8. Robes (Cīvara) (PLI-TV-KD8)

Allowance for a sitting-cloth, etc.

Now at that time monks, having eaten abundant food, fell asleep, thoughtless, careless. While they were sleeping, thoughtless, careless, impurity was emitted as the result of a dream; the lodging was stained by the impurity. Then the Lord, as he was touring the lodgings with the venerable Ānanda as his attendant, saw the lodging stained by impurity; seeing it, he addressed the venerable Ānanda, saying “Why, Ānanda, is this lodging stained by impurity?”

“Now, Lord, monks having eaten abundant food fell asleep, thoughtless, careless … as the result of a dream; that is why, Lord, the lodging is stained by impurity.”

“Thus it is, Ānanda, thus it is, Ānanda, that when they fell asleep, thoughtless, careless, impurity was emitted as the result of a dream. Ānanda, those monks who fall asleep calling up mindfulness, careful, by these impurity is not emitted; and, Ānanda, those who are ordinary people, passionless in regard to pleasures of the senses, by these impurity is not emitted. It is impossible, it cannot come to pass, Ānanda, that impurity should be emitted by one perfected.” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“Now as I, monks, was touring the lodgings with Ānanda as my attendant, I saw a lodging stained by impurity, and seeing this I addressed Ānanda, saying: ‘Why, Ānanda, … = Kd.8.16.1, Kd.8.16.2 … by one perfected.’

“Monks, there are these five disadvantages to one who falls asleep, thoughtless, careless: badly he sleeps, badly he wakes, he sees an evil dream, devatās guard him not, impurity is emitted. Monks, these are the five disadvantages to one who falls asleep, thoughtless, careless. And, monks, there are these five advantages to one who falls asleep calling up mindfulness, careful: well he sleeps, well he wakes, he does not see an evil dream, devatās guard him, impurity is not emitted. Monks, these are the five advantages to one who falls asleep, calling up mindfulness, careful. I allow you, monks, a (piece of cloth) to sit upon for protecting the body, for protecting the robes, for protecting the lodgings.”

Now at that time a (piece of cloth) to sit upon was too small, it did not protect the whole lodging. They told this matter to the Lord. He said: “I allow you, monks, to make a sheet is large as one desires.”

Now at that time the venerable Belaṭṭhasīsa, the venerable Ānanda’s preceptor, came to have a disease of thick scabs. Because of its discharge his robes stuck to his body; monks laying moistened these again and again with water, loosened them. The Lord, as he was touring the lodgings, saw these monks loosening these robes, having moistened them again ind again with water; seeing them, he approached these monks; having approached, he spoke thus to these monks:

“Monks, what disease has this monk?”

“Lord, this venerable one has a disease of thick scabs; because of its discharge his robes stick to his body, and we, having moistened these again and again with water, loosened them.” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“I allow, monks, an itch-cloth to one who has an itch or a small boil or a running sore or a thick scab disease.”

As she was sitting down at a respectful distance, Visākhā, Migāra’s mother, spoke thus to the Lord:

“Lord, may the Lord accept from me a cloth for wiping the face, that it may be for a blessing, a happiness for a long time.”

The Lord accepted the cloth for wiping the face. Then the Lord gladdened, rejoiced, roused, delighted Visākhā, Migāra’s mother, with dhamma-talk. Then Visākhā, Migāra’s mother, having been gladdened … delighted with dhamma-talk by the Lord, rising up from her seat, having greeted the Lord, departed keeping her right side towards him. Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“I allow, monks, a cloth for wiping the face.”

Now at that time Roja, the Mallan, was a friend of the venerable Ānanda. A linen cloth belonging to Roja, the Mallan, was placed in the venerable Ānanda’s hand, and the venerable Ānanda had need of a linen cloth. They told this matter to the Lord. He said:

“I allow you, monks, to take something on trust when it belongs to one endowed with five qualities: if he is an acquaintance and if he is a companion and if he has spoken about it and if he is alive and if he knows, ‘When it is taken he will be pleased with me’. I allow you, monks, to take something on trust when it belongs to one endowed with these five qualities.”

Now at that time monks had complete sets of the three robes but they had need both of water-strainers and bags. They told this matter to the Lord. He said: “I allow you, monks, a cloth for the requisites.”

On the least robe to be assigned, etc.

Then it occurred to the monks: “Those things that are allowed by the Lord—the three robes or the cloths for the rains or the piece of cloth to sit upon or the sheet or the requisites (of water-strainers and bags)—are all these things to be allotted or are they to be assigned?” They told this matter to the Lord. He said:

“I allow you, monks, to allot the three robes, not to assign them; to allot the cloths for the rains during the four months of the rains, after that (time) to assign them; to allot a piece of cloth to sit upon, not to assign it; to allot a sheet, not to assign it; to allot an itch-cloth while the disease lasts, after that (time) to assign it; to allot a cloth for wiping the face, not to assign it; to allot a cloth for the requisites (of water-strainers and bowls), not to assign it.”

Then it occurred to the monks: “Now what is the least robe to be assigned?” They told this matter to the Lord. He said:

“ I allow you, monks, to assign as the least robe one that is eight finger-breadths in length and four finger-breadths wide according to the accepted finger-breadth.” Now at that time the made-up rag-robes of the venerable Kassapa the Great became heavy. They told this matter to the Lord. He said: “I allow you, monks, to make a rough darn.” It became misshapen at the corner. They told this matter to the Lord. He said: “I allow you, monks, to pull off the misshapen corner.” The threads were frayed out. They told this matter to the Lord. He said: “I allow you, monks, to insert a braiding, a binding.1 Now at that time the cotton cloth of the outer cloaks gave way. They told this matter to the Lord. He said: “I allow you, monks, to make a net-work.”

Now at that time when a set of three robes was being made by a certain monk, there was not enough for all (three) to be cut up (into pieces).

“I allow you, monks, two (robes that are) cut up, one that is not cut up.” There was not enough for two to be cut up and one not cut up.

“I allow you, monks, two (robes that are) not cut up, one that is cut up.” There was not enough for two to be not cut up and one cut up.

“ I allow you, monks, to insert an extra supply. But, monks, the whole (set of three robes) should not be worn not cut up. Whoever should so wear it, there is an offence of wrong-doing.”

Now at that time much robe-material accrued to a certain monk, and he was desirous of giving that robe-material to his parents. They told this matter to the Lord. He said: “Because he is himself giving to his parents, monks, what can we say? I allow Whoever should bring (one) to ruin, there is an offence of wrong-doing.”

Now at that time a certain monk, laying aside a robe in the Blind Men’s Grove, entered a village for almsfood with (only) his upper and inner robes. Thieves carried off that robe. That monk became badly dressed, wearing shabby robes. Monks spoke thus:

“Why are you, your reverence, badly dressed, wearing shabby robes?”

“Now I, your reverences, laying aside a robe in the Blind Men’s Grove, entered a village for almsfood with (only) the upper and inner robes. Thieves carried off that robe; that is why I am badly dressed, wearing shabby robes.” They told this matter to the Lord. He said: “Monks, a village should not be entered by (a monk wearing only) the upper and inner robes; whoever should so enter (one), there is an offence of wrong-doing.”

Now at that time the venerable Ānanda, through unmindfulness, entered a village for almsfood with (only) his upper and inner robes. Monks spoke thus to the venerable Ānanda:

“Reverend Ānanda, has it not been laid down by the Lord that a village should not be entered (by a monk wearing only) the upper and inner robes? Why do you, your reverence, enter a village with (only) your upper and inner robes?”

“It is true, your reverences, that it was laid down by the Lord that a village should not be entered (by a monk wearing only) the upper and inner robes, but I entered through unmindfulness.”

They told this matter to the Lord.

He said: “Monks, there are five reasons for laying aside the outer cloak: if one becomes ill, or if he comes to be spending the rains, or if he comes to go to the other side of a river, or if the dwelling-place comes to be secured with a bolt, or if the kaṭhina-cloth has been made. These, monks, are the five reasons for laying aside the outer cloak. And, monks, there are five reasons for laying aside the upper robe, the inner robe: if one becomes ill … or if the kaṭhina-cloth has been made. These, monks, are the five reasons for laying aside the upper robe, the inner robe. And, monks, there are five reasons for laying aside a cloth for the rains: if one becomes ill, or if he comes to go outside the boundary, or if he comes to go to the other side of a river, or if the dwelling-place comes to be secured with a bolt, or if a cloth for the rains comes to be not made or imperfectly executed. These, monks, are the five reasons for laying aside a cloth for the rains.”

On when a robe becomes the Saṅgha’s

Now at that time a certain monk spent the rains alone. People there, saying, “We are giving for an Order,” gave robes. Then it occurred to that monk: “It is laid down by the Lord that the least Order is fourfold, but I am solitary, and these of the kaṭhina (privileges).

“This is a case, monks, where a monk is spending the rains alone. People there, saying, ‘We are giving for an Order’ give robes. I allow, monks, those robes (to be) for him himself until the removal of the kaṭhina (privileges).”

Now at that time a certain monk spent a favourable time of year alone. People there, saying: “We are giving for an Order,” gave robes. Then it occurred to that monk: “It is laid down by the Lord that the least Order is fourfold, but I am solitary, and these people, saying, ‘We are giving for an Order’, gave robes. What now if I should convey these robes belonging to an Order to Sāvatthī?” Then that monk, taking those robes, having gone to Sāvatthī, told this matter to the monks. The monks told this matter to the Lord. He said: “I allow you, monks, to distribute (these robes) to the Order that is present.

“This is a case, monks, where a monk is spending a favourable time (of year) alone. People there, saying, ‘We are giving for an Order’, give robes. I allow, monks, that monk to allot those robes, saying: ‘These robes are for me.’ If, monks, that monk does not allot that robe-material (and) another monk comes, an equal portion should be given (to him). If, monks, the kusa-lot was not cast while that robe-material was being distributed by those monks (and) another monk comes, an equal portion should be given (to him). If monks, the kusa-lot was cast while that robe-material was being distributed by those monks (and) another monk comes, a portion need not be given (to him) if they are not willing.”

Now at that time two brothers who were elders, the venerable Isidāsa and the venerable Isibhatta, having spent the rains at Sāvatthī, went to a certain village-residence. People, saying: “It is long since the elders came (here),” gave food with robes. The resident monks asked the elders:

“Honoured sirs, thanks to the elders, these robes belonging to the Order, have accrued. Let the elders consent (to accept) a portion.” The elders spoke thus:

“In so far as we, your reverences, understand dhamma as taught by the Lord, these robes are for you yourselves until the removal of the kaṭhina (privileges).”

Now at that time three monks were spending the rains in Rājagaha. People there, saying: “We are giving for an Order,” gave robes. Then it occurred to these monks: “It is laid down by the Lord that the least Order is fourfold, but we are three persons, and these people, saying, ‘We are giving for an Order’, gave robes. Now what line of conduct should be followed by us?” Now at that time several elders, the venerable Nilavāsin and the venerable Sāṇavāsin and the venerable Gopaka and the venerable Bhagu and the venerable Phalikasandāna, were staying at Pāṭaliputta in the Cock’s monastery. Then these monks, having gone to Pāṭaliputta, asked the elders. The elders spoke thus: “In so far as we understand dhamma as taught by the Lord, it is that these robes are for you yourselves until the removal of the kaṭhina (privileges).”

The story of Upananda the Sakyan

distribute robe-material. These spoke thus: “These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?”

“Yes, your reverences, I will consent,” and taking up a portion of the robe-material from there, he went to another residence. The monks there also assembled, wishing to distribute robe-material. These also spoke thus: “These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?”

“Yes, your reverences, I will consent,” and taking up a portion of the robe-material from there too, he went to another residence. The monks there also assembled, wishing to distribute robe-material. These also spoke thus: “These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?”

“Yes, your reverences, I will consent,” and taking up a portion of the robe-material from there too, taking a great bundle of robe-material, he came back again to Sāvatthī.

Monks spoke thus: “You, reverend Upananda, are of great merit; much robe-material has accrued to you.”

“Whence, your reverences, is there merit for me? Now I, your reverences, having spent the rains at Sāvatthī, went to a certain village-residence. The monks were there assembled, wishing to distribute robe-material. They spoke thus to me: ‘These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?’ ‘Yes, your reverences, I will consent,’ and taking up a portion of the robe-material from there, I went to another residence. The monks there also assembled, wishing to distribute robe-material. These also spoke thus to me: ‘These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?’ ‘Yes, your reverences, I will consent,’ and taking up a portion of the robe-material from there too took up a portion of robe-material from there too. Thus much robe-material accrued to me.”

“But is it that you, reverend Upananda, having spent the rains somewhere else, will consent (to accept) a portion of robe-material elsewhere?”

“Yes, your reverences,” he said. Those who were modest monks looked down upon, criticised, spread it about, saying: “How can the venerable Upananda, the son of the Sakyans, having spent the rains somewhere else, consent (to accept) robe-material elsewhere?” They told this matter to the Lord. He said:

“Is it true, as is said, that you, Upananda, having spent the rains somewhere else, consented (to accept) a portion of robe-material elsewhere?”

“It is true, Lord.” The awakened one, the Lord rebuked him saying:

“How can you, foolish man, having spent the rains somewhere else, consent (to accept) a portion of robe-material elsewhere? It is not, foolish man, for pleasing those who are not (yet) pleased, nor for increasing (the number of) those who are pleased.”

Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“Monks, a portion of robe-material is not to be consented to elsewhere by one who has spent the rains somewhere else. Whoever should consent (to accept), there is an offence of wrong-doing.”

Now at that time the venerable Upananda, the son of the Sakyans, spent the rains alone in two residences, thinking: “Thus will much robe-material accrue to me.” Then it occurred to these monks: “Now, how should a share of robe-material be given to the venerable Upananda, the son of the Sakyans?” They told this matter to the Lord. He said:

“Monks, give one share to the foolish man. For this is a case, monks, where a monk is spending the rains alone in two residences, thinking, ‘Thus will much robe-material accrue me’. If he stays half (the time) at one, half (the time) at the other, half a share of robe-material should be given (to him) at the one, half at the other; or where he spends the more (time), from there is the share of the robe-material to be given (to him).”

On the story of one ill

Now at that time a certain monk was suffering from dysentery; he lay fallen in his own excrements. Then the Lord, as he was touring the lodgings with the venerable Ānanda as his attendant, approached that monk’s dwelling-place. The Lord saw that monk lying fallen in his own excrements; seeing him he approached that monk, and having approached he spoke thus to that monk:

“What is your disease, monk?”

“Lord, I have dysentery.”

“But, monk, have you anyone who tends you?”

“I have not, Lord,” he said.

“Why do not the monks tend you?”

“I, Lord, am of no use to the monks, therefore the monks do not tend me.”

Then the Lord addressed the venerable Ānanda, saying: “Go, Ānanda, bring water, we will bathe this monk.”

“Very well, Lord,” and the venerable Ānanda, having answered the Lord in assent, when he had brought the water, the Lord sprinkled on the water, the venerable Ānanda washed him over; the Lord took him by the head, the venerable Ānanda by the feet, and having raised him up, they laid him down on a couch.

Then the Lord, on that occasion, in that connection, having had the Order of monks convened, asked the monks:

“Is there, monks, in such and such a dwelling-place a monk who is ill?”

“There is, Lord.”

“What, monks, is that monk’s disease?”

“Lord, the venerable one has dysentery.”

“But, monks, is there anyone who is tending that monk?”

“There is not, Lord.”

“Why do not the monks tend him?”

“Lord, this monk is of no use to the monks, therefore the monks do not tend that monk.”

“Monks, you have not a mother, you have not a father who might tend you. If you, monks, do not tend one another, then who is there who will tend you? Whoever, monks, would tend me, he should tend the sick.

“If he has a preceptor he should be tended for life by the preceptor, who should wait for his recovery. If he has a teacher he should be tended for life by the teacher, who should wait for his recovery. If he has one who shares a dwelling-place … If he has a pupil … If he has a fellow-preceptor … If he has a fellow-teacher he should be tended for life by the fellow-teacher, who should wait for his recovery. If he has neither a preceptor nor a teacher nor one who shares a dwelling-place nor a pupil nor a fellow-preceptor nor a fellow-teacher, he should be tended by the Order. If it should not tend him, there is an offence of wrong-doing.

“Endowed with five qualities, monks, does one who is ill become difficult to tend: he becomes one who does not do what is beneficial; he does not know moderation in what is beneficial; he becomes one who does not take medicine; he becomes one who does not make clear the disease just as it comes to be to one who tends the sick and who wishes him well, saying as it is getting worse, ‘it is getting worse’, or as it is getting better, ‘It is getting better’, or as it is stationary, ‘It is stationary’; he becomes not the kind (of man) who endures bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly. Endowed with these five qualities, monks, does one who is ill become difficult to tend.

“Endowed with five qualities, monks, does one who is ill become easy to tend: he becomes one who does what is beneficial; he knows moderation in what is beneficial; he becomes one who takes medicine; he makes clear the disease just as it comes to be to one who tends the sick and who wishes him well, saying as it is getting worse, ‘It is getting worse’, or as it is getting better, ‘It is getting better’ or as it is stationary, ‘It is stationary’; he becomes the kind (of man) who endures bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly. Endowed with these five qualities, monks, does one who is ill become easy to tend.

“Endowed with five qualities, monks, is one who tends the sick not fit to tend the sick: he comes to be not competent to provide the medicine; he does not know what is beneficial and what is not beneficial; he brings forward what is not beneficial, he takes away what is beneficial; he tends the sick in the hope of gain, not (from) amity of mind; he becomes one who loathes to remove excrement or urine or sweat or vomit; he does not come to be competent to gladden, rejoice, rouse, delight the sick from time to time with dhamma-talk. Endowed with these five qualities, monks, one who tends the sick is not fit to tend the sick.

“Endowed with five qualities, monks, is one who tends the sick fit to tend the sick: he comes to be competent to provide the medicine; he knows what is beneficial and what is not beneficial; he takes away what is not beneficial, he brings forward what is beneficial; he tends the sick (from) amity of mind, not in the hope of gain; he does not become one who loathes to remove excrement or urine or sweat or vomit; he comes to be competent to gladden … delight the sick from time to time with dhamma-talk. Endowed with these five qualities, monks, is one who tends the sick fit to tend the sick.”

On inheritance

Now at that time two monks came to be going along a high-road in the Kosala country. They arrived at a certain residence where a certain monk was ill. Then it occurred to these monks: “Your reverences, tending the sick is praised by the Lord. Come, let us tend this monk,” and they tended him. While he was being tended by them he passed away. Then these monks, taking that monk’s bowl and robes, having gone to Sāvatthī, told this matter to the Lord.

He said: “Monks, the Order is the owner of the bowl and robes of a monk who has passed away. But truly those who tend the sick are of great service. I allow you, monks, to give through the Order the three robes and the bowl to those who tended the sick. And thus, monks, should they be given: that monk who tended the sick, having approached the Order, should say to it: ‘Honoured sirs, the monk so and so has passed away; these three robes and the bowl were his.’ The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. The monk so and so has passed away; these three robes and the bowl were his. If it seems right to the Order let the Order give these three robes and the bowl to those who tended the sick. This is the motion. Honoured sirs, let the Order listen to me. The monk so and so has passed away; these three robes and the bowl were his. The Order is giving these three robes and the bowl to those who tended the sick. If the giving of these three robes and the bowl to those who tended the sick is pleasing to the venerable ones, let them be silent; he to whom it is not pleasing should speak. These three robes and the bowl are given through the Order to those who tended the sick. It is pleasing to the Order, therefore it is silent. Thus do I understand this’.”

Now at that time a certain novice came to pass away. They told this matter to the Lord. He said: “Monks, the Order is the owner of the bowl and robes of a novice who has passed away. But truly those who tend the sick are of great service. I allow you, monks, to give through the Order the robe and the bowl to those who tended the sick. And thus, monks, should they be given: That monk who tended the sick, having approached the Order, should say to it: ‘Honoured sirs, the novice so and so has passed away; this robe and the bowl were his.’ The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. The novice so and so has passed away; this robe and bowl were his. If it seems right to the Order let the Order give this robe and bowl to those who tended the sick. This is the motion. Honoured sirs, let the Order listen to me. The novice so and so has passed away; this robe and bowl were his. The Order is giving this robe and bowl to those who tended the sick. If the giving of this robe and bowl to those who tended the sick is pleasing to the venerable ones, let them be silent; he to whom it is not pleasing should speak. This robe and bowl are given through the Order to those who tended the sick. It is pleasing to the Order, therefore it is silent. Thus do I understand this’.”

Now at that time a certain monk and a novice tended one who was ill. While he was being tended by these he passed away. Then it occurred to that monk who had tended the one who was ill: “Now what share of the robes is to be given to the novice who tended the one who was ill?” They told this matter to the Lord. He said: “I allow you, monks, to give an equal share to a novice who tended the sick.”

Now at that time a certain monk who had many goods, many requisites, came to pass away. They told this matter to the Lord. He said: “Monks, the Order is the owner of the bowl and robes of a monk who has passed away. But truly those who tend the sick are of great service. I allow you, monks, to give through the Order the three robes and the bowl to those who tended the sick; to distribute through the Order that is present whatever few goods, few requisites are there; but whatever many goods, many requisites are there, these are for the Order of the four quarters—those who have come in, those who have not come in—they are not to be disposed of, not to be divided up.”

On rejection of nakedness

Now at that time a certain monk, having become naked, approached the Lord; having approached he spoke thus to the Lord: “Lord, in many a figure is the Lord a speaker in praise of desiring little, of contentment, of expunging (evil), of punctiliousness, of graciousness, of decreasing (the obstructions), of putting forth energy. Lord, this nakedness is, in many a figure, useful for desiring little, for contentment, for expunging (evil), for punctiliousness, for graciousness, for decreasing (the obstructions), for putting forth energy. It were good, Lord, if the Lord were to allow nakedness for monks.”

The awakened one, the Lord rebuked him, saying: “It is not becoming, it is not suitable, it is not fitting, it is not worthy of a recluse, it is not allowable, it is not to be done. How can you, foolish man, observe nakedness, an observance of members of other sects? It is not, foolish man, for pleasing those who are not (yet) pleased …”

Having rebuked him, having given reasoned talk, he addressed the monks saying: “Monks, nakedness, an observance of members of other sects, is not to be observed. Whoever should observe it, there is a grave offence.”

On rejection of garments of grass, etc.

Now at that time a certain monk, having put on a kusa-grass garment … a bark garment … a garment of wood-shavings … a hair-blanket … a horsehair blanket … (a dress of) owls’ wings … (a cloak made of strips of) black antelope hide, approached the Lord; having approached he spoke thus to the Lord: “Lord, in many a figure is the Lord a speaker in praise of desiring little … of putting forth energy. Lord, this (cloak made of strips of) black antelope hide is, in many a figure, useful for desiring little … for putting forth energy. It were good, Lord, if the Lord were to allow (cloaks made of strips of) black antelope hide for the monks.”

The awakened one, the Lord rebuked him, saying: “It is not becoming … it is not to be done. How can you, foolish man, wear (a cloak made of strips of) black antelope hide, an emblem of members of other sects? Foolish man, it is not for pleasing those who are not (yet) pleased …”

Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“Monks, (a cloak made of strips of) black antelope hide, an emblem of members of other sects, is not to be wom. Whoever should wear (one), there is a grave offence.”

Now at that time a certain monk, having put on (a garment made of) stalks of swallow-wort … having put on (a cloth of) fibre, approached the Lord; having approached, he spoke thus to the Lord: “Lord, in many a figure is the Lord a speaker in praise of desiring little … of putting forth energy. Lord, this (cloth of) fibre is, in many a figure, useful for desiring little … for putting forth of energy. It were good, Lord, if the Lord were to allow (a cloth or) fibre for the monks.” The awakened one, the Lord rebuked him, saying: “It is not becoming … it is not to be done. How can you, foolish man, put on (a cloth of) fibre? It is not, foolish man, for pleasing those who are not (yet) pleased …” Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“Monks, (a cloth of) fibre is not to be put on. Whoever should put (one) on, there is an offence of wrong-doing.”

On rejection of all dark green

Now at that time the group of six monks wore robes that were all dark green, they wore robes that were all yellow, they wore robes that were all red, they wore robes that were all crimson, they wore robes that were all black, they wore robes that were all dyed brownish-yellow, they wore robes that were all dyed reddish-yellow, they wore robes with borders that were not cut up, they wore robes with long borders, they wore robes with borders of flowers, they wore robes with borders of snakes’ hoods, they wore jackets, they wore (garments of) the Tirīṭa tree, they wore turbans. People looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses.” They told this matter to the Lord. He said:

“Monks, robes that are all dark green are not to be worn, robes that are all yellow are not to be worn … a jacket is not to be worn, (a garment made from) the Tirīṭa tree is not to be worn, a turban is not to be worn. Whoever should wear (one), there is an offence of wrong-doing.”

On when there is no robe after the rains

Now at that time monks, having spent the rains, and no robe-material having accrued, Order and passed away; and they pretended to be novices and they pretended to be disavowers of the training and they pretended to be committers of an extreme offence and they pretended to be mad and they pretended to be unhinged and they pretended to have bodily pains and they pretended to be suspended for not seeing an offence and they pretended to be suspended for not making amends for an offence and they pretended to be suspended for not giving up a wrong view and they pretended to be eunuchs and they pretended that they were living in communion, though it was by theft, and they pretended that they had gone over to other sects and they pretended to be animals and they pretended to be matricides

He said: “This is a case, monks, where a monk, having spent the rains, no robe-material having accrued, goes away. If there is a suitable receiver, (robe-material) should be given (to him). This is a case, monks, where a monk, having spent the rains, no robe-material having accrued, leaves the Order, passes away, pretends to be a novice, pretends to be a disavower of the training, pretends to be a committer of an extreme offence. The Order is the owner. This is a case, monks, where a monk, having spent the rains, no robe-material having accrued, pretends to be mad … pretends to be suspended for not giving up a wrong view. If there is a suitable receiver, (robe-material) should be given (to him). This is a case, monks, where a monk, having spent the rains, no robe-material having accrued, pretends to be a eunuch … pretends to be a hermaphrodite. The Order is the owner.

“This is a case, monks, where a monk, having spent the rains, robe-material having accrued, but not having been distributed, goes away. If there is a suitable receiver, (robe-material) should be given (to him). This is a case, monks, where a monk, having spent the rains, robe-material having accrued, but not having been distributed, leaves the Order … pretends to be a committer of an extreme offence. The Order is the owner. This is a case, monks, where a monk, having spent the rains, robe-material having accrued, but not having been distributed, pretends to be mad … pretends to be suspended for not giving up a wrong view. If there is a suitable receiver, (robe-material) should be given (to him). This is a case, monks, where a monk, having spent the rains, robe-material having accrued, but not having been distributed, pretends to be a eunuch … pretends to be a hermaphrodite. The Order is the owner.

On a robe for a divided Saṅgha

“This is a case, monks, where monks, having spent the rains, robe-material not having accrued, the Order is divided. People there saying: ‘We are giving for an Order,’ give water to one part, they give robe-material to the other part. This is for the Order. This is a case, monks, where monks, having spent the rains, robe-material not having accrued, the Order is divided. People there saying: ‘We are giving for an Order,’ giving water to one part, they give robe-material to the same part. This is for the Order.

“This is a case, monks, where monks, having spent the rains, robe-material not having accrued, the Order is divided. People there saying: ‘We are giving for a part,’ give water to one part, they give robe-material to the other part. This is for a part. This is a case, monks, where monks, having spent the rains, robe-material not having accrued, the Order is divided. People there saying: ‘We are giving for a part,’ give water to one part, they give robe-material to the same part. This is for the part.

“This is a case, monks, where monks, having spent the rains, robe-material having accrued (but) not being distributed, the Order is divided. It should be equally distributed among all.”

On rightly and wrongly allotted

Now at that time the venerable Revata sent robe-material for the venerable Sāriputta by the hand of a certain monk, saying: “Give this robe-material to the elder.” Then on the way that monk took that robe-material on trust for the venerable Revata. Then the venerable Revata, having met the venerable Sāriputta, asked:

“I, honoured sir, sent robe-material for the elder. Has that robe-material arrived?” “I have not seen that robe-material, your reverence.” Then the venerable Revata spoke thus to that monk: “I, your reverence, sent robe-material by the venerable one’s hand for the elder. Where is that robe-material?”

“I, honoured sir, took that robe-material on trust for the venerable one.” They told this matter to the Lord.

He said: “This is a case, monks, where a monk is sending robe-material by a monk’s hand, saying: ‘Give this robe-material to so and so.’ If he, while on the way, takes it on trust for him who sends it, it is rightly taken. If he takes it on trust for him to whom it was being sent, it is wrongly taken. This is a case, monks, where a monk is sending robe-material by a monk’s hand, saying, ‘Give this robe-material to so and so’. If he, while on the way, takes it on trust for him to whom it was being sent, it is wrongly taken. If he takes it on trust for him who sent it, it is rightly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way he hears that he who sent it has passed away. If he allots to him the robe-material of the one who is deceased, it is rightly allotted. If he takes it on trust for him to whom it was being sent, it is wrongly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way he hears that he to whom it was being sent has passed away. If he allots to him the robe-material of the one who is deceased, it is wrongly allotted. If he takes it on trust for him who sent it, it is rightly taken. This is a case, monks, where a a monk … ‘… to so and so’. While he is on the way he hears that both have passed away. If he allots to him the robe-material of the one who is deceased—of him who sent it—it is rightly allotted. If he allots to him the robe-material of the one who is deceased—of him to whom it was being sent—it is wrongly allotted.

“This is a case, monks, where a monk sends robe-material by the hand of a monk, saying, ‘I am giving this robe-material to so and so’. If he, while on the way, takes it on trust for him who sends it, it is wrongly taken. If he takes it on trust for him to whom it is being sent, it is rightly taken. This is a case, monks, where a monk … ‘… to so and so’. If he, while on the way, takes it on trust for him to whom it was being sent, it is rightly taken. If he takes it on trust for him who sends it, it is wrongly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way, he hears that he who sent it has passed away. If he allots to him the robe-material of the one who is deceased, it is wrongly allotted. If he takes it on trust for him to whom it was being sent, it is rightly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way, he hears that he to whom it was being sent has passed away. If he allots to him the robe-material of the one who is deceased, it is rightly allotted. If he takes it on trust for him who sent it, it is wrongly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way, he hears that both have passed away. If he allots to him the robe-material of the one who is deceased—of him who sent it—it is wrongly allotted. If he allots to him the robe-material of the one who is deceased—of him to whom it was being sent—it is rightly allotted.”

Eight channels for the accruing of robes

“There are, monks, these eight channels for the accruing of robe-material: if he gives on a boundary, if he gives on agreement, if he gives with an announcement of almsfood, if he gives for an Order, if he gives for both Orders, if he gives for an Order which has spent the rains, if he gives having offered, if he gives to an individual.

“He gives on a boundary: it should be distributed to as many monks as are within the boundary.

“He gives on agreement: several residences come to be equal receivers; what is given in each residence is given for all.

“He gives with an announcement of almsfood: they say, ‘We give it there where the Order’s constant services are done’.

“He gives for an Order: it should be distributed among the Order that is present.

“He gives for both Orders: even if there are many monks (but only) one nun, a half should be given; even if there are many nuns (but only) one monk, a half should be given.

“He gives for an Order which has spent the rains: it should be distributed to as many monks as have spent the rains in that residence.

“He gives, having offered: conjeys or rice or solid foods or robes or lodgings or medicines.

“He gives to an individual: he says, ‘I am giving this robe-material to so and so’.”

The Section on Robe-material: The Eighth

Urban council of Rājagaha, having seen the courtesan at Vesālī,
having gone back to Rājagaha made this known to the king. /
Indeed Sālavatīka’s child was Abhaya’s son,
known as Jīvaka because the prince asked, “Is he alive?” /
Then he, having gone to Taxila, having studied, very famous,
dispelled a seven year old disease by treatment through the nose, /
He removed the king’s fistula with an ointment (the king saying),
“Tend me and the women and the awakened one’s Order”. /
And the merchant of Rājagaha, the tending on the twist in the bowels.
He dispelled Pajjota’s great disease by a drink of clarified butter. /
And office, Siveyya(ka cloths), he lubricated the humours,
the purging thirty times all together with three handfuls of lotuses. /
He asked for the boon of good behaviour, and he accepted Siveyya(ka cloths),
and the Truth-finder allowed the gift of householders’ robes. /
Many robes accrued in Rājagaha (and) in the country.
A mantle, and likewise a silken one, a fleecy coverlet, worth half a kāsi, /
And various kinds, satisfaction, they did not wait and they waited,
first, afterwards, together, and an agreement, they conveyed it back, /
Store-room, and unguarded, and likewise they turned away,
heaped up, and a tumult. How is it to be divided? How is it to be given? /
About his own and more than one portion. How is a share to be given?
With dung and with cold water, to overflow, they did not know, /
Pouring out, and a vessel, and in a dish, and on the ground,
white ants, in the middle, they wore out, on one side, and about being stiff, /
Harsh, not cut up, laid out in strips, he saw the bundles,
having thought it over the Sakyan sage allowed three robes. /
About another that is extra, it accrued, and then it was torn,
the four quarters, she asked for the boon to give cloths for the rains, /
(Food for) the incoming, the outgoing, the sick, those who tend the sick and medicine, constant supply, and bathing cloths, abundant, too small, /
Thick scabs, for the face, linen, complete, what is allotted,
the least, it was made heavy, the comer, the thread frayed out, /
They gave way, and they were not enough, extra supply, and many,
in the Blind Men’s Grove, through thoughtlessness, the rains alone, and during a favourable time, /
Two brothers, in Rājagaha, Upananda, again in two,
dysentery, the ill one and the two, on what belongs to the sick, /
Naked one, kusa-grass, bark garment, wood shavings, hair blanket,
horse-hair, and owls’ wings, black antelope, and stalks of swallow-wort, /
Fibre, green and yellow, red, and about crimson,
black, brownish-reddish-yellow, then borders not cut up, /
Long, flowers, snakes’ hoods, jackets, Tirīṭa-tree, turbans,
not having accrued, he went away, the Order is divided at all the times, /
They give to a part, for the Order, the venerable Revata sent,
he takes on trust, if he allots, eight channels for robe-material.

The Book of the Discipline was translated by I.B. Horner.

Digital edition prepared for SuttaCentral by Bhikkhu Sujato

A complete digital edition can be downloaded here.

Published in 2014 by SuttaCentral.

Originally published by the Pali Text Society in the following years:

Vol. 1: 1938

Vol. 2: 1940

Vol. 3: 1942

Vol. 4: 1951

Vol. 5: 1950

Vol. 6: 1966

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