Lzh Dg Bu Vb Np 7Accepting Too Many Robes

– FOUR-PART VINAYA

– NISSAGGIYA PĀCITTIYA

7. ACCEPTING ROBES BEYOND MEASURE

A. ORIGIN OF THE RULE

At one time, the Buddha was dwelling in the Anāthapiṇḍika garden, Jeta's Grove, in the country of Śrāvastī. At that time, a number of bhikkhus arrived at the Jetavana monastery after having been robbed of their robes by bandits.

At that time, a certain upāsaka heard that a number of bhikkhus had arrived at the Jetavana monastery after being robbed of their robes by bandits. He then brought many fine robes to the bhikkhus and asked:

"I have just heard that some bhikkhus who lost their robes to robbers have arrived here. Which ones are they?"

The bhikkhus replied:

"It is we ourselves. But why do you ask?"

The upāsaka said:

"We heard that the bhikkhus encountered bandits who robbed them of their robes and have now arrived here at Jetavana. Therefore we have brought these robes to offer to the Venerable Ones who lost their robes. Please accept them according to your needs."

The bhikkhus said:

"Enough! Enough! This very act of offering is already a gift of generosity. We already have the three robes complete; there is no need for us to accept more."

The group of six bhikkhus, upon hearing this, said to those bhikkhus:

"Venerable Ones, since you already have your three robes complete, why not accept them and give them to us, or to others?"

The laypeople had brought the robes specifically as an offering for the bhikkhus who had lost their robes. Yet those bhikkhus, though already possessed of the three robes, accepted the laypeople's robes and gave them to the group of six bhikkhus and to others.

At that time, among the bhikkhus who heard of this, there were those of few desires and contentment, who practiced the ascetic way of life, were fond of training in the precepts, and who knew shame and remorse. These bhikkhus reproved the offending bhikkhus, saying: "The laypeople of Śrāvastī brought robes specifically as an offering for bhikkhus who had lost their robes. You already had your three robes complete — why did you take their robes and give them to the group of six bhikkhus and to others?" Having reproved them, the bhikkhus of few desires went to the Blessed One, paid homage at his feet, and sat to one side. They then reported this matter fully to the Blessed One.

On account of this matter, the Blessed One convened the bhikkhus. Though he already knew, he nonetheless deliberately asked:

"Bhikkhus, is it true that you, already possessed of the three robes, accepted robes from laypeople and gave them to the group of six bhikkhus and to others?"

The bhikkhus replied:

"Blessed One, it is indeed so."

The Blessed One reproved the bhikkhus with numerous means, saying:

"What you have done is wrong — it is not in accord with proper conduct, it is not the way of śramaṇas, it is not pure practice, it is not proper behavior; you have done what should not be done. The laypeople of Śrāvastī brought robes specifically as an offering for bhikkhus who had lost their robes — why, when you already had your three robes complete, did you accept their robes and give them to the group of six bhikkhus and to others?"

Having reproved them, the Buddha said to the bhikkhus:

"These bhikkhus are foolish persons; they are a field for sowing many defiled seeds; they are the first to commit this offense. From this day forward, I shall establish a rule for the bhikkhus, comprising ten clauses of meaning, up to and including the clause concerning the long endurance of the true Dharma."

The rule to be proclaimed is as follows:

Should any bhikkhu whose robe is lost, stolen, burned, or carried away by water, and a layman or laywoman who is not a blood relative brings and offers many robes, requesting him to accept according to his wishes — that bhikkhu should know measure and accept accordingly. If he accepts beyond that measure, it is a nissaggiya pācittiya.

B. THE CHARACTERISTICS OF THE OFFENSE

Bhikkhu: as explained above.

Not a blood relative: a layman or a laywoman.

Robes: there are ten kinds, as previously explained.

If one robe is lost, one should not accept a replacement. If two robes are lost and one robe remains — whether double-layered, triple-layered, or quadruple-layered — it should be unfolded and made into a saṅghāṭī, an uttarāsaṅga, or an antarvāsa. If all three robes are lost, that bhikkhu should accept robes with a sense of measure. Measure has two meanings: the measure of a householder and the measure of one who has gone forth.

—The measure of a householder: one accepts according to the capacity of the white-robed donor who is giving the robe.

—The measure of one who has gone forth: namely, the three robes.

If a layman requests a bhikkhu to accept robes according to his wishes and offers many robes — whether fine, thin, or not durable — these should be folded into two, three, or four layers and sewn into a robe. On the shoulder, a piece should be folded and placed to block perspiration and form a fastening loop. If there is cloth remaining, one should tell the layman: "This cloth is left over; what should be done with it?" If the donor says: "I did not offer this on account of the loss of a robe — I offer it of my own free will as a gift to the Venerable One," then if the bhikkhu wishes to accept it, he may do so. If a bhikkhu accepts robes beyond the measure of contentment, he commits a nissaggiya pācittiya.

This nissaggiya offense must be forfeited before the Saṅgha, or before a group, or before an individual; it may not be forfeited before a separate assembly. If forfeited in such a manner, the forfeiture is invalid and constitutes a dukkaṭa.

When forfeiting, the bhikkhu should go before the Saṅgha, uncover the right shoulder, remove his sandals, pay homage to the senior bhikkhus, kneel with the right knee touching the ground, join his palms, and say:

"Venerable Saṅgha, please listen! I, the bhikkhu named …, having accepted robes beyond the measure of contentment, have committed a nissaggiya offense, and I now forfeit them before the Saṅgha."

Having forfeited, he must then confess the offense. The one who receives the confession must first make a proclamation:

"Venerable Saṅgha, please listen! The bhikkhu named … has accepted robes beyond the measure of contentment, has committed a nissaggiya offense, and has now forfeited them before the Saṅgha. If it is agreeable to the Saṅgha, the Saṅgha consents to my receiving the confession of the bhikkhu named …. This is the proclamation."

After the proclamation, the confession is received. The one receiving the confession should say to the offending bhikkhu:

"You should reproach yourself in your own mind!"

The offending bhikkhu replies:

"I shall do so."

The Saṅgha should return the robe to this bhikkhu by means of a kammavācā with one proclamation and one motion (ñatti-dutiya-kamma), as follows. The Saṅgha should appoint one capable of performing the kammavācā, who, based on the matter at hand, makes the proclamation:

"Venerable Saṅgha, please listen! This bhikkhu named … has accepted robes beyond the measure of contentment, has committed a nissaggiya offense, and has now forfeited them before the Saṅgha. If it is agreeable to the Saṅgha, the Saṅgha consents to returning these robes to the bhikkhu named …. This is the proclamation."

"Venerable Saṅgha, please listen! This bhikkhu named … has accepted robes beyond the measure of contentment, has committed a nissaggiya offense, and has now forfeited them before the Saṅgha. The Saṅgha now returns these robes to that bhikkhu. Those Elders who agree to returning these robes to that bhikkhu should remain silent. Those who do not agree should speak. The Saṅgha has consented to returning the robes to the bhikkhu named …."

"The Saṅgha has consented to returning the robes to the bhikkhu named …. The motion carries by silence. This matter is thus recorded."

If that bhikkhu has forfeited the robe before the Saṅgha and the Saṅgha does not return it, the Saṅgha commits a dukkaṭa. If at the time of return someone says "do not return it," that person commits a dukkaṭa.

If the robe is not returned but is instead transferred as a pure offering, given to another person, used to make the three robes, made into a pārikāra robe, deliberately damaged, burned, or worn until it is worn out — all of these constitute a dukkaṭa.

For a bhikkhunī, it is a nissaggiya pācittiya. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī, it is a dukkaṭa. This is called the offense.

Non-offense: if one accepts within the measure of contentment, or less than that measure; or if a layman offers many robes that are fine, thin, or not durable, and these are folded into two, three, or four layers and sewn into a robe, with a piece placed on the shoulder to block perspiration and form a fastening loop; if there is cloth remaining and one says to the layman: "There is cloth left over — what should be done with it?"; if the layman then says: "I did not offer this on account of the loss of a robe — I offered it of my own free will as a gift to the Venerable One" — if the layman speaks thus, and the bhikkhu needs it and accepts it, there is no offense.

Those who do not offend: the first to offend before the rule was established; one who is insane, mentally disturbed, or in extreme pain and distress.

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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.

Revision and annotation: Bhikkhu Thích Nguyên Chứng

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

Buddhist Studies Editorial Board, 2002