Xct Mu Bu Pm Sk 2Nātyutkṛṣtaṁ nivāsayiṣyāma
Pāli / Sanskrit:Nātyutkṛṣtaṁ nivāsayiṣyāma
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Nātyutkṛṣtaṁ nivāsayiṣyāma
AI Exposition — Comparative Tibetan Vinaya, Item Xct Mu Bu Pm Sk 2
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Source Status
The discourse item bearing the siglum Xct Mu Bu Pm Sk 2 belongs to the Comparative Vinaya — Tibetan collection, within the tradition of Sectarian Canons · Comparative. The original full text of this item has not yet been directly collated in the database currently being used. The exposition below is not a translation of the original discourse and cannot reproduce the source text verbatim. What is presented here is based only on the provided descriptive information, combined with general understanding of comparative Vinaya texts in the sectarian Buddhist traditions. Readers should consult specialized academic sources to verify the specific content.
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Context
The Comparative Vinaya — Tibetan collection is a distinctive type of text in comparative Buddhist studies. Rather than recording only a single Vinaya system of one school, comparative texts of this kind gather and compare Vinaya provisions from various schools, often transmitted in parallel in several languages: Pāli, Sanskrit, Tibetan, and Chinese, in order to clarify similarities and differences among lineages.
The siglum Xct Mu Bu Pm Sk 2 suggests that this is the second item in a subgroup of texts related to the Prātimokṣa (the disciplinary code of precepts for monks or nuns) of a specific school marked as Mu and Bu, possibly related to classification by school and ordination category. The Sanskrit title Nātyutkṛṣtaṁ nivāsayiṣyāma is a vow-like statement or provision written in Buddhist Sanskrit, reflecting the character of the training rules recorded in the Prātimokṣa.
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Content Identifiable from the Descriptive Information
The Sanskrit title Nātyutkṛṣtaṁ nivāsayiṣyāma may be analyzed linguistically as follows:
- Nātyutkṛṣtam: composed of na (not) + ati (too, excessively) + utkṛṣṭa (noble, excellent, finest) → meaning “not too luxurious,” “not exceeding what is suitably fine.”
- Nivāsayiṣyāma: first-person plural future form of the verb nivāsayati, “to wear clothing,” “to put on the body” → meaning “we shall wear,” “we shall put on.”
Taken together, the sentence may be understood in general as: “We shall not wear clothing that is too luxurious, too fine”. This is a collective vow of the bhikkhus concerning the proper use of robes in accordance with contentment, without attachment to luxurious garments.
As a type of training rule, this content likely belongs to the group of regulations on robes and the use of material requisites, one of the central areas of the Buddhist Vinaya. In many Prātimokṣa systems, provisions concerning how to wear robes, what kinds of cloth may be used, and how to receive and handle robes are prescribed in detail in order to protect the virtue of contentment and avoid attachment to outward appearance.
However, since there is no confirmed collated full text, any more detailed interpretation regarding rule number, category of offense, or related form of confession lies beyond what this exposition can verify.
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Meaning for Practice
Although the specific content has not yet been collated in full, the basic spirit suggested by the title still bears deep value for practice and is consistent with the entire system of Buddhist Vinaya:
Contentment in the use of requisites is one of the foundational virtues of the renunciant life. A practitioner does not seek luxurious clothing in order to display status or satisfy aesthetic preference. Clothing is received and used purely as a means to cover the body, protect health, and manifest the form of a renunciant within the community.
The collective vow “we shall not wear clothing that is too luxurious” reflects the spirit of living together within the discipline: the training rules are not merely individual restraints, but the commitment of the whole Sangha before the Buddhadharma. When the entire Sangha vows together to live simply in the use of requisites, this creates a wholesome environment of practice, less distracted by imaginings about appearance and material things.
Furthermore, from the perspective of sectarian comparison, the presence of similar provisions in various Vinaya traditions shows that this is a principle unanimously recognized throughout the Buddhist tradition, regardless of school. This reminds the researcher that although the schools may differ in detail, the core spirit of the discipline still turns toward a common goal: liberation from craving and the cultivation of a pure life of brahmacarya.
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Comparative Note
Because the full source text of Xct Mu Bu Pm Sk 2 has not yet been directly collated, researchers should approach this text through academic editions specializing in the Sanskrit and Tibetan Vinaya of the Buddhist schools. The linguistic analysis of the title in this exposition is only an initial reference and needs verification by scholars specializing in Buddhist Sanskrit and the history of Buddhist schools.
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