English
robes dyed with great dye are not to be worn, robes dyed with great name dye are not to be worn, robes with uncut fringes are not to be worn, robes with long fringes are not to be worn, robes with flower fringes are not to be worn, robes with snake-hood fringes are not to be worn, They should be worn, a jacket should not be worn, a turban should not be worn, a head-wrap should not be worn. Whoever wears them commits an offense of wrong-doing. The discourse on the rejection of all blue (and so on) is concluded. 229. Discourse on robes not yet obtained for those who have completed the rainy season retreat 373. Now at that time, monks who had completed the rainy season retreat, with robes not yet obtained, departed, wandered away, and passed away. And novices declared it, and those who had renounced the training declared it, and those who had committed a grave offense declared it, and madmen declared it, and those with deranged minds declared it, and those afflicted by pain declared it, and those suspended for not seeing an offense declared it, and those suspended for not atoning for an offense declared it, and those suspended for not relinquishing a wicked view declared it, and eunuchs declared it, and those living in stealthy communion declared it, and those who had gone over to other sects declared it, and animals declared it, and matricides declared it, and parricides declared it, and those who had killed Arahants declared it, and those who had defiled bhikkhunis declared it, and those who had caused schism in the Sangha declared it, and those who had shed the Buddha's blood declared it, and hermaphrodites declared it. They reported this matter to the Blessed One. 374. Here, monks, if a monk who has completed the rainy season retreat, with robes not yet obtained, departs, it should be given to a suitable recipient who is present. Here, monks, if a monk who has completed the rainy season retreat, with robes not yet obtained, wanders away, passes away, a novice declares it, one who has renounced the training declares it, one who has committed a grave offense declares it, the Sangha is the owner. Here, monks, if a monk who has completed the rainy season retreat, with robes not yet obtained, a madman declares it, one with a deranged mind declares it, one afflicted by pain declares it, one suspended for not seeing an offense declares it, one suspended for not atoning for an offense declares it, one suspended for not relinquishing a wicked view declares it, to a suitable recipient who is present. It should be given. But here, monks, a bhikkhu who has completed the rains retreat, when robes have not arisen, declares himself a eunuch, declares himself a thief-dweller, declares himself one who has gone over to other sects, declares himself one who has gone to an animal state, declares himself a matricide, declares himself a parricide, declares himself a killer of an Arahant, declares himself a defiler of a bhikkhuni, declares himself a schismatic, declares himself one who has caused blood to flow, declares himself one with both sexual characteristics, the Saṅgha is the owner. 375. But here, monks, a bhikkhu who has completed the rains retreat, when robes have arisen but not been distributed, departs, it should be given to a suitable recipient who is present. But here, monks, a bhikkhu who has completed the rains retreat, when robes have arisen but not been distributed, goes astray, dies, declares himself a novice, declares himself one who has renounced the training, declares himself one who has committed a final offense, the Saṅgha is the owner. But here, monks, a bhikkhu who has completed the rains retreat, when robes have arisen but not been distributed, declares himself insane. Declares himself mad, declares himself afflicted by pain, declares himself suspended for not seeing an offense, declares himself suspended for not atoning for an offense, declares himself suspended for not renouncing a wicked view, it should be given to a suitable recipient who is present. But here, monks, a bhikkhu who has completed the rains retreat, when robes have arisen but not been distributed, declares himself a eunuch, declares himself a thief-dweller, declares himself one who has gone over to other sects, declares himself one who has gone to an animal state, declares himself a matricide, declares himself a parricide, declares himself a killer of an Arahant, declares himself a defiler of a bhikkhuni, declares himself a schismatic, declares himself one who has caused blood to flow, declares himself one with both sexual characteristics, the Saṅgha is the owner. The discourse on robes not arisen for those who have completed the rains retreat is finished. 230. Discourse on the arising of robes when the Saṅgha is split 376. But here, monks, when robes have not arisen for bhikkhus who have completed the rains retreat, the Saṅgha splits. There, people give water to one faction, to one They give robes to a faction, (thinking) "We give to the Sangha." This belongs to the Sangha. Here, monks, for monks who have completed the Rains Retreat, when robes have not yet arisen, the Sangha splits. There, people give water to one faction, and give robes to that same faction, (thinking) "We give to the Sangha." This belongs to the Sangha. Here, monks, for monks who have completed the Rains Retreat, when robes have not yet arisen, the Sangha splits. There, people give water to one faction, and give robes to another faction, (thinking) "We give to the faction." This belongs to the faction. Here, monks, for monks who have completed the Rains Retreat, when robes have not yet arisen, the Sangha splits. There, people give water to one faction, and give robes to that same faction, (thinking) "We give to the faction." This belongs to the faction. Here, monks, for monks who have completed the Rains Retreat, when robes have arisen but are not divided, the Sangha splits. They should be divided equally among all. The discourse on the arising of robes when the Sangha is split is concluded. 231. Discourse on what is ill-taken, well-taken, and so on. 377. Now at that time, Venerable Revata sent a robe for Venerable Sāriputta into the hand of a certain monk, (saying) "Give this robe to the elder." Then that monk, on the way, trusting Venerable Revata, took that robe for himself. Then Venerable Revata, having met with Venerable Sāriputta, asked, "Venerable sir, I sent a robe for the elder. Has that robe arrived?" (Sāriputta replied) "Friend, I do not see that robe." Then Venerable Revata said to that monk, "Friend, I sent a robe for the elder into your hand. Where is that robe?" (The monk replied) "Venerable sir, I took that robe for myself, trusting you." They reported this matter to the Blessed One. 378. Here, monks, a monk sends a robe into the hand of another monk, (saying) "Give this robe to so-and-so." He, on the way, the one who sent it t He takes it with confidence. Well-taken. He to whom it is sent takes it with confidence. Ill-taken. Here, monks, a bhikkhu sends a robe in the hand of a bhikkhu – "Give this robe to so-and-so." He, on the way, takes it with confidence for him to whom it is sent. Ill-taken. He who sent it takes it with confidence. Well-taken. Here, monks, a bhikkhu sends a robe in the hand of a bhikkhu – "Give this robe to so-and-so." He, on the way, hears – "He who sent it has passed away." He designates it as a dead person's robe. Well-designated. He to whom it is sent takes it with confidence. Ill-taken. Here, monks, a bhikkhu sends a robe in the hand of a bhikkhu – "Give this robe to so-and-so." He, on the way, hears – "He to whom it is sent has passed away." He designates it as a dead person's robe. Ill-designated. He who sent it takes it with confidence. Well-taken. Here, monks, a bhikkhu sends a robe in the hand of a bhikkhu – "Give this robe to so-and-so." He, on the way, hears – "Both have passed away." He designates it as a dead person's robe for him who sent it. Well-designated. He designates it as a dead person's robe for him to whom it is sent. Ill-designated. Here, monks, a bhikkhu sends a robe in the hand of a bhikkhu – "I give this robe to so-and-so." He, on the way, takes it with confidence for him who sent it. Ill-taken. He to whom it is sent takes it with confidence. Well-taken. Here, monks, a bhikkhu sends a robe in the hand of a bhikkhu – "I give this robe to so-and-so." He, on the way, takes it with confidence for him to whom it is sent. Well-taken. He who sent it takes it with confidence. Ill-taken. Here, monks, a bhikkhu sends a robe in the hand of a bhikkhu – "This robe I give to so-and-so." He hears on the way: "He who sent it has died." He dedicates it as a dead person's robe. It is doubly dedicated. He for whom it was sent takes it with trust. Well-taken. Here, monks, a monk sends a robe by the hand of a monk, saying: "This robe I give to so-and-so." He hears on the way: "He for whom it was sent has died." He dedicates it as a dead person's robe. It is well-dedicated. He who sent it takes it with trust. Ill-taken. Here, monks, a monk sends a robe by the hand of a monk, saying: "This robe I give to so-and-so." He hears on the way: "Both have died." He who sent it dedicates it as a dead person's robe. It is doubly dedicated. He for whom it was sent dedicates it as a dead person's robe. It is well-dedicated. The discourse on ill-taken, well-taken, and so forth, is finished. 232. The Eight Categories of Robes 379. These, monks, are the eight categories for the arising of robes – given by boundary, given by agreement, given by alms-arrangement, given to the Sangha, given to both Sanghas, given to the Sangha that has completed the rains retreat, given by designation, given to an individual. Given by boundary – it should be divided by as many monks as are within the boundary.