四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

XXVI. SEVEN-DAY MEDICINES^[136]

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, the bhikkhus were afflicted by the autumn winds and fell ill; their bodies became emaciated, and they developed sores. While dwelling in seclusion, the Blessed One thought:^[137] “It is now autumn, and the bhikkhus have been afflicted by harmful winds and fallen ill; their bodies have become emaciated, and they have developed severe sores.

I should make a suitable provision allowing the bhikkhus to take medicines that are both food and medicine, just as they eat cooked rice or dried rice, so that their bodies do not present such a wretched appearance.”^[138] He further thought: “There are now five kinds of medicine known in the world: cream, oil, ghee, honey, and molasses.^[139] The bhikkhus should be permitted to use these five kinds of medicine, which are both food and medicine, like cooked rice and dried rice, so that their bodies do not present such a wretched appearance.”

Then the Blessed One emerged from his secluded dwelling and, on account of this matter, assembled the Sangha of bhikkhus and said:

“While I was just now in my secluded dwelling, this thought arose in my mind: ‘It is now autumn, and the bhikkhus have been afflicted by harmful winds and fallen ill; their bodies have become emaciated, and they have developed severe sores. I should make a suitable provision allowing the bhikkhus to take medicines that are both food and medicine, like cooked rice and dried rice, so that their bodies do not appear so wretched.’ I further thought: ‘There are now five kinds of medicine known in the world: cream, oil, [627a1] fresh ghee, honey, and molasses.

The bhikkhus should be permitted to use these five kinds of medicine, which are both food and medicine, like cooked rice and dried rice, so that their bodies do not present such a wretched appearance.’ Therefore, the bhikkhus are permitted to take these five kinds of medicine when illness provides a reason for doing so.”

At that time, the bhikkhus received rich and delicious foods, or received meat and meat broth, but they could not consume them within the proper time.^[140] How, then, could they take these five kinds of medicine within the proper time? Consequently, although many medicines were stored, their illnesses did not abate; their bodies remained emaciated, and they continued to develop various sores.

The Blessed One knew the matter, yet he still asked the Venerable Ananda:

“Why are these bhikkhus emaciated and afflicted with various sores?”

The Venerable Ananda said to the Buddha:

“Although these sick bhikkhus have received rich and delicious food, meat, and meat broth, they cannot consume them within the proper time. How, then, could they take these five kinds of medicine within the proper time? Consequently, although many medicines are stored, their illnesses do not heal. Their bodies therefore remain emaciated, and they continue to develop sores.”

The Buddha told the Venerable Ananda:

“From now on, the bhikkhus are permitted, on account of illness, to take these five kinds of medicine both at the proper time and outside the proper time.”

At that time, sick bhikkhus received delicious and nourishing food and drink, as well as meat and meat broth, but they could not consume them within the proper time, so they gave them to their attendants. The attendants had already eaten their fill and therefore ate no more, but discarded the food outside. Birds fought over it and made a great clamor. The Blessed One knew what had happened, yet he deliberately asked the Venerable Ananda:

“Why are the birds making such a clamor?”

The Venerable Ananda said to the Buddha:

“The sick bhikkhus received delicious and nourishing food and drink, as well as meat and meat broth, but they could not consume them within the proper time, so they gave them to their attendants. The attendants had already eaten their fill and therefore ate no more, but discarded the food outside. The birds fought over it and thus made such a great clamor.”

The Buddha told the Venerable Ananda:

“From now on, attendants may eat the food left over by a sick person as they wish, whether or not they have already eaten their fill.”^[141]

At that time, the bhikkhus partook of a light morning meal and then entered the village to seek alms. After eating their fill, they returned to the sangharama and offered to the other bhikkhus the food they had received that morning. Since those bhikkhus had already eaten their fill, they ate no more but discarded the food outside. Birds fought over it and made a clamor. The Blessed One knew what had happened, yet he deliberately asked the Venerable Ananda:

“Why are the birds making such a clamor?”

The Venerable Ananda related the foregoing circumstances fully to the Buddha, explaining that this was why the birds were making a clamor.

The Buddha instructed the Venerable Ananda:

“From now on, if one has received food for the light morning meal or has already eaten one’s fill, one is permitted to perform the procedure for leftover food and then eat it.”

The procedure for leftover food is performed as follows:

“Venerable Sir, I have already eaten my fill. Please examine it and acknowledge it.”

This is the procedure for leftover food.

The other bhikkhu should say:

“Restrain your craving!”

After performing the procedure for leftover food in this way, one may eat. (There are other circumstances, as described under the pacittiya rule concerning leftover food; since the procedure is the same, they are not recorded here.)^[142]

At that time, the Venerable Sariputra was suffering from a wind ailment.^[143] The physician prescribed five kinds of fat: bear fat, fish fat, donkey fat, pig fat, and makara-fish fat.^[144] These five kinds of fat were permitted, provided they were received at the proper time, cooked at the proper time, and strained at the proper time; they were to be taken according to the rule for using oil. If they were received outside the proper time, cooked outside the proper time, or strained outside the proper time and then used, the matter was to be dealt with according to the rule.^[145]

At that time, the Blessed One departed from the country of Sravasti and journeyed through the countryside together with a great assembly of one thousand two hundred and fifty bhikkhus.

It was then a time when grain and rice were scarce, the people suffered from hunger, and almsfood was difficult to obtain. Moreover, five hundred mendicants followed behind the Blessed One. When the Blessed One was seated beneath the shade of a tree, the elephant trainer Siha Pilata^[146] came along that road, transporting five hundred cartloads of molasses.^[147] The elephant trainer saw upon the road the Blessed Tathagata’s footprints, bearing the thousand-spoked wheel and clearly displaying marks of pure, beautiful, and perfect radiance.

Seeing them, he followed the footprints in search of the Blessed One. From afar, he saw the Blessed One seated beneath the shade of a tree, his countenance upright and noble, his faculties serene and wholly subdued, like a fully tamed king of elephants; he was also like a limpid and pure spring, perfectly clear both within and without. At this sight, the elephant trainer’s heart filled with joy.

He approached the Tathagata, bowed his head at the Buddha’s feet, and sat to one side.

The Blessed One then employed innumerable skillful means to expound the sublime Dharma to the elephant trainer, causing joy to arise in his heart. The elephant trainer then offered each bhikkhu a bowl of molasses. The bhikkhus did not dare accept it, saying:

“The Tathagata has not yet permitted bhikkhus to accept dark molasses.”^[148]

The bhikkhus then reported this matter fully to the Blessed One. The Blessed One said:

“From now on, bhikkhus are permitted to accept dark molasses.”

The Buddha said to the elephant trainer:

“A single jar of molasses will be sufficient for the bhikkhus.”^[149]

The elephant trainer carried out the Tathagata’s instruction. After distributing one jar of molasses among the bhikkhus, there was still some left over. The Buddha told the elephant trainer:

“Continue distributing it as you wish, giving everyone their fill, up to three times.”

The elephant trainer obeyed the Buddha’s instruction and distributed it fully three times, yet some still remained. The Buddha told the elephant trainer:

“You may give the remaining molasses to the mendicants.”

The elephant trainer immediately gave it to them, yet some still remained. The Buddha instructed him to give it to them up to three times. The elephant trainer gave it to them three times, but there was still some left over. The Buddha told the elephant trainer:

“Now take this remaining sugarcane syrup and pour it onto clean ground or into water containing no living creatures. Why? Because I do not see among devas, Māras, Brahmās, śramaṇas, brahmins, or people of the world anyone who could consume and digest this remaining syrup, except the Tathagata alone.”

The elephant trainer then took the remaining sugarcane syrup and poured it onto clean ground and into water containing no living creatures. When it was poured into the water, the water shook with a resounding noise and smoke arose as though a fire were burning, just as when a red-hot lump of iron is cast into water. When the remaining sugarcane syrup was poured into the water, it likewise produced a resounding disturbance and gave rise to smoke. Witnessing such an extraordinary transformation, the hair on the elephant trainer’s body stood on end. Filled with fear, he immediately went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. He then reported the entire circumstance to the Blessed One in full.

Seeing that the elephant trainer was afraid, the Blessed One taught him the subtle Dharma, speaking of the merit of generosity, observance of the precepts, and rebirth in heaven; he censured sensual desire as impure and praised renunciation. While still seated there, the elephant trainer became entirely free of dust and defilement, attained the pure Dharma-eye, saw the Dharma, realized the Dharma, and attained fruition. He then said to the Buddha:

“From this day forward, I take refuge in the Buddha, the Dharma, and the Sangha. I beseech the Blessed One to accept me as an upāsaka who, for the rest of my life, will abstain from killing living beings, and so forth, through abstaining from drinking intoxicants.”

At that time, after hearing the Dharma, all the elephant trainer’s bonds were released, and joy arose in his heart. He rose from his seat, reverently bowed at the Buddha’s feet, circumambulated him three times, and departed.

At that time, the bhikkhus entered the village to seek alms and saw people making sugarcane syrup with other substances mixed into it. Being doubtful, they did not dare consume it outside the proper time. The Buddha told the bhikkhus:

“I permit it to be consumed outside the proper time, for such is the way sugar is made.”

The bhikkhus received sugarcane syrup that was not yet fully prepared and became doubtful. The Buddha said, “I permit it to be consumed.” When they received liquid sugarcane syrup or solid sugar, the Buddha permitted both to be consumed. He also permitted white sugar to be consumed. He likewise permitted sugarcane syrup mixed with water to be consumed. Uncooked sugarcane juice was permitted as a drink. Once it had been cooked, it was not permitted to be drunk; one who drank it was to be dealt with according to the Dharma. When they obtained stalks of sugarcane, the Buddha permitted them to be consumed at the proper time.

At that time, the Blessed One traveled among the people from the frontier of Magadha to the city of Rājagṛha.

At that time, Pilindavaccha^[150] had many acquaintances in that city and numerous followers. Whenever he received many kinds of offerings, such as cream, oil, fresh butter, honey, or sugar, he gave them all to his disciples. Having received these things from their teacher, the disciples filled large jars, pitchers, large bowls, small bowls, bowl bags, water-strainer bags, and so forth with them. They hung them from wooden pillars, robe hooks, and windows, suspending them everywhere. The contents leaked out in all directions, causing their dwellings to become foul-smelling.

At that time, householders came to visit. Upon entering the rooms and seeing so many kinds of medicine amassed and stored there in such a disorderly manner, they all criticized them, saying, “The śramaṇas, sons of the Śākya, do not know when to stop; they seek much [628a1] and are never satisfied. Outwardly, they claim, ‘We know the True Dharma.’ But how could there be any True Dharma in conduct like this? They have amassed many kinds of medicine, no different from King Bimbisāra’s treasury.”

Among the bhikkhus who heard of this were some who had few desires and knew contentment, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They criticized Pilindavaccha’s disciples, saying, “Why have you amassed and stored so many kinds of medicine in such a disorderly manner?”

After criticizing them, they went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this circumstance to the Blessed One in full.

Because of this circumstance, the Blessed One assembled the Sangha of bhikkhus and, using innumerable methods, rebuked Pilindavaccha’s disciples, saying:

“What you have done is wrong. It is not 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. Why have you amassed so many kinds of medicine that they leak out everywhere, no different from King Bimbisāra’s storehouse?”

After rebuking them by innumerable methods, the Blessed One told the bhikkhus:

“These foolish men are the ground in which many seeds of the influxes 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, comprising the ten benefits, up to and including the long endurance of the True Dharma.”

When this precept is recited, it should be stated as follows:

If a sick bhikkhu has leftover medicines^[151] such as ghee, oil, fresh butter, honey, or sugar,^[152] they may be used for up to seven days. If, after seven days, he still uses them, it is a nissaggiya pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Sick: one who has been instructed by a physician to take a certain kind of medicine.

Medicine: ghee, oil, fresh butter, honey, and sugar.

If a bhikkhu obtains medicine on the first day and stores it, and obtains and stores medicine on the second, third, and fourth days, through the seventh day, then at the appearance of dawn on the eighth day, all the medicine received during those seven days entails nissaggiya pācittiya.

If a bhikkhu receives medicine on the first day, receives no medicine on the second day, and receives medicine on the third and fourth days, and so forth through the seventh day, then at the appearance of dawn on the eighth day, all the medicine received during those six days is nissaggiya.

If a bhikkhu receives medicine on the first and second days but receives no medicine on the third day (and so forth, successively, through receiving no medicine on the seventh day, the wording is to be formulated in the same way).^[153]

If a bhikkhu receives medicine on the first day, receives no medicine on the second and third days, and receives medicine on the fourth day through the seventh day, then at the appearance of dawn on the eighth day, all the medicine received during those five days is nissaggiya.

If a bhikkhu receives medicine on the first day, receives no medicine on the second, third, and fourth days, and receives medicine on the fifth day (and so forth, successively, through receiving no medicine on the sixth and seventh days, the wording is to be formulated in the same way).

If a bhikkhu receives medicine on the first day, receives no medicine on the second, third, and fourth days, and receives medicine on the fifth day through the seventh day, then at the appearance of dawn on the eighth day, all the medicine received during those four days is nissaggiya.

If a bhikkhu receives medicine on the first and second days but receives no medicine on the third, fourth, and fifth days (and so forth, successively, through receiving no medicine on the seventh day, the wording is to be formulated in the same way).

If a bhikkhu receives medicine on the first day, receives no medicine on the second, third, fourth, and fifth days, and receives medicine on the sixth and seventh days, then at the appearance of dawn on the eighth day, all the medicine received during those three days is nissaggiya.

If a bhikkhu receives medicine on the first and second days, receives no medicine on the third, fourth, fifth, and sixth days, and receives medicine on the seventh day (and so forth, successively, through receiving no medicine on the fourth, fifth, sixth, and seventh days, the wording is to be formulated in the same way).

If a bhikkhu receives medicine on the first day; receives no medicine on the second, third, fourth, fifth, or sixth day; and receives medicine on the seventh day, then, when dawn appears on the eighth day, the medicine received on both days is subject to nissaggiya.

If a bhikkhu receives medicine on the first day and receives medicine on the second day, but receives no medicine on the third, fourth, fifth, sixth, or seventh day (continue this sequence in turn down to receiving no medicine on the third, fourth, fifth, sixth, and seventh days; the wording is to be formulated in the same way).

If a bhikkhu receives medicine on the first day but receives none on the second or third day, and so on through receiving none on the seventh day, then, when dawn appears on the eighth day, the medicine received on that one day is subject to nissaggiya.

If a bhikkhu receives medicine on the first day and does not make it allowable by assigning it; receives medicine on the second day and makes it allowable by assigning it; and receives medicine from the third through the seventh day without making it allowable by assigning it, then, when dawn appears on the eighth day, the medicine received on those six days is subject to nissaggiya.

If a bhikkhu receives medicine on the first day and does not make it allowable by assigning it; receives medicine on the second day; receives medicine on the third day and makes it allowable by assigning it; and receives medicine on the fourth day without making it allowable by assigning it (continue this sequence in turn down to receiving medicine on the seventh day and either making it allowable or not making it allowable by assigning it; the wording is to be formulated as above). If he sends it to someone, the wording is also to be formulated as above.

If it is lost, deliberately damaged, rendered unfit for use as medicine, mentally reserved for an intimate friend to take, or forgotten (the wording is to be formulated as above), it is in every case subject to nissaggiya.

If medicine entailing forfeiture and expiation has not been forfeited, and other medicine is then obtained, one nissaggiya offense and one dukkata offense are committed.

This nissaggiya article must be forfeited to the Sangha, to a group, or to one individual. It must not be forfeited to a faction separate from the community. If the forfeiture is invalid, a dukkata offense is committed.

When forfeiting it to the Sangha, the bhikkhu should enter the midst of the Sangha, bare his right shoulder, remove his footwear, respectfully bow toward the senior bhikkhu, kneel with his right knee touching the ground, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named…, have intentionally kept surplus medicine beyond seven days, thereby committing an offense entailing forfeiture and expiation. I now forfeit it to the Sangha.”

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

“Venerable Sangha, please listen! This bhikkhu named… has intentionally kept surplus medicine beyond seven days, thereby committing an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha authorize me to receive the confession of this bhikkhu named…. This is the formal announcement.”

Only after making the announcement should he receive the confession. He should tell the other bhikkhu:

“Reproach yourself in your own mind!”

The offending bhikkhu should reply:

“Yes, venerable sir.”

The Sangha should return the medicine to that bhikkhu. If the item possessed by that bhikkhu for more than seven days is ghee or oil, it should be applied to doors or places that squeak. Honey or molasses should be given to the keeper of the monastery grounds. Alternatively, if it is forfeited to a bhikkhu on the seventh day, that bhikkhu should consume it. If it has been kept for fewer than seven days, it should be returned to this bhikkhu by a formal act consisting of one motion and one resolution, as follows: The Sangha should appoint a bhikkhu capable of carrying out the formal act, who should make the motion according to the circumstances stated above:

“Venerable Sangha, please listen! This bhikkhu named… intentionally kept surplus medicine, thereby committing an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to return the medicine to this bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named… intentionally kept surplus medicine, thereby committing an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. The Sangha now returns the medicine to this bhikkhu. Those venerable ones who consent to the Sangha’s returning the medicine to this bhikkhu named… should remain silent. Any venerable one who does not consent should speak.”

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

After this bhikkhu receives the medicine back, he should use it to anoint his heels or to fuel a lamp. Once it has been forfeited to the Sangha, if the Sangha does not return it, a dukkata offense is committed. If anyone says, “Do not return it,” that person commits a dukkata offense. If it is reassigned to make it allowable, sent to someone else, deliberately damaged, burned, rendered unfit for use as medicine, or regularly consumed, a dukkata offense is committed 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 medicine kept for more than seven days is ghee or oil and is used to anoint a door or a place that squeaks; if honey or molasses is given to the keeper of the monastery grounds for use; if, on the seventh day, it is forfeited to a bhikkhu for his use; or if it has been kept for fewer than seven days and is returned to that bhikkhu for anointing his heels or fueling a lamp.

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

XXVII. RAIN-BATHING CLOTH^[154]

A. ORIGIN

At one time, the Buddha was staying at Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, Visakha Migaramata^[155] invited the Buddha and the Sangha of bhikkhus to take a meal the following day.

That very night, she fully prepared many kinds of delicious and nourishing food and drink. Early in the morning, she sent a maidservant to the monastery to invite the Buddha and the Sangha, informing them that it was time to come for the meal.^[156]

That day, rain poured down in torrents.^[157] At that time, the Blessed One told the bhikkhus:

“Today, all of you should go outside and bathe in the rain. Today’s rainfall is the last of the season. Just as rain is now falling in Jambudvipa, you should know that it is likewise throughout all four continents.”

[629a1] After hearing the Buddha’s instruction, the bhikkhus all went out of their rooms naked to bathe.

The maidservant then arrived outside the monastery gate. Looking inside, she saw all the bhikkhus bathing naked and thought, “There are no sramanas here; they are all naked non-Buddhist ascetics.” The maidservant ran back and reported to Visakha Migaramata:

“Madam, you should know that everyone in the monastery is a naked non-Buddhist ascetic; there are no sramanas there.”

Visakha Migaramata was an intelligent and wise woman. She immediately thought, “It was raining just now. Perhaps the bhikkhus removed their robes and bathed naked in the rain. The maidservant did not understand, and so she reported this.” Visakha Migaramata sent the maidservant back to the monastery to tell the bhikkhus, “It is time.” The maidservant returned to the outside of the monastery but, looking in, saw no one at all. By then, the bhikkhus had finished bathing, put on their robes, entered their rooms, and sat quietly in meditation. Standing outside the gate and seeing the monastery empty and deserted, the maidservant again thought, “The monastery is now empty; there are no bhikkhus here.” She immediately returned and said to Visakha Migaramata:

“Madam, you should know that the monastery is empty; there is not a single bhikkhu there.”

Visakha Migaramata, being wise and intelligent, immediately thought, “The bhikkhus have finished bathing. They must have entered their rooms to sit quietly in meditation. The maidservant did not understand, and so she said that the monastery was empty and there were no bhikkhus there.” Therefore, Visakha Migaramata again told the maidservant to hurry back to the monastery and call out loudly:

“It is time.”

The Blessed One then emerged from his secluded chamber and said to the maidservant:

“Go back ahead of us. We will come at once.”

The Blessed One told the bhikkhus, “The time has come. Put on your robes and take up your bowls.” The bhikkhus obeyed the Buddha’s instruction, and all put on their robes and took up their bowls. Then the Blessed One, together with the great Sangha of one thousand two hundred and fifty bhikkhus, vanished suddenly from Jeta Grove Monastery and appeared at the house of Visakha Migaramata, as swiftly as a strong man might bend or extend his arm. They sat down upon the prepared seats, their robes unwetted; so it was for them all.

Afterward, the maidservant returned to the house and saw that the Blessed One and the Sangha of bhikkhus had arrived before her, were seated in their places, and had unwetted robes. Seeing this, she thought, “The Blessed One is truly extraordinary and wondrous, possessed of great spiritual power. Though he set out after me, he arrived before me.”

At that time, Visakha Migaramata offered the Buddha and the Sangha of bhikkhus delicious and nourishing foods and drinks. When they had finished eating and their bowls had been cleared away, Visakha Migaramata placed a low seat before the Buddha, sat down, and said:

“I beseech the Blessed One to allow me to make a request.”

The Buddha said to Visakha Migaramata:

“The Tathagata does not grant people requests without limit.”^[158]

Visakha Migaramata again said to the Buddha:

“Venerable Sir, if my requests are pure and practicable, please grant them to me.”

The Buddha said:

“You may ask as you wish.”

Visakha Migaramata said to the Blessed One:

“There may be visiting bhikkhus who have come from distant regions and do not yet know the local places. May the Blessed One allow me to offer food to visiting bhikkhus and to provide it throughout my life.^[159]”

Again she said to the Blessed One:

“Bhikkhus who intend to travel far may fall behind their companions on account of seeking food.^[160] May the Blessed One allow me to offer food to bhikkhus setting out on journeys and to make this offering throughout my life.

“If sick bhikkhus do not receive food suitable for their illness, they may die. If they receive food suitable for their illness, they will recover. May the Blessed One allow me throughout my life to offer suitable food to sick bhikkhus.”

Again she said to the Blessed One:

“If sick bhikkhus do not have medicine suitable for their illness, they may die. If they receive medicine suitable for their illness, they will recover. May the Blessed One allow me throughout my life to offer medicine to sick bhikkhus.

“Bhikkhus who tend the sick must also go on almsround themselves and therefore cannot care for the sick properly. May the Blessed One allow me throughout my life to offer food to those who tend the sick.

“The Blessed One has allowed the bhikkhus of Anathapindika’s country^[161] to eat rice gruel.^[162] Since the Blessed One permits those bhikkhus to eat rice gruel, I ask to be allowed to offer rice gruel throughout my life.

“This morning, I sent my maidservant to the Sangharama to announce that it was time for the meal. The bhikkhus were all bathing naked in the rain. I beseech the Blessed One to allow me throughout my life to provide bathing-cloths for the rainy season^[163] to the bhikkhus.”

Again she said to the Blessed One:

“On one occasion, I had some business that took me to the bank of the Aciravati River,^[164] where I saw bhikkhunis bathing naked. At that time, some female thieves and prostitutes approached the bhikkhunis and said, ‘You ladies are young and comely, and not yet grown under the arms. Now, while you are young and vigorous, why do you not indulge in sensual pleasure? You can cultivate the holy life when you are old. Would you not thereby gain both?’ Some of the young bhikkhunis consequently became distressed. I beseech the Blessed One to allow me throughout my life to provide bathing-cloths for the bhikkhunis.”

The Buddha then said to Visakha Migaramata:

“For what purpose do you make these eight requests?”

Visakha Migaramata said to the Buddha:

“If a bhikkhu should come from a distant region and say to the Blessed One, ‘A bhikkhu of such-and-such a name has died. Where has he been reborn?’ the Blessed One would then declare that he had certainly attained one of the four fruits of the path: either the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or arhatship. I would then ask, ‘Did that deceased bhikkhu ever come to this land of Sravasti?’ If I heard that he had come here, I would think, ‘That visiting bhikkhu may have received the food I offered to newly arrived visiting bhikkhus.’

“Or perhaps a bhikkhu about to travel far received food; or a sick bhikkhu received food; or a sick bhikkhu received medicine; or one who tended the sick received food; or someone received rice gruel; or someone received a bathing-cloth for the rainy season. When I heard such a declaration, joy would arise in my mind. Once joy had arisen, bodily distress would subside. When bodily distress had subsided, I would experience bodily ease. Because I had attained bodily ease, my mind would become rightly concentrated. Once my mind was rightly concentrated, I would be able to apply myself wholeheartedly to cultivating the faculties, the powers, and the factors of awakening.”

The Blessed One praised her:

“Excellent, excellent! Visakha Migaramata, these things are indeed true. Why is that? You are an intelligent and wise donor, possessed of profound faith.”

The Blessed One then spoke this verse for Visakha Migaramata:

Joyfully offering food and drink

To the Buddha’s disciplined disciples,

Giving freely to all,

She subdues the miserly mind.

Through joy, she receives a joyful reward

And ever gains secure happiness.

She attains a heavenly realm

And reaches the undefiled Noble Path.

Her heart rejoices in merit,

Her happiness beyond compare.

Reborn in the heavenly realm,

She lives long, forever at ease!

The Blessed One then taught the Dharma to Visakha Migaramata through many skillful means, encouraging her and causing her to rejoice. He then rose from his seat and returned to the Sangharama. On account of this matter, he assembled the Sangha of bhikkhus and taught them the appropriate Dharma. Through innumerable skillful means, he praised the adornment and excellence of the dhutanga practices and praised delight in renunciation. He then told the bhikkhus:

“From now on, I permit food for visiting bhikkhus, food for bhikkhus about to travel far,^[165] food for sick bhikkhus, medicine for sick bhikkhus, food for those who tend the sick,^[166] the eating of rice gruel, the acceptance of rainy-season bathing-cloths for bhikkhus, and bathing-cloths for bhikkhunis.”

When Visakha Migaramata heard that the Blessed One had allowed the bhikkhus to receive and use these things, she provided them throughout her life, beginning with food for visiting bhikkhus and extending through bathing-cloths for bhikkhunis.

After Visakha Migaramata heard that the Buddha had granted permission, she had many rainy-season bathing-cloths made and sent people to the Sangharama to offer them to the bhikkhus. The [630a1]bhikkhus then divided them among themselves. The Buddha said:

“They should not be divided in this way. They should be distributed in order, beginning with the senior elder and proceeding downward. If there are not enough to complete the distribution, remember the order so that it may be continued later. When more robes are received on a subsequent occasion, resume distribution according to that order until all have received one.”

When a donor brought valuable robes, they too were distributed in sequence. The Buddha said:

“It should not be done in this way. You should ask in order, beginning with the senior elder and proceeding downward. Only if that elder does not need one should it be given to the next in order. If there are not enough, take from the Sangha’s store of robes that may be divided and distribute them so that all receive their share.”

At that time, when the group of six bhikkhus heard that the Buddha had allowed bhikkhus to keep rainy-season bathing-cloths, they sought such cloths throughout the entire year—in spring, summer, and winter alike. They did not relinquish their rainy-season bathing-cloths but used them for other purposes. Even though they possessed rainy-season bathing-cloths, they still bathed naked.

The other bhikkhus saw and heard of this. Among them were bhikkhus of few desires, contented, practitioners of the dhutanga practices, devoted to training in the precepts, and possessed of a sense of shame. They reproached the group of six bhikkhus:

“Although the Tathagata has permitted bhikkhus to keep rain-bathing cloths, why do you continually seek rain-bathing cloths throughout the entire year, in spring, summer, and winter? Without relinquishing your rain-bathing cloths, you use them for other purposes; and although you have rain-bathing cloths, why do you still bathe naked?”

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

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance with the teaching. You have done what ought not to be done. Why do you seek rain-bathing cloths throughout the entire year?”

Having reproached the group of six in countless ways, the Buddha told the bhikkhus:

“These foolish men are the first offenders against this precept and a ground in which many seeds of the effluents are planted. 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.”

When stating the precept, it should be stated thus:

A bhikkhu may seek a rain-bathing cloth when one month remains in spring and may use it when half a month remains. If a bhikkhu seeks a rain-bathing cloth earlier than one month beforehand or uses it earlier than half a month beforehand, it is a nissaggiya pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Rain-bathing cloth: ^[167] A cloth used for bathing during the rains.

Cloth: any of the ten kinds described above.

Beginning on the sixteenth day of the third month,^[168] a bhikkhu may seek a rain-bathing cloth. Beginning on the first day of the fourth month, he may use it. If a bhikkhu seeks a rain-bathing cloth before the sixteenth day of the third month or uses it before the first day of the fourth month, it is a nissaggiya pācittiya offense.

The article involved in this nissaggiya offense should be relinquished to the Sangha, to a group, or to one person. It must not be relinquished before an incomplete assembly. Such a relinquishment is invalid, and there is an offense of dukkaṭa. When wishing to relinquish it to the Sangha, the bhikkhu must enter the Sangha, bare his right shoulder, remove his sandals, 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…, sought a rain-bathing cloth earlier than one month beforehand and used it earlier than half a month beforehand, thereby committing 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 must first make a formal announcement:

“Venerable Sangha, please listen! This bhikkhu named… sought a rain-bathing cloth earlier than one month beforehand and used it earlier than half a month beforehand, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If the time is appropriate for the Sangha, may the Sangha consent that I 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 bhikkhu:

“Reproach yourself in your own mind!”

The bhikkhu should reply:

“Yes, I shall.”

The Sangha should return the rain-bathing cloth to that bhikkhu by a motion followed by one proclamation. The Sangha should appoint one person capable of carrying out the formal act, who, according to the foregoing matter, shall make this motion:

“Venerable Sangha, please listen! This bhikkhu named… sought a rain-bathing cloth earlier than one month beforehand and used it earlier than half a month beforehand, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If the time is appropriate for the Sangha, may the Sangha consent to return the rain-bathing cloth to this bhikkhu named…. This is the motion.

“Venerable Sangha, please listen! This bhikkhu named… sought a rain-bathing cloth earlier than one month beforehand and used it earlier than half a month beforehand, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. The Sangha now returns the rain-bathing cloth to this bhikkhu named…. Those elders who consent to the Sangha’s returning the rain-bathing cloth to this bhikkhu named… should remain silent. Any elder who does not consent should speak.”

“The Sangha has consented to return the rain-bathing cloth to this bhikkhu. Because the Sangha consents, it remains silent. Thus is this matter recorded.”

After the rain-bathing cloth has been relinquished to the Sangha, if the Sangha does not return it, the Sangha commits an offense of dukkaṭa. When it is being returned, if anyone says, “Do not return it,” that person commits an offense of dukkaṭa.

If one converts it into an article formally given in trust, assigns it to another person, makes it into one of one’s own three robes, makes it into a parikkhāra cloth, deliberately damages it, burns it, or uses it regularly, in every case there is an offense of dukkaṭa.

For a bhikkhunī, there is an offense of dukkaṭa. For a sikkhamānā, sāmaṇera, or sāmaṇerī, there is an offense of dukkaṭa. This is called an offense.

There is no offense if one seeks it on the sixteenth day of the third month and uses it on the first day of the fourth month; if, after relinquishing the rain-bathing cloth, one uses it to make other articles; if one bathes while wearing the bathing cloth; if one has no rain-bathing cloth; if one is making a bathing cloth; if one washes or dyes it; or if one takes it to a place where cloth is dyed. In all such cases, there is no offense.

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

XXVIII. AN URGENTLY OFFERED CLOTH^[169]

A. ORIGIN

At that time, the Buddha spent the rains retreat at Verañjā.^[170] The Buddha told Ānanda:

“Go and tell the brahmin of Verañjā: ‘The Tathagata accepted your invitation and has now completed the rains retreat. He now wishes to journey among the people.’”

Venerable Ānanda obeyed the Buddha’s instruction, went to the brahmin of Verañjā, and said to him:

“The Tathagata says to you: ‘The Tathagata accepted your invitation and has now completed the rains retreat. He now wishes to journey among the people.’”

When the brahmin of Verañjā heard that the Blessed One had said this, he suddenly remembered: “There has been no gain and no good gain for me! I have obtained nothing, no good whatsoever! Why is that? Although I invited the ascetic Gotama and the Sangha to spend the ninety-day rains retreat here, it has now ended and I made no offerings to them.”

The brahmin of Verañjā then went with Ānanda to the Blessed One, respectfully bowed at the Buddha’s feet, and stood to one side. The Blessed One gradually taught the sublime Dharma to the brahmin of Verañjā. Filled with joy, the brahmin addressed the Buddha:

“I beseech the Blessed One and the Sangha of bhikkhus to remain in Verañjā for another ninety days at my invitation.”

The Buddha said to the brahmin:

“The Tathagata accepted your invitation and has completed the ninety-day rains retreat. He now wishes to journey among the people.”

The brahmin again said:

“May the Blessed One and the Sangha accept my invitation to a meal tomorrow morning.”

The Blessed One accepted in silence. Knowing that the Blessed One had accepted by remaining silent, the brahmin rose from his seat, respectfully bowed at the Buddha’s feet, circumambulated him three times, took his leave, and returned home.

That night, he prepared an abundance of fine and nourishing foods. The next morning, he went to inform the Buddha, “It is time.”

The Blessed One, together with a Sangha of five hundred bhikkhus, donned his robe, took his bowl, went to the brahmin’s house, and sat down on the prepared seats. The brahmin brought forth fine and nourishing foods and offered them to the Buddha and the Sangha of bhikkhus, ensuring that everyone was fully satisfied.

When the meal was finished, each bhikkhu put away his own bowl. The brahmin offered three robes to the Buddha and two robes to each bhikkhu of the Sangha, calling them rains-retreat robes. At that time, the bhikkhus did not dare accept them and said to the donor:

“The Blessed One has not yet permitted us to accept rains-retreat robes.”

The bhikkhus then reported this matter fully to the Buddha. The Buddha told the bhikkhus:

“I permit you to accept rains-retreat robes.”

When the group of six bhikkhus heard that the Blessed One had permitted the acceptance of rains-retreat robes, they continually begged for robes throughout the entire year—during spring, summer, and winter. Even before the rains retreat had ended, they begged for and accepted robes.

At that time, Bhaddānanda the Sakyan had completed the rains retreat at one residence. Hearing that the bhikkhus at another residence had received many robes and much material support after completing the rains retreat, he went to that residence and asked the people there:

“Have the robes received during the rains retreat been distributed yet?”

They replied:

“It has not yet been distributed.”

He said:

“If it has not yet been distributed, give me a share as well!”

Bạt-nan-đà then went to other residences. At not merely one place but at each of them, he likewise asked:

“Have you distributed the robes received during the rains retreat?”

They replied:

“They have not yet been distributed.”

He said:

“If they have not yet been distributed, give me a share as well!”

At that time, Bạt-nan-đà [631a1] received shares of robes at many places and obtained a great many shares. He brought them into the Kỳ-hoàn Monastery. When the bhikkhus saw them, they asked Bạt-nan-đà:

“The Blessed One permits us to keep three robes; apart from the three robes, we may not keep extra robes. Whose robes are these?”

Bạt-nan-đà replied:

“Many residences received robes for the rains retreat, and I received shares from those places and brought them here.”

When the bhikkhus heard this, those among them who had few desires and were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread reproached the group of six bhikkhus:

“Bạt-nan-đà the Sakyan, why, when the Tathagata permits only the receipt of robes for the summer rains retreat, do you seek robes throughout the entire year, in all three seasons of spring, summer, and winter? Why do you seek and receive robes even before the rains retreat has ended?”

At that time, Bạt-nan-đà the Sakyan spent the rains retreat in one place but received robes from another. The bhikkhus 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.

For this reason, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus in many ways:

“Bạt-nan-đà the Sakyan, I permit bhikkhus to receive robes for the rains retreat. Why do you continually seek robes throughout the entire year—spring, summer, and winter? Why do you seek and receive robes even before the rains retreat has ended? Did you spend the rains retreat in one place and receive robes at another?”

After reproaching Bạt-nan-đà the Sakyan of the group of six bhikkhus in every way, the Blessed One told the bhikkhus:

“You must not continually seek robes throughout every season—spring, summer, and winter. Nor may you seek or receive robes before the rains retreat has ended. Nor may you spend the rains retreat in one place and receive a share of the rains-retreat robes at another.”

At that time, the Blessed One was staying in the country of Xá-vệ. There were then rebels within the kingdom, and King Ba-tư-nặc dispatched two chief ministers named Lê-sư-đạt-đa and Phú-na-la ^[171] to suppress them. The two chief ministers thought: “We are now going forth on this campaign and do not know whether we shall return. Ordinarily, when the Sangha has completed the rains retreat, we offer food and present robes. But now the rains retreat has not yet ended. We do not know whether we should prepare food and robes in accordance with the customary practice of the rains retreat and present them to the Sangha.”

These householders personally went to the Sangharama and said to the bhikkhus:

“Tomorrow morning, we wish to prepare food and rains-retreat robes^[172] as offerings. May the venerable ones kindly accept our invitation.”

The bhikkhus replied to the householders:

“You should offer only food; there is no need to present robes. Why is this? Because the summer rains retreat has not yet ended, we are not permitted to receive or seek robes.”

The householders said:

“King Ba-tư-nặc is now dispatching us on a military campaign. We have considered that we do not know whether we shall return. In accordance with our former practice, after the summer rains retreat had ended, we wished to offer food and robes to the Sangha. Therefore, we now provide food and robes as offerings.”

The bhikkhus then reported this matter to the Buddha. The Buddha said:

“From now on, I permit bhikkhus to receive robes offered in urgency.^[173]

“Bhikkhus, if you know that a robe is offered in urgency, you should receive it. From now on, I shall establish a precept for the bhikkhus, encompassing the ten benefits, up to and including the long preservation of the true Dharma.”

The precept should be stated as follows:

If, when ten days remain before the completion of the three-month summer rains retreat, a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it until the robe season. If he keeps it beyond that period, it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

A robe offered in urgency: if it is accepted, it is obtained; if it is not accepted, it will be lost.^[174]

Robe: there are ten kinds, as explained above.

The robe season:^[175] After the Pavarana, if the kathina robe is not accepted, it lasts for one month; if the kathina robe is accepted, it lasts for five months.

If ten days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for ten days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months.

If nine days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for nine days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with one additional day.

If eight days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for eight days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with two additional days.

If seven days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for seven days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with three additional days.

If six days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for six days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with four additional days.

If five days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for five days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with five additional days.

If four days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for four days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with six additional days.

If three days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for three days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with seven additional days.

If two days remain before the Pavarana and a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for two days. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with eight additional days.

If, on the morning of the Pavarana, a bhikkhu receives a robe offered in urgency, then, knowing it to be a robe offered in urgency, he may accept it. Having accepted it, he may keep it for that day. After the Pavarana, if he does not accept the kathina robe, he may keep it for one month; if he accepts the kathina robe, he may keep it for five months, with nine additional days. If a bhikkhu keeps a robe offered in urgency beyond the permitted period, whether before or after the Pavarana, it is a nissaggiya pacittiya offense.

This robe should be relinquished to the Sangha, to a group, or to one person. It must not be relinquished to a separate faction. If one attempts such a relinquishment, it does not constitute a valid relinquishment, and one commits a dukkata offense.

If he wishes to relinquish it to the Sangha, he must go before the Sangha, bare his right shoulder, remove his footwear, pay homage facing the senior bhikkhu, kneel with palms joined, and say:

“Venerable Sangha, please listen! I, the bhikkhu named …, have received an urgently offered robe and have exceeded either the earlier time limit or the later time limit, thereby committing an offense entailing relinquishment and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. The one receiving the confession must first make a formal announcement and only afterward receive the confession. The formal announcement is to be made as follows:

“Venerable Sangha, please listen. This bhikkhu named … has received an urgently offered robe and has exceeded either the earlier time limit or the later time limit, thereby committing an offense entailing relinquishment and expiation. He now relinquishes it to the Sangha. If the time is appropriate for the Sangha, may the Sangha authorize me to receive the confession of the 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:

“Reproach yourself in your own mind!”

The bhikkhu should reply:

“Yes, venerable sir.”

The Sangha should return the robe to that bhikkhu by a motion and one proclamation. From within the assembly, a person capable of carrying out the formal act should be appointed. Referring to the matter above, he should make the motion:

“Venerable Sangha, please listen! This bhikkhu named … has received an urgently offered robe and has exceeded the earlier time limit or the later time limit, thereby committing an offense entailing relinquishment and expiation. He now relinquishes it to the Sangha. If the time is appropriate for the Sangha, may the Sangha authorize the return of the robe to this bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named … has received an urgently offered robe and has exceeded the earlier time limit or the later time limit, thereby committing an offense entailing relinquishment and expiation. He now relinquishes it to the Sangha. The Sangha now returns the robe to this bhikkhu. Those elders who approve returning the robe to this bhikkhu named … should remain silent. Any elder who does not approve should speak.”

“The Sangha has agreed to return the robe to this bhikkhu. Since the Sangha approves, it remains silent. Thus do I understand this.”

After the robe has been relinquished in the midst of the Sangha, if the Sangha does not return it, the Sangha commits a dukkata. Whoever says, “Do not return it,” commits a dukkata.

If he converts it into a gift entrusted in purification, takes it as one of the three robes or as another robe, gives it to another person, or continues wearing it, in every case he commits a dukkata.

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

There is no offense if one receives an urgently offered robe without exceeding either the earlier or the later time limit. If one’s robe has been taken by robbers, lost, burned, or swept away by water, there is no offense for exceeding the earlier time limit. If one believes that it has been taken, lost, burned, or swept away by water; if the road is obstructed by danger, with many bandits or dangerous wild beasts; if there is a great flood, or one is arrested, bound, or imprisoned by the king; if there is danger to one’s life or danger to the holy life;

or if the bhikkhu with whom the robe was entrusted dies, travels far away, renounces the precepts, is carried off by robbers, is harmed by dangerous wild beasts, or is swept away by water, there is no offense for exceeding the later time limit.

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

XXIX. SEPARATION FROM ONE’S ROBE DUE TO DANGER IN THE ARANYA^[176]

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, the bhikkhus dwelling in the aranya had completed the rains retreat, and the ensuing month of Kattika had also ended.^[177]

At that time, many bands of robbers^[178] seized the bhikkhus’ robes and bowls, sitting cloths, needle cases, and other requisites, and beat the bhikkhus. The bhikkhus became frightened and went together to stay at the Jeta Grove Monastery. Although the Blessed One knew what had happened, he nevertheless asked the Venerable Ananda:

“Why have these bhikkhus come together to reside at the Jeta Grove Monastery?”

The Venerable Ananda said to the Buddha:

“These bhikkhus dwelt in the aranya and completed the rains retreat, and the ensuing month of Kattika had also ended. Bands of robbers seized their robes and bowls, sitting cloths, needle cases, and other requisites, and also beat them. The bhikkhus became frightened and therefore came together to stay at the Jeta Grove Monastery.”

The Buddha told the Venerable Ananda:

“From now on, I permit bhikkhus living in aranya dwellings where there is suspicion and fear, while remaining in such an aranya place, to entrust one of their three robes to a householder’s home if they wish to do so.”

At that time, the group of six bhikkhus heard that the Buddha had permitted bhikkhus dwelling in aranya places where there was suspicion and fear, while remaining in such places, to entrust one of their three robes to a householder’s home if they wished. They then entrusted their robes to a householder’s home, instructed a bhikkhu friend concerning them, and departed. Later, the bhikkhu friend brought the robes out to air at midday. When the bhikkhus saw this, they asked one another, “The Blessed One has established a rule permitting a bhikkhu to possess three robes and no more. Whose robes are these?”

That bhikkhu replied:

“The group of six bhikkhus are my friends and acquaintances. They entrusted these robes here and then departed to travel among the people. Therefore, we have brought them out to air in the sun.”

When the bhikkhus heard this, those among them 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 reproached the group of six bhikkhus:

“The Blessed One has permitted bhikkhus dwelling in aranya places where there is suspicion and fear to entrust one of their three robes to a householder’s home. Why do you now entrust many robes to friends and acquaintances, travel among the people, and sleep apart from your robes?”

The bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, sat to one side, and reported this matter fully to the Blessed One. Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus:

“What you have done is wrong. It is not proper deportment, not the Dharma of a samana, not pure conduct, not conduct in accordance with the teaching. You have done what should not be done. Group of six bhikkhus, why, when I have permitted bhikkhus dwelling in aranya places where there is suspicion and fear to entrust one of their three robes to a householder’s home while residing in such places, do you now entrust many robes to friends, travel among the people, and sleep apart from your robes?”

The Blessed One reproached the group of six bhikkhus in countless ways and then told the bhikkhus:

“This group of six bhikkhus are foolish people. They are a field in which many seeds of the defilements are planted. They are the first transgressors of this rule. From now on, for the sake of the bhikkhus, I 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:

When a bhikkhu has completed the three months of the rains retreat and the ensuing month of Kattika has also ended, he may be dwelling in an aranya where there is suspicion and fear. A bhikkhu dwelling in such a place may, if he wishes, leave one of his three robes in a householder’s home. When the bhikkhus have a reason, they may sleep apart from that robe for up to six nights. If they exceed this, it is a nissaggiya pacittiya.

B. CHARACTERISTICS OF THE RULE

Bhikkhu: as defined above.

Aranya: a place five hundred bow-lengths from a village. A bow in the country of Camara is four cubits long, measured according to the medium cubit.

A place where there is suspicion: a place where the presence of robbers is suspected.

Fear: there are robbers there who cause terror.

In a house: within a village.

The three robes: the sanghati, the uttarasanga, and the antaravasaka.

Robe: there are ten kinds, as explained above.

If a bhikkhu has a reason to sleep apart from his robe for six nights, then on the seventh night, before dawn appears, he must relinquish the three robes, touch the robe with his hand, or come within a stone’s throw of the robe. If, after six nights, on the seventh night before dawn appears, the bhikkhu neither relinquishes the three robes, touches the robe with his hand, nor comes within a stone’s throw of the robe, then when dawn appears after the seventh night, he commits the offense of sleeping apart from his robe, and all three robes are subject to relinquishment. Apart from the three robes, separation from other robes is a dukkata.

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

To relinquish it to the Sangha, the bhikkhu should go before the Sangha, bare his right shoulder, remove his footwear, kneel with his right knee touching the ground, bow at the feet of the senior elder, and, kneeling with palms joined, say:

“Venerable Sangha, please listen! I, the bhikkhu named…, slept apart from my robe for more than six nights and have committed an offense entailing relinquishment 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 a formal motion as follows:

“Venerable Sangha, please listen! This bhikkhu named… slept apart from his robe for more than six nights and committed an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If it is the proper time for the Sangha, may the Sangha authorize me to receive the confession of this bhikkhu named…. This is the motion.”

After making the motion, he may then receive the confession. When receiving the confession, he should say to that person:

“Reproach yourself in your own mind!”

That bhikkhu should reply:

“Yes, Venerable.”

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

“Venerable Sangha, please listen! This bhikkhu named… slept apart from his robe for more than six nights and committed an offense entailing relinquishment 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 that bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named… slept apart from his robe for more than six nights and committed an offense entailing relinquishment and expiation. He has now relinquished 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. The Sangha consents and therefore remains silent. Thus do I record this matter.”

If, after the bhikkhu has relinquished the robe, the Sangha does not return it to [634a1] that bhikkhu, the Sangha commits a dukkata offense. If anyone says, “Do not return it,” that person commits a dukkata offense.

If the robe is given in trust, assigned to another person, accepted as one of the three robes, made into a requisite robe, or continually worn, 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. This is called an offense.

There is no offense if, after six nights have passed, on the seventh night before dawn has appeared, the bhikkhu reaches the place where the robe is kept, relinquishes the robe, touches the robe with his hand, or comes within a stone’s throw of the robe. Or if he believes that the robe has been stolen, lost, burned, or swept away by water, he need not relinquish the robe. Even if he does not touch the robe or come within a stone’s throw of it, there is still no offense.

Or if ferry passage is unavailable, the road is beset by dangers, there are many bandits, ferocious beasts, or floodwaters, or if he is detained by force, imprisoned, bound, or endangered in life or in the holy life, then even if he does not relinquish the robe, touch it, or come within a stone’s throw of it, in every case 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.

XXX. DIVERTING PROPERTY INTENDED FOR THE SANGHA TO ONESELF^[179]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a householder who had long been a supporter of Bhaddananda the Sakyan intended to offer a meal and fine robes to the Buddha and the Sangha of bhikkhus. When Bhaddananda the Sakyan heard that the householder intended to offer a meal and fine robes to the Buddha and the Sangha, he went to the householder’s home and asked:

“Householder, do you intend to offer a meal and fine robes to the Buddha and the Sangha?”

The householder replied:

“That is so.”

Bhaddananda then said to the householder:

“The Sangha possesses great blessings, great spiritual power, and great merit, and many people make offerings to the Sangha. Householder, you should now offer only the meal to the Sangha, but give the robes to me alone.”

The householder said:

“That may be done.”

Thereupon, the wealthy householder no longer prepared robes for the Sangha but arranged only various delicious and nourishing foods and beverages as an offering.

In the morning, when it was time for the Buddha and the Sangha to attend the invitation, the Sangha of bhikkhus donned their robes, took their bowls, went to the householder’s home, and sat down on the prepared seats.

Then, upon seeing the elder bhikkhus perfect in dignified deportment, the householder said aloud:

“Why was I prevented when I had fully prepared to offer robes to the Sangha?”

The bhikkhus asked the householder:

“Why do you say this?”

The householder then told them what had actually happened.

Among the assembly were bhikkhus of few desires and contentment, who practiced the ascetic disciplines, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached Bhaddananda the Sakyan:

“Why did you cut off the Sangha’s material support and divert it to yourself?”

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

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and, by innumerable means, reproached Bhaddananda the Sakyan:

“What you have done is wrong. It is not in accord with proper conduct, not the conduct of a renunciant, not pure conduct, and not a practice conducive to harmony. You have done what should not be done. Why did you cut off the Sangha’s material support and divert it to yourself?”

After reproaching Bhaddananda the Sakyan by innumerable means, the Blessed One addressed the bhikkhus:

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

The precept should be stated as follows:

If a bhikkhu diverts property belonging to the Sangha to himself, he commits a nissaggiya pacittiya offense.

After the Blessed One had established this precept for the bhikkhus, the bhikkhus sometimes did not know whether an article belonged to the Sangha or did not belong to the Sangha, or whether it had been promised to the Sangha or had not been promised to the Sangha. When they later learned that it belonged to the Sangha and had been promised to the Sangha, they performed the confession procedure for a nissaggiya pacittiya offense or became ashamed. The Buddha said:

“If one did not know, there is no offense.”

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

If a bhikkhu knowingly diverts property intended for the Sangha to himself, he commits a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Property of the Sangha: something a donor has offered to the Sangha for the sake of the Sangha.

Property intended for the Sangha: something that has been promised to the Sangha.

For the Sangha: something that they have prepared or procured for the Sangha but have not yet promised to the Sangha.

Given to the Sangha: something that has been promised and relinquished to the Sangha.

Property: a robe, bowl, sitting cloth, needle case, or even a vessel used for drinking water.

If a bhikkhu knowingly diverts property intended for the Sangha to himself, he commits a nissaggiya pacittiya offense. If he transfers to a stupa property promised to the Sangha, he commits a dukkata offense. If he transfers to the Sangha property promised to a stupa, he likewise commits a dukkata offense.

If he transfers to the resident Sangha property promised to the Sangha of the four directions, he commits a dukkata offense. If he transfers to the Sangha of the four directions property promised to the resident Sangha, he likewise commits a dukkata offense. If he transfers to an individual bhikkhu or to the Sangha of bhikkhunis property promised to the Sangha of bhikkhus, he likewise commits a dukkata offense.

If he transfers to the Sangha of bhikkhus property promised to the Sangha of bhikkhunis, he commits a dukkata offense. If he gives to another place property promised to this place, he commits a dukkata offense. If it has been promised and he perceives it as promised, he commits a nissaggiya pacittiya offense.

If it has been promised but he is doubtful, he commits a dukkata offense. If it has not been promised but he perceives it as promised, he commits a dukkata offense. If it has not been promised but he is doubtful, he commits a dukkata offense.

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

To relinquish it, the monk concerned must enter the midst of the Sangha, bare his right shoulder, kneel with his right knee touching the ground, pay homage to the senior monk, kneel with palms joined, and say:

“Venerable Sangha, please listen! I, the bhikkhu named…, knowingly diverted to myself an article that had been promised to the Sangha, thereby committing an offense entailing relinquishment and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. The monk receiving the confession must first make a formal announcement and only then receive the confession. The announcement should be made as follows:

“Venerable Sangha, please listen! This bhikkhu named… knowingly diverted to himself an article promised to the Sangha, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If the time is appropriate for the Sangha, may the Sangha authorize me to receive the confession of this bhikkhu named…. This is the formal announcement.”

Only after making the formal announcement may he receive the confession. When receiving the confession, he should say to the other monk:

“Reproach yourself in your own mind!”

The bhikkhu should reply:

“Yes, venerable sir.”

The Sangha should return the relinquished article to that bhikkhu by a motion followed by one proclamation. In the assembly, a person capable of performing the formal act of the Sangha should be appointed and, in accordance with the matter stated above, make the motion:

“Venerable Sangha, please listen! This bhikkhu named… knowingly diverted to himself an article promised to the Sangha, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If the time is appropriate for the Sangha, may the Sangha authorize the return of the relinquished article to this bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named… knowingly diverted to himself an article promised to the Sangha, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. The Sangha now returns the relinquished article to this bhikkhu. Those elders who approve of the Sangha returning the relinquished article to that bhikkhu should remain silent. Whoever does not approve should speak.”

“The Sangha has approved the return of the relinquished article to this bhikkhu. The Sangha approves and is therefore silent. Thus do I record this matter.”

After it has been relinquished to the Sangha, if the Sangha does not return it, the Sangha commits a duṣkṛta offense.

If it is formally assigned to another, given to someone, accepted for use as one of the three robes, made into a requisite cloth, or continually used, each such act entails a duṣkṛta offense.

For a bhikkhuni, it is a nissaggiya pācittiya offense. For a śikṣamāṇā, sāmaṇera, or sāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if he did not know; if it had been promised but he thought it had not yet been promised; if they had promised a small amount and he encouraged them to give more; if they had promised it to a few people and he encouraged them to give it to many; if they intended to promise something inferior and he encouraged them to give something superior; if he spoke in jest; if he misspoke; if he spoke while alone; if he spoke in a dream; or if, intending to speak of one matter, he mistakenly spoke of another.

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. ^[180]

Notes:

^[136] Pali, Nissaggiya 23, bhesajja. Cf. Mahāvagga vi, Bhesajja-kkhandha, Vin.i.198. Five-Part Vinaya 5 (T. 1421, p.30c), Nissaggiya 15. Mahāsāṅghika Vinaya 10 (T. 1425, p.316b), Nissaggiya 23. Mūlasarvāstivāda Vinaya (T. 1442, p.759b), Nissaggiya 30.

^[137] See Sarvāstivāda Vinaya 26, “Regulations Concerning Robes and Medicines” (T. 1435, p.184b). Pali, Mahāvagga iv, “Bhesajja-khandha,” Vin.i.199.

^[138] 不令麤現. Pali, Vin.i.198: na ca oḷāriko āhāro paññāyeyya, it cannot be regarded as coarse food (= a staple food). The Chinese translation may have omitted the word āhāra (food), making the sentence imprecise.

^[139] 酥油生酥蜜石蜜. Pali, ibid.: sappi navanītaṃ telaṃ madhu phāṇitaṃ, clarified butter, fresh butter, oil, honey, and cane sugar (or molasses).

^[140] The Sarvāstivāda Vinaya, ibid., says that the Buddha had not yet permitted these things to be consumed after noon.

^[141] See Four-Part Vinaya, Pācittiya 35, concerning the rule on leftover food.

^[142] A minor note in the Chinese text.

^[143] See n.14, Part III, Ch.vii, “Medicines,” and the notes scattered throughout that chapter.

^[144] 摩竭魚; a kind of whale (Pali: makara). Cf. Mahāvagga iv, Vin.i.200: six kinds of fat—from bears, fish, crocodiles, pigs, and donkeys.

^[145] Pali, op. cit., vikāle… dukkaṭā: at an improper time, a duṣkṛta offense; that is, it may not be taken after noon.

^[146] 私訶毘羅嗏象師; a transliteration of Skt. Siṃha-Vairāṭa. Identified with the Pali Belaṭṭha Kaccāna, a sugar merchant whose story is related in Mahāvagga iv, Vin.i.224f. Cf. Sarvāstivāda Vinaya 26 (T. 1435, p.189a): the story of the elephant trainer Vairāṭa.

^[147] He was traveling from Rājagaha to Andhakavinda, in the direction opposite to the Buddha’s journey.

^[148] 黑石蜜. Pali: guḷa, dark sugar; unrefined cane sugar.

^[149] The number of bhikkhus is said to have been 1,250.

^[150] 畢陵伽婆蹉. Pali: Pilindavaccha. The accounts of Pilindavaccha in the Five-Part Vinaya 5 (T22n1421, p.30c25) and the Pali (Vin.iii.248) are alike.

^[151] Chinese: 殘藥. Pali: paṭisāyanīyāni bhesajjāni, medicines that may be taken as food. The Mūlasarvāstivāda Vinaya has 諸藥隨意服食, “medicines that may be taken as drink or food at will.” The Five-Part Vinaya and Sarvāstivāda Vinaya have 含消藥, medicine resembling soft food that need not be chewed.

^[152] 酥油生酥蜜石蜜. Pali: sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ: clarified liquid butter, fresh butter, oil, honey, and cane sugar. The Five-Part Vinaya, Sarvāstivāda Vinaya, and Mūlasarvāstivāda Vinaya list four: butter, encompassing both clarified and fresh butter; oil; sugar; and honey. Sugar is explained as granulated sugar.

^[153] A minor note in the Chinese text. The same applies below.

^[154] Pali, Nissaggiya 24, vassikasāṭikā. Five-Part Vinaya, Nissaggiya 17. Mahāsāṅghika Vinaya, Nissaggiya 26. Mūlasarvāstivāda Vinaya, Nissaggiya 28.

^[155] Mother Visākhā 毘舍佉母; see n.2, Ch.iii, Aniyata 1.

^[156] For the story, see Mahāvagga viii, Vin.i.291ff. Cf. Sarvāstivāda Vinaya 27, “Regulations Concerning Robes” (T23n1435, p.195b11).

^[157] Chinese: 如象尿下, “like an elephant urinating.”

^[158] Chinese: 如來不與人過願. Cf. Pali (Vin.iii.192): atikkantavārā kho … tathāgatā, “The Tathagatas have passed beyond such requests.” This means that they grant only requests that are not contrary to the Dharma. This was the Buddha’s customary reply when someone made a request. See Sarvāstivāda Vinaya 27 (T23n1435, p.195c17): “The Tathagatas… have passed beyond all requests” (Chinese: 已過諸願).

^[159] Sarvāstivāda Vinaya, ibid.: “After becoming familiar with the place, wherever a bhikkhu eats, he may do as he wishes.” Pali, Vin.i.192: icchāmi saṅghassa yāvajīvaṃ āgantikabhattaṃ dātuṃ, “I wish throughout my life to offer food for visiting bhikkhus to the Sangha.”

^[160] Sarvāstivāda Vinaya, ibid.: “Therefore, because he travels alone, he may stray onto a dangerous road.”

^[161] 阿那頻頭國. Pali: Andhakavindaka. Cf. Vin.i.220 (Bhesajja-kkhandha).

^[162] Chinese: 粥. Pali: yāgu, rice gruel or milk gruel.

^[163] 雨浴衣; see the explanation below.

^[164] 阿夷羅跋提. Pali: Aciravatī.

^[165] That is, he is permitted to reserve it as provisions for a journey, so that while traveling through unfamiliar places he need not go on almsround.

^[166] These are the circumstances in which a bhikkhu is permitted to store food.

^[167] 雨浴衣. Pali: vassikasāṭikā, a cloth wrapped around the body when bathing in the rain. It differs from the udakasāṭikā, 浴衣, the bathing cloth that a bhikkhuni wraps around herself when bathing in a river.

^[168] Calculated according to the Chinese calendar. This indicates only the month preceding the rains retreat. Mūlasarvāstivāda Vinaya 24 (T23n1442, p.757a13): “When only one month of spring remains, it is the single month before the retreat, namely from the sixteenth day of the fourth month through the fifteenth day of the fifth month.”

^[169] Pali, Nissaggiya 28, accekacīvara. Five-Part Vinaya, Nissaggiya 18. Mūlasarvāstivāda Vinaya, Nissaggiya 26.

^[170] See n.2, Chapter 1, Pārājika 1.

^[171] Lỵ (Lợi)-sư-đạt-đa and Phú-la-na 利師達多富羅那. Pali: Isidatta and Purāṇa, two chamberlains of King Pasenadi. Vin. iii. 260: There was a certain minister (whose name is not given).

^[172] Rains-retreat robe 安居衣. Pali: vassāvāsika. Mūlasarvāstivāda Vinaya: robe of the period within the summer retreat. Daśabhāṇavāra Vinaya: summer-retreat robe.

^[173] Urgently bestowed robe 急施衣; a robe offered in a time of urgency. Pali: acceka-cīvara.

^[174] Vin. iii. 261: a robe offered by a military commander about to depart for battle, a person about to undertake a long journey, a pregnant woman, or a person who formerly lacked faith but has now newly aroused faith.

^[175] Pali: cīvarakālasamaya.

^[176] Pali, Nissaggiya 29 sāsaṅsika. Mahīśāsaka Vinaya, Nissaggiya 16. Mūlasarvāstivāda Vinaya, Nissaggiya 27.

^[177] The full moon one month after the latter Kattika 後迦提一月滿; Pali: cātumāsinīkattikapuṅṅmā, the full-moon day of the latter Kattika month, namely, the full-moon day exactly one month after the invitation ceremony. That is, the fourth month, the final month of the rainy season in the ancient Indian calendar.

^[178] In Pali they are called kattikacorakā, the Kattika robbers, because they operated during the Kattika month, most commonly on moonlit nights. They chiefly robbed the robes received by bhikkhus after the rains retreat.

^[179] Pali, Nissaggiya 30 pariṇata. Mahīśāsaka Vinaya, Nissaggiya 14. Mūlasarvāstivāda Vinaya, Nissaggiya 29.

^[180] End of fascicle 10 in the Chinese text.