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4. The Chapter on Forfeiture 1. The Robe Section 1. The First Kathina Training Rule Venerables, these thirty rules entailing forfeiture and expiation come up for recitation. 459. At one time the Buddha, the Blessed One, was staying in Vesālī, at Gotamaka Shrine. At that time the Blessed One had allowed the bhikkhus a set of three robes. The group of six bhikkhus—thinking, “The Blessed One has allowed a set of three robes”—would enter the village with one set of three robes, stay in the monastery with another set of three robes, and go down to bathe with yet another set of three robes. Those bhikkhus who were of few desires… would complain, grumble, and criticize, “How can the group of six bhikkhus wear extra robes?” Then those bhikkhus, having criticized the group of six bhikkhus in many ways, reported the matter to the Blessed One… “Is it true, bhikkhus, that you wear extra robes?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, foolish men, wear extra robes! This, foolish men, is not for the conviction of the unconvicted… And thus, bhikkhus, you should recite this training rule: 460. “Should any bhikkhu wear an extra robe, it entails forfeiture and expiation.” Thus this training rule was laid down by the Blessed One for the bhikkhus. 461. At that time an extra robe had arisen for Venerable Ānanda. And Venerable Ānanda wished to give that robe to Venerable Sāriputta. And Venerable Sāriputta was staying in Sāketa. Then it occurred to Venerable Ānanda, “The Blessed One has laid down a training rule: ‘An extra robe is not to be worn.’ And this extra robe has arisen for me. And I wish to give this robe to Venerable Sāriputta. And Venerable Sāriputta is staying in Sāketa. How should I proceed?” Then Venerable Ānanda approached the Blessed One He informed the Master. "How long, Ananda, will Sāriputta be coming?" "On the ninth day, Blessed One, or the tenth." Then the Blessed One, on this occasion, in this connection, having given a Dhamma talk, addressed the bhikkhus – "I allow, bhikkhus, to keep an extra robe for a maximum of ten days. And thus, bhikkhus, you should recite this rule – 462."When a bhikkhu's robe-making is finished, and the kathina is lifted, an extra robe may be kept for a maximum of ten days. For one who exceeds that, it is an offense entailing forfeiture and expiation." 463."When the robe-making is finished" means a bhikkhu's robe is made, or lost, or destroyed, or burnt, or the hope for a robe is cut off. "When the kathina is lifted" means it is lifted by one of the eight reasons, or it is lifted by the Sangha in between. "For a maximum of ten days" means it may be kept for a maximum of ten days. An extra robe is one not determined, not designated. A robe is any one of the six robes, the last one suitable for designation. "For one who exceeds that, it is an offense entailing forfeiture" means it is an offense entailing forfeiture at the dawn of the eleventh day. It should be forfeited to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be forfeited. That bhikkhu, having approached the Sangha, having arranged his upper robe over one shoulder, having bowed at the feet of the senior bhikkhus, having squatted, having raised his joined hands, should say this: "Venerable sirs, this robe of mine, having exceeded ten days, is subject to forfeiture. I forfeit this to the Sangha." Having forfeited, the offense should be confessed. A competent and capable bhikkhu should receive the confession. The forfeited robe should be given. 464. "May the Sangha, venerable sirs, listen to me. This robe, forfeited by the bhikkhu of such-and-such a name, has been forfeited to the Sangha. If it is agreeable to the Sangha..." Let it be so, the Sangha should give this robe to the bhikkhu named so-and-so. 465. That bhikkhu, having approached many bhikkhus, having made his upper robe over one shoulder, having bowed at the feet of the elder bhikkhus, having sat squatting, having raised his hands in añjali, should be addressed thus: "This robe of mine, sirs, has exceeded ten days, it is to be relinquished. I relinquish it to the venerable ones." Having relinquished, the offense should be declared. By a competent and capable bhikkhu, the offense should be received. The relinquished robe should be given. 466. "May the venerable ones listen to me. This robe of the bhikkhu named so-and-so is to be relinquished, it has been relinquished to the venerable ones. When it is suitable for the venerable ones, the venerable ones should give this robe to the bhikkhu named so-and-so." 467. That bhikkhu, having approached one bhikkhu, having made his upper robe over one shoulder, having sat squatting, having raised his hands in añjali, should be addressed thus: "This robe of mine, friend, has exceeded ten days, it is to be relinquished. I relinquish it to the venerable one." Having relinquished, the offense should be declared. By that bhikkhu, the offense should be received. The relinquished robe should be given — "I give this robe to the venerable one." 468. When ten days have passed, perceiving it as passed, it is an offense of relinquishment and expiation. When ten days have passed, being in doubt, it is an offense of relinquishment and expiation. When ten days have passed, perceiving it as not passed, it is an offense of relinquishment and expiation. When not determined, perceiving it as determined, it is an offense of relinquishment and expiation. When not designated, perceiving it as designated, it is an offense of relinquishment and expiation. When not relinquished, perceiving it as relinquished, it is an offense of relinquishment and expiation. When not lost, perceiving it as lost, it is an offense of relinquishment and expiation. When not destroyed, perceiving it as destroyed, it is an offense of relinquishment and expiation. When not burnt, perceiving it as burnt, it is an offense of relinquishment and expiation. When not plundered, perceiving it as plundered, it is an offense of relinquishment and expiation. If one uses a robe that should be relinquished without relinquishing it, it is an offense of wrong-doing. When ten days have not passed, perceiving it as passed... Indeed, an offense of wrong-doing. Doubtful after ten days have passed, an offense of wrong-doing. After ten days have passed, perceiving it as not passed, no offense. 469. No offense for one who resolves within ten days, who makes a condition, who gives it up, who loses it, who destroys it, who burns it, who has it forcibly taken, who has it taken by trust, for a madman, for the first wrong-doer. 470. Now at that time, the group of six monks did not give back a robe that had been given up. They reported this matter to the Blessed One. "Monks, a robe that has been given up should not be withheld. Whoever does not give it, there is an offense of wrong-doing." The training rule concerning the Kathina is finished, the first. 2. The training rule concerning the Udositā 471. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, monks, having deposited robes with other monks, went on a journey to the countryside, with the inner and outer robes. Those robes, having been deposited for a long time, became moldy. The monks aired them out. The Venerable Ānanda, while wandering for lodgings, saw those monks airing out those robes. Having seen them, he approached those monks; having approached, he said to those monks—"Whose robes are these, friends, that are moldy?" Then those monks reported this matter to the Venerable Ānanda. The Venerable Ānanda complained, grumbled, criticized—"How can monks, having deposited robes with other monks, go on a journey to the countryside, with the inner and outer robes!" Then the Venerable Ānanda, having criticized those monks in various ways, reported this matter to the Blessed One… (as before)… "Is it true, monks, that monks, having deposited robes with other monks, go on a journey to the countryside, with the inner and outer robes?" "It is true, Blessed One." The Buddha, the Blessed One, criticized them… (as before)… "How can those foolish men, monks, having deposited robes with other monks, go on a journey to the countryside, with the inner and outer robes?" will depart! This, monks, is not for the conversion of the unconverted… Thus, monks, you should recite this training rule: 472. “When the robe-making is finished, and the kathina has been uplifted by a bhikkhu, if that bhikkhu should remain separated from his three robes even for one night, it is a Nissaggiya Pācittiya.” Thus this training rule was laid down by the Blessed One for the bhikkhus. 473. At that time, a certain bhikkhu in Kosambi was ill. His relatives sent a messenger to that bhikkhu, saying, “Come, venerable sir, we will attend to you.” The bhikkhus also said, “Go, friend, your relatives will attend to you.” He said, “Friends, the Blessed One has laid down a training rule: ‘One should not remain separated from the three robes.’ And I am ill. I cannot take the three robes and depart. I will not go.” They reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gave a Dhamma talk and addressed the bhikkhus: “I allow, monks, to grant a dispensation for an ill bhikkhu not to remain separated from his three robes. And thus, monks, it should be granted. That ill bhikkhu, having approached the Saṅgha, having arranged his upper robe over one shoulder, having bowed at the feet of the elder bhikkhus, having squatted down, having raised his hands in añjali, should be addressed thus: ‘Venerable sirs, I am ill. I cannot take the three robes and depart. Therefore, venerable sirs, I ask the Saṅgha for a dispensation not to remain separated from the three robes.’ A second time he should ask. A third time he should ask.