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2. Tecīvarikaṅgakathā[ii. The Triple-Robe-Wearer’s Practice]
Tadanantaraṃ pana tecīvarikaṅgaṃ ‘‘catutthakacīvaraṃ paṭikkhipāmi,ii. Next there is the triple-robe-wearer’s practice. This is undertaken with one of the following statements: “I refuse a fourth robe”
tecīvarikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the triple-robe-wearer’s practice.”
Tena pana tecīvarikena cīvaradussaṃ labhitvā yāva aphāsukabhāvena kātuṃ vā na sakkoti,When a triple-robe wearer has got cloth for a robe, he can put it by for as long as, owing to ill-health, he is unable to make it up,
vicārakaṃ vā na labhati, sūciādīsu vāssa kiñci na sampajjati, tāva nikkhipitabbaṃ. Nikkhittapaccayā doso natthi.or for as long as he does not find a helper, or lacks a needle, etc., and there is no fault in his putting it by.
Rajitakālato pana paṭṭhāya nikkhipituṃ na vaṭṭati,But it is not allowed to put it by once it has been dyed.
dhutaṅgacoro nāma hoti. Idamassa vidhānaṃ.That is called cheating the ascetic practice. These are the directions for it.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭhena rajanakāle paṭhamaṃ antaravāsakaṃ vā uttarāsaṅgaṃ vā rajitvā taṃ nivāsetvā itaraṃ rajitabbaṃ.Herein, one who is strict should, at the time of dyeing, first dye either the inner cloth or the upper garment, and having dyed it, he should wear that round the waist and dye the other.
Taṃ pārupitvā saṅghāṭi rajitabbā.Then he can put that on over the shoulder and dye the cloak of patches.
Saṅghāṭiṃ pana nivāsetuṃ na vaṭṭati. Idamassa gāmantasenāsane vattaṃ.But he is not allowed to wear the cloak of patches round the waist. This is the duty when in an abode inside a village.
Āraññake pana dve ekato dhovitvā rajituṃ vaṭṭati.But it is allowable for him in the forest to wash and dye two together.
Yathā pana kañci disvā sakkoti kāsāvaṃ ākaḍḍhitvā uparikātuṃ, evaṃ āsanne ṭhāne nisīditabbaṃ.However, he should sit in a place near [to the robes] so that, if he sees anyone, he can pull a yellow cloth over himself.
Majjhimassa rajanasālāyaṃ rajanakāsāvaṃ nāma hoti,But for the medium one there is a yellow cloth in the dyeing room for use while dyeing,
taṃ nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati.and it is allowable for him to wear that [as an inner cloth] or to put it on [as an upper garment] in order to do the work of dyeing.
Mudukassa sabhāgabhikkhūnaṃ cīvarāni nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati.For the mild one it is allowable to wear, or put on, the robes of bhikkhus who are in communion (i.e. not suspended, etc.) in order to do the work of dyeing.
Tatraṭṭhakapaccattharaṇampi tassa vaṭṭati. Pariharituṃ pana na vaṭṭati.A bedspread that remains where it is[^10] is also allowable for him, but he must not take it about him.
Sabhāgabhikkhūnaṃ cīvarampi antarantarā paribhuñjituṃ vaṭṭati.And it is allowed for him to use from time to time the robes of bhikkhus who are in communion.
Dhutaṅgatecīvarikassa pana catutthaṃ vattamānaṃ aṃsakāsāvameva vaṭṭati.It is allowed to one who wears the triple robe as an ascetic practice to have a yellow shoulder-cloth too as a fourth;
Tañca kho vitthārato vidatthi, dīghato tihatthameva vaṭṭati.but it must be only a span wide and three hands long.
Imesaṃ pana tiṇṇampi catutthakacīvaraṃ sāditakkhaṇeyeva dhutaṅgaṃ bhijjati. Ayamettha bhedo.The moment anyone of these three agrees to [accept] a fourth robe, his ascetic practice is broken. This is the breach in this instance.
Ayaṃpanānisaṃso, tecīvariko bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena.The benefits are these. The bhikkhu who is a triple-robe wearer is content with the robe as a protection for the body.
Tenassa pakkhino viya samādāyeva gamanaṃ, appasamārambhatā, vatthasannidhiparivajjanaṃ,Hence he goes taking it with him as a bird does its wings (M I 180); and such special qualities as having few undertakings, avoidance of storage of cloth,
sallahukavuttitā, atirekacīvaraloluppappahānaṃ, kappiye mattakāritāya sallekhavuttitā, appicchatādīnaṃ phalanipphattīti evamādayo guṇā sampajjantīti.a frugal existence, the abandoning of greed for many robes, living in effacement by observing moderation even in what is permitted, production of the fruits of fewness of wishes, etc., are perfected.
Atirekavatthataṇhaṃ, pahāya sannidhivivajjito dhīro; Santosasukharasaññū, ticīvaradharo bhavati yogī.No risk of hoarding haunts the man of wit Who wants no extra cloth for requisite; Using the triple robe where’er he goes The pleasant relish of content he knows.
Tasmā sapattacaraṇo, pakkhīva sacīvarova yogivaro; Sukhamanuvicaritukāmo, cīvaraniyame ratiṃ kayirāti.So, would the adept wander undeterred With naught else but his robes, as flies the bird With its own wings, then let him too rejoice That frugalness in garments be his choice.
Ayaṃ tecīvarikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the triple-robe-wearer’s practice.