- Theravāda Collection on Monastic Law Theravāda Vinaya
- The Great Analysis Mahāvibhaṅga
- The chapter on offenses entailing confession Pācittiyakaṇḍa
- The subchapter on drinking alcohol Surāpānavagga
58. The training rule on making stains 58. Dubbaṇṇakaraṇasikkhāpada
Origin story
At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. a number of monks and wanderers were robbed while traveling from Sāketa to Sāvatthī. Tena kho pana samayena sambahulā bhikkhū ca paribbājakā ca sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te acchindiṁsu. The king’s men set out from Sāvatthī and caught the thieves and their loot. They then sent a message to the monks: Sāvatthiyā rājabhaṭā nikkhamitvā te core sabhaṇḍe gahetvā bhikkhūnaṁ santike dūtaṁ pāhesuṁ—“Venerables, please come and pick out your own robes.” “āgacchantu, bhadantā, sakaṁ sakaṁ cīvaraṁ sañjānitvā gaṇhantū”ti. But the monks did not recognize them. Bhikkhū na sañjānanti. The people complained and criticized them, Te ujjhāyanti khiyyanti vipācenti—“How can they not recognize their own robes?” “kathañhi nāma bhadantā attano attano cīvaraṁ na sañjānissantī”ti.
The monks heard the complaints of those people, Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. He had the Sangha gathered, gave a teaching on what is right and proper, and then addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—“Well then, monks, I will lay down a training rule for the following ten reasons: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… for the longevity of the true Teaching, and for supporting the training. saddhammaṭṭhitiyā, vinayānuggahāya. And, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
Final ruling
‘When a monk gets a new robe, he should apply one of three kinds of stains: blue-green, mud-color, or dark brown. If a monk uses a new robe without applying any of the three kinds of stains, he commits an offense entailing confession.’” “Navaṁ pana bhikkhunā cīvaralābhena tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbaṁ—nīlaṁ vā kaddamaṁ vā kāḷasāmaṁ vā. Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjeyya, pācittiyan”ti.
Definitions
- New: Navaṁ nāma
- a mark has not been made is what is meant. akatakappaṁ vuccati.
- A robe: Cīvaraṁ nāma
- one of the six kinds of robes. channaṁ cīvarānaṁ aññataraṁ cīvaraṁ.
- He should apply one of three kinds of stains: Tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbanti
- even if he just applies what fits on the tip of a blade of grass. antamaso kusaggenapi ādātabbaṁ.
- Blue-green: Nīlaṁ nāma
- there are two kinds of blue-green: the color of copper sulfate and the color of leaves. dve nīlāni— kaṁsanīlaṁ, palāsanīlaṁ.
- Mud-color: Kaddamo nāma
- watery is what is meant. odako vuccati.
- Dark brown: Kāḷasāmaṁ nāma
- whatever is dark brownish. yaṁ kiñci kāḷasāmakaṁ.
- If a monk … without applying any of the three kinds of stains: Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇanti
- if he uses a new robe without first applying one of the three kinds of stains, even just the amount on the tip of a blade of grass, he commits an offense entailing confession. antamaso kusaggenapi anādiyitvā tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjati, āpatti pācittiyassa.
Permutations
If it has not been applied, and he perceives that it has not, and he uses the robe, he commits an offense entailing confession. Anādinne anādinnasaññī paribhuñjati, āpatti pācittiyassa. If it has not been applied, but he is unsure of it, and he uses the robe, he commits an offense entailing confession. Anādinne vematiko paribhuñjati, āpatti pācittiyassa. If it has not been applied, but he perceives that it has, and he uses the robe, he commits an offense entailing confession. Anādinne ādinnasaññī paribhuñjati, āpatti pācittiyassa.
If it has been applied, but he perceives that it has not, he commits an offense of wrong conduct. Ādinne anādinnasaññī, āpatti dukkaṭassa. If it has been applied, but he is unsure of it, he commits an offense of wrong conduct. Ādinne vematiko, āpatti dukkaṭassa. If it has been applied, and he perceives that it has, there is no offense. Ādinne ādinnasaññī, anāpatti.
Non-offenses
There is no offense: Anāpatti—if he applies the stain and then uses it; ādiyitvā paribhuñjati, if the mark has disappeared; kappo naṭṭho hoti, if the area where the mark was applied is worn; kappakatokāso jiṇṇo hoti, if what had been marked is sewn together with what has not been marked; kappakatena akappakataṁ saṁsibbitaṁ hoti, if it is a patch; aggaḷe, if it is a lengthwise border; anuvāte, if it is a crosswise border; paribhaṇḍe, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.
The training rule on making stains, the eighth, is finished. Dubbaṇṇakaraṇasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.