Lzh Mi Bi Vb Np 5Accepting Too Many Robes

Exposition of the Tatuttari Rule: On Accepting Too Many Robes

Background

The Tatuttari rule belongs to the Nissaggiya Pācittiya section of the Vinaya Piṭaka in the Theravāda tradition. It is the fifth rule in the group of precepts regulating the robes of bhikkhus, one of the fundamental matters the Buddha established from the earliest days of the founding of the Sangha.

In the spirit of the four requisites (cattāro paccaya), the four necessities of one gone forth, robes are only a means to cover the body, protect against heat and cold, and maintain proper deportment; they are not property to be accumulated. In the Buddha’s time, some bhikkhus accepted too many robes from donors, creating an impression of greed and causing the lay community to lose faith. This was contrary to the image of a renunciant living with few wishes and contentment (appiccha santuṭṭhi).

The Tatuttari rule arose to regulate the receiving and keeping of robes, ensuring that bhikkhus live simply, do not waste the property given in faith, and preserve the purity of the renunciant in the eyes of the world.

Main Content

The specific content of this rule has not yet been fully translated in the descriptive information, but based on the Pāli Vinaya tradition, the fifth Nissaggiya Pācittiya rule establishes limits on the number of robes a bhikkhu may receive and keep.

According to the general spirit of the rules on robes, a standard bhikkhu may possess only the three basic robes (ti-cīvara): the saṅghāṭi, or outer robe; the uttarāsaṅga, or upper robe; and the antaravāsaka, or inner robe. When he receives a fourth robe or more without a legitimate reason permitted by the Vinaya, the bhikkhu commits an offense of forfeiture and confession.

When this rule is violated, the bhikkhu must perform the procedure of "forfeiture" (nissajjati), that is, hand over the extra robe to the Sangha or to a group of bhikkhus, confess the offense, and repent. After the procedure is completed, the Sangha may return the robe to him if it deems this necessary, but the breach of the rule has been acknowledged.

This rule expresses the principle that "what is enough for use is enough" (yāvadatthaṃ), without surplus accumulation. It is also a way of training the mind to be free from greed and content with the minimum necessary for practice.

Practical Meaning

The Tatuttari rule is not merely a material regulation, but a tool for training the mind in fewness of wishes and contentment, the foundation of the renunciant’s virtue. When a bhikkhu limits possessions, clinging (upādāna) is reduced, and the mind becomes lighter and freer in meditation.

For lay donors, this rule helps them understand that giving is not a matter of quantity, much or little, but of a pure heart. A Sangha that keeps the precepts strictly is a true field of merit, worthy of reverence.

In the context of modern practice, even for those who are not monastics, the principle of "not accumulating beyond what is necessary" still has deep value. We live in a consumer society, constantly urged to buy and accumulate. The spirit of the Tatuttari rule reminds us: live simply, know what is enough, so that the mind may be light.