English
even with meat it is permissible. 817. By what is mixed, taken before noon, and made by oneself; even if made after noon, for seven days it is without meat. 818. Phāṇita made from madhuka flowers with cold water; even with meat before noon, thereafter it is without meat. 819. Even if seven days have passed, an offense of wrong-doing is declared; if milk is added and made, it becomes a 'yāvakālika' (food for a limited time). 820. But for all fruits that are considered 'yāvakālika'; indeed, it is 'yāvakālika', the phāṇita is declared. 821. Even after noon for a bhikkhu, if there is a reason only; but the 'kālikas' (timed foods) are permissible, before noon as one wishes. 822. But having received and given up, that 'sattāhakālika' (seven-day food); to smear on sores etc., or to taste, is not permissible. 823. But for another bhikkhu, it is permissible for bodily use; having given up, being unconcerned, to receive again and taste. 824. No offense if he determines it, if he gives it up, it perishes; and having broken trust, for a mad person etc., he takes it. 825. All the origins etc., are considered similar to the kathina; by the mind always intent on kathina, by the first teacher (Buddha) himself. Discourse on the Training Rule concerning Medicines. 826. "A month remains" of the hot season, he seeks the rain-cloak; "Only half a month remains," thinking thus, the wise one should don it. 827. But having aroused mindfulness, for a bhikkhu who completes the rain-cloak robe at the time called "back-approved." 828. There is an offense of relinquishment, from relatives and non-relatives; and likewise by making a request to them for its completion. 829. But having aroused mindfulness, at the time called "belly-designated," for a bhikkhu who completes a robe from non-relatives and so on. 830. For him, in earlier cases of not given, there is a dukkata by way of breaking the rule; when making a request there, it is declared to be relinquishment. 831. If he lets his body be rained upon, naked even with a robe, at the end of bathing, a dukkata in an open space. 832. But if, when the month is less, he thinks it is more; even for one who is doubtful there, there is an offense of dukkata. 833. Even for one whose robe is not taken away, and even in situations of no offense; for a bhikkhu bathing in bath-houses or ponds. 834. An action arising from going between, an offense by enactment, a bodily action, a verbal action, threefold thought and threefold feeling. The story of the rain-cloak. 835. But having given a robe himself, for a bhikkhu who takes it back again, thinking it is his own, there would be relinquishment for him. 836. But there would be only one offense for taking back one; or likewise for taking back many bound together. 837. But for one who causes to be brought each one standing separately; the number of offenses for him would be the number of robes. 838. "Bring all that I gave," and by speaking thus; by one utterance, many offenses arise. 839. If he orders another bhikkhu to take a robe; for one ordered to take many, there would be one pacittiya. 840. But for one who says, "Take all that I gave"; by his one utterance, many offenses arise. 841. "Take the outer robe, the upper robe, take, take," by speaking thus; by each word, there is a dukkata for the one who orders. 842. Anything not subject to designation, except the last one beyond; but any other requisite to take, for causing to cut, a dukkaṭa. 843. Except for one fully ordained, for others' robes and so forth; even for a bhikkhu who snatches, there is an offense of dukkaṭa. 844. Thus, for one not fully ordained, perceiving them as fully ordained; even for one in doubt there, for snatching, a dukkaṭa. 845. If he, being pleased, gives, or being displeased, through trust; for taking, there is no offense, likewise for one who is mad and so forth. 846. The modes of origin and so forth are similar to taking what is not given; except for the feeling here, that feeling is painful. The Story of Snatching Robes. 847. If, having requested thread, of six kinds, with its accessories; he causes weavers to weave a robe, it is not allowable. 848. Thread requested by oneself is declared unallowable; a weaver who is requested, likewise an unknown person and so forth. 849. For one who causes a robe to be woven by a requested weaver, with unallowable thread, it is declared nissaggiya. 850. When woven, a cubit long, a hand-span wide; it is said to be nissaggiya, on the loom, and on the loom-frame. 851. For causing allowable thread to be woven by that same person, a dukkaṭa; likewise for causing unallowable thread to be woven by an allowable weaver. 852. Or from an interval, longitudinally or transversely; for thread woven with allowable and unallowable threads, a dukkaṭa. 853. When made by allowable and unallowable weavers, mixing allowable and unallowable thread, for him, a dukkaṭa. 854. If they weave unallowable thread only by turns; having shown the boundary, in the case of unallowable weaving. 855. A pācittiya if it is of the measure, less than that, it would be a dukkaṭa; in the cloth woven by the other, in both cases, a dukkaṭa. 856. If they take both shuttles, or weave together; on the loom, on the loom-frame, for him, a dukkaṭa is declared. 857. By this same method, in all distinctions, thoroughly; the distinction of offenses should be understood, by the wise, by those who know the Vinaya. 858. If the weaver is allowable, and the thread is also allowable; for one who causes a robe to be woven, no offense is declared. 859. No offense. In the strainer, in the sling, on the shoulder-strap; All the origins and so on, are considered like those of the messenger. The story of requesting thread. For uninvited relatives, if he meets a weaver; The bhikkhu regarding the robe, incurs an offense, it is not proper. For the purpose of making it long and wide, if thread is added; The bhikkhu a Nissaggiya offense, incurs without doubt. For the bhikkhu's relatives and so on, in his own weaving; With another's wealth, for another's purpose, one should declare no offense. For one who is weaving something of little value, wishing to make it of great value; Likewise for the insane and so on, the rest has been said previously. The story of the messenger. For whom, having spent the Rains, a robe is given to a bhikkhu; Even before the Invitation ceremony, that is an emergency robe. Even before the Invitation ceremony, if it is received after dividing; The Rains-period break should not be made, if he makes it communal. No offense if he determines it, that within the time limit; He gives it away, he designates it, it is lost, or it is burnt. For that emergency material, when the Kathina is not spread; The period of use is one month, ten days is the maximum, it is considered. When the Kathina is spread, for that, five months are declared; The period of use by the Lord of Sages, ten days is the maximum, however. All the origins and so on, are considered like those of the Kathina; With the first, non-functional consciousness, and three consciousnesses and three feelings. The story of the emergency robe. If a bhikkhu, having stayed, until the full moon of the first Kattika month; Having left a robe in the village, when there is such a reason. By him, for a maximum of six nights, it should be stayed without that; For one staying longer, there is fault, without the Sangha's permission. In the month of Kattika itself, invited for the first time; By the last measure, when suitable and considered doubtful. While staying in a dwelling, to leave one robe; With the combination of four factors, it is declared that he obtains (permission). Having made which village his alms-resort, a bhikkhu stays in the forest; To leave that (robe) in that village, for one month, it is proper. For one staying elsewhere, considered six nights at most; This is its meaning, concealed yet revealed. 876. Having come to the lodging, on the seventh dawn, for a bhikkhu unable to rouse it, due to being far away. 877. Or having gone to the village boundary, and having stayed wherever, he may go, having known the news of the robe, it is permissible. 878. And even if unable thus, the wise one, having known it there, should quickly take it back from the place, for it remains as an excess. 879. If he gives it up, there is no offense, it perishes or is burnt; or by snatching, or by trust, or by the consent of bhikkhus. 880. All its origins and so forth, are considered similar to the kathina; by the second, the Lord of Sages, therefore, it is considered doubtful. The Chapter on Doubtful Cases. 881. Whoever, knowing a gain to be dedicated to the community of bhikkhus, should dedicate it to himself, for him there is an offense of relinquishment. 882. If he dedicates it to another bhikkhu, saying "give it to another," with a pure mind, a pure pācittiya is declared. 883. If he dedicates a robe to another, or one to himself, together, there would be two pācittiyas. 884. But what has been given to the Saṅgha, it is not permissible to take it; it must be given to the Saṅgha itself, for one not giving it, there is defeat. 885. To a cetiya, or to the Saṅgha, or even to an individual, if he dedicates it to another, to one not entitled, there is a dukkata. 886. And if a bhikkhu dedicates even to a dog, what is offered, to another dog, there is a dukkata. 887. Indeed, this arises from three sources, an action freed by perception; bodily action, verbal action, three minds and three feelings. The Chapter on Dedication. The Third Chapter on Bowls. 888. Therefore, a garland of waves on one object, the grasp of morality, offenses, and failures; they cross the great ocean of ordinances, those who cross this determination. Thus ends the Chapter on Relinquishment in the Vinaya-Vinicchaya. The Chapter on Pācittiya 889.