Lzh Dg Bu Vb Np 30Offerings Intended for the Sangha

– FOUR-PART VINAYA

– NISSAGGIYA PĀCITTIYA

30. DIVERTING OFFERINGS INTENDED FOR THE SANGHA TO ONESELF

A. ORIGIN OF THE RULE

At one time the Buddha was staying in the Anāthapiṇḍika Park, Jeta's Grove, in the city of Śrāvastī. At that time, a lay supporter who had previously been on good terms with Bhadrananda, son of the Śākyas, had the wish to offer a meal and fine robes to the Buddha and the monastic Sangha. Bhadrananda, son of the Śākyas, upon hearing that this lay supporter intended to offer a meal and fine robes to the Buddha and the Sangha, went to the lay supporter's home and asked:

"Is it true that you wish to offer a meal and fine robes to the Buddha and the Sangha?"

The lay supporter replied:

"That is correct."

Bhadrananda then said to the lay supporter:

"The Sangha has great benefit, great authority, and great merit, and those who make offerings to the Sangha are very many. Now you should offer the meal to the Sangha alone, while the robes you should give to me personally."

The lay supporter said:

"Very well."

From that time on, the lay supporter no longer prepared robes for the Sangha, but only attended to the preparation of various fine and nourishing foods and drinks for the offering.

In the morning, the lay supporter invited the Buddha and the Sangha, announcing that the time had come. The monastic bhikkhus put on their robes, took up their bowls, and went to the lay supporter's home, where they took their seats.

At that moment, the lay supporter, seeing the elder bhikkhus in full and dignified deportment, spoke aloud:

"Why was I prevented from making the proper preparation of robes to offer to the Sangha that I had fully arranged?"

The bhikkhus asked the lay supporter:

"Why do you speak thus?"

The lay supporter then replied with the truth of the matter.

Among those present at that time were bhikkhus of few desires and contentment, who practiced the dhūta qualities, were fond of training in the precepts, and who knew conscience and shame. They reproached Bhadrananda, son of the Śākyas:

"How could you divert the Sangha's material benefit to yourself?"

The bhikkhus went to where the Blessed One was, paid homage at his feet, sat to one side, and reported this matter to the Blessed One in full.

The Blessed One, on account of this matter, assembled the community of bhikkhus and with numerous skillful means reproached Bhadrananda, son of the Śākyas:

"What you have done is wrong. It is not proper conduct, not the behavior of a śramaṇa, not pure practice, not harmonious conduct — it is doing what should not be done. How could you divert the Sangha's material benefit to yourself?"

Having reproached Bhadrananda, son of the Śākyas, with numerous skillful means, the Blessed One said to the bhikkhus:

"This is a foolish person, a fertile ground for many defiled seeds, the first to commit this offense. From this day forward, I shall lay down a rule for the bhikkhus, comprising ten bases of meaning, so that the true Dharma may long endure."

The rule should be stated as follows:

Whatever bhikkhu, knowing that something belongs to the Sangha, diverts it to himself — nissaggiya pācittiya.

After the Blessed One had thus laid down this rule for the bhikkhus, the bhikkhus were uncertain whether an object belonged to the Sangha or did not belong to the Sangha, or whether it had been promised to the Sangha or had not been promised to the Sangha. Later, when they came to know that the object belonged to the Sangha and had been promised to the Sangha, they performed the nissaggiya pācittiya confession, or felt ashamed. The Buddha instructed:

"If one did not know, there is no offense."

From this day forward, the rule should be stated as follows:

Whatever bhikkhu, knowing that something belongs to the Sangha, diverts it to himself — nissaggiya pācittiya.

B. ANALYSIS OF THE RULE

Bhikkhu: as defined above.

Object of the Sangha: a donor has offered it to the Sangha for the Sangha's sake.

Object belonging to the Sangha: it has been promised to the Sangha.

For the Sangha: they have prepared or procured it for the Sangha but have not yet promised it to the Sangha.

Given to the Sangha: it has been promised to the Sangha and relinquished to the Sangha.

Objects: robes, bowls, sitting mats, needle cases, and even drinking vessels.

If a bhikkhu knows that something belongs to the Sangha and diverts it to himself — nissaggiya pācittiya. If something promised to the Sangha is redirected to a stūpa — duṣkṛta. If something promised to a stūpa is redirected to the Sangha — also duṣkṛta.

If something promised to the Sangha of the four directions is redirected to the presently assembled Sangha — duṣkṛta. If something promised to the presently assembled Sangha is redirected to the Sangha of the four directions — also duṣkṛta. If something promised to the community of bhikkhus is redirected to the community of bhikkhus and bhikkhunīs — also duṣkṛta.

If something promised to the community of bhikkhunīs is redirected to the community of bhikkhus — duṣkṛta. If something promised for one place is given to another place — duṣkṛta. If it has been promised, and one perceives it as having been promised — nissaggiya pācittiya.

If it has been promised and one is in doubt — duṣkṛta. If it has not been promised and one perceives it as having been promised — duṣkṛta. If it has not been promised and one is in doubt — duṣkṛta.

This nissaggiya item must be relinquished to the Sangha, or to several persons, or to one person; it must not be relinquished in a separate assembly. If the relinquishment is not properly effected, it is a duṣkṛta.

Wishing to relinquish, the bhikkhu concerned should go before the Sangha, bare the right shoulder, kneel on the right knee to the ground, pay homage to the Thera, kneel with palms joined, and say:

"Venerable Sangha, please hear me. I, the bhikkhu named …, knowing that this object had been promised to the Sangha, diverted it to myself, committing an offense of relinquishment. I now relinquish it to the Sangha."

Having relinquished it, he must then confess the offense. The one receiving the confession must first make a proclamation and only thereafter receive the confession. The proclamation should be made as follows:

"Venerable Sangha, please hear me. This bhikkhu named … knew that an object promised to the Sangha was being diverted to himself, thereby committing an offense of relinquishment, and now relinquishes it to the Sangha. If it is agreeable to the Sangha, may the Sangha consent to my receiving the confession of the bhikkhu named …. This is the proclamation."

Having made the proclamation, he then receives the confession. When receiving the confession, he should say to that person:

"Examine your own mind."

That bhikkhu replies:

"I will do so."

The Sangha should return the relinquished object to that bhikkhu by a single-proclamation, single-resolution act of the Sangha, as follows. One member of the assembly who is capable of performing the karmavācanā should be appointed, and based on the above matter should make the proclamation:

"Venerable Sangha, please hear me. This bhikkhu named … knew that an object promised to the Sangha was being diverted to himself, thereby committing an offense of relinquishment, and now relinquishes it to the Sangha. If it is agreeable to the Sangha, may the Sangha consent to returning the relinquished object to this bhikkhu. This is the proclamation."

"Venerable Sangha, please hear me. This bhikkhu named … knew that an object promised to the Sangha was being diverted to himself, thereby committing an offense of relinquishment, and has now relinquished it to the Sangha. The Sangha now returns the relinquished object to this bhikkhu. Those elders who consent to the Sangha returning the relinquished object to that bhikkhu should remain silent. Those who do not consent should speak."

"The Sangha has consented to returning the relinquished object to this bhikkhu. The Sangha is in agreement and therefore silent. I record the matter thus."

If, after it has been relinquished to the Sangha, the Sangha does not return it — duṣkṛta.

If one performs a pure offering transaction, or assigns it to someone, or accepts it as one of the three robes, or makes it into a pārikara robe, or uses it by purchase — all of these are duṣkṛta.

For a bhikkhunī — nissaggiya pācittiya. For a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerī — duṣkṛta. These are called offenses.

Non-offense: If one did not know; or if it had been promised but one supposed it had not been promised; or if they promised a small amount and one encouraged them to give more; or if they promised to give to few persons and one encouraged them to give to more persons; or if they were going to promise something of poor quality and one encouraged them to give something of better quality; or if one spoke in jest, spoke in error, spoke to oneself, spoke in a dream, or intended to speak of one matter but inadvertently spoke of another — there is no offense.

Those who do not commit an offense: the first offender before the rule was promulgated; one who is insane, mentally disturbed, or overcome by acute pain and suffering.

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

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Edited and annotated: Bhikkhu Thích Nguyên Chứng.

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

Buddhist Studies Editorial Committee, 2002.