Nissaggiya Pakittiya Dhamma
Rules Requiring Repentance and Forfeiture
The Nissaggiya Pakittiya Dhamma is the fourth part of the Suttavibhanga.
The Suttavibhanga is the first part of the Vinaya Pitaka ("Basket of Discipline").
The Vinaya Pitaka is the first part of the Tipitaka ("Three Baskets"), a.k.a. the Pali Canon.
The Tipitaka is the major religious text of Theravada Buddhism.
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The Nissaggiya Pakittiya Dhamma is a collection of actions that, if performed, require repentance. These rules differ from the next section, the Pakittiya Dhamma, which do not involve forfeiture. Also, a few rules say that a bhikkhuni (nun) cannot perform certain tasks for a bhikkhu (monk) to which she is not related — it seems that this is because at the time of writing, those tasks were commonly performed by a wife. Since marriage is verboten in the Buddhist monastic life, so are the tasks which suggest marriage.
The text was translated by T. W. Rhys Davids and Hermann Oldenberg in 1881; the translation is in the public domain. It was taken from http://www.sacred-texts.com/bud/sbe13/index.htm. Text in [square brackets] (and all pipelinks) was added and does not appear in the translation; text in (parentheses) does appear in the translation.
Here, venerable Sirs, the thirty Pakittiya Rules involving forfeiture come into recitation.
- When the robes have been settled, when the Kathina has been taken up by the Bhikkhu, an extra robe may be kept up to the end of a period of ten days. To him who goes beyond that there is a Pakittiya offence involving forfeiture.
- When the robes have been settled, after the taking up of the Kathina by the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission of the Bhikkhus—that is a Pakittiya offence involving forfeiture.
- When the robes have been settled, when the Kathina has been taken up by the Bhikkhu, if a set of robes should be offered to a Bhikkhu out of season, it may be accepted by that Bhikkhu, should he so wish. But when he has accepted it, it must be made up at once; and if it be not sufficient for him, it may be kept up to the end of a month by that Bhikkhu should he have any hope that the deficiency may be supplied. If he keep it beyond that time, even if there be hope of (the deficiency) being supplied—that is a Pakittiya offence requiring forfeiture.
- Whatsoever Bhikkhu shall have his soiled robe washed, or dyed, or beaten by a Bhikkhuni (sister [nun]) who is not related to him—that is a Pakittiya offence involvirig forfeiture.
- Whatsoever Bhikkhu shall receive a robe from the hands of a Bhikkhuni not related to him, except in exchange—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall ask a householder or a householder's wife, not being related to him, for a robe, except at the right season—that is a Pakittiya offence involving forfeiture. Here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.
- If the householder, or the householder's wife, should offer him a choice from (the materials for) many robes, that Bhikkhu may have robes made out of it up to the (due portion of) inner and outer robes. If he has robes made beyond this limit—that is a Pakittiya offence involving forfeiture.
- In case the value in barter of a set of robes has been laid by, for a particular Bhikkhu, by a householder who is not a relative of his, or a householder's lady, with the intention 'I will get a set of robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu:'—in that case, if that Bhikkhu, before the offer has been made to him, go and give directions as to the make of the robe, saying, 'It would be well, Sir, to get in exchange such and such a sort of robe with that robe-fund to clothe me with;' desiring something fine—that is a Pakittiya offence involving forfeiture.
- In case two persons, householders or householders' ladies, have each laid by for a particular Bhikkhu the value in barter of a set of robes, with the intention, 'We will each get a set of robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu:—in that case, if that Bhikkhu, before the offer has been made to him, go and give directions as to the make of the robe, saying, 'It would be well, Sirs, to get in exchange, with the value in barter you have each laid by, such and such a sort of robe to clothe me with, the two becoming one;' desiring something fine—that is a Pakittiya offence involving forfeitute.
- In case a Raga, or a Khattiya, or a Brahman, or a Gahapati should send by messenger, for a particular Bhikkhu, the value in barter of a set of robes, saying 'Get a set of robes in exchange for this robe-fund, and provide a dress for such and such a Bhikkhu!' if then that messenger should go to that Bhikkhu and say, 'I have brought, Sir, this robe-fund for your reverence. May your reverence accept the robe-fund!' let then that monk answer that messenger thus: 'We do not, my friend, accept the value in barter for a set of robes: but we may accept a set of robes, at the right time, and of the suitable kind.' If then that messenger shan answer that Bhikkhu thus: 'Has then your reverence a person who attends (to such matters for you)?' then, Bhikkhus, let the Bhikkhu, to whom the robes are to belong, point out, as his agent, the man who keeps the arama [location of the manks' residence] in order, or some believer, saying, 'This man, my friend, is the Bhikkhus' agent.' If then that messenger, when he has made an appointment with that agent, shall come to that Bhikkhu, and say, 'I have made an appointment, Sir, with that agent whom your reverence pointed out. Let your reverence come, and he will clothe you with the set of robes betimes' then, Bhikkhus, let that Bhikkhu, to whom the set of robes is to belong, go to the agent and warn him and remind him two or three times, saying, 'Sir, I have need of a set of robes.' If, while so warning and reminding two or three times, he should succeed in obtaining the robes, it is well. Should he not succeed in obtaining them, let him up to the fourth, fifth, or sixth time go and stand silently on that matter. If, while so standing silently on that matter up to the fourth, fifth, or sixth time, he should succeed in obtaining the set of robes, it is well. Should he not succeed in obtaining them (so), and then, exerting himself beyond that point succeed in obtaining them—that is a Pakittiya offence involving forfeiture. (But) if he should not succeed in obtaining them, let him either go himself, or send a messenger (to the place) whence the robe-fund was brought to him, and say, 'The robe-fund which your reverences sent for a Bhikkhu, that has in no wise advantaged that Bhikkhu. Take heed, your reverences, of your own, that your own go not to ruin!' This is the proper course in that case.
Here ends the first section, the 'Robe-section.'
- Whatsoever Bhikkhu shall have a rug or mat made with silk in it—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall have a rug or mat made of pure black wool of goats' hair—that is a Pakittiya offence involving forfeiture.
- In case a Bhikkhu is having a new rug made, two parts should be taken of pure black wool of goats' hair, the third part of white wool, and the fourth of the colour of oxen (reddish brown). If a Bhikkhu should have a new rug made without taking two parts of pure black wool, the third of white, and the fourth of tawny—that is a Pakittiya offence involving forfeiture.
- When a Bhikkhu has had a new rug made, he should use it for six years. If he should have another new rug made within the six years, whether he has got rid, or has not got rid of the former one, unless with the permission of the Bhikkhus—that is a Pakittiya offence involving forfeiture.
- When a Bhikkhu is having a new rug made to sit upon, a piece of the breadth of the accepted span must be taken from all round the old one in order to disfigure it. If a Bhikkhu should have a new seat-rug made without taking a span's width from all round the old one—that is a Pakittiya offence involving forfeiture.
- In case a Bhikkhu should get some goats' wool whilst he is on a journey, let him accept it, if he likes; and when he has accepted it, he may carry it in his own hand, if there are no porters, for the distance of three leagues. Should he carry it further than that, even if there are no porters—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall get goats' wool washed, or dyed or combed out by a Bhikkhuni who is not related to him—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall receive gold or silver, or get some one to receive it for him, or allow it to be kept in deposit for him4—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall engage in any one of the various transactions in which silver is used—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall engage in any one of the various kinds of buying and selling—that is a Pakittiya offence involving forfeiture.
End of the second section, the 'Silk-section.'
- A spare bowl may be kept up to the limit of ten days. To him who exceeds that there is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall get another new bowl in exchange for an (old) one broken in less than five places—that is a Pakittiya offence involving forfeiture. That bowl must be forfeited by that Bhikkhu to the company of Bhikkhus; and whichever in that company of Bhikkhus shall be the worst bowl, that shall be given to that Bhikkhu with the words, 'This, Bhikkhu, is thy bowl; it must be kept until it breaks.' this is the right course in that case.
- Now those medicines which may be used by the sick Bhikkhus—to wit, ghee, butter, oil, honey, molasses—when they have received them, they may enjoy them, storing them up to the seventh day. To him who exceeds that there is a Pakittiya offence involving forfeiture.
- When he sees that a month of the hot days has yet to run, let a Bhikkhu provide himself with the materials for robes for the rainy season: when he sees that half a month of the hot days has yet to run, let him make them, and wear them. Should he provide himself with the materials for robes for the rainy season when more than a month of the hot days has yet to run; or should he make them, and wear them, when more than half a month of the hot days has yet to run—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu, when he has himself given a set of robes to another Bhikkhu, shall thereafter, being angry or displeased with him, take them away, or get them taken away—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall himself ask for yarn, and have it woven up by weavers into cloth for a set of robes—that is a Pakittiya offence involving forfeiture.
- In case a householder, who is not related to him, or a householder's lady, shall have the cloth for a set of robes woven for a particular Bhikkhu by weavers; in that case, if that Bhikkhu, before the offer has been made to him, shall go to the weavers, and give directions as to the make of the robe, saying, 'This robe-cloth, my friends, is being woven for me. Make it long and broad, and make it thick, and well woven, and evenly woven, and with even lines, and well carded. If you do so, ourselves will make it up to you, friends, in some way or other!' If that Bhikkhu, having thus spoken, should make it up to them in any way, even by the contents of a begging bowl—that is a Pakittiya offence involving forfeiture.
- In case a robe should fall to the lot of a Bhikkhu, as a special gift, ten days before the Kattika-temasa [a ceremony at the end of the month of Vassa] full moon, that Bhikkhu may take it, considering it as a special gift: and when he has it, he may keep it up till the robe time. Should he keep it beyond that—that is a Pakittiya offence involving forfeiture.
- When Vassa is completed up to the full moon in Kattika [a month later than the previous date mentioned] in case a Bhikkhu, who is dwelling in a place belonging to the class of those forest dwellings which are held to be insecure and dangerous, should, desire to do so, he may leave one or other of his three robes in a hut inside a village, and if there is any ground for that Bhikkhu being separated from that robe, he may be separated from it up to the sixth night. Should he separate himself from it more than that, except by permission from the Bhikkhus—that is a Pakittiya offence involving forfeiture.
- Whatsoever Bhikkhu shall cause to be diverted to himself any benefit already dedicated to the Sangha—that is a Pakittiya offence involving forfeiture.
Here ends the third section, the 'Bowl-section.'
Venerable Sirs, the thirty Pakittiya Rules involving forfeiture have been recited.
In respect of them I ask the venerable ones, 'Are you pure in this matter?'
A second time I ask the venerable ones, 'Are you pure in this matter?'
A third time I ask the venerable ones, 'Are you pure in this matter?'
The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.
Here ends the recitation of the Nissaggiyas.