The training rule on borrowed robes

The chapter on offenses entailing confession The subchapter on nakedness

The training rule on borrowed robes

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, there was a nun who, after walking for almsfood, spread out her damp robe and entered her dwelling. A second nun put on that robe and went to the village for alms. Soon afterwards the first nun came out and asked the nuns, “Venerables, have you seen my robe?” The nuns told her what had happened. She then complained and criticized the second nun, “How could a nun put on my robe without asking permission?”

She told the nuns what had happened, and the nuns of few desires complained and criticized her, “How could a nun put on another nun’s robe without asking permission?” … “Is it true, monks, that a nun did this?”

“It’s true, Sir.”

The Buddha rebuked her … “How could a nun do this? This will affect people’s confidence …” … “And, monks, the nuns should recite this training rule like this:

Final ruling

‘If a nun wears a robe taken on loan, she commits an offense entailing confession.’”

Definitions

A: whoever … Nun: … The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case. A robe taken on loan: if she wears any of the five robes belonging to a fully ordained nun, and it has not been given to her, nor has she asked permission to use it, she commits an offense entailing confession.

Permutations

If the other person is fully ordained, and she perceives her as such, and she takes on loan a robe belonging to her and then wears it, she commits an offense entailing confession. If the other person is fully ordained, but she is unsure of it, and she takes on loan a robe belonging to her and then wears it, she commits an offense entailing confession. If the other person is fully ordained, but she does not perceive her as such, and she takes on loan a robe belonging to her and then wears it, she commits an offense entailing confession.

If the other person is not fully ordained, and she takes on loan a robe belonging to her and then wears it, she commits an offense of wrong conduct. If the other person is not fully ordained, but she perceives her as such, she commits an offense of wrong conduct. If the other person is not fully ordained, but she is unsure of it, she commits an offense of wrong conduct. If the other person is not fully ordained, and she does not perceive her as such, she commits an offense of wrong conduct.

Non-offenses

There is no offense: if the robe has been given to her; if she wears it after asking permission; if her own robe has been stolen; if her own robe has been lost; if there is an emergency; if she is insane; if she is the first offender.

The fifth training rule is finished.

Pācittiyakaṇḍa Naggavagga

25. Cīvarasaṅkamanīyasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarā bhikkhunī piṇḍāya caritvā allacīvaraṁ pattharitvā vihāraṁ pāvisi. Aññatarā bhikkhunī taṁ cīvaraṁ pārupitvā gāmaṁ piṇḍāya pāvisi. Sā nikkhamitvā bhikkhuniyo pucchi— “apāyye, mayhaṁ cīvaraṁ passeyyāthā”ti? Bhikkhuniyo tassā bhikkhuniyā etamatthaṁ ārocesuṁ. Atha kho sā bhikkhunī ujjhāyati khiyyati vipāceti— “kathañhi nāma bhikkhunī mayhaṁ cīvaraṁ anāpucchā pārupissatī”ti.

Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhunī bhikkhuniyā cīvaraṁ anāpucchā pārupissatī”ti …pe… “saccaṁ kira, bhikkhave, bhikkhunī bhikkhuniyā cīvaraṁ anāpucchā pārupatī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma, bhikkhave, bhikkhunī bhikkhuniyā cīvaraṁ anāpucchā pārupissati. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—

“Yā pana bhikkhunī cīvarasaṅkamanīyaṁ dhāreyya, pācittiyan”ti.

Yā panāti yā yādisā …pe… bhikkhunīti …pe… ayaṁ imasmiṁ atthe adhippetā bhikkhunīti. Cīvarasaṅkamanīyaṁ nāma upasampannāya pañcannaṁ cīvarānaṁ aññataraṁ cīvaraṁ tassā vā adinnaṁ taṁ vā anāpucchā nivāseti vā pārupati vā, āpatti pācittiyassa.

Upasampannāya upasampannasaññā cīvarasaṅkamanīyaṁ dhāreti, āpatti pācittiyassa. Upasampannāya vematikā cīvarasaṅkamanīyaṁ dhāreti, āpatti pācittiyassa. Upasampannāya anupasampannasaññā cīvarasaṅkamanīyaṁ dhāreti, āpatti pācittiyassa.

Anupasampannāya cīvarasaṅkamanīyaṁ dhāreti, āpatti dukkaṭassa. Anupasampannāya upasampannasaññā, āpatti dukkaṭassa. Anupasampannāya vematikā, āpatti dukkaṭassa. Anupasampannāya anupasampannasaññā, āpatti dukkaṭassa.

Anāpatti— sā vā deti, taṁ vā āpucchā nivāseti vā pārupati vā, acchinnacīvarikāya, naṭṭhacīvarikāya, āpadāsu, ummattikāya, ādikammikāyāti.

Pañcamasikkhāpadaṁ niṭṭhitaṁ.