English
"To a bhikkhu" means to another bhikkhu. "Himself" means having given it himself. "Robe" means any one of the six kinds of robes, the last one being subject to determination. "Angry and displeased" means displeased, with a wounded heart, resentful. "Take it back" means he takes it back himself; it is a Nissaggiya Pācittiya. "Cause it to be taken back" means he orders another; there is an offense of Dukkata. Once ordered, even if much is taken back, it is Nissaggiya. It must be relinquished to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be relinquished... "Venerable Sir, this robe of mine, given by myself to a bhikkhu and then taken back, is Nissaggiya; I relinquish this to the Sangha"... "May he give"... "May they give"... "I give it to the Venerable One." 634. U To one fully ordained, perceiving him as fully ordained, having given a robe, angry, displeased, he takes it back or has it taken back, it is an offense of relinquishment and expiation. To one fully ordained, being in doubt, having given a robe, angry, displeased, he takes it back or has it taken back, it is an offense of relinquishment and expiation. To one fully ordained, perceiving him as not fully ordained, having given a robe, angry, displeased, he takes it back or has it taken back, it is an offense of relinquishment and expiation. Having given another requisite, angry, displeased, he takes it back or has it taken back, it is an offense of wrong-doing. To one not fully ordained, having given a robe or another requisite, angry, displeased, he takes it back or has it taken back, it is an offense of wrong-doing. To one not fully ordained, perceiving him as fully ordained, it is an offense of wrong-doing. To one not fully ordained, being in doubt, it is an offense of wrong-doing. To one not fully ordained, perceiving him as not fully ordained, it is an offense of wrong-doing. 635. No offense – if he himself gives it back, or if he takes it back trusting him, for a madman, for the first offender. The training rule on taking back a robe, the fifth, is finished. 6. The training rule on requesting thread. 636. At that time, the Buddha, the Blessed One, was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Ground. Now at that time, the group of six bhikkhus requested much thread during the robe-making season. Even when the robe was made, much thread remained. Then it occurred to the group of six bhikkhus: "Come, friends, let us request more thread and have a robe woven by weavers." Then the group of six bhikkhus requested more thread and had a robe woven by weavers. Even when the robe was finished, much thread remained. A second time, the group of six bhikkhus requested more thread and had a robe woven by weavers. Even when the robe was finished, much thread remained. A third time, the group of six bhikkhus requested more thread and had a robe woven by weavers. People complained, grumbled, and criticized. i – "How can these Sakyan recluses themselves having arranged for thread, have robes woven by weavers?" The bhikkhus heard those people complaining, murmuring, criticizing. Those bhikkhus of few desires... they complained, murmured, criticized: "How can these Group-of-Six bhikkhus themselves having arranged for thread, have robes woven by weavers?" 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 yourselves, having arranged for thread, have robes woven by weavers?" "It is true, Blessed One." The Buddha, the Blessed One, criticized... "How can you, foolish men, yourselves, having arranged for thread, have robes woven by weavers? This, foolish men, is not for the conversion of the unconverted... And thus, bhikkhus, you should recite this training rule: 637. "Should any bhikkhu himself, having arranged for thread, have robes woven by weavers, it is a Nissaggiya Pācittiya." 638. "Should any" means whoever, whatever kind... "Bhikkhu" means... this bhikkhu is intended in this context. "Himself" means having arranged it himself. "Thread" means six kinds of thread: linen, cotton, silk, wool, hemp, jute. "By weavers" means he has it woven by weavers; for each act of weaving, a dukkata. Upon acquisition, it becomes nissaggiya. It must be relinquished to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it must be relinquished... "This robe of mine, Venerable Sirs, having myself arranged for thread, was woven by weavers; it is nissaggiya. I relinquish this to the Sangha"... "May he give"... "May they give"... "I give to the Venerable One." 639. When woven, perceiving it as woven, it is a Nissaggiya Pācittiya. When woven, being in doubt, it is a Nissaggiya Pācittiya. When woven, perceiving it as not woven, it is a Nissaggiya Pācittiya. third. If he thinks it is commissioned when it is not commissioned, he commits an offense of dukkaṭa. If he is in doubt when it is not commissioned, he commits an offense of dukkaṭa. If he thinks it is not commissioned when it is not commissioned, there is no offense. 640. There is no offense for: sewing a robe, for a waist-band, for a body-band, for a shoulder-strap, for a bowl-bag, for a water-strainer, for relatives, for those who have invited, for the sake of another, with one's own property, for a mad person, for the first offender. The training rule concerning the request for thread is finished, the sixth. 7. The Training Rule Concerning the Great Weaver 641. At one time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, a certain man, going on a journey, said to his wife: "Take the thread and give it to that weaver. Have a robe woven and put it aside. When I return, I will cover Venerable Upananda with a robe." A certain alms-gathering monk heard that man speaking these words. Then that monk approached Venerable Upananda the Sakyan; having approached, he said to Venerable Upananda the Sakyan: "You are very meritorious, friend Upananda. In that place, a certain man, going on a journey, said to his wife: 'Take the thread and give it to that weaver. Have a robe woven and put it aside. When I return, I will cover Venerable Upananda with a robe.'" "Indeed, friend, he is my supporter." That weaver was also a supporter of Venerable Upananda the Sakyan. Then Venerable Upananda the Sakyan approached that weaver; having approached, he said to that weaver: "This robe, friend, is being woven for me. Make it long and make it wide. Make it well-applied, well-woven, well-spun, well-smoothed, and well-finished." "Venerable sir, they gave me this thread. With this thread, the robe is to be woven." "No, Venerable "Venerable sir, it can be made long, or wide, or close-woven. And indeed, Venerable sir, it can be well-woven, well-spun, well-smoothed, and well-finished." "Come now, friend, make it long, and wide, and close-woven. It will not be bound by that thread." Then that weaver, having brought the thread as it was to the loom, approached that woman. Having approached, he said to that woman: "Lady, there is need of thread." "Were you not told by me, sir, 'Weave the robe with this thread'?" "Indeed, lady, I was told by you, 'Weave the robe with this thread.' But Venerable Upananda told me thus: 'Come now, friend, make it long, and wide, and close-woven; it will not be bound by that thread.'" Then that woman gave as much thread later as she had given first. Venerable Upananda the Sakyan heard: "That man has apparently returned from his journey." Then Venerable Upananda the Sakyan approached the dwelling of that man. Having approached, he sat down on the prepared seat. Then that man approached Venerable Upananda the Sakyan. Having approached, he greeted Venerable Upananda the Sakyan and sat down to one side. Sitting to one side, that man said to his wife: "Is the robe woven?" "Yes, sir, the robe is woven." "Bring it, I will clothe Venerable Upananda with the robe." Then that woman brought out the robe, gave it to her husband, and reported the matter. Then that man, having given the robe to Venerable Upananda the Sakyan, grumbled, complained, and criticized: "These Sakyan ascetics are greedy and discontent. They are not easy to clothe with robes. How indeed could Venerable Upananda, uninvited by me beforehand, at the weaver's..." a.)] having approached, will make a suggestion concerning the robe.” Now the bhikkhus heard that man complaining, grumbling, and criticizing. Those bhikkhus who were of few desires…pe… they complained, grumbled, and criticized: “How can venerable Upananda Sakyaputta, uninvited beforehand, approach a householder’s weavers and make a suggestion concerning the robe!” Then those bhikkhus, having criticized venerable Upananda Sakyaputta in many ways, reported the matter to the Blessed One…pe… “Is it true, Upananda, that you, uninvited beforehand, approached a householder’s weavers and made a suggestion concerning the robe?” “It is true, Blessed One.” “Is he a relative of yours, Upananda, or a stranger?” “A stranger, Blessed One.” “A stranger, foolish man, does not know what is suitable or unsuitable, what is proper or improper for a stranger. How can you, foolish man, uninvited beforehand, approach a stranger householder’s weavers and make a suggestion concerning the robe! This, foolish man, is not for the conversion of the unconverted…pe… And thus, bhikkhus, you should recite this training rule: 642. “If a householder or householder’s wife, being a stranger, has a robe woven by weavers for the sake of a bhikkhu, and if that bhikkhu, uninvited beforehand, approaches the weavers and makes a suggestion concerning the robe—‘Friends, this robe is being woven for me. Make it long and broad. Make it well-applied, well-woven, well-spun, well-scraped, and well-trimmed.