Lzh Dg Bu Vb Np 4Receiving Robe Cloth

– FOUR-PART VINAYA

– NISSAGGIYA PĀCITTIYA

4. RECEIVING A ROBE FROM A NON-RELATED NUN

A. ORIGIN OF THE RULE

1. LOTUS-COLORED

At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove at the city of Rājagṛha.

At that time, there was a young woman named Lotus-Colored. Her parents had given her in marriage to a man from Ujjenī. Afterward, she became pregnant and wished to return to her parents' home. She gave birth to a daughter of lovely appearance.

Lotus-Colored and her daughter lived together in the same house. During this time, the husband of Lotus-Colored engaged in illicit relations with the mother of Lotus-Colored. A serving maid of Lotus-Colored discovered this and reported the matter to her.

Upon hearing of it, Lotus-Colored brooded silently and lamented: "How can a daughter and her mother share the same husband? What is the use of being a woman?" Lotus-Colored then set down the infant she was holding, disguised herself, and departed. She arrived at the city of Vārāṇasī and stood outside the city gate.

Her body was covered in dust and her heels were cracked and torn. At that time, there was a wealthy householder in the city whose wife had just passed away. He rode out of Vārāṇasī in his carriage to visit a park and enjoy the scenery.

The householder came upon Lotus-Colored standing outside the city gate. Seeing that she was lovely in appearance yet her body was covered in dust and her heels were cracked and torn, he took notice of her. He then approached her and asked:

"To whom do you belong?"

Lotus-Colored replied:

"I belong to no one."

The householder asked again:

"If you belong to no one, would you be willing to become my wife?"

Lotus-Colored replied:

"I am willing."

The householder then invited her into his carriage and brought her home to be his wife.

After some time, the householder who was Lotus-Colored's husband assembled many valuable goods and traveled from Vārāṇasī to the country of Ujjenī to conduct trade. At that place, there happened to be a great festival, and the young women of the country had gathered to celebrate. The daughter of Lotus-Colored, finely adorned, was among the crowd of women. Seeing that this young woman was lovely in appearance, the householder took notice of her and asked the person beside him:

"Who is this young woman?"

The reply was:

"This young woman's name is such-and-such."

He asked again:

"Where is her home?"

The reply was:

"Her home is at such-and-such a place."

He asked again:

"On what road?"

The reply was:

"On such-and-such a road."

The householder asked again:

"In which direction does the gate of the house face?"

The reply was:

"The gate of the house faces such-and-such a direction."

The householder then went to that house and asked the father:

"Is this young woman your daughter?"

The reply was:

"She is my daughter."

He asked again:

"Would you give her to me in marriage?"

The reply was:

"Yes, that can be arranged."

The householder asked:

"How much do you require?"

The girl's father replied:

"Give me one hundred thousand measures of gold."

The householder paid the full sum. The girl's father adorned his daughter accordingly.

They then returned from Ujjenī to Vārāṇasī. When Lotus-Colored saw her, she had the feeling that she was looking at her own daughter. The girl, seeing Lotus-Colored, also felt that she was looking at her own mother. After the two had been close to each other for some time, Lotus-Colored combed the other woman's hair and asked:

"What country are you from, dear? Whose daughter are you?"

The other woman replied:

"I am from the country of Ujjenī."

Lotus-Colored asked again:

"Where is your home? On what road? Which direction does the gate face? Who are your parents?"

The other woman replied:

"My home is at such-and-such a place, and so forth. My father's name is such-and-such."

Lotus-Colored asked again:

"What is your mother's family name?"

The woman replied:

"I do not know my mother. I have only heard people say that my mother's name is Lotus-Colored, and that she left home when I was still small."

At that moment, Lotus-Colored thought to herself: "This is indeed my own child." She reproached herself bitterly: "Alas! What is the use of being a woman? Why is it that today, mother and daughter share the same husband?" Lotus-Colored then left the household and went away.

When Lotus-Colored arrived at the Kalandaka Bamboo Grove at the city of Rājagṛha, the Blessed One was at that time teaching the Dharma, surrounded by a great multitude. From a distance she saw the Blessed One, whose countenance was dignified and majestic, whose faculties were serene and tranquil, who had attained supreme mastery like a well-tamed king of elephants, like water that has settled clear and pure, without dust or defilement. Lotus-Colored gave rise to a mind of joyful faith, went before the Blessed One, bowed at his feet, and stood to one side.

At that time, the Blessed One, following the proper order, taught the wondrous Dharma, speaking of generosity, of observing the precepts, of rebirth in the heavens, of the impurity and fault of sensual desire, and praising the virtue of renunciation. The Blessed One taught the Four Noble Truths—Suffering, Arising, Cessation, and the Path—expounding them in full.

At that time, still seated in her place, Lotus-Colored attained the pure Dharma-eye. Just as a length of new, clean white silk, free from dust and stain, readily takes up dye—so too did Lotus-Colored attain the purity of the Dharma in just this way. She saw the Dharma, attained the Dharma, and realized its fruit. She then stepped forward and addressed the Buddha, saying:

"May the Blessed One grant me permission to go forth, to dwell within the Buddha's Dharma and cultivate the pure practice."

The Buddha instructed the Venerable Ānanda:

"Lead this Lotus-Colored to Mahāprajāpatī and allow her to go forth."

The Venerable Ānanda, following the Buddha's instruction, led Lotus-Colored to Mahāprajāpatī and said:

"The Blessed One has instructed that you receive this woman and allow her to go forth."

Lotus-Colored was thereupon permitted to go forth.

After some time, through diligent and ever-increasing exertion in contemplation, Lotus-Colored attained arhatship and gained great supernormal powers.

At that time, a number of bhikkhunīs were dwelling in secluded places, but the bhikkhunī Lotus-Colored sat alone in a separate grove in meditation. In the place where Lotus-Colored resided, there also lived the chieftain of a band of robbers. Because the bhikkhunī Lotus-Colored maintained her deportment and bearing with composure and dignity, the robber chieftain, upon seeing this, gave rise to a wholesome mind.

After some time, the robber chieftain had obtained a large quantity of pork. Having eaten his fill, the remainder was wrapped up and hung on the branch of a tree, and he said: "If in this forest there is any śramaṇa or brahmin possessing great supernormal powers, let them come and take it." Though he spoke these words, in his heart he was thinking of the bhikkhunī Lotus-Colored.

At that time, the bhikkhunī Lotus-Colored heard through the divine ear and perceived clearly through the pure divine eye, and so wrapped the pork in white silk and hung it upon the branch of a tree. The next morning she said to the śikṣamāṇās and śrāmaṇerikās:

"Go to that place. On a branch of the tree, there is a bundle wrapped in white silk containing pork. Bring it back."

They went and retrieved it, and brought it to the bhikkhunī Lotus-Colored. The bhikkhunī Lotus-Colored had it cooked, and when the time for the meal arrived, she herself carried it up to Gṛdhrakūṭa Mountain and offered it in offering to the senior bhikkhu elders.

At that time, one bhikkhu was wearing a saṅghāṭī robe that was old, tattered, and patched all over. The bhikkhunī Lotus-Colored, seeing this, gave rise to a mind of compassion and asked the bhikkhu:

"Venerable sir, why are you wearing such an old and tattered saṅghāṭī?"

The bhikkhu replied:

"Elder Sister, it is because the Dharma is in a period of decline that things have come to such a sorry state."

At that time, the bhikkhunī Lotus-Colored was herself wearing a fine and precious saṅghāṭī, so she said to that bhikkhu:

"Venerable sir, I wish to offer this robe to you. Would the Venerable sir grant me permission to receive the robe you are presently wearing?"

The bhikkhu replied:

"Certainly."

The bhikkhunī Lotus-Colored then removed her saṅghāṭī and gave it to the bhikkhu, and took the bhikkhu's old, tattered robe and put it on. Thereafter, Lotus-Colored, wearing this old and tattered robe, went before the Blessed One, bowed at his feet, and stood to one side. The Blessed One, though he already knew, purposely asked Lotus-Colored:

"Why are you wearing such an old and tattered robe?"

The bhikkhunī Lotus-Colored then presented the full account of the circumstances before the Blessed One. The Blessed One said:

"Lotus-Colored, you should not have done this. The Tathāgata permits you to keep five complete and sturdy robes. Only if there is an excess beyond that may you at your discretion offer the surplus or give it to another. Why is this? Because it is not fitting even for a woman to wear fine garments carelessly, much less to wear inferior ones."

The Blessed One, on account of this matter, assembled the community of bhikkhus. Though he already knew, he purposely asked that bhikkhu:

"Is it true that you received a robe from the bhikkhunī Lotus-Colored?"

That bhikkhu replied:

"Blessed One, it is exactly as you say."

The Blessed One rebuked that bhikkhu with numerous skillful means:

"What you have done is wrong. It is not proper conduct, not the deportment of a śramaṇa, not pure practice, not conduct in accordance with the Dharma—it is something that should not have been done. How could you accept a robe from a bhikkhunī?"

After rebuking him, the Blessed One said to the monks:

"This person is foolish, a fertile ground for many defiled seeds, and is the first to transgress this rule. From now on, I shall lay down a training rule for the monks, for ten reasons, and so on, up to the long endurance of the true Dharma."

The rule should be stated thus:

Whatever monk receives robe cloth from a bhikkhunī, it is a nissaggiya pācittiya.

2. EXCEPTIONS

After the Blessed One had thus laid down the training rule for the monks, all the monks, out of fear, were careful not to accept robe cloth from bhikkhunīs who were relatives. The Buddha instructed:

"From now on, monks are permitted to receive robe cloth from bhikkhunīs who are relatives. Why is this? If she is not a relative, one cannot assess whether to take or not to take, whether good or bad, old or new. If she is a relative, one can make such an assessment, knowing whether she is capable or not, whether one should accept or not, whether it is good or bad, old or new."

From now on, the rule should be stated thus:

"Whatever monk receives robe cloth from a bhikkhunī who is not a relative, it is a nissaggiya pācittiya."

After the Blessed One had laid down the training rule as above for the monks, at that time in Jetavana both assemblies of the Saṅgha received robe offerings and divided them together.

At that time, a monk mistakenly received a bhikkhunī's robe, and a bhikkhunī mistakenly received a monk's robe. The bhikkhunī then came to the monastery and said to the monk:

"I have brought this robe to give to the Venerable One; please give the Venerable One's robe back to me."

The monks replied:

"The Buddha has not permitted us to receive robe cloth from a bhikkhunī who is not a relative."

The monks then reported this matter in full to the Blessed One. The Blessed One said to the monks:

From now on, exchanging robes is permitted. The rule should be stated thus:

Whatever monk receives robe cloth from a bhikkhunī who is not a relative, except by exchange, it is a nissaggiya pācittiya.

B. THE CHARACTERISTICS OF THE RULE

Monk: as explained above.

Not a relative: not related through father's or mother's kin, even to seven generations without kinship.

A relative: related through father's or mother's kin, up to seven generations of kinship.

Robe cloth: the ten types as stated above.

Exchange: using a robe to exchange for a robe, using a robe to exchange for a non-robe, or using a non-robe to exchange for a robe, or using gold to exchange for a copper container, or a knife, or thread, and so on, even a single pill of medicine to exchange for a robe.

If any monk receives robe cloth from a bhikkhunī who is not a relative, except by exchange, it is a nissaggiya pācittiya.

This nissaggiya article must be forfeited to the Saṅgha, or to a group, or to an individual; it may not be forfeited apart from the community. If the forfeiture is not properly carried out, it is a dukkaṭa offence.

When forfeiting to the Saṅgha, one should come before the Saṅgha, uncover the right shoulder, remove one's sandals, pay respect to the senior monk, kneel, join the palms, and make the declaration:

"Venerable Saṅgha, please listen! I, the monk named …, have received robe cloth from a bhikkhunī who is not a relative, committing a nissaggiya offence; I now forfeit it to the Saṅgha."

After the forfeiture, one must confess the offence. First, the one who receives the confession should make a proclamation:

"Venerable Saṅgha, please listen! This monk named … has received robe cloth from a bhikkhunī who is not a relative, committing a nissaggiya offence; he now forfeits it to the Saṅgha. If it is agreeable to the Saṅgha, may the Saṅgha consent that I receive the confession of this monk named …. This is the announcement."

After the announcement, the confession should be received. The one receiving the confession should say to the offender:

"Guard your mind well!"

The offender replies:

"So be it."

The Saṅgha should then return the robe to this monk immediately, doing so by a formal act of one announcement and one motion (ñattiducaṇṇakamma). The Saṅgha should appoint a monk capable of performing the formal act to make the following announcement in accordance with the matter:

"Venerable Saṅgha, please listen! The monk named … has received robe cloth from a bhikkhunī who is not a relative, committing a nissaggiya offence; he has now forfeited it to the Saṅgha. If it is agreeable to the Saṅgha, may the Saṅgha consent to return the robe to this monk. This is the announcement."

"Venerable Saṅgha, please listen! This monk named … has received robe cloth from a bhikkhunī who is not a relative, committing a nissaggiya offence; he has now forfeited it to the Saṅgha. The Saṅgha now returns this robe to the monk named …. Those elders who agree that the Saṅgha returns this robe to the monk named … should remain silent. Whoever does not agree, please speak.

"The Saṅgha has consented to give the robe to the monk named …. The Saṅgha has consented and therefore remains silent. This matter is recorded as such."

If the robe has been forfeited before the Saṅgha and the Saṅgha does not return it, it is a dukkaṭa offence. When returning the robe, if someone says "do not return it," that person commits a dukkaṭa offence. If one transfers it as a gift in trust, or gives it away to another person, or makes it into the three robes, or makes it into a pārikāra robe, or intentionally damages it, or burns it, or renders it into a non-robe, or wears it until it is worn out — all of these are dukkaṭa offences.

For a bhikkhunī: dukkaṭa. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī: dukkaṭa. These are the offences.

Non-offences: Receiving robe cloth from a bhikkhunī who is a relative, or by exchange. Taking it for the sake of the Saṅgha or for the Buddha's shrine — there is no offence.

Those who do not offend: the first to act before the rule was laid down; one who is insane, of deranged mind, or one who is afflicted and overwhelmed with pain.

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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 by: Bhikkhu Thích Nguyên Chứng

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

Buddhist Studies Editorial Board, 2002