English
" If he seizes one robe or many that are bound together, it is one offense. If he seizes many that are not bound together, but are separate, or if he causes them to be brought, saying, "Bring the outer robe, bring the upper robe," the offenses are counted by the number of items. If he says, "Bring all that I have given," even with one utterance, there are many offenses. If he orders another, it is an offense of dukkata. If he orders, "Take the robe," it is one dukkata. If the one ordered takes many, it is one pācittiya. If he says, "Take the outer robe, take the upper robe," it is a dukkata for each word. If he says, "Take all that I have given," with one utterance, there are many offenses. 634. "Any other requisite" means anything whatsoever, down to a needle, except for the last robe that is not subject to vikappana. Even for needles wrapped and placed, there are dukkata offenses according to the number of items. This is so for loosely wrapped ones. But for those tightly bound, it is only one dukkata, as stated in the Mahāpaccariya. The same applies to those placed in a needle case. The same applies to medicines like trikatu, etc., placed in a pouch, whether loosely or tightly bound. 635. "Or he gives it back" means he gives it back saying, "Venerable sir, this is suitable for you," or else, "Friend, we gave you the robe thinking, 'He will practice the observances, he will take an upajjhāya from us, he will learn the Dhamma.' But now you do not practice the observances, you do not take an upajjhāya, you do not learn the Dhamma." "you will complete it," and so on, having been said, "Venerable sir, I think you speak for a robe, here is your robe," he gives, or he gives thus. Or to a young one who has gone away, he says, "Turn back," but he does not turn back. "Take the robe and detain him." If he turns back thus, it is good. If he says, "I think you speak for a bowl and robe, take it." Or he gives thus. Or seeing him gone astray, he says, "We gave you a bowl and robe, thinking 'he will perform his duties,' but now you wander astray." The other says, "Take your bowl and robe," or he gives thus. "I give only to one who takes an upajjhaya from me, I do not give to one who takes it elsewhere. I give only to one who performs duties, I do not give to one who does not. I give only to one who learns the Dhamma, I do not give to one who does not. I give only to one who does not wander astray, I do not give to one who wanders astray." To give thus is not allowable; to one who gives, there is a dukkata. But it is allowable to have it brought. One who takes back what was given up, by snatching it, should be made to pay the value of the goods. The rest here is clear. Threefold origin: Arises from body and mind, from speech and mind, and from body, speech, and mind. It is action, release by perception, with thought, blameworthy by the world, bodily action and verbal action, unwholesome consciousness, painful feeling. The explanation of the training rule on snatching a robe is finished. 6. Explanation of the training rule on requesting thread. 636. At that time, the training rule on requesting thread. Therein, 'khoma' means thread made from khoma fibers. 'Kappāsika' means that which is produced from cotton. 'Koseyya' means thread made by spinning silk fibers. 'Kambala' means thread from sheep's wool. 'Sāṇa' means thread from hemp fibers. 'Bhaṅga' means, some say, thread from individual fibers. But thread made by mixing these five should be understood as 'bhaṅga'. If he causes to weave, for each attempt, there is a dukkata. If the weaver does not have shuttles and looms, etc., saying "I will bring them from the forest," a chisel or or sets up a loom, from that time onwards, whatever he does for the purpose of implements or for weaving a robe, in every application of the weaver's work, there is an offense of wrong-doing for the bhikkhu. When it is woven a cubit long and a hand-span wide, it is an offense of relinquishment and expiation. However, in the Mahāpaccariya, it is said: "For one who causes it to be woven until completion, there is an offense of relinquishment and expiation for each board." It should be understood that this too was said with this same measure in mind. For it reaches the count of a robe that is subject to determination. Moreover, in this regard, this determination should be known: thread that is directly requested is unallowable; the rest, arising through relatives and so forth, is allowable. A weaver who is not a relative and not invited, obtained by request, is unallowable; the rest is allowable. Therein, for one who causes unallowable thread to be woven by an unallowable weaver, there is an offense of relinquishment in the manner stated before. But for one who causes allowable thread to be woven by that same (unallowable weaver), just as there was an offense of relinquishment before, so there is an offense of wrong-doing. If, for one who causes both allowable and unallowable thread to be woven by that same (unallowable weaver), the robe is like a field divided into plots, with one section made entirely of allowable thread and one of unallowable thread, each of the size of a final robe, there is an offense of expiation in the section of unallowable thread, and in the other, just as before, an offense of wrong-doing. If the sections are smaller than that, even as small as the size of an eye-patch, there is an offense of wrong-doing for each section, according to the number of sections. If it is woven with alternate threads, or with allowable thread lengthwise and unallowable thread crosswise, there is an offense of wrong-doing for each board. For one who causes unallowable thread to be woven by an allowable weaver, just as there was an offense of relinquishment before, so there is an offense of wrong-doing. If, for one who causes both allowable and unallowable thread to be woven by that same (allowable weaver), the sections of unallowable thread are smaller than the size of a final robe, there is an offense of wrong-doing for each of those sections, according to the number of sections. In the sections of allowable thread, there is no offense. If it is woven with alternate threads, or with allowable thread lengthwise and unallowable thread crosswise, or it is woven, for each plank, a dukkaṭa. If there are two weavers, one allowable, one unallowable, and the thread is unallowable, if they weave in turns, when the unallowable weaver weaves, for each plank, a pācittiya, for less than that, a dukkaṭa. When the other weaves, a dukkaṭa in both cases. If both take the loom and weave together, for each plank, a pācittiya. If the thread is allowable, and the robe is delimited by sections like a field-bound robe, when the unallowable weaver weaves, for each section, a dukkaṭa, when the other weaves, no offense. If both take the loom and weave together, for each plank, a dukkaṭa. If the thread is both allowable and unallowable, if they weave in turns, when the unallowable weaver weaves with unallowable thread, in sections of the size of a final robe, for each section woven, a pācittiya, for less than that, and for allowable thread, a dukkaṭa. When the allowable weaver weaves with unallowable thread, whether of the full measure or less, it is a dukkaṭa. With allowable thread, no offense. If they weave with one thread allowable, or with unallowable thread lengthwise and allowable thread crosswise, or if both take the loom and weave together, in an undelimited robe, for each plank, a dukkaṭa, in a delimited robe, by way of sections, dukkaṭas. This meaning is not clear in the Mahāaṭṭhakathā, but it is clear in the Mahāpaccariyā and others. Here, it is clear in every respect. If the thread is allowable, and the weaver is allowable, either a relative who has been invited, or one who has been paid, due to the cause of having it woven, no offense. However, to prevent an offense due to the ten-day transgression, when the weaving reaches the measure that is not subject to vikappana, it should be determined right there. For if it is finished after the ten-day transgression, it would become nissaggiya. The same rule applies when relatives have set up the loom and presented it, saying, "Venerable sir, this robe is yours, please accept it." If the weaver is thus engaged, or wishes to give it himself, saying, "I, venerable sir, will weave your robe on such-and-such a day and put it aside," he says. And if the bhikkhu exceeds ten days from that specified day, it is an offense of relinquishment and expiation. But if the weaver, saying, "I will weave your robe and send it to the Sangha," does so, and the bhikkhu sent by him does not inform that bhikkhu, but another, having seen or heard, informs him, "Venerable sir, your robe is finished," this information is not valid. But when the one sent by him himself informs, if he exceeds ten days from the day of hearing his word, it is an offense of relinquishment and expiation. If the weaver, saying, "I will weave your robe and send it into someone's hand," does so, and the bhikkhu who took the robe puts it in his own dwelling and does not inform him, and someone else says, "Venerable sir, is the robe brought just now beautiful?" "Where, friend, is the robe?" "It was sent into the hand of so-and-so." This statement is also not valid. But when that bhikkhu gives the robe, if he exceeds ten days from the day of receiving it, it is an offense of relinquishment and expiation. But if the weaving fee has not been given, as long as even a kākaṇika (small coin) remains unpaid, he protects it (the robe). 640. No offense in sewing a robe. This means there is no offense for one who requests thread for sewing a robe. In "for the purpose of use" and so on, the locative case is for the meaning of purpose. It is said there is no offense for one who requests for the purpose of use and so on. The rest here is clear in meaning. Six origins, an action,