Lzh Dg Bu Vb Np 25Taking Back Robe-Cloth

– FOUR-PART VINAYA

– NISSAGGIYA PĀCITTIYA

25. TAKING BACK ROBE-CLOTH

A. ORIGIN OF THE RULE

At one time, the Buddha was dwelling in the garden of Anāthapiṇḍika, in the Jeta Grove, in the city of Śrāvastī. At that time, a disciple of the Venerable Nanda was skilled in the art of conversion and soliciting, and Bhadrananda said to him:

"Come now, travel with me through the human world. I will give you a robe."

The disciple of the Venerable Nanda agreed. Bhadrananda then presented the robe to him. Afterward, other bhikkhus said to the disciple of the Venerable Nanda:

"Why are you traveling with Bhadrananda through the human world? Bhadrananda is a foolish person who does not know how to recite the precepts, does not know how to expound the precepts, does not know how to perform the Uposatha, and does not know how to perform the Uposatha kamma."

The bhikkhu then replied:

"If that is truly so, then I will no longer travel with him."

Afterward, Bhadrananda said:

"Come, travel with me through the human world."

The disciple of Ānanda replied:

"You may go by yourself. I cannot travel with you."

Bhadrananda said:

"The reason I gave you a robe previously was so that you would travel with me through the human world. Since you will not go, return the robe to me."

The bhikkhu said:

"It has already been given; I will not return it."

At that time, Bhadrananda became angry and forcibly seized the robe back. The bhikkhu cried out loudly:

"Do not do this! Do not do this!"

The bhikkhus in the nearby dwelling-rooms heard the cries and gathered together, asking the bhikkhu:

"Why are you crying out so loudly?"

The bhikkhu then presented this matter fully to the other bhikkhus.

Among the bhikkhus who heard this, there were those of few desires and contentment, who practiced the dhuta qualities, were fond of training in the precepts, and knew shame and remorse. They reproached Bhadrananda:

"Why, having already given a robe to a bhikkhu, did you seize it back out of anger?"

Having reproached him, they went to where the Blessed One was, paid homage at the feet of the Buddha, then sat to one side and presented this matter fully to the Blessed One. The Blessed One assembled the Sangha of bhikkhus and rebuked Bhadrananda:

"What you have done is wrong, not in accordance with proper conduct, not in accordance with the practice of a śramaṇa, not in accordance with pure conduct, not in accordance with proper behavior—it is something that ought not to have been done. How could you, out of anger, seize back a robe that you had already given to someone?"

Having rebuked him with numerous skillful means, the Blessed One said to the bhikkhus:

"This is a foolish person; he is a field where many seeds of the outflows are sown. He is the first to commit this offense. From this day forward, I shall establish the precept for the bhikkhus, consisting of ten phrases, so that the true Dharma may long endure."

The precept to be proclaimed should be stated as follows:

Whatever bhikkhu, having previously given robe-cloth to another bhikkhu, afterward out of anger either himself seizes it back or causes another to seize it back, saying: "Return the robe to me; I did not give it to you"—if that bhikkhu returns the robe and this bhikkhu receives it, it is a nissaggiya pācittiya.

B. ANALYSIS OF THE RULE

Bhikkhu: as explained above.

Robe: there are ten kinds, as explained above.

If any bhikkhu, having given a robe to a bhikkhu, afterward out of anger either himself seizes it back or causes another to seize it back, and keeps it hidden away, it is a nissaggiya pācittiya. If he seizes it back but does not conceal it, it is a dukkaṭa.

If a robe is hanging on a tree, placed on a wall, on a fence, on a peg, on a hook, on a robe-rack, or on a wooden bed, a rope bed, on a small or large mattress, on a small seat, or spread on the ground—if he takes it from its place, it is a nissaggiya pācittiya. If he takes it without removing it from its place, it is a dukkaṭa.

This nissaggiya offense must be forfeited to the Sangha, or to a group, or to an individual; it must not be forfeited outside the community. If the forfeiture is not properly performed, it is a dukkaṭa.

When forfeiting to the Sangha, one must go before the Sangha, bare the right shoulder, remove one's sandals, pay respect facing the senior elder, kneel with the right knee touching the ground, join the palms, and say:

"Venerable Sangha, please listen! I, the bhikkhu named …, having given a robe to a bhikkhu and afterward seizing it back out of anger, have committed a nissaggiya offense. I now forfeit it to the Sangha."

Having forfeited it, one must then confess the offense. The one who receives the confession must first make a formal announcement as follows:

"Venerable Sangha, please listen! This bhikkhu named … , having given a robe to a bhikkhu and afterward, with regret, seizing it back out of anger, has committed a nissaggiya offense. He now forfeits it to the Sangha. If it is agreeable to the Sangha, I will receive this bhikkhu's confession. This is the announcement."

Having made the announcement, one may then receive the confession. When receiving the confession, one should say to that person:

"Reflect upon your own mind."

That bhikkhu replies:

"Yes, I will."

The Sangha should then return the robe to this bhikkhu at once by means of a formal act with one announcement and one motion (ñattidutiyakamma), as follows: one who is competent to perform the kamma should be appointed from the assembly, and based on the above matter should make the announcement thus:

"Venerable Sangha, please listen! This bhikkhu named … , having given a robe to a bhikkhu and afterward seizing it back out of anger, has committed a nissaggiya offense. He has now forfeited it to the Sangha. If it is agreeable to the Sangha, may the Sangha return the robe to the bhikkhu named … . This is the announcement."

"Venerable Sangha, please listen! This bhikkhu named … , having given a robe to a bhikkhu and afterward seizing it back out of anger, has committed a nissaggiya offense. He has now forfeited it to the Sangha. The Sangha now returns the robe to this bhikkhu. Those elders who agree to the Sangha's returning the robe to the bhikkhu named … should remain silent. Those who do not agree should speak."

"The Sangha has agreed to return the robe to the bhikkhu named … . The Sangha's agreement is signified by silence. So I record it."

If within the Sangha, after the robe has been forfeited, the Sangha does not return it, it is a dukkaṭa. If anyone says "do not return it," that person commits a dukkaṭa.

If one transfers it as a pure gift, or uses it to make one of the three robes for oneself, or gives it away to someone, or makes it into accessory cloth (parikkhāra), or deliberately damages it, or burns it, or makes it into something that is not a robe, or wears it constantly—all such acts are dukkaṭa.

For a bhikkhunī, it is a nissaggiya pācittiya. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī, it is a dukkaṭa. These are called offenses.

Non-offense: If not out of anger one says, "I regret this; I do not wish to give the robe to you—please return the robe to me." If the other person, knowing that this person has regret, then returns the robe—or if another person says, "This bhikkhu is regretful; you should return the robe to him"—there is no offense. Or if one lent a robe to someone; if that person wears it in a way contrary to what is proper and one seizes it back—there is no offense.

If one fears the robe may be lost or damaged, or if the other person has broken the precepts, holds wrong views, has breached proper conduct, has been formally charged, has been expelled, deserves to be expelled, or if the situation would lead to a threat to one's life or a threat to one's brahmacarya—if one seizes the robe back in such circumstances and does not hoard it, there is no offense in all such cases.

Those who do not offend: the first offender before the rule was established; one who is mad, one whose mind is deranged, one who is afflicted with pain and overwhelmed by suffering.

---

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1–2)

Buddhist Publication Committee, 2002