The chapter on robes (PLI-TV-KD8)

19. The allowance of a sitting mat

At one time the monks ate fine food, and then went to sleep absentminded and heedless.

They emitted semen while dreaming, soiling the furniture.²⁹

Soon afterwards the Buddha was walking about the dwellings with Venerable Ānanda as his attendant. Noticing that soiled furniture, he asked Ānanda what had happened.

Ānanda told him,

and the Buddha said, “That’s how it is, Ānanda.

For those who go to sleep absentminded and heedless, semen is emitted while dreaming.

But for those who fall asleep mindful and heedful, this doesn’t happen,

nor does it for ordinary people who are free from sensual desire.

And, Ānanda, it’s impossible for a perfected one to emit semen.”

Soon afterwards the Buddha gave a teaching and addressed the monks,

telling them what had happened.

He then said:

“There are these five drawbacks to going to sleep absentminded and heedless:³⁰

you don’t sleep well; you wake up feeling miserable; you have nightmares; the gods don’t guard you; and you emit semen.

And there are these five benefits in going to sleep mindful and heedful:

you sleep well; you wake up feeling good; you don’t have nightmares; the gods guard you; and you don’t emit semen.

And, monks, I allow a sitting mat to protect the body, the robes, and the furniture.”³¹

But the sitting mat was too small. It did not protect the entire piece of furniture.

“I allow you to make a sheet as large as you like.”

On one occasion Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles,

with pus causing his robes to stick to his body.

To detach them, the monks kept on moistening his robes with water.

As the Buddha was walking about the dwellings, he noticed the monks doing this. He went up to them and said,

“What illness does this monk have?”

“He has carbuncles, sir.

That’s why we’re doing this.”

Soon afterwards the Buddha gave a teaching and addressed the monks:

“For anyone who has an itch, a boil, a running sore, or a carbuncle, I allow an itch-covering cloth.”

On one occasion Visākhā took a washcloth and went to the Buddha. She bowed, sat down,

and said,

“Sir, please accept this washcloth for my long-lasting benefit and happiness.”

The Buddha accepted it

and then instructed, inspired, and gladdened her with a teaching.

She got up from her seat, bowed down, circumambulated him with her right side toward him, and left.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“I allow washcloths.”

At that time Venerable Ānanda had a friend called Roja the Mallian.

Roja had left an old linen cloth with Ānanda,

and it so happened that Ānanda needed such a cloth.

They told the Buddha.

“I allow you to take things on trust from someone who has five qualities:

they’re a friend, they’re a close companion, they’ve spoken about it, they’re alive, and you know they’ll be pleased if you take it.”

At that time the monks had enough robes,

but they needed water filters and bags.

“I allow cloth for requisites.”

20. Discussion of the smallest robe-cloth that can be assigned to another, etc.

Soon afterwards the monks thought,

“These things that have been allowed by the Buddha—the three robes, the rainy-season robe, the sitting mat, the sheet, the itch-covering cloth, the washcloth, and the cloth for requisites—are they all to be determined or to be assigned to another?”

They told the Buddha.

“You should determine the three robes, not assign them to another;

you should determine the rainy-season robe for the four months of the rainy season, and apart from that assign it to another;

you should determine the sitting mat, not assign it to another;

you should determine a sheet, not assign it to another;

you should determine an itch-covering cloth for as long as you’re sick, and apart from that assign it to another;

you should determine a washcloth, not assign it to another;

you should determine a cloth for requisites, not assign it to another.”

The monks thought,

“What’s the size of the smallest robe-cloth that can be assigned to another?”

“The smallest robe-cloth you should assign to another is one that’s eight standard fingerbreadths long and four wide.”

At that time Venerable Mahākassapa’s rag robes were heavy.

“I allow you to mend roughly with thread.”³²

The corners became deformed.³³

“I allow you to remove the deformity.”³⁴

The cloth frayed.

“I allow you to add a lengthwise border and a crosswise border.”³⁵

On one occasion the panels of an outer robe were breaking up.

“I allow you to darn.”³⁶

At one time, while making a set of three robes for a monk, there was not enough cloth to make all three out of pieces.

“I allow two robes made of pieces and one that isn’t.”

There was not enough cloth to make two out of pieces.

“I allow one robe made of pieces and two that are not.”

There was not enough cloth to make one out of pieces.

“I allow you to add a further supply.³⁷

But you shouldn’t wear robes none of which are cut into pieces.

If you do, you commit an offense of wrong conduct.”

On one occasion a monk who had been given much robe-cloth

wanted to give it to his mother and father.

“If you’re giving to your mother and father, what can I say?

I allow you to give to your mother and father.

But, monks, a gift of faith shouldn’t be ruined.³⁸

If you do, you commit an offense of wrong conduct.”

On one occasion a monk left one of his robes in the Blind Men’s Grove and then entered the village for alms in just his sarong and upper robe.

Thieves stole that robe,

and as a result he became poorly dressed.

When other monks asked him why,

he told them what had happened.

“You shouldn’t enter a village in just your sarong and upper robe.

If you do, you commit an offense of wrong conduct.”

Soon afterwards Venerable Ānanda, being absentminded, entered a village in just his sarong and upper robe.

The monks said to him,

“Hasn’t the Buddha laid down a rule against entering the village in just a sarong and an upper robe?”

Ānanda told them what had happened.

They told the Buddha.

“There are five reasons for leaving behind the outer robe, the upper robe, or the sarong:³⁹

you’re sick; it’s the rainy season; you’re going to cross a river; the dwelling is protected by a door; you have participated in the robe-making ceremony.⁴⁰

There are five reasons for leaving behind the rainy-season robe:

you’re sick; you’re going outside the monastery zone; you’re going to cross a river; the dwelling is protected by a door; the rainy-season robe hasn’t been sewn or is unfinished.”

21. Discussion of robe-cloth given to the Sangha

At that time a certain monk had spent the rainy season by himself.

People gave him robe-cloth, intending it for the Sangha.

He thought,

“The Buddha has laid down

that a sangha consists of a group of at least four,

but I’m here by myself.

Now these people have given robe-cloth, intending it for the Sangha.

Let me take it to Sāvatthī.”

He then took that robe-cloth to Sāvatthī and told the Buddha what had happened.

The Buddha said, “This robe-cloth is yours until the end of the robe season.

It may be that a monk spends the rainy season by himself,

yet people give him robe-cloth,

intending it for the Sangha.

That robe-cloth is his until the end of the robe season.”

At one time a certain monk was living by himself outside the rainy season.

People gave him robe-cloth, intending it for the Sangha.

He thought,

“The Buddha has laid down

that a sangha consists of a group of at least four,

but I’m here by myself.

Now these people have given robe-cloth,

intending it for the Sangha.

Let me take it to Sāvatthī.”

He then took that robe-cloth to Sāvatthī and told the monks,

who in turn told the Buddha.

He said, “The present Sangha should distribute it.

It may be that a monk is living by himself outside the rainy season, yet people give him robe-cloth, intending it for the Sangha.

I allow that monk to determine that robe-cloth as his.

But if another monk arrives before he has determined that robe-cloth, then he should be given an equal share.

If yet another monk arrives before they’ve distributed that robe-cloth by drawing lots, he too should be given an equal share.

If still another monk arrives, but after they’ve distributed that robe-cloth by drawing lots, they don’t need to give him a share if they’re unwilling.”

On one occasion, after completing the rainy-season residence at Sāvatthī, two senior monks who were brothers, Venerable Isidāsa and Venerable Isibhaṭa, went to a certain village monastery.

Because it was a long time since they had been there, people gave meals together with robe-cloth.

The resident monks asked them, “Venerables, this robe-cloth belonging to the Sangha was given because of you. Will you accept a share?”

They replied, “As we understand the Teaching of the Buddha, this robe-cloth is just for you until the end of the robe season.”

At that time there were three monks who were spending the rains residence at Rājagaha.

People gave them robe-cloth, intending it for the Sangha.

The monks considered, “The Buddha has laid down that a sangha consists of a group of at least four, but we’re just three.

Now these people have given robe-cloth, intending it for the Sangha.

What should we do?”

On that occasion there were a number of senior monks—Venerable Nilavāsī, Venerable Sāṇavāsī, Venerable Gotaka, Venerable Bhagu, and Venerable Phaḷikasantāna—staying at Pāṭaliputta in the Kukkuṭa Monastery.

The monks from Rājagaha went to Pāṭaliputta to ask them.

They replied,

“As we understand the Teaching of the Buddha, that robe-cloth is just for you until the end of the robe season.”

22. Upananda the Sakyan

At one time, after completing the rainy-season residence at Sāvatthī, Venerable Upananda the Sakyan went to a certain village monastery.

Just then the monks there had gathered to distribute the robe-cloth.

They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?”

“Yes, I would.”

He then took that share of robe-cloth and went to another monastery.

There, too, the monks had gathered to distribute the robe-cloth.

They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?”

“Yes, I would.”

He then took that share, too, and went to yet another monastery.

There, too, the monks had gathered to distribute the robe-cloth.

They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?”

“Yes, I would.”

He then took that share too, made a large bundle of robe-cloth, and returned to Sāvatthī.

The monks said to him, “You have much merit, Upananda, as you’ve been given so much robe-cloth.”

“This has nothing to do with merit.”

And he told them how he had obtained so much robe-cloth.

“So you spent the rains residence in one place and accepted a share of the robe-cloth from somewhere else?”

“Yes.”

The monks of few desires complained and criticized Upananda,

“How could Venerable Upananda spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else?”

They told the Buddha. …

“Is it true, Upananda, that you did this?”

“It’s true, sir.”

The Buddha rebuked him …

“Foolish man, how could you spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else?

This will affect people’s confidence …”

After rebuking him …

he gave a teaching and addressed the monks:

“You shouldn’t spend the rainy-season residence in one place and then accept a share of the robe-cloth from somewhere else.

If you do, you commit an offense of wrong conduct.”

At one time Venerable Upananda spent the rains residence in two separate monasteries, thinking, “In this way I’ll get much robe-cloth.”

The monks thought, “What share of the robe-cloth should be given to Venerable Upananda?”

They told the Buddha.

“Give the foolish man one person’s share.

It may be that a monk spends the rains residence in two monasteries with the intention of getting much robe-cloth.

If he spends half the time in each monastery, he should be given half a share of the robe-cloth in each.

Otherwise he should be given his share of the robe-cloth in the monastery where he spends the most time.”

23. The account of the one who was sick

On one occasion there was a monk who had dysentery

and was lying in his own feces and urine.

Just then, as the Buddha was walking about the dwellings with Venerable Ānanda as his attendant, he came to the dwelling of this monk.

When he saw his condition, he went up to him and said,

“What’s your illness, monk?”

“I have dysentery, sir.”

“But don’t you have a nurse?”

“No.”

“Why don’t the monks nurse you?”

“Because I don’t do anything for them.”

The Buddha said to Ānanda,

“Go and get some water, Ānanda. Let’s give him a wash.”

Saying, “Yes, sir,” he did just that.

And so the Buddha poured the water,

while Ānanda cleaned him up.

Then, the Buddha lifting him by the head

and Ānanda by the feet, they lay him on a bed.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks:

“Is there a sick monk in that dwelling?”

“Yes, sir.”

“What’s his illness?”

“He has dysentery.”

“Does he have a nurse?”

“No.”

“But why don’t you nurse him?”

“Because he doesn’t do anything for us.”

“Monks, you have no mother or father to nurse you.

If you don’t nurse one another, who will?

Whoever would nurse me should nurse one who is sick.

If you have a preceptor, he should nurse you for life;

he shouldn’t go anywhere until you’ve recovered.

If you have a teacher, he should nurse you for life;

he shouldn’t go anywhere until you’ve recovered.

If you have a student, he should nurse you for life;

he shouldn’t go anywhere until you’ve recovered.

If you have a pupil, he should nurse you for life;

he shouldn’t go anywhere until you’ve recovered.

If you have a co-student, he should nurse you for life;

he shouldn’t go anywhere until you’ve recovered.

If you have a co-pupil, he should nurse you for life;

he shouldn’t go anywhere until you’ve recovered.

If you have none of these, the Sangha should nurse you.

If you don’t nurse one who is sick, you commit an offense of wrong conduct.

“A sick person who has five qualities is hard to nurse:

they do what’s detrimental for curing the sickness; they don’t know the right amount in what’s beneficial; they don’t take their medicine; they don’t accurately describe the state of their illness—whether it’s getting worse, better, or remaining the same—to the one who’s nursing them and wishing them well; they’re unable to bear up with bodily feelings that are painful, severe, sharp, and life-threatening.

A sick person who has five qualities is easy to nurse:

they do what’s beneficial for curing the sickness; they know the right amount in what’s beneficial; they take their medicine; they accurately describe the state of their illness—whether it’s getting worse, better, or remaining the same—to the one who’s nursing them and wishing them well; they’re able to bear up with bodily feelings that are painful, severe, sharp, and life-threatening.

An attendant who has five qualities is unsuited to nurse the sick:

they’re incapable of preparing medicine; not knowing what’s beneficial and what’s harmful, they bring what’s harmful and remove what’s beneficial; they nurse the sick for the sake of worldly gain, not with a mind of good will; they’re disgusted at having to clean up feces, urine, spit, or vomit; they’re incapable of instructing, inspiring, and gladdening the sick person with a teaching from time to time.⁴¹

An attendant who has five qualities is suited to nurse the sick:

they’re capable of preparing medicine; knowing what’s beneficial and what’s harmful, they remove what’s harmful and bring what’s beneficial; they nurse the sick with a mind of good will, not for the sake of worldly gain; they’re not disgusted at having to clean up feces, urine, spit, or vomit; they’re capable of instructing, inspiring, and gladdening the sick person with a teaching from time to time.”

24. Discussion of inheritance

On one occasion two monks were traveling through the Kosalan country,

when they arrived at a monastery

with a sick monk.

They thought,

“The Buddha has praised nursing the sick,

so let’s nurse this monk.”

But while they were nursing him, he died.

They then took his bowl and robes and went to Sāvatthī, where they told the Buddha what had happened.

“When a monk dies, the Sangha becomes the owner of his bowl and robes.

Still, the nurses have been very helpful.

I allow the Sangha to give the three robes and the bowl to the nurses.

And they should be given like this.

The monk nurse should approach the Sangha and say,

‘Venerables, monk so-and-so has died.

Here are his three robes and bowl.’

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

Monk so-and-so has died.

Here are his three robes and bowl.

If the Sangha is ready, it should give the three robes and the bowl to the nurses.

This is the motion.

Please, venerables, I ask the Sangha to listen.

Monk so-and-so has died.

Here are his three robes and bowl.

The Sangha gives the three robes and the bowl to the nurses.

Any monk who approves of giving the three robes and the bowl to the nurses should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has given the three robes and the bowl to the nurses.

The Sangha approves and is therefore silent. I will remember it thus.’”

On one occasion a novice monk had died.

“When a novice monk dies, the Sangha becomes the owner of his bowl and robes.

Still, the nurses have been very helpful.

I allow the Sangha to give the robes and the bowl to the nurses.

And they should be given like this.

The monk nurse should approach the Sangha and say,

‘Venerables, the novice monk so-and-so has died. Here are his robes and bowl.’

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

The novice monk so-and-so has died.

Here are his robes and bowl.

If the Sangha is ready, it should give the robes and the bowl to the nurses.

This is the motion.

Please, venerables, I ask the Sangha to listen.

The novice monk so-and-so has died.

Here are his robes and bowl.

The Sangha gives the robes and the bowl to the nurses.

Any monk who approves of giving the robes and the bowl to the nurses should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has given the robes and the bowl to the nurses.

The Sangha approves and is therefore silent. I will remember it thus.’”

On one occasion a monk and a novice monk were nursing someone together.

While they were doing so, the patient died.

The monk nurse thought,

“What share of the robes should be given to the novice-monk nurse?”

“I allow you to give an equal share to the novice-monk nurse.”

On one occasion a monk with many possessions had died.

“When a monk dies, the Sangha becomes the owner of his bowl and robes.

Still, the nurses have been very helpful.

I allow the Sangha to give the three robes and the bowl to the nurses.

The present Sangha should distribute his ordinary possessions.⁴²

His valuable possessions are for the Sangha as a whole, both present and future. They’re not to be given out, not to be distributed.”

25. Discussion of the prohibition against nakedness

On one occasion a naked monk went to the Buddha and said,

“In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic.

Being naked leads to all those things.

Please allow nakedness for the monks.”

The Buddha rebuked him,

“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How can you undertake the practice of nakedness, like the monastics of other religions?

This will affect people’s confidence …”

After rebuking him …

he gave a teaching and addressed the monks:

“You shouldn’t undertake the practice of nakedness, like the monastics of other religions.

If you do, you commit a serious offense.”

26. Discussion of the prohibition against grass robes, etc.

On one occasion a monk put on a sarong made of grass …

a sarong made of bark …

a sarong made of bits of wood …⁴³

a sarong made of human hair …

a sarong made of horse-hair …

a sarong made of owls’ wings …

a sarong made of antelope hide,

went to the Buddha, and said,

“In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic.

A robe made of antelope hide leads to all those things.

Please allow robes of antelope hide for the monks.”

The Buddha rebuked him,

“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How can you wear a robe made of antelope hide, that sign of monastics of other religions?

This will affect people’s confidence …”

After rebuking him …

he gave a teaching and addressed the monks:

“You shouldn’t wear a robe made of antelope hide, that sign of monastics of other religions.

If you do, you commit a serious offense.”

On one occasion a monk dressed in a sarong made of stalks of crown flower …

in a sarong made of jute, went to the Buddha, and said,

“In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic.

A jute robe leads to all those things.

Please allow jute robes for the monks.”

The Buddha rebuked him,

“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How can you dress in a sarong made of jute?

This will affect people’s confidence …”

After rebuking him …

he gave a teaching and addressed the monks:

“You shouldn’t dress in a sarong made of jute.⁴⁴

If you do, you commit an offense of wrong conduct.”

27. Discussion of the prohibition against what is entirely blue, etc.

At that time the monks from the group of six wore entirely blue robes,

entirely yellow robes,

entirely red robes,

entirely magenta robes,

entirely black robes,

entirely orange robes,⁴⁵

and entirely beige robes;⁴⁶

and robes with borders made from a single piece of cloth,

robes with long borders,

robes with floral borders,

robes with borders decorated with snakes’ hoods,

close-fitting jackets,⁴⁷

Lodh-tree robes,⁴⁸

and turbans.

People complained and criticized them,

“How can the Sakyan monastics wear turbans? They’re just like householders who indulge in worldly pleasures!”

“You shouldn’t wear entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, entirely beige robes, robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with snakes’ hoods, close-fitting jackets, Lodh-tree robes, or turbans.

If you do, you commit an offense of wrong conduct.”

28. Discussion of robe-cloth that has not yet been offered to those who have completed the rainy-season residence

At that time, the monks who had completed the rainy-season residence left before the robe-cloth was offered. They disrobed, died, admitted to being novice monks, admitted to having renounced the training, admitted to having committed the worst kind of offense, admitted to being insane, admitted to being deranged, admitted to being overwhelmed by pain, admitted to having been ejected for not recognizing an offense, admitted to having been ejected for not making amends for an offense, admitted to having been ejected for not giving up a bad view, admitted to being paṇḍakas, admitted to being fake monks, admitted to having previously left to join the monastics of another religion, admitted to being animals, admitted to being matricides, admitted to being patricides, admitted to being murderers of a perfected one, admitted to having raped a nun, admitted to having caused a schism in the Sangha, admitted to having caused the Buddha to bleed, or admitted to being gynandromorphs before the robe-cloth was offered.

They told the Buddha.

“It may be that a monk who’s completed the rains residence leaves before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given.⁴⁹

It may be that a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth.

It may be that a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given.

It may be that a monk who’s completed the rains residence admits to being a paṇḍaka, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a gynandromorph before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth.

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence leaves. If there’s anyone suitable to receive the robe-cloth, it should be given.⁵⁰

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense. Then the Sangha becomes the owner of that robe-cloth.

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view. If there’s anyone suitable to receive the robe-cloth, it should be given.

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being a paṇḍaka, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a gynandromorph. Then the Sangha becomes the owner of that robe-cloth.”

29. Discussion of robe-cloth that is offered when the Sangha is divided

“It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.

If people then give water to one side and robe-cloth to the other, saying,

‘We give to the Sangha,’

it’s all for the Sangha.

It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.

If people then give water and robe-cloth to the same side, saying,

‘We give to the Sangha,’

it’s all for the Sangha.

It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.

If people then give water to one side and robe-cloth to the other, saying,

‘We give to this side,’

it’s all for that side.⁵¹

It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.

If people then give water and robe-cloth to the same side, saying,

‘We give to this side,’

it’s all for that side.

It may be that the Sangha splits before the robe-cloth is distributed but after it was offered to those monks who have completed the rains residence.

The robe-cloth is then to be distributed equally to everyone.”

30. Discussion of what is properly and improperly taken

On one occasion, Venerable Revata gave a robe to a monk to take to Venerable Sāriputta, saying,

“Please give this robe to the elder.”

While on his way, that monk took that robe on trust from Revata.

Later, when Revata met Sāriputta, Revata asked him

whether he had received that robe.

He replied that he had not.

Revata then asked the other monk,

“I gave you a robe to take to the elder.

Where’s that robe?”

“I took it on trust from you.”

They told the Buddha.

“It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘Give this robe to so-and-so.’

If, while on his way, he takes it on trust from the sender,

it’s properly taken.

But if he takes it on trust from the intended recipient,

it’s improperly taken.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘Give this robe to so-and-so.’

If, while on his way, he takes it on trust from the intended recipient,

it’s improperly taken.

But if he takes it on trust from the sender,

it’s properly taken.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘Give this robe to so-and-so.’

If, while on his way,

he hears that the sender has died

and he determines it as a robe inherited from the sender,

it’s properly determined.

But if he takes it on trust from the intended recipient,

it’s improperly taken.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘Give this robe to so-and-so.’

If, while on his way,

he hears that the intended recipient has died

and he determines it as a robe inherited from the intended recipient,

it’s improperly determined.

But if he takes it on trust from the sender,

it’s properly taken.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘Give this robe to so-and-so.’

If, while on his way,

he hears that both have died

and he determines it as a robe inherited from the sender,

it’s properly determined.

But if he determines it as a robe inherited from the intended recipient,

it’s improperly determined.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘I give this robe to so-and-so.’

If, while on his way, he takes it on trust from the sender,

it’s improperly taken.

But if he takes it on trust from the intended recipient,

it’s properly taken.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘I give this robe to so-and-so.’

If, while on his way, he takes it on trust from the intended recipient,

it’s properly taken.

But if he takes it on trust from the sender,

it’s improperly taken.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘I give this robe to so-and-so.’

If, while on his way,

he hears that the sender has died

and he determines it as a robe inherited from the sender,

it’s improperly determined.

But if he takes it on trust from the intended recipient,

it’s properly taken.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘I give this robe to so-and-so.’

If, while on his way,

he hears that the intended recipient has died

and he determines it as a robe inherited from the intended recipient,

it’s properly determined.

But if he takes it on trust from the sender,

it’s improperly taken.

It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘I give this robe to so-and-so.’

If, while on his way, he hears that both have died

and he determines it as a robe inherited from the sender,

it’s improperly determined.

But if he determines it as a robe inherited from the intended recipient,

it’s properly determined.”

31. Eight key phrases on robe-cloth

“Monks, there are these eight key phrases for the giving of robe-cloth:

someone gives within a monastery zone; someone gives to a recipient who has made an agreement; someone gives where alms are prepared; someone gives to the Sangha; someone gives to both Sanghas; someone gives to a sangha that has completed the rainy-season residence; someone gives according to a specification; someone gives to an individual.⁵²

Someone gives within a monastery zone:

it should be distributed by the monks within that zone.

Someone gives to a recipient who has made an agreement:

when a number of monasteries have the same material support, then when it’s given in one monastery, it’s given to all.⁵³

Someone gives where alms are prepared: someone gives where the Sangha is regularly working.⁵⁴

Someone gives to the Sangha: the present Sangha should distribute it.

Someone gives to both Sanghas: even when there are many monks and just a single nun, she should be given half; even when there are many nuns and just a single monk, he should be given half.

Someone gives to a sangha that has completed the rainy-season residence: it’s to be distributed by the monks who have completed the rains residence in that monastery.

Someone gives according to a specification: relating to congee, a meal, fresh food, robe-cloth, a dwelling, or medicine.⁵⁵

Someone gives to an individual:

‘I give this robe-cloth to so-and-so.’”

The eighth chapter on robes is finished.

This is the summary:

“The householder association of Rājagaha,

Having seen the courtesan in Vesālī;

Returned to Rājagaha,

Announced it to the king.

The son of Sālavatī,

But the child of Abhaya;

Because the boy lived,

He was called Jīvaka.

He went to Takkasilā,

Having learned, a great physician;

A seven-year illness,

He cured by nose treatment.

The king’s hemorrhoids,

Applied ointment;

Attended on me and the harem,

And the Buddha and the Sangha.

And the merchant of Rājagaha,

Treated the twisted gut;

The great illness of Pajjota,

He cured with a drink of ghee.

And service, valuable cloth,

Full of, he oiled;

With three handfuls of water-lily flowers,

Thirty purgings exactly.

He asked for a blameless favor,

And he received the valuable cloths;

And robes given by householders,

Was allowed by the Buddha.

In Rājagaha, in the country,

Many robes were given;

A fleecy robe, and silken,

Woolen fleecy robe, valuable Kāsi cloth.

And various kinds, contented,

Didn’t wait, and did wait;

First, after, together,

And agreement, took it back.

Storeroom, and not looked after,

And just so they dismissed;

Much, and racket,

How should one distribute, what should one give.

His own, with an extra share,

How should a share be given;

With dung, cold water,

Boiled over, they did not know.

Tilting, and vessel,

And in a basin, and on the ground;

Termites, in the middle, they became worn,

From one edge, and with starch.

Stiff, uncut, rectangles,

He saw them loaded up;

Having tested, the Sakyan Sage,

Allowed three robes.

With another extra,

Was given, and just a hole;

Four-continent, she asked for a favor,

To give a rainy-season robe.

And newly-arrived, departing, and sick,

And nurse, medicine;

Regular, and bathing robe,

Fine, too small.

Carbuncles, washcloth, linen,

Enough, determining;

Smallest, made heavy,

Deformed corner, frayed.

They broke up, not enough,

And a further supply, and much;

In the Blind Men’s Grove, through absentmindedness,

The rains by himself, and outside the rainy season.

Two brothers, in Rājagaha,

Upananda, again in two;

Dysentery, illness,

And just both, belonging to the sick.

Naked, grass, bark,

Bits of wood, human hair;

Horse-hair, and owls’ wings,

Antelope, stalks of crown flower.

Jute, and blue, yellow,

Red, and with magenta;

Black, orange, beige,

So uncut borders.

Long, floral, snake’s hood borders,

Jacket, Lodh tree, turban;

Not yet offered, he left,

The Sangha is divided just then.

They give to one side, to the Sangha,

Venerable Revata sent;

Taking on trust, determined,

Eight key phrases on robes.”

In this chapter there are ninety-six topics.

The chapter on robes is finished.