Bu Pc 58

58. Dubbaṇṇakaraṇasikkhāpada

Tena 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. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi— “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca— saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… saddhammaṭṭhitiyā, vinayānuggahāya. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Not making stains on a new robe Origin story

At 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?” The 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: “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 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, for the longevity of the true Teaching, and for supporting the training. And, monks, this training rule should be recited like this:

“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.

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 nāma akatakappaṁ vuccati. Cīvaraṁ nāma channaṁ cīvarānaṁ aññataraṁ cīvaraṁ. Tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbanti antamaso kusaggenapi ādātabbaṁ. Nīlaṁ nāma dve nīlāni— kaṁsanīlaṁ, palāsanīlaṁ. Kaddamo nāma odako vuccati. Kāḷasāmaṁ nāma yaṁ kiñci kāḷasāmakaṁ. Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇanti antamaso kusaggenapi anādiyitvā tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjati, āpatti pācittiyassa.

Definitions

New: a mark has not been made is what is meant. A robe: one of the six kinds of robes. He should apply one of three kinds of stains: even if he just applies what fits on the tip of a blade of grass. Blue-green: there are two kinds of blue-green: the color of copper sulfate and the color of leaves. Mud-color: watery is what is meant. Dark brown: whatever is dark brownish. If 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.

Anādinne anādinnasaññī paribhuñjati, āpatti pācittiyassa. Anādinne vematiko paribhuñjati, āpatti pācittiyassa. Anādinne ādinnasaññī paribhuñjati, āpatti pācittiyassa. Ādinne anādinnasaññī, āpatti dukkaṭassa. Ādinne vematiko, āpatti dukkaṭassa. Ādinne ādinnasaññī, anāpatti.

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. 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. If 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.

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

Non-offenses

There 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.