It is laid down in the Vinaya or Discipline that a bhikkhu, before putting on a new robe, must mark one of its corners with a spot not smaller than a bedbug’s body and not larger than the iridescent spot in a peacock’s tail-feather. This spot may be blue (-green), black or muddy colour. There is an offence of pàcitiya (expiation) if a bhikkhu fails to make this mark. It is thus the duty of the Upajjhàya, âcariya or some other bhikkhu to teach the newly ordained bhikkhu to do this.
A pencil (or other marking instrument) may be used for this purpose while the owner of the robe should say, either out loud or mentally: Imaü Bindukappaü Karomi (I make this proper mark) The purpose of this is either to spoil its attractiveness, or to mark it as his own (possibly as marking one’s name or initials does nowadays). Once this marking has been done there is no need to do it again even when the mark has disappeared through washing. (Present practice is to mark each robe with three spots, while making each spot repeating the above formula. Initials or name can be added as further means for identification.)
Adhiññhàna — Determining for use
Some kinds of Requisites (parikkhàra) are allowed for personal use only within a limited number or within a certain time. These must be determined for use. Failure to do so is a pàcittiya offence (of the kind known as nissaggiya, or expiation with forfeiture), in which the article over-time or over-quantity must be given away to some other bhikkhu.
The following are such requisites: 1. Sanghàñi (the double-thick) outer robe 2. Uttaràsaïga the upper robe 3. Antaravàsaka the under robe 4. Patta the almsbowl 5. Nisãdana the sitting-cloth Only one of each of items 1–5 above may be determined for use at any one time. 6. Paccattharaõa bedsheet 7. Mukhapu¤chanacola handkerchief 8. Parikkhàracola small requisites, such as cloth for a water strainer, almsbowl bag, shoulder-bag, wrapping cloths, etc. As many as are necessary of items 6 – 8 may be determined for use. 9. Kaõóupaticchàdi (skin)-eruption covering cloth 10. Vassikasàñika rains cloth (for bathing) Items 1–8 can be determined for use throughout the year, while items 9–10 are for use one at a time, respectively, during illness, or during the four months of the Rains.
The Pàli passages for determining these requisites for use are as follows: Imaü Uttaràsaïgaü Adhiññhàmi (I determine this upper robe) Imaü Antaravàsakaü Adhiññhàmi (I determine this under robe) Imaü Saïghàñiü Adhiññhàmi (I determine this outer robe) Imaü Pattaü Adhiññhàmi (I determine this almsbowl) Imaü Nisãdanaü Adhiññhàmi (I determine this sitting-cloth)
Imaü Kaõóupañicchàdiü Adhiññhàmi (I determine this skin-eruption covering cloth) Imaü Vassikasàñikaü Adhiññhàmi (I determine this rains cloth) Imaü Paccattharaõaü Adhiññhàmi (I determine this bedsheet) Imaü Mukhapu¤chanacolaü Adhiññhàmi (I determine this handkerchief) Imaü Parikkhàracolaü Adhiññhàmi (I determine this small requisite)
There are two methods of determining, that is, the physical and the verbal. Touching the article and mentally reciting the Pàli passage appropriate to it is called physical determination, while to utter the passage without touching it is verbal determination. The latter may be further divided into two, when the article is within the distance of hatthapàsa, and when beyond it. A hatthapàsa is a cubit or forearm’s length (varying from a foot to twenty inches or so, according to persons). When the article to be determined is within the hatthapàsa the Pàli passages above can be used but when it is beyond the hatthapàsa the adjective Imaü (this) should be changed to Etaü (that).
Paccuddharaõa — Relinquishing from use
When the determined articles (items 1–5 above, one of each being usable at one time) are to be replaced, the articles already determined must first be suspended from use. The Pàli passages for this purpose resembles those in the determining process except that the verb Adhiññhàmi (I determine) should be changed to Paccudddharàmi (I relinquish). For example: Imaü Saïghàtiü Paccuddharàmi (I relinquish this outer robe from use) The names of other articles to be relinquished from use should be put in the accusative case before the verb, as above.
In the case of robes (items 1–3), first they must be dyed to the required colour and marked (bindukappa) before being determined for use. Vikappa — Combination of ownership With the exception of the determined pieces of cloth, any other piece of cloth larger than four by eight inches and which may be made up into a robe is called Atirekacãvaraü (an extra robe). This extra robe (or robes) can be kept by a bhikkhu for not more than ten days, beyond which time he should disclaim the right of ownership.
In case he wishes still to use it in addition to those detemined, he should combine the right of ownership, that is to say, make it usable by some other bhikkhu as well as himself. This is called Vikappa. A sàmaõera is also allowed as a second owner, though a bhikkhu is generally preferred. The act of vikappa is divided into two kinds, that is, in the presence of the second owner, and in his absence.
The first kind may be done with the following passages while within hatthapàsa: Imaü Cãvaraü Tuyhaü Vikappemi (I share this robe with you) Imàni Cãvaràni Tuyhaü Vikappemi (I share these robes with you)
In case the article for vikappa is more than a hatthapàsa away, the adjective, as before, should be changed as follows: Etaü Cãvaraü Tuyhaü Vikappemi (I share that robe with you)
Etàni Cãvaràni Tuyhaü Vikappemi (I share those robes with you) When the second owner is older (in Vassa) than the bhikkhu who does the act of vikappa, the pronoun Tuyhaü should be changed to âyasmato.
For example (for a robe within hatthapàsa): Imaü Cãvaraü âyasmato Vikappemi The meaning is the same as in the above passage, the difference being only that the form of the pronoun implies more respect by the speaker. When the article for vikappa is other than a robe (or robes), its Pàli name should be put in place of Cãvaraü or Cãvaràni.
In case Uttara Bhikkhu is younger (in Vassa) than the bhikkhu who does the vikappa, the latter should say: Imaü Cãvaraü Uttarassa Bhikkhuno Vikappemi (I share this robe to Uttara Bhikkhu).
But in the case when Uttara Bhikkhu is older (in Vassa) than the bhikkhu who does the vikappa, the latter should say: Imaü Cãvaraü âyasmato Uttarassa Vikappemi (I share this robe to the Venerable Uttara) In doing vikappa with the almsbowl and other articles, or doing it within or without hatthapàsa, the Pàli names and adjectives should be changed to suit the circumstances, in the same way as mentioned above under the method of vikappa in the presence of the second owner.
Anujànanaü — Acknowledgment and permission
When the first owner wants to use the robe or other articles, ownership of which has been combined with some other bhikkhu, he must ask the second owner to allow him to do so before using it freely. The first owner who uses such an article without first doing this, falls into an offence of Pàcittiya (see, Pàc. 59). The only exception to this requirement is when the two are intimate friends. Accordingly, this leads to the usual practice of doing the vikappa with a bhikkhu who is a close friend. To be on the safe side, however, the formal acknowledgment on the part of the second owner should still be done. The Pàli passage for this purpose is as follows: This (or these) robe(s) is my property: you can use it (them), give it away, or do as you wish with it).
This passage is for the acknowledgment of combined ownership by the second owner who is older (in Vassa) than the first owner. In case the second is younger in Vassa than the first, he should say as follows: The meaning is the same as the first case, the difference being only in the plural form of the verbs which imply more respect on the part of the speaker. As before, the adjectives Etaü and Etàni replace Imaü and Imàni when the act of vikappa is done outside hatthapàsa. The Pàli names of the various articles should be changed according to circumstances
After acknowledgment on the part of the second owner the article can be used by both owners. But if it is to be determined for individual use (adhiññhàna) the second owner should be asked to relinquish his right to it first. As regards a bowl the ownership of which has been combined (vikappa), there is no fixed rule for the acknowledgment of combined ownership by the second owner. The first owner, accordingly, may use it by his right of half-ownership. But when he wishes to determine it for use as his own (adhiññhàna), he has first to obtain the relinquishment of ownership by the second owner. (The relinquishment passage is the same as that for acknowledgment).
âpattidesanaü — Confession of offences
Every bhikkhu should be governed by the laws of the Vinaya. An infringement af any of its rules of training is called an àpatti or offence. A bhikkhu with an offence should clear himself of it in the appropriate way, such as: confess it to another, make amends in some way, or both confess and make amends. âpatti are of two kinds characterized by their results, that is to say, the incurable (atekicchà), and the curable (satekicchà). The former refers to the âpatti called pàràjika, or that which defeats. If a bhikkhu should commit any of these four pàràjikas, he can no longer be a bhikkhu, nor can he be re-ordained in the remainder of his life. He has in fact defeated himself. Having committed this âpatti, the offender must be removed from the bhikkhusangha, meaning that he takes off his robes and resumes the layman’s state.
The âpatti called curable may be divided into two classes: the heavy offences (garukàpatti), and the light offences (lahukàpatti). Under the first heading are the Sanghàdisesa, thirteen serious offences entailing ‘Initial and subsequent meeting of the Sangha’. These offences are curable by undertaking a special kind of self-humiliating process after which if the Sangha is convinced of one’s repentance, in a meeting of not less than twenty bhikkhus, the offender is declared pure again and restored to his old status. (This is discussed in detail in Vinayamukha Vol. III). Light offences are of different categories, from the more serious to the slightest in this order:— Thullaccaya (grave offences), pàcittiya (offences of expiation), pàtidesanãya (offences which ought to be confessed), dukkaña (offences of wrong-doing), dubbhàsita (offences of wrong speech). Purification from these offences can be effected by confession of them to another bhikkhu in the way outlined below.
A bhikkhu who wishes for purity from àpatti should arrange his robe over his left shoulder (leaving the right one open) and going to another bhikkhu, kneel down before him. Joining his hands respectfully he makes known his wish to be purified of certain àpatti, which if he recollects specifically what they are, he should first tell the other bhikkhu in his own language. (This prevents bhikkhus who have the same offence from confessing together, which is itself an offence called sabhàgàpatti of the dukkaña category). Then he proceeds to chant the traditional Pàli passages for confession.
i). The Complete Formula
I Venerable Sir many times with different bases of the grave class of offences having fallen into these Pañidesemi (I) confess. Alternatives for the numbered words above: 1. âvuso (venerable friend)-used when the confessing bhikkhu is senior to the one acknowledging him. 2. Ekaü (one) — used when there has been only one offence against one rule. Dve (two) — two offences against one rule. For more than two offences Sambahulà must be used. 3. ‘Different bases’ means based on different persons, objects, etc., connected with àpatti and therefore infringements of different rules. Omit in the case of only one offence, or where offences are many but against the same rule. Omit also in the case of Dubbhàsita. 4. Nissaggiyàyo Pàcittiyàyo (expiation with forfeiture) — before confession of this, forfeiture to another bhikkhu has to be made of the articles concerned (see below, Notes). Pàcittiyàyo (expiation) Dukkañàyo (wrong-Doing) Dubbhàsitàyo (wrong speech) — there is only one rule in this classso the word ‘Nànàvatthukàyo’ should not be used.
5. âpattiü (offence) — used when there is one offence against one rule. 6. Taü (that) — used when there is one offence against one rule.
ii). Some examples of the formula in use: Ahaü Bhante Ekaü Thullaccayaü âpattiü âpanno Taü Pañidesemi. (I, Venerable Sir, have fallen into one grave offence, that do I confess) Ahaü Bhante Dve Pàcittiyàyo âpattiyo âpanno Tà Pañidesemi (I, Venerable Sir, having fallen into two offences of expiation, those do I confess). Ahaü Bhante Sambahulà Dukkañàyo âpattiyo âpanno Tà Pañidesemi (I, Venerable Sir, having many times fallen into offences of wrong-doing (against a single trainingrule), those do I confess). Ahaü Bhante Dve Nànàvatthukàyo Thullaccayàyo âpattiyo âpanno Tà Pañidesemi (I, Venerable Sir, having fallen into two grave offences with different bases, those do I confess). Ahaü Bhante Sambahulà Nànàvatthukàyo Pàcittiyàyo âpattiyo âpanno Tà Pañidesemi (I, Venerable Sir, having many times fallen into offences of expiation with different bases, those do I confess).
iii). General Confession before Pàñimokkha The formula used in this case is always ‘many times fallen into offences with different bases’. The confession is made immediately before hearing the Pàñimokkha. In the example below (and with those above also), a more junior bhikkhu is confessing to one senior to him. When the opposite is the case, the words in brackets are used by the senior bhikkhu confessing and by the junior bhikkhu acknowledging him.
Confessing bhikkhu: Ahaü Bhante (âvuso) Sambahulà Nànàvatthukàyo Thullaccayàyo Apattiyo âpanno Tà Pañidesemi (I, Venerable Sir, having many times fallen into grave offences with different bases, those do I confess).
Acknowledger: Passasi âvuso? (Do you see, venerable friend?) Passatha Bhante? Do you see, Venerable Sir?) Confessing bhikkhu: âma Bhante (âvuso) Passàmi (Yes, Venerable Sir, I see) Acknowledger: âyatiü âvuso Saüvareyyàsi (In future, venerable friend, you should be restrained). (âyatiü Bhante Samvareyyàtha. In future, Venerable Sir, you should be restrained).
Confessing bhikkhu: Sàdhu Suññhu Bhante (âvuso) Saüvarissàmi (It is well indeed, Venerable Sir, I shall be restrained). This sentence is to be repeated three times. The same formula is then used for each of the other classes of àpatti substituting the appropriate words as given in section i). 4. above. The words ‘I see’ (passàmi) above mean ‘I see the many grave offences’ etc., for if one has fallen into offences, by this confession one is cleared, while if one does not remember having broken any rules at all, there is no offence in speaking formally in this way. iv).
Notes
In the text of the Pàñimokkha, there are no Thullaccaya offences as these occur in the body of the Vinaya. Where there is the incomplete commission of pàràjika and some saïghàdisesa offences, a thullaccaya results. *Among the Nissaggiya Pàcittiya offences, there are a few which are easier to commit (see Nos. 1, 2, 18, 23,). In this class of offence the articles which are subject to forfeiture due to a bkikkhu’s omission or commission, must be forfeited to another person (usually a bhikkhu but sometimes a sangha of bhikkhus) speaking the Pàli words of forfeiture which are appropriate before confession of the offence.
The Pàli sentences for the above four offences are as follows: 1. Idaü Me Bhante Cãvaraü Dasàhàtikkantaü Nissaggiyaü, Iüàhaü âyasmato Nissajjàmi (This, my robe, venerable sir, has passed ten days and is to be forfeited; I forfeit it to you). 2. Idaü Me Bhante Cãvaraü Rattivippavuttaü A¤¤atra Bhikkhusammatiyà Nissaggiyaü, Imàhaü âyasmato Nissajjàmi (This my robe, Venerable Sir, being separated from me for a night without the consent of bhikkhus, is to be forfeited; I forfeit it to you).
Ahaü Bhante Rupiyaü Pañiggahesiü Idaü Me Nissaggiyaü, Imàhaü Saïghassa Nissajjàmi (Venerable Sirs, I have accepted money which is to be forfeited; I forfeit it to the Sangha). This must be declared in the midst of the Sangha. It cannot be forfeited to an individual bhikkhu.
Idaü Me Bhante Bhesajjaü Sattàhàtikkantaü Nissaggiyaü, Imàhaü âyasmato Nissajjàmi (This my medicine has been kept beyond seven days and is to be forfeited; I forfeit it to you). However, although the confessing bhikkhu should truly give up the article concerned, it is a good bhikkhu tradition that in some cases the forfeited article should be returned to him.
The words for doing this in the cases of Nos. 1 and 2 above are: Imaü Cãvaraü âyasmato Dammi (I give this robe to you). In the case of 22, substitute Bhesajjaü for Cãvaraü Though the medicine has been returned, it should be given by him to sàmaõeras or to laypeople. But there are no words for returning money to a bhikkhu as he may not accept, keep or handle it. Pàñidesanãya is not usually confessed these days as it is difficult to commit these four offences. The seventy-five Sekhiya or Trainings if transgressed, are offences of dukkaña (wrong-doing) and should be confessed as such.
There are numerous other dukkaña in the body of the Vinaya. Offences of different classes cannot be confessed together. The various classes must be taken one after the other as given above. A bhikkhu may miscalculate the number of his offences only by stating that he has fallen into more of them than is actually the case. Thus, the word ‘sambahulà’ (many) can be used mistakenly for ‘ekaü’ (one) or ‘dve’ (two). It is not allowed to confess one or two offences when in fact many should have been mentioned. Nor is it allowable to make a mistake in the name of the class of offence.
Upon the two Uposatha days of each (lunar) month when the Pàñimokkha is recited for all bhikkhus within a particular boundary, all those bhikkhus must first make confession of their offences in the manner outlined above, and thus become pure before listening to the recital. Listening to the Pàñimokkha recital without first being purified by confession, is itself an offence, a dukkaña àpatti.
Vassàvàso — Rains-residence
It has been a tradition up to the present for bhikkhus to stop wandering and stay for the Rains-residence during the first three months of the rainy season. This period, according to the lunar calendar, begins on the day after the Full Moon Day of the eighth lunar month, or in terms of the newstyle calendar month, generally on the day after the Full Moon Day of July. But occasionally there are two Full Moon days in July and in this case the ‘Rains’ is scheduled to begin on the day after the second Full Moon of that month. (This is to keep up with the seasons of the year, since the lunar months gradually lag behind the new-style calendar months).
This time would than fall in the ninth lunar month, so it was corrected by the astrologers who managed to correlate both systems by adding another eighth lunar month from time to time, so that the ‘Rains’ will always fall nominally in the eighth lunar month of every year. Thus there are periodically two eighth lunar months and in such a year the ‘Rains’ must begin on the day after the Full Moon of the second eighth lunar month. This means that the second kind of rains-residence (i.e., on the day after the second Full Moon in the month of July) takes place only periodically since there are not two Full Moons in that month every year.
It is only on such an occasion that the Rains-residence can be shifted in order to correct the small discrepancy (between the lunar months and the calendar months) that has mounted up gradually every year, also to keep pace with the seasons of the year. But many bhikkhus not understanding this, take the second kind of Rains-residence for the second period (the later rains-residence) and conclude that there are to be two successive periods of Rains-residence every year.
So a second Rains-residence was fixed permaõently beginning on the day after the Full Moon of August and ends accordingly one month later than the first period. Before the day of Rains-entry, it is advisable for every bhikkhu to repair and clean his dwelling place and then put all his belongings into order. On the day of Rains-entry, all the bhikkhus within the same monastery must gather in the main temple (Uposathaghara) and make a resolution to stay every night for the period of the Rains within the area of the Aràma (monastery).
The Pàli passage for this purpose is as follows: Imasmiü âvàse Imaü Temasaü Vassaü Upema (We (shall) stay for the Rains in this Avàsa (monastery) for three months) However, there was at first some doubt as to fixing the area in which to stay for the Rains, so to relieve oneself of this doubt, there was an individual method of making a resolution in one’s own lodging. But later on when it was agreed to fix the area of the monastery as a general location for the Rains, it was then made known to bhikkhus where the boundary lines of the monastery in which they are ‘to greet the dawn’ during the three months of the Rains are laid down. In case a bhikkhu lives alone in the forest, the place where he is to stay for his Rains is his own lodging together with the area round it.
The Pàli passage for this is: Imasmiü Vihàre Imaü Temasaü Vassaü Upemi (I (shall) stay for the Rains in this Vihàra (dwelling) for three months)
Thus it is incumbent upon every bhikkhu to stop wandering during the period of the Rains. In case there is some urgent business to attend to, a special period of seven days is allowed for the purpose if the bhikkhu makes a resolution that he will return within that time. This is called Sattàha-karaõãya, the seven days for what should be done. To go away without making a resolution to return, or not to come back within the prescribed time, is to ‘break’ the Rains-residence.
An unnecessary breaking of the Rains, or failure to make a resolution to stay for the Rains, is to be disobedient to the tradition and a transgression of one of the prohibitions. The transgressor commits an offence of wrong-doing (dukkaña).
Khamàpanakammaü — Asking for forgiveness
It is advisable in the Buddhasàsana that when a person has done wrong to another, as soon as he is aware of it, he should ask the forgiveness of the wronged person. The latter, being begged for forgiveness, ought not to cherish anger or hatred against the former, but ought to forgive him for his wrong-doing. Among bhikkhus in the early days, it is obvious that the opportunity for doing this was during the period of the Rains when there was a larger gathering than usual.
So it has become traditional for bhikkhus to ask the Theras for forgiveness on the first day of the Rains or on some day after that, according to whether they stay in the same wat or in different wats. The procedure for asking for forgiveness (whether on this formal occasion, or at other times when another bhikkhu has been wronged) begins with offering to the Thera (or other bhikkhu) the tray of offerings (candles, incense sticks, flowers and sometimes toothwood etc.,).
(In some wats, Namo… is chanted first three times and the offering-tray then picked up and held by the most senior bhikkhu in the group, while all chant “âyasmante…”).
Then while kneeling with the hands joined in the gesture of respect the bhikkhu who asks for forgiveness should speak the following Pàli passage: âyasmante Pamàdena Dvàrattayena Kataü Sabbaü Aparàdhaü Khamatha Me Bhante (Forgive me, Venerable Sir, for all wrong-doing done carelessly to the Revered One by way of the three doors (of mind, speech and body).*
The Thera sitting in the polite sideways posture then speaks the following words: Ahaü Khamàmi, Tayàpi Me Khamitabbaü (I forgive you; you should forgive me) The bhikkhu who asks for forgiveness should then say: Khamàmi Bhante (I forgive (you), Venerable Sir)
When there are many bhikkhus asking for forgiveness collectively, they can do so at the same time by changing the Pàli word Me (me) into No (us), and Khamàmi (I forgive) into Khamàma (we forgive). The Thera then should say Tumhehipi (by you—plural) instead of Tayàpi (by thou). (âyasmante, a general word of respect for bhikkhus senior to oneself, may be replaced by other more appropriate words on some occasions, for instance: Upajjhàye (for one’s Preceptor), âcariye (for one’s Teacher), There (for another senior bhikkhu), Mahàthere (for a very senior and respected bhikkhu). Editors’ note). In this matter of asking for forgiveness, truly the senior bhikkhu too should ask for it, following the junior.
Pavàraõà — Inviting admonition
It is customary for bhikkhus to assemble twice a month to hear the Pàñimokkha (the recitation of the Code of Discipline). This is done on the Full Moon day and on the day before the New Moon day. The quorum required for this recitation is four bhikkhus. But on the Full Moon of the eleventh lunar month there is a special allowance for performing the Pavàraõà (the Invitation to admonish) in place of the usual recitation.
This means that each bhikkhu invites admonishment from the others for his misdeeds. The quorum required for this is five bhikkhus. The place for this general admonition is, as usual, the main temple (uposathaghara). An able bhikkhu is to propose the Motion and then all other bhikkhus there, except the most senior in the assembly, having put their robes over their left shoulders (leaving right shoulders open), kneel down, join hands in the gesture of respect and then chant the following Pàli passages, one after another from the eldest bhikkhu to the youngest (in order of seniority), as follows:
Saïgham Bhante Pavàremi Venerable Sir, I invite admonition from the Sangha. Diññhena Và Sutena Và Parisaïkàya Và Vadantu Maü âyasmanto Anukampaü Upàdàya According to what has been seen, heard or suspected, may the Revered Ones instruct me out of compassion.
Passanto Pañikarissàmi Having seen it, I shall make amends. Dutiyampi Bhante Saïghaü Pavàremi For the second time, Venerable Sir, I invite admonition from the Sangha. Diññhena Và Sutena Và Parisaïkàya Và Vadantu Maü âyasmanto Anukampaü Upàdàya According to what has been seen, heard or suspected, may the Revered Ones instruct me out of compassion.
Passanto Pañikarissàmi Having seen it, I shall make amends. Tatiyampi Bhante Saïghaü Pavàremi For the third time, Venerable Sir, I invite admonition from the Sangha. Diññhena Và Sutena Và Parisankàya Và Vadantu Maü âyasmanto Anukampaü Upàdàya According to what has been seen, heard or suspected, may the Revered Ones instruct me out of compassion Passanto Pañikarissàmi Having seen it, I shall make amends.
When each bhikkhu has chanted these Pàli passages, all other bhikkhus should acknowledge his Invitation by uttering in unison: Sàdhu (It is well).
Kañhina — Presentation of the Kathin Robe
The last month of the rainy season, from the day after the Full Moon of the eleventh lunar month to the Full Moon day of the twelth lunar month, was the time laid down to seek for new robes to replace the old ones. So it was the occasion when the laity could supply the bhikkhus with new cloths for this purpose. Regarding this, there was a special allowance that the assembly of bhikkhus could appoint a bhikkhu to receive the pieces of cloth, which were not enough usually for all bhikkhus in the assembly, and have them made into one of his three (determined) robes.
The appointed bhikkhu was then to wash, measure, cut, sew and dye the robe within that day. Then he was to mark it for use as one of his three robes. This robe was then called the Kañhina-robe (the robe in the Kañhina season) and all the procedure from washing it to determining it for use were called Kañhinatthàro (lit: the spreading of the cloth for the kañhina robe and all other processes including dedicating it). In those days, bhikkhus were not so experienced in the art of sewing so that they had to lay out a sewing-frame and with this as a guide the pieces were stitched together. When this had been done the assembly of bhikkhus was informed in order to acknowledge the meritorious deeds.
All those who take part in this acknowledgment, that is, both the bhikkhu who is the owner of the kañhina robe and all other bhikkhus who unanimously appoint him, are exempt from several prohibitions in the Vinaya. Some of these exemptions are: The extension of the period for seeking new robes to the four winter months, and a special allowance to keep cloth for making robes more than ten days. The procedure for giving the Kañhina robe to a bhikkhu can be outlined as follows.
When the layman who supplies the Kañhina robe has finished reciting the Pàli passages for this purpose, the assembly of bhikkhus acknowledges this by saying, Sàdhu (It is well). Then a bhikkhu in the assembly should kneel down, join hands in the gesture of respect, inform the assembly of the merits obtained in acknowledging the making of the Kañhina robe and then ask the Sangha whether it desires to do so. The bhikkhus in that assemble should say: âkaïkhama Bhante (We desire (to do so) Venerable Sir). In case there is a bhikkhu who is older in Vassa than the appointed one, the former should say only âkaïkhama, he should not say, Bhante.
The omission of Bhante on the part of the bhikkhu who is older in Vassa than the appointed bhikkhu should be understood throughout the procedure of acknowledgment. Now the second bhikkhu should describe the quality of a bhikkhu who is worthy of the Kañhina robe. Here there is no formal acknowledgment and the bhikkhus remain silent. Then the third bhikkhu will name the bhikkhu who he thinks is worthy to receive the Kañhina robe. At the end of his recital, all other bhikkhus acknowledge in unison: Ruccati Bhante (It is pleasing, Venerable Sir). The fourth bhikkhu now declares the formal consent of the Sangha to present the Kañhina robe (together with, as sometimes done, some ready-made robes) to the appointed bhikkhu.
At the end of his recital, all the other bhikkhus should say: Sàdhu Bhante (It is well, Venerable Sir). Then another bhikkhu (or two together) will recite the Motion and Announcement for the formal consent of the Sangha to present the appointed bhikkhu with the Kañhina robe. At the end of the Motion and Announcement, the appointed bhikkhu puts on the Kañhina robe and receives the offerings.
Then the Sangha recites the Pàli passages acknowledging the merit of the laity for their donation of the Kañhina robe. It is the duty both of the appointed bhikkhu and of all the other bhikkhus in the âràma to help one another making these Kañhina cloths into the Kañhina robe within that day. When the Kañhina robe is finished, the appointed bhikkhu should relinquish from use his corresponding old robe and then mark and determine the new one for use. Then he carries it to the assembly of bhikkhus and says the following Pàli passage for acknowledgment on the part of the assembled bhikkhus: Atthataü Bhante Saïghassa Kañhinaü Dhammiko Kañhinatthàro Anumodatha (Venerable Sir, the Kañhina of the Sangha has been spread, rightly dedicated is the Kañhina, (thus) should you acknowledge it).
If the appointed bhikkhu is older in Vassa than all the other bhikkhus in the assembly, he should replace Bhante with âvuso. The bhikkhus in the assembly give their acknowledgment one after the other from the most senior bhikkhu, down to the youngest in Vassa, as follows: Atthataü Bhante Saïghassa Kañhinaü Dhammiko Kañhinattharo Anumodàmi (Venerable Sir, the Kañhina, of the Sangha has been, spread, rightly dedicated is the Kañhina, (thus) I acknowledge).
In case the bhikkhus wish to give their acknowledgment at the same time, they can say Anumodàma (we acknowledge) instead of Anumodàmi (I acknowledge). If one of the bhikkhus is older in Vassa than the appointed bhikkhu he should say âvuso instead of Bhante in the individual acknowledgment but in the collective acknowledgment he should omit the word Bhante.
Nissaya — Requesting Dependance after Upasampadà
If a new bhikkhu does not stay in the same wat as his Upajjhàya, he should ask for dependance on his âcariya or from the abbot of the wat where he will stay. To do this, he should put on his robe in the respectful manner (to cover the left shoulder leaving the right one open) and having approached him, prostrate three times.
Then he should sit in the polite posture and with the hands joined in the gesture of respect, say the following Pàli passages three times: âcariyo Me Bhante Hohi, âyasmato Nissaya Vacchàmi (Venerable Sir, may you be a Teacher to me, I shall stay dependant on the Revered One).
Then the âcariya says in acknowledgment: Opayikaü (It is right) and so on and the new bhikkhu replies each time: Sàdhu Bhante. Now the new bhikkhu chants the following passage as a promise of his service: Ajjataggedàni Thero Mayhaü Bharo, Ahampi Therassa Bharo (From this day onward the Thera’s burden will be mine, I shall be the burden of the Thera).
Then the new bhikkhu prostrates three times. After this he can stay with the âcariya in his wat. If a new bhikkhu does not request dependance or nissaya, this is an offence of the dukkaña class.
Entering the town during the ’wrong’ time *
According to the Pàñimokkha, the Code of Discipline, (see Pàcittiya 85), if a bhikkhu wishes to enter the town and go to the houses of lay people during afternoon, evening or at night time, he must take leave first of another bhikkhu in the grounds of the wat, that is unless there is something very urgent to be done. This leave-taking is done usually by informing the abbot of the wat, or in his absence, another Thera, or else one signs one’s name in a special book kept for this purpose. Leave can be taken of the Abbot or other senior bhikkhus in any language but some bhikkhus like to use the following Pàli passage: Vikàle Gàmapavesanaü âpucchàmi (I take leave to go to the town in the ‘wrong’ time).
By Somdet Phra Sangharàja Pussadeva of Wat Ràjapratisñhasthita Mahàsãmàràma.