Bu Np 77. Accepting too many robes
Pāli / Sanskrit:Tatuttari
When a monk’s robes are lost or destroyed, he should show moderation in asking for robe-cloth. If he does not, he must relinquish the robe-cloth and confess the offense.
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Commentary on the Tatuttari Sutta (Bu Np 7)
Background
The Tatuttari Sutta belongs to the Vinaya Piṭaka of the Theravāda tradition, forming part of the Nissaggiya Pācittiya — rules whose violation requires confession of an offense and forfeiture of the relevant article. This sutta arose from a specific situation within the early Saṅgha.
During the time when the Blessed One was still present in the world, certain monks had their robes lost or damaged. Seeing their difficult circumstances, they began requesting lay followers to provide cloth for the making of new robes. However, some monks took advantage of this situation to request an excessive quantity of cloth, even selecting the finest available, far beyond what their actual needs required. This caused distress to the laypeople and brought dishonor upon the Saṅgha. The Blessed One therefore established this rule in order to train the monks always to cultivate restraint (sammā-dama) in their use of requisites.
Main Content
This sutta stipulates that when a monk's robe has been lost or damaged, he is permitted to request lay followers to provide cloth for the making of a new robe. This is indeed proper, since the robe is one of the three necessary requisites (taccā-requisites) in the practice of a monastic. Nevertheless, the Buddha-Dhamma emphasizes the principle of "restraint" (pariggaha) in making such a request.
Specifically, a monk should not request more cloth than is necessary to make a suitable robe. If a monk abuses this allowance — requesting the finest types of cloth or quantities beyond reasonable measure — such conduct becomes a Nissaggiya Pācittiya offense. The consequence is that the monk must confess the offense before the Saṅgha, forfeit all the cloth he has received (the cloth being taken away and transferred to the Saṅgha), and thereafter undergo the restoration of good standing through the act of confession and repentance.
This principle of "restraint" is not intended to limit a monk's legitimate needs, but rather to cultivate a mind free from greed and free from placing material comfort above the foremost goal — the practice leading to liberation.
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