From: ,
Theravāda Vinaya Theravāda Collection on Monastic Law
Mahāvibhaṅga The Great Analysis
Nissaggiyakaṇḍa The chapter on relinquishment
Cīvaravagga The subchapter on robes
2. Udosita(dutiyakathina)sikkhāpada Staying apart from one’s robes
Origin story
First substory
Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Tena kho pana samayena bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamanti. 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.
Tāni cīvarāni ciraṁ nikkhittāni kaṇṇakitāni honti. Because they were stored for a long time, the robes became moldy.
Tāni bhikkhū otāpenti. The monks put them out in the sun.
Addasā kho āyasmā ānando senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni otāpente. Then, while walking about the dwellings, Venerable Ānanda noticed that the monks were sunning those robes.
Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca—He asked them,
“kassimāni, āvuso, cīvarāni kaṇṇakitānī”ti? “Whose moldy robes are these?”
Atha kho te bhikkhū āyasmato ānandassa etamatthaṁ ārocesuṁ. And they told him what had happened.
Āyasmā ānando ujjhāyati khiyyati vipāceti—Venerable Ānanda complained and criticized them,
“kathañhi nāma bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissantī”ti. “How can those monks store a robe with other monks and then leave to wander the country in a sarong and an upper robe?”
Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesi …pe… After rebuking those monks in many ways, Venerable Ānanda told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
“saccaṁ kira, bhikkhave, bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamantī”ti? “Is it true, monks, that there are monks who do this?”
“Saccaṁ, bhagavā”ti. “It’s true, sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them …
kathañhi nāma te, bhikkhave, moghapurisā bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissanti. “How can those foolish men do this?
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, nissaggiyaṁ pācittiyan”ti. ‘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.’”
Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second substory
Tena kho pana samayena aññataro bhikkhu kosambiyaṁ gilāno hoti. At one time a certain monk at Kosambī was sick.
Ñātakā tassa bhikkhuno santike dūtaṁ pāhesuṁ—His relatives sent him a message, saying,
“āgacchatu bhadanto, mayaṁ, upaṭṭhahissāmā”ti. “Come, venerable, we’ll nurse you.”
Bhikkhūpi evamāhaṁsu—“gacchāvuso, ñātakā taṁ upaṭṭhahissantī”ti. The monks urged him to go,
So evamāha—but he said,
“bhagavatāvuso, sikkhāpadaṁ paññattaṁ—“The Buddha has laid down a training rule
‘na ticīvarena vippavasitabban’ti. that you can’t be apart from your three robes.
Ahañcamhi gilāno. Now because I’m sick,
Na sakkomi ticīvaraṁ ādāya pakkamituṁ. I’m unable to travel with my three robes.
Nāhaṁ gamissāmī”ti. So I can’t go.”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṁ dātuṁ. “Monks, I allow you to give permission to a sick monk to stay apart from his three robes.
Evañca pana, bhikkhave, dātabbā. And it should be given like this.
Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—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,
‘ahaṁ, bhante, gilāno. ‘Venerables, I’m sick.
Na sakkomi ticīvaraṁ ādāya pakkamituṁ. I’m unable to travel with my three robes.
Sohaṁ, bhante, saṅghaṁ ticīvarena avippavāsasammutiṁ yācāmī’ti. I ask the Sangha for permission to stay apart from my three robes.’
Dutiyampi yācitabbā. And he should ask a second
Tatiyampi yācitabbā. and a third time.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.
Ayaṁ itthannāmo bhikkhu gilāno. The monk so-and-so is sick.
Na sakkoti ticīvaraṁ ādāya pakkamituṁ. He is unable to travel with his three robes.
So saṅghaṁ ticīvarena avippavāsasammutiṁ yācati. He is asking the Sangha for permission to stay apart from his three robes.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ dadeyya. If the Sangha is ready, it should give permission to monk so-and-so to stay apart from his three robes.
Esā ñatti. This is the motion.
Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.
Ayaṁ itthannāmo bhikkhu gilāno. The monk so-and-so is sick.
Na sakkoti ticīvaraṁ ādāya pakkamituṁ. He is unable to travel with his three robes.
So saṅghaṁ ticīvarena avippavāsasammutiṁ yācati. He is asking the Sangha for permission to stay apart from his three robes.
Saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ deti. The Sangha gives permission to monk so-and-so to stay apart from his three robes.
Yassāyasmato khamati itthannāmassa bhikkhuno ticīvarena avippavāsasammutiyā dānaṁ, so tuṇhassa; Any monk who approves of giving permission to monk so-and-so to stay apart from his three robes should remain silent.
yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
Dinnā saṅghena itthannāmassa bhikkhuno ticīvarena avippavāsasammuti. The Sangha has given permission to monk so-and-so to stay apart from his three robes.
Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent.
evametaṁ dhārayāmī’ti. I will remember it thus.’
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyan”ti. ‘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.’”
Definitions
Niṭṭhitacīvarasminti When his robe is finished:
bhikkhuno cīvaraṁ kataṁ vā hoti naṭṭhaṁ vā vinaṭṭhaṁ vā daḍḍhaṁ vā cīvarāsā vā upacchinnā. 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. This refers to the robe-cloth received during the robe season. For details see Kd 7:1.7.3–13.2.7.
Ubbhatasmiṁ kathineti The robe season has ended:
aṭṭhannaṁ mātikānaṁ aññatarāya mātikāya ubbhataṁ hoti, saṅghena vā antarā ubbhataṁ hoti. it has ended according to one of the eight key phrases or the Sangha has ended it. For an explanation of this see Kd 7:1.7.3–12.1.37 and Bi Pc 30:1.1.8.
Ekarattampi ce bhikkhu ticīvarena vippavaseyyāti If a monk stays apart from his three robes even for a single day:
saṅghāṭiyā vā uttarāsaṅgena vā antaravāsakena vā. from the outer robe, the upper robe, or the sarong.
Aññatra bhikkhusammutiyāti Except if the monks have agreed:
ṭhapetvā bhikkhusammutiṁ. unless the monks have agreed.
Nissaggiyaṁ hotīti Entailing relinquishment:
saha aruṇuggamanā nissaggiyaṁ hoti. it becomes subject to relinquishment at dawn.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe should be relinquished to a sangha, a group, or an individual.
Evañca pana, bhikkhave, nissajjitabbaṁ “And, monks, it should be relinquished like this. …”
…pe… (To be expanded as in Bu NP 1:3.2.5–3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ rattivippavutthaṁ aññatra bhikkhusammutiyā nissaggiyaṁ, “Venerables, this robe, which I have stayed apart from for one day without the agreement of the monks, is to be relinquished.
imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.” …
dadeyyāti …pe… “the Sangha should give …”
dadeyyunti …pe… “you should give …”
āyasmato dammīti. “I give this robe back to you.”
Permutations
Summary
Gāmo ekūpacāro nānūpacāro. An inhabited area may have a single access or many; For the rendering of upacāra as “access” and gāma as “inhabited area”, see Appendix of Technical Terms.
Nivesanaṁ ekūpacāraṁ nānūpacāraṁ. a house may have a single access or many;
Udosito ekūpacāro nānūpacāro. a storehouse may have a single access or many;
Aṭṭo ekūpacāro nānūpacāro. a watchtower may have a single access or many;
Māḷo ekūpacāro nānūpacāro. a stilt house may have a single access or many; I have here included three kinds of building—the māḷa, the pāsāda, and the hammiya—into one category, “stilt house”. See below for further discussion.
Pāsādo ekūpacāro nānūpacāro.
Hammiyaṁ ekūpacāraṁ nānūpacāraṁ.
Nāvā ekūpacārā nānūpacārā. a boat may have a single access or many;
Sattho ekūpacāro nānūpacāro. a caravan may have a single access or many;
Khettaṁ ekūpacāraṁ nānūpacāraṁ. a field may have a single access or many;
Dhaññakaraṇaṁ ekūpacāraṁ nānūpacāraṁ. a threshing floor may have a single access or many;
Ārāmo ekūpacāro nānūpacāro. a monastery may have a single access or many;
Vihāro ekūpacāro nānūpacāro. a dwelling may have a single access or many;
Rukkhamūlaṁ ekūpacāraṁ nānūpacāraṁ. the foot of a tree may have a single access or many;
Ajjhokāso ekūpacāro nānūpacāro. out-in-the-open may have a single access or many.
Exposition
An inhabited area
Gāmo ekūpacāro nāma “An inhabited area with a single access” refers to the following.
ekakulassa gāmo hoti parikkhitto ca. Antogāme cīvaraṁ nikkhipitvā antogāme vatthabbaṁ. An enclosed inhabited area belonging to one clan: if the robe is kept within the inhabited area, one must stay within the inhabited area.
Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. 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. “Of the house” is added from the commentary. Sp 1.477: Hatthapāsā vā na vijahitabbanti atha vā taṁ gharaṁ samantato hatthapāsā na vijahitabbaṁ, “Hatthapāsā vā na vijahitabbaṁ: or one is not to go beyond arm’s reach from any point of that house.” Without this explanation it is hard to make out whether the arm’s reach is from the house or from the robe. In each instance below I have added the respective commentarial explanation, so as to make it clear what the arm’s reach relates to.
Nānākulassa gāmo hoti parikkhitto ca. Yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ sabhāye vā dvāramūle vā, 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. Sp 1.479: Tattha saddasaṅghaṭṭanena vā janasambādhena vā vasituṁ asakkontena sabhāye vā vatthabbaṁ nagaradvāramūle vā. Tatrapi vasituṁ asakkontena yattha katthaci phāsukaṭṭhāne vasitvā antoaruṇe āgamma tesaṁyeva sabhāyadvāramūlānaṁ hatthapāsā vā na vijahitabbaṁ. Gharassa pana cīvarassa vā hatthapāse vattabbameva natthi, “If one is unable to stay there because of the impact of noise or being confined by people, one should stay in the public meeting hall or at the main gateway to the town. If one is also unable to stay there, one should stay in a comfortable place wherever. Then, before dawn, one should go there, or one should not go beyond arm’s reach of that meeting hall or of the main gateway to the town. But there is no staying within arm’s reach of the house or the robe.”
Sabhāyaṁ gacchantena hatthapāse cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ 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. Sp 1.479: Purimanayeneva sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ, “According to the previous method, one should stay in the meeting hall or at the main gateway, or not go beyond arm’s reach of either.”
Sabhāye 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. Sp 1.479: Sabhāye nikkhipitvā pana sabhāye vā tassa sammukhe nagaradvāramūle vā tesaṁyeva hatthapāse vā aruṇaṁ uṭṭhāpetabbaṁ, “But having put it aside in the public meeting hall, dawn should arrive (while one is) in the meeting hall, in its presence, at the main gateway to the town, or within arm’s reach of these.”
Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, 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.
A house
Ekakulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Antonivesane cīvaraṁ nikkhipitvā antonivesane vatthabbaṁ. 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.
Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. 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. Sp 1.480: Hatthapāsā vāti gabbhassa hatthapāsā, “Hatthapāsā vā: beyond arm’s reach of the room.”
Nānākulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, 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. “The main entrance” renders dvāramūle. Sp 1.480: Sabbesaṁ sādhāraṇe gharadvāramūle, “At the base of that door of the house which is common to all.” And then: Hatthapāsā vāti gabbhassa vā gharadvāramūlassa vā hatthapāsā, “Hatthapāsā vā: beyond arm’s reach of the room or the main entrance to the house.”
Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, 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.
A storehouse
Ekakulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Antoudosite cīvaraṁ nikkhipitvā antoudosite vatthabbaṁ. 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. “Storehouse” renders uddosita. Sp 1.482: Udositoti yānādīnaṁ bhaṇḍānaṁ sālā, “An udosita is a shed for goods such as vehicles, etc.” | Sp 1.482: Ito paṭṭhāya ca nivesane vuttanayeneva vinicchayo veditabbo, “Starting from here, the judgment is to be understood by the same method as in regard to a house.”
Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. 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.
Nānākulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, 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.
Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, 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.
A watchtower
Ekakulassa aṭṭo hoti, antoaṭṭe cīvaraṁ nikkhipitvā antoaṭṭe vatthabbaṁ. A watchtower belonging to one clan: if the robe is kept in the watchtower, one must stay within the watchtower.
Nānākulassa aṭṭo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. 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
Ekakulassa māḷo hoti, antomāḷe cīvaraṁ nikkhipitvā antomāḷe vatthabbaṁ. A stilt house belonging to one clan: if the robe is kept in the stilt house, one must stay within the stilt house. The māḷa, here rendered as “stilt house”, is hard to distinguish from the next two buildings, the pāsāda and the hammiya. In fact, according to Sp 1.482 they are all different kinds of pāsāda, that is, different kinds of “stilt houses”: Māḷoti ekakūṭasaṅgahito caturassapāsādo. Pāsādoti dīghapāsādo. Hammiyanti muṇḍacchadanapāsādo, “A māḷa is a square stilt house with (a roof in) a single peak. A pāsāda is a long stilt house. A hammiya is a stilt house with a bald roof.” Rather than try to name each of these buildings, which in any case would not be useful for practical purposes, I have instead grouped them together as “stilt house”. For practical purposes, what these three buildings have in common—and this is what distinguishes them from the buildings at Bu NP 2:3.4.1–3.5.4, the nivesana and the uddosita—is that they do not have an enclosed category. For a discussion of the pāsāda, see Appendix of Technical Terms.
Nānākulassa māḷo hoti nānāgabbhā nānāovarakā, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. 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.
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
Ekakulassa nāvā hoti. Antonāvāya cīvaraṁ nikkhipitvā antonāvāya vatthabbaṁ. A boat belonging to one clan: if the robe is kept on the boat, one must stay on the boat.
Nānākulassa nāvā hoti nānāgabbhā nānāovarakā. Yasmiṁ ovarake cīvaraṁ nikkhittaṁ hoti tasmiṁ ovarake vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. 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
Ekakulassa sattho hoti. Satthe cīvaraṁ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṁ na vijahitabbaṁ. 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. “80 meters” and “11 meters” render seven abbhantara and one abbhantara respectively. For further discussion of the abbhantara, see sugata in Appendix of Technical Terms.
Nānākulassa sattho hoti, satthe cīvaraṁ nikkhipitvā hatthapāsā 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. Sp-ṭ 1.489: Satthoti jaṅghasattho sakaṭasattho vā … satthe cīvaraṁ nikkhipitvā hatthapāsā na vijahitabbanti ettha hatthapāso nāma satthassa hatthapāsoti veditabbaṁ, “Caravan: a caravan of walkers or a caravan of carts … If the robe is kept within the caravan, one must not go beyond arm’s reach: here arm’s reach is to be understood as arm’s reach from the caravan.”
A field
Ekakulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā antokhette vatthabbaṁ. An enclosed field belonging to one clan: if the robe is kept within the field, one must stay within that field.
Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ. An unenclosed field belonging to one clan: one must not go beyond arm’s reach of the robe. Sp 1.490: Aparikkhitte cīvarasseva hatthapāso, “When it is unenclosed, it is just arm’s reach from the robe.”
Nānākulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā 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. Sp 1.490: Nānākulassa khette hatthapāso nāma khettadvārassa hatthapāso, “In a field belonging to many clans, arm’s reach means arm’s reach from the entrance to the field.” Sp-ṭ 1.490: adds: Dvāramūlato aññattha antokhettepi vasantena cīvaraṁ hatthapāse katvāyeva vasitabbaṁ, “For one who is living within the fleld, but not at the main entrance, one should stay within arm’s reach of the robe.”
Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ. An unenclosed field belonging to many clans: one must not go beyond arm’s reach of the robe. Sp 1.490: Aparikkhitte cīvarasseva hatthapāso, “When it is unenclosed, it is just arm’s reach from the robe.”
A threshing floor
Ekakulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā antodhaññakaraṇe vatthabbaṁ. An enclosed threshing floor belonging to one clan: if the robe is kept on the threshing floor, one must stay on that threshing floor. For the threshing floor and the next category of monastery, arm’s reach has the same meaning as for a field. Sp 1.491: Dvīsupi khette vuttasadisova vinicchayo, “Also in regard to the two, the judgment is just the same as said in regard to a field.”
Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ. An unenclosed threshing floor belonging to one clan: one must not go beyond arm’s reach of the robe.
Nānākulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā 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.
Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ. An unenclosed threshing floor belonging to many clans: one must not go beyond arm’s reach of the robe.
A monastery
Ekakulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā antoārāme vatthabbaṁ. An enclosed monastery belonging to one clan: if the robe is kept within the monastery, one must stay within that monastery. Ārāma could be rendered as “park”, which is the more fundamental meaning of the word. However, since such parks were sometimes given to the Sangha to serve as monasteries, as in Anāthapiṇḍika’s ārāma, the monasteries too became known by the same name. It is the latter meaning which predominates in the Vinaya Piṭaka.
Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ. An unenclosed monastery belonging to one clan: one must not go beyond arm’s reach of the robe.
Nānākulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā 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.
Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ. An unenclosed monastery belonging to many clans: one must not go beyond arm’s reach of the robe.
A dwelling
Ekakulassa vihāro hoti parikkhitto ca. Antovihāre cīvaraṁ nikkhipitvā antovihāre vatthabbaṁ. An enclosed dwelling belonging to one clan: if the robe is kept within the dwelling, one must stay within that dwelling. Sp 1.493: Vihāro nivesanasadiso, “A dwelling is like a house.” In other words, it is to be treated like a house for the purposes of this rule.
Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. 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.
Nānākulassa vihāro hoti parikkhitto ca. Yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ dvāramūle vā, 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.
Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, 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.
The foot of a tree
Ekakulassa rukkhamūlaṁ hoti, yaṁ majjhanhike kāle samantā chāyā pharati, antochāyāya cīvaraṁ nikkhipitvā antochāyāya vatthabbaṁ. 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.
Nānākulassa rukkhamūlaṁ hoti, hatthapāsā na vijahitabbaṁ. At the foot of a tree belonging to many clans: one must not go beyond arm’s reach of the robe. Sp 1.494: Idhāpi hatthapāso cīvarahatthapāsoyeva, “Also here arm’s reach is just arm’s reach from the robe.”
In the open
Ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, 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. “Out-in-the-open” renders ajjhokāsa. See Appendix of Technical Terms for discussion.
tato paraṁ nānūpacāro. Whatever lies beyond that has many accesses.
Vippavutthe vippavutthasaññī aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. 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 vematiko, 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 avippavutthasaññī, 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.
Appaccuddhaṭe paccuddhaṭasaññī …pe… 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.
avissajjite vissajjitasaññī … 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.
anaṭṭhe naṭṭhasaññī … 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.
avinaṭṭhe vinaṭṭhasaññī … 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.
adaḍḍhe daḍḍhasaññī … 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.
avilutte viluttasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. 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.
Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he uses a robe that should be relinquished without first relinquishing it, he commits an offense of wrong conduct.
Avippavutthe vippavutthasaññī, āpatti dukkaṭassa. If he has not stayed apart, but he perceives that he has, he commits an offense of wrong conduct.
Avippavutthe vematiko, āpatti dukkaṭassa. If he has not stayed apart, but he is unsure of it, he commits an offense of wrong conduct.
Avippavutthe avippavutthasaññī, anāpatti. If he has not stayed apart and he does not perceive that he has, there is no offense.
Non-offenses
Anāpatti—There is no offense:
antoaruṇe paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if before dawn it has been relinquished, given away, lost, destroyed, burned, stolen, or taken on trust; “Taken on trust” refers to a situation where you have an agreement with a close friend that you may take their belongings on trust. The conditions for taking on trust are set out at Kd 8:19.1.5.
bhikkhusammutiyā, if he has the permission of the monks;
ummattakassa, if he is insane;
ādikammikassāti. if he is the first offender.
Udosita(dutiyakathina)sikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on staying apart from one’s robes, the second, is finished.