根本說一切有部毘奈耶羯恥那衣事

Once, the Buddha was dwelling in the Jeta Grove, in the Garden of Anāthapiṇḍika, in the city of Śrāvastī.

After completing the three-month rains retreat, the bhikṣus from the city of Tṣ Lai all took up their robes and bowls and came to see the World-Honored One. Along the way, they encountered heavy rain and suffered from the heat; they were cut by wild grasses and sweat flowed all over their bodies. They arrived at the city of Śrāvastī.

After they had set down their robes and bowls and washed their feet, those bhikṣus went to see the World-Honored One, paid homage to him, and then sat down to one side. As was his custom, upon seeing visiting bhikṣus arriving from elsewhere, the World-Honored One inquired after them:

"Where did you keep the retreat that you have come here?"

The bhikṣus replied:

"World-Honored One! Having completed the three-month retreat, we have come here from the city of Tṣ Lai."

The Buddha asked:

"During the three months of retreat there, were you at ease and happy? And was it easy to obtain alms?"

The bhikṣus answered:

"World-Honored One! During the three months we lived at ease and in happiness, and obtaining alms was not difficult. From there, we took up our robes and held our bowls, and along the road we met with rain and got soaked, which was very hard and miserable. Our bodies grew weary and distressed, and gradually we arrived here."

Having heard this, the World-Honored One reflected:

"My disciples, having completed the rains retreat, journey among the people, taking up their robes and holding their bowls; along the road they meet with heavy rain and endure much hardship and toil, their bodies wearied and miserable. Now I must enable the bhikṣus to live at ease and in happiness, and cause the merit of the donors to increase. Therefore I shall permit the bhikṣus to spread the kaṭhina robe.

When this robe is spread, there are five great benefits:

First, one does not commit the offense of keeping surplus robes beyond ten days.

Second, one does not commit the offense of keeping surplus robes beyond one month.

Third, one does not commit the offense of sleeping apart from one's robe for one night.

Fourth, one may journey among the people wearing only two robes: the upper and the lower.

Fifth, one may receive and keep many surplus robes at will.

There are also five further benefits:

First, one may take meals as a separate group.

Second, one may eat repeatedly.

Third, while in a layperson's house, one may go and take a meal elsewhere without informing the other bhikṣus.

Fourth, one may at will request many robes.

Fifth, from the middle of the eighth month to the middle of the first month—a span of five months—the goods received all belong to the gains of the kaṭhina robe.

By granting this allowance, I shall enable my disciples to live at ease and in happiness."

The Buddha then told the bhikṣus:

"Because I wish to enable you to live at ease and in happiness, and to cause the merit of the donors to increase, after the rains retreat, when the assembly of bhikṣus spreads the kaṭhina robe, they obtain many benefits, comprising the ten matters stated above."

As the World-Honored One had spoken about spreading the kaṭhina robe, but the bhikṣus did not know how to spread the robe, the Buddha said:

"During the three months of retreat, the robe-materials that the Saṅgha obtains should be used as the robe. First, one must make this announcement to inform the Saṅgha:

'The great assembly should know: the bhikṣus keeping the retreat here have obtained this robe. If the great assembly agrees, let us take this material as the kaṭhina robe for the assembly.'

On the following day, strike the gaṇḍī to assemble the Saṅgha. After announcing it for all to know, one should appoint a bhikṣu to make this declaration:

'May the venerable Saṅgha listen. This robe is the beneficial property obtained by the Saṅgha that kept the rains retreat here. Now the Saṅgha together takes this robe to make it the kaṭhina. This robe shall be spread as the kaṭhina for the Saṅgha. After the robe has been spread, if anyone goes outside the boundary without carrying the full three robes, there is no offense of being separated from the robe—how much less for surplus robes.

If the time is suitable for the Saṅgha, and the Saṅgha agrees, the Saṅgha now takes this robe and appoints bhikṣu... to make it the kaṭhina robe for the Saṅgha. After the robe has been spread, if anyone goes outside the boundary without carrying the full three robes, there is no offense of being separated from the robe—how much less for surplus robes. This is the declaration.'

The karman proceeds in accordance with the text of the declaration.

Next, only a bhikṣu endowed with five virtues should be appointed as the bhikṣu to spread the kaṭhina robe. The five virtues are: not being greedy, not being partial, not being prone to anger, not being deluded, and knowing what has been spread and what has not been spread. If one is not such a person, the Saṅgha should not appoint him. Only such a person should be appointed.

Carry out the procedure as follows:

When the Saṅgha has assembled, one should first ask that person whether he is able to do it.

Ask thus:

'Venerable..., are you able to be the one who spreads the kaṭhina robe for the Saṅgha?'

If that bhikṣu is able to do it, he replies: 'I am able.'

Next, a bhikṣu makes the karman declaration:

'May the venerable Saṅgha listen. This bhikṣu willingly serves as the one who spreads the kaṭhina robe. Now this bhikṣu spreads the kaṭhina robe for the Saṅgha. If the time is suitable for the Saṅgha, and the Saṅgha agrees, the Saṅgha now appoints bhikṣu... as the one who spreads the kaṭhina robe. This bhikṣu shall spread the kaṭhina robe for the Saṅgha. This is the declaration.

May the venerable Saṅgha listen. The bhikṣu willingly serves as the one who spreads the kaṭhina robe. Now this bhikṣu spreads the kaṭhina robe for the Saṅgha. Now the Saṅgha appoints bhikṣu... as the one who spreads the kaṭhina robe. Bhikṣu... shall spread the kaṭhina robe for the Saṅgha. Whichever venerable ones consent to appointing bhikṣu... as the one who spreads the kaṭhina robe, and to this bhikṣu... spreading the kaṭhina robe for the Saṅgha, remain silent. Whoever does not consent, let him speak.

The Saṅgha has consented to this bhikṣu... being the one who spreads the kaṭhina robe. This bhikṣu... shall spread the kaṭhina robe for the Saṅgha. The Saṅgha has consented, as shown by its silence. Thus do I record it.'

Next, the bhikṣu who spreads the kaṭhina robe must make a karman declaration for the sewing of the kaṭhina robe:

'May the venerable Saṅgha listen. This robe shall be made the kaṭhina robe for the Saṅgha. The Saṅgha has appointed bhikṣu... as the one who spreads the robe. If the time is suitable for the Saṅgha, and the Saṅgha agrees, the Saṅgha now takes this robe to make it the kaṭhina and entrusts it to bhikṣu... This is the declaration.'

The karman proceeds in accordance with the text of the declaration.

For the bhikṣu who sews the kaṭhina robe, the method and the place for sewing the robe are prescribed. First it must be washed, dyed, and cut for sewing. After sewing it together for three stitches, he must further recite this three times:

'This robe shall be spread as the kaṭhina robe for the Saṅgha. Now it is being spread as the kaṭhina robe; it has been spread as the kaṭhina robe.'

Of these three mental acts, performing only the latter two also completes the procedure. If one does not perform it, one incurs the offense of wrongdoing.

On the fifteenth day of the eighth month, the steward should announce to the great assembly, declaring thus:

'Venerable ones, tomorrow I shall spread the kaṭhina robe for the assembly. You should all relinquish your old robes and come to assemble at....'

The bhikṣu who spreads the robe arranges beautiful flowers and a gentle, fragrant scent upon this robe, strikes the gaṇḍī to assemble the Saṅgha, and announces it for all to know. He should bring this robe and stand before the elder, raise the robe with both hands, and declare thus:

'May the venerable Saṅgha listen. This robe has been consented by the Saṅgha to be spread as the kaṭhina robe. I am bhikṣu...; now the Saṅgha has appointed me as the one who spreads the kaṭhina robe. I take this robe and spread it as the kaṭhina robe for the Saṅgha.'

Say this three times.

Next, having spread out this robe, he stands before the elder and addresses him thus:

'May the elder bear in mind: this robe the Saṅgha has consented to make the kaṭhina robe. I am bhikṣu..., the one who spreads the robe. Now I spread this robe for the great assembly.'

The elder replies:

'Excellent is the spreading of the robe! Excellent is the spreading of the bhikṣu! In this, whatever benefits of material gain there are, I shall receive them.'

Say this three times.

Down to the very last person, all say thus:

'Excellent is the spreading of the robe! Excellent is the spreading of the bhikṣu! In this, whatever benefits of material gain there are, I shall receive them.'

Furthermore, one should know that the rules for the one who keeps the robe are: not to bring this robe into the latrine or the kitchen, not to place it on the bare ground, and not to leave the robe outside the boundary. Even if he departs temporarily, he may not go for a night and back. If the bhikṣu keeping the robe does not act in this way, he incurs the offense of transgressing the rule.

When the fifteenth day of the first month arrives, the one who keeps the robe should declare thus amid the assembly:

'The great assembly should know: tomorrow the kaṭhina robe will be withdrawn. Let each person keep hold of his own robe. Whatever beneficial goods there are, the great assembly should divide them.'

Upāli asked the World-Honored One how many kinds of persons are not permitted to spread the robe.

The Buddha said:

"There are five kinds. They are: one who did not enter the retreat, one who broke the retreat, one who kept the later retreat, the śrāmaṇera, and one who was not present at the spreading of the robe.

There are also five kinds of persons for whom the spreading of the robe is not accomplished: one who is undergoing the penance of seclusion, one who has completed the penance of seclusion, one who is undergoing the six nights, one who has completed the six nights, and one who is undergoing the probationary training."

"Venerable one, how many kinds of persons may only enjoy the material gain but do not obtain the meritorious reward?"

The Buddha taught:

"There are five kinds of persons: one who did not keep the retreat, one who broke the retreat, one who kept the later retreat, the śrāmaṇera, and one who was not present.

There are also five kinds of persons: one undergoing the penance of seclusion, one who has completed the penance of seclusion, one undergoing the six nights, one who has completed the six nights, and one undergoing the probationary training. These are called: those who obtain the material gain but do not obtain the meritorious reward."

"World-Honored One! How many kinds of persons obtain neither the material gain nor the meritorious reward?"

The Buddha taught:

"Upāli! There are five kinds: one who has been suspended for refusing to acknowledge his offense, one who has been suspended for committing a grave offense, one who has been suspended for not relinquishing a wrong view, one who kept the retreat elsewhere, and one who, after breaking up the Saṅgha, still lives unlawfully."

At that time, many bhikṣus were journeying among the people when they encountered a band of robbers and were robbed. Arriving at the city of Śrāvastī, when the bhikṣus there saw them, they asked:

"Greetings, venerable ones. Was your traveling at ease and happy?"

Those bhikṣus replied:

"What ease and happiness is there? Our robes and goods were all plundered and carried away."

The bhikṣus residing at that dwelling place said:

"Venerable ones, this dwelling place of ours now has many robes, goods, and material gains. If we withdraw the kaṭhina robe, you shall receive a share."

The bhikṣus reported this matter to the Buddha, and the Buddha said:

"If bhikṣus have been robbed by thieves, one should withdraw the kaṭhina robe for them. One must withdraw it thus: After carrying out the preliminary procedure as usual, have a bhikṣu make the karman declaration:

'May the venerable Saṅgha listen. At this dwelling place the Saṅgha in harmony has together spread the kaṭhina robe. Now there are many bhikṣus who have been robbed by thieves and have come here without robes. If the time is suitable for the Saṅgha, and the Saṅgha consents, the Saṅgha now withdraws the kaṭhina robe for these bhikṣus who have been robbed by thieves. This is the declaration.'

The karman is carried out in accordance with the declaration, through to the concluding portion.

Once the procedure has been performed, whatever beneficial goods there are are all to be divided equally among those who receive the robe. Those who receive the robe may, of their own will, share it with the bhikṣus who have been robbed by thieves and have no robes."

Upāli addressed the World-Honored One:

"Venerable one, a thin robe, a soiled robe, a robe patched in many places, a robe of hemp cloth, a robe with fringed borders wrapped around it, a torn robe, a robe subject to relinquishment, a robe of a dead person—may these robes be used as the kaṭhina robe?"

The Buddha taught:

"They may not."

"Venerable one, a robe that is damaged and unusable, the three robes belonging to another person, a robe that does not measure the full three or five cubits, a robe that has not been cut, a robe that is not pure, or when no one has been appointed to spread the robe, or when one is outside the boundary—may the robe be spread in these cases?"

The Buddha taught:

"It may not."

"May a robe obtained during the three months of the rains retreat properly be spread as the robe?"

The Buddha taught:

"It may."

"If a robe is received at the end of the three months of the rains retreat, may it be made the kaṭhina robe?"

The Buddha taught:

"It may."

If there are again many robes, both lawful and unlawful, they should be understood in accordance with the meaning of the text above.

The characteristics of withdrawing the kaṭhina robe are originally of eight kinds.

What are the eight? The summarizing verse says:

Departing at the outset, the indeterminate,
The determined loss, the lost robe,
Hearing of the withdrawal, doubt upon leaving the boundary,
The breaking off of hope, the withdrawal by concord.

What is the loss by departing at the outset?

Suppose there is a bhikṣu dwelling together in one place who has received the kaṭhina robe and has finished sewing the robe. At that time, having no attachment, he takes up his robe and bowl, wishing to go to another region, and leaves the boundary with no intention of returning. This resolved departure is called the loss by departing at the outset.

What is the indeterminate loss?

Suppose there is a bhikṣu dwelling together at one dwelling place who has received the kaṭhina robe but has not yet sewn the robe, and goes outside the boundary to seek robe-cloth—either not having sewn the robe, or having sewn half of it—and toward this beneficial property and dwelling place he may be attached or unattached, may have a wish or no wish, intending to return to sew the robe, or there arises a thought of doubt. This is called the indeterminate loss.

What is the determined loss?

Suppose there is a bhikṣu dwelling together in one place who has received the kaṭhina robe but has not yet sewn the robe, and goes outside the boundary to seek robe-cloth, thinking: "I shall return to sew the robe." Then he thinks again: "Now that I am leaving, I shall not return, and moreover I cannot make the robe." This is called the determined loss.

What is the loss by losing and departing?

Suppose there is a bhikṣu dwelling together in one place who has received the kaṭhina robe but has not yet sewn the robe, and goes outside the boundary to sew the robe; as he begins to sew the robe, he loses that robe. This is called the loss by losing and departing.

What is the loss by hearing of the withdrawal?

Suppose there is a bhikṣu dwelling together in one place who has received the kaṭhina robe but has not yet sewn the robe, and goes outside the boundary to seek robe-cloth, thinking that he will sew the robe when he returns. After that bhikṣu has departed, the great assembly withdraws the robe. He hears of the withdrawal of the kaṭhina robe and his mind gives rise to rejoicing: "Excellent is the withdrawal of the robe." This is called the loss by hearing of the withdrawal.

What is called the loss by doubt upon leaving the boundary?

Suppose there is a bhikṣu dwelling together in one place who has received the kaṭhina robe but has not yet sewn the robe, and the bhikṣu thinks to himself: "Upon leaving the boundary I shall sew the robe"—whether he finishes sewing or does not finish, whether he returns or does not return—with such a state of mind, upon leaving the boundary it is at once lost.

What is the loss by the breaking off of hope?

Suppose there is a bhikṣu dwelling together in one place who has received the kaṭhina robe and is sewing the robe. With the sewing of the robe not yet finished, he goes outside the boundary to seek robe-cloth, intending to return to sew the robe. Having arrived at another place, that bhikṣu cannot find the robe-cloth, and his mind of seeking comes to an end. This is called the loss by the breaking off of hope.

What is called the withdrawal by concord?

Suppose there is a bhikṣu dwelling together in one place who has received the kaṭhina robe and is sewing the robe, and goes outside the boundary to seek robe-cloth; afterward he returns to the dwelling place and, together with the assembly, performs the procedure of a declaration-and-one-karman to withdraw the robe. This is called the withdrawal by concord.

MŪLASARVĀSTIVĀDA

VINAYA

KAṬHINA ROBE MATTER

— The End —