四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

8. Property of the Sangha

At that time, in the country of Sravasti, many renowned bhikkhus passed away, leaving behind many sangharamas and many fruit trees, fields, and gardens belonging to the sangharamas; many private rooms and furnishings belonging to the private rooms; many bronze vessels, bronze basins, axes, chisels, and lampstands; many heavy objects; many rope beds, wooden beds, sleeping cushions, sitting cushions, and pillows; and stores of y-lê-diên-đà, mạo-la, mạo-mạo-la, and cù-lâu.

There were also many keepers of the sangharamas, many vehicles, water vessels for washing, khakkharas, and fans; many sets of tools for blacksmithing, carpentry, pottery, leatherworking, and weaving, as well as razors; and many robes and bowls, nisidanas, and needle cases. The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said:

«Whether the deceased was widely renowned or not renowned, everything belongs to the Sangha.»

The bhikkhus divided among themselves the fruit trees, fields, and gardens of the Sangha. The Buddha said:

«They must not be divided. Those things belong to the Sangha of the four directions.»

The bhikkhus divided the private rooms and the furnishings belonging to those rooms. The Buddha said:

«Those are property of the Sangha of the four directions and must not be divided.»

The bhikkhus divided the bronze vessels, bronze basins, axes, chisels, and other heavy objects. The Buddha said:

«Those are property of the Sangha of the four directions and must not be divided.»

The bhikkhus divided the rope beds, wooden beds, sitting cushions, sleeping cushions, and pillows. The Buddha said:

«Those are property of the Sangha of the four directions and must not be divided.»

The bhikkhus divided the y-lê-diên-đà, mạo-la, mạo-mạo-la, and cù-lâu. The Buddha said:

«They must not be divided, for they are property of the Sangha of the four directions. From now on, I permit only a cù-lâu measuring three cubits in width and five cubits in length, with hair three finger-widths long, to be divided among the Sangha present.»

The bhikkhus divided the vehicles and the keepers of the sangharamas. The Buddha said:

«They must not be divided, for they belong to the Sangha of the four directions.»

The bhikkhus divided the water vessels, small vessels containing water for washing, khakkharas, and fans. The Buddha said:

«They must not be divided, for they are property of the Sangha of the four directions.»

The bhikkhus divided the tools for blacksmithing, carpentry, pottery, leatherworking, and bamboo work. The Buddha said:

«They must not be divided, for they are property of the Sangha of the four directions. From now on, I permit only razors, robes and bowls, sitting mats, and needle cases to be divided.»

The bhikkhus divided the câu-dạ-la articles.^[57] The Buddha said:

«They should be divided among the Sangha present.»

At that time, at a certain residence, the two divisions of the Sangha received many robes and other articles that could be divided, but the bhikkhu Sangha was numerous while the bhikkhunis were few. The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said:

«They should be divided into two portions.»

At that time there were no bhikkhunis, only siksamanas; the goods were still to be divided into two portions. Then there were neither bhikkhunis nor siksamanas, but only samaneris. The Buddha said:

«They should still be divided into two portions. If there are no samaneris, everything should be given to the Sangha of bhikkhus.»

At a certain residence, the two divisions of the Sangha received many articles. The bhikkhus were few, while the bhikkhunis were numerous. They reported the matter to the Buddha. The Buddha said:

«They should be divided into two portions. If there are no bhikkhus but only samaneras, they should still be divided into two portions. If there are no samaneras, everything should be given to the bhikkhunis.»

A bhikkhuni in the country of Kosala was traveling among the villages and came to a village where there was no residence for bhikkhus. After arriving, she passed away. The bhikkhus did not know to whom her robes and bowl should be given, so they reported the matter to the Buddha. The Buddha said:

«If there is a layman there who has faith in the Buddha, or a keeper of a monastery garden, he should take them and keep them. Later, they should be handed over to whichever member of the five assemblies of renunciants arrives first. If no one comes, they should be taken to the nearest sangharama and handed over there.»

The Blessed One was staying in the country of Sravasti. At a certain residence there were many bhikkhus, bhikkhunis, laymen, laywomen, kings, and ministers, as well as many adherents of other paths, sramanas, and brahmins. At that time, the Blessed One told the bhikkhus:

«I wish to sit quietly in contemplation for three months. Do not permit outsiders to enter, except those who bring food.»

The bhikkhus then established a regulation among themselves:

«The Blessed One has said: ‘I wish to sit quietly in contemplation for three months. Do not permit outsiders to enter, except those who bring food.’ Whoever enters must confess a pacittiya offense.»

At that time, the elder Hòa-tiên Bạt-đàn-đa Tử,^[58] together with a total of sixty bhikkhus, all lived in the aranya, went on almsround, wore rag robes, did not eat after performing the procedure for leftover food, ate at one sitting, ate from one bowl, dwelt in charnel grounds, dwelt in the open, dwelt beneath trees, continually practiced sitting, sat as circumstances allowed, and observed the practice of possessing the three robes. They traveled from the country of Ba-la to Jetavana Monastery in Sravasti and asked the bhikkhus:

«Where is the Tathagata's dwelling? We wish to pay him a visit.»

The bhikkhus [860a1] said:

«The Tathagata has said: ‘I wish to sit quietly in contemplation for three months. Do not permit outsiders to enter, except those who bring food.’ Whoever enters must confess a pacittiya offense.»

Hòa-tiên asked:

«Did the Blessed One say this?»

The bhikkhus replied:

«The bhikkhus themselves established the regulation: ‘Any bhikkhu who enters must confess a pacittiya offense.’»

Hòa-tiên said:

«I do not accept the elders' regulation. Why is that? Because the Buddha has taught: ‘What the Buddha has not prescribed, one must not prescribe on one's own. What the Buddha has prescribed, one must not transgress.’ We must train according to the rules that have been prescribed. We are all bhikkhus who dwell in the aranya and observe the practice of possessing the three robes; we may visit and inquire after the Blessed One whenever we wish.»

The elder Hòa-tiên and the sixty bhikkhus then went to the Buddha, bowed with their heads at his feet, and withdrew to stand to one side. The Blessed One comforted them and asked:

«Hòa-tiên! Have you been dwelling at ease? Have you lacked food and drink? Has your dwelling place been peaceful? From where have you come? Did you not hear what the bhikkhus said?»

Hòa-tiên replied:

«I have been dwelling at ease and have not suffered hardship regarding food and drink. I also heard what the other bhikkhus said. Venerable Sir!

I and a total of sixty bhikkhus from the country of Ba-la all dwell in the aranya and observe the practice of possessing the three robes. We traveled among the villages from the country of Kosala to Sravasti and asked the bhikkhus at Jetavana, ‘Where is the Blessed One's dwelling? We wish to pay him a visit.’ The bhikkhus said: ‘The Blessed One wishes to sit quietly in contemplation for three months and does not permit outsiders to enter, except those who bring food.

Any bhikkhu who enters must confess a pacittiya offense.’ I immediately asked: ‘Did the Blessed One instruct that such a pacittiya offense must be confessed?’ The bhikkhus said: ‘We ourselves established this regulation.’ I then said: ‘I do not accept that regulation. Why is that? Because the Buddha has taught: What the Buddha has not prescribed, one must not prescribe on one's own.

What he has prescribed, one must not transgress. We must train according to the rules that have been prescribed. We are all dwellers in the aranya and observe the practice of possessing the three robes; we may visit and inquire after the Blessed One whenever we wish.’»

The Buddha said:

«Excellent, excellent, Hòa-tiên! You are all dwellers in the aranya who observe the practice of possessing the three robes, and you may visit and inquire after me whenever you wish. If there are others like you, they too may visit and inquire after the Blessed One according to their wishes.»

At that time, some bhikkhus heard that the Blessed One had permitted forest-dwelling bhikkhus to visit and inquire after the Blessed One at their discretion. Some then became forest-dwelling bhikkhus; some declined invitations and always went on almsround; some relinquished robes offered by donors and instead wore rag robes; and some relinquished extra robes and kept only the three robes.

At that time, the bhikkhus relinquished their robes, which accumulated into a large heap. Not knowing what to do with them, the bhikkhus reported the matter to the Buddha. The Buddha said:

“They should be given to the Sangha, offered to the Buddha, offered to a stupa, or given to one person.”

When the bhikkhus heard that they could be given to one person, they gave them to laypeople. A bhikkhu saw this and reported it to the Buddha. The Buddha said:

“They must not be given to laypeople or non-Buddhist ascetics.”

At that time, the bhikkhus, being apprehensive, did not dare give bhikkhunis non-robe articles such as alms-bowl bags, footwear bags, needle cases, meditation straps, belts, caps, foot-wiping cloths, head coverings, and cloths for wrapping shoes and sandals. The Buddha said:

“Non-robe articles should be given to bhikkhunis.”

The bhikkhus thought: “Should shares be distributed to those undergoing parivasa or manatta?” They reported this to the Buddha. The Buddha said:

“They should receive shares.”

The bhikkhus thought: “Should shares be distributed to those subjected to a formal act of censure, a formal act of banishment, a formal act of dependence, a formal act prohibiting them from visiting lay households, or a formal act of suspension—to persons subjected to formal acts such as these?” They reported this to the Buddha. The Buddha said:

“Their shares should be placed on the ground or sent to them through someone.”

At that time, some bhikkhus received the robes of non-Buddhist ascetics and put them on without dyeing them. The matter was reported to the Buddha. The Buddha said:

“Such robes must not be worn. They should be dyed before being worn.”

Some bhikkhus had laypeople perform work for them. The laypeople asked for a share of the robes. They reported this to the Buddha. The Buddha said:

“I permit you to assess the amount of their labor and compensate them with food or goods of equivalent value.”

The bhikkhus thought: “Should an equal share of cloth be distributed to the monastery caretaker and to novices?” They reported this to the Buddha. The Buddha said:

“If the Sangha is in harmony, I permit a novice to receive one equal share of cloth. If it is not in harmony, he should receive one-half or one-third of a share. If the Sangha does not grant it, no share may be distributed. The monastery caretaker should receive one-quarter of a share. If the Sangha does not grant it, no share may be distributed. If anyone distributes it nevertheless, that person shall be dealt with according to the Dharma.”

The bhikkhus, being apprehensive, did not dare give cloth to their parents. They reported this to the Buddha. The Buddha said: “It should be given to them.”

9. Vidudabha

The Buddha was staying in the country of Sravasti. At that time, the Sakyans of Kapilavastu had just completed a new hall in which no samana or brahmin had yet sat. Prince Vidudabha^[59] came and sat in it first. The Sakyan clansmen were all enraged and reviled him:

“We have only just completed this new hall. The Buddha has not yet sat in it, yet the son of a lowly slave woman has already sat here first.”

At that time, a brahmin attendant who had neither faith in nor reverence for the Buddha said:

“The Sakyans reviled you as the son of a lowly slave woman. Can you endure this?”

The prince said:

“At present, I have no power and cannot act freely. If my father dies and I ascend the throne, remind me of this then.”

Later, King Prasenajit lost his throne, and Prince Vidudabha made himself king. The minister who had no faith in the Buddha said to him:

“The Sakyans formerly reviled Your Majesty. Can Your Majesty endure this? You must now lead a punitive expedition against them.”

The king assembled the four divisions of his army, departed from the city of Sravasti, and advanced toward the land of the Sakyans. At that time, out of loving-kindness, the Blessed One appeared ahead of King Vidudabha on the road. He sat beneath the sparse shade of a withered tree beside the road. When King Vidudabha arrived and saw the Buddha sitting beneath the sparse shade of that withered tree, he descended from his chariot, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Blessed One:

“There are many great, luxuriant trees that provide abundant shade. Why do you not sit beneath them, but instead sit beneath the sparse shade of this withered tree?”

The Buddha said:

“Great King! Truly blissful is the shade of one’s kinsmen.”

On hearing these words, the king thought:

“The Blessed One has said this out of loving-kindness toward the land of the Sakyans.” The king then withdrew his army and returned to Sravasti.

A second and a third time, the brahmin minister who had no faith in the Buddha said:

“The Sakyans formerly reviled Your Majesty as the son of a lowly slave woman. You must now lead a punitive expedition against them.”

The king then assembled the four divisions of his army and departed from Sravasti. When he was not far from Kapilavastu,^[60] he had a small defensive encampment erected. At that time, the Sakyans of Kapilavastu were all skilled in archery and never missed at long range. Some could strike a target from one yojana away. Some could strike a target from seventy li away. Others could strike targets from sixty, fifty, forty, or thirty li away. Some then shot the king’s encampment; some struck the roof of his tent; others struck the shafts of chariots, saddles, bits, or reins; others struck fingers, pearls worn at the ears, or pearls worn in the hair. The pearls were damaged, but no one was injured. King Vidudabha was greatly alarmed and asked:

“How far from here are the Sakyans?”

An attendant replied:

“They are seventy li away.”

On hearing this, the king became even more terrified and said:

“Will my army not be destroyed by the Sakyans?”

At that time, the minister who had no faith in the Buddha said to the king:

“Those Sakyans all observe the five precepts and are upasakas. They would rather die than take the life of a living being. Your Majesty should advance and need not be afraid.”

The king therefore advanced and surrounded the city of Kapilavastu. The bhikkhus reported this matter to the Buddha. The Buddha said:

“It would be impossible if the city gates were not opened. At present, the people within the city are themselves divided. Some say that the city should be surrendered, while others say that it should not. The circumstances compel them to draw lots.”

At that time, Mara Papiyan sided with those who favored surrendering the city. After lots had been drawn seven times, those favoring surrender to King Vidudabha were in the majority, and so the city gates were opened for the surrender. The soldiers surged into the city and closed the gates behind them. Pits were dug throughout the remote lanes and narrow alleys to the depth of a person’s waist. The older and younger [861a1] men of the Sakyan clan were buried upright in them, packed closely together without any space between them, and then great elephants were driven over them.

At that time, the Sakyan Mahanama, Vidudabha’s maternal grandfather, said to the Sakyans:

“Do not think that King Vidudabha is having elephants trample people to death. Instead, contemplate the karmic causes and conditions created by the Sakyans in former times. They must now undergo the retribution of their fixed karma.”

When King Vidudabha heard this, he asked the Sakyan Mahanama:

“What boon do you wish to request?”

Mahanama said:

“The Sakyans have died, and this is my present anguish. What boon is there to request? If you wish me to make a request, then allow me to enter the lake. While I remain submerged beneath the water, let the Sakyans freely leave the city without being killed.”

King Vidudabha thought: “He cannot remain submerged for long. I can grant his request.”

Mahanama immediately submerged himself in the lake and tied his hair to the root of a tree so that he would die beneath the water.

King Vidudabha asked his ministers:

“Why has the Sakyan Mahanama remained beneath the water for so long?”

An attendant went to look and then reported:

“Mahanama is already dead.”

The king ordered that the corpse be brought before him for inspection. The ministers on his left and right immediately brought the corpse for the king to see. When King Lưu-y saw it, compassion arose in him, and he said:

“Ma-ha-nam did not begrudge even his own life for the sake of his kinsmen.”

He immediately ordered that the people of the Śākya clan be released. The ministers obeyed his command and set the Śākyas free.

The Śākyas had all been stripped bare, so they ran naked into the Sangharama. The bhikkhus, being apprehensive, did not dare give them robes to wear, because the Buddha had not permitted robes to be given to laypeople. The bhikkhus reported this to the Buddha. The Buddha said:

“Lend them robes so that they will not be naked when they come to see me.”

The bhikkhus then lent them robes.

10. Close Friends

At that time, Venerable Śāriputra was traveling with the Buddha to the country of Kosala. After sitting down somewhere to rest for a while, he departed and forgot his sanghati robe. The Buddha later remembered it and said to Ānanda:

“Take this robe, forming the intention that one has toward a close friend.” Venerable Ānanda asked:

“How does one form the intention of a close friend when taking it?”

The Buddha said:

“Take it in such a way that, according to your manner of taking it, the other person will be pleased.”

“How does one take it in such a way that, according to one’s manner of taking it, the other person will be pleased?”

The Buddha said:

“There are seven qualities called benefiting a close friend out of affection: giving what is difficult to give, doing what is difficult to do, enduring what is difficult to endure, confiding secrets to one another, not exposing one another’s affairs, not abandoning one another when hardship arises, and not despising one another in poverty or lowliness. Thus, Ānanda, these seven qualities are called benefiting a close friend out of affection and causing that person to be pleased.”

The Buddha then spoke this verse:

Giving what is difficult to give,

Doing what is difficult to do;

Enduring what is difficult to endure—

Such is a good close friend.

Confiding secrets to one another,

Protecting one another;

Not abandoning one another in hardship,

Not despising one another in poverty or lowliness.

Whoever can fulfill

These seven qualities

Is called a close friend;

One should associate with such a person.

The Buddha said: “One should take it with the intention of a close friend in this way.”

A certain bhikkhu formed the intention of a close friend and took something from one who was not a close friend. The Buddha said:

“If one is not a close friend, you must not form the intention of a close friend and take anything.”

A certain bhikkhu formed the intention of a close friend and took a pārikāra robe.^[61] The Buddha said:

“You must not form the intention of a close friend and take this robe. If it is not complete, you must not take it.”

The Buddha was staying in the city of Pāvā.^[62] There was a Malla^[63] named Lâu-diên,^[64] who had been a friend of Venerable Ānanda when Ānanda was still a layman. At that time, Ānanda put on his robe, took up his bowl, went to the man’s house, and sat down upon a seat. Lâu-diên was away and not at home. Venerable Ānanda asked his wife:

“Where is Lâu-diên?”

Lâu-diên’s wife replied:

“He has gone out.”

Ānanda said:

“Bring me the basket of cloth.”^[65]

Lâu-diên’s wife immediately fetched it and placed it before Ānanda. Venerable Ānanda selected a piece of costly cloth^[66] and brought it back to the Sangharama, where he made face cloths and body cloths for the elder monks. When Lâu-diên the Malla returned, his wife related what had happened. He immediately went to the Sangharama, approached Ānanda, and asked:

“Did you come to my house?”

“Yes, I did.”

“Did you take anything?”

“Yes, I did.”

“Why did you not take something good, but instead took something inferior?”

“That was precisely the kind of cloth I needed.”

The bhikkhus then wondered: “May one take cloth in this way from a close lay friend?” They reported the matter to the Buddha. The Buddha said:

“One may take it.”

“How close must the friendship be for one to be permitted to take it?”

“If the relationship is like that between Ānanda and Lâu-diên the Malla, one may take it.”

The bhikkhus asked:

“If the owner is not at home, may one take it?”

The Buddha said:

“I permit it. If the person is an intimate friend, whether at home or away, one is permitted to take it.”

11. The Possessions of a Bhikkhu

At that time, the Buddha was staying in the country of Śrāvastī and did not go to attend the meal invitation. It is the customary practice of all Buddhas that, when they do not attend a meal invitation, they afterward inspect the lodgings. While inspecting the lodgings, he saw a sick bhikkhu lying alone, with no one to tend or support him. He was lying in his own urine and feces. Seeing this, the Buddha approached the sick bhikkhu and, though he already knew, asked:

“Why are you lying in your own urine and feces? Is there anyone tending you and providing you with rice and gruel?”

The sick bhikkhu replied:

“No.”

The Buddha asked again:

“Why is there no one tending you?”

The sick bhikkhu replied:

“When I was healthy, I did not visit other sick persons. Therefore, now that I am ill, there is no one to care for me or provide me with rice and gruel.”

The Buddha said:

“Because you did not tend and support the sick, you have suffered a loss and gained nothing. You are bhikkhus; if you do not tend one another, who will tend you when you are ill?”

The Blessed One then helped the sick bhikkhu sit up and wiped the filth from his body. After wiping him, he washed him clean. Having washed him, he laundered his robe and hung it up to dry. The Buddha cleared away the old, spoiled, and decaying grass and leaves upon which the sick bhikkhu had been lying. He spread mud over the surface and sprinkled it with water to make it clean. He then laid down fresh grass, spread a robe over it, placed the sick bhikkhu back upon it, and covered him with another robe. Only then did the Tathagata depart.

At that time, after the Blessed One had finished his meal, he used this occasion to assemble the Sangha of bhikkhus and, without being asked, spoke about what had just occurred:

“After I did not go to take the meal, I went to inspect the lodgings and saw a sick bhikkhu. I personally attended to everything.”

He related the entire matter in detail to the bhikkhus and then said:

“Bhikkhus, from now on you should tend sick bhikkhus; you must not fail to tend them. You should appoint someone to care for the sick; you must not fail to appoint a caregiver. If you wish to make offerings to me, you should make offerings to the sick. I permit bhikkhus who share the same preceptor, or have the same preceptor, who share the same teacher, or have the same teacher, or who are disciples, to care for one another. If anyone has no caregiver, the Sangha should appoint someone to tend him. If no one is willing to care for him, someone should be assigned according to seniority. If a person assigned according to seniority refuses, he shall be dealt with in accordance with the Dharma.”

If there is no bhikkhu, a bhikkhuni may assist with the necessary tasks, but she must not touch the bhikkhu. If there is no bhikkhuni, a śikṣamāṇā may likewise tend to the necessary tasks, but she too must not touch the bhikkhu. If there is no śikṣamāṇā, a śrāmaṇera should do so. If there is no śrāmaṇera, a śrāmaṇerikā may likewise perform the necessary tasks, but she too must not touch the bhikkhu. If there is no śrāmaṇerikā, an upāsaka should do so. If there is no upāsaka, an upāsikā may likewise perform the necessary tasks, but she too must not touch the bhikkhu.

A sick person with five qualities is difficult to care for: 1. He craves foods that he is not permitted to eat and refuses to take medicine. 2. Although his caregiver is sincere, he does not truthfully describe his condition. 3. When he needs to walk, he does not walk; when he needs to stand, he refuses to stand. 4. When his body is in pain, he is unable to endure it. 5. Although he can perform light tasks himself, he does not do so and must rely on others to perform them. A sick person with these five qualities is very difficult to care for.

A sick person with five qualities is easy to care for: 1. He does not eat foods that he is not permitted to eat and is willing to take medicine. 2. He truthfully describes his condition to his caregiver. 3. When he needs to walk, he walks; when he does not need to walk, he does not walk; when he needs to stand, he stands. 4. When his body is in pain, he is able to endure it. 5. When he can perform a light task himself, he does so. A sick person with these five qualities is easy to care for.

Again, a sick person with five qualities is difficult to care for: in addition to the first four qualities described above, the fifth is that he is unable to keep his mind composed while sitting in meditation. A sick person with these five qualities is very difficult to care for.

A sick person also has five qualities that make him easy to care for. In addition to the four qualities mentioned above, the fifth is that he is able to [862a1] keep his mind composed while sitting quietly. A sick person possessing these five qualities is easy to care for.

At that time, in the country of Kosala, a bhikshu traveling along the road came to a small dwelling place and saw a sick bhikshu who had no one to care for him, lying in his own urine and feces. He then thought: “The Blessed One has taught, ‘The sick must be cared for; they must not be left uncared for. Someone must be appointed to tend the sick; one must not fail to appoint someone to tend them.

Offerings should be made to the sick; one must not fail to make offerings to them. Whoever makes offerings to the sick makes offerings to me.’” He then cared for the sick bhikshu, who subsequently passed away. The bhikshu took the deceased bhikshu’s robe and bowl to the Jeta Grove Monastery in the country of Shravasti.

He approached the Blessed One, bowed with his head at the Buddha’s feet, and fully reported this matter to him. The Buddha said:

“Excellent, excellent, bhikshu! You are one who is able to care for a sick bhikshu. Offerings should be made to the sick. Someone should be appointed to care for a sick bhikshu. To make offerings to a sick bhikshu is to make offerings to me.”

The robe, bowl, sitting cloth, and needle case of the deceased bhikshu that he brought should be divided among the Sangha present at that dwelling place.

At that time, the Blessed One instructed the bhikshus to give the deceased bhikshu’s robe, bowl, sitting cloth, and needle case to the caregiver by means of a motion and one proclamation. The caregiver should enter the Sangha, bare his right shoulder, remove his sandals, reverently bow with his head at the feet of the Sangha, and make the following request:

“Venerable Sangha, please listen! Bhikshu ... has passed away at that dwelling place. His robe, bowl, sitting cloth, needle case, and robe container should be divided among the Sangha present at this dwelling place.”

He should repeat this a second and a third time.

The Sangha should appoint someone capable of performing the karman—whether the senior elder or the next-ranking elder, whether one who recites the Vinaya or one who does not—provided that he is able to perform the karman. He should make the following motion:

“Venerable Sangha, please listen! Bhikshu ... has passed away. The robe, bowl, sitting cloth, needle case, and robe container that he left behind should be divided among the Sangha present at this dwelling place. If it is the appropriate time for the Sangha, the Sangha consents to give them to the caregiving bhikshu named .... This is the motion.

“Venerable Sangha, please listen! Bhikshu ... has passed away. The robe, bowl, sitting cloth, needle case, and robe container that he left behind should be divided among the Sangha present at this dwelling place. The Sangha now gives them to the caregiving bhikshu named .... Those elders who consent to giving the robe, bowl, sitting cloth, needle case, and robe container left behind by this bhikshu to the caregiving bhikshu named ... should remain silent. Anyone who does not consent should speak.

“The Sangha has consented to give the robe, bowl, sitting cloth, needle case, and robe container left behind by that bhikshu to the caregiving bhikshu named .... The Sangha remains silent. Thus is this matter recorded.”

(If the Sangha performs a karman appointing someone to distribute the robe requisites of the deceased, that karman procedure does not differ from this one, except that the following sentence is added: “The Sangha now entrusts the robe to the bhikshu named .... The bhikshu named ... shall return it to the Sangha. This is the motion.”)^[67]

At that time, many renowned bhikshus in the country of Shravasti passed away, leaving behind many sets of three robes. The bhikshus did not know which robes should be given to the caregivers. They reported this to the Buddha. The Buddha said:

“You are permitted to give the robe that the deceased regularly used.” After the Buddha permitted robes to be given to caregivers, some bhikshus provided only cursory care; some merely helped a sick person sit up or lie down; and some merely handed him a stick, a tooth-cleaning twig, or a cup of water, yet they still took the robe and bowl of the deceased. The Buddha said:

“One must not take the robe and bowl of a deceased sick person merely for having provided such cursory care.”

There are five circumstances in which a caregiver may not receive the robe requisites of a sick person: 1. He does not know what the sick person should or should not eat; he fails to give him what he should eat and instead gives him what he should not eat. 2. He is disgusted by the sick person’s urine, feces, phlegm, and saliva. 3. He has no compassionate heart and acts only for the sake of robes and food. 4. While caring for the sick person, he is unable to arrange medicine and treatment for him until he either recovers or dies. 5. He is unable to teach the Dharma to the sick person and cause him to rejoice, while his own wholesome qualities decline.

A caregiver possessing these five faults may not receive the sick person’s robe requisites.

There are also five qualities by which one who cares for a sick person deserves a share: 1. He knows what the sick person may and may not eat, and gives him what he should eat. 2. He is not disgusted by the sick person’s urine, feces, phlegm, and saliva. 3. He has a loving heart and does not act for the sake of robes and food. 4. While caring for the sick person, he arranges medicine and treatment for him until he either recovers or dies. 5. He is able to teach the Dharma to the sick person and cause him to rejoice, while his own wholesome qualities increase. One possessing these five qualities should receive the sick person’s robe requisites.

If a sick person, when close to drawing his final breath, says: “These things belong to me. After I die, offer them to the Buddha, Dharma, Sangha, a stupa, or an individual. If I do not die, return them to me.”

The Buddha said:

“One must not make such a testament; the goods should instead be divided among the Sangha present.”

That sick bhikshu conceived the thought: “I shall formally retain the three inferior robes,” because he feared that the caregiver would take them away.

The Buddha said:

“He should formally retain the good ones.”

At that time, a sick person deposited his robe and bowl elsewhere, fearing that the caregiver would take them. After he recovered, he had nothing to use. The bhikshus reported this to the Buddha. The Buddha said:

“One must not deliberately deposit one’s robe and bowl elsewhere out of fear that the caregiver will take them.”

At that time, many renowned bhikshus in the country of Shravasti passed away, leaving behind many sets of three robes. The bhikshus did not know which kind of robes should be given to the caregiving bhikshus. They reported this to the Buddha. The Buddha said:

“The quality of the care should be considered. If a bhikshu has provided the best care, give him the best three robes. If he has provided care of middling quality, give him three robes of middling quality. If he has provided poor care, give him three inferior robes.”

At that time, in the country of Shravasti, a bhikshu who owed a debt to another person passed away. The bhikshus did not know who should repay that debt, so they reported the matter to the Buddha. The Buddha said:

“You are permitted to use his extra robes^[68] to repay it. If there is nothing else, sell the three robes to repay it; whatever remains should be given to the caregiver. The caregiver should ask the sick bhikshu, ‘Which are your three robes? Which are your extra robes? Do you owe anyone a debt? Does anyone owe you a debt? Have you promised to give anything to anyone?’ If the caregiver does not ask these questions, he is to be dealt with according to the Dharma.”

12. Miscellaneous Matters

At that time, a bhikshu’s body was afflicted with sores that soiled his robes and bedding. The Buddha said:

“You are permitted to keep a body-covering cloth.”^[69]

In another case, the fibers of a robe adhered to the sores and caused pain. The Buddha permitted a fine, soft cloth to be used as an inner covering, with a nivāsana worn over it. If the bhikshu went to a layperson’s home, he should say, “I am suffering from sores.” If the layperson said, “It does not matter; please sit,” he should lift his nivāsana and sit down.

At that time, a bhikshu suffering from prolapsed hemorrhoids used a dry stick to wipe himself and experienced pain. The Buddha permitted him to wipe himself with fine wool, kalpāsa, bird feathers, or an old cloth. After using it, he hung it up without washing it. The bhikshus who saw this were disgusted and reported it to the Buddha. The Buddha said:

“After using it, one must not hang it up without washing it. It must be washed clean.”

One bhikshu washed it but did not wring out the water and dry it, so it rotted and became infested with worms. The Buddha said:

“It should be wrung free of water and then spread out to dry.”

At that time, a bhikkhu suffered from sores, which soiled his robe and bedding. The matter was reported to the Buddha. The Buddha said:

“Permission is given to provide a robe for covering sores.^[70] If one does not have one of one’s own, permission is given to take a robe belonging to the Sangha for use.”

When using it, that bhikkhu did not dare to carry the robe for covering sores from one dwelling place to another. The matter was reported to the Buddha. The Buddha said:

“Permission is given to carry it when moving.”

But after his sores had healed, that bhikkhu did not return it to its original place. The Buddha said:

“When the sores have healed, it must be washed, dyed, neatly folded, and returned to its original place. If it is not returned to the former dwelling place, the offender shall be dealt with according to the Dharma.”

At that time, the group of six bhikkhus made curtains. When the laypeople saw this, they all criticized them, saying: “These Sakyan ascetics do not know contentment or when to stop, and they have no sense of shame. Outwardly they claim, ‘We know the true Dharma.’ But what true Dharma is there in this behavior? They are no different from kings and great ministers!” The bhikkhus [863a1] reported the matter to the Buddha. The Buddha said:

“Curtains must not be sewn.”

At that time, a bhikkhu urinated and defecated in an open place, exposing his body. The bhikkhus reported the matter to the Buddha. The Buddha said:

“Permission is given to use grass, leaves, branches, yiliyan-duo, maoluo, maomaoluo, or qulou as a screen.”

At that time, the group of six bhikkhus made canopies.^[71] When the laypeople saw this, they criticized them, saying: “These Sakyan ascetics do not know contentment or when to stop, and they have no sense of shame. Outwardly they claim, ‘We know the true Dharma.’ But what true Dharma is there in this behavior? They are no different from kings and great ministers!” The bhikkhus reported the matter to the Buddha. The Buddha said:

“Canopies must not be made.”

At that time, the bhikkhus became hot while traveling. They reported the matter to the Buddha. The Buddha said:

“Permission is given to use grass, leaves, or one of the ten kinds of cloth to make a covering.”

At that time, the Sangha received double-layered robes.^[72] The Buddha said:

“Permission is given to keep and use them.”

At that time, there were bhikkhus who did not know how to formally undertake the three robes.^[73] The Buddha said:

“They should formally undertake them. If there is doubt, they should relinquish them. After relinquishing them, they should undertake them again. If one possesses the three robes but does not formally undertake them, one commits a duskrta offense.”

The Buddha instructed the bhikkhus to formally undertake the three robes. Some formally undertook various small cloths in place of the three robes, such as a body towel, a face towel, and a felt sleeping mat. The matter was reported to the Buddha. The Buddha said:

“Such small cloths must not be formally undertaken in place of the three robes.”

The Buddha gave permission to use a robe four cubits long and two cubits wide as an antarvasa; one three cubits wide and five cubits long as an uttarasanga; and likewise for the sanghati.

At that time, the bhikkhus’ robes became torn. The Buddha said:

“Permission is given to patch them.”

They did not know how to patch them. The Buddha said:

“Place a layer of cloth over the tear and sew it on. Patch it according to whether the torn area is large or small, square or round.”

At that time, the bhikkhus entered a village without wearing robes made of cut pieces. When the laypeople saw them, they all criticized them, saying:

“These Sakyan ascetics do not know contentment or when to stop, and they have no sense of shame. They are like non-Buddhist ascetics.”

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

“One should not enter a village without wearing a robe made of cut pieces. There are five circumstances in which one may leave the sanghati behind: when one suspects danger; when it is raining; when one suspects that it may rain; when the sanghati has not yet been completely sewn; or when, because it has been washed or dyed, it is damaged, torn, thick, or heavy. In these five circumstances, one may leave the sanghati behind.”

At that time, a bhikkhu entered a village wearing his sanghati inside out. Another bhikkhu saw this, was displeased, and reported it to the Buddha. The Buddha said:

“One must not enter a village wearing one’s robe inside out.”

A bhikkhu was apprehensive and therefore did not dare to wear his robe inside out even outside a village. Consequently, it was soiled by the sun, wind, dust, insects, and birds. The bhikkhus reported the matter to the Buddha. The Buddha said:

“Outside a village, permission is given to wear the robe inside out.”

At that time, a bhikkhu received an uncut robe-cloth^[74] of sufficient width and length. He cut it and sewed it into a robe. Being of few desires, he wished to sew a robe with attached leaf-shaped patches and reported the matter to the Buddha. The Buddha said:

“Permission is given to sew it. If a bhikkhu receives an uncut robe-cloth of sufficient width and length and wishes to sew a five-panel robe,^[75] permission is given to sew it.”

At that time, the bhikkhus had robes that, because of an offense, had to be relinquished.^[76] They reported the matter to the Buddha. The Buddha said:

“Permission is given to relinquish them in the midst of the Sangha, before a group, or before one person, and afterward to make them a pure gift. One must not fail to relinquish them. Only after relinquishing them may one assign them.^[77] One must not assign them without first relinquishing them. A certain bhikkhu, without relinquishing a robe, used it as one of the three robes, made it into a pariskara robe,^[78] deliberately allowed it to deteriorate, deliberately burned it, used it as something other than a robe, or wore it continually.^[79] The Buddha said:

“If it has not been relinquished, it must not be used as one of the three robes, made into a pariskara robe, deliberately allowed to deteriorate, deliberately burned, used as something other than a robe, or worn continually.” The bhikkhus thought: “If the pariskara is not physically present, is a naihsargika offense committed or not?” The Buddha said:

“No naihsargika offense is committed.”

That bhikkhu wore the robe without relinquishing it. The matter was reported to the Buddha. The Buddha said:

“One must not wear it without relinquishing it.”

That bhikkhu thought that he did not dare use a robe entailing relinquishment and expiation;^[80] he gave it to someone or made it into a covering.^[81] The matter was reported to the Buddha. The Buddha said:

“Permission is given to give it to another person or make it into a covering.”

At that time, some bhikkhus were apprehensive and did not dare to wear robes that had been burned, robbed, or swept away by water. They reported the matter to the Buddha. The Buddha said:

“Permission is given to wear them.”

At that time, a bhikkhu exchanged a robe with someone without first relinquishing it. The matter was reported to the Buddha. The Buddha said:

“One must not fail to relinquish the robe. It should first be relinquished and only afterward exchanged.”

The bhikkhus thought: “If a robe belonging to the Sangha is kept for more than ten days, does it entail relinquishment and expiation?” They reported the matter to the Buddha. The Buddha said:

“No offense is committed.”

Any bhikkhu who does not return a robe that was made a pure gift to its owner commits a duskrta offense. One who prevents its return also commits a duskrta offense.

At that time, some bhikkhus deposited undyed robes, whose colors had not been rendered unsuitable, in the homes of laypeople. The laypeople took and wore them. The Buddha said:

“One must not deposit a robe in a layperson’s home without first dyeing it so that its color is rendered unsuitable. It should be dyed an unsuitable color and made into an ascetic’s robe. Only afterward may it be deposited in a layperson’s home.”

At that time, a bhikkhu obtained a cloth narrow at the top and wide at the bottom and wished to make it into a sankaksika. He reported the matter to the Buddha. The Buddha gave permission to make it.

At that time, at a certain dwelling place, the Sangha presently assembled received distributable robe-material. The group of six bhikkhus took it beyond the boundary and divided it among themselves. The bhikkhus reported the matter to the Buddha. The Buddha said:

“It must not be divided outside the boundary.”

At that time, an elder bhikkhu of great renown traveled among the people and received much robe-material that was to be divided by the Sangha presently assembled. It was difficult to divide because they were apprehensive that the Buddha had not permitted robe-material to be divided outside the boundary. The bhikkhus reported this matter to the Buddha. The Buddha said:

“One should appoint someone to make this announcement: ‘Come to that place to divide the robe-material. Whatever robe-material ought to be divided will be apportioned.’”

They did not know when to divide it. The Buddha said:

“A signal must be given. The time may be fixed according to the shadow cast by a person; smoke may be raised; a conch may be blown; or a drum or gandhi may be struck to announce that the time has arrived. A share should be apportioned both to one who comes personally and to one who sends another in one’s stead.”

There were some bhikkhus who moved bedding and furnishings. The Buddha said:

“They must not be moved.”

In some cases, one room had many bedding and furnishings, while another had few. The Buddha said:

“From now on, permission is given for a resident elder, a mamati, or a steward to move them. A person receiving a room should first ask permission and only afterward move them.”

A certain bhikkhu moved bedding and furnishings but, when leaving, did not return them to their original place. Another bhikkhu then used them. The Buddha said:

“One must return the bedding and furnishings to their original place before leaving. If one does not return them, one shall be dealt with according to the Dharma.”

The dwelling had become damaged and was collapsing. The bhikkhus were apprehensive and did not dare move the bedding, because the Buddha had taught: “Bedding should not be moved.” The bhikkhus reported this to the Buddha. The Buddha said:

“If a dwelling has become damaged and is collapsing, the bedding should be moved.”

Some moved the bedding to other rooms. Because no one dared lie in those other rooms, they fell into disrepair. The Buddha said:

“They should be used.”

After the Buddha had permitted their use, the bhikkhus used them without washing or wiping their feet, or used them as garments beneath the body. The bhikkhus reported this to the Buddha. The Buddha said:

“They must not be used without washing or wiping the feet, nor may they be used as undergarments.”

After the Buddha had forbidden their use as undergarments, the bhikkhus were apprehensive and did not dare let them touch their arms or legs. The bhikkhus reported this to the Buddha. The Buddha said:

“They must not be used as garments beneath the body; contact is permitted only from the armpits to the knees.”

At that time, white-robed laypeople offered undergarments to the bhikkhus. The bhikkhus were apprehensive and did not dare accept them, so they reported this to the Buddha. The Buddha said:

“Garments offered by donors should be accepted as appropriate.”

After the damaged dwelling had been repaired, the bedding was not returned. The bhikkhus reported this to the Buddha. The Buddha said:

“If the dwelling has been repaired, the bedding should be returned. If it is not returned, the offender shall be dealt with according to the Dharma.”

Some bhikkhus moved the bedding belonging to one residence to another residence. The Buddha said:

“The bedding belonging to one residence must not be moved to another residence.”

On one occasion, the people of the country rebelled and caused terror, so that residence was also damaged. The bhikkhus were apprehensive and did not dare move the bedding, because the Buddha had not permitted fixed bedding belonging to one residence to be moved to another. The bhikkhus reported this to the Buddha. The Buddha said:

“If such circumstances arise, I permit it to be moved.”

When moving the bedding, those bhikkhus did not dare use it to conceal themselves, fearing that it would touch their bodies,^[82] because the Blessed One had not permitted it to be used as a garment beneath the body. The bhikkhus reported this to the Buddha. The Buddha said:

“According to the circumstances, use an appropriate means [864a1] to conceal yourselves while moving it. If another person drives you away and tells you to get up, you must not get up. Nor may you drive another person away and make them get up. If there is another bhikkhu who can lovingly protect it, it should be entrusted to him.”

When the country had again become stable, the people were peaceful and prosperous, and the dwelling had been repaired, the bedding was still not brought back. The bhikkhus reported this to the Buddha. The Buddha said:

“If the bedding is not returned, the offender shall be dealt with according to the Dharma.”

At that time, Venerable Sariputra obtained pieces of cloth of the finest colors and wished to cut and sew them into a five-paneled robe. He reported this to the Buddha. The Buddha said:

“I permit it to be sewn.”

At that time, the Sangha present at a certain residence received many divisible robe materials. The group of six bhikkhus kept shifting the responsibility to one another and refused to put them away, so they were lost. The bhikkhus reported this to the Buddha. The Buddha said:

“Whoever sees them must put them away.”

At that time, visiting bhikkhus arrived and moved the robe materials into another room, where they were not secure. This was reported to the Buddha. The Buddha said:

“I permit a separate room to be designated as a storeroom by a motion and a second proclamation.”

The room should be named: it may be a bathhouse, an upper-story building, or a walking-meditation hall.^[83] From within the assembly, a person capable of performing the formal act should be appointed. Whether he is the senior elder or the next in seniority, whether or not he has recited the Vinaya, it is enough that he be capable of performing the formal act. He should make the motion as follows:

“Venerable Sangha, please listen. If it is the appropriate time for the Sangha, the Sangha approves designating the room called ... as a storeroom. This is the motion.

“Venerable Sangha, please listen! The Sangha designates the room called ... as a storeroom. Any elder who approves the Sangha’s designation of the room called ... as a storeroom should remain silent. Whoever does not approve should speak. The Sangha has approved designating the room called ... as a storeroom.

“The Sangha approves and is therefore silent. Thus is this matter recorded.”

At that time, the storeroom had no custodian and was therefore not reliably secure. The Buddha permitted a custodian of the goods to be appointed by a motion and a second proclamation. From within the assembly, a person capable of performing the formal act should be appointed. Whether he is the senior elder or the next in seniority, whether or not he has recited the Vinaya, it is enough that he be capable of performing the formal act. He should make the motion as follows:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, the Sangha approves appointing Bhikkhu ... as custodian of the storeroom. This is the motion.

“Venerable Sangha, please listen! The Sangha appoints Bhikkhu ... as custodian. Any elder who approves the Sangha’s appointment of Bhikkhu ... as custodian should remain silent. Whoever does not approve should speak. The Sangha has approved appointing Bhikkhu ... as custodian.

“The Sangha approves and is therefore silent. Thus is this matter recorded.”

“If that bhikkhu refuses to serve as custodian, he should be granted the special allowance of receiving rice gruel. If he still refuses, all robes and food that have been received should be divided into two portions. If he nevertheless persists in refusing, he should be dealt with according to the Dharma.”

At that time, Visakha, Migara’s Mother,^[84] procured many bathing cloths for the rainy season and sent someone to offer them at the monastery. The bhikkhus did not know what to do with them. They reported this to the Buddha. The Buddha said:

“They should be distributed in order, beginning with the senior elder. If there are not enough, a record should be made. When more are later received, the distribution should continue.”

At that time, a robe of exceedingly great value was received, and they continued the distribution with it. The Buddha said:

“A robe of exceedingly great value must not be used to continue the distribution; instead, it should be exchanged for the senior elder’s robe. If the robe materials received are unequal, divisible robe materials belonging to the Sangha should be used to make the number of equal shares sufficient for distribution.”

At that time, the Sangha received an anganalā robe.^[85] This was reported to the Buddha. The Buddha said:

“I permit it to be stored.”

At that time, a bhikkhu wore a Sangha-owned body-covering garment^[86] into the bathhouse and dining hall, causing it to be soiled by rice and soup, stained with mud, smoked by fumes, and covered with dust. The Buddha said:

“A Sangha-owned body-covering garment must not be worn into the bathhouse or dining hall.”

At that time, during the winter months, the bhikkhus suffered from the cold. They reported this to the Buddha. The Buddha permitted them to wear warm garments, but they had to cherish and carefully protect them from being soiled. At that time, a bhikkhu wore one into the latrine, causing it to become filthy and foul-smelling. The Buddha said:

“It must not be worn into the latrine.”

At that time, a bhikkhu had to take the garment back to his room before going to the latrine and consequently became severely pressed. The bhikkhus reported this to the Buddha. The Buddha said:

There should be a robe rack outside the latrine, or a dragon-tooth-shaped hook, a post, a building, a tree, grass, or a stone; I permit the garment to be hung or placed there. If it is raining, it should be put where the rain cannot reach it. If windblown rain wets the place where it is kept, it is best not to let it touch the latrine door. When using the latrine, squat compactly so as not to soil the garment.

A certain bhikkhu wore a robe to the walking-meditation ground, where it became caught on grass, had insects adhere to it, became covered with earth and dust, was soaked by rain, and thus damaged the Sangha’s robe. The bhikkhu reported this to the Buddha. The Buddha said:

“A Sangha-owned robe must not be worn to the walking-meditation ground.”

At that time, an aged and infirm senior bhikkhu arrived exhausted from a long journey. The Buddha permitted a piece of felt to be spread over the sleeping mat. He should lie upon it while cherishing and carefully protecting it.

At that time, a bhikkhu entered the rains retreat at one residence but later went to stay at another residence. He did not know at which residence he should receive the rains-retreat requisites. The bhikkhus reported this to the Buddha. The Buddha said:

“He should receive the rains-retreat requisites at the place where he stayed for the greater number of days. If he stayed an equal number of days at both places, he should receive half from each place.” A certain bhikkhu distributed the food for the rains retreat. The Buddha said:

“It must not be distributed. Food should be received and eaten according to how it has been offered.”

After the Blessed One had completed the rains retreat accepted at the invitation of the brahmin Verañja ^[87], he said to Venerable Ananda:

“Go and tell the brahmin Verañja: ‘The Buddha has completed the three-month rains retreat that he accepted at your invitation and now wishes to journey among the people.’”

Venerable Ananda obeyed the Blessed One’s instruction and immediately went to Verañja and said:

“The Blessed One says this: ‘He has completed the three-month rains retreat that he accepted at your invitation and now wishes to journey among the people.’”

When Verañja heard the Venerable One’s words, he thought to himself: “I invited the ascetic Gautama and the Sangha of bhikkhus for ninety days, yet I made no offerings to them.” Verañja then went to the Blessed One, respectfully exchanged greetings with him, and sat down to one side. The Blessed One employed innumerable skillful means to teach him the Dharma, causing him to rejoice. Having heard the Buddha teach the Dharma, Verañja was greatly delighted and said to the Buddha:

“I beseech the Blessed One and the Sangha of bhikkhus to accept my invitation for another ninety days.”

The Buddha replied:

“I have already accepted your invitation for ninety days. Now I wish to journey among the people.”

Verañja said to the Buddha:

“I beseech you and the Sangha to permit me to offer you the midday meal tomorrow.”

The Blessed One consented by remaining silent. Knowing that the Buddha had accepted, Verañja rose joyfully from his seat, circumambulated the Buddha, and departed. That night he prepared an abundance of food and drink, and when morning came, he invited the Buddha and the Sangha to the meal.

At that time, the Blessed One, together with five hundred bhikkhus of the Sangha, donned their robes, took up their bowls, went to Verañja’s house, and sat down in the seats prepared for them. Verañja offered the Buddha and the Sangha various kinds of delicious and nourishing food and drink. When they had finished eating and set down their bowls, Verañja offered three robes to the Blessed One and two lengths of cloth for summer robes to each bhikkhu of the Sangha. The bhikkhus did not accept them, saying:

“The Buddha has not yet permitted us to accept summer robes.” The bhikkhus reported the matter to the Buddha. The Buddha said: “I permit them to be accepted.”

At that time, Bhaddananda of the group of six bhikkhus heard that the Buddha had permitted the acceptance of summer robes, and so throughout all three seasons—spring, summer, and winter—he sought summer robes. Even before the rains retreat had ended, he sought and accepted robes. On one occasion, Bhaddananda the Sakyan was spending the rains retreat at one residence when he heard that another residence had received many robes for the rains retreat. He went to that residence and asked:

“Have you divided the summer robes yet?”

They replied:

“Not yet.”

Bhaddananda said:

“Bring them out. I will divide them together with you.”

Bhaddananda then went to other residences and likewise asked:

“Have you divided the summer robes yet?”

They replied:

“Not yet.”

Bhaddananda said:

“Bring them out. I will divide them together with you.”

Thus, because Bhaddananda participated in the division of robes at many places, he received many robes and brought them back to Jeta’s Grove. When the other bhikkhus saw them, they asked:

“The Blessed One permits us to keep three robes. To whom do all these robes belong?”

Bhaddananda said:

“Many residences divided robes, and so I received this large number of robes.”

Among the bhikkhus were those of few desires and contentment, who practiced the dhuta disciplines, delighted in training in the precepts, and possessed a sense of shame. They reproached Bhaddananda of the group of six bhikkhus, saying: “The Blessed One permitted bhikkhus to accept summer robes. Why do you seek summer robes throughout all the seasons of spring, summer, and winter? Why do you seek and [865a1] accept robes before the rains retreat has ended? Having spent the rains retreat here and already received a share of the robes, why do you go elsewhere and receive another share?”

The bhikkhus went to the Blessed One and fully reported this matter to him. The Blessed One assembled the Sangha of bhikkhus and, employing innumerable skillful means, rebuked Bhaddananda:

“What you have done is wrong. It is not the Dharma of an ascetic, not pure conduct, not conduct in harmony with the discipline, and not something that should be done. Bhaddananda, I permitted bhikkhus to keep summer robes. Why, then, do you seek summer robes throughout all the seasons of spring, summer, and winter? Why do you seek and accept robes before the rains retreat has ended? Having spent the rains retreat at one place and already received robes, why do you go elsewhere and receive another share of robes?”

After employing innumerable skillful means to rebuke Bhaddananda of the group of six bhikkhus, the Buddha told the bhikkhus:

“From now on, you must not seek summer robes throughout all the seasons of spring, summer, and winter. Before the rains retreat has ended, you must not seek or accept robes. Nor, after spending the rains retreat at one place and receiving robes there, may you go elsewhere and receive more robes. If anyone accepts them in this manner, he shall be dealt with according to the Dharma.”

At that time, a bhikkhu departed before the summer robes had been divided. The bhikkhus later divided the summer robes. When that bhikkhu returned, he asked:

“Have the summer robes been divided?”

The bhikkhus replied:

“They have been divided.”

That bhikkhu asked:

“Did anyone take my share of the robes?”

The bhikkhus said:

“No.”

The bhikkhu then became angry and reproached them, saying:

“When the robes had not yet been divided, I was away. Only afterward were the summer robes divided. I spent the rains retreat here, so why did you not take my share of the robes?”

The bhikkhus wondered: “Was this a valid division of the robes?” They went and reported the matter to the Buddha. The Buddha said:

“The division of the robes was valid, but you should wait for one another. Alternatively, one who is departing may entrust someone who remains behind to accept his share of the summer robes on his behalf.”

At that time, a bhikkhu departed before the robes were divided. When leaving, he made a general request to those who remained behind, saying, “Please accept my share of the robes for me.” Later, when the bhikkhus divided the robes, they asked:

“Who will accept the share of the robes for that bhikkhu?”

No one accepted it. When that bhikkhu returned, he asked:

“Have the robes been divided?”

The bhikkhus replied:

“They have been divided.”

He then asked:

“Did anyone accept my share of the robes?”

The bhikkhus said:

“No one accepted it.”

The bhikkhu became angry and reproached them: “When the robes had not yet been divided, I was away. I asked you to accept my share of the robes for me when you divided them. I spent the rains retreat here. Why did you not accept my share for me when the robes were divided?”

The bhikkhus wondered: “Was the division of the robes valid?” They went and reported the matter to the Buddha. The Buddha said:

“The division of the robes was valid. However, you should have waited for that person to return. Alternatively, before leaving, he should have explicitly entrusted a particular person to accept his share and not merely made a general request.”

At that time, a bhikkhu departed before the robes had been divided, having entrusted another bhikkhu to accept his share of the summer robes on his behalf. When the bhikkhus divided the robes, they asked:

“Who will accept the share of the robes for that bhikkhu?”

The person who had been entrusted forgot and did not accept it. After the bhikkhus had finished dividing the robes, the absent bhikkhu returned and asked:

“Have the summer robes been divided?”

The bhikkhus said:

“They have been divided.”

That bhikkhu asked:

“Did anyone accept my share of the robes for me?”

The bhikkhus said:

“No.”

The bhikkhu became angry and reproached them, saying:

“When the robes had not yet been divided, I was away. Beforeward, I had entrusted a bhikkhu to accept my share of the robes. I spent the rains retreat here, so why did no one accept my share on my behalf?”

The bhikkhus did not know whether the division of the robes was valid, so they went and reported the matter to the Buddha. The Buddha said:

“The division was valid. The person who forgot committed an offense.”

At that time, a bhikkhu stored food from the rains retreat. The Buddha said:

“It must not be stored. It should be consumed in accordance with what is offered.”

At that time, Venerable Sariputta and Moggallana entered nirvana, leaving many robes and other articles that could be divided among the Sangha present. A certain bhikkhu kept them beyond the rains-retreat season. The bhikkhus reported the matter to the Buddha. The Buddha said:

“They must not be kept. These robes should be divided among the Sangha present.”

At that time, a donor wished to make offerings to a stupa, to the Sangha, and to the dwellings of the sangharama; to offer bathing robes; or, because a child had just been born, a head had just been shaved, hair was being grown long, a new house had been entered, or memorial rites were being held for deceased relatives, the Sangha then present received many robes and other articles. The bhikkhus retained them until the summer rains retreat. The bhikkhus went and reported this to the Buddha. The Buddha said:

“Such things must not be retained. These are out-of-season robes, and the Sangha then present should divide them.”

At that time, a bhikkhu staying at his own dwelling place received many robes and other articles for the summer rains retreat. He thought: “What should I do?” He spoke to the other bhikkhus. The bhikkhus reported this to the Buddha. The Buddha said:

“If a bhikkhu observing the rains retreat receives many articles belonging to the Sangha for the summer rains retreat, that bhikkhu should make the mental determination: ‘These articles belong to me.’”

Whether he has formally accepted them or not, other bhikkhus who arrive later are not entitled to receive a share.

At that time, the bhikkhus received a large quantity of divisible robes and other articles, but the Sangha split into two groups. The bhikkhus reported this to the Buddha. The Buddha said:

“They should be divided into two portions.”

If divisible robes and other articles had not yet been received when the Sangha split into two groups, the Buddha said:

“The donor should be asked for whom the offering is intended. If the donor says it is offered to an elder named such-and-such, it should be given to that elder in accordance with the donor’s words. If the donor says that they do not know, or says that it is offered to everyone, it should be divided into two portions.

“At that time, some robes had already been received by the bhikkhus and some had not yet been received when the Sangha split into two groups. The robes already received should be divided into two portions. Regarding those not yet received, the donor should be asked for whom they are intended. If the donor says, ‘They are offered to an elder named such-and-such,’ they should be given to that elder in accordance with the donor’s words. If the donor says, ‘I do not know,’ or says, ‘They are offered to everyone,’ they should be divided into two portions.

“At that time, the bhikkhus received divisible robes and other articles. If a bhikkhu went from one group to the other, that other group was not permitted to give him a share of the robes.

“Or, if the robes and other articles had not yet been received and a bhikkhu went from one group to the other, he was not to be given a share of the robes.

“Or, whether the robes and other articles had or had not yet been received, if a bhikkhu went from one group to the other, he was not to be given a share of the robes.

“At that time, a bhikkhu traveling from one group to the other died before reaching his destination. The bhikkhus did not know to whom his robes and bowl should be given, and they reported this to the Buddha. The Buddha said:

“Give them to the dwelling place he intended to reach.”

At that time, a bhikkhu went from one group to the other and died just after arriving. The bhikkhus did not know to whom his robes and bowl should be given, and they reported this to the Buddha. The Buddha said:

“They should be given to the group of the Sangha that he had joined.”

At that time, a bhikkhu died after a formal act of censure had been carried out against him. The bhikkhus did not know to whom his robes and bowl should be given, and they reported this to the Buddha. The Buddha said:

“They should be given to the Sangha that had collectively performed the karman of censure.”

At that time, the Sangha at a certain dwelling place split into two groups. A donor invited both groups of the Sangha to partake of a meal together in one place and offered robes and silk thread. The bhikkhus did not know to whom the robes and silk thread should be apportioned, and they reported this to the Buddha. The Buddha said:

“The donor should be asked for whom the silk and thread are intended. If the donor says they are offered to an elder named such-and-such, they should be given to that elder in accordance with the donor’s words. If the donor says that they do not know, or says that they are offered to everyone, they should be divided into two portions.”

At that time, the Sangha received robes for the summer rains retreat, but the Sangha split into two groups. This was reported to the Buddha. The Buddha said:

“They should be divided according to the number of persons in each group, whether many or few.”

Or, if the robes for the rains retreat had not yet been received when the Sangha split into two groups, this was reported to the Buddha. The Buddha said:

“They should be divided according to the number of persons.”

Or, whether the summer robes had or had not yet been received when the Sangha split into two groups, it was reported to the Buddha. The Buddha said: They should be divided according to the number of persons.

At that time, a bhikkhu received his summer robe and then went to the other group. This was reported to the Buddha. The Buddha said:

“It should be given to him.”

Or, if he went to the other group before receiving his summer robe, the Buddha said:

“It should be given to him.”

Or, whether he had or had not yet received his summer robe when he went to the other group, the Buddha said:

“It should be given to him.”

At that time, a layman invited the Sanghas from various dwelling places to assemble at one location, where he made offerings and presented robes. The bhikkhus did not know what to do, and they reported this to the Buddha. The Buddha said:

There are eight kinds of robe offerings: an offering to the Sangha of bhikkhus; an offering to the Sangha of bhikkhunis; an offering to both Sanghas; an offering to the Sangha of the four directions; an offering to the Sangha within one boundary; an offering to the Sangha sharing the same karman; an offering to a person specifically named; [866a1] or an offering to a single person. The Buddha continued:

If the offering is made to the Sangha of bhikkhus, the Sangha of bhikkhus should divide it... and so forth, up to an offering made to a single person, which belongs to that person.

At that time, during the winter months, the bhikkhus suffered from the cold. They reported this to the Buddha. The Buddha said:

“I permit you to wear caps.”

Or, when sitting in the open, they experienced aches and fatigue. The Buddha permitted them to obtain meditation straps.^[88] When a bhikkhu’s body was afflicted with sores and soiled by sweat, the Buddha permitted him to obtain a body towel. When there was sweat on his face, the Buddha permitted him to obtain a face towel. When his eyes discharged fluid, he was permitted to obtain an eye cloth.

At that time, Pilindavaccha received a very precious, thin robe and wished to keep it as a summer robe. The Buddha said:

“I permit it to be formally assigned and then retained.”

Formal assignment of ownership^[89] is of two kinds: genuine assignment and successive assignment.

For genuine assignment, one says:

“Venerable sir, please attend to me single-mindedly! I have this extra robe, which has not yet been formally assigned. Now, wishing to have it assigned, I relinquish it to the venerable sir as a genuine assignment.”

For successive assignment, one says:

“Venerable sir, please attend to me single-mindedly! This is my extra robe, which has not yet been formally assigned. Wishing to have it assigned, I relinquish it to the venerable sir for the procedure of successive assignment.”

The one receiving it for the procedure of assignment should say:

“Venerable sir, please attend to me single-mindedly! You have an extra robe that has not yet been formally assigned. Wishing to have it assigned, you give it to me. I now accept it.”

After accepting it, he should say:

“To whom do you wish this robe to be transferred?”

The other should say:

“I transfer it to the bhikkhu named such-and-such.”

The recipient of the assignment should say:

“Venerable sir, please attend to me single-mindedly! You have this extra robe that has not yet been formally assigned. Wishing to have it assigned, you give it to me, and I now accept it. Having accepted it, I shall give it to Bhikkhu.... This robe now belongs to that bhikkhu. For the sake of Bhikkhu..., you should carefully keep and wear it, using it as circumstances require.”

In the case of genuine assignment, one must speak to the owner before taking and using the robe. In the case of successive assignment, one may wear it at will, whether or not one has spoken to the owner.

At that time, a bhikkhu entrusted someone with a robe to lend to another bhikkhu. The person entrusted with it thought that he was on intimate terms with that bhikkhu and therefore took and used it. Was it permissible to take it in this way? The Buddha said: “One must not take it on the assumption of intimacy.”

Or, upon reaching the road,^[90] was it permissible to take it on the assumption of intimacy? The Buddha said: “It must not be taken.”

Or, upon reaching that place,^[91] was it permissible to take it on the assumption of intimacy? The Buddha said: “It must not be taken.”

Or, if one assumed intimacy with the owner who had sent the robe and then took and used it,^[92] was it permissible to take it? The Buddha said: “It may be taken.”

Or, upon reaching the road, was it permissible to take it? The Buddha said: “It may be taken.”

Or, upon reaching that place, was it permissible to take it? The Buddha said: “It may be taken.”

A bhikkhu who had been lent a robe died. The person entrusted to carry the robe on loan then took it, thinking that it belonged to the bhikkhu who had died. Should he take it or not? The Buddha said: “He should not take it.”

Or, upon reaching the road, should he take it or not? The Buddha said: “He should not take it.”

Or, upon reaching that place, should he take it or not? The Buddha said: “He should not take it.”

Or, the owner who had entrusted someone to carry the robe on loan died. The person entrusted to carry it formed the intention to take the robe of the deceased bhikkhu. Should he take it or not? The Buddha said: “He should take it.”

Or, upon reaching the road, should he take it or not? The Buddha said: “He should take it.”

Or, upon reaching that place, should he take it or not? The Buddha said: “He should take it.”

At that time, a bhikkhu entrusted someone to carry a robe to another bhikkhu. The person entrusted to carry it thought that he was on intimate terms with the person who had entrusted it to him,^[93] and therefore took it for his own use. Should he take it or not? The Buddha said: “He should not take it.”

Or, upon reaching the road, should he take it or not? The Buddha said: “He should not take it.”

Or, upon reaching that place, should he take it or not? The Buddha said: “He should not take it.”

That bhikkhu who had been entrusted to carry it formed the intention that he was on intimate terms with the person to whom^[94] the robe was being given, and took it for his own use. Should he take it or not? The Buddha said: “He should take it.”

Or, upon reaching the road, should he take it or not? The Buddha said: “He should take it.”

Or, upon reaching that place, should he take it or not? The Buddha said: “He should take it.”

The owner who had entrusted someone to carry the robe as a gift died. That bhikkhu formed the intention to take the robe of the deceased. Should he take it or not? The Buddha said: “He should not take it.”

Or, upon reaching the road, should he take it or not? The Buddha said: “He should not take it.”

Or, upon reaching that place, should he take it or not? The Buddha said: “He should not take it.”

The bhikkhu to whom the robe was being sent died. The bhikkhu entrusted to carry it then thought of taking the robe of the deceased. Should he take it or not? The Buddha said: “He should take it.”

Or, upon reaching the road, should he take it or not? The Buddha said: “He should take it.”

Or, upon reaching that place, should he take it or not? The Buddha said: “He should take it.”

At that time, a lay devotee brought a robe into the Sangharama and said:

“This robe is offered to the venerable bhikkhu named...”

That bhikkhu said:

“I have no need of a robe.”

The lay devotee then brought the robe, placed it before the bhikkhu, and departed. That bhikkhu was apprehensive and did not know what to do. The bhikkhus reported this to the Buddha. The Buddha said:

“For the sake of the donor, I permit you to take it and put it away. When it is needed, I permit it to be formally assigned for use.”^[95]

Notes:

^[57] Câu-dạ-la 俱夜羅.

^[58] Hòa-tiên Bạt-đàn-đa Tử 和先跋檀陀子. Pali: Upasena Vaṅgaputta, the younger brother of Sāriputta, who was eloquent and practiced the dhutanga austerities; Vin. iii. 230.

^[59] Tỳ-lưu-ly 毘琉璃. Pali: Viḍūḍabha, son of Pasenadi (Ba-tư-nặc) and Vāsabhakhattiyā (a female servant of the Sakya clan).

^[60] The country of Ca-duy-la-vệ 迦維羅衛國, also called Ca-tỳ-la-vệ. Because the state followed the city-state system, it may be called either a country or a city.

^[61] Ba-lợi-ca-la robe 波利迦羅衣. Pali: parikara, a belt or girdle; or a loincloth.

^[62] Ba-bà 波婆. Pali: Pāvā, a town of the Mallas (the Strongmen). The Buddha stopped here on his way to Kusinara to enter nirvana.

^[63] Ma-la 摩羅, Pali: Mallā, the name of a tribe. See note 59 above.

^[64] Lâu-diên 樓延. Pali, Vin. 296: Roja.

^[65] Robe basket 衣簏. A hamper or basket for holding cloth or robes. Pali, ibid.: At that time, Roja personally handed Ānanda a length of linen cloth (khomapilotā).

^[66] Robe of great value 大價衣. There is an error here. The following details indicate that it was merely coarse cloth.

^[67] The words in parentheses are a minor annotation in the Chinese edition.

^[68] Extra robe 長衣; see Part I, Ch. iv, nissaggiya 1.

^[69] Body-covering robe 覆身衣; see Part I, Ch. v, pācittiya 89, concerning the sore-covering robe: a robe used to cover sores.

^[70] See Part I, Ch. v, pācittiya 89.

^[71] Hiến 幰; a carriage curtain. The Sanskrit term is uncertain.

^[72] Lined robe 複衣.

^[73] Formal assignment 受持; Pali: adhiṭṭhita, disposed of or designated as personal property. This refers to the method of designation, meaning that the procedure of relinquishing and receiving it must be performed before use.

^[74] Uncut robe 縵衣. A plain robe that has not been cut into sections. Cf. Hành sự sao (T40n1804, p. 106c27).

^[75] Five-patch robe 五納衣: Cf. Hành sự sao (T40n1804, p. 105b26).

^[76] An offense requiring relinquishment, that is, an offense of nissaggiya pācittiya; see Part I, Ch. iv.

^[77] This designates the person to whom the relinquished robe is to be given.

^[78] Ba-lợi-ca-la 波利迦羅, also called ba-già-la, is a general designation for all subsidiary garments apart from the three robes, such as the saṅkakṣikā (shoulder-covering garment), nivāsana (sarong), body-covering robe, body towel, and face towel. Cf. Hành sự sao (T40n1804, p. 109b21), where it is translated as “body-supporting garment” 助身衣.

^[79] The regulations concerning the use of relinquished robes. See the nissaggiya rules under the section on characteristics of offenses.

^[80] A robe subject to relinquishment and forfeiture, that is, a robe involved in an offense of nissaggiya pācittiya.

^[81] Covering robe 被衣.

^[82] Fearing that it might be stolen, he had to conceal it inside his clothing.

^[83] Treasury storehouse 庫藏, a storeroom for keeping the property of the Sangha. Pali, Vin. i. 284: bhaṇḍāgāra. The following places within a Sangha residence were permitted to be used as storehouses: aḍḍhayoga, a building with a single-sloped roof or a flat roof; pāsāda, a storied building; hammiya, a separate chamber, a two-story room with a loft, or a cave.

^[84] Tỳ-xá-khư Vô-di-la Mẫu 毘舍佉無夷羅母, also called Tỳ-xá-khư Lộc Tử Mẫu; see Part I, Ch. iv, nissaggiya 27 and note 91.

^[85] Ương-già-na-la robe 鴦伽那羅衣. It is not known what kind of robe this was. It may have been a type of cloth produced by the people of Aṅga.

^[86] Sangha body-covering robe 僧覆身衣, a body-covering robe belonging to the Sangha and allotted for individual use; see notes 66 and 75 above.

^[87] The brahmin of Verañjā; see Part I, Ch. i, rule 1, the account of its origin.

^[88] Meditation strap 禪帶. Cf. Ngũ phần 21 (T22n1421, p. 143c06).

^[89] See Part I, Ch. iv, rule 1, note 14.

^[90] Once the robe had been carried onto the road, the right to use it no longer belonged to the lender; therefore, the person entrusted to carry it formed the intention that he was on intimate terms with the borrower and took it for his own use.

^[91] At that time, the right to use it belonged to the person to whom it had been lent.

^[92] Because the person who ordered it to be carried was the robe’s true owner. See the case of Ānanda and Roja above.

^[93] Because this was an outright gift, not a loan as in the case above, the person who entrusted him to carry the gift was no longer the robe’s true owner. One may use an object only when one considers oneself to be on intimate terms with its true owner.

^[94] The recipient was now the robe’s true owner.

^[95] End of fascicle 41.