四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

XXI. KEEPING AN EXTRA BOWL^[108]

A. ORIGIN

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

At that time, the group of six bhikkhus kept bowls in storage. They retained the good ones for use and set aside those that were not good. Constantly seeking good bowls in this way, they accumulated many of them.

At that time, some lay devotees came to visit the dwellings. They saw that the group of six bhikkhus^[109] had stored many bowls. Seeing this, they all criticized them, saying: “These Sakyan ascetics seek things insatiably and know neither shame nor moral dread. Outwardly they proclaim, ‘We know the true Dharma.’ What true Dharma is there in this? They store so many bowls that their quarters resemble a potter’s shop.”

Among the bhikkhus who heard this were some who had few desires and were content, practiced the dhutaṅgas, and delighted in training in the precepts. They reproached the group of six bhikkhus: “Why do you keep bowls in storage, retaining the good ones for use and setting aside the inferior ones, while constantly seeking new bowls until you have accumulated many?”

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

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached Upananda, saying:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in harmony with the Dharma. You have done what should not be done. Why did you keep bowls in storage, retaining the good ones for use and setting aside the inferior ones, while constantly seeking new bowls until you accumulated many?”

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

“Upananda is a foolish man, a ground 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 ten beneficial purposes, up to and including the long endurance of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu keeps an extra bowl, it is a nissaggiya pācittiya offense.

After the Blessed One had established the precept for the bhikkhus in this way, Venerable Ānanda obtained a precious bowl from the country of Soma.^[110] He wished to offer it to Mahākāśyapa, because Mahākāśyapa customarily used bowls from that country.

At that time, Mahākāśyapa was not present. The Venerable thought: “The Blessed One has established this precept for the bhikkhus: ‘If any bhikkhu keeps an extra bowl, it is a nissaggiya pācittiya offense.’ I have now obtained a precious bowl from the country of Soma [622a1] and wish to offer it to Venerable Mahākāśyapa, but he is not here. I do not know what to do.” Venerable Ānanda went to the Blessed One, bowed at the Buddha’s feet, stood to one side, and said to the Blessed One:

“Blessed One, the Blessed One has established this precept for the bhikkhus: ‘If any bhikkhu keeps an extra bowl, it is a nissaggiya pācittiya offense.’ I have now obtained a precious bowl from the country of Soma and wish to offer it to Mahākāśyapa, but Mahākāśyapa is not here. I do not know what to do.”

The Blessed One asked Venerable Ānanda:

“How long will it be before Mahākāśyapa returns?”

Venerable Ānanda said to the Buddha:

“Mahākāśyapa will return in ten days.”

Because of this matter, the Blessed One assembled the Sangha of bhikkhus. Using innumerable skillful means, he taught the Dharma in accordance with the circumstances, praising the strict practice of the dhutaṅgas, having few desires and being content, and those who delight in renunciation. He then told the bhikkhus:

“From now on, I permit bhikkhus to keep an extra bowl for up to ten days.”

The precept should be stated as follows:

If any bhikkhu keeps an extra bowl without formally assigning it,^[111] he is permitted to keep it for ten days. If he exceeds that period, it is a nissaggiya pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

Bowl: There are six kinds: a metal bowl, a bowl from the country of Soma, a bowl from the country of Ujjara,^[112] a bowl from the country of Ujjaya,^[113] a black bowl, and a red bowl.^[114] Broadly, there are two kinds: metal bowls and earthenware bowls.^[115] A large bowl holds three dou, and a small bowl holds one and a half dou.^[116] These are the prescribed capacities of bowls. A bowl of such capacity should be retained for use or formally assigned.

If a bhikkhu receives a bowl on the first day and continues receiving bowls through the tenth day, then keeps them until the eleventh day, when dawn appears, all the bowls received during those ten days incur nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first day, receives none on the second day, and receives bowls on the third and fourth days, continuing in this way through the tenth day, then on the eleventh day, when dawn appears, all the bowls received during those nine days incur nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first day and the second day but receives none on the third day (and so this pattern is successively shifted down until no bowl is received on the tenth day, the wording being the same as above^[117]).

If a bhikkhu receives a bowl on the first day, receives none on the second and third days, and receives bowls from the fourth day through the tenth day, then on the eleventh day, when dawn appears, all the bowls received during those eight days incur nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first and second days; receives none on the third and fourth days; and receives a bowl on the fifth day (and so this pattern is successively shifted down until no bowl is received on the ninth and tenth days, the wording being the same as above*).

If a bhikkhu receives a bowl on the first day; receives none on the second, third, and fourth days; and receives bowls from the fifth day through the tenth day, then on the eleventh day, when dawn appears, all the bowls received during those seven days incur nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first and second days but receives none on the third, fourth, and fifth days (and so this pattern is shifted down until no bowl is received on the eighth, ninth, and tenth days, the wording being the same as above*).

If a bhikkhu receives a bowl on the first day; receives none on the second, third, fourth, and fifth days; and receives bowls from the sixth day through the tenth day, then on the eleventh day, when dawn appears, all the bowls received during those six days incur nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first and second days but receives none on the third, fourth, fifth, and sixth days (and so this pattern is shifted down until no bowl is received on the seventh, eighth, ninth, and tenth days, the wording being the same as above*).

If a bhikkhu receives a bowl on the first day; receives none on the second, third, fourth, fifth, and sixth days; and receives bowls from the seventh day through the tenth day, then on the eleventh day, when dawn appears, all the bowls received during those five days incur nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first and second days; receives none on the third, fourth, fifth, sixth, and seventh days; and receives a bowl on the eighth day (and so this pattern is shifted down until no bowl is received on the sixth, seventh, eighth, ninth, and tenth days, the wording being the same as above*).

If a bhikkhu receives a bowl on the first day; receives no bowl on the second, third, fourth, fifth, sixth, or seventh day; and receives a bowl on the eighth day through the tenth day, then at dawn on the eleventh day, all the bowls received on those four days entail nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first day and receives one on the second day; but receives no bowl on the third, fourth, fifth, sixth, seventh, or eighth day (and so this is shifted successively down to the case in which he receives no bowl on the fifth, sixth, seventh, eighth, ninth, or tenth day; the wording is to be arranged as above*).

If a bhikkhu receives a bowl on the first day; receives no bowl on the second, third, fourth, fifth, sixth, seventh, or eighth day; and receives bowls on the ninth and tenth days, then at dawn on the eleventh day, all the bowls received on those three days entail nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first day and receives one on the second day; but receives no bowl on the third, fourth, fifth, sixth, seventh, eighth, or ninth day (and so this is shifted successively down to the case in which he receives no bowl on the fourth, fifth, sixth, seventh, eighth, ninth, or tenth day; the wording is to be arranged as above).

If a bhikkhu receives a bowl on the first day; receives no bowl on the second, third, fourth, fifth, sixth, seventh, eighth, or ninth day; and receives a bowl on the tenth day, then at dawn on the eleventh day, the bowls received on those two days both entail nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first day and receives one on the second day; but receives no bowl on the third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth day (and so this is shifted successively down to the case in which he receives no bowl on the third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth day; the wording is to be arranged as above).

If a bhikkhu receives a bowl on the first day; receives no bowl on the second, third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth day, then at dawn on the eleventh day, the bowl received on that one day entails nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first day and does not formally assign it; on the second day receives a bowl and formally assigns it; and on the third day receives a bowl, through receiving a bowl on the tenth day without formally assigning it, then at dawn on the eleventh day, all the bowls received on those nine days entail nissaggiya pācittiya.

If a bhikkhu receives a bowl on the first day and, on the second day, receives a bowl without formally assigning it; on the third day receives a bowl and formally assigns it; and on the fourth day receives a bowl without formally assigning it (and so this is shifted successively down to the case in which, on the tenth day, he receives a bowl without formally assigning it or formally assigns it; the wording is to be arranged as above*).

If he sends it to someone (the wording is to be arranged in the same way); or it is lost (the wording is as above); or he deliberately causes it to be damaged (the wording is the same); or renders it no longer a bowl (the wording is the same); or conceives the intention that a friend has taken it (the wording is as above); or forgets it (the wording is as above*), in every case it entails nissaggiya pācittiya.

If a bowl entailing nissaggiya has not been relinquished and he exchanges it for another bowl, he commits one nissaggiya offense and one duṣkṛta offense.

This bowl entailing nissaggiya must be relinquished to the Sangha, to a group of persons, or to one person. It must not be relinquished apart from the assembled community. If the relinquishment is invalid, he commits a duṣkṛta offense.

When relinquishing it, he must go before the Sangha, bare his right shoulder, remove his footwear, respectfully bow to the senior elder, kneel with his right knee on the ground, join his palms, and say:

“Venerable Sangha, please listen! I, the bhikkhu named..., have kept an extra bowl for more than ten days and have thereby committed an offense entailing relinquishment and pācittiya. I now relinquish it to the Sangha.”

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

“Venerable Sangha, please listen! This bhikkhu named... has kept an extra bowl for more than ten days and has thereby committed an offense entailing relinquishment and pācittiya. He now relinquishes it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent that I receive the confession of this bhikkhu named.... This is the formal announcement.”

Only after making this formal announcement should he receive that bhikkhu’s confession. He should say to that bhikkhu:

“Reproach yourself in your own mind!”

The bhikkhu should reply:

“Yes, venerable sir.”

The Sangha should return the bowl to this bhikkhu by a motion and one proclamation as follows: Within the assembly, a bhikkhu capable of carrying out the formal act should be appointed. Referring to the matter above, he should make this formal announcement:

“Venerable Sangha, please listen! This bhikkhu named... has kept an extra bowl for more than ten days and has thereby committed an offense entailing relinquishment and pācittiya. He now relinquishes it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to return the bowl to this bhikkhu. This is the formal announcement.”

“Venerable Sangha, please listen! This bhikkhu named... has kept an extra bowl for more than ten days and has thereby committed an offense entailing relinquishment and pācittiya. He now relinquishes it to the Sangha. The Sangha now returns the bowl to this bhikkhu. Those venerable ones who consent to the Sangha’s returning the bowl to this bhikkhu named... should remain silent. Anyone who does not consent should speak.”

“The Sangha has consented to return the bowl to this bhikkhu named.... The Sangha consents, and therefore remains silent. Thus do I record it.”

If the bowl has been relinquished to the Sangha but the Sangha does not return it, the members commit a duṣkṛta offense. If someone says, “Do not return it,” that person commits a duṣkṛta offense.

If he transfers its formal assignment, sends it to someone, deliberately causes it to be damaged, renders it no longer a bowl, or [623a1] uses it regularly,^[118] in every case he commits a duṣkṛta offense.

For a bhikkhunī, it entails nissaggiya pācittiya. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it entails a duṣkṛta offense. This is called an offense.

There is no offense if it is within ten days; if the bowl has been formally assigned; if it has been sent to someone; or if he believes it has been stolen, lost, broken, or swept away by water. If a bowl that was stolen, lost, burned, or swept away by water is recovered, he may use it; or he may use one given to him by another person. If a bhikkhu who entrusted a bowl to him has died, gone far away, renounced the training, been taken by bandits, been harmed by a vicious beast, or been swept away by water, there is no offense in not sending it to someone. In all such cases, 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.

XXII. EXCHANGING FOR A NEW BOWL^[119]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, at Śrāvastī. At that time, Bhadda-Nanda the Śākya’s bowl was broken, so he entered the city of Śrāvastī and said to a householder:

“Please understand: my bowl is broken. Please assist me.”

The householder immediately went to the marketplace, bought a bowl, and offered it to him. Bhadda-Nanda then went to the home of another householder and likewise said:

“My bowl is broken. Please assist me.”

Those householders also immediately went to the marketplace, bought bowls, and offered them to him.

Although only one of Bhadda-Nanda’s bowls had broken, he sought many bowls and kept them in storage. Sometime later, the householders happened to meet one another. One householder said to the others:

“I have gained immeasurable merit.”

The householders asked:

“Through what deed have you gained immeasurable merit?”

He replied:

“Venerable Bhadda-Nanda’s bowl was broken. I bought a bowl and offered it to him, and therefore gained immeasurable merit.”

Each of the householders then said:

“We too have gained immeasurable merit.”

The other lay devotees asked:

“For what reason have you all gained immeasurable merit?”

The lay devotees replied:

“Bhaddananda’s bowl was broken, so we too went to the market, bought bowls, and offered them to Bhaddananda.”

The lay devotees criticized them, saying:

“The Sakyan ascetics have no sense of shame or moral dread. Their seeking is insatiable, and they do not know contentment. Outwardly they proclaim, ‘I know the true Dharma.’ Yet what true Dharma is there in this? When a single bowl was broken, he sought many bowls to store away. Although donors may be tireless in making offerings, the recipient ought to know contentment!”

Among the bhikkhus who heard this, those of few desires and contentment, who practiced the dhutanga disciplines, delighted in studying the precepts, and possessed shame and moral dread, criticized Bhaddananda the Sakyan, saying: “Why, when a single bowl of yours was broken, did you seek many bowls to store away?” The bhikkhus went to the Blessed One, bowed with their heads at his feet, and sat to one side. They then reported this matter to the Blessed One in full.

The Blessed One assembled the bhikkhus and rebuked Bhaddananda the Sakyan:

“What you have done is wrong. It is not in accordance with proper conduct, not the conduct of an ascetic, not a pure practice, not a practice conducive to the path; you have done what ought not to be done. Why, when a single bowl was broken, did you seek many bowls to store away?”

After rebuking him in countless ways, the Blessed One addressed the bhikkhus:

“This Bhaddananda is a foolish man, a ground 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 ten benefits, up to and including the long endurance of the true Dharma.”

The precept should be recited as follows:

If a bhikkhu whose bowl has fewer than five patches and does not leak seeks a new bowl out of a desire for something finer, it is a nissaggiya pacittiya offense.

That bhikkhu should relinquish it to the Sangha. In due order, the poorest bowl ^[120] should be given to him, and he should be made to retain it until it breaks; this is the proper procedure.^[121]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Five patches: the distance between any two patches is two finger-widths.

If a bhikkhu whose broken bowl has fewer than five patches and does not leak seeks a new bowl, it is a nissaggiya pacittiya offense. If a bowl has a full five patches and does not leak, yet he seeks a new bowl, it is a dukkata offense.

The article subject to relinquishment should be relinquished to the Sangha in that dwelling place. He should enter the midst of the Sangha, bare his right shoulder, remove his footwear, respectfully 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 ..., had a bowl that was broken but had fewer than five patches and did not yet leak. I then requested a new bowl and committed an offense entailing 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 a formal announcement:

“Venerable Sangha, please listen! This bhikkhu named ... had a bowl that was broken but had fewer than five patches and did not yet leak. He then requested a new bowl and committed an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If it is the right time for the Sangha, may the Sangha consent that I receive the confession of this bhikkhu named .... This is the formal announcement.”

After making the formal announcement, he may then receive the confession. When receiving the confession, he should say to the other bhikkhu:

“Reproach yourself in your own mind!”

That bhikkhu should reply:

“Yes, venerable sir.”

If this bhikkhu’s bowl is fine and valuable, it should be retained, and the poorest bowl should be given to him by a motion and a seconding proclamation. It should be given as follows: A bhikkhu capable of carrying out the formal act should be appointed from within the Sangha. Based on the matter stated above, he should make this formal announcement:^[122]

“Venerable Sangha, please listen! This bhikkhu named ... had a bowl that was broken but had fewer than five patches and did not leak. He then requested a new bowl and committed an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If it is the right time for the Sangha, may the Sangha consent to give the bowl to this bhikkhu named .... This is the formal announcement.”

“Venerable Sangha, please listen! This bhikkhu named ... had a bowl that was broken but had fewer than five patches and did not leak. He then requested a new bowl and committed an offense entailing relinquishment and expiation, and he has relinquished it to the Sangha. The Sangha now returns the bowl to this bhikkhu named .... Those elders who consent to the Sangha’s returning the bowl to this bhikkhu named ... should remain silent. Whoever does not consent should speak.”

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

Regarding that bhikkhu’s bowl, a formal announcement should be made and the Sangha questioned. The formal announcement should be made as follows:

“Venerable Sangha, please listen! If it is the right time for the Sangha, may the Sangha consent that this bowl be offered in order to the senior elder. This is the formal announcement.”

After making this announcement, the bowl should be offered to the senior elder. If the senior elder wishes to accept this new bowl, it should be given to him, and the senior elder’s former bowl should be offered to the next bhikkhu. If that bowl is offered to the offending bhikkhu, he should accept it.

He should not refuse it out of consideration for the Sangha. Nor, for this reason, should he retain the poorest bowl; if he does so, he commits a dukkata offense.^[123] If the second senior elder takes this bowl, the second elder’s bowl should be offered to the third senior elder. If that bowl is offered to the offending bhikkhu, he should accept it.

He should not refuse it out of consideration for the Sangha, nor, for this reason, should he retain the poorest bowl; if he does so, he commits a dukkata offense.

In this manner the bowls should be offered in order down to the most junior bhikkhu. Either this bhikkhu’s own bowl may be returned to him, or the bowl of the most junior bhikkhu may be given to him. When it is given, it should be given by a motion and a seconding proclamation. A bhikkhu capable of carrying out the formal act should be appointed from within the Sangha. Based on the matter stated above, he should make this formal announcement:

“Venerable Sangha, please listen! If it is the right time for the Sangha, may the Sangha consent that the Sangha now give this bowl of the most junior bhikkhu to the bhikkhu named ..., for him to retain until it breaks. This is the formal announcement.”

“Venerable Sangha, please listen! The Sangha now gives this bowl of the most junior bhikkhu to the bhikkhu named ..., for him to retain until it breaks. Those elders who consent to the Sangha’s giving the bowl to this bhikkhu should remain silent. Whoever does not consent should speak.”

“The Sangha has consented to give the bowl to this bhikkhu. The Sangha consents and therefore remains silent. Thus do I record it.”

That bhikkhu should take care of this bowl. He must not place it where stones or bricks could fall upon it; beneath an upright staff or an upright knife; beneath a hanging object; in the middle of a pathway; upon a rock; beneath a fruit-bearing tree; or upon uneven ground.

A bhikkhu must not grasp two bowls with one hand unless he places a finger between them. He must not hold two bowls in one hand while opening a door unless he exercises due care. He must not place a bowl upon the threshold or beneath the door. He must not place it beneath a rope bed or a wooden bed, except temporarily. He must not [624a1] place it in the space between a rope bed and a wooden bed. He must not place it at the corner of a wooden bed or a rope bed, except temporarily. He must not stand while stirring the contents of a bowl so forcefully that the bowl could break. That bhikkhu must not deliberately damage the bowl, deliberately cause it to be lost, or intentionally ruin it. He should not use it as something other than a bowl.^[124]

If a bowl has been relinquished to the Sangha and the Sangha does not return it, the Sangha commits a dukkata offense. If anyone says, “Do not return it,” that person commits a dukkata offense.

If he assigns it as a formal gift, gives it to another person, deliberately loses or damages it, uses it as something other than a bowl, or uses it habitually,^[125] in every case he commits a dukkata offense.

For a bhiksuni, nissaggiya pacittiya. For a siksamana, novice monk, or novice nun, dukkata. This is called an offense.

There is no offense if the bowl leaks at one of the five patches; if it leaks beneath the five patches and one seeks a new bowl; if one asks relatives or monastics; if one asks on behalf of another; if another asks on one’s behalf; if one receives it without asking; if it is offered to the Sangha and one receives it according to seniority; or if one has the means to purchase and keep it. In all such cases, there is no offense.

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

XXIII. REQUESTING THREAD^[126]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park, in the Jeta Grove, at Sravasti.

At that time, Bhaddananda the Sakyan wished to make a sanghati. He therefore entered the city, went to the house of a layman, and said:

“Do you know? I wish to make a sanghati, and so I need thread.”

The layman immediately offered him thread. Bhaddananda then went to the homes of other laypeople and likewise said, “I wish to make a sanghati, and so I need thread.”

Bhaddananda thus begged everywhere and obtained a very large quantity of thread. He thought, “At another time and in another place, I shall ask for more thread, enough to make a sanghati. Robes for a bhiksu are difficult to obtain, so I should acquire all three robes at once. I shall now take this thread to a weaver and have three robes woven.”

Having thought this, he brought the thread to a weaver, spun the thread with his own hands, and personally stood watching the weaver. When the laypeople saw this, they criticized him, saying:

“Look there! Bhaddananda the Sakyan is spinning thread himself and personally standing over the weaver as three robes are woven.”

Among the bhiksus who heard of this, those who had few desires and were content, who practiced the dhutanga austerities, delighted in training, and possessed shame and moral dread, reproached Bhaddananda: “Why did you seek so much thread and then have a weaver weave three robes, spinning the thread with your own hands and personally standing over the weaver as he worked?”

The bhiksus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhiksus and rebuked Bhaddananda:

“What you have done is wrong. It is not proper conduct, not the Dharma of a sramana, not pure conduct, not conduct in accord with the training. You have done what ought not to be done. Why did you seek so much thread, spin it with your own hands, and personally stand over the weaver as three robes were woven?”

The Blessed One rebuked him in countless ways and then addressed the bhiksus:

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

The precept should be stated as follows:

If a bhiksu personally requests thread and has a weaver who is not a relative^[127] weave it into the three robes, it is nissaggiya pacittiya.

B. CHARACTERISTICS OF THE PRECEPT

Bhiksu: as explained above.

Personally requests: he himself begs in various places.

Thread: there are ten kinds,^[128] as explained above; that is, thread used to weave the ten kinds of robes described above.

If the weaver is not a relative and the giver of the thread is not a relative: because they are not relatives,^[129] there is an offense.

If the weaver is not a relative, while the giver of the thread is either a relative or not a relative: when the person is not a relative, there is an offense.

If the weaver is not a relative and the giver of the thread is either a relative or not a relative: when the person is not a relative, there is an offense.

If the weaver is either a relative or not a relative, while the giver of the thread is not a relative: because the giver is not a relative, there is an offense.

If the weaver is either a relative or not a relative, and the giver of the thread is either a relative or not a relative: when the person is not a relative, there is an offense. If the weaver is either a relative or not a relative, while the giver of the thread is not a relative: because the giver is not a relative, there is an offense.

If the weaver is a relative but the giver of the thread is not a relative: because the giver is not a relative, there is an offense.

If the weaver is a relative, while the giver of the thread is either a relative or not a relative: when the giver is not a relative, there is an offense.

If a bhiksu personally requests thread and has a weaver make a robe, he commits an offense entailing forfeiture and expiation. If he watches the weaver weave, weaves it himself, or spins the thread himself, in each case he commits a dukkata.

This nissaggiya item should be forfeited to the Sangha, to a group of several persons, or to one person. It must not be forfeited before an incomplete assembly. Such forfeiture is invalid, and a dukkata is committed.

When forfeiting it, the offender should enter the Sangha, bare his right shoulder, remove his sandals, approach the senior elder, bow respectfully, kneel with his right knee touching the ground, join his palms, and say:

“Venerable Sangha, please listen! I, the bhiksu named…, personally requested a large quantity of thread and had a weaver weave a robe. I have committed an offense entailing forfeiture and expiation. I now forfeit it to the Sangha.”

After forfeiting it, he must confess. The one receiving the confession should first make the formal announcement as follows:

“Venerable Sangha, please listen! This bhiksu named… personally requested a large quantity of thread and had a weaver weave a robe. He has committed an offense entailing forfeiture and expiation and has now forfeited it to the Sangha. If the time is appropriate for the Sangha, may the Sangha permit me to receive this bhiksu’s confession. This is the formal announcement.”

Only after making the formal announcement should he receive the confession. He should say to the bhiksu:

“Reproach yourself in your own mind!”

The offending bhiksu should reply:

“Yes, I shall.”

The Sangha should immediately return the robe to this bhiksu by a motion followed by one resolution, as follows. Within the assembly, a person capable of performing the Sanghakarma should be appointed. Referring to the matter above, he should make the formal announcement as follows:

“Venerable Sangha, please listen! This bhiksu named… sought a large quantity of thread and had a weaver who was not a relative weave a robe. He committed an offense entailing forfeiture and expiation and has now forfeited it to the Sangha. If the time is appropriate for the Sangha, may the Sangha consent now to return the robe to this bhiksu. This is the formal announcement.”

“Venerable Sangha, please listen! This bhiksu named… sought a large quantity of thread and had a weaver who was not a relative weave a robe. He committed an offense entailing forfeiture and expiation and has now forfeited it to the Sangha. The Sangha will now return the robe to this bhiksu named…. Those elders who consent to the Sangha’s returning the robe to this bhiksu named… should remain silent. Those who do not consent should speak.”

“The Sangha has consented to return the robe to this bhiksu named…. Because the Sangha consents, it remains silent. Thus is this matter recorded.”

After the offender has forfeited the robe before the Sangha, if the Sangha does not return it, a dukkata is committed. If it is instead assigned as an offering under formal possession, given to another person, made into the three robes by oneself, made into a pariskara robe, damaged, burned, made into something other than a robe, or habitually worn, in every case a dukkata is committed.

For a bhiksuni, nissaggiya pacittiya. For a siksamana, novice monk, or novice nun, dukkata. This is called an offense.

There is no offense if the weaver is a relative and the giver of the thread is a relative; if one personally weaves a bowl bag, a bag for sandals, or a needle case; if one makes a meditation belt, an ordinary belt, a cap, socks, a warm head covering, or a wrapping cloth. In all such cases, there is no offense.

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

XXIV. INSTRUCTING A WEAVER^[130]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park, in the Jeta Grove, at Sravasti.

At that time, in the city of Sravasti, there was a layman who was a friend and acquaintance of Bhaddananda the Sakyan. He brought fine thread to a weaver and instructed him to weave a robe of such-and-such a kind as an offering to Bhaddananda the Sakyan. After giving the thread to the weaver, the layman had occasion to travel to another village. The weaver went to the Sangharama and said to Bhaddananda the Sakyan:

“Venerable sir, no one has ever possessed merit such as yours.”

Bhaddananda asked:

“What makes you know that I am a person of merit?”

The weaver said:

“A certain layman brought this quantity of thread to me and said, ‘Bhaddananda the Sakyan is my friend and acquaintance. For my sake, weave [625a1] a robe of such-and-such a kind as an offering to him.’ Therefore, I know that the Venerable One is a person of merit.”

Bhaddananda further asked:

“Is this really so?”

The weaver replied:

“It is indeed so.”

Bhaddananda said:

“If you wish to weave a robe for me, you must weave it broad, long, beautiful, durable, and finely made; only then will it be a robe that I can receive and keep. If it is not the kind of robe that I need to receive and keep, I have no use for it.”

The weaver said:

“For a robe of the kind described by the Venerable One, this quantity of thread is insufficient.”

Bhaddananda said:

“Go ahead and weave it. I shall find additional thread and bring enough to you.”

That morning, Bhaddananda donned his robe, took up his alms bowl, and went to the layman’s house. He sat down on the prepared seat and then said to the layman’s wife:

“Previously, the layman brought thread to a weaver and instructed him to weave a robe for me, but now that quantity of thread is insufficient for weaving it.”

Upon hearing this, the layman’s wife brought out the chest containing thread and said to Bhaddananda:

“Whether you need much or little, take whatever you wish.”

Bhaddananda then selected the fine thread he desired, brought it to the weaver, and said:

“I have supplied enough thread as I promised. Go ahead and weave the robe for me.”

The weaver said:

“If I weave the robe in the manner described by the Venerable One, you must pay me additional wages.”

Bhaddananda said:

“Go ahead and weave it in that manner. I shall pay you additional wages.”

The weaver then finished weaving the robe and brought it to the layman’s wife. Just then, the layman returned from elsewhere and asked his wife:

“Previously, I gave thread to a weaver and instructed him to weave a robe for Bhaddananda the Sakyan. Has that robe now been completed?”

His wife replied:

“The robe has already been completed. Here it is.”

The husband told her to bring the robe for him to see. His wife opened the chest and showed it to him. The husband said to his wife:

“This is not the kind of robe that I previously instructed the weaver to weave.”

His wife said:

“This is indeed the robe.”

The husband said:

“The robe made from the thread that I gave the weaver the other day is not this robe.”

His wife then related the entire course of events to her husband. The husband and wife unfolded the robe and examined it. At that time, Bhaddananda again came to the layman’s house and asked:

“Is this the robe that the two of you previously instructed the weaver to weave for me?”

“Yes, this is it.”

“Then you may give it to me to receive.”

The layman then criticized him, saying:

“The Sakyan ascetics receive offerings without ever being satisfied and without any sense of shame. Outwardly they declare, ‘I know the true Dharma.’ But how can there be any true Dharma in conduct such as this? When going to someone’s home to ask for a robe, even if the giver is not weary of giving, the recipient ought to know contentment! One should not even speak in such a manner in a secluded place.”

At that time, an alms-going bhikkhu heard this and criticized Bhaddananda the Sakyan, saying, “Why did you greedily go and ask another person for a robe?”

After criticizing him, he returned to the Sangharama and related this matter to the other bhikkhus. When the bhikkhus heard it, those among them who had few desires and knew contentment, practiced the ascetic observances, delighted in training in the precepts, and possessed a sense of shame and moral dread criticized Bhaddananda, saying, “Why did you greedily go and ask another person for a robe?”

The bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, and sat down to one side. They then fully related this matter to the Blessed One.

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

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you greedily go and ask another person for a robe?”

Having rebuked him in innumerable ways, the Blessed One addressed the bhikkhus:

“This foolish man is a field in which many kinds of defilements are planted. He is the first to violate 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 stated as follows:

If a layman^[131] or a layman’s wife has a weaver weave a robe for a bhikkhu, and that bhikkhu goes to the weaver’s house and says, “Do you know? This robe is being made for me. Weave it skillfully; make it broad, long, durable, and finely made. I shall give you some payment, whether much or little,” and that bhikkhu gives payment, even if it is worth only one meal, then, if he obtains the robe, it is nissaggiya pacittiya.

After the Blessed One had established this precept for the bhikkhus in this way, some laypeople offered robes to bhikkhus with an invitation to state their wishes, saying:

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

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

“If they have first invited you to state your wishes when offering the robe, you should answer according to your wishes.”

There were also laypeople who wished to offer costly robes to bhikkhus, while those bhikkhus, having few desires and knowing contentment, wished to receive inexpensive robes. Yet they were doubtful and did not dare say so. The Buddha said:

“From now on, I permit a bhikkhu who has few desires and knows contentment to request an inexpensive robe according to his wishes.”

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

If a layman or a layman’s wife has a weaver weave a robe for a bhikkhu, and that bhikkhu, not having first been invited to state his wishes, goes to the weaver and says, “Do you know? This robe is being made for me. Weave it skillfully; make it broad, long, durable, and finely made. I shall give you some payment, whether much or little,” and that bhikkhu gives payment, even if it is worth only one meal, then, if he obtains the robe, it is nissaggiya pacittiya.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Layman or layman’s wife: also as explained above.

If a bhikkhu, not having first been invited to state his wishes,^[132] goes and seeks a robe, then, if he obtains the robe, it is nissaggiya pacittiya; if he does not obtain it, it is duskrta.

This article subject to forfeiture should be relinquished to the Sangha, to several persons, or to one person. It must not be relinquished to a faction apart from the Sangha. If it is relinquished in such a way, the relinquishment is invalid, and it is a duskrta.

When relinquishing it, he must go before the Sangha, bare his right shoulder, remove his footwear, respectfully bow toward the senior bhikkhu, kneel with his right knee touching the ground, join his palms, and say:

“Venerable Sangha, please listen! I, the bhikkhu named…, without first having been invited to state my wishes, went and sought and obtained a fine robe, thereby committing an offense entailing forfeiture and expiation. I now relinquish it to the Sangha.”

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

“Venerable Sangha, please listen! This bhikkhu named…, without first having received an invitation to state his wishes, went and sought and obtained a fine robe, thereby committing an offense entailing forfeiture and expiation. He now relinquishes 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 announcement.”

After making the formal announcement, he may then receive the confession. When receiving the confession, he should say to the other bhikkhu:

“Reproach yourself in your own mind!”

That bhikkhu should reply:

“Yes, I shall.”

The Sangha should immediately return the robe to this bhikkhu by a motion and second announcement as follows: within the Sangha, a person capable of performing the formal act should be appointed, and, in accordance with the matter stated above, he should make the following formal announcement:

“Venerable Sangha, please listen! This bhikkhu named …, having not previously been given an invitation to ask at will, went and sought a fine robe, thereby committing a nissaggiya pacittiya offense. He now relinquishes it to the Sangha. If the Sangha is ready, may the Sangha consent to return the robe to this bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named …, having not previously been given an invitation to ask at will, went and sought a fine robe, thereby committing a nissaggiya pacittiya offense. He now relinquishes it to the Sangha. The Sangha now returns the robe to this bhikkhu. Those elders who consent to the Sangha’s returning the robe to this bhikkhu should remain silent. Whoever does not consent should speak.”

“The Sangha has consented to return the robe to this bhikkhu. Since the Sangha consents, it remains silent. Thus do I record this matter.”

If that bhikkhu has relinquished the robe within the Sangha but the Sangha does not return it, there is a dukkata offense. If anyone says, “Do not return it,” that person commits a dukkata offense. If one converts it into a gift entrusted for proper use, gives it to another person, makes it into one of one’s three robes, makes it into a parikkhara cloth, deliberately damages it, burns it, makes it into something other than a robe, or wears it continually, in every case there is a dukkata offense.

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

There is no offense if one had previously been invited to ask at will and sought only what was sufficient, or sought something of lesser value; if one went to relatives and asked; or if one received it without asking.

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

XXV. TAKING BACK A ROBE^[133]

A. ORIGIN

[626a2] At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a disciple of the Venerable Nanda was skilled in exhorting and inspiring others. Upananda said to him:

“Now travel through the countryside with me. I shall give you a robe.”

The disciple of the Venerable Nanda agreed. Upananda then gave him a robe. Afterward, other bhikkhus said to the disciple of the Venerable Nanda:

“Why are you traveling through the countryside with Upananda? Upananda is a foolish man. He does not know how to recite the precepts, how to expound the precepts, how to conduct the uposatha, or how to perform the uposatha karman.”

That bhikkhu replied:

“If this is truly so, I will no longer accompany him.”

Afterward, Upananda said:

“Travel through the countryside with me.”

Ananda’s disciple replied:

“Go by yourself, teacher. I cannot accompany you.”

Upananda said:

“The reason I gave you the robe before was that I wanted you to travel through the countryside with me. Since you will not go now, return the robe to me.”

The bhikkhu said:

“Once it has been given, it will not be returned.”

Upananda then became angry and forcibly took back the robe. That bhikkhu cried out loudly:

“Do not do that! Do not do that!”

The bhikkhus dwelling in nearby rooms heard the shouting and gathered together. They asked the bhikkhu:

“Why are you shouting so loudly?”

The bhikkhu then related the circumstances fully to them.

Among the bhikkhus who heard of this, those who had few desires and were content, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread, reproached Upananda, saying:

“Why, after giving a robe to a bhikkhu, did you take it back out of anger?”

After reproaching him, they went to the Blessed One, paid homage at the Buddha’s feet, and sat to one side. They then reported the circumstances fully to the Blessed One. The Blessed One assembled the Sangha of bhikkhus and rebuked Upananda:

“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. Why did you take back, out of anger, a robe that you had given to another?”

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

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

The precept should be stated as follows:

If any bhikkhu, having previously given a robe to another bhikkhu, afterward takes it back himself out of anger or has someone else take it back, saying, ‘Return the robe to me; I will not give it to you,’ then, if that bhikkhu returns the robe and this bhikkhu accepts it, it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Robe: there are ten kinds, as explained above.

If any bhikkhu, having given a robe to another bhikkhu, afterward takes it back himself out of anger or has someone else take it back, and then takes it away and stores it, it is a nissaggiya pacittiya offense. If he takes it back but does not store it away, he commits a dukkata offense.

If the robe is hung on a tree, placed on a wall, on a fence, on a peg, on a robe hook^[134], on a robe rack, on a wooden bed, on a rope bed, on a small or large mattress, or on a small stool, or if it is spread upon the ground, then removing it from its place constitutes a nissaggiya pacittiya offense. Taking hold of it without removing it from its place constitutes a dukkata offense.

This nissaggiya article should be relinquished to the Sangha, to a group of persons, or to one person. It must not be relinquished to an incomplete assembly. Such a relinquishment is invalid, and a dukkata offense is committed.

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

“Venerable Sangha, please listen! I, the bhikkhu named …, gave a robe to another bhikkhu and afterward took it back out of anger, thereby committing a nissaggiya pacittiya offense. I now relinquish it to the Sangha.”

After relinquishing it, he must confess. The bhikkhu receiving the confession must first make the following motion:

“Venerable Sangha, please listen! This bhikkhu named … gave a robe to another bhikkhu and afterward, regretting it, took it back out of anger, thereby committing a nissaggiya pacittiya offense. He now relinquishes it to the Sangha. If the Sangha is ready, may the Sangha consent that I receive this bhikkhu’s confession. This is the motion.”

After making the motion, he may then receive the confession. When receiving the confession, he should tell the other bhikkhu:

“Reproach your own mind!”

That bhikkhu should reply:

“Yes, venerable sir.”

The Sangha should immediately return the robe to this bhikkhu by a motion followed by one proclamation. Within the assembly, a bhikkhu capable of performing the karman should be appointed. According to the matter described above, he should make the following motion:

“Venerable Sangha, please listen! This bhikkhu named … gave a robe to another bhikkhu and afterward took it back out of anger, thereby committing a nissaggiya pacittiya offense. He now relinquishes it to the Sangha. If the Sangha is ready, may the Sangha consent now to return the robe to the bhikkhu named … This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named … gave a robe to another bhikkhu and afterward took it back out of anger, thereby committing a nissaggiya pacittiya offense. He now relinquishes it to the Sangha. The Sangha now returns the robe to this bhikkhu. Those elders who consent to the Sangha’s returning the robe to the bhikkhu named … should remain silent. Whoever does not consent should speak.”

“The Sangha has consented to return the robe to the bhikkhu named … Since the Sangha consents, it remains silent. Thus do I record this matter.”

If the robe has been relinquished within the Sangha but the Sangha does not return it, there is a dukkata offense. If anyone says, “Do not return it,” that person commits a dukkata offense.

If one converts it into a gift entrusted for proper use, makes it into one of one’s three robes, gives it to another person, makes it into a parikkhara cloth, deliberately damages it, burns it, makes it into something other than a robe, or wears it continually, in every case there is a dukkata offense.

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

Non-offenses: If, without anger or resentment, one says: “I regret it and do not wish to give the robe to the teacher; return the robe to me.” If the other person also knows that this person has regrets and immediately returns the robe; or if another person says, “This bhikkhu regrets it, so the robe should be returned to him”; or if one borrows another person's robe to wear and, when the other person wears it in a manner contrary to the Dharma, takes it back, there is no offense.

If one fears that the robe will be lost or damaged; or if the other person has broken the precepts, holds wrong views, or violates proper deportment; or has been formally charged with an offense, expelled, or deserves to be expelled; or if this matter would lead to danger to life or danger to the holy life—if, because of any of the above circumstances, one takes the robe back without retaining it, there is no offense. In all such cases, there is no offense.

Those who do not commit an offense: the first offender before the rule was established; one who is insane, mentally deranged, tormented by pain, or under duress. ^[135]

Notes:

^[108] Pali, Nissaggiya 21, atirekapatta, Vin. iii. 240. Mahīśāsaka Vinaya, Nissaggiya 20.

^[109] The passage below identifies him as Upananda.

^[110] The country of Soma 蘇摩國. One of the sixteen great countries in the Buddha's time, according to the list in Madhyama Āgama 55 (T1n26, p. 772b17). This list is not identical to that in Dīrgha Āgama 5 (Janavasabha Sūtra) or those in the Pali texts (A.vii.43, etc.). Fanyi Mingyi Ji 8 (T54n2130, p. 1035a18): Soma is translated as “Moon” 月. Bowls produced in the country of Soma were regarded as one of the six lawful kinds of bowls.

^[111] Mūlasarvāstivāda 22: no distinction is made. See note 14, Nissaggiya 1. The Pali does not contain this detail.

^[112] The country of Ugara 烏伽羅國, a place where bowls were produced. The Pali does not mention it. It may correspond to the Pali Ugga-nigama, a town in the Kingdom of Kosala.

^[113] The country of Ugaśa 憂伽賒國; the location is unclear.

^[114] Pali: there are two kinds of bowls and three sizes, as in the Chinese version, but the places where the bowls originated are not stated. The other Vinaya traditions likewise do not state their places of origin as the Dharmaguptaka Vinaya does.

^[115] Iron bowls and clay bowls 鐵缽泥缽. Pali: ayopatta, mattikapatta.

^[116] Pali, Vin. iii. 243: bowls are of three sizes. The large holds one āḷhaka of rice; the medium, one nāḷika of rice; and the small, one pattha. Sarvāstivāda Vinaya 7 (T.1435, p. 53b): the large size holds three patthas of rice; the small size, one pattha.

^[117] A minor annotation in the Chinese version.

^[118] Causing it to deteriorate quickly. See Nissaggiya 1.

^[119] Pali, Nissaggiya 22, ūnapañcabandhana. Mahīśāsaka Vinaya, Nissaggiya 19.

^[120] Pali: yo ca tassā bhikkhuparisāya pattapariyanto, the poorest bowl among that community of bhikkhus. Mahīśāsaka Vinaya 5 (T.1421, p. 34a), Sarvāstivāda Vinaya 8 (T.1435, p. 54b), Mūlasarvāstivāda Vinaya 22 (T.1442, p. 745c): the poorest bowl in the midst of the community.

^[121] Original Chinese: “this is the proper occasion” 此是時. The Mahīśāsaka and Sarvāstivāda Vinayas: “the Dharma should be thus.” The Mūlasarvāstivāda Vinaya: “this is its proper procedure.” Pali: ayaṃ tattha sāmīcī, “this is the proper procedure in this matter”; explained as ayaṃ tattha anudhammatā, “this accords with the nature of the Dharma herein.”

^[122] The Sarvāstivāda Vinaya, ibid., calls this the Sangha karman of appointing “the person who performs the rite of the bowl filled with water,” that is, the bhikkhu appointed by the Sangha to exchange bowls. The bowl that is to be forfeited, because it is the best one, is given to the most senior elder. If that elder accepts this new bowl, the elder's old bowl is given to the next elder in seniority. This continues successively down to the most junior member. When no one in the community wishes to exchange any further, the last bowl received in exchange is given to the bhikkhu who committed the forfeiture offense. In Pali, this is called the Sangha karman of appointing a person to receive and exchange bowls (bhikkhu pattagāhāpako).

^[123] The wording is somewhat obscure. Compare the Pali: na ca tassa anuddayatāya na gahetabbo. yo na gaṇheyya, āpatti dukkaṭassa, “The next bhikkhu should not refuse to accept it out of compassion for him (?). Whoever does not accept it commits a dukkaṭa offense.” The Pali sentence is also unclear because the pronoun tassa may refer either to the bhikkhu who committed the forfeiture offense or to the elder who has just exchanged bowls. The English translation understands it in the latter sense. Under the former interpretation, however, this bhikkhu refuses the bowl so that, in the end, the bhikkhu who committed the forfeiture offense may still receive the fine bowl he desires. Therefore, any bhikkhu who refuses to accept it for this reason commits a dukkaṭa offense.

^[124] Improper use of a bowl 非缽用; using it for a purpose other than its proper function.

^[125] Causing it to break quickly.

^[126] Pali, Nissaggiya 26: Suttaviññatti. Mahīśāsaka Vinaya, Nissaggiya 11. Mahāsāṃghika Vinaya, Nissaggiya 26. Sarvāstivāda and Mūlasarvāstivāda Vinayas, Nissaggiya 23.

^[127] Pali: tantavāyehi, “by weavers,” without distinguishing whether they are relatives or non-relatives.

^[128] Pali: six kinds of thread for weaving the six permitted kinds of robes. The Mahīśāsaka Vinaya likewise makes no distinction.

^[129] The Song, Yuan, and Ming editions do not contain this repeated sentence.

^[130] Pali: Nissaggiya 27, Mahāpeskāra. Mahīśāsaka Vinaya, Nissaggiya 12. Mahāsāṃghika Vinaya, Nissaggiya 27.

^[131] Pali: aññātako gahapati, a householder who is not a relative. Sarvāstivāda and Mūlasarvāstivāda Vinayas: an unrelated male or female householder.

^[132] An unrestricted invitation 自恣請. Pali: pubbe pavārito, having previously been invited to state one's preference.

^[133] Mahāsāṃghika Vinaya, Nissaggiya 24. Pali, Nissaggiya 25, cīvara-acchindana.

^[134] Long nha dặc; see the note above.

^[135] The Chinese version ends fascicle 9 here.