English
Some monks went to the charnel ground first for rag-robes, some monks went later. Those monks who went to the charnel ground first for rag-robes... for rags, they obtained rag-robes. Those monks who came later, they did not obtain them. They said thus: "Friends, give us a share too." They said thus: "Friends, we will not give you a share, why did you come later?" They reported this matter to the Blessed One. "I allow, monks, not to give a share unwillingly to those who came later." Now at that time, many monks were traveling on a road in the Kosala country. They entered a charnel ground together for rag-robes. Some monks obtained rag-robes, some monks did not obtain them. Those monks who did not obtain them, they said thus: "Friends, give us a share too." They said thus: "Friends, we will not give you a share, why did you not obtain them?" They reported this matter to the Blessed One. "I allow, monks, to give a share unwillingly to those who entered together." There, "they waited" means they stayed in the vicinity. Therefore the Blessed One said: "I allow, monks, to give a share unwillingly to those who waited." "Vicinity" means a nearby place of the charnel ground. But if people give saying, "Let them take it when they arrive here," or they go having made a sign, "Let those who arrive take it." It pertains to all who arrive. If they have discarded and gone, whoever took it, he is the owner. "They entered a charnel ground together" means they all entered at the same time, or they entered in the same direction, this is also the meaning. Now at that time, many monks were traveling on a road in the Kosala country. They made an agreement and entered a charnel ground for rag-robes. Some monks obtained rag-robes, some monks did not obtain them. Those monks who did not obtain them, they said thus: "Friends, give us a share too." They said thus: "Friends, we will not give you a share, why did you not obtain them?" They reported this matter to the Blessed One. ṃ – I allow, monks, that for those who have entered having made an agreement, a share should be given even unwillingly. There, ‘‘having made an agreement’’ means having made an agreement outside, saying: ‘‘We will all divide and take the rag-robe we obtain.’’ ‘‘Having abandoned and gone’’ means having abandoned and gone without saying anything. By this, it is prescribed that a share should be given unwillingly only when it is abandoned with the intention ‘‘Let the monks take it.’’ But it shows that when there is no agreement, and many have entered together, a share should not be given unwillingly by the one who has taken it, if it was merely abandoned. ‘‘Sadisā’’ means ‘‘having the same direction,’’ such as east and so on. Thus it says: ‘‘or they entered from the same direction.’’ Story of the Unclaimed Robe 5. In the story of the unclaimed robe, ‘‘anupubbakathā’’ means a story of gradual determination. Since the other requisites were taken by the resident pupils, only the lower and upper robes remained. Thus it says: ‘‘having taken only the lower and upper robes.’’ For the resident pupils, it is said: ‘‘The elders should not… …eat yet,’’ because their coming or not coming is unknown. ‘‘They obtain for the benefit of others’’ means giving one’s own robe, they themselves cover themselves with broken branches. Thus they may break branches for the benefit of others. Since it is said: ‘‘One should come having covered oneself with grass or leaves,’’ in such cases, the injury to living beings is also permitted. Thus it says: ‘‘There is no offense of wrong-doing due to injury to living beings.’’ ‘‘There is no wrong-doing in wearing them’’ means there is no wrong-doing even in wearing those banners of sectarians. And the clothes they give to them – this is the connection. Since it was given by the elders themselves, it is said: ‘‘being in the state of an unclaimed robe.’’ If one adopts the doctrine, one is called a sectarian follower. Therefore it is said: ‘‘without adopting the doctrine.’’ ‘‘If it is not, the monastery robe of the Sangha, or… …an offense of wrong-doing’’ – by this, wrong-doing is stated for one who, having entered a monastery on the way, leaves it and goes to another place of one’s own liking. And by this, ‘‘the dwelling which one first entered…’’ "goes," it is said. Even a monastery on the way, if he goes naked, it should be known that it is a dukkaṭa (wrongdoing). If so, why was it not mentioned there? Because there was no occasion. For there, in connection with "I allow, monks, for one whose robe is torn... ...to request a robe," allowing to wear and put on even a Sangha's robe, he said, "whichever dwelling first... ...take and put on." Therefore, because there was no occasion, the dukkaṭa was not mentioned there. "Monastery robe" means a dwelling-robe. "With rags" means with pieces of cloth. "Above it" means above the ground-covering. "By one gone abroad" means by one gone abroad without obtaining another robe. In "should be placed in one... ...they say that because it was brought by the rest and placed by them, and because it was placed for the use of the Sangha, even if it is designated for another dwelling, it is permissible to place it elsewhere." "By using it" means by using it without obtaining another robe. "Worn out by use" means worn out in such a way that the body cannot be covered with that robe. "By proper usage" means said for the purpose of freeing from the offense of buying and selling. The meaning of "for one who requests" is explained as "for one who buys, for one who exchanges." For requesting with one's own wealth is indeed an exchange, this is the intention. It shows the proper conduct in requesting for those who have been invited by the Sangha, saying "only the measure is permissible." For when invited by the Sangha, because it is common to all, it is not permissible to request more. "Whatever he invites" means whatever robe, etc., he invites, saying "I will give." "There is no need for requesting" means, since it is given without a request, what will he do by requesting? This is the intention. Even in "for the sake of another," "for invited relatives" is still applicable, so he says "for one's own invited relatives," etc. The robe not subject to determination, the absence of a time limit, the request from a non-relative, and the obtaining through that (request) - these are the four factors here. As for what is said in the Pāli as "Dhamma-invitation," it is an invitation merely as a customary practice to be spoken among ascetics. The meaning is it is not an invitation made out of a desire to give. Therefore, it is said, "he will make known." For indeed, making known is from one who is unknown and uninvited. By "one should come having covered oneself with grass or with leaves," it is said the destruction of plant life is permitted, as in "not for the sake of destroying plant life," and so on. Even one who first takes the mark with a pure mind, and afterwards adopts a doctrine, is still one who has gone over to the sectarians. So it is said, "even having put on the robes, the doctrine should not be adopted." As for "whatever dwelling one first approaches," even by one entering for the purpose of a monastery, robes, and so on, one should go having covered oneself with grass, and so on, because a dukkaṭa is generally stated for "one should not come naked." "By cimilikās" means by rags and patches. "By mere use" means by using it without obtaining another robe. "Worn out by use" means worn out in such a way that the robe, when being used, becomes unsuitable due to being torn and tattered. As for "for the sake of another," it is said that "for relatives who are invited" still applies, as in "for one's own invited relatives," and so on. Here, however, the meaning to be understood is there is no offence of nissaggiya for one who makes known to an unknown and uninvited person for the sake of another's lost or stolen robe. Otherwise, there would be no distinction with "for relatives who are invited." Therefore, in the immediately preceding training rule, it will be said: "However, in the commentaries (Pārā. Aṭṭha. 2.526), concerning the place of invited relatives... (etc.)... it is said that only the measure is allowed, but that does not agree with the Pāli," and "since this training rule is laid down only in the context of making known for the sake of another, therefore 'for the sake of another' is not stated here." The robe not being subject to determination, the absence of a time limit, making known to an unknown person, and obtaining it thereby— these are the four factors here. "If that unknown householder or householder's wife brings many robes..." to offer by bringing, that monk should accept a robe up to the inner and outer limit. If he accepts more than that, it is a Nissaggiya Pācittiya. In this training rule concerning excess, (Pārā. 523) regarding "abhihaṭṭhuṃ" here, "abhī" is a prefix, "harituṃ" is the meaning, it is said to mean "to take." "Pavāreyyā" means to express a wish, to generate a wish or desire, to say or invite. But how should one speak when offering by bringing? To show that manner, the word analysis is given as: "As much as you wish, take that much." Or, just as in "nekkhammaṃ daṭṭhu khemato" where "daṭṭhu" means "having seen," so here too, "abhihaṭṭhuṃ pavāreyyā" means "having brought, to offer." Here, there are two kinds of bringing: bringing by body and bringing by speech. One might bring objects with the body, place them at the feet, and say, "As much as you wish, take that much," thus offering. Or one might say with speech, "Our storehouse of cloth is full, as much as you wish, take that much," thus offering. Combining both of these, it is said, "to offer by bringing." "Santaruttaraparamaṃ" means that robe has an inner, an outer, and a limit. It is said that wearing an undergarment and an upper garment is its highest limit. "Tato cīvaraṃ sāditabbaṃ" means