRELATED BHIKKHUNI WASH AN OLD ROBE^[47]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, Venerable Kaludayin was handsome in appearance. The bhikkhuni Thullananda was likewise beautiful. Kaludayin was attracted to Thullananda, and Thullananda was also attracted to Kaludayin.

When it was time to go for alms, Kaludayin put on his robe, took his bowl, went to Thullananda, sat directly in front of her, and exposed his private parts. The bhikkhuni likewise sat exposing her private parts. The two gazed at each other with lustful minds. After a while, Kaludayin emitted semen and soiled his antaravasaka. Seeing this, Thullananda said:

“Venerable sir, give me that robe; I shall wash it for you.”

Kaludayin immediately changed his robe and gave it to her. Having received the robe, the bhikkhuni Thullananda went to a secluded place, used her finger to take some of the semen and put it into her mouth, then took some more and inserted it into her genital passage. She subsequently became pregnant. Seeing this, the bhikkhunis asked:

“You shameless woman, have you engaged in an impure act?”

Thullananda said:

“Elder sisters! It is not that I am shameless. I have not violated the holy life.”

The bhikkhunis said:

“If you have not violated the holy life, why are you pregnant? Why are the bhikkhunis who have not violated the holy life not pregnant?”

Thereupon, Thullananda clearly related to the bhikkhunis what had occurred.

Among the bhikkhunis who heard of this were some who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. Because of this matter, they reproached Kaludayin:

“How could the Venerable One have the bhikkhuni Thullananda perform such a task?”

The bhikkhunis then reported the matter to the bhikkhus, and the bhikkhus went and reported it to the Buddha.

At that time, because of this matter, the Buddha assembled the Sangha of bhikkhus. Though he knew what had happened, he deliberately asked Kaludayin:

“Is it true that you had the bhikkhuni Thullananda perform such a task?”

Kaludayin admitted that it was true.

The Buddha rebuked Kaludayin by innumerable means:

“What you have done is wrong. It is not proper conduct, not the Dharma of a samana, not the holy life, and not conduct in harmony with the path. You have done what ought not to be done. How could you have the bhikkhuni Thullananda perform such a task?”

Having rebuked him, the Buddha told the bhikkhus:

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

The precept should be recited thus:

“If any bhikkhu has a bhikkhuni wash, dye, or beat an old robe, it is a nissaggiya pacittiya offense.”

After the Blessed One had established this precept for the bhikkhus, the bhikkhus became fearful and cautious and did not dare to have even bhikkhunis who were their relatives wash, dye, or beat old robes. The Buddha said:

“I permit bhikkhus to have bhikkhunis who are their relatives wash, dye, or beat old robes.”

From now on, the precept should be recited thus:

If any bhikkhu has a bhikkhuni who is not his relative wash, dye, or beat an old robe, it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

Not a relative: as explained above.

A relative: likewise.

An old robe: one that has been worn even once.

Robe: the ten kinds stated above.

If a bhikkhu has a bhikkhuni who is not his relative wash, dye, or beat an old robe, the bhikkhu commits a nissaggiya pacittiya offense.

If he tells her to wash, dye, and beat it, but the bhikkhuni only washes and dyes it without beating it, the bhikkhu commits two nissaggiya pacittiya offenses and one dukkata offense.

If he tells her to wash, dye, and beat it, and the bhikkhuni washes and beats it but does not dye it, he commits two nissaggiya pacittiya offenses and one dukkata offense.

If he tells her to wash, dye, and beat it, but the bhikkhuni does not wash it and instead dyes and beats it, the bhikkhu commits two nissaggiya pacittiya offenses and one dukkata offense.

If he tells her to wash, dye, and beat it, but the bhikkhuni neither washes, dyes, nor beats it, the bhikkhu commits three dukkata offenses.

If a bhikkhu has a non-related sikkhamānā or sāmaṇerī wash, dye, or beat an old robe, he commits a dukkaṭa offense.

If he tells a non-related bhikkhunī to wash, dye, or beat a new robe, he commits a dukkaṭa offense.

This nissaggiya article must be relinquished to the Sangha, to a group of persons, or to one person; it must not be relinquished to a separate faction. If it is so relinquished, the relinquishment is invalid, and a dukkaṭa offense is committed.

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

“Venerable Sangha, please listen! I, the bhikkhu named..., had a non-related bhikkhunī wash, dye, or beat an old robe and thereby committed 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 must make a formal announcement:

“Venerable Sangha, please listen! The bhikkhu named... had a non-related bhikkhunī wash, dye, or beat an old robe and thereby committed an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to my receiving the confession of the bhikkhu named.... This is the formal announcement.”

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

“Reproach yourself in your own mind!”

The offender replies:

“Yes, Venerable Sir.”

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

“Venerable Sangha, please listen! This bhikkhu named... had a non-related bhikkhunī wash, dye, or beat an old robe and thereby committed an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to return this robe to the bhikkhu named.... This is the formal announcement.”

“Venerable Sangha, please listen! This bhikkhu named... had a non-related bhikkhunī wash, dye, or beat an old robe and thereby committed an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to return this robe to the bhikkhu named.... This is the formal announcement.”

“Venerable Sangha, please listen! This bhikkhu named... had a non-related bhikkhunī wash, dye, or beat an old robe and thereby committed an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. The Sangha now returns this robe to [608a1] 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 give the robe to the bhikkhu named.... The Sangha consents and therefore remains silent. Thus do I record this matter.”

After this bhikkhu has relinquished the robe within the Sangha, if the Sangha does not return it, a dukkaṭa offense is committed. When it is being returned, if someone says, “Do not return it,” that person commits a dukkaṭa offense. If it is not returned but is instead made into an object formally assigned in trust, given to someone, made by oneself into one of the three robes, made into a parikāra article, burned, deliberately damaged, or continually worn until it becomes torn, in every case a dukkaṭa offense is committed.

For a bhikkhunī, it is a dukkaṭa offense. For a sikkhamānā, sāmaṇera, or sāmaṇerī, it is a dukkaṭa offense. This constitutes an offense.

There is no offense if one gives an old robe to a related bhikkhunī to wash, dye, or beat; if she washes, dyes, or beats it for a sick person; if she washes, dyes, or beats it for the Sangha or for articles belonging to the Buddha; or if one borrows another person’s robe and has it washed, dyed, or beaten.

Those who do not commit an offense are: one acting before the rule was first established, one who is insane, mentally deranged, afflicted by pain, or under duress.^[48]

Notes:

^[1] Cf. Mahāsāṃghika Vinaya 8, p. 292b10: “Nissaggiya pācittiya: the extra robe must first be relinquished before the Sangha; afterward, the pācittiya offense must be confessed. If one relinquishes it without confessing, one commits a vinayātikrama offense. Pācittiya means that which can cause one to fall into an evil destination.” Sarvāstivāda Vinaya 5, p. 30b12: “Nissaggiya pācittiya: that robe must be relinquished. The pācittiya offense must be confessed.” Mūlasarvāstivāda Vinaya 16: “Nissaggiya pāyattika: that article must be relinquished; that offense must be confessed.” Pali (Vin. iii. 193): nissaggiya pācittiya.

^[2] Pali: Atirekacīvara, Vin. iii. 195.

^[3] Pali: Vesāliyaṃ viharati Gotamake cetiye, dwelling at Vesāli (Vaiśālī), at the Gotamaka shrine.

^[4] A valuable rag robe 貴價糞掃衣. Mahīśāsaka Vinaya 4: two pieces of kappāsa cloth.

^[5] Pali: wishing to offer it in return to Sāriputta.

^[6] The robe has been completed 衣已竟. Pali: niṭṭhittacīvarasmiṃ, when the robe has been completed; that is, when the sewing of the robe has been finished; this includes cases in which the robe has been lost, stolen, or burned. Mahīśāsaka Vinaya 4: when the washing, dyeing, and sewing have been completed.

^[7] The explanation is missing from the Chinese text. Mahīśāsaka Vinaya 4 (T22n1421, p. 23b28): the kaṭhina has been terminated by a motion followed by one proclamation. Pali (Vin. iii. 196): ubbhatasmiṃ kaṭhine, explained as: the kaṭhina has been terminated for any of eight reasons, or because the Sangha has formally performed the act of terminating it.

^[8] In most cases, the Chinese translation y 衣 (Pali: cīvara) should be understood as cloth used to make a robe, rather than a garment in the literal sense of the Chinese term.

^[9] Ten kinds of robe material: shi cloth (coarsely woven cloth), kappāsa cloth, kambala cloth, kṣauma cloth, chanma cloth, śāṇa cloth, hemp cloth, piyila cloth, kuyila cloth, and chanluobanni cloth 絁衣劫貝衣欽婆羅衣芻摩衣讖摩衣扇那衣麻衣翅夷羅衣鳩夷羅衣讖羅半尼衣. Pali: cīvaraṃ; here “robe” refers to the six accepted kinds of robe material: khomaṃ (linen), kappāsikaṃ (cotton), koseyyaṃ (silk), kambalaṃ (wool), sāṇaṃ (coarse hemp), and bhaṅgaṃ (canvas).

^[10] Extra robe 長衣. Mūlasarvāstivāda Vinaya 16 (T23n1442, p. 711c25): “Apart from the robes presently being retained, the remainder are called extra robes.” Pali: atirekacīvaraṃ, explained as a robe that has not been formally assigned (anadiṭṭhita) and has not been made allowable through formal assignment in trust (avikappita).

^[11] The appearance of light 明相, a sign of brightness. Pali: aruṇuggamane, at sunrise.

^[12] The text in parentheses is an original interlinear note in the Chinese text.

^[13] An interlinear note in the Chinese text.

^[14] Formal assignment in trust 淨施, also called “making allowable.” Mahāsāṃghika Vinaya 8 (T22n1425, p. 292b14): “One is permitted to keep an extra robe for ten days without formally assigning it in trust. Beyond ten days, it is a nissaggiya pācittiya offense.” Mūlasarvāstivāda Vinaya 16 (T23n1442, p. 711c26): “An extra robe kept for more than ten days may be retained if the procedure of designation is performed upon it.” Dharmaguptaka Vinaya, Pācittiya 59: there are two methods of formal assignment in trust, direct and successive.

Direct assignment means giving the article away permanently. Successive assignment is only nominal; the donor continues to use it with the understanding that it is “temporarily borrowed.” Pali, Pācittiya 59 (Vin. iv. 122): vikappana, making allowable or formal assignment in trust, has two methods: sammukhavikappana, assignment in the person’s presence, and parammukhavikappana, assignment in the person’s absence.

^[15] Pali, Vin. iii. 197 (Pācittiya 1): After relinquishing the extra robe, one must confess the pācittiya offense. The robe must be returned with the words: imaṃ cīvaraṃ āyasmato dammī’ti, “I return this robe to the Venerable One.”

^[16] After it has been relinquished in accordance with the Dharma.

^[17] Parikāra 波利迦羅. Skt. (= Pali): parikara, a belt or girdle used to secure clothing.

^[18] Not robe material 非衣; unsuitable for use as a robe.

^[19] That is, successive formal assignment in trust. See note 14 above.

^[20] Chinese: quzhu 取著; the meaning is unclear. Cf. Dharmaguptaka Vinaya 17, p. 676b13 (Pācittiya 59): “An article directly assigned in trust may be used only after asking its owner (Chinese: quzhu). If it has been successively assigned in trust, there is no need to ask; one may use it at will (use it at will: suiyi quzhu).” Cf. Mahāsāṃghika Vinaya 8 (T1425, p. 293a10): another person receives on one’s behalf a robe that has been offered, but has not yet delivered it; even if the time limit is exceeded, there is no offense.

^[21] Cf. Mahāsāṃghika Vinaya 8, ibid.: either a teacher or a disciple hears that someone is giving a robe, but the robe has not yet been delivered. Even if the time limit is exceeded, there is no offense.

^[22] Cf. Mahāsāṃghika Vinaya 8, ibid.: one asks someone to sew a robe. The sewing has been completed, but the robe has not yet been delivered. Even if the time limit is exceeded, there is no offense.

^[23] Pali: Ticīvaravippavaseyya, Vin. iii. 198.

^[24] “Càn tiêu disease” 乾痟病: a wasting illness, or perhaps chronic headaches? The Kangxi Dictionary: 痟 (xiāo), a headache disorder. Mahīśāsaka Vinaya 4: A bhikkhu who wore a rag-robe wished to travel far, but the robe was too heavy. Mahāsāṃghika Vinaya 8: Śāriputra wished to return to visit his homeland; he encountered prolonged rain, and his saṅghāṭi became heavy from being soaked, so he could not go. Mūlasarvāstivāda Vinaya 17: On the Sangha’s uposatha day, Mahākāśyapa could not come because he was on the other side of a river; when it rained, the river rose, and his robe became wet while he was crossing. Pali, Pācittiya 2: aññataro bhikkhu Kosambiyaṃ gilāno hoti, a certain bhikkhu in Kosambi was ill.

^[25] One boundary… multiple boundaries; Sarvāstivāda Vinaya 5: one boundary, separate boundaries; Mūlasarvāstivāda Vinaya 17: one territorial division, multiple territorial divisions. That is, each place has one or more surrounding precincts. Pali: ekūpacāra, nānūpacra. See also n. 29 below.

^[26] Chinese: tràng 場, grounds.

^[27] As above? None of the preceding passages mentions this.

^[28] Chapter i, Pārājika ii, explanatory section.

^[29] A monastic residence with one or more surrounding precincts. Pali, Vin.iii. 200: vihāro ekūpacāro nanūpacāro: a monastery with one surrounding precinct or multiple surrounding precincts. Mūlasarvāstivāda Vinaya 17 calls this having one territorial division or multiple territorial divisions. A house may have only one territorial division if there is only one head of household. A house may have multiple territorial divisions if there are multiple heads of household, with brothers dwelling separately in their respective areas.

^[30] Pali, Mahāvagga, Vin.i.111: 7 abhantara (a-bàn-đà). The distance between two trees is one abhantara.

^[31] Mūlasarvāstivāda Vinaya 17, p. 714c21: according to the method of planting mango trees used by the brahmin Sanh Văn (Pali: Jaṇussoṇī).

^[32] See n. 17 under Nissaggiya 1 above.

^[33] Pali: Nissaggiya 3, akālacīvaram uppajjeyya. Vin.iii. 202.

^[34] “Robe” here has the same meaning as “cloth.” See n. 7 under Pācittiya 1 above.

^[35] Mūlasarvāstivāda Vinaya: Nissaggiya 5. Pali, Nissaggtiya 5, Cīvarapaṭigganhaṇa, Vin. iii. 207ff.

^[36] Liên Hoa Sắc 蓮華色. Mahāsāṃghika Vinaya 8: the bhikkhunī Ưu-bát-la. Pali: Uppavaṇṇā.

^[37] The country of Uất-thiền 鬱禪國. Mahīśāsaka Vinaya 5: the settlement of Ưu-thiện-na. The account told here is nearly the same in the Dharmaguptaka and Mahīśāsaka Vinayas. It is not, however, related in the Pali texts.

^[38] In Pali sources, Uppavaṇṇā Therī is renowned for the four unobstructed analytical knowledges (paṭisambhidā) and miraculous transformations through supernormal power (iddhivikubbana).

^[39] A secluded place 空閑處: a forest or araṇya. At this time, the Buddha had not yet established the rule that bhikkhunīs were not permitted to live in the forest (bhikkhunīs must not reside in an araṇya).

^[40] Mahīśāsaka Vinaya 4, p. 25b29: in the Andha Grove. There, a brahmin secretly entered Uppavaṇṇā’s dwelling and raped her while she was asleep. Startled awake, she exercised her supernormal powers and flew away. The brahmin fell from the bed into hell. Pali: Andhavana forest.

^[41] A bhikkhunī may not wear a torn robe and must possess all five robes: in addition to the three robes of a bhikkhu, there are the saṅkacchika (Pali: samkacchika, a bodice covering the breasts) and the bathing cloth.

^[42] Pali: bhikkhuniyā hatthato cīvaraṃ paṭigganheyya, to receive a robe directly from the hand of a bhikkhunī.

^[43] The two Sanghas: the Sangha of bhikkhus and the Sangha of bhikkhunīs.

^[44] Relatives 親里. Pali: aññātikāya.

^[45] Mūlasarvāstivāda Vinaya 18: relatives; explained as meaning that the parents of both persons are related within seven generations.

^[46] Chinese: mậu dịch 貿易. Pali: pārivattaka, exchange or transaction, without implying commercial barter. Exchanges among the five assemblies are permitted: bhikkhus, bhikkhunīs, sāmaṇeras, sāmaṇerīs, and śikṣamāṇās. Cf. Vin.iii. 209.

^[47] Mūlasarvāstivāda Vinaya, Nissaggiya 4. Pali: Nissaggiya 4, puṇacīvaradhovāpa. Vin. iii. 205ff.

^[48] * The Chinese text ends fascicle 6 here.