Relinquishment With Confession 20

Origin Story

At that time, the Buddha was in Sāvatthī in Jeta’s grove, Anāthapiṇḍika’s park. Then there was a group of bhikkhunīs who recited the precepts outdoors. Householders saw them and asked: “Venerables, why do you recite the precepts outdoors? Don’t you have a precept-recitation hall?” They answered: “No.” “If we give funds for a hall, can you build one?” They answered: “We can.” Then they gave things for building a precept-recitation hall. Then the bhikkhunīs thought: “When we recite the precepts, we quickly obtain a place to sit, and we sit there to recite the precepts. For bhikkhunīs, robes are hard to get, and we should have our five robes complete. We’d better take these things, exchange them for robes, and distribute them.” Then they exchanged them for robes, and distributed them. At a later time, the bhikkhunīs recited the precepts outdoors as before. Those householders saw them and then asked: “Why do you recite the precepts outdoors? Don’t you have a hall?” They answered: “No.” The householders said: “What did you do with the things we previously gave you for a precept-recitation hall?” They answered: “We didn’t do anything with them.” They asked again: “Why didn’t you do anything?” The bhikkhunīs said: “We thought: ‘We quickly obtain a place to sit where we can recite the precepts. For bhikkhunīs, robes are hard to get, and we should have our five robes complete. We’d better take these things and exchange them for robes.’ Then we exchanged these things for robes, and distributed them.”

Then those householders were upset and said: “These bhikkhunīs know no shame, they take without limit. Outwardly, they praise themselves: ‘We know the true dhamma’, how is that the true dhamma? They exchanged our things for a hall for robes, and distributed them, as if we don’t know that robes are hard to get, and they should have five robes complete? According to what the Buddha has said, one generates the highest merit by building a good building and offering it to the sangha of the four directions.” When the bhikkhunīs heard this, there were among them those with few wishes, who knew moderation, who practised the austerities, who were keen on training in the precepts, and who knew shame. They criticized these bhikkhunīs: “Why did you exchange things that householders have given for building a precept-recitation hall for robes, and distribute them?” The bhikkhunīs told the bhikkhus, and the bhikkhus went and told the World-honored One. The World-honored One then for this reason gathered the bhikkhu sangha, and criticized these bhikkhunīs: “What you did is wrong, is improper conduct, against the rules of renunciates, an impure practice, a practice not to be followed, shouldn’t be done. Why, bhikkhunīs, did you exchange things from householders for building a precept-recitation hall for robes, and distribute them?” Then, when the World-honored One had criticized these bhikkhunīs in countless ways, he said to the bhikkhus: “These bhikkhunīs have all kinds of taints, and are the first to break this precept. From now on, I’ll lay down a precept for the bhikkhunīs, and state the 10 principles: … So that the true dhamma may last long. Someone wishing to recite the precept should recite like this:

Final Ruling

‘If a bhikkhunī knows that a supporter has given something to the sangha for a certain purpose, and she diverts it towards another use, it’s a nissaggiya pācittiya.’”

Explanation

The meaning of “bhikkhunī” is as above.

“Giving something to the sangha for a certain purpose” means using what was given for building a precept-recitation hall to make robes, or using what was given for making robes to build a precept-recitation hall, or using what was given for this purpose for another purpose.

“The sangha’s things; what is for the sangha; and what belongs to the sangha”: “The sangha’s things” means what has already been promised to the sangha. “For the sangha” means what has already been made for the sangha, but hasn’t yet been promised to the sangha. “Belonging to the sangha” means what has already been promised and given to the sangha, what has already been handed over to the sangha.

If a bhikkhunī knows that a supporter has given something to the sangha for a certain purpose, and she diverts it towards another use, it’s a nissaggiya pācittiya. This nissaggiya should be relinquished to the sangha, or to a group of people, or to a single person. One may not relinquish it to a divided assembly. If she relinquishes it (to them), the relinquishing isn’t accomplished, and it’s a dukkaṭa. When she relinquishes it to the sangha, she should go into the midst of the sangha, uncover her right shoulder, take off her leather sandals, and having paid respect at the sangha’s feet, place her right knee on the ground, join her palms, and say:

Saṅghakamma

Venerable sisters, may the sangha listen. I, bhikkhunī So-and-so, have diverted for another use what was given to the sangha for a certain purpose. I’ve committed a nissaggiya pācittiya. Now I relinquish it to the sangha.”

Explanation (continued)

When she has relinquished it, she should confess. First the person who receives the confession should carry out the motion, and then receive the confession. She makes the motion as follows:

Saṅghakamma

Explanation (continued)

When she has carried out this motion, she should receive her confession and tell her:

“Correct your mind!” She answers: “Yes.” The sangha should then return that bhikkhunī’s robes, and a formal act with a motion as second should be carried out as follows: In the sangha, they should choose a capable person who can carry out formal acts as above. She should carry out the motion as follows:

Saṅghakamma

Venerable sisters, may the sangha listen. This bhikkhunī So-and-so has diverted for another use what was given to the sangha for a certain purpose. She has committed a nissaggiya pācittiya. Now she has relinquished it to the sangha. If the right time has come for the sangha, may the sangha approve to return bhikkhunī So-and-so’s robes. This is the motion.” “Venerable sisters, may the sangha listen. This bhikkhunī So-and-so has diverted for another use what was given to the sangha for a certain purpose. She has committed a nissaggiya pācittiya. Now she has relinquished it to the sangha. Those of the venerable sisters who accept that the sangha returns bhikkhunī So-and-so’s robes should remain silent. Those who don’t accept this should speak.” “The sangha has accepted to return bhikkhunī So-and-so’s robes. The sangha accepts this, therefore you’re silent. This matter is remembered thus.”

Explanation (continued)

If, after she has relinquished the robes in the midst of the sangha, they don’t return them, it’s a dukkaṭa. If when they return them, someone instructs them: “Don’t return them”, it’s a dukkaṭa (for that person). If they accept them and make the five robes out of them, if they turn them into a pure offering vikappana*, if they use them for another purpose, if they send them to someone, if they intentionally damage them, if they burn them, if they turn them into something other than a robe, or if they frequently wear them, in all cases it’s a dukkaṭa.

For a bhikkhu, it’s a dukkaṭa. For a sikkhamānā, a sāmaṇera, and a sāmaṇerī, it’s a dukkaṭa. This is called “to commit”.

“Not committed” means if she asks the owner and uses it, if she uses it for what it was intended; and if, when they give the item, they say: “Use it as you like,” the offense isn’t committed.

“Not committed” means if she’s the first offender when the precept hadn’t yet been laid down, if she’s mad, if she’s distracted, or if she’s overcome with pain. (End of the 20th rule.)

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