Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on robes Cīvaravagga

1. The training rule on the robe season 1. Kathinasikkhāpada

Venerables, these thirty rules on relinquishment and confession come up for recitation. Ime kho panāyasmanto tiṁsa nissaggiyā pācittiyā dhammā uddesaṁ āgacchanti.

Origin story

First sub-story

At one time when the Buddha was staying at Vesālī at the Gotamaka Shrine, Tena samayena buddho bhagavā vesāliyaṁ viharati gotamake cetiye. he allowed the three robes for the monks. Tena kho pana samayena bhagavatā bhikkhūnaṁ ticīvaraṁ anuññātaṁ hoti. When they heard about this, the monks from the group of six went to the village in one set of three robes, stayed in the monastery in another set, and went to bathe in yet another set. Chabbaggiyā bhikkhū—“bhagavatā ticīvaraṁ anuññātan”ti aññeneva ticīvarena gāmaṁ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṁ otaranti. The monks of few desires complained and criticized them, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monks from the group of six keep extra robes?” “kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṁ dhāressantī”ti.

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that you do this?” “saccaṁ kira tumhe, bhikkhave, atirekacīvaraṁ dhārethā”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “Foolish men, how can you do this? kathañhi nāma tumhe, moghapurisā, atirekacīvaraṁ dhāressatha. This will affect people’s confidence …” … Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Preliminary ruling

‘If a monk keeps an extra robe, he commits an offense entailing relinquishment and confession.’” “Yo pana bhikkhu atirekacīvaraṁ dhāreyya, nissaggiyaṁ pācittiyan”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

Soon afterwards Venerable Ānanda was offered an extra robe. Tena kho pana samayena āyasmato ānandassa atirekacīvaraṁ uppannaṁ hoti. He wanted to give it to Venerable Sāriputta Āyasmā ca ānando taṁ cīvaraṁ āyasmato sāriputtassa dātukāmo hoti. who was staying at Sāketa. Āyasmā ca sāriputto sākete viharati. Knowing that the Buddha had laid down a rule against having extra robes, Ānanda thought, Atha kho āyasmato ānandassa etadahosi—“bhagavatā sikkhāpadaṁ paññattaṁ—‘na atirekacīvaraṁ dhāretabban’ti. Idañca me atirekacīvaraṁ uppannaṁ. Ahañcimaṁ cīvaraṁ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. “What should I do now?” Kathaṁ nu kho mayā paṭipajjitabban”ti? He told the Buddha, who said, Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. “How long is it, Ānanda, before Sāriputta returns?” “Kīvaciraṁ panānanda, sāriputto āgacchissatī”ti?

“Nine or ten days.” “Navamaṁ vā, bhagavā, divasaṁ dasamaṁ vā”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“Monks, you should keep an extra robe for ten days at the most. “anujānāmi, bhikkhave, dasāhaparamaṁ atirekacīvaraṁ dhāretuṁ. And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘When his robe is finished and the robe season has ended, a monk should keep an extra robe for ten days at the most. If he keeps it longer than that, he commits an offense entailing relinquishment and confession.’” “Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ. Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti.

Definitions

When his robe is finished: Niṭṭhitacīvarasminti: the monk has made a robe; or the robe-cloth has been lost, destroyed, or burned; or his expectation of receiving further robe-cloth is disappointed. bhikkhuno cīvaraṁ kataṁ vā hoti naṭṭhaṁ vā vinaṭṭhaṁ vā daḍḍhaṁ vā cīvarāsā vā upacchinnā.
The robe season has ended: Ubbhatasmiṁ kathineti: it has ended according to one of the eight key phrases or the Sangha has ended it. aṭṭhannaṁ mātikānaṁ aññatarāya mātikāya ubbhataṁ hoti, saṅghena vā antarā ubbhataṁ hoti.
For ten days at the most: Dasāhaparamanti: it should be kept ten days at a maximum. dasāhaparamatā dhāretabbaṁ.
An extra robe: Atirekacīvaraṁ nāma: it has not been determined nor assigned to another. anadhiṭṭhitaṁ avikappitaṁ.
Robe: Cīvaraṁ nāma: one of the six kinds of robe-cloth, but not smaller than what can be assigned to another. channaṁ cīvarānaṁ aññataraṁ cīvaraṁ, vikappanupagaṁ pacchimaṁ.
If he keeps it longer than that, it becomes subject to relinquishment: Taṁ atikkāmayato nissaggiyaṁ hotīti: it becomes subject to relinquishment at dawn on the eleventh day. ekādase aruṇuggamane nissaggiyaṁ hoti.

The robe-cloth should be relinquished to a sangha, a group, or an individual. Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. “And, monks, it should be relinquished like this. Evañca pana, bhikkhave, nissajjitabbaṁ. After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say: Tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘Venerables, this robe-cloth, which I have kept over ten days, is to be relinquished. “idaṁ me, bhante, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ, I relinquish it to the Sangha.’ imāhaṁ saṅghassa nissajjāmī”ti.

After relinquishing it, he should confess the offense. Nissajjitvā āpatti desetabbā. The confession should be received by a competent and capable monk. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. The relinquished robe-cloth is then to be given back: Nissaṭṭhacīvaraṁ dātabbaṁ—

‘Please, venerables, I ask the Sangha to listen. “Suṇātu me, bhante, saṅgho. This robe-cloth, which was to be relinquished by monk so-and-so, has been relinquished to the Sangha. Idaṁ cīvaraṁ itthannāmassa bhikkhuno nissaggiyaṁ saṅghassa nissaṭṭhaṁ. If the Sangha is ready, it should give this robe-cloth back to monk so-and-so.’ Yadi saṅghassa pattakallaṁ, saṅgho imaṁ cīvaraṁ itthannāmassa bhikkhuno dadeyyā”ti.

Or: after approaching several monks, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say: Tena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā—

‘Venerables, this robe-cloth, which I have kept over ten days, is to be relinquished. “idaṁ me, bhante, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. I relinquish it to you.’ Imāhaṁ āyasmantānaṁ nissajjāmī”ti.

‘Please, venerables, I ask you to listen. “Suṇantu me āyasmantā. This robe-cloth, which was to be relinquished by monk so-and-so, has been relinquished to you. Idaṁ cīvaraṁ itthannāmassa bhikkhuno nissaggiyaṁ āyasmantānaṁ nissaṭṭhaṁ. If the venerables are ready, you should give this robe-cloth back to monk so-and-so.’ Yadāyasmantānaṁ pattakallaṁ, āyasmantā imaṁ cīvaraṁ itthannāmassa bhikkhuno dadeyyun”ti.

Or: after approaching a single monk, that monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: Tena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘This robe-cloth, which I have kept over ten days, is to be relinquished. “idaṁ me, āvuso, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. I relinquish it to you.’ Imāhaṁ āyasmato nissajjāmī”ti.

After relinquishing it, he should confess the offense. Nissajjitvā āpatti desetabbā. The confession should be received by that monk. Tena bhikkhunā āpatti paṭiggahetabbā. The relinquished robe-cloth is then to be given back: Nissaṭṭhacīvaraṁ dātabbaṁ—

‘I give this robe-cloth back to you.’” “imaṁ cīvaraṁ āyasmato dammī”ti.

Permutations

If it is more than ten days and he perceives it as more, he commits an offense entailing relinquishment and confession. Dasāhātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than ten days, but he is unsure of it, he commits an offense entailing relinquishment and confession. Dasāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ. If it is more than ten days, but he perceives it as less, he commits an offense entailing relinquishment and confession. Dasāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ.

If it has not been determined, but he perceives that it has, he commits an offense entailing relinquishment and confession. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been assigned to another, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avikappite vikappitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been given away, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been lost, but he perceives that it has, he commits an offense entailing relinquishment and confession. Anaṭṭhe naṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been destroyed, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been burned, but he perceives that it has, he commits an offense entailing relinquishment and confession. Adaḍḍhe daḍḍhasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been stolen, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ.

If he uses robe-cloth that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If it is less than ten days, but he perceives it as more, he commits an offense of wrong conduct. Dasāhānatikkante atikkantasaññī, āpatti dukkaṭassa. If it is less than ten days, but he is unsure of it, he commits an offense of wrong conduct. Dasāhānatikkante vematiko, āpatti dukkaṭassa. If it is less than ten days and he perceives it as less, there is no offense. Dasāhānatikkante anatikkantasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if within ten days it has been determined, assigned to another, given away, lost, destroyed, burned, stolen, or taken on trust; antodasāhaṁ adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

Soon afterwards the monks from the group of six did not give back relinquished robe-cloth. Tena kho pana samayena chabbaggiyā bhikkhū nissaṭṭhacīvaraṁ na denti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, relinquished robe-cloth should be given back. (…) “Na, bhikkhave, nissaṭṭhacīvaraṁ na dātabbaṁ. If you don’t give it back, you commit an offense of wrong conduct.” Yo na dadeyya, āpatti dukkaṭassā”ti.

The training rule on the robe season, the first, is finished. Kathinasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on relinquishment
The subchapter on robes

1. The training rule on the robe season

Venerables, these thirty rules on relinquishment and confession come up for recitation.

Origin story

First sub-story

At one time when the Buddha was staying at Vesālī at the Gotamaka Shrine, he allowed the three robes for the monks. When they heard about this, the monks from the group of six went to the village in one set of three robes, stayed in the monastery in another set, and went to bathe in yet another set. The monks of few desires complained and criticized them, “How can the monks from the group of six keep extra robes?”

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that you do this?”

“It’s true, sir.”

The Buddha rebuked them … “Foolish men, how can you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Preliminary ruling

‘If a monk keeps an extra robe, he commits an offense entailing relinquishment and confession.’”

In this way the Buddha laid down this training rule for the monks.

Second sub-story

Soon afterwards Venerable Ānanda was offered an extra robe. He wanted to give it to Venerable Sāriputta who was staying at Sāketa. Knowing that the Buddha had laid down a rule against having extra robes, Ānanda thought, “What should I do now?” He told the Buddha, who said, “How long is it, Ānanda, before Sāriputta returns?”

“Nine or ten days.”

Soon afterwards the Buddha gave a teaching and addressed the monks: “Monks, you should keep an extra robe for ten days at the most. And so, monks, this training rule should be recited like this:

Final ruling

Definitions

When his robe is finished:: the monk has made a robe; or the robe-cloth has been lost, destroyed, or burned; or his expectation of receiving further robe-cloth is disappointed.
The robe season has ended:: it has ended according to one of the eight key phrases or the Sangha has ended it.
For ten days at the most:: it should be kept ten days at a maximum.
An extra robe:: it has not been determined nor assigned to another.
Robe:: one of the six kinds of robe-cloth, but not smaller than what can be assigned to another.
If he keeps it longer than that, it becomes subject to relinquishment:: it becomes subject to relinquishment at dawn on the eleventh day.

The robe-cloth should be relinquished to a sangha, a group, or an individual. “And, monks, it should be relinquished like this. After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say:

‘Venerables, this robe-cloth, which I have kept over ten days, is to be relinquished. I relinquish it to the Sangha.’

After relinquishing it, he should confess the offense. The confession should be received by a competent and capable monk. The relinquished robe-cloth is then to be given back:

‘Please, venerables, I ask the Sangha to listen. This robe-cloth, which was to be relinquished by monk so-and-so, has been relinquished to the Sangha. If the Sangha is ready, it should give this robe-cloth back to monk so-and-so.’

‘Venerables, this robe-cloth, which I have kept over ten days, is to be relinquished. I relinquish it to you.’

After relinquishing it, he should confess the offense. The confession should be received by a competent and capable monk. The relinquished robe-cloth is then to be given back:

‘Please, venerables, I ask you to listen. This robe-cloth, which was to be relinquished by monk so-and-so, has been relinquished to you. If the venerables are ready, you should give this robe-cloth back to monk so-and-so.’

Or: after approaching a single monk, that monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘This robe-cloth, which I have kept over ten days, is to be relinquished. I relinquish it to you.’

After relinquishing it, he should confess the offense. The confession should be received by that monk. The relinquished robe-cloth is then to be given back:

‘I give this robe-cloth back to you.’”

Permutations

If it is more than ten days and he perceives it as more, he commits an offense entailing relinquishment and confession. If it is more than ten days, but he is unsure of it, he commits an offense entailing relinquishment and confession. If it is more than ten days, but he perceives it as less, he commits an offense entailing relinquishment and confession.

If it has not been determined, but he perceives that it has, he commits an offense entailing relinquishment and confession. If it has not been assigned to another, but he perceives that it has, he commits an offense entailing relinquishment and confession. If it has not been given away, but he perceives that it has, he commits an offense entailing relinquishment and confession. If it has not been lost, but he perceives that it has, he commits an offense entailing relinquishment and confession. If it has not been destroyed, but he perceives that it has, he commits an offense entailing relinquishment and confession. If it has not been burned, but he perceives that it has, he commits an offense entailing relinquishment and confession. If it has not been stolen, but he perceives that it has, he commits an offense entailing relinquishment and confession.

If he uses robe-cloth that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. If it is less than ten days, but he perceives it as more, he commits an offense of wrong conduct. If it is less than ten days, but he is unsure of it, he commits an offense of wrong conduct. If it is less than ten days and he perceives it as less, there is no offense.

Non-offenses

There is no offense: if within ten days it has been determined, assigned to another, given away, lost, destroyed, burned, stolen, or taken on trust; if he is insane; if he is the first offender.

Soon afterwards the monks from the group of six did not give back relinquished robe-cloth. They told the Buddha.

“Monks, relinquished robe-cloth should be given back. If you don’t give it back, you commit an offense of wrong conduct.”

The training rule on the robe season, the first, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Nissaggiyakaṇḍa
Cīvaravagga

1. Kathinasikkhāpada

Ime kho panāyasmanto tiṁsa nissaggiyā pācittiyā dhammā uddesaṁ āgacchanti.

Tena samayena buddho bhagavā vesāliyaṁ viharati gotamake cetiye. Tena kho pana samayena bhagavatā bhikkhūnaṁ ticīvaraṁ anuññātaṁ hoti. Chabbaggiyā bhikkhū—“bhagavatā ticīvaraṁ anuññātan”ti aññeneva ticīvarena gāmaṁ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṁ otaranti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṁ dhāressantī”ti.

Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tumhe, bhikkhave, atirekacīvaraṁ dhārethā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, atirekacīvaraṁ dhāressatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu atirekacīvaraṁ dhāreyya, nissaggiyaṁ pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena āyasmato ānandassa atirekacīvaraṁ uppannaṁ hoti. Āyasmā ca ānando taṁ cīvaraṁ āyasmato sāriputtassa dātukāmo hoti. Āyasmā ca sāriputto sākete viharati. Atha kho āyasmato ānandassa etadahosi—“bhagavatā sikkhāpadaṁ paññattaṁ—‘na atirekacīvaraṁ dhāretabban’ti. Idañca me atirekacīvaraṁ uppannaṁ. Ahañcimaṁ cīvaraṁ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. Kathaṁ nu kho mayā paṭipajjitabban”ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. “Kīvaciraṁ panānanda, sāriputto āgacchissatī”ti?

“Navamaṁ vā, bhagavā, divasaṁ dasamaṁ vā”ti.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, dasāhaparamaṁ atirekacīvaraṁ dhāretuṁ. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ. Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti.

Niṭṭhitacīvarasminti: bhikkhuno cīvaraṁ kataṁ vā hoti naṭṭhaṁ vā vinaṭṭhaṁ vā daḍḍhaṁ vā cīvarāsā vā upacchinnā.
Ubbhatasmiṁ kathineti: aṭṭhannaṁ mātikānaṁ aññatarāya mātikāya ubbhataṁ hoti, saṅghena vā antarā ubbhataṁ hoti.
Dasāhaparamanti: dasāhaparamatā dhāretabbaṁ.
Atirekacīvaraṁ nāma: anadhiṭṭhitaṁ avikappitaṁ.
Cīvaraṁ nāma: channaṁ cīvarānaṁ aññataraṁ cīvaraṁ, vikappanupagaṁ pacchimaṁ.
Taṁ atikkāmayato nissaggiyaṁ hotīti: ekādase aruṇuggamane nissaggiyaṁ hoti.

Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ. Tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

“idaṁ me, bhante, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ, imāhaṁ saṅghassa nissajjāmī”ti.

Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṁ dātabbaṁ—

“Suṇātu me, bhante, saṅgho. Idaṁ cīvaraṁ itthannāmassa bhikkhuno nissaggiyaṁ saṅghassa nissaṭṭhaṁ. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ cīvaraṁ itthannāmassa bhikkhuno dadeyyā”ti.

Tena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā—

“idaṁ me, bhante, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. Imāhaṁ āyasmantānaṁ nissajjāmī”ti.

Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṁ dātabbaṁ—

“Suṇantu me āyasmantā. Idaṁ cīvaraṁ itthannāmassa bhikkhuno nissaggiyaṁ āyasmantānaṁ nissaṭṭhaṁ. Yadāyasmantānaṁ pattakallaṁ, āyasmantā imaṁ cīvaraṁ itthannāmassa bhikkhuno dadeyyun”ti.

Tena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

“idaṁ me, āvuso, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmī”ti.

Nissajjitvā āpatti desetabbā. Tena bhikkhunā āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṁ dātabbaṁ—

“imaṁ cīvaraṁ āyasmato dammī”ti.

Dasāhātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ. Dasāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ. Dasāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ.

Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ. Avikappite vikappitasaññī, nissaggiyaṁ pācittiyaṁ. Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ. Anaṭṭhe naṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. Adaḍḍhe daḍḍhasaññī, nissaggiyaṁ pācittiyaṁ. Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ.

Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Dasāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Dasāhānatikkante vematiko, āpatti dukkaṭassa. Dasāhānatikkante anatikkantasaññī, anāpatti.

Anāpatti—antodasāhaṁ adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, ummattakassa, ādikammikassāti.

Tena kho pana samayena chabbaggiyā bhikkhū nissaṭṭhacīvaraṁ na denti. Bhagavato etamatthaṁ ārocesuṁ.

(…) “Na, bhikkhave, nissaṭṭhacīvaraṁ na dātabbaṁ. Yo na dadeyya, āpatti dukkaṭassā”ti.

Kathinasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on robes Cīvaravagga

1. The training rule on the robe season 1. Kathinasikkhāpada

Venerables, these thirty rules on relinquishment and confession come up for recitation. Ime kho panāyasmanto tiṁsa nissaggiyā pācittiyā dhammā uddesaṁ āgacchanti.

Origin story

First sub-story

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

Preliminary ruling

‘If a monk keeps an extra robe, he commits an offense entailing relinquishment and confession.’” “Yo pana bhikkhu atirekacīvaraṁ dhāreyya, nissaggiyaṁ pācittiyan”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

“Nine or ten days.” “Navamaṁ vā, bhagavā, divasaṁ dasamaṁ vā”ti.

Final ruling

Definitions

When his robe is finished: Niṭṭhitacīvarasminti: the monk has made a robe; or the robe-cloth has been lost, destroyed, or burned; or his expectation of receiving further robe-cloth is disappointed. bhikkhuno cīvaraṁ kataṁ vā hoti naṭṭhaṁ vā vinaṭṭhaṁ vā daḍḍhaṁ vā cīvarāsā vā upacchinnā.
The robe season has ended: Ubbhatasmiṁ kathineti: it has ended according to one of the eight key phrases or the Sangha has ended it. aṭṭhannaṁ mātikānaṁ aññatarāya mātikāya ubbhataṁ hoti, saṅghena vā antarā ubbhataṁ hoti.
For ten days at the most: Dasāhaparamanti: it should be kept ten days at a maximum. dasāhaparamatā dhāretabbaṁ.
An extra robe: Atirekacīvaraṁ nāma: it has not been determined nor assigned to another. anadhiṭṭhitaṁ avikappitaṁ.
Robe: Cīvaraṁ nāma: one of the six kinds of robe-cloth, but not smaller than what can be assigned to another. channaṁ cīvarānaṁ aññataraṁ cīvaraṁ, vikappanupagaṁ pacchimaṁ.
If he keeps it longer than that, it becomes subject to relinquishment: Taṁ atikkāmayato nissaggiyaṁ hotīti: it becomes subject to relinquishment at dawn on the eleventh day. ekādase aruṇuggamane nissaggiyaṁ hoti.

‘I give this robe-cloth back to you.’” “imaṁ cīvaraṁ āyasmato dammī”ti.

Permutations

Non-offenses

The training rule on the robe season, the first, is finished. Kathinasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ.