Lzh Dg Bu Vb Np 9Requesting Fine Robes From a Combined Robe Fund

– FOUR-PART VINAYA

– NISSAGGIYA PĀCITTIYA

9. URGING TWO HOUSEHOLDS TO COMBINE THEIR ROBE FUNDS

A. ORIGIN

At one time, the Buddha was dwelling in the garden of Anāthapiṇḍika, in the Jeta Grove, in the country of Śrāvastī.

At that time, a bhikkhu who was going on alms-round, at the proper time, put on his robe, took up his bowl, and entered the city of Śrāvastī to collect alms. Going in order, he arrived at the house of a certain householder and overheard the householder and his wife discussing: "Bhadrananda, the son of the Śākyas, is an old acquaintance of ours. We should purchase a robe of such a kind to offer to him." He then arrived at another householder's house, and heard that couple likewise discussing: "Bhadrananda is a former acquaintance of ours. We should purchase a robe of such a kind to offer to him."

When that alms-going bhikkhu had finished his alms-round and left the city of Śrāvastī, he returned to the monastery and, upon seeing Bhadrananda the son of the Śākyas, said to him:

"Venerable sir, you are a person of great merit."

Bhadrananda asked:

"For what reason do you call me a person of great merit?"

The alms-going bhikkhu replied:

"Just now, when I entered the city of Śrāvastī to collect alms, I arrived in order at one householder's house and overheard the couple discussing: 'Bhadrananda the son of the Śākyas is an old acquaintance of ours. We should purchase a robe of such a kind to offer to him.' Then at another householder's house I overheard that couple likewise discussing: 'Bhadrananda is a former acquaintance of ours. We should purchase a robe of such a kind to offer to him.'"

Bhadrananda then asked:

"Is this certain?"

The alms-going bhikkhu said:

"It is certain."

Bhadrananda further asked:

"Where is that householder's house located? Which direction does the door face?"

The alms-going bhikkhu replied:

"The house is in such a place, the door faces such a direction."

Having heard this, Bhadrananda said to that bhikkhu:

"Indeed, those are the homes of my donors, who regularly make offerings and provide for me."

The next morning, Bhadrananda put on his robe, took up his bowl, and entered the city of Śrāvastī. He went to the homes of the two householders and said:

"Do you intend to give me a robe?"

The householders replied:

"We did discuss this privately."

Bhadrananda the son of the Śākyas said:

"If you wish to give me a robe, you might combine your funds and make a single robe — wide, long, and sturdy — according to the style I wear. If it does not accord with the style I wear, it is not what I need."

Upon hearing this, the householders reproached him together:

"Bhadrananda the son of the Śākyas does not know contentment; he has no sense of shame or remorse. Outwardly he declares, 'I know the true Dharma,' yet he is greedy and insatiable. How then can there be true Dharma in him? Though the giver may not grow weary of giving, the one who receives ought to know contentment. How is it that he lurked and listened to what was spoken in private?"

At that time, the alms-going bhikkhu, upon hearing this, rebuked Bhadrananda the son of the Śākyas:

"Why did you go and forcibly demand robes from people?"

Thereupon, that alms-going bhikkhu left the city and went to the monastery, where he related this matter to the other bhikkhus.

Among the bhikkhus who heard this, those who were of few desires and contentment, who practised the ascetic practices, were fond of studying the precepts, and who had a sense of shame and remorse, reproached Bhadrananda the son of the Śākyas: "Why did you go and forcibly demand robes from people?"

Having rebuked him, they went before the Blessed One, paid homage at the feet of the Buddha, and reported the matter fully to the Blessed One.

The Blessed One, on account of this matter, convened the assembly of bhikkhus and rebuked Bhadrananda the son of the Śākyas:

"What you have done is wrong; it is not in accordance with proper deportment, it is not the conduct of a śramaṇa, it is not pure conduct, it is not befitting behaviour — it is something that should not have been done. Why did you go and forcibly demand robes from people?"

After rebuking Bhadrananda with numerous skillful means, the Blessed One addressed the bhikkhus:

"This Bhadrananda is a foolish person; he is one who plants many seeds of defilement; he is the first to commit this offense. From this time forth, I shall lay down a precept for the bhikkhus comprising ten phrases of meaning, up to and including the phrase for the long endurance of the true Dharma."

The precept to be recited shall be stated thus:

Should any bhikkhu, when two householders or their wives have set aside funds to procure robes for a bhikkhu, both saying, "We have set aside funds to have a robe of such a kind made to offer to such-and-such a bhikkhu" — and that bhikkhu, going to the two households, says: "Excellent — please combine those funds set aside in such and such a way to obtain a robe for me; let them be combined to make a single robe" — out of a desire for something finer; if he receives it, it is a nissaggiya pācittiya.

After the Blessed One had thus laid down this precept for the bhikkhus, at that time a certain householder wished to offer a robe according to the bhikkhu's preference and asked:

"What kind of robe does the Venerable One need?"

The bhikkhu, in doubt, did not dare to reply. The Buddha instructed:

"If a householder invites the bhikkhu to express his preference, the bhikkhu may respond."

At that time, householders were having valuable robes made to offer to a bhikkhu; but that bhikkhu was one of few desires and contentment and did not wish to wear a valuable robe — he needed a less valuable robe — yet being doubtful, he did not dare to express his own preference. The Buddha instructed:

"Bhikkhus who are of few desires and contentment are permitted to express their preference for a less valuable robe."

From this time forth, the precept shall be stated thus:

Should any bhikkhu, when two householders or their wives have set aside funds to procure robes for a bhikkhu, both saying, "We have set aside funds to have a robe of such a kind made to offer to such-and-such a bhikkhu" — and that bhikkhu, without having first received an invitation from the householders to express his preference, goes to the two households and says: "Excellent — please combine those funds set aside in such and such a way to obtain a robe for me; let them be combined to make a single robe" — out of a desire for something finer; if he receives it, it is a nissaggiya pācittiya.

B. THE CHARACTERISTICS OF THE OFFENSE

Bhikkhu: as explained above.

Householder, wife of a householder, robe fund, robe, seeking — all as previously explained.

If a bhikkhu, without having previously received an invitation to express his preference, goes to seek a valuable and large robe, and receives the robe, it is a nissaggiya pācittiya. If he goes to demand it but does not receive it, it is a dukkaṭa.

This nissaggiya item must be forfeited to the Saṅgha, or to a group, or to an individual; it may not be forfeited outside the assembly. If the forfeiture is not properly carried out, it is a dukkaṭa.

When forfeiting, one should go before the Saṅgha, uncover the right shoulder, remove one's sandals, bow before the senior elder, kneel with the right knee touching the ground, join the palms, and declare:

"Venerable Saṅgha, please listen! I, the bhikkhu named …, without having previously received an invitation to express my preference, went to seek and obtained a valuable robe, committing a forfeiture offense. I now forfeit it to the Saṅgha."

After forfeiting, one must confess the offense. First, the one who is to receive the confession should make a formal announcement:

"Venerable Saṅgha, please listen! This bhikkhu named … , without having previously received an invitation to express his preference, went to seek and obtained a valuable robe, committing a forfeiture offense, and has now forfeited it to the Saṅgha. If it is agreeable to the Saṅgha, the Saṅgha consents that I receive the confession of the bhikkhu named …. This is the announcement."

After making the announcement, one then receives the confession. The one receiving the confession should instruct that bhikkhu:

"Examine your own mind with reproach!"

The offending bhikkhu replies:

"I shall do so."

The Saṅgha should then return the robe to that bhikkhu at once, by means of a motion-and-one-proclamation kammavācā, as follows: a capable member of the assembly should be appointed to perform the kammavācā, and based upon the above matter, should make the announcement:

"Venerable Saṅgha, please listen! This bhikkhu named … , without having previously received an invitation to express his preference, went and demanded and obtained a valuable robe, committing a forfeiture offense, and has now forfeited it to the Saṅgha. If it is agreeable to the Saṅgha, the Saṅgha consents to return this robe to this bhikkhu. This is the announcement."

"Venerable Saṅgha, please listen! This bhikkhu named …, without having previously received an invitation to express his preference, went and demanded and obtained a valuable robe, committing a forfeiture offense, and has now forfeited it to the Saṅgha. The Saṅgha now returns this robe to this bhikkhu. Those elders who agree to the Saṅgha's returning this robe to this bhikkhu should remain silent. Those who do not agree should speak."

"The Saṅgha has consented to give the robe to this bhikkhu. The Saṅgha agrees and has remained silent. This matter is thus recorded."

If this bhikkhu forfeits the robe before the Saṅgha and the Saṅgha does not return it, that is a dukkaṭa. If someone instructs "do not return it," that person commits a dukkaṭa.

If one makes a formal transfer of ownership, or assigns it to another, or uses it to make one of the three robes, or makes it into a pārikara robe, or deliberately destroys it — all such acts are dukkaṭa.

For a bhikkhunī: nissaggiya pācittiya. For a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerī: dukkaṭa. These are called offenses.

Non-offense: if the bhikkhu had previously received an invitation to express his preference before going to make the request; or if, in the case of a valuable robe, one requests a less valuable robe instead.

Or if one makes a request from a relative, or makes a request from one who has gone forth; or if one seeks a robe on behalf of another person; or if another person seeks a robe on one's behalf; or if one has not sought it and it comes to one of its own accord — there is no offense.

Those who do not commit an offense: the first offender before the precept was established; one who is insane, mentally disturbed, or overwhelmed by severe 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.

Edited and annotated by Bhikkhu Thích Nguyên Chứng

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

Buddhist Studies Editorial Committee 2002