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

2. The training rule on storehouses 2. Udosita(dutiyakathina)sikkhāpada

Origin story

First sub-story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time the monks stored one of their robes with other monks and then left to wander the country in a sarong and an upper robe. Tena kho pana samayena bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamanti. Because they were stored for a long time, the robes became moldy. Tāni cīvarāni ciraṁ nikkhittāni kaṇṇakitāni honti. The monks put them out in the sun. Tāni bhikkhū otāpenti.

Then, while walking about the dwellings, Venerable Ānanda noticed that the monks were sunning those robes. Addasā kho āyasmā ānando senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni otāpente. He asked them, Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca—“Whose moldy robes are these?” “kassimāni, āvuso, cīvarāni kaṇṇakitānī”ti? And they told him what had happened. Atha kho te bhikkhū āyasmato ānandassa etamatthaṁ ārocesuṁ. Venerable Ānanda complained and criticized them, Āyasmā ānando ujjhāyati khiyyati vipāceti—“How can those monks store a robe with other monks and then leave to wander the country in a sarong and an upper robe?” “kathañhi nāma bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissantī”ti.

After rebuking those monks in many ways, Venerable Ānanda told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesi …pe… “Is it true, monks, that there are monks who do this?” “saccaṁ kira, bhikkhave, bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamantī”ti?

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

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How can those foolish men do this? kathañhi nāma te, bhikkhave, moghapurisā bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissanti. This will affect people’s confidence …” … Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Preliminary ruling

‘When his robe is finished and the robe season has ended, if a monk stays apart from his three robes even for a single day, he commits an offense entailing relinquishment and confession.’” “Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, 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

At one time a certain monk at Kosambī was sick. Tena kho pana samayena aññataro bhikkhu kosambiyaṁ gilāno hoti. His relatives sent him a message, saying, Ñātakā tassa bhikkhuno santike dūtaṁ pāhesuṁ—“Come, venerable, we’ll nurse you.” “āgacchatu bhadanto, mayaṁ, upaṭṭhahissāmā”ti. The monks urged him to go, Bhikkhūpi evamāhaṁsu—“gacchāvuso, ñātakā taṁ upaṭṭhahissantī”ti. but he said, So evamāha—“The Buddha has laid down a training rule “bhagavatāvuso, sikkhāpadaṁ paññattaṁ—that you can’t be apart from your three robes. ‘na ticīvarena vippavasitabban’ti. Now because I’m sick, Ahañcamhi gilāno. I’m unable to travel with my three robes. Na sakkomi ticīvaraṁ ādāya pakkamituṁ. So I can’t go.” Nāhaṁ gamissāmī”ti.

They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. Soon afterwards he gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, I allow you to give permission to a sick monk to stay apart from his three robes. “anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṁ dātuṁ.

And it should be given like this. Evañca pana, bhikkhave, dātabbā. After approaching the Sangha, the sick 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 gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘Venerables, I’m sick. ‘ahaṁ, bhante, gilāno. I’m unable to travel with my three robes. Na sakkomi ticīvaraṁ ādāya pakkamituṁ. I ask the Sangha for permission to stay apart from my three robes.’ Sohaṁ, bhante, saṅghaṁ ticīvarena avippavāsasammutiṁ yācāmī’ti. And he should ask a second Dutiyampi yācitabbā. and a third time. Tatiyampi yācitabbā. A competent and capable monk should then inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. The monk so-and-so is sick. Ayaṁ itthannāmo bhikkhu gilāno. He is unable to travel with his three robes. Na sakkoti ticīvaraṁ ādāya pakkamituṁ. He is asking the Sangha for permission to stay apart from his three robes. So saṅghaṁ ticīvarena avippavāsasammutiṁ yācati. If the Sangha is ready, it should give permission to monk so-and-so to stay apart from his three robes. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ dadeyya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. The monk so-and-so is sick. Ayaṁ itthannāmo bhikkhu gilāno. He is unable to travel with his three robes. Na sakkoti ticīvaraṁ ādāya pakkamituṁ. He is asking the Sangha for permission to stay apart from his three robes. So saṅghaṁ ticīvarena avippavāsasammutiṁ yācati. The Sangha gives permission to monk so-and-so to stay apart from his three robes. Saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ deti. Any monk who approves of giving permission to monk so-and-so to stay apart from his three robes should remain silent. Yassāyasmato khamati itthannāmassa bhikkhuno ticīvarena avippavāsasammutiyā dānaṁ, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has given permission to monk so-and-so to stay apart from his three robes. Dinnā saṅghena itthannāmassa bhikkhuno ticīvarena avippavāsasammuti. The Sangha approves and is therefore silent. Khamati saṅghassa, tasmā tuṇhī, I’ll remember it thus.’ evametaṁ dhārayāmī’ti.

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, if a monk stays apart from his three robes even for a single day, except if the monks have agreed, he commits an offense entailing relinquishment and confession.’” “Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā, 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.
If a monk stays apart from his three robes even for a single day: Ekarattampi ce bhikkhu ticīvarena vippavaseyyāti: from the outer robe, the upper robe, or the sarong. saṅghāṭiyā vā uttarāsaṅgena vā antaravāsakena vā.
Except if the monks have agreed: Aññatra bhikkhusammutiyāti: unless the monks have agreed. ṭhapetvā bhikkhusammutiṁ.
Entailing relinquishment: Nissaggiyaṁ hotīti: it becomes subject to relinquishment at dawn. saha aruṇuggamanā nissaggiyaṁ hoti.

The robe 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 (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-np1#3.2.5'>Bu NP 1:3.2.5</a>–3.2.29, with appropriate substitutions.) …pe…

‘Venerables, this robe, which I have stayed apart from for one day without the agreement of the monks, is to be relinquished. “idaṁ me, bhante, cīvaraṁ rattivippavutthaṁ aññatra bhikkhusammutiyā nissaggiyaṁ, I relinquish it to the Sangha.’ … imāhaṁ saṅghassa nissajjāmī”ti …pe… the Sangha should give … dadeyyāti …pe… you should give … dadeyyunti …pe… ‘I give this robe back to you.’” āyasmato dammīti.

Permutations

Summary

An inhabited area may have a single access or many; Gāmo ekūpacāro nānūpacāro. a house may have a single access or many; Nivesanaṁ ekūpacāraṁ nānūpacāraṁ. a storehouse may have a single access or many; Udosito ekūpacāro nānūpacāro. a watchtower may have a single access or many; Aṭṭo ekūpacāro nānūpacāro. a stilt house may have a single access or many; Māḷo ekūpacāro nānūpacāro. Pāsādo ekūpacāro nānūpacāro. Hammiyaṁ ekūpacāraṁ nānūpacāraṁ. a boat may have a single access or many; Nāvā ekūpacārā nānūpacārā. a caravan may have a single access or many; Sattho ekūpacāro nānūpacāro. a field may have a single access or many; Khettaṁ ekūpacāraṁ nānūpacāraṁ. a threshing floor may have a single access or many; Dhaññakaraṇaṁ ekūpacāraṁ nānūpacāraṁ. a monastery may have a single access or many; Ārāmo ekūpacāro nānūpacāro. a dwelling may have a single access or many; Vihāro ekūpacāro nānūpacāro. the foot of a tree may have a single access or many; Rukkhamūlaṁ ekūpacāraṁ nānūpacāraṁ. out-in-the-open may have a single access or many. Ajjhokāso ekūpacāro nānūpacāro.

Exposition

An inhabited area

“An inhabited area with a single access” refers to the following. Gāmo ekūpacāro nāma

An enclosed inhabited area belonging to one clan: if the robe is kept within the inhabited area, one must stay within the inhabited area. ekakulassa gāmo hoti parikkhitto ca. Antogāme cīvaraṁ nikkhipitvā antogāme vatthabbaṁ. An unenclosed inhabited area belonging to one clan: one must stay in the house where the robe is kept, or not go beyond arm’s reach of the house. Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

An enclosed inhabited area belonging to many clans: if the robe is kept in a house, one must stay in that house, in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of the public meeting hall or the gateway. Nānākulassa gāmo hoti parikkhitto ca. Yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. If one puts aside the robe within arm’s reach while going to the public meeting hall, one must stay in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of either. Sabhāyaṁ gacchantena hatthapāse cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. If the robe is kept in the public meeting hall, one must stay in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of either. Sabhāye cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. An unenclosed inhabited area belonging to many clans: one must stay in the house where the robe is kept, or not go beyond arm’s reach of the house. Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

A house

An enclosed house belonging to one clan and having many rooms: if the robe is kept in the house, one must stay within the house. Ekakulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Antonivesane cīvaraṁ nikkhipitvā antonivesane vatthabbaṁ. An unenclosed house belonging to one clan and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room. Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

An enclosed house belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the main entrance, or not go beyond arm’s reach of either. Nānākulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. An unenclosed house belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room. Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

A storehouse

An enclosed storehouse belonging to one clan and having many rooms: if the robe is kept in the building, one must stay within the building. Ekakulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Antoudosite cīvaraṁ nikkhipitvā antoudosite vatthabbaṁ. An unenclosed storehouse belonging to one clan and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room. Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

An enclosed storehouse belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the main entrance, or not go beyond arm’s reach of either. Nānākulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. An unenclosed storehouse belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room. Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

A watchtower

A watchtower belonging to one clan: if the robe is kept in the watchtower, one must stay within the watchtower. Ekakulassa aṭṭo hoti, antoaṭṭe cīvaraṁ nikkhipitvā antoaṭṭe vatthabbaṁ.

A watchtower belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the main entrance, or not go beyond arm’s reach of either. Nānākulassa aṭṭo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

A stilt house

A stilt house belonging to one clan: if the robe is kept in the stilt house, one must stay within the stilt house. Ekakulassa māḷo hoti, antomāḷe cīvaraṁ nikkhipitvā antomāḷe vatthabbaṁ.

A stilt house belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the main entrance, or not go beyond arm’s reach of either. Nānākulassa māḷo hoti nānāgabbhā nānāovarakā, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa pāsādo hoti, antopāsāde cīvaraṁ nikkhipitvā antopāsāde vatthabbaṁ.

Nānākulassa pāsādo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa hammiyaṁ hoti, antohammiye cīvaraṁ nikkhipitvā antohammiye vatthabbaṁ.

Nānākulassa hammiyaṁ hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

A boat

A boat belonging to one clan: if the robe is kept on the boat, one must stay on the boat. Ekakulassa nāvā hoti. Antonāvāya cīvaraṁ nikkhipitvā antonāvāya vatthabbaṁ.

A boat belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room. Nānākulassa nāvā hoti nānāgabbhā nānāovarakā. Yasmiṁ ovarake cīvaraṁ nikkhittaṁ hoti tasmiṁ ovarake vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

A caravan

A caravan belonging to one clan: if the robe is kept within the caravan, one must not go further than 80 meters in front of or behind the caravan, and no further than 11 meters from either side. Ekakulassa sattho hoti. Satthe cīvaraṁ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṁ na vijahitabbaṁ.

A caravan belonging to many clans: if the robe is kept within the caravan, one must not go beyond arm’s reach of the caravan. Nānākulassa sattho hoti, satthe cīvaraṁ nikkhipitvā hatthapāsā na vijahitabbaṁ.

A field

An enclosed field belonging to one clan: if the robe is kept within the field, one must stay within that field. Ekakulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā antokhette vatthabbaṁ. An unenclosed field belonging to one clan: one must not go beyond arm’s reach of the robe. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.

An enclosed field belonging to many clans: if the robe is kept within the field, one must stay at the entrance to the field, or not go beyond arm’s reach of the entrance or the robe. Nānākulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed field belonging to many clans: one must not go beyond arm’s reach of the robe. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.

A threshing floor

An enclosed threshing floor belonging to one clan: if the robe is kept on the threshing floor, one must stay on that threshing floor. Ekakulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā antodhaññakaraṇe vatthabbaṁ. An unenclosed threshing floor belonging to one clan: one must not go beyond arm’s reach of the robe. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.

An enclosed threshing floor belonging to many clans: if the robe is kept on the threshing floor, one must stay at the entrance to the threshing floor, or not go beyond arm’s reach of the entrance or the robe. Nānākulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed threshing floor belonging to many clans: one must not go beyond arm’s reach of the robe. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.

A monastery

An enclosed monastery belonging to one clan: if the robe is kept within the monastery, one must stay within that monastery. Ekakulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā antoārāme vatthabbaṁ. An unenclosed monastery belonging to one clan: one must not go beyond arm’s reach of the robe. Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ.

An enclosed monastery belonging to many clans: if the robe is kept within the monastery, one must stay at the entrance to the monastery, or not go beyond arm’s reach of the entrance or the robe. Nānākulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed monastery belonging to many clans: one must not go beyond arm’s reach of the robe. Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ.

A dwelling

An enclosed dwelling belonging to one clan: if the robe is kept within the dwelling, one must stay within that dwelling. Ekakulassa vihāro hoti parikkhitto ca. Antovihāre cīvaraṁ nikkhipitvā antovihāre vatthabbaṁ. An unenclosed dwelling belonging to one clan: one must stay in the dwelling where the robe is kept, or not go beyond arm’s reach of that dwelling. Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

An enclosed dwelling belonging to many clans: one must stay in the dwelling where the robe is kept, or at the main entrance to the dwelling, or not go beyond arm’s reach of either. Nānākulassa vihāro hoti parikkhitto ca. Yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. An unenclosed dwelling belonging to many clans: one must stay in the dwelling where the robe is kept, or not go beyond arm’s reach of the dwelling. Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

The foot of a tree

At the foot of a tree belonging to one clan: if the robe is kept within the area of the midday shadow of the tree, one must stay within that area. Ekakulassa rukkhamūlaṁ hoti, yaṁ majjhanhike kāle samantā chāyā pharati, antochāyāya cīvaraṁ nikkhipitvā antochāyāya vatthabbaṁ.

At the foot of a tree belonging to many clans: one must not go beyond arm’s reach of the robe. Nānākulassa rukkhamūlaṁ hoti, hatthapāsā na vijahitabbaṁ.

In the open

Out-in-the-open with a single access: in an uninhabited area, in the wilderness, the area covered by a circle with 80 meters radius has a single access. Ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, Whatever lies beyond that has many accesses. tato paraṁ nānūpacāro.

If he has stayed apart and he perceives that he has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. Vippavutthe vippavutthasaññī aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If he has stayed apart, but he is unsure of it, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. Vippavutthe vematiko, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If he has stayed apart, but he does not perceive that he has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. Vippavutthe avippavutthasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.

If it has not been relinquished, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. Appaccuddhaṭe paccuddhaṭasaññī …pe… If it has not been given away, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. avissajjite vissajjitasaññī … If it has not been lost, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. anaṭṭhe naṭṭhasaññī … If it has not been destroyed, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. avinaṭṭhe vinaṭṭhasaññī … If it has not been burned, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. adaḍḍhe daḍḍhasaññī … If it has not been stolen, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. avilutte viluttasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.

If he uses a robe that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he has not stayed apart, but he perceives that he has, he commits an offense of wrong conduct. Avippavutthe vippavutthasaññī, āpatti dukkaṭassa. If he has not stayed apart, but he is unsure of it, he commits an offense of wrong conduct. Avippavutthe vematiko, āpatti dukkaṭassa. If he has not stayed apart and he does not perceive that he has, there is no offense. Avippavutthe avippavutthasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if before dawn it has been relinquished, given away, lost, destroyed, burned, stolen, or taken on trust; antoaruṇe paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if he has the permission of the monks; bhikkhusammutiyā, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on storehouses, the second, is finished. Udosita(dutiyakathina)sikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.

English Translation

Pāli Text

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

2. The training rule on storehouses

Origin story

First sub-story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks stored one of their robes with other monks and then left to wander the country in a sarong and an upper robe. Because they were stored for a long time, the robes became moldy. The monks put them out in the sun.

Then, while walking about the dwellings, Venerable Ānanda noticed that the monks were sunning those robes. He asked them, “Whose moldy robes are these?” And they told him what had happened. Venerable Ānanda complained and criticized them, “How can those monks store a robe with other monks and then leave to wander the country in a sarong and an upper robe?”

After rebuking those monks in many ways, Venerable Ānanda told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that there are monks who do this?”

“It’s true, sir.”

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

Preliminary ruling

‘When his robe is finished and the robe season has ended, if a monk stays apart from his three robes even for a single day, he commits an offense entailing relinquishment and confession.’”

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

Second sub-story

At one time a certain monk at Kosambī was sick. His relatives sent him a message, saying, “Come, venerable, we’ll nurse you.” The monks urged him to go, but he said, “The Buddha has laid down a training rule that you can’t be apart from your three robes. Now because I’m sick, I’m unable to travel with my three robes. So I can’t go.”

They told the Buddha. Soon afterwards he gave a teaching and addressed the monks:

“Monks, I allow you to give permission to a sick monk to stay apart from his three robes.

And it should be given like this. After approaching the Sangha, the sick 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, I’m sick. I’m unable to travel with my three robes. I ask the Sangha for permission to stay apart from my three robes.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. The monk so-and-so is sick. He is unable to travel with his three robes. He is asking the Sangha for permission to stay apart from his three robes. If the Sangha is ready, it should give permission to monk so-and-so to stay apart from his three robes. This is the motion.

Please, venerables, I ask the Sangha to listen. The monk so-and-so is sick. He is unable to travel with his three robes. He is asking the Sangha for permission to stay apart from his three robes. The Sangha gives permission to monk so-and-so to stay apart from his three robes. Any monk who approves of giving permission to monk so-and-so to stay apart from his three robes should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has given permission to monk so-and-so to stay apart from his three robes. The Sangha approves and is therefore silent. I’ll remember it thus.’

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.
If a monk stays apart from his three robes even for a single day:: from the outer robe, the upper robe, or the sarong.
Except if the monks have agreed:: unless the monks have agreed.
Entailing relinquishment:: it becomes subject to relinquishment at dawn.

The robe should be relinquished to a sangha, a group, or an individual. “And, monks, it should be relinquished like this. (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-np1#3.2.5'>Bu NP 1:3.2.5</a>–3.2.29, with appropriate substitutions.)

‘Venerables, this robe, which I have stayed apart from for one day without the agreement of the monks, is to be relinquished. I relinquish it to the Sangha.’ … the Sangha should give … you should give … ‘I give this robe back to you.’”

Permutations

Summary

An inhabited area may have a single access or many; a house may have a single access or many; a storehouse may have a single access or many; a watchtower may have a single access or many; a stilt house may have a single access or many; a boat may have a single access or many; a caravan may have a single access or many; a field may have a single access or many; a threshing floor may have a single access or many; a monastery may have a single access or many; a dwelling may have a single access or many; the foot of a tree may have a single access or many; out-in-the-open may have a single access or many.

Exposition

An inhabited area

“An inhabited area with a single access” refers to the following.

An enclosed inhabited area belonging to one clan: if the robe is kept within the inhabited area, one must stay within the inhabited area. An unenclosed inhabited area belonging to one clan: one must stay in the house where the robe is kept, or not go beyond arm’s reach of the house.

An enclosed inhabited area belonging to many clans: if the robe is kept in a house, one must stay in that house, in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of the public meeting hall or the gateway. If one puts aside the robe within arm’s reach while going to the public meeting hall, one must stay in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of either. If the robe is kept in the public meeting hall, one must stay in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of either. An unenclosed inhabited area belonging to many clans: one must stay in the house where the robe is kept, or not go beyond arm’s reach of the house.

A house

An enclosed house belonging to one clan and having many rooms: if the robe is kept in the house, one must stay within the house. An unenclosed house belonging to one clan and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.

An enclosed house belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the main entrance, or not go beyond arm’s reach of either. An unenclosed house belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.

A storehouse

An enclosed storehouse belonging to one clan and having many rooms: if the robe is kept in the building, one must stay within the building. An unenclosed storehouse belonging to one clan and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.

An enclosed storehouse belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the main entrance, or not go beyond arm’s reach of either. An unenclosed storehouse belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.

A watchtower

A watchtower belonging to one clan: if the robe is kept in the watchtower, one must stay within the watchtower.

A watchtower belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the main entrance, or not go beyond arm’s reach of either.

A stilt house

A stilt house belonging to one clan: if the robe is kept in the stilt house, one must stay within the stilt house.

A stilt house belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the main entrance, or not go beyond arm’s reach of either.

A boat

A boat belonging to one clan: if the robe is kept on the boat, one must stay on the boat.

A boat belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.

A caravan

A caravan belonging to one clan: if the robe is kept within the caravan, one must not go further than 80 meters in front of or behind the caravan, and no further than 11 meters from either side.

A caravan belonging to many clans: if the robe is kept within the caravan, one must not go beyond arm’s reach of the caravan.

A field

An enclosed field belonging to one clan: if the robe is kept within the field, one must stay within that field. An unenclosed field belonging to one clan: one must not go beyond arm’s reach of the robe.

An enclosed field belonging to many clans: if the robe is kept within the field, one must stay at the entrance to the field, or not go beyond arm’s reach of the entrance or the robe. An unenclosed field belonging to many clans: one must not go beyond arm’s reach of the robe.

A threshing floor

An enclosed threshing floor belonging to one clan: if the robe is kept on the threshing floor, one must stay on that threshing floor. An unenclosed threshing floor belonging to one clan: one must not go beyond arm’s reach of the robe.

A monastery

An enclosed monastery belonging to one clan: if the robe is kept within the monastery, one must stay within that monastery. An unenclosed monastery belonging to one clan: one must not go beyond arm’s reach of the robe.

A dwelling

An enclosed dwelling belonging to one clan: if the robe is kept within the dwelling, one must stay within that dwelling. An unenclosed dwelling belonging to one clan: one must stay in the dwelling where the robe is kept, or not go beyond arm’s reach of that dwelling.

An enclosed dwelling belonging to many clans: one must stay in the dwelling where the robe is kept, or at the main entrance to the dwelling, or not go beyond arm’s reach of either. An unenclosed dwelling belonging to many clans: one must stay in the dwelling where the robe is kept, or not go beyond arm’s reach of the dwelling.

The foot of a tree

At the foot of a tree belonging to one clan: if the robe is kept within the area of the midday shadow of the tree, one must stay within that area.

At the foot of a tree belonging to many clans: one must not go beyond arm’s reach of the robe.

In the open

Out-in-the-open with a single access: in an uninhabited area, in the wilderness, the area covered by a circle with 80 meters radius has a single access. Whatever lies beyond that has many accesses.

If he has stayed apart and he perceives that he has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If he has stayed apart, but he is unsure of it, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If he has stayed apart, but he does not perceive that he has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession.

If it has not been relinquished, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been given away, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been lost, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been destroyed, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been burned, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been stolen, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession.

If he uses a robe that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. If he has not stayed apart, but he perceives that he has, he commits an offense of wrong conduct. If he has not stayed apart, but he is unsure of it, he commits an offense of wrong conduct. If he has not stayed apart and he does not perceive that he has, there is no offense.

Non-offenses

There is no offense: if before dawn it has been relinquished, given away, lost, destroyed, burned, stolen, or taken on trust; if he has the permission of the monks; if he is insane; if he is the first offender.

The training rule on storehouses, the second, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Nissaggiyakaṇḍa
Cīvaravagga

2. Udosita(dutiyakathina)sikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamanti. Tāni cīvarāni ciraṁ nikkhittāni kaṇṇakitāni honti. Tāni bhikkhū otāpenti.

Addasā kho āyasmā ānando senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni otāpente. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca—“kassimāni, āvuso, cīvarāni kaṇṇakitānī”ti? Atha kho te bhikkhū āyasmato ānandassa etamatthaṁ ārocesuṁ. Āyasmā ānando ujjhāyati khiyyati vipāceti—“kathañhi nāma bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissantī”ti.

Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesi …pe… “saccaṁ kira, bhikkhave, bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamantī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, nissaggiyaṁ pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena aññataro bhikkhu kosambiyaṁ gilāno hoti. Ñātakā tassa bhikkhuno santike dūtaṁ pāhesuṁ—“āgacchatu bhadanto, mayaṁ, upaṭṭhahissāmā”ti. Bhikkhūpi evamāhaṁsu—“gacchāvuso, ñātakā taṁ upaṭṭhahissantī”ti. So evamāha—“bhagavatāvuso, sikkhāpadaṁ paññattaṁ—‘na ticīvarena vippavasitabban’ti. Ahañcamhi gilāno. Na sakkomi ticīvaraṁ ādāya pakkamituṁ. Nāhaṁ gamissāmī”ti.

Bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṁ dātuṁ.

Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, gilāno. Na sakkomi ticīvaraṁ ādāya pakkamituṁ. Sohaṁ, bhante, saṅghaṁ ticīvarena avippavāsasammutiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno. Na sakkoti ticīvaraṁ ādāya pakkamituṁ. So saṅghaṁ ticīvarena avippavāsasammutiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ dadeyya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno. Na sakkoti ticīvaraṁ ādāya pakkamituṁ. So saṅghaṁ ticīvarena avippavāsasammutiṁ yācati. Saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno ticīvarena avippavāsasammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Dinnā saṅghena itthannāmassa bhikkhuno ticīvarena avippavāsasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā, 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.
Ekarattampi ce bhikkhu ticīvarena vippavaseyyāti: saṅghāṭiyā vā uttarāsaṅgena vā antaravāsakena vā.
Aññatra bhikkhusammutiyāti: ṭhapetvā bhikkhusammutiṁ.
Nissaggiyaṁ hotīti: saha aruṇuggamanā nissaggiyaṁ hoti.

Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ …pe…

“idaṁ me, bhante, cīvaraṁ rattivippavutthaṁ aññatra bhikkhusammutiyā nissaggiyaṁ, imāhaṁ saṅghassa nissajjāmī”ti …pe… dadeyyāti …pe… dadeyyunti …pe… āyasmato dammīti.

Gāmo ekūpacāro nānūpacāro. Nivesanaṁ ekūpacāraṁ nānūpacāraṁ. Udosito ekūpacāro nānūpacāro. Aṭṭo ekūpacāro nānūpacāro. Māḷo ekūpacāro nānūpacāro. Pāsādo ekūpacāro nānūpacāro. Hammiyaṁ ekūpacāraṁ nānūpacāraṁ. Nāvā ekūpacārā nānūpacārā. Sattho ekūpacāro nānūpacāro. Khettaṁ ekūpacāraṁ nānūpacāraṁ. Dhaññakaraṇaṁ ekūpacāraṁ nānūpacāraṁ. Ārāmo ekūpacāro nānūpacāro. Vihāro ekūpacāro nānūpacāro. Rukkhamūlaṁ ekūpacāraṁ nānūpacāraṁ. Ajjhokāso ekūpacāro nānūpacāro.

Gāmo ekūpacāro nāma

ekakulassa gāmo hoti parikkhitto ca. Antogāme cīvaraṁ nikkhipitvā antogāme vatthabbaṁ. Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Nānākulassa gāmo hoti parikkhitto ca. Yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Sabhāyaṁ gacchantena hatthapāse cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Sabhāye cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Antonivesane cīvaraṁ nikkhipitvā antonivesane vatthabbaṁ. Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Nānākulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Antoudosite cīvaraṁ nikkhipitvā antoudosite vatthabbaṁ. Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Nānākulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa aṭṭo hoti, antoaṭṭe cīvaraṁ nikkhipitvā antoaṭṭe vatthabbaṁ.

Nānākulassa aṭṭo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa māḷo hoti, antomāḷe cīvaraṁ nikkhipitvā antomāḷe vatthabbaṁ.

Nānākulassa māḷo hoti nānāgabbhā nānāovarakā, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa pāsādo hoti, antopāsāde cīvaraṁ nikkhipitvā antopāsāde vatthabbaṁ.

Nānākulassa pāsādo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa hammiyaṁ hoti, antohammiye cīvaraṁ nikkhipitvā antohammiye vatthabbaṁ.

Nānākulassa hammiyaṁ hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa nāvā hoti. Antonāvāya cīvaraṁ nikkhipitvā antonāvāya vatthabbaṁ.

Nānākulassa nāvā hoti nānāgabbhā nānāovarakā. Yasmiṁ ovarake cīvaraṁ nikkhittaṁ hoti tasmiṁ ovarake vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa sattho hoti. Satthe cīvaraṁ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṁ na vijahitabbaṁ.

Nānākulassa sattho hoti, satthe cīvaraṁ nikkhipitvā hatthapāsā na vijahitabbaṁ.

Ekakulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā antokhette vatthabbaṁ. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.

Nānākulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.

Ekakulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā antodhaññakaraṇe vatthabbaṁ. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.

Nānākulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.

Ekakulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā antoārāme vatthabbaṁ. Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ.

Nānākulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ.

Ekakulassa vihāro hoti parikkhitto ca. Antovihāre cīvaraṁ nikkhipitvā antovihāre vatthabbaṁ. Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Nānākulassa vihāro hoti parikkhitto ca. Yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa rukkhamūlaṁ hoti, yaṁ majjhanhike kāle samantā chāyā pharati, antochāyāya cīvaraṁ nikkhipitvā antochāyāya vatthabbaṁ.

Nānākulassa rukkhamūlaṁ hoti, hatthapāsā na vijahitabbaṁ.

Ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, tato paraṁ nānūpacāro.

Vippavutthe vippavutthasaññī aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. Vippavutthe vematiko, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. Vippavutthe avippavutthasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.

Appaccuddhaṭe paccuddhaṭasaññī …pe… avissajjite vissajjitasaññī … anaṭṭhe naṭṭhasaññī … avinaṭṭhe vinaṭṭhasaññī … adaḍḍhe daḍḍhasaññī … avilutte viluttasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.

Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Avippavutthe vippavutthasaññī, āpatti dukkaṭassa. Avippavutthe vematiko, āpatti dukkaṭassa. Avippavutthe avippavutthasaññī, anāpatti.

Anāpatti—antoaruṇe paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, bhikkhusammutiyā, ummattakassa, ādikammikassāti.

Udosita(dutiyakathina)sikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.

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

2. The training rule on storehouses 2. Udosita(dutiyakathina)sikkhāpada

Origin story

First sub-story

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

Preliminary ruling

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

Second sub-story

“Monks, I allow you to give permission to a sick monk to stay apart from his three robes. “anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṁ dātuṁ.

And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

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.
If a monk stays apart from his three robes even for a single day: Ekarattampi ce bhikkhu ticīvarena vippavaseyyāti: from the outer robe, the upper robe, or the sarong. saṅghāṭiyā vā uttarāsaṅgena vā antaravāsakena vā.
Except if the monks have agreed: Aññatra bhikkhusammutiyāti: unless the monks have agreed. ṭhapetvā bhikkhusammutiṁ.
Entailing relinquishment: Nissaggiyaṁ hotīti: it becomes subject to relinquishment at dawn. saha aruṇuggamanā nissaggiyaṁ hoti.

Permutations

Summary

Exposition

An inhabited area

“An inhabited area with a single access” refers to the following. Gāmo ekūpacāro nāma

A house

A storehouse

A watchtower

A stilt house

Ekakulassa pāsādo hoti, antopāsāde cīvaraṁ nikkhipitvā antopāsāde vatthabbaṁ.

Nānākulassa pāsādo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

Ekakulassa hammiyaṁ hoti, antohammiye cīvaraṁ nikkhipitvā antohammiye vatthabbaṁ.

Nānākulassa hammiyaṁ hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.

A boat

A boat belonging to one clan: if the robe is kept on the boat, one must stay on the boat. Ekakulassa nāvā hoti. Antonāvāya cīvaraṁ nikkhipitvā antonāvāya vatthabbaṁ.

A caravan

A field

A threshing floor

A monastery

A dwelling

The foot of a tree

At the foot of a tree belonging to many clans: one must not go beyond arm’s reach of the robe. Nānākulassa rukkhamūlaṁ hoti, hatthapāsā na vijahitabbaṁ.

In the open

Non-offenses

The training rule on storehouses, the second, is finished. Udosita(dutiyakathina)sikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.