Origin story

1At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, a number of monks and wanderers were robbed while traveling from Sāketa to Sāvatthī. The King’s men set out from Sāvatthī and caught the thieves and their loot. They then sent a message to the monks:

“Venerables, please come and pick out your own robes.”

But the monks did not recognize them. The people complained and criticized them:

“How can they not recognize their own robes?”

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2The monks heard the complaints of those people, and they told the Buddha. He had the Sangha gathered, gave a teaching on what is right and proper, and then addressed the monks:

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“Well then, monks, I will lay down a training rule for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of well-behaved monks, for the restraint of corruptions relating to the present life, for the restraint of corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. And, monks, this training rule should be recited like this:

Final ruling

3‘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.’

Definitions

4New: a mark has not been made is what is meant.

5A robe: one of the six kinds of robes.

6He should apply one of three kinds of stains: even if he just applies what fits on the tip of a blade of grass.

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7Blue-green: there are two kinds of blue-green: the color of copper-sulphate and the color of leaves.

8Mud-color: watery is what is meant.

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9Dark brown: whatever is dark brownish.

10If a monk … without applying any of the three kinds of stains: 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.

Permutations

11If it has not been applied, and he perceives that it has not, and he uses the robe, he commits an offense entailing confession. If it has not been applied, but he is unsure of it, and he uses the robe, he commits an offense entailing confession. If it has not been applied, but he perceives that it has, and he uses the robe, he commits an offense entailing confession.

12If it has been applied, but he perceives that it has not, he commits an offense of wrong conduct. If it has been applied, but he is unsure of it, he commits an offense of wrong conduct. If it has been applied, and he perceives that it has, there is no offense.

Non-offenses

13There is no offense: if he applies the stain and then uses it; if the mark has disappeared; if the area where the mark was applied is worn; if what had been marked is sewn together with what has not been marked; if it is a patch; if it is a lengthwise border; if it is a crosswise border; if he is insane; if he is the first offender.

14The training rule on making stains, the eighth, is finished.

 

1p_2V_1119, msdiv367Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū ca paribbājakā ca sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te acchindiṁsu. Sāvatthiyā rājabhaṭā nikkhamitvā te core sabhaṇḍe gahetvā bhikkhūnaṁ santike dūtaṁ pāhesuṁ—

"Āgacchantu, bhadantā, sakaṁ sakaṁ cīvaraṁ sañjānitvā gaṇhantū"ti.

Bhikkhū na sañjānanti. Te ujjhāyanti khiyyanti vipācenti:

"Kathañhi nāma bhadantā attano attano cīvaraṁ na sañjānissantī"ti.

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2p_2V_1120Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi:

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"Tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca— saṇghasuṭṭhutāya, saṇghaphāsutāya … pe … saddhammaṭṭhitiyā, vinayānuggahāya. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

 

3p_2V_1121, msdiv368"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. (58:107)

 

4p_2V_1122, msdiv369Navaṁ nāma akatakappaṁ vuccati.

5p_2V_1123Cīvaraṁ nāma channaṁ cīvarānaṁ aññataraṁ cīvaraṁ.

6p_2V_1124Tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabban'ti antamaso kusaggenapi ādātabbaṁ.

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7p_2V_1125Nīlaṁ nāma dve nīlāni— kaṁsanīlaṁ, palāsanīlaṁ.

8p_2V_1126Kaddamo nāma odako vuccati.

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9p_2V_1127Kāḷasāmaṁ nāma yaṁ kiñci kāḷasāmakaṁ.

10p_2V_1128Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇan'ti antamaso kusaggenapi anādiyitvā tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjati, āpatti pācittiyassa.

 

11p_2V_1129, msdiv370Anādinne anādinnasaññī paribhuñjati, āpatti pācittiyassa. Anādinne vematiko paribhuñjati, āpatti pācittiyassa. Anādinne ādinnasaññī paribhuñjati, āpatti pācittiyassa.

12p_2V_1130 Ādinne anādinnasaññī, āpatti dukkaṭassa. Ādinne vematiko, āpatti dukkaṭassa. Ādinne ādinnasaññī, anāpatti.

 

13p_2V_1131, msdiv371Anāpatti— ādiyitvā paribhuñjati, kappo naṭṭho hoti, kappakatokāso jiṇṇo hoti, kappakatena akappakataṁ saṁsibbitaṁ hoti, aggaḷe anuvāte paribhaṇḍe, ummattakassa, ādikammikassāti.

14p_2V_1132Dubbaṇṇakaraṇasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.