Bi Pc 2828. Giving a robe to a non-monastic
Pāli / Sanskrit:Cīvaradāna
A nun who gives a robe to anyone who is not a Buddhist monastic must confess the offense.
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Theravāda Collection on Monastic Law The Nuns’ Analysis
The chapter on offenses entailing confession The subchapter on nakedness 28. Giving a robe to a non-monastic
Origin story
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the nun Thullanandā was giving monastic robes to actors, dancers, acrobats, magicians, and musicians, saying, “Please praise me in public.” And they did: “Venerable Thullanandā is a learned reciter; she’s confident and skilled at giving teachings. Give to her; work for her!”
The nuns of few desires complained and criticized her, “How can Venerable Thullanandā give monastic robes to householders?” … “Is it true, monks, that the nun Thullanandā does this?”
“It’s true, sir.”
The Buddha rebuked her … “How can the nun Thullanandā do this? This will affect people’s confidence …” … “And, monks, the nuns should recite this training rule like this:
Final ruling
‘If a nun gives a monastic robe to a householder or a male wanderer or a female wanderer, she commits an offense entailing confession.’”
Definitions
A: whoever … Nun: … The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case. A householder: anyone who lives at home. A male wanderer: any male wanderer apart from Buddhist monks and novice monks. A female wanderer: any female wanderer apart from Buddhist nuns, trainee nuns, and novice nuns. A monastic robe: a mark has been made is what is meant. If she gives it away, she commits an offense entailing confession.
Non-offenses
There is no offense: if she gives one to her mother or father; if she lends one out; if she is insane; if she is the first offender.
The eighth training rule is finished.
The “…” is an abbreviation carried over from the Pāli original itself, called peyyāla. The early canon was memorized and recited, so passages repeated verbatim from a preceding discourse were commonly contracted to an elision mark rather than written out in full. Venerable Thích Minh Châu's translation preserves this convention. Some texts therefore look short — but that is the canonical form, not missing content or a truncated translation. The elided passages can be read in full in the preceding discourses of the same chapter.
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