Preface
The
Vinayapiṭaka was very
instrumental in the study of the Indian culture during the time of Buddha. The
culture, character and nature of the Indian people during that time can be
found in the Vinayapitaka.
In addition, it can be seen in the Vinaya
how Buddha, when forming Buddhist organization, made sure that there is harmony
between the monks of various castes and from different localities.
For
the advancement of an organization it is essential to have rules and practices.
The rule for a Buddhist organization is the vinaya or the monastic code. Buddha had laid
down the rules in this code of conduct. If we study the majority of the rules
we can see that the rules were laid down so as to be free from the criticism
and censure of people of that time. It was the intention of Buddha as mentioned
in “Appasannanam pasadaya pasannanam bhiyyobhavaya“. It is true that the Ecclesiastical
code of conduct was introduced so that people who do not worship Buddhism will
begin to worship it, and for those who already worship it to have more respect.
Buddha
did not want his disciples, that is, the members of the Saṃgha-Order, to be condemned or reprimanded by the
people. Buddha did not want the people to see monks as being without discipline. People
should see monks as being pure.
They should be revered by the people. That is why Buddha laid down the Ecclesiastical
code of conduct. He punished monks who do not follow the codes of conduct.
Monks who had committed serious sins were expelled from monk-hood. In this way
the disciples of Buddha became cultured in mind and body, and their spiritual
life became progressed
Members
of the Saṃgha had relinquished their
family, home and property and therefore they have not property of their own.
They do not have any source of income, they do not cook for themselves, and do
not have any possessions bought with their own money. They have to rely solely
on donors for their clothing, food and dwelling place to stay. Even when they
are unwell they have to depend on the donors for medicines. That is why it is
very important to have the trust of donors. Buddha controlled his disciples by
means of the codes of conducts in order that they will be revered by the people.
When
Buddha formed the religious organizations he not only took into consideration
the quality, but also the quantity of the organizations. Religious activities
can be carried out extensively only when there are a large number of Saṃgha.
To
make the monks well qualified, Buddha preached the Four Noble Truths which had
never been known by anyone before. By this way, the Buddha’s disciples became
the noble ariyas, and their
competency reached their peak.
Buddha
also paid attention for the increase in number of monks. After Buddha had spent
rains retreat first in the Migadāvana,
deer park, on the full moon day
of Kattika, Buddha told the sixty
kinds of monks as such “Caratja bhikkhave carikam bahujanahitmya Bahujanasukhaya etc., “and sent them out as
missionaries to spread Buddhism. Buddha instructed that the monks should go on
their way alone, and not in groups of twos or threes. The consequence was that
people with basic knowledge in various places come to know about the Four Noble
Truths and also there was a remarkable increase in the number of Saṃgha Order.
At
that time, Buddha had not yet laid down strict rules for a layman to become a
member of the Saṃgha.
Anyone can enter monk-hood easily by calling Ehi bhikkhu and taking three refuges.
That
is why during the early days of Buddha, one can become a member of the Saṃgha just by calling “Ehi bhikkhu”, and one can become a monk just by taking
refuge in the Three Gems.
Later,
just as there were genuine monks becoming members of the Saṃgha, fake monks also entered the Buddhist
organizations. That is why Buddha withdrew the decree by which a layperson can
become a monk just by taking refuge in the Three Gems, and ordered that one can
become a monk only by reciting the sacred Pali texts (kammavācā). Previously a layperson can become a monk
without being questioned, but later, one can become a monk only after being questioned
about their social and private affairs. Specifications were made as to the
requirements for becoming a member of the Saṃgha. This is the systematic arrangement of
Buddha for the purity and longevity of religious organizations.
With
the improvement of the religious organizations, the reverence and donations by
the people to the monks increased. Some monks, without consideration, began using
the donations. Buddha then laid down rules regarding accepting donations of the
four material requisites, namely, robes, alms-food, monastic dwelling, and
medicines, rules for their usage and preservation.
In
addition to being allowed to eat the food obtained from going on rounds of
alms-food, monks are also allowed to eat at the donors’ house upon invitation.
Regarding the use robes, although only Pamsukūlacivara, or robes of dust
stained rags rescued from the rubbish dump could be worn, monks were then
onwards allowed to wear the Gahapaticivara robes.
Previously monks had to reside only under trees, in caves, forests, mountains
and haystacks, but were allowed to reside in monasteries built by laypeople.
Monks
who had previously relied on the traditional medicines such as gooseberry
dipped in cow’s urine, can now take the medicines known as “Sappi Navanita Tela
Madhu Phanita “. That is why the life of a monk is not restricted to abiding in
the forest but they can live in towns and look after the development of the
mundane and supra-mundane benefits of laypeople. Accordingly people gain merits
because of the monks. They also improve their moral conducts (sīla) and have the chance to practice mental
cultivation (bhavanā).
Just
as devote Buddhists support the daily life of monks, monks in return look into the people’s welfare of
both mundane and supra-mundane affairs. This is the essence which can be found
in the Vinaya literature.
That is why Vinaya
should be studied so as to understand the subsistence of the monks. The true
life of Buddhist monks can be realized by studying the Vinaya. Only then can people pay reverence to the
Buddhist monks. Laypeople can then solve the problems of four kinds of requisite
faced by monks. With this intention the
When there is Vinaya, there will be religion.
Breaking of the Vinaya will about the extinction of Buddhism.
The day that the Vinaya becomes extinct
Is the day when Buddhism ceases to exist.
*******
(1:1) The classification
of Piṭaka
Buddhism
consists of three aspects, the doctrinal (Pariyatti), the practical (Paṭipatti)
and the realizable (Paṭivedha), which are interdependent and interrelated. They
are commonly known as Dhamma. The Dhamma is classified into different divisions,
namely;
1.
Three constituents parts (Tipiṭaka)
2.
Five Collections (Pañca Nikāya) and
3.
84000 groups of doctrines (Caturāsīti Dhammakkhanda Sahassāni). The doctrine in
the Tipiṭaka is estimated to be about eleven times the size of the Christian
Bible.
(1:2) Three Piṭakas and Five Nikāyas
As
is generally known, the Piṭaka texts, the words of the Buddha, are recorded in
the Pāḷi language. These texts are divided into three divisions which are known
as Three Piṭakas. Piṭaka literally means 'Basket'. As the word itself implies,
the Three Baskets are,
1.
The Basket of discipline (Vinaya Piṭaka)
2.
The Basket of Discourse (Suttanta Piṭaka) and
3.
The Basket of Ultimate Things (Abhidhamma Piṭaka).
And other words, this Piṭaka can be classified
into five Nikāyas (Collections). They are;
1.
DīghaNikāya - Collection of long discourses of the Buddha
2.
MajjimaNikāya - Collection of middle length discourses
3.
SaṃyuttaNikāya - Collection of group of connected discourses
4.
AṅguttaraNikāya - Collection of numerically graduated discourses and
5.
KhuddakaNikāya - Collection of miscellaneous works.
When
the Pāḷi texts as a whole are divided into Nikāyas, the five books of Vinaya
and the seven books of Abhidhamma are included in the KhuddakaNikāya. There are
52 Pāḷi works or books in all as accepted by the Sixth International Buddhist
Council of 1954 - 56. Therefore all the teachings of the Buddha are included in
the Five Nikāyas or Three Piṭakas.
(1:3) Three Main Divisions of Vinaya Piṭaka
At
the First Buddhist Council, The Theras headed by the Venerable Mahākassapa
grouped the Vinaya into three main divisions as;
1.
SuttaVibhaṅgha
2.
Khandhaka and
3.
Parivāra.
The
SuttaVibhaṅgha consists of two, Bhikkhuvibhaṅgha and Bhikkhunīvibhaṅgha which are known as Ubhatovibhaṅgha (Double Vibhaṅgha).
The former consists of 227 rules laid down for the bhikkhus (Buddhist monks)
and the latter deals with 311 rules related to bhikkhunīs (Buddhist nuns). The
former is more comprehensive than the latter, hence it also goes by the name of
Mahāvibhaṅgha.
The Khandaka-
literally- means ‘Chapter, Section’. There are 22 khandakas in all, divided
into two groups: Mahāvagga or Great Chapter, composed of ten khandakas, and Cūḷavagga or Lesser Chapter,
composed of twelve.
Basically, pari-
means all round, surrounds; and vāra is time, opportunity. The term ‘Parivāra’
means ‘retinue’. In this context it connotes an appendix. It is found that
those rules not mentioned in the UbhatoVibhaṅgha and Khandaka are dealt with in the Parivāra.
Hence Parivāra may be considered as an appendix to Vinaya Piṭaka. Some scholars
said that this Parivāra, an abstract of the other parts of the Vinaya, is in
fact a very much later compilation, and probably the work of a Sri-Lanka Thera.
It can be called “a digest of the entire Vinaya Piṭaka”, setting forth the
method of teaching Vinaya. Therefore it is a recapitulation of the previous
sections, with summaries of the rules classified and reclassified in various
ways for instructional purposes.
In compiling the
Vinaya Piṭaka at the First Great Council, it was classified into three divisions
as already mentioned above. When those three divisions were expanded, they
became five divisions, namely;
1.
Bhikkhu Vibhaṅgha
2.
Bhikkhunī Vibhaṅgha
3.
Mahāvagga
4.
Cūḷavagga and
5.
Parivāra.
Therefore,
with reference to the reciting bhikkhus at the First Great Council, it can be said
that the above mentioned books comprised the five books of Vinaya. However, at
a later date, the following five books of Vinaya came to be defined, they are;
1.
Pārājika Pāḷi
2.
Pācittiya Pāḷi
3.
Mahāvagga Pāḷi
4.
Cūḷavagga Pāḷi and
5.
Parivāra Pāḷi.
These
five books are called Pāḷi, the original words of the Buddha. For those Pāḷi
words which are difficult to understand, there are the Commentaries (Aṭṭhakathās)
and Sub-commentaries (Ṭīkās) as follows;
1.
Khaṅkāvitaraṇī Aṭṭhakathā
2.
Vinayasaṅgaha Aṭṭhakathā and
3.
Samantapāsādikā Aṭṭhakathā (Pārājikakaṇḍa Aṭṭhakathā (I) (II), Pācityādi Aṭṭhakathā
and Cūḷavaggādi Aṭṭhakathā, altogether four books). These are known as Aṭṭhakathās.
1.
Sāratthadīpanī Ṭīkā (three books)
2.
Vimativinodanī Ṭīkā (two books) and
3.
Vajīrabuddhi Ṭīkā. These are known as Ṭīkās.
When the
Buddha was nearing his demise, the bhikkhus showed grave concern about the
future of the Buddha's Teachings. So the Buddha wished to allay their fears.
The Buddha said thus;
"Ānandā,
do not think the Buddha is no more. Do not think there is no teacher for you.
Whatever Dhamma and Vinaya I have taught and formulated for you, that will be
your teacher when I am gone."
Dhamma,
Vinaya was the Buddha's own name for the religion he founded. Dhamma- the
truth, is what he discovered and pointed out as advice for all who want to gain
release from suffering. Vinaya- discipline, is what he formulated as rules,
ideals, and standards of behaviour for those of his followers who went forth
from home-life to take up the quest for release in greater earnestness.
At
the First Buddhist Council, the Teachings of the Buddha were classified into
Dhamma and Vinaya. At that time, Venerable UPāḷi was chosen to recite the Vinaya.
He was the foremost bhikkhu, even during the life time of the Buddha, in the
learning and practice of the Vinaya. The remaining portions of the Buddha's sayings
other than the Vinaya were classified into the Dhamma in which Suttanta and
Abhidhamma were included.
The
term Vinaya means instruction, admonishment or guidance. So the Vinaya will
admonish the one who follows it to keep away from doing what is not proper to
do as well as to arouse him to do what is beneficial to do. In other words, it
means rules of conduct for bhikkhus and bhikkhunīs, procedural rules to be
followed within the Saṃgha or disciplinary code for self training laid down by
the Buddha for bhikkhus and bhikkhunīs to observe.
According
to the Commentary, Vinaya is the taming of physical and verbal actions. It
implies restraining from evil physical and verbal actions. It has been said
"There is no transgression of Vinaya rules by mental action (Manodvāre Āpattināma
natthi)" Mind works very rapidly so that it is almost impossible to guard
it against evil. That was why the Buddha did not lay down disciplinary rules
that pertain to mental action.
At
the First Buddhist Council, Venerable Mahākassapa asked the bhikkhus
"Among the three Piṭakas, with which piṭaka shall we start reciting?"
The bhikkhus replied thus, "Vinaya is the lifeblood of Sāsanā. For so long
as Vinaya exists the Sāsanā exists. Therefore we shall start reciting Vinayapiṭaka
in unison."
If
there is not Vinaya to control the Order of the bhikkhus, or if they do not
follow the Vinaya rules, they would be a bad community of bhikkhus and such
will not be conducive to the arising of saddhā (faith) and pasanna (clarity) in
other people. And also the virtuous bhikkhus who can protect the Sāsanā will be
rare in the world. Only when rules and regulations of Vinaya are followed,
would there be a good community of bhikkhus and such will be conducive to the
arising of saddhā and pasanna and virtuous bhikkhus also will appear and stand
in our Sāsanā.
When
there is, at least, one virtuous bhikkhu in our Sāsanā, he can make someone to
be a novice. If there are four pure bhikkhus, they can consecrate the ground to
build a Sīmā Hall in order to perform every kind of Saṃghakamma,
the formal act of the Saṃgha. Five bhikkhus can give the ordination to a
candidate to be a monk in the region of paccantarika, remote area from the
central
(1:5) The
Objectives of the Vinaya
There
are (227) rules that the bhikkhus must follow. The rules of Vinaya were
promulgated by the Buddha with the ten objectives for the community of the
bhikkhus. They are;
1. The excellence of the Saṃgha (Saṃghasuṭṭhutāya)
2. The well-being of the Saṃgha (Saṃghaphāsutāya)
3. The control of ill-controlled bhikkhus (Dummaṇkūnaṃpuggalānaṃ
niggahāya)
4. The comfort of well-behaved bhikkhus (Pesalānaṃ
puggalānaṃ phāsuvihārāya)
5. The restraint of the Āsava (canker) in this
present state (Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya)
6. The protection against the Āsava in the
future state (Saṃparāyikānaṃ āsavānaṃ paṭighātāya)
7. The giving of confidence to those of a
little faith (Apasannānaṃ pasādāya)
8.
The increasing confidence of the faithful (Pasannānaṃ bhiyyobhāvāya)
9.
The establishment of the true Dhamma (Saddhammaṃ ṭhitiyā) and
10.
The support of the Vinaya (Vinayānuggahāya).
For
these ten reasons, with the acknowledgment of the Saṃgha, the Buddha laid down
the Vinaya rules for the well-being of the Saṃgha. The bhikkhus who follow them
can get a peaceful life and control the bad community of bhikkhus. If a bhikkhu
lives according to these Vinaya rules, he can restrain and protect the
defilement in him for this life as well as next. Those who have a little faith
also can revere the Order of the bhikkhus. The Buddhists will increase their
faith and confidence in the Saṃgha. In this way, the teachings of the Buddha
will last long and the whole community of the Saṃgha will get the benefits of
rules and regulations of the Vinaya.
(1:6) The Meaning
of the Word 'Vinaya'
Vividhavisesanayattā, vinayanato ceva Kāyavācānaṃ.
Vinayatthavidhūhi, ayaṃ vinayo vinayoti akkhāto.
According
to this verse which shows the commentary of the word 'vinaya', it can be
translated into three ways. It is called 'vinaya' because there are manyfold
ways in it or there are different ways in it or it can tame both bodily and
verbal action.
There
are manyfold ways in the 'vinaya' which are five kinds of uddesa, seven types
of Āpatti, two sorts of mātikā, two Vibhaṅgha , twenty two khandakas and
sixteen Parivāras.
There
are different ways in 'vinaya' from that of Suttanta and Abhidhamma which are
called the supplementary regulation which is known as 'anupaññatti' in Pāḷi. This
anupaññatti can be subdivided into three types. They are;
1. Āpattikara anupaññatti
= The supplementary
regulation that has been promulgated and confirmed as offences
2. Anāpattikara anupaññatti
= The supplementary
regulation that is exempted from some offences and
3. Āpattiupatthambhaka
anupaññatti = The supplementary
regulation reaffirmed by the Buddha as offences.
It
can tame both bodily and verbal actions. By following the vinaya rules it can
control our deeds and speech directly and also indirectly control our mind when
our deeds and speech are pure and calm under control of the vinaya rules.
(1:7) The Need to
Promulgate the Vinaya rules
During
the time when the Buddha spent his rains in Verañjā, Venerable Sāriputta asked
the Buddha that which Buddha's Sāsanā did not last long and which Buddha's Sāsanā
lasted long. The Buddha gave the answer to these questions that the Sāsanā of
Vipassī, Sikhī and Vessabū did not last long for they did not teach the Dhamma
in detail and did not lay down Āṇāpātimokkha, the rules of conduct for the Saṃgha
community. So after disappearance of those Buddhas and their disciples, the Sāsanās
rapidly vanished.
The
Sāsanās of Kakusanna, Koṇāgamana and Kassapa lasted long for they taught the
Dhamma in detail and Āṇāpātimokkha rules also were laid down. For this reason,
new generations of their disciples supported their Sāsanās to last long.
When
the Buddha said like that, Venerable Sāriputta requested the Buddha to
promulgate Pātimokkha Vinaya Rules but the Buddha denied his request and said
that he knew the time; he would lay down those rules only when the need arose;
without need, he would not do that.
The
Buddha said that only when the following cases appeared among the bhikkhus, he
would promulgate those rules concerned. They are;
1. Only when the Saṃgha has attained long
standing,
2. Only when the Saṃgha has attained full
development,
3. Only when the Saṃgha has attained
plenty of gain, and
4. Only when the Saṃgha has attained great
learning.
At
that time, the need for promulgating Vinaya rules would arise in Sāsanā because
of the offences committed by some bhikkhus, motivated by Āsava (canker).
(1:8) Three Verses
of Ovādapātimokkha
Ovādapātimokkha
means the Pātimokkha of exhortation that successive Buddhas exhort their disciples
and followers. Āṇāpātimokkha is the authority of the Buddhas concerned in order
to control bad behaviours of their disciples which are known as Vinaya Rules.
Before being promulgated any Vinaya rules, the Buddha himself gave the
exhortation to the disciples on Observance Days with three verses which are
called Ovādapātimokkha. They are:
1. Khantī paramaṃ
tapotitikkhā, nibbānaṃ paramaṃ vadāmi Buddhā.
Nahi pabbajito parūpaghātī,
na samano hoti paraṃ viheṭhayanto.
The
best moral practise is patience and forbearance; "Nibbāna is Supreme",
said the Buddha. A bhikkhu does not harm others; one who harms others is not a
bhikkhu.
2. Sabbapāpassa
akaranaṃ, kusalassa upasampadā.
Sacittapariyodapanaṃ, etaṃ
Buddhānasāsanaṃ.
Not
to do evil, to cultivate merit, to purify one's mind - this is the Teachings of
the Buddhas.
3. Anupavādo
anupaghāto, Pātimokkheca saṃvaro.
Mattaññutāca āyogho, etaṃ
Buddhānasāsanaṃ.
Not
to revile, not to do any harm, to practise restraint according to the Pātimokkha
rules (Fundamental Instructions for the bhikkhus), to be moderate in taking
food, to dwell in a secluded place, to devote oneself to higher concentration -
this is the Teaching of the Buddhas.
For
twenty years after the establishment of the Order, there was no offence among
the Saṃgha. The members of the Order were all ariyas (the noble ones). The lowest
bhikkhu was a sotāpanna. There was no need for prescribing rules relating to
offences. But as the years went by, the Order grew in number. Undesirable
elements began to get into the Buddha's Order. It became necessary to lay down
the rules relating to offences. From that time onwards the Buddha laid down the
rules concerned which are called Āṇāpātimokkha Vinaya Rules.
The
term Pātimokkha is "the beginning or the head or entrance". The term
serves as the name not only of the basic code of training rules but also of a
sermon in which the Buddha enumerated the basic principles common to the
teachings of all Buddhas; "Not to do any evil, to do what is good, to
purify the mind, this is the teachings of all Buddhas." Thus whatever the
etymology of the term Pātimokkha, it denotes a set of principles basic to the
practice of the religion.
Pātimokkha
is of two kinds; they are: Bhikkhupātimokkha and Bhikkhunīpātimokkha. Bhikkhupātimokkha
means the compendium of disciplinary rules of the bhikkhus or a summary of the
Vinaya rules for the bhikkhus and Bhikkhunīpātimokkha, the compendium of disciplinary
rules of the bhikkhunīs or a summary of the Vinaya rules for the bhikkhunīs.
It
can be said that the Pātimokkha rules are the core of the UbhatoVibhaṅgha. This
list of rules, or list of courses of training, was recited twice a month on the
Uposatha days (Observance or Sabbath days), held on the new moon days and the
full moon days of lunar month. The bhikkhus assembled on these days and were
devoted to the recitation of the Pātimokkha rules. These rules are summarized
in the Pātimokkha and amount to 227 rules for the bhikkhus, 311 rules for the bhikkhunīs.
When the bhikkhu breaks his precepts or rules, it is called offence (Āpatti). Such
offences are committed by action or word, not by mind. The basic code of
training rules for bhikkhus contains 227 rules, divided into eight sections in
accordance with the gravity of the offence committed. They are grouped as
follow:
1. Pārājika = Defeat
2. Saṃghādisesa = Formal meeting
3. Aniyata = Undetermined
4. Nissaggiya Pācittiya = Forfeiture and confession
5. Suddha Pācittiya = Confession
6.
Pāṭidesanīya =
Acknowledgment
7. Sekhiya = Training and
8. Adhikaraṇasamatha = Settlement of issues.
Three
of these terms, though, do not denote offences. The Aniyata rules give
directions for judging uncertain cases; the Sekhiya rules simply say, "This
is a training to be followed," without assigning a particular offence for
not following them; and the Adhikaraṇasamatha rules give the procedures to
follow in settling issues that may arise in the Community. Thus there are only
five types of offence mentioned in the Pātimokkha rules themselves, ranging
from permanent expulsion from the Community to simple confession in the presence
of another bhikkhu.
(
The
training rules in the Pātimokkha are composed of 4 Pārājika, 13 Saṃghādisesa, 2
Aniyata, 30 Nissaggiya Pācittiya, 92 Suddha Pācittiya, 4 Pāṭidesanīya, 7 Adhikaraṇasamatha,
and 75 Sekhiya: altogether, it consists of 227 training rules (Sikkhāpadas).
The training rules coming in the Pātimokkha lay down Āpatti of each rule for
the bhikkhu who breaks them, directly in the case of Pārājika, Saṃghādisesa, Pācittiya
consisting of Nissaggiya and Suddha, and Pāṭidesanīya; but indirectly in the case
of Thullaccaya, Dukkaṭa and Dubbhāsita.
There
are training rules which have been laid down dealing with Āpatti more serious
than Dukkaṭa . Suppose a bhikkhu tried to break a rule but he did not commit an
Āpatti as prescribed in the training rule. For example, suppose he tries to
kill a human being and actually dealt the blow but his victim did not die, in
this case the penalty of Pārājika should not fall upon him but if he receives
no punishment that would not be right either. Therefore a lighter penalty
should fall upon him. In this case, it is mentioned in the Vibhaṅgha and Commentaries that Āpatti which are less
than Pārājika and saṃghādisesa because of incomplete commission are called
thullaccaya and Dukkaṭa . Āpatti which are less serious than Pācittiya except
in the case of Omasavāda (abusive speech) and less than Pāṭidesanīya are known as
Dukkaṭa . Āpatti which are less than the Omasavāda training rule are called dubbhāsita.
In each Sekhiya training rule, if he is careless then Dukkaṭa will fall upon him.
The
training rule within Pātimokkha are arranged in groups according to the kind of
Āpatti, for example, the group of Pārājika, then saṃghādisesa, etc., and each
group is called an uddesa (section of recitation) Pārājikuddesa, saṃghādisesuddesa,
etc. These uddesas are preceded by the Nidānuddesa in which it is told how
bhikkhus who listen to the Pātimokkha should behave. Altogether, there are five
of these uddesas which are Nidānuddesa, Pārājikuddesa, Saṃghādisesuddesa, Aniyatuddesa
and Vitthāruddesa in which the remaining groups of Āpatti are included
together.
(
There
are six fundamental causes of falling into offence for the monks because of
which they commit offences concerned. They are;
1.
Shamelessness (Alajjitā)
2.
Ignorance (Aññāna)
3.
Repentance (Kukkuccapakata)
4.
Perception that what is unproper as proper (Kappiye akappiya saññitā)
5.
Perception that what is proper as unproper (Akappiye Kappiya saññitā)
6.
Heedlessness (Satisammosā).
(
Although
the Vibhaṅgha and Khandhakas cover an
enormous number of cases, they do not, of course, cover every possible
contingency in the world; and from what we have seen of the way in which the
Buddha formulated the rules - dealing with cases as they arose. As for cases
that did not arise during his lifetime, he established the following four
guidelines for judgement - called the Great Standards - for judging cases not
mentioned in the rules:
1. Whatever things are not prohibited as
unallowable, if it fits in with what is not allowable, if it goes against what is
allowable, such things are unsuitable.
2. Whatever things are not prohibited as
unallowable, if it fits in with what is allowable, if it goes against what is
not allowable, such things are suitable.
3. Whatever things are not permitted as
allowable, if it fits in with what is not allowable, if it goes against what is
allowable, such things are unsuitable.
4. Whatever things are not permitted as
allowable, if it fits in with what is allowable, if it goes against what is not
allowable, such things are suitable.
These
four Great Standards, when properly applied, are an important tool for
extending the principles of discipline into situations unknown in the Buddha's
time.
(
In
addition to the offences directly mentioned in the Pātimokkha, there are also
offences derived from the rules by the Vibhaṅgha and commentaries. These derived offences deal
with two sorts of cases;
1. A bhikkhu tries to commit an action
mentioned in one of the rules, but the action for one person or another does
not reach completion (e.g., he tries to kill a person but the person does not
die).
2. A bhikkhu commits an
action not directly covered in any rule, but similar to one that is (e.g., he
strikes an unordained person, which is not directly covered in a rule, while
the act of striking a bhikkhu is).
Offences
of this sort, when derived from Pārājika and Saṃghādisesa rules, include
thullaccaya (grave offence) and Dukkaṭa (wrong doing); those derived from Nissaggiya
Pācittiya, Pācittiya, and Pātidesanīya rules - except for the rule against
speaking insults - include only the Dukkaṭa . The offences derived from the
rule against speaking insults include dubbhāsita (wrong speech) as well. As for
Sekhiya rules, the Vibhaṅgha states that
to disobey any of them out of disrespect entails a Dukkaṭa .
Therefore,
the name of offences, including the offences derived from Vibhaṅgha and Commentaries, can be grouped into seven in
number as follow:
1. Pārājika Āpatti = an offence involving defeat
2. Saṃghādisesa Āpatti = an offence entailing a formal meeting of
the Order
3. Thullaccaya Āpatti = a grave / rude offence
4. Pācittiya Āpatti
(a) Nissaggiya Pācittiya = an offence of expiation involving
forfeiture
(b) Suddha Pācitiya =
an offence of expiation
5. Pāṭidesanīya Āpatti = an offence that should be confessed
6. Dukkaṭa Āpatti =
an offence of wrong doing and
7. Dubbhāsita Āpatti = an offence of wrong speech.
Of
them, Pārājika is called atekicchā (irremediable, incurable offence) and the
remaining Āpattis are satekicchā (remediable, curable offence) but Saṃghādisesa
is the most difficult to cure among them. In other word, Pārājika and Saṃghādisesa
are named garukāpatti (the grave, heavy or weighty offence) and Adesanāgāminī
(the offence which does not lead to the confession or cannot be cured by mere
confession). The others go under the name of Lahukāpatti (the light offence)
and Desanāgāminī (the offence leading to confession or which can be cured by
mere confession).
It
means the offence that reaches the defeat from Sāsanā. Any transgressor of Pārājika
rules is defeated from his monk-hood. The bhikkhu who commits one of the four Pārājika
rules; the offence of unchastity, stealing, murder, and falsely claiming supernormal
activities, loses the status of the monk-hood. He is no longer recognized as a
member of the Order and is not permitted to become a bhikkhu again. He has
either to go back to the household life as a layman or revert back to the status
of a Sāmanera, a novice.
It
means the offence that needs Saṃgha at the beginning (Parivāsa, the middle (Mānatta)
and the end (Abbhāna).
To
be free from this offence,
(a) A transgressor must approach to the Saṃgha
and confess his offence. And also he has to observe the parivāsa (probation)
for as many days as he has knowingly concealed his offence.
(b) He has to practise mānatta (penance)
for six days to gain agreement of the Saṃgha.
(c) After that he has to request the Saṃgha
to reinstate him. It needs at least twenty bhikkhus. The Saṃgha lifts the Āpatti
by reciting Kammavācā, the procedural text for formal acts of the Saṃgha, which
is known as Abbhānakamma in Pāḷi.
It
means the offence which entails a rude transgression. With regard to this
offence, there is no special sikkhāpadas in the Pātimokkha rules. If a bhikkhu
breaks any Vinaya rules lighter than Pārājika and Saṃghādisesa but heavier than
Pācittiya, he is guilty of Thullaccaya offence.
It
is of two types; Nissaggiya and Suddha Pācittiya.
It
means the offence which has the article (Vinaya Kamma) to be forfeited. In
other words, it means that the offender not only needs forfeiture but also
falls into Pācittiya offence.
To
be free from this offence, the offender must give up the robe, etc., to the Saṃgha,
Gaṇa (the meeting of two or three bhikkhus), and Puggala (one bhikkhu) in
accordance with Vinaya Kamma. After that he has to confess his offence.
Pācittiya
which does not require the procedure of forfeiture is called by distinctive
name, Suddha Pācittiya (pure or simple Pācittiya), to distinguish it from Nissaggiya
Pācittiya. So the offence without having forfeiture is known as Suddha Pācittiya.
It can be cured by confession.
It
means an offence which ought to be separately confessed. It is to be separately
confessed in accordance with the describing the way of confession in
the sikkhāpadas.
There
are 75 Sekhiya rules to be followed on proper behaviour, on food, on teaching
Dhamma and miscellaneous. If a bhikkhu does not follow those training rules, he
is guilty of Dukkaṭa Āpatti. According
to the meaning of Dukkaṭa (wrong doing),
if something is badly done, or he does something improperly, there is an
offence of Dukkaṭa . As mentioned in the Vibhaṅgha and Commentaries, some Dukkaṭa
offences derive from Pārājika, Saṃghādisesa,
Pācittiya and Pāṭidesanīya rules when they are not completed, though committed.
It
means an insulting word, bad speech, wrong speech. There is no special sikkhāpadas
for Dubbhāsita. The cause of Dubbhāsita is Davakamyatā (fondness for joking,
for fun). If he speaks to the bhikkhus for joking, for fun, he is guilty of Dubbhāsita.
(
The
term upasampadā means the higher ordination of a Buddhist monk. It is of eight
types: They are;
1. Ehi bhikkhūpasampadā = The form of higher
ordination by calling 'Ehi bhikkhu'
2. Saraṇagamanūpasampadā = The form of higher
ordination by taking refuge in the 'Triple Gem'
3. Ovādapaṭiggahanūpasampadā
= The form of higher
ordination by accepting the advice of the Buddha
4. Pañhābyākaraṇūpasampadā
= The form of higher
ordination by answering the questions of the Buddha
5. Garudhammapaṭiggahanūpasampadā
= The form of higher ordination by
accepting the eight strict rules
6. Dūtenūpasampadā = The form of
higher ordination through an emissary
7. Aṭṭhavācikūpasampadā = The form of higher
ordination by the announcement of eight times and
8. Ñatticatutthakammūpasampadā
= The form of higher ordination
by the announcement of four times.
By
calling 'Ehi bhikkhu', the Buddha himself defined his disciples as bhikkhus
(monks). This is a kind of higher
ordination which can be ordained at the presence of the Buddha. After the first
sermon which the Buddha gave to the group of five ascetics at the
When
the Order of monks increased in number, the disciples were sent by the Buddha
to various countries to propagate the Sāsanā. At that time, there came to be
many candidates of monk, so they were carried to the presence of the Buddha from
different countries in order to ordain them. The Buddha realized the difficulties
of both leaders and followers due to the rough and difficult path. Therefore he
allowed his disciples to ordain the candidates by calling the solemn words of
taking refuge in the 'Triple Gem'. Having done this, the candidate was accepted
and joined the community as a monk. In this way, the Buddha allowed his disciples
to give the ordination to a candidate with taking refuge in 'Triple Gem' and said
as follows:
"Anujānāmi bhikkhave imehi tīhi
saraṇagamaṇehi pabbajjaṃ upasampadaṃ."
"I
allow you, monks, the going forth and the higher ordination by taking those
three refuges."
Buddhaṃ saraṇaṃ
gacchāmi. (I take refuge in the Buddha.)
Dhammaṃ saraṇaṃ
gacchāmi. (I take refuge in the Dhamma.)
Saṃghaṃ saraṇaṃ
gacchāmi. (I take refuge in the Saṃgha.)
There
are three stages in the process of this form of higher ordination; they are:
1.
Kesacchedana = shaving hair, moustache,
beard
2.
Kāsāyacchādana = wearing robes and
3.
Saraṇadāna = giving three refuges.
One
who wishes to be a Sāmanera (novice) is called pabbajjāpekkha and one who wishes
to be a bhikkhu (monk) is called upasampadāpekkha. They are to be called
candidates. For both of the candidates, the preceptor should lead a recitation
of the 'Triple Gem'. The candidate must repeat after the preceptor. This is the
second stage of ordination allowed by the Buddha.
This
form of ordination was especially allowed for Venerable Mahākassapa, who was
formerly Pippali. When he came to see the Buddha, he had already shaved his
hair and was equipped with bowl and robes. When he met the Buddha, he accepted
the advice of the Buddha. With this acceptance, he was allowed to be a monk. So
this kind of ordination is called Ovādapaṭiggahaṇūpasampadā. It was a special
allowance of ordination for only Venerable Mahākassapa in the life time of the
Buddha. The three pieces of advice the Thera accepted from the Buddha are as
follows:
1. You should pay respect when you approach
the Order.
2. You should listen carefully to the
Dhamma preached by others.
3. You should take AsubhakammAṭṭhāna
(reflection on impurity of foul body) meditation as much as you can.
This
form of ordination was especially allowed for a Sāmaṇera named Sopāka, who, at
the age of seven, was ordained as a novice by Saraṇagamana process. With giving
the Saraṇagamana, at the early stage of the Sāsanā, as mentioned above, not
only a Sāmaṇera but also a bhikkhu was ordained in the same way up to the time
of noviciation of Rāhulā, the son of Buddha. From that time onwards, the Buddha
abolished higher ordination by Saraṇagamana process by which it was allowed for
only Sāmaṇeras.
When
the Buddha was staying at Pubbārāma monastery in Sāvatthi city, he walked along
with Sopāka Sāmaṇera. The Buddha asked him some questions concerning Dhamma as
well as ten kinds of corpses on dead bodies which were not buried or cremated
at the cemeteries. He could answer well all of the questions of the Buddha.
That is why the Buddha praised him and said "These answers will be the
ordination for you." This form of ordination is called Pañhābyākaraṇūpasampadā.
It was also a special allowance for only Sopāka in our Sāsanā.
(e) Garudhammapaṭiggahaṇūpasampadā
This
form of ordination was the process to ordain the stepmother of the Buddha named
Mahāpajāpatigotamī. According to the request of the Ānandā, the Buddha gave
permission to Gotamī to enter the Holy Order as a nun (Bhikkhunī) by accepting
the eight strict rules. Only after the acceptance of those rules, she became a Bhikkhunī,
the first one in the Order. It was also a special allowance for only Gotamī.
The
eight strict rules Gotamī accepted from the Buddha are:
1. A Bhikkhunī must salute a monk although
he is younger than your vassas.
2. A Bhikkhunī must spend a rains-residence
around the monk's monastery.
3. A Bhikkhunī must approach the bhikkhu Saṃgha
in order to ask the time of Uposatha and to be admonished.
4. After rains-residence, a Bhikkhunī must
carry out pavāraṇā in the presence of both bhikkhu and Bhikkhunī Order, (UbhatoSaṃgha).
5. If a Bhikkhunī commits a saṃghādisesa
offence, she must observe pekkhamānatta for fifteen days under supervision of
UbhatoSaṃgha.
6. In the presence of UbhatoSaṃgha, a Bhikkhunī
must ordain the sikkhamāna (a female probationer) who has trained six rules for
two years.
7. A Bhikkhunī must by no means revile or
abuse a monk.
8. A Bhikkhunī must not give admonition to
the monks but she only must receive the admonition of the monks.
These
eight strict rules laid down by the Buddha for every Bhikkhunī are very basic
for the Order of Bhikkhunī; they have to follow those rules in any way.
This
was one of the process of Bhikkhunī ordination. When the Buddha was staying at
Sāvatthi, Aḍḍhakāsinī, a prostitute, wanted to become a Bhikkhunī in the Order;
she came to request to the Saṃgha. So the Bhikkhunī Order ordained her first
and then she needed to get the ordination from the Bhikkhu Order. For that reason,
she went to Sāvatthi to the presence of the Buddha but on the way, there was no
safety. Therefore she sent an emissary (messenger) to the Buddha in order to
know the instruction of the Buddha. At that time the Buddha allowed her to get
ordination from the Bhikkhu Order through an emissary. In this way, Aḍḍhakāsinī
became a full-fledged Bhikkhunī by means of dūtenūpasampadā which was also a
special allowance for her in Sāsanā.
After
the ordination of Mahāpajāpatigotami, when Sakyan ladies, her followers, heard
that news, they also wanted to enter the Holy Order. Therefore they were given
the ordination by reciting Ñatticatutthakammavācā of the Bhikkhu Order
according to the instruction of the Buddha. Next time the Buddha amended this
rule that male candidates must be ordained by Ñatticatutthakammavācā of the
Bhikkhu Order but female candidates must be ordained by Ñatticatutthakammavācā
from both side of Bhikkhu and Bhikkhunī Order. The Bhikkhunī Order has to
ordain first, and then the Bhikkhu Order has to ordain again. There are four
times of Kammavācā from the side of bhikkhu and four times of Kammavācā from
the side of Bhikkhunī, altogether, it needs eight times of Kammavācā known as Aṭṭhavācikūpasampadā.
This is of great importance in ordination for the bhikkhunīs because this form
of ordination has been carried out from the time of the Buddha up to the time
of cessation of that Order.
(h) Ñatticatutthakammūpasampadā
Ñatti,
motion, has to be recited before reciting Kammavācā, announcement, or formulas
prescribed by the Buddha for reciting in conducting monastic proceedings.
In
the Teachings of the Buddha, there are certain monastic deeds, important and
slight, such as ordination of a monk, spreading of Kathina robes, withdrawal of
Kathina privileges, setting up of a Sīmā , etc. In proceedings like that, the
Kammavācā concerned is to be recited.
The
term Ñatticatutthakammavācā is the motion at which the Kammavācā is put three
times. In the ordination of Brahmin Rādha, the Buddha allowed the Saṃgha to
ordain him by reciting Ñatticatutthakammavācā. From that time onwards, the Saṃgha
has come to ordain candidates by this kind of ordination called Ñatticatuttha
Kammūpasampadā up to the present day. This form of ordination is the most
important one for Bhikkhu Order.
In
order to ordain by this way, it needs at least ten monks in central
Therefore
in this kind of ordination process, it needs five types of Sīmā sampatti
(Perfection of Sīmā ), they are:
1.
Vatthusampatti = The perfection of
candidate
2.
Ñattisampatti = The perfection of
motion
3.
Kammavācāsampatti = The perfection
of announcement
4.
Sīmā sampatti = The perfection of Sīmā
and
5.
Parisasampatti = The perfection of assembly.
(
The
term abhabba refers to the person who is not suitable or impossible to be
ordained or who is prohibited from taking the ordination. Those persons are ten
in number; they are:
1. Paṇḍaka = a eunuch
2. Theyyasaṃvāsaka = one who is living in communion by theft
(literally, one who steals the signs or marks of a monk)
3. Titthiyapakkantaka = one who has gone over to another sect
4. Tiricchāna = an animal which can
transform into a humanbeing
5. MĀtughātaka = a matricide
6. Pitughātaka = a patricide
7. Arahantaghātaka = a murder of a perfected one or
arahant
8. Saṃghabhedaka = a schismatic or one who creates a
schism of the Saṃgha
9. Lohituppādaka = a shedder of the Buddha's blood or
one who harms the Buddha to the point of shedding his blood
10. Bhikkhunīdūsaka = a seducer of a nun, meaning one who rapes
a Bhikkhunī
11. Ubhatobyañjanaka = a
hermaphrodite which means a person with the characteristic of both sexes.
Though
this kind of person is ordained, it is false and not acceptable. People like
them are prohibited to ordain for their entire life.
(
And
then the Sīmā needs to be perfect so as
to perform successfully the formal acts of the Saṃgha. To be a perfect Sīmā ,
it must be exempt from the eleven types of Sīmā vippatti which means the
defection of the Sīmā ; they are:
1. The Sīmā which is so small that it cannot accommodate
at least twenty one monks sitting within a forearm's length (two and a half
cubits) of each other (atikhuddakā Sīmā )
2. The Sīmā which is larger than three yojanas (atimahatī Sīmā
)
3. The Sīmā which is incomplete with nimitta which means
'mark' (khaṇḍanimittā Sīmā )
4. The Sīmā which has a shadow as nimitta like the shadow
of a hill etc. (Chāyānimittā Sīmā )
5. The Sīmā without having any nimitta (Animittā Sīmā )
6. The Sīmā which is determined outside the nimitta (Bahisīme
ṭhitā sammatā Sīmā )
7. The Sīmā which is determined at the rivers (Nadiyā sammatā
Sīmā )
8. The Sīmā which is determined at the jātassara-lake (jātassare
sammatā Sīmā )
9. The Sīmā which is determined at the oceans (Samudde sammatā
Sīmā )
10. The Sīmā which is determined to be overlapping another
old Sīmā (Sīmā ya sīmaṃ sambhindantena sammatā
Sīmā ) and
11. The Sīmā which is determined right on the old Sīmā (Sīmā ya sīmaṃ ajjhottharantena sammatā Sīmā ).
Although
the Saṃghakammas are performed in such kinds of Sīmā , it is invalid. Therefore
for the Saṃghakammas such as the formal act of the ordination, the formal act
of the Kathina and so on, the Sīmā is basically
important to be perfect and needs to be exempt from such defects so that the Kamma
performed can be pure and successful.
(
The Buddha did not lay down the sikkhāpadas
at one time in one place. When the need arose, he laid down the relevant sikkhāpada
at that place where the penalty arose. For example, Sudinna, the offender of
the first Pārājika, committed that penalty at
1.
2.
3.
4.
5.
6.
7.
At
Sāvatthi, 6 training rules of Saṃghādisesa, 2 of Aniyata, 22 of Nissaggiya, 67
of Suddha Pācittiya, 2 of Pāṭidesanīya and 72 of Sekhiya were laid down.
At
Rājagaha, 1 of Pārājika, 5 of Saṃghādisesa, 3 of Nissaggiya, 8 of Suddha Pācittiya,
1 of Pāṭidesanīya:
At
Vesāḷī, 3 of Pārājika, 2 of Nissaggiya, 4 of Suddha Pācittiya:
At
Kosambi, 2 of Saṃghādisesa, 5 of Suddha Pācittiya, 1 of Sekhiya:
At
Āḷavī, 1 of Nissaggiya, 4 of Suddha Pācittiya:
At
Sakka, 2 of Nissaggiya, 3 of Suddha Pācittiya, 1 of Pāṭidesanīya:
At
Bhagga, 1 of Suddha Pācittiya, and 2 of Sekhiya were laid down respectively.
(
Things
which occur and should be dealt with are called 'adhikaraṇa' (religious disputes).
They are classified into four categories as follows.
1.
Vivādādhikaraṇa - Disputes as to what is lawful and what is unlawful
(Dhamma-adhamma), what is disciplinary and what is not disciplinary (Vinaya-avinaya),
what is the teachings of the Buddha and what is not the teachings of the Buddha
(Tatthāgata bhāsita-Tatthāgata abhāsita), what is the offences and what is not
the offences (Āpatti- anāpatti), etc. These are the way in which vivādādhikaraṇa
is born. When it has occurred already, the judgement should be given by expert
bhikkhus as to whether it is right or wrong so that it could be established as
a pattern for the future cases.
2.
Anuvādādhikaraṇa - Disputes arising from
accusations of Āpatti as to whether a monk has fallen off or deviated
from virtue, right practise, right view and right livelihood. When it has
occurred, the judgement should be given as to whether it is true or false.
3.
Āpattādhikaraṇa - Disputes arising from falling into Āpatti or disputes arising
from accusations as to whether a monk has contravened a disciplinary rule. When
it has occurred, it should be cleared up, that is, for release from penalty.
4.
Kiccādhikaraṇa - Disputes with reference to the duty (kamma) which should be
undertaken by the Saṃgha such as Apalokanakamma - the formal act for which
leave ought to be asked, Ñattikamma - the formal act at which a motion or
declaration is put, Ñattidutiyakamma - the formal act at which a motion or
declaration is put and followed by one time of resolution, Ñatticatutthakamma -
the formal act at which a motion or declaration is put and followed by three
times of resolution. When it occurs, it should be completely carried out.
(
Due
to those four types of adhikaraṇa, the Buddha set forth the rules for settling
the four adhikaraṇa called adhikaraṇa-samatha comprising seven articles, as
follows:
1.
Sammukhāvinaya
2.
Sativinaya
3.
Amuḷhavinaya
4.
Paṭiññāyakāretabba
5.
Yebhuyyasikā
6.
Tassapāpiyasikā and
7.
Tiṇavatthāraka.
1.
Sammukhāvinaya - the procedure to be done in the presence of, that is, the
manner of settling the dispute in the presence of the Saṃgha (the bhikkhu assembled
there are complete as a Saṃgha), and the presence of an individual (the persons
concerned in that matter), and in the presence of vatthu (the subject-matter
that is raised for judgement), and the presence of Dhamma-vinaya (the judgement
that is correct according to Dhamma-vinaya).
The
members of Saṃgha shall transgress the Dukkaṭa offence if they decide against a monk in his
absence in conjunction with any of the following actions;
(a) A decision by which
the Court of Saṃgha censures self-control and abstain from contravening the disciplinary
rules of vinaya in future (Tajjanīyakamma).
(b) The decision by which
the Court advises a monk to live depending upon a preceptor monk (Nissayakamma).
(c) The decision by which
the Court expels a monk from a place (Pabbājanīyakamma).
(d) A decision by which
the Court directs a monk to ask for pardon of a person whom he has offended (Paṭisāranīyakamma).
(e) A decision by which
the Court declares that no monk should give anything to the monk against whom
the declaration is made, accept anything from him, teach him anything or learn
anything from him (Ukkhepanīyakamma).
The
Court can make such a declaration when the official inquiry reveals
- that a monk who has committed an offence
does not regard it as such,
- that a monk who has committed an offence
has not taken any step to expiate it,
-that a monk will not give up the wrong
view.
Thus
the Court should decide the case in the presence of both parties, the defendant
and the prosecutor. This technique can be applied in settling the disputes of
Vivādā, Anuvādā, Āpattā and Kiccā adhikaraṇa.
2.
Sativinaya - the procedure setting up mindfulness as the main point, that is,
the manner in which the Saṃgha sets forth a motion announcing that an Arahant is
a fully mindful person for the settlement of Anuvādādhikaraṇa, there being an
accusation against him regarding breaking of Sāla. This is specially given to
the Arahants because they are always pure and never commit the heavy offence.
If they have been accused by others, they need the formal act settling the issue
in the presence of Saṃgha in order to prevent from accusation. Then they escape
from the accusation of others. This is used only in the settling of Anuvādā
adhikaraṇa dispute.
3.
Amūḷhavinaya - the procedure dealing with a bhikkhu who has recovered from insanity,
that is, the manner in which the Saṃgha set forth a motion announcing a person
who is no longer insane for the settlement of anuvādādhikaraṇa, there have been
accusation about training rules broken by him while he was insane. He is unable
to recollect it not because he is stupid but because he was insane a the time
of contravening the rule.
When
he was insane, he could commit some offences, and when he recovered again, if
those who noticed the offences he committed would accuse him of those offences,
the Saṃgha should give the formal act known as Ñatticatutthakamma to the mad
bhikkhu in order to prevent him from any accusation. After that no one can accuse
him of any offence he committed while he was mad, because those offences did
not apply to him due to his insanity. This technique is used to settle the Anuvādā
adhikaraṇa dispute.
4.
Paṭiññāyakāretabba - decision according to what is admitted, that is, the Āpatti
is given according to the admission of the accused monk who admits truthfully
what he has done. This procedure should be applied for the bhikkhu who admits his
offence according to what he has committed. This technique is used especially
to settle the Āpattādhikaraṇa dispute.
5.
Yebhuyyasikā - the judgement made according to the vote of the majority among
the members of the Court. This procedure is used when the opinions of many
people differ and the majority's opinion
should be taken. This refers to cases in which bhikkhus are unable to settle a
dispute unanimously, even after all the proper procedures are followed, and in
the words of the Cannon are "wounding one another with weapons of the
tongues." In cases such as these can be made by majority vote. Usually the
doctrinal dispute Vivādā adhikaraṇa is settled by means of this technique.
6.
Tassa Pāpiyasikā - the act of giving another penalty to one who has committed a
fault again. This refers to cases where a bhikkhu admits to having committed
the offence in question only after being formally interrogated about it. He is
then to be reproved for his actions, made to remember the offence and to confess
it, after which the Court carries out a formal act of "further misconduct"
against him as an added punishment for being so uncooperative as to require the
formal interrogation in the first place. In the Samathakkhandada of the Cūḷavagga
it is explained that this is the procedure for adding a further penalty on top
of the first fault. This is the same for people who have broken the law many
times then being sentenced to increased punishment according to the state law.
Anuvādā adhikaraṇa dispute should be settled by this technique.
7.
Tiṇavatthāraka - the covering over with the grass, that is, the manner of
reconciling both parties without proceeding to investigate the dispute. This
procedure should be used in difficult and important cases which affect all the
people concerned, such as the case of schism by the bhikkhus of Kosambī and so
forth. If both parties agree, all the bhikkhus gather in one place. A motion is
made to the entire group that this procedure will be followed. One member of
each side then makes a formal motion to the members of his faction that he will
make a confession for them. When both parties are ready, the representative of each side addresses the
entire group and makes the blanket confession, using the form of a motion and
one time of resolution or announcement (Ñattidutiyakamma).
This
technique should be performed when the parties of quarrelsome monks, who have
been disputing and arguing with each other, feel _
- that they have said and done many
unbecoming things to the elderly monks
- that their controversy would become
rough, aggressive and disrupting if they were to accuse one another of
contraventions of the vinaya rules and
- that contraventions of the vinaya rules
should be covered up, forgiven and forgotten, in the interests of all
concerned.
It
has the effect of exonerating the offences of all monks who perform it except
the Pārājika and the Saṃghādisesa offences as well as offences in connection
with the lay society. This technique is to be used in the settlement of Āpattādhikaraṇa
dispute.
Thus
a full-fledged monk must understand the nature and type of disputes and the respective
techniques and methods of settling them, in terms of Adhikaraṇa Samatha Dhamma.
Sammukhāvinaya
can settle every kind of adhikaraṇa. Sativinaya, Amūḷhavinaya, Tassa-pāpiyasikā
can settle only anuvādādhikaraṇa. It is said that Paṭiññātakaraṇa and Tiṇavatthāraka
can settle Āpattādhikaraṇa. Yebhuyyasikā is used in the settlement of only vivādādhikaraṇa.
**************
PROCEDURE FOR ORDINATION (PABBAJJĀ-VIDHI)
***********
(2:1) The Story of the
Outbreak of plague
At
the time of the Buddha a family was struck by a plague (not malaria) only son
and father survived-later both were ordained- while going for alms-food, the
son asked his father to share him some food- people condemned and accused the
son of being born of a nun- there upon the Buddha declared the rule- "A
boy under fifteen years of age should not be ordained as a Sāmaṇera."
"Na bhikkhave ūnapannarasavasso
Dārako pabbājetabbo"
(2:2) The Ability to
Scare a Crow
Once
an adherent of Ven. Ānandā died- two young sons survived. They were very
familiar with monks. They ran and greeted the monks who scolded and threatened
them away. Ānandā approached the Buddha and told Him about that. The Buddha
allowed monks, "I allow you, mmonks, to let a youth of less than fifteen
years of age and who is a scarer of crows go forth."
"Anujānāmi bhikkhave ūnapannarasa-vassaṃ
Dārakaṃ Kākuddepakaṃ pabbājetuṃ."
N.B: Novice Ekadīpiya was ordained at the age of
four, whereas novice Caṇḍana-māliya at five, and some including novice Sopāka
at seven. Such ordination depends generally upon the maturity of intelligence
and the ability to pronounce the three Refuges clearly.
(2:3) Qualifications for
Ordination:
If a boy if free from being eleven
unqualified persons, it is enough for him to become a novice (Sāmaṇera). Those
eleven are:...
(1) Paṇdaka = A eunuch (one who has a defective organ),
(2)
Theyyasaṃvāsaka = One who is in communion by theft,
(3)
Titthiya-pakkantaka = One who has
gone over to another sect,
(4)
Tiracchāna = An animal,
(5) Mātughātaka = Matricide (one who kills one's mother),
(6)
Pitughātaka = parricide (one
who kills one's father),
(7)
Arahantaghātaka = One who
kills an Arahant,
(8) Lohituppādaka = One who sheds the Buddha's blood,
(9) Saṃghabhedaka = A schismatic (one who disunites the
Order),
(10)
Bhikkhunīdūsaka = one who seduces
a nun,
(11)
Ubhato-byañjanaka = A hermaphrodite
(one who has both sexes) and
Still one should get permission from
one's parents or guardians for ordination.
(2:4) Essential factors
to become a novice (Sāmaṇera)
(1)
Kesacchedan = To shave
one's head,
(2)
Kāsāyacchādana = To wear robes
and
(3)
Saraṇadāma = To give
refuge in Triple gem.
"And
thus , monks , should one let go forth , should one ordain : First, having made
him have his hair and beard cut off, having made him put on yellow robes, having
made him arrange an upper robe over one shoulder, having made him honor the
monks'feet, having made him sit down on his haunches, having made him salute
with joined palms, he should be told : "Speak thus," I go to the
awakened one for refuge, I go to the Dhamma for refuge, I go to the Order for
refuge. And a second time I go to... And a third time I go to ... the Order for
refuge."' I allow, monks, the going forth and the ordination by these
three goings for refuge."
(2:5) Some Buddhist rites
for Sāmaṇera- Ordination
To
ask permission of the Saṃgha / Order for shaving the head of one who is going
to become a novice / Sāmaṇera,
To
teach him, while shaving, the five constituents of the body ending with
taca(skin). The five are(kesā)hair of the head, (lomā) hair of the body, (nakhā)
nails, (dantā) teeth and (taco) skin, This tradition is still observed as there
were some instances of becoming Arahants in the Budhha's life time by
reflecting on the loathsomeness of these five,
To
bath him and anoint / apply turmeric powder or fragrant powder to his body in
order to put down the lay body-odour, after shving,
To
chant Paritta Pāḷi (Discourses of Protection) by the Sanghā in order to protect
him from danger and give him blessings,
To
give the robe to the preceptor and asking them back from him,
To
ask for novice-hood,
To
ask for the ten precepts together with three Refuges and
To
ask the preceptor as a guardian.
(2:6) Offering the yellow
Robe to the preceptor
Venerable
sir, in order to be liberated/ free from all sufferings throughout the round of
rebirths, and realize the Nibbana, please take this yellow robe and ordain me as
a Sāmaṇera out of compassion.
Pāḷi: Sakala-vatta-dukkha-nissarana-ninnānassa
sacchikaraṇatthāya imaṃ Kāsāvaṃ gahetvā pabbājetha maṃ bhante anukampaṃ upādāya.
(2:7) Asking back the
yellow Robe(from the preceptor)
Venerable
Sir, in order to be free from all sufferings throughout the round of rebirths,
and realize the Nibbāna, please give me back that yellow robe and ordain me as
a novice out compassion.
Pāḷi: Sakala-vatta- dukkha-nissaraṇa-nabbānassa
sacchikaraṇatthāya etaṃ Kāsāvaṃ datvā pabbājetha maṃ bhante anukampaṃ upādaya.
N.B.
By now, he can wear the robes.
Venerable
Sir, in order to be free from all sufferings throughout the round of rebirths,
I ask for ordination as a Sāmanera. For the second time... For the third
time....
Pāḷi: Bhante saṃSāra-vatta-dukkhato
mocanatthāya pabajjaṃ Yācāmi.
Dutiyampi
……yācāmi, Tatiyampi …… Yācāmi.
(Permit
me!) I ask, Venerable Sir, for the ten precepts of novice together with the
three Refuges. Venerable Sir, please grant me the precepts out of compassion.
For
the second time... For third time...
Pāḷi: (Okāsa!) Ahaṃ bhante tisaraṇ saha
dasa Sāmaṇera-pabbajjasīlaṃ dhammaṃ Yācāmi. Anuggahaṃkatvā sīlaṃdetha me
bhante. Dutiyaṃpi.... Tatiyaṃpi... me bhante.
(
Homage
to Hom, the Blessed, Exalted, and Fully Enlightened One. (Three times)
Pāḷi:
Namo tassaBhagavato arahato sammāsambuddhassa.
(
Buddhaṃ saranaṃ
gacchāmi = I take refuge in the
Buddha.
Dhammaṃ saranaṃ
gacchāmi = I take refuge in the
Dhamma.
Sanghaṃ saranaṃ
gacchāmi = I take refuge in
the Sangha.
-
Dutiyaṃpi
= for the second time....
-
Tatiyaṃpi
= for the third time....
(
1.
Pāṇātipātā veramaṇi-sikkhāpadaṃ samādiyāmi.
I abstain from
taking life (i.e. from killing living beings).
2.
Adinnādānā veramaṇi-sikkhāpadaṃ samādiyāmi.
I abstain from
taking what is not given.
3.
Abrahmacariyā veramaṇi sikkhāpadaṃ samādiyāmi.
I abstain from
being unchaste.
4.
Musāvādā veramaṇi sikkhāpadaṃ samādiyāmi.
I abstain from
telling lies (or falsehood).
5.
Surameraya- majjha-pamādAṭṭhānā veramaṇi sikkhāpadaṃ
samāmidiyāmi.
I abstain from
taking intoxicants causing heedlessness.
6.
Vikālabhojanā veramaṇi sikkhāpadaṃ samādiyāmi.
I abstain from
taking food in the afternoon.
7.
Nacca-gīta-vādita-visūka-dassnā veramaṇi sikkhāpadaṃ
samādiyāmi.
I abstain from
dancing, singing, playing music and unseemly shows.
8.
Mālā-ganadha-vilepaṇa-dhāraṇa-maṇḍana-vibhusanAṭṭhānā
veramaṇi sikkhāpadaṃ samādiyāmi.
I abstain from
wearing garlands, smartening with scents and beautifying with Perfumes.
9.
Uccācayana-mahāssyanā veramaṇi-sikkhāpadaṃ samādiyāmi.
I abstain from using high
and luxurious seats.
10. Jātarūpa-rajata-paṭiggahaṇā
veramaṇi-sikkhāpadaṃ samādiyāmi.
I abstain from accepting gold and silver
(money).
(
Pāḷi:
Upajjhāyo me bhante hohi. (Three times)
Venerable
Sir, please be my preceptor who admonishes / teaches me in the cause of faults.
(
On Robes. 2. on food. 3. on dwelling Place
and 4. on Medicine.
(
1.
Pāṇātipātī hoti =
to be engaged in taking life.
2.
Adinnādāyī hoti =
to be engaged in taking what is not given.
3.
Abrahmacaāyī hoti =
to be engaged in unchastely.
4.
Musāvādī hoti =
to be engaged in telling falsehood.
5,
Surāmeraya-majjapāyī hoti = to be
engaged in taking intoxicants causing
heedlessness.
6.
Buddhassa avaṇṇaṃ bhāsati = to speak
ill of the Buddha.
7.
Dhammassa avaṇṇaṃ bhāsati = to speak
ill of the Dhamma.
8.
Sanghassa avaṇṇaṃ bhāsati = to speak
ill of the Sangha.
9.
Micchādiṭṭhiko hoti. =
to hold the wrong views and
10.
Bhikkhunīdūsako hoti = to seduce
a nun / Bhikkhunī.
N.B.
If a Sāmaṇera commits any offence of these ten, he loses the three refuges, his
preceptor and lodging. He also loses his membership in the community.
Consequently he deserves expulsion from the community and disrobing. Later if
he repents his wrong doing and rectifies himself, he could be reinstate and all
his lose remedied.
(
1. Vikālabhojano hoti = to be engaged in untimely eating.
2. Nacca-gīta-vādita-visūka-dassano hoti = to be engaged in dancing, singing, playing music
and unseemly shows.
3. Mālāgandha-vilepana-dhāraṇa-maṇḍana-vibhūsano
hoti =to be engaged in wearing garlands, smartening with scents and beautifying
with perfumes.
4. Uccāsayan-mahāsayano hoti =to be engaged
in using high and luxurious couches.
5. JĀtarūpa-rajata-paṭiggahano hoti =to be engaged in accepting gold and silver
(money).
6. Bhikkūnaṃ-alābhāya-parisakkati = to be
engaged in making monks lose their gains.
7. Bhikkhūnaṃ-avāsāya-parisakkati = to be
engaged in making monks lose their habitation (dwelling-ace).
8. Bhikkhūnaṃ-anatthāya-parisakkati = to be
engaged in making monks lose their advantages/ privileges.
9. Bhikkhū-akkosati-paribhāsati = to be
engaged on scolding and threatening monks and
10. Bhikkū-bhikkhūhi-bhedeti = to be engaged
in causing disunity among monks
***********
FOUR KINDS OF RESOURCES (CATTĀRO-NISSAYĀ)
*********
(3:1) The requisite of
Alms-food (Piṇḍpāta-Nissaya)
(A) The purpose of our
Buddha dealing with meal.
When
the Buddha arrived at his native City, Kapilavatthu, one year after his
enlightenment, He addressed the story of Vesantarā. After hearing it, all the
members of the royalty departed; not a single person extended the invitation such
as "Please come and receive the alms food, we shall offer on the
morrow", to the Buddha.
King Suddhodhana thought and took it for
granted that "There is no place other than my royal palace for my son, the
Buddha, to visit; he is certain to come to my palace without extending a
specific invitation. At the palace, he ordered arrangements for the preparation
of rice-gruel, etc., and temporary accommodation for the twenty thousand
Arahants headed by the Buddha.
When
the Buddha entered the royal City, the next day, in the company of twenty thousand
Arahants, for alms-round, not a single member of the royal family came forward
to greet and welcome him; there is no one to take the alms bowl from him and
carry for him.
At
the moment, the Buddha had set foot on the gate-way of Kapilavatthu, he began
to reflect on the way in which previous Buddhas went round for alms-food in the
capital City of their royal fathers: was it characterized by receiving alms
exclusively from he selected homes of the rich, the elite, or by going round
for alms from door to door, rich or poor alike? He did it by way of the psychic
power which gave the knowledge of the past existences, pubbenivāsābhiññāṇa.
Thus he came to realize that not a single Buddha in the past had received their
alms-food only from the selected homes of rich; none of them had deviated from
the practice of going for alms-food from door to door. So he decided to adopt
the time honored traditional practice of collecting alms-food from door to
door. He thought: only by setting such example by myself would my disciples
emulate my practice and fulfill the duty of a bhikkhu to go for alms-round to
each and every house without any breach. Having made this decision, he started
to go on the alms-round beginning with the first house nearest the City gate,
stopping at every house sone after another. According to this story, Buddhist
monks have to go for alms-round. If they have fortunate, they can receive the
meal allowed by the Buddha. Otherwise, they cannot stay without alms-round.
When they go for alms-round, they will fulfill their practice. They can
concentrate their mindfulness. If so, they will be calm down. That is why,
Buddhist monks should go for alms-round for their life. The Buddha already
exhorted about that also.
(B) Staple food and non
staple food.
There are two kinds of food: Staple food and Non-staple food
A Buddhist monk cannot eat these two kinds of food at anytime. They can
eat them only at the right time. The right time here means from dawn to
There
are five kinds of staple food;
(a)
Odana = Cooked grains, rice, staple
food,
(b)
Kummāsa = A staple confection made out of yava
(c)
Sattu = any of the seven types of
grain dried or roasted and pounded into meal,
(d)
Maccha = the flesh of any animal living
in the sea, and
(e)
Maṃsa = the flesh of any biped or
quadruped, except for that which is unallowable?
Any edible food apart from the five staple foods, Juice drinks, the five
tonics such as ghee, fresh butter, oil, honey and molasses, medicines, water,
Tooth wood and conjey is called non-staple foods.
(c) Ten kinds of flesh
which were prohibited by the Buddha
The following types of meat are unallowable:
(1)
The flesh of human beings,
(2)
The flesh of elephants,
(3)
The flesh of horses,
(4)
The flesh of dogs,
(5)
The flesh of snakes,
(6)
The flesh of lions,
(7)
The flesh of tigers,
(8) The flesh of leopards,
(9)
The flesh of bears, and
(10)
The flesh of hyenas (panthers).
Human
beings, horses, and elephants were regarded as too noble to be used as food.
The other types of meat were forbidden either on ground that they were
repulsive ("People were offended and annoyed and spread it about, 'How can
these Sakyan contemplatives eat dog meat? Dog are loathsome, disgusting")
or dangerous (bhikkhus, smelling of lion's flesh, went into the jungle; the
lions there were offended and annoyed and attacked them).
To
eat human flesh entails grave offence (Thullaccaya), to eat any of the other
unallowable kinds, a wrong doing offence (Dukkaṭa ). If a bhikkhu is uncertain as
to the identity of any meat presented to him, he incurs a wrong doing offence
if he doesn't ask the donor what it is.
Fish
or meat, even if of an allowable kind, is unallowable if raw. Thus bhikkhu may
not eat steak tartare, sashimi, oysters on the half-shell, etc. (Raw flesh and
blood are allowed at Mv.vol-iv 10.2 only when one is possessed by non-human
beings. Furthermore, even cooked fish or meat of an allowable kind is
unallowable if the bhikkhu sees, hears, or suspects that the animal was killed
specifically for the purpose of feeding bhikkhus.
(d) Special foods or extra foods allowed by the
Buddha.
(1) Saṃghabhatto
= A meal for the Saṃgha,
(2) Uddesabhatto = A meal for a specific number of bhikkhus.
(3) Nimantanabhatto = A meal for Bhikkhus invited by name,
(4)
Salākabhatto = A meal
given by tickets
(5)
Pakkhikabhatto = A meal given
fortnightly (Full moon day and new moon day)
(6)
Uposathikabhatto = A meal on uposatha
(sabth) day and
(7) Patipadikabhatto = A meal on the day after uposathaday.
(e) There are five
requirements of offering food and medicine:
(1) The donor is standing within reach one
hatthapāsa (1.25-meters / two and half cubits/ three and half feet) of the
monk.
(2) Things are such that a man of average
stature can lift it.
(3) He / she should offer by hand / with a
spoon / a plate / by dropping / provided
they
are within arms length.
(4) He / she must be a human being / a celestial
being / a common animal and
(5) The receiver has to receive the food
touching it / something in contact with his body
such
as a bowl / a plate / a cup.
(f) Six defects in offering food and medicine
The offering food is not allowed to use if:
(1) The monk who received it has disrobed.
(2) The monk who received it has died.
(3) The monk who received it has reverted to
a novice or the original recipient undergoes a spontaneous sex change.
(4) If the food has been totally abandoned
by monk.
(5) If the food is returned after having
been stolen.
(6) If the food is already been given to a
novice / a layman.
PaṭisaṄkhā
yoniso piṇḍapātaṃ patisevāmi, nevadavāya namadāya namaṇḍanāya navibūsanāya; Yāvadeva
imassa Kāyassa ṭhitiyā yapanāya vihiṃsuparatiyā brahmacariyānuggahāya; itipurānā
ca vedanaṃ paṭihAṄkhāmi, navañ ca vedanaṃ nauppādesāmi, Yātrā ca me bhavissati,
anvajjatā ca fhāsu vihāro ca.
"Reflection
wisely, I use alms-food neither for amusement nor for intoxication nor for
smartening, nor for embellishment, but only for the endurance and continuance
of this body, for ending discomfort, and for assisting the holy life,
considering: "Thus I should put a stop to old feelings and should not arouse
new feelings and I should be healthy and blameless and live in comfort."
(a)
(b) Na madāya = nor for intoxication.
(c) Na maṇdanāya = nor for appearing smart.
(d) Na vibhūsanāya = nor for embellishment.
(i) The eight things to
accept
(a)
Yāvadeva imassakāyassa ṭhitiyā = only for endurance of the body.
(b)
Yāpanāya =
continuance of the body.
(c) Vihiṃsūparatiyā = for
ending discomfort.
(d) Brāhmacariyānuggahāya = for assisting the holy
life.
(e) Itipurānañ ca vedanaṃ paṭihAṄkhāmi = thus I shall put a stop to old
feelings.
(f) Navañ ca vedanaṃ na uppādessāmi = I should not arouse new feelings.
(g) Yātrā ca me bavissati =
I should be healthy and
(h) Anavajjatā ca =
I should be blameless.
(a) Phāsuvihāro ca = One
should live in comfort.
Buddhist
monks use their food with purpose. Before they use their food, they have to
reflect the purpose of using food. They should review it at least once for a
day. It does not matter whether at night or before eating or before dawn. That is
why; their use has nothing of defilements.
(3:2) The requsite of
Robe (Cīvara-Nissaya)
Cīvara
is
robe. Other Pāḷi words are Kāsāva, Kāsāya and Arahattadhaja. Kāsāva or Kāsāya is
a robe dyed in reddish-yellow color (saffron color). cīvara is
a robe which is sewn of pieces of cloth. Arahattadhaja means the flag of an Arahant. If
the Arahant is already a monk when he attains Arahantship, there would not be any problem. If he is not a monk, he has
to be ordained because of his noble status. If he does not change his life to
be a monk, he has to pass away on the very day. So this robe is like the flag
of the Arahant. The cīvara is very powerful. Why?
Because a noble person pays respect to it when he sees the robe. Even a person
who is about to be killed by another can forgive him because that person had
pieces of a robe in his hand. And then most people respect the monks because
they wear the robes.
"Paṃsukūlacīvara",
we can divide it into two words. Paṃsukūla and cīvara. Paṃsukūla here means
pieces of cloth with dust. It may be rags. As you may know, cīvara means a
robe. So, paṃsukūlacīvara is a robe which is sewn of pieces of cloth covered
with dust. When the monk needed the robes, they had to look for rags in the
garbage, in the streets or in the cemeteries. They collected rags or pieces of
cloth and washed them. Finally, they had to sew them as a robe. It is called
"Paṃsukūlacīvara ".
At
the beginning of the Buddha Sāsanā, candidates themselves searched for robes.
If they had robes, they could be ordained according to the rules. It was no
problem. They could not accept the robes from donors. They had to take care of
them themselves. Unlike nowadays, they had no possibility to accept robes
donated by lay-people. They depended on paṃsukūlacīvara only. They went to dump
etc. Later on, the Buddha allowed Gahapaticīvara. It means a robe offered by
lay- people, otherwise, a robe accepted from lay-people. We can call them householder's
robe.
When, why and how did the
Buddha allow Gahapaticīvara?
This is an important question. 20
years after His Enlightenment, when the Buddha lived in Bamboo-grove (Veḷuvana monastery) at
(c) The robes allowed by
the Buddha for monks and nuns.
During the first 20 years
after His Enlightenment, monks kept only three robes. Later, the Buddha
permitted monks six additional robes. They were;
1.
Vassikasāṭika cīvara =
A robe for the rain.
2.
Kaṇḍuppaṭicchādicīvara = A
robe for wounds.
3.
Nisīdana = A spreading, a sitting cloth.
4.
Paccattharaṇa = A bed spreading.
5.
MukhapuÑchana = A
towel, handkerchief and
6.
Prikkhāracoḷa =
A pieces of cloth used as a water strainer or as a bag.
So,
the Buddha allowed nine robes for Bhikkhus. For Bhikkhunīs other robes were
also allowed by the Buddha. Namely;
1. Udakasāṭikacīvara =
A robe for taking bath.
2. Saṃkaccikacīvara =
A robe for the upper part of the body and
3. Āvasathacīvara` =
A robe used during menstruation.
So, the Buddha allowed
ten robes for nuns (bhikkhunīs).
In
Mahāvagga Pāḷi, the Buddha mentioned the word "Atirekalābho". It
means extra robes. If a monk is invited for extra robes, he will be a fortunate
monk. He can accept it.
(d) Six kinds of extra
robe allowed by the Buddha.
There are six extra robes permitted by the
Buddha. They are as follows;
1. Khoma =
A robe made of linen.
2. Kappāsika =
A robe made of cotton.
3. Koseyya =
A robe made of silk.
4. Kambala =
A robe made of wool.
5. Sāṇa =
A robe made of hemp and
6. BhAṄga =
A mixture of these.
(e) The purpose of using
robe.
When
a monk wears his robe, he should reflect on the purpose of wearing the robe. It
is called cīvarapaccavekkhaṇā in Pāḷi.
PaṭisaṄkhā yoniso cīvaraṃ paṭisevāmi,
Yāvadeva sītassa paṭighātāya, unhassapaṭighātāya, ḍaṃsa-makasa-vātātapa sarīsapa
samphassānaṃ paṭighātāya, Yāvadeva hirīkopinappaṭicchādanatthaṃ.
Reflection wisely,
I use the robes only for protection from cold, for protection from heat, for
protection from contact with gadflies, mosquitoes, flies, wind, sun and
creeping things, and only for the purpose of concealing the private parts.
There
are four kinds of the purpose of wearing the robe. They are as follows;
1. Yāvadeva sītassa paṭighātāya = for protecting himself from cold.
2. Yāvadeva uṇhassa paṭighātāya = for protecting himself from heat.
3. Yāvadeva daṃsamakasa vāt'ātapa
sarīsapa- samphassānaṃpaṭighātāya
= for protecting
himself from contact with
gadflies, mosquitoes, flies,
wind, heat of
the sun, and creeping things,
and scorpions and lice and
4. Yāvadeva hirīkopinappaṭicchāda-paṭicchādanatthaṃ
= For the purpose
of covering up shameful parts of the
body.
That
is why; his use has nothing of defilements. So, when a monk wears the robes, he
should reflect on the purpose of wearing them at least once for a day. It does
not matter when or which occasion he reflects upon the purpose of wearing the
robes when he put on. It would be best if he reflect on it while he uses the
robes. Therefore, a monk should try to reflect on the purpose of putting on the
robes.
(f) Eight channela for
the accruing of robe – material.
1. Sīmā ya
deti = If
he gives on a boundary,
2. Katikāya
deti = If he
gives on agreement,
3. Bhikkhāpaññattiyā
deti = If he gives with an
announcement of alms food,
4. Saṃghassa
deti = If he gives
for an Order,
5. Ubhatosaṃghassa
deti = If he gives for both
Orders,
6. Vassaṃvuṭṭhasaṃghassa
deti = If he gives for an Order which has
spent the rains,
7. Ādissa
deti = If
he gives having offered and
8. Puggalassa
deti = If he gives
to an individual.
(3:3) The requesite of
dwelling place (Senāsana-nissaya)
(a) At the beginning of
the buddhd's missionary life.
At
the beginning of the Buddha's missionary life, Buddhist monks lived in
temporary places. At the time, the Buddha and His disciple Bhikkhus wandered to
many places to preach the Dhamma. They delivered the teachings of the Buddha.
According to Buddhist literature, the Buddha and His disciple Bhikkhus resided
at one place during the rainy season. It is Vassāvāsa in Pāḷi. This word can be
divided into two; vassa and Āvāsa, vassa is variously translated as
monsoon-retreat, rains-retreat, rains-residence, Buddhist-lent. Āvāsa is place,
dwelling-place, temple etc. Therefore, vassāvāsa means residing at one place during
the rainy season for three months.
Twenty
years after His enlightenment, the Buddha started taking up rains residences
for three months in the rainy season. During the first 20- years the early
period (pathamabodhi), the Buddha had no fixed rains-residence.
(b) The allowance of
rains-residence.
At
one time, the Enlightened One was staying in the Bamboo grove Monastery at
The
Enlightened One said His concept of Senāsana [Dwelling place] In Mahāvagga Pāḷi
–"Rukkhamūḷasenāsanaṃ nissāya pabbajjā tattha te Yāvajīvaṃ ussāho Karaṇīyo." Normally, Bhikkhus have to
stay at the foot of a tree. But the Buddha appended a clause to the rule
"Atirekklāho vihāro aḍḍhayogo Pāsādo hammiyam guhā." Here "Atirekalābho"
means extra acquisitions. So, if someone donates a building for a monk, the
monk can accept it. He can live in that building. Therefore when they do not
have a residence-building, they must stay under trees. It is the Enlightened
One's idea about senāsana. Senāsana means a dwelling place, a shelter, lodging,
a monastery, a residential building etc.
We can translate it so many ways because of the development of the world
and the cultures. These words mean all places for sleeping, sitting and living.
(c) Five kinds of monastery
allowed by the Buddha.
The Buddha allowed five kinds of dwelling
place (Senāsana). They are as follows;
(1)
Vihāra = A house with roof sloping on two sides.
(2)
Aḍḍhayoga. = A house with roof
sloping on one side.
(3)
Pāsāda = A tall mansion
or a place with pinnacles.
(4)
Hammiya = A house with a flat
roof surmounted by a pinnacle and
(5)
Guha = A cave.
The Enlighten One allowed these five kinds
of Senāsana for His follower Bhikkhus.
Why, when did the Buddha
allow dwelling place (Senāsana)?
At
one time, the Enlighten One was staying in the Bamboo grove at
They went to those places
in the evening and they left those places in the morning. When they arrived at
those places, when they left from them, when they approached them, their
manners were pleasing to lay-people who saw these monks. One day, on the early
morning, one of rich man of Rājagaha went to a pleasure grove or a garden (Uyyāna).
This rich man saw those bhikkhus who came out from this or that place. Seeing
them, his mind became clear and piece. He revered them. He felt very pleased
and decided to offer dwelling places for those monks. Therefore he approached
them and spoke," Reverend Sirs; if I make dwelling places for you, would
you stay in my dwelling places?" The bhikkhus answered, "Householder,
dwelling places have not been yet allowed by the Buddha." At the time, he said,
"Well, venerable sirs, if so, please require of your master, Buddha and
then tell me what He says."
"Very
well, householder," said the bhikkhus and they approached the Buddha and
told Him about the desire of the rich-man. On this occasion, having given the
reason, the Buddha addressed the bhikkhus, saying, "I allow you, bhikkhus
five kinds of dwelling place. So the bhikkhus told this to the rich-man,
"Householder, dwelling places have been allowed by the Buddha." then
this rich-man established sixty Monasteries in one day. In the Pāḷi text,
"Atha kho Rājagahako seṭṭhi ekāheneva saṭṭhivihāre patiṭṭhāpesi."
Since this time, bhikkhus accepted dwelling places which were donated by
lay-people. As regards the location of a monastery, the most suitable place is;
1.
Neither very far from the village or town, nor too close to it.
2.
It should be easy to approach.
3.
It should not be crowded during the day and
4.
It should be quiet at night.
(d) The purpose of using
dwelling place
When
a bhikkhu stays in a monastery, he should reflect on the purpose of it. It is called Senasanapaccavekkhaṇā in Pāḷi.
PaṭisaṄkhā yoniso cīvaraṃ paṭisevāmi, Yāvadevasītassa
paṭighātaya unhassapaṭighātāya ḍaṃsa-makasa-vātātapa sarīsapa samphassānaṃ paṭighātāya
Yāvadeva hirīkopinappaṭicchā-danatthaṃ.
Reflecting
wisely, I use dwelling place only for protection from cold, for protection from
heat, for protection from contact with gadflies, mosquitoes, flies, wind, sun
and creeping things, and only for the purpose of warding off the perils of
climate and for enjoying retreat.
Here,
cīvarapaccavakkhaṇā and Senāsanapaccavakkaṇā are mainly the same. Both have
four factors. Only the fourth factor is different. Here, the fourth factor is
that a bhikkhu uses a monastery only for the purpose of solitary seclusion. The
other three factors are the same as in cīvarapaccavakkhaṇā.
(e) Eight awards requested
by lady Visākhā.
1. She wanted to offer the rain robe to the Saṃgha
Order for life.
2. She wanted to offer alms-food to guest
(incoming) monks.
3. She wanted to offer alms-food to
traveling monks
4. She wanted to offer alms-food to sick
monks.
5. She wanted to offer alms-food to nursing
monks.
6. She wanted to offer medicine to sick
monks.
7. She wanted to offer regular rice-soup
(Porridge) to the Saṃghā and
8. She wanted to offer bathing robes to the Nun
Order.
(3:4) The requisite of
urine as medicine (Pūtimuttabhesajja)
(a) The allowance of
medicine.
At
one time the Buddha was staying in Jetavana monastery at
At
that time, the Enlightened One approached to a quiet place. When He was
meditating alone, a thought came to His mind. What if I were to allow medicine
for the monks? Normally that would be medicine, accepted by the people, and
that would also serve as food, yet would not be considered gross (substantial)
food by them."
(b) The five kinds of
medicine allowed by the Buddha.
Then this thought occurred to him. There are
these five tonics -
(1) Sappi =
ghee,
(2) Navanīta = fresh
butter,
(3) Tela =
oil,
(4) Madhu =
honey and
(5) Phānita =
molasses (palm-sugar)
These
are both medicine accepted by the people and also serve as food yet not
considered gross food by them. What if I were now to allow the bhikkhus, having
accepted them at the right time (from dawn to
Fresh butter must be made from the milk of any animal whose fresh is
allowable. None of the Vinaya texts go into details on how fresh butter is made,
but the Bhūmija Discourse (M.126) describes the process as "having
sprinkled curds in a pot, one twirls them with a churn." Fresh butter of
this sort is still made in India today by taking a small churn – looking like
an orange with alternate sections removes,
attached to a small stick – and twirling it in curds, all the white sprinkling
them with water. The fresh butter – mostly milk fat plus some milk solids –
coagulates on the churn, and when the fresh butter is removed, what is left in
the pot is diluted butter milk. Fresh butter, unlike creamery butter made by
churning cream, may be stored un- refrigerated in bottles for several days even
in the heat of
In
Mahāvagga- the Lord allows bhikkhus to consume five products of the cow:
1.
Milk.
2.
Curds
3.
Buttermilk.
4.
Fresh butter and
5.
Ghee.
Apparently,
cheese – curds heated to evaporate their liquid content and then cured with or
without mold – was not known in those days, but it seems proper to include it
under one of the five. The question is which one. Some have argued that it
should come under fresh butter, since the composition is similar – milk fat and
solid derived from curds. Other has argued that it should come under curds, as
it general regarded to be more of a gross food. Since the texts give no
guidance here, the best policy would seem to be to follow the views of the
Community to which one belongs. Oil, according to the Vibhanga, there are five
kinds of oil
(1)
Tilatelaṃ = Sesame oil.
(2)
Sāsapatelaṃ = Mustard seed oil.
(3)
Madhukatelaṃ = Honey tree oil.
(4)
Eraṇḍatelaṃ = castor oil and
(5)
Vasātelaṃ = Oil from tallow.
According to Mahāvagga, the Buddha allowed
oil made from five kinds of tallow:
(1) Acchavasā = Tallow from bears.
(2) Macchavasā = Tallow from fish.
(3) Susukavasā = Tallow from alligators.
(4) Sūkaravasā = Tallow from swine /pig and
(5) Gaddrabhavasā = Tallow from donkey.
Since
bear meat is one of the kinds normally unallowable for bhikkhus, the sub
Commentary interprets this list as meaning oil from the tallow of any animal
whose flesh is allowable-and from any animal whose flesh, if eaten, carries a
wrong doing offence (Dukkaṭa -Āpatti) – is allowable here. Since human flesh,
if eaten, carries a grave offence (Thullaccaya-Āpatti), oil from human fat is
not allowed. The Commentary adds that oil made from any plants not listed in
the Vibhanga carries a wrong doing offence if kept more than seven days.
Honey
means the honey of bees, although the Commentary lists two species of bee –
cirika, long and with wings, and tumbala, large, black and with hard wings –
whose honey it says is very viscous and ranks as a medicine, not as one of the
five tonics.
Sugar
(molasses) the Vibhanga defines simply as essence of sugar cane. The Commentary
interprets this as meaning not only sugar and molasses, but also fresh sugar
cane juice. The Vinaya Mukha disagrees here, saying that sugar cane juice, if
kept overnight, can quickly turn into alcohol and so should be classed as a
juice drink. The commentary also says that sugar or molasses made from any
fruit classed as a food – e.g., coconut, date palm, sugar beet, etc. – ranks as
a food and not as a tonics, but it is hard to guess at its reasoning here,
since sugar cane itself is also classed as a food. The Vinaya Mukha seems
correct in using the Standards to say that all form of sugar and molasses, no
matter what the source, would be included here. Thus artificial sweeteners
would also come under this (23. NP) rule.
According
to Mahāvagga, even if the sugar has a little flour mixed in with it simply to
make it firmer – as sometimes happens in sugar cubes and blocks of palm sugar –
it is still classed as a tonic as long as it is still regarded simply as "sugar."
If there is enough flour mixed in so that people are conscious of the flour's
being there, or if the flour is meant to serve more than simply as a firming
agent, the mixture counts as a food and may not be eaten after noon of the day
on which it is received.
(c) The Proper use of
Medicine for Buddhist monks
According
to Mahāvagga, any tonics /medicine received today may be eaten mixed with food
or juice drinks received today, but not with food or juice drinks received on a
later day. Thus, as the Commentary points out, tonics received in the morning
may be eaten with food that morning; if received in the afternoon, they may not
be eaten mixed with food at any time at all.
Also,
the Commentary says at one point, one may take the tonics at any time during
those seven days regardless of whether or not one is ill. At another point,
though, it says that one may take the tonics after the morning of the day on
which it is received only if one has a reason. This statement the Sub-Commentary
explains as a meaning that any reason suffices – e.g., hunger, weakness, - as
long as one is not taking the tonic for nourishment as food. In other words,
one may take enough to assuage one's hunger, but not to fill oneself up.
Though
contains a special stipulation for the use of sugar. If one is ill, one may
take it "as is" at any time during seven days; if not, then after
According
to Mahāvagga Pāḷi, the Buddha also allowed other kinds of medicine. They are:
(1)
Mūlabhesajja = Root medicine,
(2)
Phalabhesajja = Fruit medicine,
(3)
Paṇṇabhesajja = Leaf medicine and
(4)
Khandhabhesajja = Herb medicine etc.
These
included in –
1. Root: Indian saffron,
ginger, garlic, the sweet flag etc.
2. Fruits: chilly, the
common emetic nut (gardenia Lucida), cubed, mustard, the purgative croton, castor
– oil seed etc.
3. Leaves, except those
vegetable leaves commonly used for cooking curries; bamboo leaves, numb leaves,
button-tree leaf etc. mature tamarind leaves, the soup acacia leaves.
4. Bark: except the bark
of sugar-cane and its gum; all other barks of trees.
5. Salt: iron, copper,
stone, beeswax without honey, ashes, charcoal, excrement, urine, earth powder
etc., and tree roots, tree bulbs, powdered flowers of trees are medicinal and
can be termed Yāvajīvika.
Summary: all roots, bulbs,
barks, flowers, fruits, and creeping stems of all plants that is not regarded as
food or meals in a local area can be categorized as medicinal (Yāvajīvika). Before the Buddha
allowed these medicines, bhikkhus had to "Pūtimutta bhesajja" only.
It is cheap and easily to get for them. It means urine of cattle as medicine.
This medicine is made from the citric fruit (myrobalam) soaked in urine of
cattle. Bhikkhus used it for their health until the end of their life. This
medicine is given by the Buddha. From that time on, Buddhist monks used to take
it.
(d) The purpose of using
medicine.
Bhikkhus can use not only these medicines allowed by he
Buddha but also many kinds
of modern medicament. When a bhikkhu used the medicament, he should reflect on the purpose of taking
his medicament. It is called Bhesajja paccavekkhaṇā in Pāḷi
PaṭisaṄkhā yoniso gilānapaccaya bhesajjaparikkhāraṃ
paṭisevāmi Yāvadeva
uppannānaṃ
veyāvyādikānaṃ vedanānaṃ paṭighātāya avyāpajjha paramatāya. Reflecting
wisely, I use the requisite of medicine as a cure for the sick only for protection from arisen afflicting
feeling and for the benefit of good health.
There are two kinds of
the purpose of taking the medicament. They are as
follows;
(1) Yāvadeva uppannānaṃ
veyyāvyādikānaṃ vedanānaṃ paṭighātāya
= only for protection from arisen afflicting
feeling.
(2) Yāvadeva avyāpajjha paramatāya
= only for the benefit of good health.
Bhikkhu
should review the purpose of the four requisites every time. If he could not do
like this, he should review it before use. After use, in the first watch, in
the middle watch, and in the last watch of the night. He can review it with his
understanding. For example, if he reviews it with Pāḷi, he can review it with
Pāḷi, like this;
(e) Four different
periods for using the food and medicine.
At one time the Buddha was
staying at
At any rate, the Buddha
showed great foresight in formulating this rule. Over centuries, whenever
bhikkhus have live in Communities where vast stores of food were kept – such as
the great Buddhist Universities in India – bhikkhus have tended to grow lax in
their practice, and a gulf of misunderstanding
and suspicion has come to separate them from the laity.
Staple food here, as usual,
follows the standard definition given in the preface to the food chapter.
Non-staple food here includes all edibles except for the five staple foods,
juice drinks, the five medicines, tonics, and water.
Stored – up means formally
accepted by a bhikkhu (see Pācittiya-40) on one day and eaten on the next or a
later day. The boundary between one day and the next is dawn. Here there are
four kinds of different period of using the food and medicine for Buddhist
monks. They are as follows:-
(1) Yāvakālika
= things which, after
accepting, may be taken until
on the same
day (From dawn to
(2) Yāmakālika = Eight kinds of juice drinks
which, after accepting, may
be taken,
until dawn of the next day.
(3) Sattāhakālika = Five kinds of medicine / tonic
which, after accepting
may be
taken for seven days and
(4) Yāvajīvika = Medicines which, after
accepting, may be taken as long
as life
lasts.
(f) The eight kinds of
juice drinks allowed by the Buddha.
(1) Ambapānaṃ = Mango-juice.
(2) Jambupānaṃ = Rose-apple-juice.
(3) Cocapānaṃ = Wild banana juice / juice from banana
with seed.
(4) Mocapānaṃ = Cultivated banana juice / juice from
banana without seed.
(5) Madhukapānaṃ = Honey fruit-juice / juice of bassia
latifolia.
(6) Muddikāpānaṃ = Grape-juice.
(7) Salukapānaṃ = Lotus –roots-juice and
(8) Phārusakapānaṃ = Lychee-juice.
(g) Four kinds of use in
the teachings of the Buddha (Sāsanā)
Herein, reviewing is of two kinds: at the time of
receiving requisites and at the time of using them. For use is blameless in one
who at the time of receiving robes, etc., reviews them either as mere elements
or as repulsive, and put them aside for later use, and in one who reviews them
thus at the time of using them. Here is an explanation to settle the matter.
There are four of kind's uses:
(1) Theyya-paribhoga = Use as theft
(2) Iṇa - paribhoga = Use as debt
(3) Dāyajja- paribhoga = Use as an inheritance and
(4) Sāmi - paribhoga = Use as a master
(3:5) The Eight Kinds of Requisite
What is the position of Buddhist monks at the Buddha time?
Buddhist monks wandered from place to place easily. They did not live in
permanent shelters like birds. Birds come to tree to eat fruits and then move
to another tree. They were not attached to these trees. They wander only for
fruits using their wings (S.A-186). In this way, the Buddha’s followers did not
live in any one place permanently. They moved to many places. But they were not
attached to these places. They wandered from place to place. It is for the
welfare of the people, for happiness of many, out of compassion of the world,
for benefit, good and happiness of Devas (deities) and manussas (human beings).
When they moved place to place, they took a few possessions named Atthaparikkhāra.
It means eight kinds of requisite. Buddhist monks used at least these eight
kinds of property. What are the eight kinds of property?
In the Papañcasdanī Commentary of Majjhima Nikāya Pāḷi, the
commentator, Ven. Buddhaghosa said, “Ticīvaraṃ ca patto ca, Vāci sūci ca
Bandhanaṃ, parissāvanena at the te, Yuttayogassa Bhikkhuno.” Buddhist monks
were allowed by the Buddha to have the minimum basic eight kinds of property.
They are:
1. Saṃghāṭi =
an outer robe.
2. UttarārāsaṄga =
an upper robe.
3. Antaravāsaka =
an lower robe
4. Patta =
an alms-bowl
5. Vāsi =
a razor, small knife.
6. Sūci =
a needle.
7. Bandhana =
a waistband
8. Parissāvana =
a water-strainer (filter).
Out of them, an outer robe is for wearing, putting on the
shoulder folded, covering the body as blanket, spreading on the bed. An upper
robe is also same as the above. A lower robe is for wearing on the waist and as
a bathing robe. An alms-bowl is for alms round from house to house (receiving
alms-food houses), using as a plate, carrying drinking water etc. A razor or
small knife is for shaving the head, cutting pieces of wood, walking stick and
cutting fruits. A needle is for sewing piece of cloth. A waistband is for fastening
on the lower robe at the waist and also for tying and carrying sticks etc. A
water strainer is for protecting from insects and dust. These are eight kinds
of property for monks to use.
According to Abhidhānappadīpikāṭīkā of SīrimahācaturAṄgabala
and SumAṄgalavilāsinī commentary, for some monks, these eight kinds of property
are enough. They are superior monks. But some monks wandered from place to
place (such as village, town, forest, mountain etc.). When they wander, walking
stick is necessary for them. Some monks needs oil tube (telanali) to anoint
feet to cure abrasion. Some monks need umbrella (chatta) to protect from rain
and sun, slippers (Upahana) to use on thorny land. Some monks need a bed
spreading (Paccattharaṇa), a key (kuṃcikā), a piece of leather (Cammakkhandhaka)
and a small spreading (Nisīdana). These monks are inferior monks.
***************
*********
****
The four important
training rules (Cattāro Akaraṇīyā or Pārājikā)
*********
(5:1) The First Pārājika sikkhāpada
At
the time, the Buddha was staying in the Gabled Hall in the Great Wood at Vesālī.
At the time, there was a village called Kalandaka. In this village, there was a
great merchant. He had a son named Sudinna. One day, he went to Vesālī together
with his friends for business. He listened the Dhamma preached by the Buddha.
He thought "It is impossible to follow the Dhamma in lay life. It can only
be possible in monk hood. After having listened to the Dhamma. He approached
the Buddha. He requested for higher ordination.
The Buddha asked him if his parents had allowed him
higher ordination. "No sir" replied Sudinna. If so, I cannot allow
you. So Sudinna went back to his village to permission from his parents. He
spoke thus "Mother and father, in so far as I understand the Dhamma taught
by the lord, it is no easy matter for one who lives in a house to lead the
brahma-life (holy-life) complete and undefiled and polished like a conch-shell.
Having cut off my hair and beard and donned the yellow robes, I wish to go
forth from hoe into homelessness. Give me your consent to go forth from home
into homelessness. He asked three times from his parents. But they did not
permit him. Because he was their only son. At the time, sudinna said to his parents,
"I will die here if you do not agree for higher ordination." He did
not have any food for seven days because he wanted to get permission from his parents
for monk hood. At last he got it from his parents.
As soon as
he had been allowed by his parents to get higher ordination, he went to Vesālī.
He approached the Buddha and asked for higher ordination. The Buddha allowed
him and he became a monk. When he became a monk, he moved to Vajjī state from Vesālī.
He practiced the Dhamma there. While he was practicing the Dhamma, there was a
drought in that state. So he came across difficulties concerning food.
Venerable Sudinna came back to his village with his companion monks. When they
arrived there, they lived in the Great Wood.
When
he went on alms-round, his relatives offered food. He offered all those food to
his companion monks. He himself had gone for alms-food into the village. When
he arrived near his home, he met a servant-woman from his parents' house. He
told her to offer the food that was to be thrown away by the servant. She
offered it to him. He took that food for lunch on that day.
Venerable Sudinna's father did not know about this
matter. Nobody informed him because they were afraid of him. The servant woman
did not recognize him immediately as they had not seen each other for a long
time. After having remembered, she went quickly back to her house. She told
that cause to her mistress, Sudinna;s mother. She was very happy because she
knew that her son had come back. At that time, Venerable Sudinna' father saw his
son taking the food besides a shelter. So he felt so sorry. He invited him for
lunch. But sudinna refused for that day. So he invited him for the next day.
The
next day, the rich man waiting for the arriving of his son, Venerable sudinna.
Before his son arrived at home, he prepared the place and meals between the heaps
of gold and silver. And then he said to his daughter-in-law to wear the best dress
and ornament which pleased Venerable sudinna when he was in lay life. When
Venerable Sudinna arrived home, he saw his father's idea. He was very sad because
he could not follow his desire. He was very pleased with monk hood.
So
he advised his father not to do like this. If you had wish, you would drop
(give up) them into the river, to be free from grief. When he heard his son's
advice, he was very disappointed. He ordered his daughter-in-law to try to
convert Sudinna into lay life. But she also could not make him change his mind.
Finally, Sudinna's mother asked her son to give them a new generation who will
be an heir. Venerable Sudinna agreed. So he had sex with his former wife. He
thought that it would be no offence. At that time, the Buddha had not
promulgated the vinaya rule yet on that offence.
Later Sudinna felt sorry for his wrong
doing. Therefore he became very pale and thin. His friends monks asked him what
had happened to him? He explained about his wrong doing. They blamed him and
informed the Buddha about this event. The Buddha also rebuked him and laid down
the first "Pārājika sikkhāpada".
"YOPANA
BHIKKHU METHUNAṂ DHAMMAṂ PAṬISEVEYYA, PāJĀJIKO HOTI ASAṂVĀSO."
Firstly the
Buddha laid down this Sikkhāpada only. It is original regulation (Mūlapaññatti)
because it was laid by the Buddha firstly. Here we need to know two kinds of
regulation or precept.
(1) Mūlapaññatti =
the base regulation or original regulation and
(2) Anupaññatti = the improved regulation or the amendment of regulation.
When someone committed wrong doing, concerning a vinaya
rule, it was necessary that the Buddha promulgated the rule firstly for the sake
of respect from lay people. Later on someone committed an offence in another
way against this rule (Sikkhāpada). At that time, the Buddha laid down an
improved vinaya rule about that rule. It is called anupaññatti.
There was a story concerning it in this Sikkhāpada. There
was a monk in Vesālī. He stayed in the forest. He used to have sex with a
female monkey. He gave food to her. So she was very intimate with the monk. One
day some monks visited that monastery. The female monkey came near them. She
showed her manner like in front of her monk. The visitor monks suspected the
meaning. So they hid at one place and waited for the monk coming back from
alms-round. When he came back to his monastery, he did what he used to do with
the monkey. The visitor monks caught him in the act. They informed the Buddha
about that case. The Buddha rebuked him and laid down the first amendment of
regulation. It is "ANTAMASO TIRACCHĀNAGATĀYAPI"
for this rule. The second amendment of regulation is, "BHIKKHNAṂ SIKKHĀSĀJĪVASAMĀ PANNO
SIKKHAṂ APACCAKKĀYA" in this rule, because of Vesālī monks. They ate
and bathed as they like but they had never practiced the Dhamma. Therefore when
craving appeared in their mind, without having disavowed, they had sex with
woman. They disrobed by their own wish. After long time, they came across the
sorrowful matter about parents and relatives. That is why; they wanted to enter
into Saṃgha community again. But the Buddha did not allow them because they had
disavowed and disrobed themselves. So the Buddha laid down the second amendment
of regulation.
Translation of word by
word (First Pārājika)
Yopana = any/ if one who receives.
Bhikkhu =
Higher ordination/ monk.
Bhikkhūnaṃ =
Bhikkhus'
Sikkhā = training-rules.
Sājīva = way of life.
samāpanno =
having undertaken.
Sikkhaṃ = training-rules.
Apaccakkhāya =
having (still) neither disclaimed/ without having disavowed.
Dubbalyaṃ =
his inability/ his unwillingness.
Anāvikatvā =
without having declared / nor declared.
Methunaṃdhammaṃ = any type of sexual
intercourse with human being.
Paṃiseveyya =
engage in.
Antamaso =
even.
Tiracchānagatāyapi = an animal / with a female animal.
Pārājiko = he loses his monastic status/ defeated.
Hoti = is.
Asaṃvāso =
no more in communion.
(1)
Sevanacittaṃ =
if a bhikkhu has an intention to have sex.
(2)
Maggenamaggapatipanno = if he
enters his penis into an oral orifice (Mukhamagga) anal orifice (passāvamagga)
or vaginal orifice (Vacca magga).
(1)
Ajānantassa = one who is unconscious.
(2)
ASādiyantassa = one who does not enjoy.
(3)
Ummattakassa = one who is mad.
(4)
Khittacittassa = one whose mind is
deranged (temporarily).
(5)
Vedanattanassa = one who is afflicted
with pain and
(6)
Ādikammikassa = one who is the first
offender of this training rule.
NIDĀNA
= Vesālī state is the place
where the first Pārājika sikkhāpada
was Promulgated / appeared.
PUGGALA
= Sudinna is the person who committed
this sikkhāpada.
ATTHU
= committing the sexual
intercourse is the course of lying down the first Pārājikasikkhāpada.
*****************************************
(5:2) THE SECOND PĀRĀJIKA
SIKKHĀPADA
At one time, the Buddha was staying at
Rājagaha on the slope of the vulture's Peak. At the time, so many bkikkhus were
staying there by making a grass hut on the mountain. Most of the monks stayed
there only for the rainy season. The venerable Daniya also stayed a grass hut
made by him. Although other monks left for other places, he spent the three seasons
there. He was a potter's son. He was expert in potter. One day, he had gone
into the village for alms. At the time, the grass cutters and the wood cutters
went and destroyed his grass hut. They took it away. He remade it three times
and stayed. They also took it away threee times.
At
that time, Venerable Dhanitya built a new beautiful building. It was a lovely,
pleasing red hut. When the Buddha saw it, He asked about this matter to His disciple
monks. The monks explained the Buddha the problem. The Buddha rebuked and asked
them to destroy the beautiful red hut. It was made with fire mud. This procedure
was unsuitable for monk. Because of constructing a hat on the way, many creatures
died. So the Buddha laid down a new Vinaya rule. Whoever makes such a hut,
commit an offence of wrong doing?
When venerable Daniya heard what had happened,
he came to the monks and asked them why they destroyed his hut. "Because
of the Buddha's principle" they said. At the time, venerable Daniya
thought, "Three times I have built my hut but it has been destroyed by the
grass cutters and the wood cutters. Then I made this hut. Now it was also destroyed
because of the Buddha's ideas."
Then
venerable Daniya approached the overseer in the wood yard and asked him to
offer wood. He explained him about his problem. The officer replied that there
was no wood to give him, that there was only wood for the king, serving to repair
the City. He said that if the king offered the wood, he could take it.
Venerable Daniya said that the king had offered. He took them. Due to this
matter, the officer was arrested by a minister.
When venerable Daniya learned this,
he went to the palace where the king Bimbisāra resided. The king Bimbisāra asked
him, "When did I offer the woods for monks?" Venerable Daniya told
the king when you became a king; you had invited all the monks. King Bimbisāra
explained that this did not apply to venerable daniya. Some monks lived in the
forest; they dare not use something in the forest because of Vinaya rule. He
declared that he offered the wood to monks. That was due to custom. The king
warned him not to do like this. Now I forgive you because you were a monk.
When
the Buddha heard the matter, He asked a monk sitting near Him about punishable
activities by the law in the country. That monk was a former jurist. He
explained the Buddha the law. So the Buddha promulgated the second most
important training rule.
"YO PANA BHIKKHU ADINNAṂ THEYYASAṆKHĀTAṂ ĀDIYEYYA,
YATHĀRPE ADINNĀDĀNE RĀJĀNO CORAṂ GAHETVĀ HANEYUṂVĀ BANDHEYUṂ VĀ PABBĀJEYUṂ
VĀ COROSI BĀLOSI MLHOSI THENOSĪTI, TATHĀRPAṂ BHIKKHU ADINNAṂ ĀDIYAMĀNO
AYAṂPI PĀRĀJIKO HOTI ASAṂVĀSO" TI.
Firstly,
the Buddha laid down this sikkhāpada only. Later the Buddha promulgated
amendment of regulation. That is, "
Gāmā = from the village. VĀ = or
Aññā = from jungle / forest VĀ
= too
Adinnaṃ =
what is not given.
TheyyasaṄkhātaṃ = in the manner of stealing / by means of
theft.
Ādiyeyya =
should take.
Yathārūpe =
just as when / in such manner of taking.
Adinnādāne =
in taking of what is not given.
Rājāno = the king.
Coraṃ = a thief.
gahetvā = arresting / catching
Haneyyuṃ =
the criminal would flog.
Bandheyyuṃ = imprison
Pabbājeyuṃ =
bunish.
Corosi = you are a robber.
bālosi = you are a fool.
Mūlhosi = you are benighted.
Thenosi = you are a thief.
Tathārūpaṃ =
in the same way.
Ādiyamāno =
taking what is not given.
1. Parapariggahita =
being the possession of another person.
2. Parapariggahitasaññitā = being known to be the possession of
another person.
3. Garukoparikkhāro Pañca
māsako vā atireka Pañca māsako vā
=
being an important requisite of the value of five or more māsaka.
4. Theyyacitta paccupatthita = having intention to steal.
5. Āvaraṇa = stealing.
1. Sakasaññī = one who
thinks it is his own.
2. Vissāsika = one who
takes things owned by a confident.
3. Tāvakālika = taking
temporarily.
4. Petapariggahit = one
who takes things owned by petas (beings
who have been born in the peta-world).
5.
Tiracchānaparapariggahita = one who takes things owned by animals.
6.
Paṃsukūlika = one who takes things with impression that they were given to accrue merit to a dead person.
7.
Ummattaka = one who is mad.
8.
Khittacitta = one whose mind is temporarily deranged.
9.
Vedanattassa = one who is afflicted with pain.
10.
Ādikammika = one who is the first offender of this rule.
Three different offences
are possible.
1. Pārājika offence = applies if a monk
steals something worth five māsaka or more.
2. Thullaccaya offence = applies if a monk
steals something worth more than one or less
than
five māsaka.
3. Dukkaṭa
offence = applies if a monk steals
something worth one māsaka or less.
NIDĀNA = Rājagaha.
PUGGALA = Venerable Daniya.
VATTHU = stealing piece of wood belonging to
the king Bimbisāra.
************************************************************
(5:3) THE THIRD PĀRĀJIKA SIKKHĀPADA
At one time, the Buddha was stayingin Vesālī, in the Great Wood; He
talked in many ways to the bhikkhus, the benefits of Asubha-meditation subject.
Then, the Buddha stayed alone for half-month. He did not accept the others' respect
except only a monk who brought alms-food for Him. At the time, many monks
practiced Asubha-bhāvanā. Therefore they were troubled by their own bodies and
deprived of themselves of life and also deprived one another of life. Then they
said Migalandhika who took the appereance of the monk.
You
kill us if we die, our alms-bowls and robes will be for you. That is why, day
after day, he killed one to sixty number of the monks. Thus five hundred monks
were killed. At the end of the half-month, the Buddha asked ven. Ānandā,
"How is it, that the company of monk is so diminished as it is? It is because
of Lord" said Ānandā,"You preached in many ways to the monks the
benefits of Asubha-bhāvanā. So they deprived of themselves of life etc..."
Because of that, the Buddha taught Ānāpāna-meditation to the monks. And then,
He rebuked the monks' action of killing one another. Then the Buddha laid down
the third training rule, that is "YO
PANA BHIKKHU SAṆCICCA MANUSSAVIGGAHAṂ JĪVITĀ VOROPEYYA, SATTHAHĀRAKAṂ VASSA PARIYESEYYA
AYAMPI PĀRĀJIKO HOTI ASAṂVĀSO" it. Firstly, the Buddha laid down this sikkhāpada
only.
Later the Buddah promulgated amendment of regulation. That is, "MARAṄAVAṄṆAṂ VĀ SAṂVAṄṆEYYA, MARAṄĀYA
VĀ SAMĀDAPEYYA" AMBHO PURISA KIṂ TUYHIMINĀ PĀPAKENA DUJJĪVITENA MATANTE JĪVITĀ
SEYYOTI, ITI CITTAMANO CITTASAṆKAPPO ANEKAPARIYĀYENA MARAṄAVAṄṆAṂ VĀ SAṂVAṄṆEYA
MARAṄĀYA VĀ SAMĀDAPEYYA." Because of a group of six monks. One day, a
householder was sick. He had a very beautiful wife. The group of six monks fell
in love with her. Thinking of the householder's death, they had great
expectation for householder's wife. They told householder, "You have merit
completely, how can you do your life? So it is better to die than live. You
will also be reborn in heavenly World if you die." The householder
accepted what they said. Then he took uneatable food. So he soon died.
Therefore his wife blamed them. The monks informed that event to the Buddha.
The Lord rebuked them and laid down the amendment of regulation for this Sikkhāpada.
Translation of word by word.
Sañcicca =
intentionally
Manussaviggahaṃ = a human being
Jīvitā =
of life
Voropeyya =
deprive
Sattha =
weapon
Hārakaṃ =
which enable
Assa =
a person / that person
Pariyeseyya =
should search for
Maraṇavaṇṇaṃ = the advantages of death
Saṃvaṇṇeyya = should praise
Maraṇāya =
to die
Samādapeyya = should incite
aṃbhopurisa =
my good man
Kiṃ =
what
Tuyhaṃ =
to you
Iminā =
this
Pāpakena =
wretched
Dujjīvitena =
miserable
Mataṃ =
death
Te =
to you
Jīvitī =
than life
Seyyo =
(would be) better
Iti =
thus
Cittamano =
with such an idea in mind
Cittasaṅkappo = such a purpose in mind
Anekapariyāyeana = in various ways
1. Manussajātikapāṇo = being human being.
2. Pāṇasaññito =
being known to be a human being.
3. Vadakacitto =
having an intention to cause that person's death.
4. Upekkamo = doing with the purpose of causing
that person to die.
5. Maraṇaṃ = dying (passing away).
1. Asañcacca =
one who acted unintentionally.
2. Ajānantassa =
one who was unconscious.
3. Namaraṇādhippāyassa = one who die not mean to cause death.
4. Ummattakassa =
one who was out of mind.
5. Ādikammikassa =
one who is the first offender of this rule.
Three different offences
are possible:
1. Pārājika offence =
applies if the human being dies.
2. Thullaccaya offence = applies if falling into the pitfall, a painful
feeling arises in that person.
3. Dukkaṭa offence = applies if a monk digs a pitfall
for another person thinking "falling into it, he will die."
NIDĀNA =
Vesālī.
PUGGALA =
many monks.
VATTHU =
depriving each other.
***********************************
(5:4) THE FOURTH PĀRĀJIKA
SIKKHĀPADA.
At one time, the Buddha was staying
in Vesālī at the Great Wood. At the time, the monks stayed near the river
Vggumudā which was situated in Vajjī state. There was a drought in that state.
So they came across the difficulties for food.
The
monks gathered together for many times and discussed that matter. Many ideas appeared
in their mind, what they should say the people. Finally, they agreed with their
analysis of the situation by saying the good qualities of the monks to the
people. There was nothing of good qualities for them at the time. But the
people appreciated them and offered them special food. Because of the special
food, they got fat.
After
rainy season, these monks went to the Buddha. Then having known them, the
Buddha asked them, "How did you spend your rainy season and manage your
food?" They said the Buddha the matter that they came across in detail.
The Buddha blamed them and laid down the fourth Vinaya rule that is, "YO PANA BHIKKHU (P) PĀRĀJIKO HOTI ASAṂVĀSO."
TI.
After that the Buddha laid down the
amendment of regulation. That is, "AÑÑATRA
ADHIMĀNĀ." Because of many virtuous monks. They meditated in all the
time; their virtuous was in extreme purity. Therefore no defilement appeared in
their mind. They thought themselves as Arahants and said that event to the
others. After sometimes, the craving, anger, and delusion of them appeared in
their mind. Then they realized themselves that they were not Arahants. They
doubted what they said the others as Arahants when they thought that there was
no defilement appeared. They said that matter to the Buddha through Ven. Ānandā.
The Buddha laid down the amendment of regulation.
Anabhijhānaṃ =
having no acquaintance of it without direct knowledge.
Uttarimanussadhammaṃ
= of / some a superior human state.
Attupanāyikaṃ =
vision as / is present in himself.
Alamariyañāṇadassanaṃ = worth of the Noble one's knowledge/ a truly
Noble knowledge.
Samudācareyya = should boast / suggest.
Iti = thus.
Jānāmi = I know / do
I know.
Passāmi = I see / do I
see.
Tato = afterward / such that regardless of.
Aparena = on another.
Samayena = occasion.
Samanuggāhīyamāno = examined.
VĀ = whether.
Asamanuggāhīyamāno = not examined.
VĀ = or.
Āpanno = having fallen
into the fault.
Visuddhāpekkho = being desirous of
purification.
Evaṃ = thus
Vadeyya = say (should he say).
Ajānaṃ = not knowing.
Jānāmi = I know.
Āvuso = friend.
Avacaṃ = I said.
Apassaṃ = not seeing.
Passāmi = I see.
Tucchaṃ = vain / vainly.
Musā = false / falsely.
Vilapiṃ = what I said.
Iti = then.
Aññatra = unless.
Adhimānā = through over estimation.
1. Uttarimanussadhammassa
attani asantatā = one who has no superior
human state.
2. Pāpicchatāya tassa Ārocanaṃ =
one who falsely claims it to others with evil desire.
3. anaññapadeso = one makes a direct claim.
4. Yassa āroceti tassa
manussajātikā = the listener
must be human being and
5. Taṅkhaṇavijānanaṃ = the listener understands what one is saying.
1.
Adhimānena Ārocentassa = one who mistakenly
thinks that he has achieved a superior human state and claims it.
2.
Anullapanādhippāyassa = one whose
intention is not to misrepresent the truth.
3.
Ummattakassa = one who is
out of his mind.
4.
Khiṭṭacittassa = one
whose mind is temporarily deranged.
5.
Vedanattassa = one whose
afflicted with pain and
6.
Ādikammikassa = one who is
the first offender of this rule.
Three
different offences are possible:
1. Pārājika offence = applies if the listener understands
a deliberate lie directly claiming a superior
human state.
2. Thullaccaya offence =
applies if a monk speaks indirectly about his superior human state and
3. Dukkaṭa offence =
applies if the listener does not understand directly.
NIDĀNA = Vesālī.
PUGGALA = the monks on the bank of the river vaggumudā.
VATTHU = speaking in praise of each other's state of
further in front of householders or praising the others superior human states to householders.
*******
***
The Training Rules of Saṃghādisesa
******
(6:1) The meaning of saṃghādisesa
Saṃgho
ādimhiceva sese ca icchitabbo assāti saṃghādiseso (kaṇṭha/127)
Saṃghādisesa
is so called because the Saṃgha is needed at the period of beginning (parivāsa),
middle (mānatta) and end (abbhāna) when a monk, who commits the saṃghādisesa
offence, purifies it.
(6:2) Sukkavissaṭṭhi
Sikkhāpada
At
one time the Buddha was staying at Jetavana monastery in Sāvatthi. Now at that
time the venerable Seyyasaka became a monk and he felt dissatisfied of monk'
life. Because of this, he was thin, wretched, his color bad, yellowish, and the
veins showing all over his body. The venerable Udāyī saw the venerable Seyyasaka
thin, wretched, and so on.
Then
he suggested him, "you, reverend Seyyasaka, eat as much as you like, sleep
as much as you like, bathe as much as you like; having eaten as much as you
like, having slept as much as you like, having bathed as much as you like, if dissatisfaction
arises in you and passion assails your heart, then emit semen using your
hand."
Then
the venerable Seyyasaka followed the suggestion of Venerable Udāyī. Then in a
short time, the venerable Seyyasaka was nice-looking with rounded features, of
a bright complexion and a clear skin.
Those who were modest
monks became annoyed, vexed and angry, saying:
"How can the
venerable Seyyasaka emit semen in this way?"
Then these monks, having
rebuked the venerable Seyyasaka in various ways, told this matter to the Buddha.
Then the Buddha in this occasion, in this connection, having had the order of
monks convened, and laid down this sikkhāpada:
Saṃcetanikā sukkavissaṭṭhi, saṃghādiseso
Intentional emission of
semen, this entails saṃghādisesa offence.
Now at that time, monks,
having eaten abundant food, went to sleep, thoughtless and careless. While they
were sleeping, thoughtless and careless, one of them emitted semen as the result
of a dream. These were remorseful and said, "The course of training rule
laid down by the Buddha says that intentional emission of semen is a matter
requiring a formal meeting of the Order; and because of a dream one of us (did
this). Now is this intention permitted? What now if we have fallen into an
offence requiring a formal meeting of the Order?" They told this matter to
the Buddha. He said; "Monks, this was the intention, but it does not apply.
Monks, this course or training rule should be set forth:
Saṃcetanikā sukkavissaṭṭhi Aññatra supinantā, saṃghādiseso
Intentional emission of
semen except in a dream, this entails saṃghādisesa offence.
1. Cetanā Having
intention to emit semen.
2. Upakkama Making
an effort to emit semen.
3. Muccana Having
semen been emitted.
Eleven kinds of lustful
enjoyments with regard to emission of semen
1.Mocanassāda the enjoyment before emission
2.Muccanassāda the enjoyment while emitting
3.Muttassāda the
enjoyment after emission
4.Methunassāda the enjoyment in sexual intercourse
5.Phassassāda the enjoyment in touching
6.Kaṇḍuvanassāda the enjoyment while scratching itch
7.Dassanassāda the enjoyment seeing the sexual object of a woman
8.Nisajjassāda the enjoyment sitting together with a woman
9.Vācassāda the
enjoyment making conversation with a woman
10.Gehassitapemassāda the enjoyment having attachment to own family
11.Vanabhaṅgassāda the enjoyment receiving the present from a woman
-A monk intends, makes an effort and emits
semen--Saṃghādisesa offence
-A monk
intends, makes an effort but does not emit semen--Thullaccaya offence
Anāpatti supinantena
namocanādhippāyassa ummattakassa khittacittassa vedanāṭṭassa ādikamnikassa.
There is no offence if he
was dreaming, if there was no intentional emission, if he was mad, unhinged, in
pain, a first offender.
A
monk should not emit semen intentionally.
At
one time, the Buddha was staying at Jetavana monastery in Sāvatthi. At that
time Venerable Udāyī lived in jungle. The dwelling of him was lovely, good to
look upon, beautiful, the inner chamber in the middle was entirely surrounded
by the house; the couch and chair, the bolster and pillow were well designed,
the water used for drinking and that used for washing were well placed; the
cell was well swept. Many people came to look at the dwelling of the venerable
Udāyī, a certain Brahmin together with his wife approached the venerable Udāyī,
and having approached the venerable Udāyī, he said: "We want to see your
dwelling."
"Do
look at it, Brahmin," he said, and taking the key, unfastening the bolt,
and opening the door, he entered the dwelling. The Brahmin entered after
Venerable Udāyī, and the Brahmin lady entered behind the Brahmin. Then the
venerable Udāyī, opening some windows and closing others, going round about the
inner room, and coming up from behind, rubbed up against the Brahmin lady limb
by limb.
After
hearing about this matter, the Buddha laid down this sikkhāpada as follow.
Yo pana bhikkhu otiṇṇo vipariṇatena
cittena mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjheyya hatthaggāhaṃ vā veṇiggāhaṃ
vā Aññatarassa vā Aññatarassa vā aṅgassa parāmasanaṃ, saṃghādiseso.
Should any Bhikkhu, lustful,
with perverted mind, engage with a woman in bodily contact, holding her hand or
hair, touching any part of her body, this entails saṃghādisesa offence.
1.Manussitthī =Being a human
female.
2.Itthi saṃṃitā =Having perception
of being a human female.
3.Kāyasaṃsaggarāgo =Being infatuated by engaging
with a woman in
bodily contact.
4.Tena rāgena
vāyāmo =Making an effort
with that lustful desire.
5.Hatthaggāhādisamāpajjanaṃ =Holding the hands, touching the body, etc.
mātugāma =human female even if she has just been born.
hattha =the hand from elbow to the tip of the fingers.
veṇi =head hair as well as body hair.
Anāmāsavatthu (improper
things)
1.even new born girl.
2.articles of a woman.
3.picture, photo, statue, portrait of a
woman.
4.several kinds of crop, rice, etc.
5.several kinds of pea, bean, etc.
6.several kinds of fruit, such as coconut,
banana, etc.
7.several kinds of treasure, such as pearl,
ruby, gold, silver, etc .
8.several kinds of money, currency note.
9.several kinds of arm, weapon.
10.several kinds of musical instrument.
-Desiring cohabitation if
he makes bodily exertion and recognizes contact, there is a
saṃghādisesa offence.
-Desiring cohabitation if
he makes bodily exertion but does not recognize contact, there is a Dukkaṭa offence.
-If a monk touches any part
of a woman's body with his hand (body to body), there is a saṃghādisesa offence.
-If a monk touches the things connected with a woman's body with his
body (body to
things), there is thullaccaya
offence.
-If a monk touches the thing connected with a woman with thing connected
with him
(thing to thing), there is Dukkaṭa offence.
Anāpatti
asaṃcicca asatiyā ajānantassa asādiyantassa ummattakassa
khittacittassa vedanāṭṭassa ādikammassa.
There
is no offence if it is not on purpose, not intentional, not knowing, not
agreeing, if he is mad, unhinged, in pain, a first offender.
A monk should not touch any parts of woman's
body with lustful desire.
(6:4) Duṭṭhullavācā sikkhāpada
At
one time, the Buddha was staying at Jetavana monastery in Sāvatthi. At that
time, Venerable Udāyī lived in jungle. The dwelling of him was lovely, good to
look upon, beautiful. Many women came to the park in order to see the dwelling.
Venerable Udāyī, showing these women his dwelling and pointing out the privies
to them, spoke in praise, spoke in blame, begged, implored, asked, questioned,
described, exhorted, and abused.
Those
women who had little fear of blame, who were sly and who had no shame mocked at
the Venerable Udāyī, called out to him, laughed at him, made fun of him.
But
those women who had shame, upon departing complained to the monks, saying:
"Honored sirs, this is not suitable, it is not fitting, we should not wish
this spoken about even by our husbands, to say nothing of master Udāyī".
Because
of this reason, the Buddha set this sikkhāpada forth.
Yo pana bhikkhu otiṇṇo vipariṇatena
cittena mātugāmaṃ duṭṭhullāhi vācāhi obhāseyya yathā taṃ yuvā yuvatiṃ mithunupasaṃhitāhi,
saṃghādiseso.
Should any Bhikkhu, lustful, with
perverted mind, address a woman with lewd words in the manner of young
man to a young woman relating to sexual intercourse, this entails saṃghādisesa
offence.
1. munussiṭṭhī =being a human female.
2. iṭṭhisaṃṃitā =having perception of being a human female.
3. duṭṭhullavācāssādarāgo =being infatuated in speaking of lewd words.
4. tena rāgena obhāsanaṃ =speaking lewd words with that lustful desire.
5. Taṅkhaṇavijānanaṃ =being understood by woman as soon as a monk speaks.
-mātugāma =a human girl who is sophisticated enough to understand the lewd
words.
-duṭṭhullavācā=the lewd word which is connected with anus,
genital organ and sexual intercourse.
1.
vaṇṇa =praising
concerning genital organs, anus, and sexual intercourse.
2.
avaṇṇa =dispraising
concerning genital organs, anus, and sexual intercourse.
3.
yācana =begging sexual
intercourse.
4.
āyācana =begging sexual
intercourse repeatedly.
5.
pucchana =questioning the
experience of sexual intercourse.
6.
paṭipucchana =questioning or
counter-questioning the experience of sexual intercourse again and again.
7.
ācikkhana =telling the way to
make sex when asked by her.
8.
anusāsana =admonishing or
instructing the way to make sexual intercourse without asking.
9.akkosana =reviling or abusing using the
lewd words.
(a)animitta =avoidance of female sign.
(b)nimittamatta =no complete sign, but just a mark
of female sign.
(c)alohita =dry urine hole.
(d)dhuvalohita =wet urine hole.
(e)dhuvacoḷa =inserting the cloth in urine hole.
(f)paggharaṇa =always leaking the urine.
(g)sikharaṇī =long sexual organ.
(h)itthipaṇḍakā =female hermaphrodite.
(i)vepurisika =female like a man because of her beard, mustache,
etc.
(j)sambhinna =connecting anus and sexual organ in her.
(k)ubhatobyaṃjanaka =having male organ as well as female organ.
-If a monk speaks about
genital organ and anus, it incurs samghādisesa offence.
-If a monk speaks about part of the body
between collarbone and knee joint except genital organ and anus, it incurs
thullaccaya offence.
-If a monk speaks about remaining parts of
body and things connected with her body, it incurs Dukkaṭa offence.
Anāpatti atthapurekkhārassa dhammapurekkhārassa
anusāsanipurekkhārassa ummattakassa ādikammikassa.
There
is no offence if it is aiming at (explaining) the meaning, if he is aiming at
(explaining)dhamma, if it
is aiming at (explaining) teaching, if he is mad, if he is a first
offender.
A monk should not speak the lewd word.
(6:5) Attakāmapāricariya
sikkhāpada
Once
upon time the Buddha was residing at the Jetavana monastery in Sāvatthi. At
that time Venerable Udāyī was dependent on families, and approached many families.There
was a certain woman who was a widow and beautiful. Ven.Udāyī, rising early and
taking his robe and bowl, came up to this woman's house and sat down on the appointed
seat. Then Ven.Udāyī rejoiced and pleased this woman with talk on dhamma.
The
woman said, "Please say, Ven.Udāyī, whatever you need, such as robes,
alms-food, lodging and medicine". Ven.Udāyī said, "It is very easy to
obtain these four requisites. You should offer the difficult thing or the highest
offering which is sexual intercourse".
"I
am ready, sir, please come" She replied, and entering into an inner room,
taking off her cloak, she lay back on the couch. Then Ven.Udāyī approached her
and said "who could touch this evil-smelling wretch?" and he departed
spitting. She became angry with him. Then she spread about it. Having heard
about it, The Buddha promulgated this Sikkhāpada.
Yo pana bhikkhu otiṇṇo vipariṇatena
cittena mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāseyya "etadaggaṃ
bhagini Pāricariyānaṃ Yāmādisaṃ sīlavantaṃ Kalyāṇadhammaṃ brahmacāriṃ etena
dhammena paricareyyā" ti methunupasaṃhitena, saṃghādiseso.
Should any bhikkhu, lustful,
with perverted mind, speak in praise of ministering to his own sensual pleasure
in the presence of a woman, saying "sister, a woman should offer a gift of
sexual intercourse, which is the best and most excellent of all other gifts, to
one who is virtuous, fine natured and leads the holy life like me," this
entails saṃghādisesa offence.
1. Manussitthī =Being a human female.
2. Itthi saṃṃitā =Having perception of being a human
female.
3.Attakāmapāricariyāya arāgo =Being infatuated in praise of ministering
to his
own sensuality.
4.Tena rāgena
vaṇṇabhaṇanaṃ =Speaking in that praise
of ministering to his own
sensuality.
5.Taṅkhaṇa vijānanaṃ =Being understood by woman as soon as a monk
speaks.
-mātugāma a human girl who is sophisticated enough to understand the lewd
words.
-sīlavantaṃ
virtue which means abstinence from killing,
stealing and falsehood, etc.
-brhmacāri noble practice which means abstinence from
sexual intercourse.
-kalyānaṃ good
noble dhamma which means good conduct in respect of virtue and in
respect
of noble practice.
-If a monk speaks in
the presence of a woman about ministering to his own sensuality, it
incurs
samghādisesa offence.
-If a monk speaks in
the presence of a eunuch or hermaphrodite, it incurs thullaccaya
offence.
-If a
monk speaks in presence of an animal and a man, it incurs Dukkaṭa offence.
Anāpatti
“civara piṇḍapāta senāsana gilānappaccayabhesajjaparikkhārena upaṭhahāsi” bhaṇati
ummattakassa ādikammikassa.
There
is no offence if he speaks saying “Support (us) with the requisites of robes,
alms-food, lodgings, medicine for the sick”, if he is mad, if he is a first
offender.
A
monk should not speak in the presence of a woman about ministering to his own
sensuality.
Once upon time
the Buddha was residing at the Jetavana monastery in Sāvatthi. At that time
Venerable Udāyī was dependent on families, and
he approached many families. When he saw a youth not yet
married or a young girl without a husband, he
spoke in praise
of the girl in the presence of
the youth's parents, saying; " the
young girl of that family is beautiful, good to look upon
and so on. This young girl is suitable for that youth".
These
said:"They do not know us, honoured sir, nor who we are, nor to whom we
belong. If, honoured sir, you will induce them to give, we might convey this
girl to this youth".
He spoke in praise
of the youth in the presence of the girl's parents, saying, "The youth of
that family is handsome, good to look upon and so on. That young girl is suitable
for this youth.
They said:
"They do not know us, honoured sir, nor who we are, nor to whom we belong,
nor in what, as it were, is the girl's property. But if, honored sir, you would
beg, we might give this girl to that youth".
By this means he
brought about the leading of the bridegroom (to the bride's home), He brought
about the leading away (from the bride's home), he caused marriages to take
place.
Having heard
about it, The Buddha promulgated this Sikkhāpada.
Yo pana bhikkhu saṃcarittaṃ samāpajjheyya
Itthiyā vā purisamatiṃ purisassa vā itthimatiṃ jāyattane vā jārattane vā, saṃghādiseso.
Should any bhikkhu act as
a go-between, telling a man's intention to a woman or a woman's intention to a
man in order to be her husband and his wife, this entails saṃghādisesa offence.
The background of an
additional amendment
At one time, many pleasure
seekers who wanted to enjoy themselves with a woman in a pleasure garden sent a
messenger to a harlot to say: "Please come to the garden; Let us enjoy
ourselves at the garden". In reply the woman said: "Brothers, I do
not know who you are or whose children you are. I have also had a lot of money
and property and I cannot go outside the city".
The messenger reported
back to the pleasure seekers. A man then suggested to these pleasure seekers:
"Brothers, why have you sent a messenger for that harlot direct? You
should have told the Ven.Udāyī. He will get her for you".
Meanwhile, a lay-follower
intervened and said "Brothers, do not say so; the monk would not do this
kind of job; The Ven.Udāyī would not do this". Then they made a bet
whether Ven.Udāyī will do or not. The pleasure seekers approached Ven.Udāyī and
said; "Bhante, as we wanted to enjoy ourselves at this pleasure garden, we
sent a messenger to so and so harlot asking her to come to this garden for our
enjoyment, but she refused. We beg of you; please procure this harlot for us".
Then, Ven.Udāyī approached
that harlot and said; "Why did not you go to those people? "Bhante,
if you know them, I will go to them," said the harlot. "I know them
very well, my sister" replied Ven.Udāyī. Then, the pleasure seekers took
the harlot to the garden.
The lay-follower
reproached, condemned and criticized Ven.Udāyī saying; "Why the Ven.Udāyī
acted as a go-between for a temporary wife. The modest monks heard about it,
and then it was reported to Buddha. At last the Buddha added this amendment
into the original rule.
Yo pana bhikkhu saṃcarittaṃ samāpajjheyya
Itthiyā vā purisamatiṃ purisassa vā itthimatiṃ jāyattane vā jārattane vā, antamaso
Taṅkhaṇikāyapi, saṃghādiseso.
Should any bhikkhu act as
a go-between, telling a man's intention to a woman or a woman's intention to a
man in order to be her husband and his wife, even for a moment, this entails saṃghādisesa offence.
1.Tesaṃ manussajātikatā = Being human beings (male and female) who
are conveyed to engage.
2.Alaṃ
vacaniyatā = Being deserved
to speak about engagement.
3.Paṭiggaṇhanaṃ = Agreement or accepting the
words of one who requests.
4.Vimaṃsanaṃ = Going to make inquiry.
5.Paccāharaṇaṃ = Reply the information to
the original requester.
Jāyattana she
will be a wife. (Man's intention to a woman in order to become a wife)
Jārattana he
will be a husband. (Waman's intention to a man in order to become a husband)
Or
Jāyattana she
will be a lawful wife or he will be a lawful husband.
Jārattana she
will be a temporary wife or he will be a temporary husband.
1.Māturakkhita the woman protected by the mother.
2.Piturakkhita the woman protected by the father.
3.Mātāpiturakkhita the woman protected by the parents.
4.Bhaginirakkhita the woman protected by the sister.
5.Bhāturakkhita the woman protected by the brother.
6.ṃātirakkhita the woman protected by the relatives.
7.Gottarakkhita the woman protected by the family and lineage.
8.Dhammarakkhita the woman protected by the dhamma-fellow or co-religionists.
9.Sārakkha the
woman protected by the guard.
10.Saparidaṇḍa the woman protected by the
servitude.
1.Dhanakkītā the
wife purchased with money.
2.Chandvāsinī the
wife by consent.
3.Bhogavāsinī the
wife for wealth.
4.PAṭavāsinī the
wife for dress.
5.Odapattakinī the wife wedded through a ceremony in which the bride and
the groom handled a vessel of water
together.
6.Obhatacumbatā the wife laying down the pad from on her head.
7.Dāsī the
wife who is a slave as well as a wife.
8.Kammakārī the
wife who is a worker as well as wife.
9.Dhajāhaṭā the
wife taken as a prisoner of war.
10.Muhuttikā the wife for a temporary period.
Note. mā,pi, māpi bha and bhā ṃā,go,dham, sa, sā.
Dha,chan,bho,pa o,o,dha Kamma,dā,muhā.
-If a monk accepts,
inquires and replies the information back-- Samghādisesa offence.
-If a monk accepts and
inquires, but not reply it back --Thullaccaya offence.
-If a monk accepts, but
he does not inquire, yet he replies it back—Thullaccaya offence.
-If a
monk accepts, but not inquire and not reply it back--Dukkaṭa offence.
-If a monk does not
accept, but he inquires and replies it back—Thullaccaya offence.
-If a monk does not
accept, but he inquires, yet he does not reply it back--Dukkaṭa offence.
-If a monk does not
accept nor inquire, but he replies it back--Dukkaṭa offence.
Anāpatti saṃgassa vā cetiyassa vā gilānassa
vā Karanīyena gacchati ummattakassa ādikammikassa.
There
is no offence if he goes on business for the Saṃgha Order, or for a pagoda, or
for the sick, if he is mad, if he is a first offender.
A
monk should not act as a matchmaker between man and woman.
The
Buddha having dwelt at Rājagaha for as long as he thought fit set out on a tour
for Āḷavī. Making the tour, in due course he arrived at Āḷavī. There the Lord
dwelt in the chief shrine at Āḷavī.
At
that time the bhikkhus of Alavi were having huts built from their own begging
-- having no sponsors, destined for themselves, not to any standard measurement
-- that did not come to completion. They were continually begging, continually
hinting: 'Give a man, give labor, give an ox, give a wagon, give a knife, give
an ax, give an adze, give a spade, give a chisel, give rushes, give reeds, give
grass, give clay.' People, harassed with the begging, harassed with the
hinting, on seeing bhikkhus would feel apprehensive, alarmed, would run away;
would take another route, face another direction, close the door. Even on
seeing cows, they would run away, imagining them to be bhikkhus."
Having heard
about it, The Buddha promulgated this Sikkhāpada.
Saṃṃācikāya pana bhikkhunā Kuṭiṃ
kārayamānena assāmikaṃ attuddesaṃ pamānikā Kāretabbā. Tatridaṃ pamāṇaṃ-- dīghaso
dvādasa vidatthiyo sugatavidatthiyā; tiriyaṃ sattantarā. Bhikkhū abhinetabbā vutthudesanāya.
Tehi bhikkhūhi vutthu desetabbaṃ anārambhaṃ saparikkamanaṃ. Sārambhe ce bhikkhu
vatthusmiṃ aparikkamane saṃṃācikāya Kuṭiṃ kāreyya, bhikkhū vā anabhineyya
vatthudesanāya, pamāṇaṃ vā atikkāmeyya, saṃghādideso.
When a bhikkhu constructs
a hut without donor by his own asking and for his own advantage, he should make
it according to the measurement. This is the measurement -- twelve spans of Sugata
in length and seven spans of Sugata in width. Monks should be collected to
point out the site. The monks should point out the site which is not unsafe and
which has an open space round it.
If a monk builds a hut by
his own asking on a site which is unsafe and which has no open space round it,
the monks are not collected to point out the site, or if he exceeds the measurement,
this entails saṃghādisesa offence.
1.Ullittā Kuṭi =The hut which is
smeared only inside with the marl or cement.
2.Avalittā Kuṭi =The
hut which is smeared only outside with the marl or cement.
3.Ullittāvalittā kuṭī =The
hut which is smeared both inside and outside with the marl or
cement.
1. Ullittādīnaṃ Aññatartā =Being one of the three huts (smeared with
cement).
2. Heṭṭhimappamāṇa saṃbhavo=By means of breadth, at least,
that must be four cubits.
3. Adesitavatthukatā* =Being the site not having been pointed out.
4. Pamāṇātikkantatā* =Exceeding the length or width which is allowable.
5. Attuddesikatā =Having one’s own advantage which is pointed out.
6. Vāsāgāratā =Being the hut to dwell for one’s own.
7. Lepaghaṭaṇā =Having completely joined smearing the hut.
Kuṭi =a small lodging which is smeared with
cement inside or which is smeared outside or which is smeared
inside and outside.
Pamāṇaṃ =the measurement which should
be 12 spans of Buddha in length externally
and 7 spans of Buddha in width internally.
A span =the measurement between
the tip of the thumb and the tip of the middle
finger both fully extended.
A cubit =the measurement from the
tip of the middle finger to the elbow.
N.B
Buddha's span (1) =>majjhimapurisa's spans(3) =>ordinary man's spans(4+1/2)
Length>Buddha's span (12) =>majjhimapurisa's spans(36) =>ordinary man's spans(54)
Width> Buddha's span (7) =>majjhimapurisa's spans(21) =>ordinary man's spans(31+1/2)
Sārambha= with disturbances which mean;
the site is the abode of ants.
the site is the abode of termites.
the site is the abode of rats.
the site is the abode of snakes.
the site is the abode of scorpions.
the site is the abode of centipedes.
the site is the abode of elephants.
the site is the abode of horses.
the site is the abode of lions.
the site is the abode of tigers.
the site is the abode of leopards.
the site is the abode of bears.
the site is the abode of hyenas.
the site is the abode of any other
animals or living beings.
the site is the place of grains.
the site is the place of vegetables.
the site is the place of slaughter.
the site is the place of execution
block.
the site is the place of cemetery.
the site is the place of pleasure
grove.
the site is the place of king's
property.
the site is the place of elephant
stables.
the site is the place of horse stables.
the site is the place of prison.
the site is the place of tavern.
the site is the place of slaughter
house.
the site is the place of carriage
road.
the site is the place of cross-road.
the site is the place of public rest
house.
the site is the place of
thoroughfare.
Anārambha =
without disturbances, which mean a negative of sārambha above, mentioned.
Saparikkamana = adequate space, which means that there is enough room on the
site for a yoked wagon to go around, or for a man to carry a ladder around, the
proposed hut.
Aparikkamana = without an open space round, which means a negative of saparikkamana
above described.
The procedures how to
construct a Kuṭi
If, for his own use,
a bhikkhu is planning to build a hut as defined in this Kuṭikārasikkhāpada, he
must choose a site, clear it, and ask for the Saṃgha Order to inspect and approve
it before he can go ahead with the actual construction.
The bhikkhu (Ven. Janaka) who builds the Kuṭi
must clean the site, approach the Saṃgha after putting across his upper robe
over his left shoulder, sit on his heels, worship the feet of the elder Bhikkhu
and lift his clasped hands and say:
Venerable ones, I wish to have a Kuṭi built
with the materials; begged for or collected by myself; there is no owner; there
is personality to be pointed out as self; Venerable ones, I request Saṃgha to
inspect the site of the Kuṭi.
For the second time and for the third time,
the request must be repeated.
If the whole of the Saṃgha is able to
inspect the site, all should carry out the inspection. If the whole Saṃgha is
not available, some (Ven. Khemācāra and Ven. Varasāmi) of them who are
experienced and competent to find out whether it is free from danger, and
whether it has an open space around it for a cart to turn round will be deputed
to inspect the site.
Another experienced and competent monk (Ven.
Cakkinda) should inform about it to the Saṃgha by saying;
Venerable ones, may Saṃgha please hear me.
So and so Bhikkhu (Ven. Janaka) wishes to build a Kuṭi with the materials which
he has been begged for or collected by himself; there is no owner; there is
personality to be pointed out as self. The Bhikkhu requests the Saṃgha to
inspect the site. If it is convenient to
Saṃgha, it may depute so and so Bhikkhus (Ven. Khemācāra and Ven. Varasāmi) to
inspect the site of the Kuṭi of so and so Bhikkhu (Ven. Janaka). This is the
motion.
Venerable ones, may saṃgha please hear me.
So and so Bhikkhu (Ven. Janaka) wishes to build a Kuṭi with the materials which
he himself begged for or collected by himself; there is no owner who builds it:
there is personality to be pointed out as self. The Bhikkhu has requested Saṃgha
to inspect the site of the Kuṭi. Saṃgha has deputed so and so Bhikkhus(Ven.
Khemācāra and Ven. Varasāmi) to inspect the site. If the Venerable one pleased
with the deputing of so and so Bhikkhus (Ven. Khemācāra and Ven. Varasāmi), he
may remain silent. Anyone who is displeased may speak.
Saṃgha has deputed so and so Bhikkhus (Ven.
Khemācāra and Ven. Varasāmi) to inspect the site of the Kuṭi. It is pleasing to
Saṃgha so it remains silent, which is the sign of it being pleased.
The bhikkhus (Ven. Khemācāra and Ven. Varasāmi)
who are deputed to inspect the site of Kuṭi must visit that place and inspect
the site of Kuṭi and find out whether it is free from danger or whether there is
an open space large enough for a cart to turn round. If there is danger and no
open space for a cart to turn round, they must say: "do not build
here". If there is no danger and there is an open space for a cart to turn
round, they must report to the Saṃgha; "there is no danger and there is an
open space for a cart to turn round".
The
bhikkhu (Ven. Janaka) building the Kuṭi should approach Saṃgha, keep his upper
robe on his left shoulder, worship the feet of the senior bhikkhu, sit down on
his heels, lift his clasped hands and say;
"Venerable ones, I wish to build a Kuṭi
with the materials which I have begged for or collected for my own personal use;
there is no owner; there is personality to be pointed out as self. Venerable ones,
I request Saṃgha to mark or point out the site of Kuṭi".
It must be repeated for the second time and
also for the third time.
The experienced and competent monk (Ven.
Cakkinda) should inform Saṃgha.
Venerable ones, may Saṃgha hear me. So and
so monk(Ven.Janaka) wishes to build a Kuṭi with the materials which he has
himself begged for or collected for his own personal use. There is no owner;
there is personality to be pointed out as self. The bhikkhu (Ven.Janaka) requests
Saṃgha to mark or point out the site of the Kuṭi. If it is convenient to it, Saṃgha
may mark or point out the site of so and so bhikkhu's(Ven.Janaka's) Kuṭi. This is
the motion.
Venerable ones, may Saṃgha please hear me.
So and so monk (Ven.Janaka) wishes to build a Kuṭi with the materials which he
has himself begged for or collected; there is no owner; there is personality to
be pointed out as self. The bhikkhu requested Saṃgha to mark or point out the
site of his Kuṭi. Saṃgha is marking or pointing out the site of Kuṭi. The
venerable one who is pleased with the marking or pointing out of the site
should remain silent. He who is displeased should say so.
Saṃgha has marked or pointed out the site of
so and so bhikkhu's (Ven.Janaka's) Kuṭi. Saṃgha is pleased; so it remains
silent by which it is understandable that Saṃgha is pleased.
And then the monk (Ven. Janaka) who wishes
to build the Kuṭi is allowed to build it himself in accord with the measurement
(pamāṇa), the site which is not occupied by ants, etc.(anārambha) and the area
where the cart drawn by yoked oxen can go round or where ladders can be taken
round (saparikkamana).
-If a bhikkhu finishes by himself the
construction of a Kuṭi which he has not yet completed there is saṃghādisesa offence.
-If others are made to finish the
construction of a Kuṭi which he has not yet completed, there is saṃghādisesa offence.
-If he finishes the construction of a Kuṭi
which others have not yet completed, there is saṃghādisesa offence.
-If others are made to finish the
construction of a Kuṭi which other has not yet completed, there is saṃghādisesa
offence.
-If he builds a Kuṭi in the disturbance
place, there is Dukkaṭa offence.
-If he builds a Kuṭi in the inadequate
place, there is Dukkaṭa offence.
-Each act in its construction entails a Dukkaṭa
offence.
-the
next to the last act in its construction entails thullaccaya offence.
-once
the hut is completed, saṃghādisesa offence.
Anāpatti leṇe guhāya tiṇakuṭikāya
Aññasatthāya vāsāgāraṃ ṭhapetvā sabbattha, anāpatti ummattakassa ādikammikassa.
There
is no offence if it is (built) in a mountain hole, in a cave comprising bricks,
stones .etc., as a hut of tiṇa-grass, for the good of another, and if he builds
any buildings except one's own advantage. There is no offence if he is mad or a
first offender.
A monk should not
build a Kuṭi without a sponsor, destined for one's own use, without having
obtained the Saṃgha's approval, exceeding the standard measurements.
When
the Buddha was staying at Gositārāma monastery in Kosambi city, a rich man who
was the supporter of the Ven.Channa said to the Ven. Channa: "Venerable
sir, please find out a site for a Vihāra (a large dwelling); I will have a Vihāra
built for you." In clearing a site
for the Vihāra, the Ven. Channa had a tree cut down that was used as a shrine
revered by city, revered by the countryside, revered by the Kingdom.
The
people began to reproach, condemn and criticize this affair. Bhikkhus heard
what the people had reproached, condemned the Ven. Channa. Then they reported
the matter to the Buddha. And then the Buddha laid down this sikkhāpada.
Mahallakaṃ pana bhikkhunā vihāraṃ kārayamānena
sassāmikaṃ attuddesaṃ bhikkhū abhinetabbā vatthudesanāya, tehi bhikkhūhi vatthu
desetabbaṃ anārambhaṃ saparikkamanaṃ. Sārambhe ce bhikkhu vatthusmiṃ aparikkamane
mahallakaṃ vihāraṃ kāreyya bhikkhū vā anabhineyya vatthudesanāya, saṃghādiseso.
When
a bhikkhu constructs a large monastery with a donor for his own advantage,
bhikkhus must be collected to point out a site. Those monks must point out the safe
place with an open space round it. Should the monk construct a large monastery
on an unsafe place with no open space round it, or should the monk not collect
the monks to point out the site, this entails Saṃghadisesa offence.
1.Ullittā
Kuṭi =The large monastery
which is smeared only inside with the marl or cement.
2.Avalittā
Kuṭi =The large monastery
which is smeared only outside with the marl or cement.
3.Ullittāvalittā
kuṭī =The large monastery which is
smeared both inside and outside with the marl
or cement.
1.Ullittādīnaṃ Aññatartā =Being one of the three large monasteries (smeared with
cement).
2.Heṭṭhimappamāṇa
saṃbhavo =By means of breadth, at least,
that must be four cubits.
3.Adesitavatthukatā =Being
the site not having been pointed out.
4Attuddesikatā =Having
one’s own advantage which is pointed out.
5 Vāsāgāratā =Being
the large monastery to dwell for one’s own.
6.LepaghAṭaṇā =Having
completely joined smearing the large monastery.
The definition
of some words
Mahallaka large
which means the monastery having a benefactor or owner.
Vihāra the
monastery which is smeared with cement inside or outside or both side.
N.B
The most of things are the same with Kuṭikāra
sikkhāpada. The difference between them is only that there is no owner in Kuṭikāra
sikkhāpada in which measurement is limited. But there is an owner in Vihārakāra
sikkhāpada in which the measurement is not limited.
A monk should not build a Vihāra destined for one's own
use, without having obtained the Saṃgha's approval.
(6:9) Paṭhamaduṭṭhadosa sikkhāpada
When
the Buddha was residing at Veḷuvana monastery in Sāvatthi, the followers of
Mettiya and Bhummajaka got their female disciple, Mettiya bhikkhunī to accuse Venerable Dabba,
who has already attained Arahantship at the age of seven, with Pārājika
offence.
"Come,
sister. Go to where the Blessed One is and say this: "It is unfitting,
Lord, and improper. The quarter without dread, without harm, without danger, is
(now) the quarter with dread, with harm, with danger. Where there is calm,
there is a windstorm. The water, as it were, is ablaze. I have been raped by Master
Dabba."
After
Mettiya Bhikkhuni made her charge, the Buddha convened a meeting of the Saṃgha
to question Ven. Dabba. The latter, who had attained arahantship at the age of
seven, responded truthfully that he could not call to mind ever having indulged
in sexual intercourse even in a dream, much less when awake. The Buddha then
told the Saṃgha to expel Mettiya Bhikkhuni and returned to his quarters. Then
the Buddha laid down this sikkhāpada.
Yo pana bhikkhu bhikkhuṃ duṭṭho doso appatīto
amūlakena pārājikena dhammena anuddhaṃseyya"appeva nāma naṃ imamhā
bramhacariyā cāveyyan"ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno
vā amūlakaṃceva taṃ adhikaraṇaṃ hoti,
bhikkhu ca dosaṃ patiṭṭhāti, saṃghādiseso.
Should
any bhikkhu, being angry, desirous of venting anger, and displeased, accuse a
bhikkhu with Pārājika offence groundlessly, thinking thus, "probably with
this accusation I may make him fall from the holy life", and afterwards
whether he is examined or not that accusation is groundless and the bhikkhu
admits to the wrongdoing, this entails saṃghādisesa offence.
chabbaggiya bhikkhus
1.Assaji 2.Punabhasuka
3.Paṇḍuka 4.Lohitaka 5.Mettiya* 6.Bhummajaka*
1.Upasampanno =Being
a monk who was accused.
2.Suddhasaṃṃitā =Having
perception that the accused is purified from Pārājika offence.
3.Amūlakatā =Unseen
(Adiṭṭha), unheard (Asuta) and unsuspected (Aparisaṅkita) on
what a monk has committed Pārājika offence.
4.Cāvanādhippāyena sammukhācodanā =Accusing
in the presence of a monk with the intention of depriving him from
monkhood.
5.Taṅkhaṇa Vijjānanaṃ =Instantly
understood by the accused as soon as it has been done.
|
1.purity
of view for
one's impurity |
no
leave is taken and desiring one's expulsion |
Dukkaṭa
offence and saṃghādisesa offence |
|
no
leave is taken and intention to abuse |
Dukkaṭa
offence and pācittiya offence |
|
|
2.Impurity
of view for one's purity |
no
leave is taken and desiring one's expulsion |
Dukkaṭa
offence |
|
no
leave is taken and intention to abuse |
Dukkaṭa
offence and pācittiya offence |
|
|
3.Impurity
of view for one's impurity |
no
leave is taken and desiring one's expulsion |
Dukkaṭa
offence |
|
no
leave is taken and intention to abuse |
Dukkaṭa
offence and pācittiya offence |
|
|
4.purity of view for one's purity |
no
leave is taken and desiring one's expulsion |
Dukkaṭa
offence and saṃghādisesa offence |
|
no
leave is taken and intention to abuse |
Dukkaṭa
offence and pācittiya offence |
Anāpatti
suddhe asuddhadiṭṭhissa asuddhe asuddhadiṭṭhissa ummattakassa ādikammikassa.
There
is no offence if there is a view as to what is impure in what is pure, if there
is a view as to what is impure in what is impure, if he is mad, if he is a
first offender.
A
monk should not accuse another monk with Pārājika offence groundlessly.
(
The Buddha was residing at Veḷuvana
monastery in Sāvatthi. At that time the followers of Mettiya and Bhummajaka, descending
from
Yo pana bhikkhu bhikkhuṃ duṭṭho doso appatīto
Aññabhāgiyassa adhikaraṇassa kiṃcidesaṃ lesamattaṃ upādāya pārājikena dhammena
anuddhaṃseyya "appeva nāma naṃ imamhā bramhacariyā cāveyyan'ti, tato aparena
samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā Aññabhāgiyaṃceva taṃ adhikaraṇaṃ
hoti kocideso lesamatto upādinno, bhikkhu ca dosaṃ patiṭṭhāti, saṃghādiseso.
Should
any bhikkhu, being angry, desirous of venting of anger, and displeased, accuse
a bhikkhu with Pārājika offence making use of only some of the facts (pretexts)
of a legal process concerning another being, thinking thus, "probably with
this accusation I may make him fall from the holy life", and afterwards
whether he is examined or not, that legal process based on some facts relating
to another being and the bhikkhu admits to the wrongdoing, this entails saṃghādisesa
offence.
1.===>5. Same wth the factors of Paṭhama Duṭṭhadosa
Sikkhāpada.
6. Aññabhāgiyassa adhikaraṇassa kiṃcidesaṃ lesamattaṃ
upādāya=
Using
a pretext pointed out by Adhikaraṇa connected with the accused.
1.pretext of birth. 2.pretext of name.
3.pretext of family. 4.pretext of
characteristic.
5.pretext of offence. 6.pretext of an
alms-bowl.
7.pretext of a robe. 8.pretext of a
teacher.
9.pretext of a preceptor. 10.pretext of lodging.
1.vivādādhikaraṇa a
case arising out of dispute.
2.anuvādādhikaraṇa a
case arising out of censure.
3.āpattādhikaraṇa a
case arising out of offence.
4.kiccādikaraṇan a
case arising out of obligation.
N.B-
Here in this pAṭhama and dutiya
duṭṭhadosa sikkhāpada, only the āpattādhikaraṇa
Āpattibheda
|
No |
The
offence one commits is seen by him |
The
offence he accuses or he makes accuse |
The
result |
|
1. |
Saṃghādisesa
offence |
Pārājika
offence |
Saṃghādisesa
offence |
|
2. |
Thullaccaya
offence |
||
|
3. |
Pācittiya
offence |
||
|
4. |
Pāṭidesanīya
offence |
||
|
5. |
Dukkatṭa
offence |
||
|
6. |
Dubbhāsita
offence |
Anāpatti tathāsaṃṃī codeti vā codāpeti vā ummattakassa ādikammika.
There
is no offence if, thinking what is true, he reprimands him, or causes him to be
reprimanded, if he is mad, if he is a first offender.
A
monk should not accuse another monk with Pārājika offence using as a pretext
some point of a legal process connected with another class.
(
When
the Buddha was residing at Veḷuvana monastery in Rājagaha, Devadatta consulting
with his disciples, -- Kokālika, KAṭakamodakatissa and samuddadatta-- tried to
bring about a schism in the Saṃgha.
He
asked for five items knowing that the Buddha cannot allowed--
1.Please let the monks become forest
dwellers for the whole life. Any monk who seeds to
dwell
in a village monastery should be punished.
2.Let the monks beg for alms for the whole
life. Any monk who accepts invitation for
food
should be punished.
3.Let the monks wear robes for the whole
life taken from dust heaps. Any monk who
wears
a robe offered by a householder should be punished.
4.Let the monks live at the foot of a tree for the whole
life. Any monk who approached
under cover should be punished.
5.Let the monks not eat fish and meat for
the whole life. Any monk who eats fish and
meat
should be punished.
He
said, " Lord Buddha, these five items are conducive to less desire;
contentment; destruction of kilesa; ascetic practice to quell passion;
punctiliousness and graciousness; non-proliferation of kilesa and boost of
energy.
"Devatta,
no good," said the Buddha,
1.if a monk wises, let him be a forest
dweller; if a monk wishes, let him be a village
dweller;
2.if a monk wishes, let him beg for alms; if
he wishes let him accept invitation for food;
3.if a monk wishes, let him wear a robe
taken from a dust heap; if he wishes, let him
accept
a robe given by a lay man;
4.I have permitted lodging at the foot of a
tree for the entire period of eight months.
5.i have permitted fish
and meat which are pure in three
respects namely
(a) these are not
seen; (b)these are not heard; (c)these are not suspected of being killed
for him.
Then
Devadatta entered Rājagaha and spoke to the people "we have demanded these
five items. The Buddha has not allowed these five items. But we have adopted these
five for our own guidelines".
Those who were lack of fait
blamed the Buddha and praised devadatta. But those who were faithful blamed
devadatta. After hearing about it, the Buddha laid down this sikkhāpada.
If
a monk tries to cause a schism of the united Saṃgha Order or persists in taking
up and advocating a cause which will lead to a schism, other monks should say
to him, 'do not, venerable One, try to cause a schism of the united Saṃgha
Order or persist in taking up and advocating a cause which will lead to a schism.
Let the venerable One be united with the Saṃgha Order. The Saṃgha Order, which is
united, lives happily, rejoicing, without disputing and under the same
code".
And
if that monk, after he has been spoken to thus by the other monks, persists as
before, the other monks should admonish him up to three times to desist from his
endeavor.
If
he desists after having been admonished up to three times, that is well and
good. If he does not desist, this entails saṃghādisesa offence.
1.Bhedhāya parakkamanaṃ
=Making an effort to
cause a schism of the
Saṃgha Order which is harmonious.
2.Dhammakammena
Samanubhāsanaṃ =Having been admonished by
the saṃgha
according to the procedure.
3.Kammavācāpariyosānaṃ =Having
reached the end of a resolution.
4.Appaṭinissajjanaṃ =Not giving up
his course.
The eighteen ways based
on schism
1. Adhammaṃ "dhammo"ti depenti. =Being explained non-dhamma as dhamma.
2. Dhammaṃ "adhammo"ti dīpenti. =Being explained dhamma as non-dhamma.
3. Avinayaṃ "vinayo"ti dīpenti. =Being explained non-vinaya as
vinaya
4. Vinayaṃ "avinayo"ti dīpenti. =Being explained vinaya as
non-vinaya.
5. Abhāsitaṃ alapitaṃ tathāgatena "bhāsitaṃ lapitaṃ tathāgatenā"ti
dīpenti.
=Being
explained what was not spoken, not uttered by the Buddha as spoken,
uttered.
6. Bhāsitaṃ lapitaṃ tathāgatena "abhāsitaṃ alapitaṃ tathāgatenā"ti
dīpenti.
=Being
explained what was spoken, uttered by the Buddha as not spoken, not uttered.
7. Anāciṇṇaṃ tathāgatena "āciṇṇaṃ tathāgatenā"ti dīpenti.
=Being
explain what was not practiced by Buddha as practiced.
8. Āciṇṇaṃ tathāgatena "anāciṇṇaṃ tathāgatenā"ti dīpenti.
=Being
explain what was practiced by Buddha as not practiced.
9. ApAññattaṃ tathāgatena "pAññattaṃ tathāgatenā"ti dīpenti.
=Being
explained what was not promulgated by Buddha as promulgated.
10. PAññattaṃ tathāgatena "ApAññattaṃ tathāgatenā"ti dīpenti.
=Being
explained what was promulgated by Buddha as not promulgated.
11. Anāpattiṃ "āpattī"ti dīpenti. =Being explained what was not an
offence as an
offence.
12. Āpattiṃ "anāpattī"ti dīpenti. =Being explained what was an
offence as not an
offence.
13. Lahukaṃ āpattiṃ "garukā āpattī"ti dīpenti.
=Being
explained what was a light offence as a heavy offence.
14. Garukaṃ āpattiṃ "lahukā āpattī"ti dīpenti.
=Being
explained what was a heavy offence as a light
offence.
15.Sāvasesaṃ āpattiṃ "anavasesā āpattī"ti dīpenti.
=Being explained what was an offence that can be made a monk's status still remained as
an offence that
cannot be made a monk's status still remained.
16. Anavasesaṃ āpattiṃ "sāvasesā āpattī"ti dīpenti.
=Being
explained what was an offence that cannot be made a monk's status still remained as an offence that can be
made a monk's status still remained
17.DUṭṭhullaṃ āpattiṃ "aduṭṭhullā āpattī"ti dīpenti.
=Being explained what was a grave
offence as not a grave offence.
18.Aduṭṭhullaṃ āpattiṃ "duṭṭhullā āpattī"ti dīpenti.
=Being explained what was not a grave offence as a grave
offence.
-At the end of the
announcement (Ñatti) recited by
the saṃgha- Dukkaṭa offence.
-At the end of second resolution (Kammavācā)
recited by the saṃgha –Thullaccaya.
-At the end of third resolution
(last resolution) recited by the saṃgha-Saṃghādisesa.
-Thinking a valid act to be a valid act, he
does not give it up-Saṃghādisesa offence.
-Being doubtful in a valid act, he does not
give it up-Saṃghādisesa offence.
-Thinking an invalid act to be a valid act,
he does not give it up-Saṃghādisesa
offence.
-Thinking a valid act to be an invalid act,
he does not give it up-Dukkaṭa offence.
-Being doubtful in an invalid act, he does
not give it up- Dukkaṭa offence.
-Thinking an invalid act to be an invalid
act, he does not give it up-Dukkaṭa offence.
Anāpatti asamanubhāsantassa
paṭinissajjantassa ummattakassa khittacittassam vedanāṭṭassa ādikammikassa.
There is no offence if he has not been admonished,
if he gives it up, if he is mad,
out of his mind, in pain, a first
offender.
A
monk should not make a schism to Saṃgha while it is in concord.
(
When
the Buddha was residing at Veḷuvana monastery in Rājagaha, Devadatta proceeded
to a schism in the Saṃgha Order, a breaking f the concord. The monks spoke thus:
"Devadatta is not one who speaks Dhamma and Vinaya; how can this Devadatta
proceed with a schism in the Saṃgha Order, with a breaking of the
concord?"
Having
spoken thus, Kokālika, Kaṭakamorakatissa and Samuddadatta said to these monks:
"Do not speak thus, Venerable ones; Devadatta is one who speaks Dhamma and
Vinaya and Devadatta having adopted our desire and objective, gives expression
to them; he knows that what he says for us
seems also good to us."
Then
those who were modest monks were angry, and told this matter to the Buddha. The
Buddha laid down this Sikkhāpada.
Tasseva
kho pana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā,
te evaṃ vadeyyuṃ "māyasmanto etaṃ bhikkhuṃ kiṃci avacuttha, dhammavādī
ce'so bhikkhu, vinayavādī ce'so bhikkhu, amhākaṃce'so bhikkhu, chandaṃca ruciṃca
ādāya voharati, jānāti, no bhāsati, amhākam'petaṃ khamatī" ti, te bhikkhū
bhikkhūhi evamassu vacanīyā "māyasmanto evaṃ avacuttha, na ce'so bhikkhu
dhammavādī, na ce'so bhikkhu vinayavādī, māyasmantānampi saṃghabhedo ruccittha,
sametāyasmantānaṃ saṃghena, samaggo hi saṃgho sammodamāno avivadamāno ekuddeso
phāsu viharaṭī'ti, evaṃca te bhikkhū bhikkhūhi vuccamānā tatheva paggaṇheyyuṃ,
te bhikkhū bhikkhūhi Yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyaṃce
samanubhāsitabbā taṃ paṭinissaggāyyuṃ, iccetaṃ kusalaṃ, no ce paṭinissajjeyyuṃ,
saṃghādiseso.
If
a monk (i.e, a monk who is attempting to cause a schism) has one, two or three
monks who follow his leadership and speak for disunity, and if these should say,
"'Sirs, please do not say anything to this monk; this monk is one who
speaks Dhamma; this monk is one who speaks Vinaya; this monk speaks after ascertaining
our wishes and views. He knows. He speaks with us; and what he does has our approval;
the monks should say to them, 'Do not speak thus. This monk is not one who
speaks Dhamma; this monk is not one who speaks Vinaya. Please do not let a schism
in the Saṃgha Order seem good to the Venerable Ones. Let the Venerable Ones be
at one with the Saṃgha Order. The Saṃgha Order which is united, lives happily,
rejoicing, and without disputing and under the same code.
If
those monks, having been spoken to thus, up to three times, should desist, that
is well and good. If they do not desist, this entails saṃghādisesa offence.
1. Bhedhāya anuvattanaṃ =Practising or following the way of causing a
schism of the order.
2. ====> 4. =Same with the factors of Saṃghabheda Sikkhāpada.
Āpattibheda
-At the end of the announcement (Ñatti) recited by the saṃgha- Dukkaṭa offence.
-At the end of second resolution (Kammavācā)
recited by the saṃgha –Thullaccaya offence.
-At the end of third resolution (last
resolution) recited by the saṃgha-Saṃghādisesa offence.
-Thinking a valid act to be a valid act, he
does not give it up-Saṃghādisesa offence.
-Being doubtful in a valid act, he does not
give it up-Saṃghādisesa offence.
-Thinking an invalid act to be a valid act,
he does not give it up-Saṃghādisesa offence.
-Thinking a valid act to be an invalid act,
he does not give it up-Dukkaṭa offence.
-Being doubtful in an invalid act, he does
not give it up- Dukkaṭa offence.
-Thinking an invalid act to be an invalid
act, he does not give it up-Dukkaṭa offence.
anāpattivāra
Anāpatti asamanubhāsantassa paṭinissajjantassa
ummattakassa khittacittassa vedanāṭṭassa ādikammikassa.
There
is no offence if he has not been admonished, if he gives it up, if he is mad,
out of hismind, in pain, a first offender.
A
monk should not follow or support one who makes a schism to Saṃgha in concord.
(
When
the Buddha was residing at Gositārāma monastery in Kosambī, Venerable Channa indulged
in bad habits. The monks said "Venerable Channa, do not do that, it is not
suitable." He said" What do you, your reverences, think should be said
to me? It is I who should tell you. The enlightened one is for us, Dhamma is
for us , dhamma
is realized for us by a master.
Then
those who were modest monks were angry, and told this matter to the Buddha. The
Buddha laid down this Sikkhāpada.
Bhikkhupaneva
dubbacajātiko hoti uddesapariyāpannesu sikkhāpadesu bhikkhūhi sahadammikaṃ vuccamāno
attānaṃ avacanīyaṃ Karoti "mā maṃ āyasmanto kiṃci avacuttha Kalyānaṃ vā pāpakānaṃ
vā, ahampāyasmante na kiṃci vakkhāmi Kalyānaṃ vā pāpakānaṃ vā, viramathāyasmanto
mama vacanāyā"ti, so bhikkhu bhikkhūhi evamassa vacanīyo "māyasmā attānaṃ
avacanīyaṃ akāsi, vacanīyamevā'yasmā attānaṃ Karotu, āyasmāpi bhikkhū vadatu sahadhammena,
bhikkhūpi āyasmantaṃ vakkhanti sahadhammena, evaṃ saṃvaddhā hi tassa bhagavato parisā
yadidaṃ Aññamaññavacanena Aññamaññavuṭṭhāpanenā"ti, evaṃca so bhikkhu
bhkkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi Yāvatatiyaṃ sananubhāsitabbo
tassa paṭinissaggāya, Yāvatatiyaṃce samanubhāsiyamāno taṃ paṭinissajjeyya,
iccetaṃ kusalaṃ, no ce paṭinissajjeyya, saṃghādiseso.
If
a monk is by nature difficult to advise and being spoken to by the monks
according to the Vinya Rules, he makes himself one not to bespoken to, saying
'Do not say anything to me, Venerable One, either good or bad, and I will not say
anything to the Venerable Ones, either good or bad. Refrain, Venerable Ones,
from speaking to me,' then the minks should say to him 'Do not, Venerable One,
make yourself one nor to be spoken to, let the Venerable One make himself one
to be spoken to; let the Venerable One speak to the monks according to the Vinaya
Rules; the monks will then speak to the Venerable One according to the Vinaya
Rules. The number of the Buddha's disciples increases in this manner by mutual
advice and mutual help to rise above offences.
If
that monk after having been admonished up to tree times desists, that is well
and good. If he does not desist, this entails saṃghādisesa offence.
1. Avacanīyakaraṇatā = Making
himself unadmonishable.
2. ==> 4. = Same
with the factors of Saṃghabheda Sikkhāpada.
Five co- religionists or Dhamma-fellows (sahadhammika) (who practice the same religious
duties)
1. Bhikkhu = Monk
2. Bhikkhunī =
Nun (Female monk)
3. Sikkhamāna = Female
probationer
4. Sāmaṇera = Novice
5. Sāmaṇerī = Female novice
-At the end of the announcement (Ñatti) recited by the saṃgha- Dukkaṭa offence.
-At the end of second resolution (Kammavācā)
recited by the saṃgha -Thullaccaya.
-At
the end of third resolution (last resolution) recited by the saṃgha-Saṃghādisesa.
-Thinking
a valid act to be a valid act, he does not give it up-Saṃghādisesa offence.
-Being doubtful in a valid act, he does not
give it up-Saṃghādisesa offence.
-Thinking an invalid act to be a valid act,
he does not give it up-Saṃghādisesa
offence.
-Thinking a valid act to be an invalid act,
he does not give it up-Dukkaṭa offence.
-Being doubtful in an invalid act, he does
not give it up- Dukkaṭa offence.
-Thinking
an invalid act to be an invalid act, he does not give it up-Dukkaṭa offence.
anāpatti
Anāpatti asamanubhāsantassa paṭinissajjantassa
ummattakassa khittacittassa vedanāṭṭassa ādikammikassa.
There is no offence if he has not been admonished,
if he gives it up, if he is mad, out
of his mind, in pain, a first offender.
A
monk should not make unadmonishable himself.
(
When
the Buddha was residing at jetavana monastery in Sāvatthi, the followers of Assaji
and Punabbasuka were in residence at Kiṭāgāri. They indulged in the following
kinds of bad habits: they planted and caused to be planted small flowering trees;
they watered them and caused them to be watered; they plucked them and caused
them to be plucked; they tied them up in garlands and caused them to be tied
up, etc.
These
monks take or send garlands having a stalk on one side to wives of reputable
families, to daughters of reputable families, to girls of reputable families,
to daughters-in-law of reputable families, to female salves of reputable families,
etc.
These
monks eat from one dish together with wives of reputable families, with
daughters of reputable families, with girls of reputable families, with
daughters-in-law of reputable families, with female slaves of reputable families.
They share one couch; they share one mat, etc.
They
play on a chequered board for gambling; they play on a draught-board; they play
with imagining such boards in the air and so on.
"Now
at that time a certain bhikkhu, having finished his rains-residence among the
people of Kāsi and on his way to Sāvatthi to see the Blessed One, arrived at Kīṭāgīri.
Arising early in the morning, taking his robe and bowl, he entered Kīṭāgīri for
alms: gracious in the way he approached and departed, looked forward and
behind, drew in and stretched out his arm; his eyes downcast, his every
movement consummate. People seeing him said, 'Who is this weakest of weaklings,
this dullest of dullards, this most snobbish of snobs? Who would go up and give
him alms? Our masters, the followers of Assaji and Punabbasu, are compliant,
genial, pleasing in conversation. They are the first to smile, saying,
"Come, you are welcome." They
are not snobbish. They are approachable. They are the first to speak. It is to
them that alms should be given.'"
After
hearing this matter, the Buddha laid down this sikkhāpada.
If
a monk, who lives depending on a village or a little town, is one who spoils
families ( by making them lose faith and veneration) and is of improper conduct
and his improper conduct is seen and heard and families which are spoiled by
him are seen and heard, let the monks say to him, The Venerable One is one who
spoils families improper conduct. The
Venerable One's improper conduct is seen and heard and the families, which are
spoilt by the Venerable One are seen and heard. Let the Venerable One depart from
this residence. Enough of his living here!'
If
a monk, having been spoken to thus by the monks should say ' The monks are
given to favoritism and the monks act unjustly out of hatred and stupidity and
fear; they banish some for such an offence; they do not banish other,' the
monks should say to him ' Venerable One, do not speak thus. The monks are not
given to favoritism and the monks are not acting unjustly out of hatred,
stupidity, and fear. The Venerable One is one who spoils families and is of
improper conduct. The Venerable One's improper conduct is seen and heard and
the families, which are spoilt by the Venerable One, are seen and heard. Let
the Venerable One depart from this residence. Enough of his living here!' If after having been admonished thus up to
three times he desists, that is well and good. If he does not desist, this
entails saṃghādisesa offence.
1. Chandagāmitādīhipāpanaṃ =Saying that you are being guided by desire,
etc.
2. ==> 4. =Same with the factors of Saṃghabheda
Sikkhāpada.
Four kinds of fimaly or lineage (kula)
1. Khattiya
kula = Royal family
2. Brahmaṇa
kula = Brahmin family
3. Vessa
kula = Merchant family
4. Sudda
kula = Low- cast family
Eight kinds of the
corruption of families (Kuladūsana)
1. Puppha
Dāna = Giving flowers.
2. Phala Dāna = Giving fruits.
3. Cuṇṇa Dāna = Giving soap or detergent.
4. Mattika
Dāna = Giving clay.
5. DantakAṭṭha
Dāna = Giving toothpicks.
6. Veḷu Dāna = Giving bamboos.
7. Vejjika
Dāna = Giving medical treatment.
8. Jaṅghapesanika
Dāna = Giving messages on foot, practicing as others’ slave.
-At the end of the announcement (Ñatti)
recited by the saṃgha- Dukkaṭa offence.
-At the end of second resolution (Kammavācā)
recited by the saṃgha -Thullaccaya.
-At
the end of third resolution (last resolution) recited by the saṃgha-Saṃghādisesa.
-Thinking
a valid act to be a valid act, he does not give it up-Saṃghādisesa offence.
-Being doubtful in a valid act, he does not
give it up-Saṃghādisesa offence.
-Thinking an invalid act to be a valid act,
he does not give it up-Saṃghādisesa
offence.
-Thinking a valid act to be an invalid act,
he does not give it up-Dukkaṭa offence.
-Being doubtful in an invalid act, he does
not give it up- Dukkaṭa offence.
-Thinking
an invalid act to be an invalid act, he does not give it up-Dukkaṭa offence.
Anāpatti asamanubhāsantassa
paṭinissajjantassa ummattakassa khittacittassa vedanāṭṭassa ādikammikassa.
There
is no offence if he has not been admonished, if he gives it up, if he is mad,
out of his mind, in pain, a first offender.
A
monk should not corrupt the faith of the families giving flowers to ladies,
eating together with them, gambling together and so on.
(
Uddiṭṭhā kho āyasmanto terasa saṃghādisesā
dhammā nava pAṭhamāpattikā, cattāro Yāvatatiyakā. Yesaṃ bhikkhu Aññataraṃ vā Aññataraṃ
vā āpajjitvā Yāvatīhaṃ jānaṃ paṭicchādeti, tāvatīhaṃ tena bhikkhunā akāmā parivatthabbaṃ.
parivatthaparivāsena bhikkhunā uttari chārattaṃ bhikkhumānattāya paṭipajjitabbaṃ,
ciṇṇamānatto bhikkhu yattha siyā vīsatigaṇo bhikkhusaṃgho tattha so bhikkhu
abbhetabbo. Ekenapi ce ūno vīsatigaṇo bhikkhusaṃgho taṃ bhikkhuṃ abbheyya, so
ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṃ tattha sāmīci. Tatthāyasmante
pucchāmi, Kaccittha parisuddhā, dutiyampi pucchāmi, Kaccittha parisuddhā, tatiyampi
pucchāmi, Kaccittha parisuddhā, parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ
dhārayāmīti.
Saṃghādiseso niṭṭhito.
Venerable
sirs, the thirteen-saṃghādisesa sikkhāpadas, nine being established on first
transgression and four on the third transgression, have been recited. Having
committed any one of which, he must line on probation with no choice in this
matter for as many days as he knowingly concealed it. When he has finished the
probation, he must undertake in addition the six- night penance to get the please
of monks. When he has completed the penance, he must be reinstated comprising
20 monks in the sīmī. If even one less than 20 monks reinstate him it is not
being reinstated. And those monks are censurable.This is proper course here.
Reverences,
in these saṃghādisesa sikkhāpadas, you are asked. How?. Are you pure from offence?
For
the second time, you are asked. How?.
Are you pure from offence?
For
the third time, you are asked. How?. Are
you pure from offence?
You
are keeping silent herein so that I understand that you are pure from offence.
The recitation of Saṃghādisesa is finished
*********
parivāsa = probation;
If
a monk commits a saṃghādisesa offence, he must live on probation
as many day as he concealed it.
mānatta =
Penance; After probation, he must
undertake the six-night penance.
abbhāna = Reinstatement; After penance, he must be reinstated comprising
twenty
bhikkhus
at least by reciting Ñatticatuttha Kammavācā in a
Sīmā.
(
Ten factors conducive to
concealing (paṭicchādana lakkhaṇā)
1.Āpatti committing one of
the thirteen saṃghādisesa offences.
2.Āpattisaṃṃī knowing he commits it.
3.Pakatatto being
a pure monk which means he is not in excommunicatin of the Saṃgha Order.
4.Pakatattasaṃṃī knowing he is so.
5.Anantarāyiko having no any danger there such as king, thief, flame,
flood, etc.
6.Anantarāyikasaṃṃī knowing there is no any danger.
7.Pahu having ability to
go to another monk to confess.
8.Pahusaṃṃī knowing such ability he has.
9.Chādetukāmo having desire to conceal which he
commits.
10.Chādeti having the dawn arisen
while concealing it.
1.One must ask Parivāsa from the Saṃgha
Order in Sīmā.
2.The parivāsa must be given by the Saṃgha
Order by reciting ñatticatutthakammavācā.
3.One must observe the Parivāsa by saying
"Parivāsaṃ samādiyāmi,vattaṃ samādiyāmi."
I
observe the Parivāsa, I observe the duty.
4.One must inform his Parivāsa by saying "Ahaṃ bhante sambahulā saṃghādisesā āpattiyo
āpajjiṃ-----sohaṃ parivasāmi. Vediyāmahaṃ bhante vedayatīti maṃ saṃghgo dhāretu". Venerable Sir, I have committed many
kinds of saṃghādisesa offences ---- I am living on probation.Venerable Sir, I inform
you it:may the Saṃgha hold me to have informed.
5.When one undertakes the procedure of
Anikkhitta (without putting it aside), he must take on without putting the Parivāsa aside.
6. When one undertakes the procedure of
Nikkhitta (putting it aside),
(a) he must put the Parivāsa aside in front
of the present Saṃgha Order or any monk
in the other places by saying
"Parivāsaṃ
nikkhipāmi,vattaṃ nikkhipāmi". I put the Parivāsa aside, I put the duty
aside.
(b) he has to observe it again before dawn
time.
(c) he has to put it aside again after dawn
time by saying above sentence.
1.Paṭicchanna parivāsa the parivāsa which should be observed in
accord with the numbers of days one
concealed the saṃghādisesa offence..
2.Suddhanta parivāsa
(a) Cūḷasuddhanta the parivāsa which should be observed
according to one's thought.
(b) Mahāsuddhanta the parivāsa which should be observed in
accordance with the duration as
long as one was ordained.
(a) Odhānasamodhāna =the
parivāsa which should be observed when one commits saṃghādidesa offence again
and conceals it while living on probation.
(b)Agghasamodhāna
=the parivāsa which should be
observed depending on the longest period when one concealed different kinds of saṃghādisesa
offences. (same base or not, but the concealing days must be different)
(c)Missakasamodhāna
=the parivāsa which should be
observed as a combination method when one concealed different kinds of saṃghādisesa
offences...
(different base,
but the concealing days must be the same)
Three factors which cause
the parivāsa lost
1. Sleeping together with any monks under
the same roof.
2. Sleeping outside of monastery beyond
twelve cubits distances.
3. Living without information about Parivāsa
to the monk.
1. pārivāsika
monk = parivāsa (antarāpatti)
2. mānattāraha
monk = parivāsa> mānattāraha (antarāpatti)
3. mānattācārika
monk = parivāsa> mānattāraha> mānatta (antarāpatti)
4. abbhānāraha
monk = parivāsa> mānattāraha > mānatta>
abbhānāraha (antarāpatti)
1. One must ask Mānatta from the Saṃgha
Order in Sīmā.
2. The Mānatta must be given by the Saṃgha
Order by reciting ṃtticatutthakammavācā.
3. One must observe the Mānatta by saying
"Mānattaṃ
samādiyāmi, vattaṃ samādiyāmi."
I observe the Mānatta,I observe the duty.
4. One must inform his Mānatta by saying
"Ahan bhante sambahulā saṃghādisesā āpattiyo
āpajjiṃ---------sohaṃ mānattaṃ carāmi. Vediyāmahaṃ bhante vedayatīti maṃ saṃghgo
dhāretu".
Venerable Sir,I have committed many kinds of
saṃghādisesa offences-----I am Undertaking the penance. Venerable Sir,I inform
you it:may the Saṃgha hold me to have informed.
5.When one undertakes the procedure of
Anikkhitta (without putting it aside),he must take on without putting the Mānatta aside.
6.When one undertakes the procedure of
Nikkhitta (putting it aside),
(a) he must put the Mānatta aside in front
of the present Saṃgha Order or any
four monks in the other places by
saying
"Mānattaṃ nikkhipāmi,vattaṃ
nikkhipāmi".
I put the Mānatta aside, I put the duty
aside.
(b)he has to observe it again before dawn time.
(c)he has to put it again after dawn time by saying above sentence.
1.Paṭicchanna mānatta =the
Mānatta which should be observed ,at the end of the Parivāsa, if one
concealed saṃghādusesa offence.
2.Appaṭicchanna mānatta = the Mānatta which should be
observed,without observing Parivāsa, if one does not conceal saṃghādisesa
offence.
3.Pakkha mānatta =
the Mānatta which should be observed by Bhikkhunīs in fifteen days duration
whether they concealed saṃghādisesa
offence or not.
4.Samodāna mānatta
(a)Odhānasamodhāna =
the mānatta which should be observed at the end of the Odhānasamodhāna parivāsa.
(b)Agghasamodhāna =the
mānatta which should be observed at the end of the Agghasamodhāna parivāsa.
(c)Missakasamodhāna =the
mānatta which should be observed at the end of the Missakasamodhāna parivāsa.
*N.B -One who follows the procedure of
Nikkhitta parivāsa has to observe and inform the Parivāsa at the beginning
of Mānatta.
-One who follows
the procedure of Anikkhitta parivāsa needs not observe and inform the Parivāsa
at the beginning of Mānatta.
-Only the Mānatta
should be asked by one who undertakes the Appaṭicchanna mānatta,and he does not
need to observe and inform the Parivāsa.
Four factors which cause
the mānatta lost
1. Sleeping together with any monks under
the same roof.
2. Sleeping outside of monastery beyond
twelve cubits distances.
3. Living without information about Mānatta
to the monks.
4. Being less than four monks while
undertaking Mānatta .
1.(a) One who follows the procedure of
Nikkhitta mānatta has to observe and inform
the mānatta at the beginning of
Abbhāna which should be asked from the Saṃgha.
(b)
One who follows the procedure of Anikkhitta mānatta need not observe and
inform the Mānatta at the beginning of Abbhāna which should be asked
from the
Saṃgha.
2. One should be reinstated by the Saṃgha,
by reciting Ñatticatutthakammavācā,
comprising at least twenty monks.
3. And then one becomes pure.
(
Ekāhapaṭicchanna parivāsa Yācanā pāḷi
Ahaṃ bhante ekaṃ āpattiṃ āpajjiṃ saṃcetanikaṃ
sukkavissaṭṭhiṃ ekāhappaṭicchannaṃ.So haṃ bhante saṃghaṃ ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ Yācāmi. (Dutiyampi-) (Tatiyampi-)
Ekāhappaṭicchana parivāsa Kammavācā pāḷi
Suṇātu
me bhante saṃgho. Ayaṃ bhikkhu ekaṃ āpattiṃ āpajji saṃcetanikaṃ sukkavissaṭṭhiṃ
ekāhappaṭicchannaṃ. So saṃghaṃ ekissā āpattiyā saṄcetanikāya sukkavissaṭṭhiyā
ekāhappaṭicchannāya ekāhaparivāsaṃ Yācati.Yadi saṃghassa pattakallaṃ. Saṃgho tassa
bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ
dadeyya. Esā Ñatti.
Suṇātu me bhante saṃgho. Ayaṃ
bhikkhu ekaṃ āpattiṃ āpajji saṃcetanikaṃ sukkavissaṭṭhiṃ ekāhappaṭicchannaṃ. So
saṃghaṃ ekissā āpattiyā saṄcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ
Yācati. Saṃgho tassa bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā
ekāhappaṭicchannāya ekāhaparivāsaṃ dadeyya. Yassāyasmato khamati tasssa
bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsassa
Dānaṃ. So tuṇhassa. Yassa nakkhamati. So bhāseyya.
(Dutuyampi etamatthaṃ vadāmi-)(Tatiyampi
etamatthaṃ vadāmi-)
Dinno saṃghena tassa bhikkhuno ekissā
āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāso.
Khamati saṃghassa. Tasmā tuṇhī. Evametaṃ dhārayāmi.
Ekāhappaṭicchannaparivāsasamādāna
pāḷi
Parivāsaṃ samādiyāmi. Vattaṃ samādiyāmi. (three times)
Ekāhappaṭicchannaparivāsārocana
pāḷi
Ahaṃ bhante ekaṃ āpattiṃ āpajjiṃ saṃcetanikaṃ
sukkavissaṭṭhiṃ ekāhappṭicchannaṃ. sohaṃ saṃghaṃ ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā
ekīhappaṭicchannāya ekāhaparivāsaṃ Yāciṃ. Tassa me saṃgho ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ adāsi.sohaṃ parivasāmi.
vedayāmahaṃ bhante.vediyatīti maṃ saṃgho dhāretu. (three times)
Ekāhappaṭicchannaparivāsanikkhipana
pāḷi
Parivāsaṃ nikkhipāmi. Vattaṃ nikkhipāmi.
(three times)
Ekāhappaḷicchannamānattayācanā pāḷi
Ahaṃ bhante ekaṃ āpattiṃ āpajjiṃ saṃcetanikaṃ
sukkavissaṭṭhiṃ ekāhappaṭicchannaṃ.So haṃ bhante saṃghaṃ ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ Yāciṃ. Tassa me saṃgho ekissā
āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchnnāya ekāhaparivāsaṃ adāsi.sohaṃ
bhante parivutthaparivāso saṃghaṃ ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā
ekāhappaṭicchannāya chārattaṃ mānattaṃ Yācāmi.
(three times)
Ekāhappaṭicchannamānatta Kammavācā pāḷi
Suṇātu
me bhante saṃgho. Ayaṃ bhikkhu ekaṃ āpattiṃ āpajji saṃcetanikaṃ sukkavissaṭṭhiṃ
ekāhappaṭicchannaṃ. So saṃghaṃ ekissā āpattiyā saṄcetanikāya sukkavissaṭṭhiyā
ekāhappaṭicchannāya ekāhaparivāsaṃ Yāci. Saṃgho tassa bhikkhuno ekissā āpattiyā
saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhapaparivāsaṃ adāsi. So parivuṭṭhaparivāso
saṃghaṃ ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ
mānattaṃ Yācati.yadi saṃghassa pattakallaṃ. saṃgho tassa bhikkhuno ekissā āpattiyā
saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ mānattaṃ dadeyya. esā
Ñatti.
Suṇātu me bhante saṃgho. Ayaṃ
bhikkhu ekaṃ āpattiṃ āpajji saṃcetanikaṃ sukkavissaṭṭhiṃ ekāhappaṭicchannaṃ. So
saṃghaṃ ekissā āpattiyā saṄcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ
Yāci. Saṃgho tassa bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya
ekāhapaparivāsaṃ adāsi. So parivuṭṭhaparivāso saṃghaṃ ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ mānattaṃ Yācati. saṃgho tassa
bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ
mānattaṃ deti. Yassāyasmato khamati tassa bhikkhuno ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ mānattaṃ Dānaṃ.so tuṇhassa yassa
nakkhamati.so bhāseyya.
(Dutuyampi etamatthaṃ vadāmi-) (Tatiyampi etamatthaṃ vadāmi-)
Dinnaṃ saṃghena tassa bhikkhuno ekissā
āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ mānattaṃ.khamati
saṃghassa. Tasmā tuṇhī. evametaṃ dhārayāmi.
Ekāhappaṭicchanna mānatta samādāna pāḷi
mānattaṃ samādiyāmi. vattaṃ samādiyāmi.
(three times)
Ekāhappaṭicchanna mānattārocana pāḷi
Ahaṃ bhante ekaṃ āpattiṃ āpajjiṃ saṃcetanikaṃ
sukkavissaṭṭhiṃ ekāhappṭicchannaṃ. sohaṃ saṃghaṃ ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā
ekīhappaṭicchannāya ekāhaparivāsaṃ Yāciṃ. tassa me saṃgho ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ adāsi. sohaṃ parivuṭṭhaparivāso
saṃghaṃ ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ
mānattaṃ Yāciṃ. tassa me saṃgho ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā
ekāhappaṭicchannāya chārattaṃ mānattaṃ adāsi. sohaṃ mānattaṃ carāmi. vediyāmahaṃ
bhante. vediyatīti maṃ saṃgho dhāretu.
(three times)
Ekāhppaṭicchannamānatta
nikkhipana pāḷi
Mānattaṃ nikkhipāmi. Vattaṃ nikkhipāmi. (three times)
Ekāhappaṭicchannabbhānayācana
pāḷi
Ahaṃ bhante ekaṃ āpattiṃ āpajjiṃ saṃcetanikaṃ
sukkavissaṭṭhiṃ ekāhappaṭicchannaṃ. So haṃ bhante saṃghaṃ ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ Yāciṃ. Tassa me saṃgho ekissā
āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchnnāya ekāhaparivāsaṃ adāsi.sohaṃ
bhate parivutthaparivāso saṃghaṃ ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā
ekāhappaṭicchannāya chārattaṃ mānattaṃ Yāciṃ. tassa me saṃgho ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ mānattaṃ adāsi. sohaṃ bhante ciṇṇamānatto
saṃghaṃ abbhānaṃ Yācāmi. (three times)
Ekāhappaṭicchannabbhāna
Kammavācā pāḷi
Suṇātu me bhante saṃgho. Ayaṃ
bhikkhu ekaṃ āpattiṃ āpajji saṃcetanikaṃ sukkavissaṭṭhiṃ ekāhappaṭicchannaṃ. So
saṃghaṃ ekissā āpattiyā saṄcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ
Yāci. Saṃgho tassa bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya
ekāhapaparivāsaṃ adāsi. So parivuṭṭhaparivāso saṃghaṃ ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ mānattaṃ Yāci. saṃgho tassa
bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ
mānattaṃ adāsi. so ciṇṇamānatto saṃghaṃ abbhānaṃ Yācati. Yadi saṃghassa pattakallaṃ
saṃgho ayaṃ bhikkhuṃ abbheyya, esāÑatti.
Suṇātu me bhante saṃgho. Ayaṃ
bhikkhu ekaṃ āpattiṃ āpajji saṃcetanikaṃ sukkavissaṭṭhiṃ ekāhappaṭicchannaṃ. So
saṃghaṃ ekissā āpattiyā saṄcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṃ
Yāci. Saṃgho tassa bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya
ekāhapaparivāsaṃ adāsi. So parivuṭṭhaparivāso saṃghaṃ ekissā āpattiyā saṃcetanikāya
sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ mānattaṃ Yāci. saṃgho tassa
bhikkhuno ekissā āpattiyā saṃcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṃ
mānattaṃ adāsi. so ciṇṇamānatto saṃghaṃ abbhānaṃ Yācati. saṃgho ayaṃ bhikkhuṃ
abbheti. yassāyasmato khamati tassa bhikkhuno abbhānaṃ. so tuṇhassa. yassa
nakkhamati. so bhāseyya.
(Dutuyampi
etamatthaṃ vadāmi-) (Tatiyampi
etamatthaṃ vadāmi-)
Abbhito saṃghena ayaṃ bhikkhu.
Khamati saṃghassa. Tasmā tuṇhī. evametaṃ dhārayāmi.
THE
END
*****
The translation of the
above procedure
Asking
for probation
I,
your reverences, have fallen into one offence: the intentional emission of
semen, concealed for one day. So I, honored Sirs, ask the order for the one day
probation for that one offence: the intentional emission of semen, concealed
for one day.
(For
the second time-) (For
the third time-)
Pronouncement
given by the order
Honored
Sirs, let the Order listen to me. This monk has fallen into one offence: the
intentional emission of semen, concealed for one day. He is asking the Order
for one day probation for that one offence: the intentional emission of semen,
concealed for one day. If it seems right to the Order, the Order may pronounce
one day probation on the monk. This is the motion.
Honored
Sirs, let the Order listen to me. This monk has fallen into one offence: the
intentional emission of semen, concealed for one day. He is asking the Order
for one day probation for that one offence: the intentional emission of semen,
concealed for one day. the Order pronounces one day probation on the monk for
that one offence: the intentional emission of semen, concealed for one day. If
the pronouncing of the one day probation on the monk for that offence: the
intentional emission of semen, concealed for one day, is pleasing to a
venerable, he should be silent; he to whom it is not pleasing should speak.
(For
the second time I speak forth this matter: -----)
(For
the third time I speak forth this matter: -----)
One
day probation has been pronounced by the Order on the monk for that one
offence: the intentional emission of semen, concealed for one day. It is pleasing
to the Order, therefore it is silent. Thus do I hold it.
Observation
of probation
I
observe myself the probation. I observe myself the duty. (three times)
Declaration
of probation
I,
your reverences, have fallen into one offence: the intentional emission of
semen, concealed for one day. So I, honored Sirs, asked the Order for the one
day probation for that one offence: the intentional emission of semen,
concealed for one day. The Order has pronounced on me the one day probation for
that one offence: the intentional emission of semen, concealed for one day. I
now perform the one day probation. Honored Sirs, I declare: let the Order hold
that I declare. (three times)
Putting
the probation aside
I
put the probation aside. I put the duty aside.
(three times)
Asking
for penance
I,
your reverences, have fallen into one offence: the intentional emission of
semen, concealed for one day. So I, honored Sirs, asked the order for the one
day probation for that one offence: the intentional emission of semen,
concealed for one day. The order pronounced on me the one day probation for
that one offence: the intentional emission of semen, concealed for one day.
Having performed the one day probation, I now ask the Order the six night
penance for that one offence: the intentional emission of semen, concealed for
one day. (three times)
Pronouncement
given by the order
Honored
Sirs, let the Order listen to me. This monk has fallen into one offence: the
intentional emission of semen, concealed for one day. He asked the Order for
one day probation for that one offence:
the intentional emission of semen, concealed for one day. And the Order
pronounced on the monk the one day probation for that one offence: the
intentional emission of semen. Having performed the probation, he is now asking
the Order for a six-night penance for that one offence: the intentional emission
of semen, concealed for one day. If it seems right to the Order, the Order may
pronounce the six-night penance on the monk. This is the motion.
Honored
Sirs, let the Order listen to me. This monk has fallen into one offence: the
intentional emission of semen, concealed for one day. He asked the Order for
one day probation for that one offence: the intentional emission of semen,
concealed for one day. And the Order pronounced on the monk the one day
probation for that one offence: the intentional emission of semen. Having
performed the probation, he is now asking the Order for a six-night penance for
that one offence: the intentional emission of semen, concealed for one day.
If the pronouncing of the six-night penance
on the monk for that one offence: the intentional emission of semen, concealed
for one day, is pleasing to a venerable, he should be silent; he to whom it is
not pleasing should speak.
(For
the second time I speak forth this matter: -----)
(For
the third time I speak forth this matter: -----)
Observation
of penance
I
observe myself the penance. I observe myself the duty. (three times)
Declaration
of the penance
I,
your reverences, have fallen into one offence: the intentional emission of
semen, concealed for one day. So I, honored Sirs, asked the order for the one
day probation for that one offence: the intentional emission of semen,
concealed for one day. The order pronounced on me the one day probation for
that one offence: the intentional emission of semen, concealed for one day.
Having performed the one day probation, I asked the Order the six night penance
for that one offence: the intentional emission of semen, concealed for one day.
The Order pronounced on me the six-night penance for that one offence: the
intentional emission of semen, concealed for one day. I now perform the
penance. Honored Sirs; I declare; let
the Order hold that I declare. (three times)
Putting
the penance aside
I
put the penance aside. I put the duty aside. (three times)
Asking
for rehabilitation
I,
your reverences, have fallen into one offence: the intentional emission of
semen, concealed for one day. So I, honored Sirs, asked the order for the one
day probation for that one offence: the intentional emission of semen,
concealed for one day. The order pronounced on me the one day probation for
that one offence: the intentional emission of semen, concealed for one day.
Having performed the one day probation, I asked the Order the six night penance
for that one offence: the intentional emission of semen, concealed for one day.
The Order pronounced on me the six-night penance for that one offence: the
intentional emission of semen, concealed for one day. Having performed the
penance, I now ask the Order for rehabilitation. (three times)
Pronouncement
given by order
Honored
Sirs, let the Order listen to me. This monk has fallen into one offence: the
intentional emission of semen, concealed for one day. He asked the Order for
one day probation for that one offence:
the intentional emission of semen, concealed for one day. And the Order
pronounced on the monk the one day probation for that one offence: the
intentional emission of semen. Having performed the probation, he asked the
Order for a six-night penance for that one offence: the intentional emission of
semen, concealed for one day. Having performed
the penance, he now asks the Order for rehabilitation. If it seems right to the
Order, the Order may rehabilitate the monk. This is the motion.
Honored
Sirs, let the Order listen to me. This monk has fallen into one offence: the
intentional emission of semen, concealed for one day. He asked the Order for
one day probation for that one offence:
the intentional emission of semen, concealed for one day. And the Order
pronounced on the monk the one day probation for that one offence: the
intentional emission of semen. Having performed the probation, he asked the
Order for a six-night penance for that one offence: the intentional emission of
semen, concealed for one day. Having performed
the penance, he asked the Order for rehabilitation. The Order now rehabilitates the monk. If the
rehabilitation of the monk is pleasing to a venerable, he should be silent; he
to whom it is not pleasing should speak.
(For
the second time I speak forth this matter:
-----)
(For
the third time I speak forth this matter:
-----)
The chapter of Saṃghādisesa is finished.
********
The classification of
Training Rules
(4:1) The
training rules concerning robe (Cīvara)
In Nissaggiya Pācittiya Sikkhāpadas
A
bhikkhu should not determine (adhiṭṭhāna) within ten days.
The
bhikkhu should keep the robe of ticīvara-adhiṭṭhāna with him.
A
bhikkhu should store pieces of cloth which is not enough to make a robe for one
month at most.
4. Aññātakaviññattisikkhāpada
(6)
A
bhikkhu should not ask the robe from those who are not related to him (aññĀtaka)
or from those who do not invite him to ask the robe (appavārita), unless there
are two proper occasions; when his robe has been stolen or lost.
(If they offer it by their desire, the
bhikkhu should accept it).
A
bhikkhu should accept two robes at most when aññĀtaka or appavārita person
offers many robes to him whose robe has been stolen or lost.
6. Pathama upakkhatasikkhāpada
(8)
A
bhikkhu should not instruct him to cost more robe price when aññĀtala or appavārita
person intends to buy and offer the robe to the bhikkhu.
7. Dutiya upakkhatasikkhāpada
(9)
A
bhikkhu should not instruct them to offer joining together in order to get
fine-quality robe when both aññĀtaka or appavārita persons individually intend
to buy and offer the robes to the bhikkhu.
When
someone offers the robe fund to a bhikkhu, he should not accept it but if the
donor asks the attendant, he should appoint someone as attendant.
9. Vassikasāṭikasikkhāpada (24)
A
bhikkhu should search rains-robe from the last month of hot-season. He should use
it from the half of the last month of hot-season.
10. cīvaraacchindanasikkhāpada
(25)
A
bhikkhu should not take the robe back by force after having given it himself to
another bhikkhu.
11. Suttaviññattisikkhāpada (26)
A
bhikkhu should not order the weavers to weave the thread which is asked
himself.
12. Mahāpesakārasikkhāpada (27)
A
bhikkhu should not instruct the weavers to cost more thread when aññĀtaka or appavārita
persons order the weavers to weave the robe for him.
13. Accekacīvarasikkhāpada (28)
A
bhikkhu should keep the hot-haste-robe which is accepted himself without
determining up to the end of the robe-season (cīvarakāla).
The bhikkhu who lives as
rains-retreat in the forest, should store one of three robes in the village for
six nights if there is any dangers.
IN SUDDHA PĀCITTIYA SIKKHĀPADAS
15. Dubbaṇṇakaraṇasikkhāpada
(58)
A
bhikkhu should make a circular dot at a corner, named Kappabindu, about the
size of peacock's eye, if he has acquired a new robe.
A
bhikkhu should not use the robe which is shared with another without getting
permission from him.
A
bhikkhu should make the new nisīdana-robe with the prescribed measurement which
is two spans of the Buddha in length, one span and a half of the Buddha in
breadth or width and fringe or border must be one span of the Buddha.
18. Kaṇḍupaṭicchādīsikkhāpada
(90)
A
bhikkhu should make a new robe to cover skin diseases with the prescribed measurement;
four spans of the Buddha in length and two spans of the Buddha in breadth or
width.
19. Vassikasāṭikasikkhāpada (91)
A
bhikkhu should make a new robe for the rainy season with the prescribed measurement; six spans of the Buddha in
length and two spans and a half of the Buddha in breadth or width.
A
bhikkhu should make a new ticīvara-robe which is shorter than the Buddha's robe
the measurement of which is nine spans of the Buddha in length and six spans of
the Buddha in breadth or width.
(4:2)The Sikkhāpadas
concerning food
IN SUDDHA PĀCITTIYA SIKKHĀPADAS
1. Āvāsathapiṇḍasikkhāpada (31)
A
bhikkhu should not take meal more than one time at a public rest house or food
distribution centre without feeling sick.
A
bhikkhu should not eat gaṇabhojana-food (which has been invited in unsuitable
terms or which has been asked in unsuitable terms) without proper occasions.
3. Paramparabhojanasikkhāpada
(33)
A
bhikkhu should not eat paramparabhojana-food, (which is a meal other than the
meal to which one has already been invited), without proper occasions.
A
bhikkhu should not accept any food, (which has been prepared for presentation
or for use on a journey) more than two or three bowlfuls.
5. Pathamapavāraṇāsikkhāpada
(35)
The
bhikkhu who has refused to have more food should not eat hard food (khādanīya)
and soft food (bhojanīya) which are not surplus of another bhikkhu.
6. Dutiyapavāraṇāsikkhāsikkhāpada
(36)
For
eating hard food (khādanīya) and soft food (bhojanīya) which are not surplus, a
bhikkhu should not invite another bhikkhu who has already refused to have more
food.
7. Vikālabhojanasikkhāpada (37)
A
bhikkhu should not eat any hard food or soft food at the wrong time (afternoon
and before dawn).
8. Sannidhikārakasikkhāpada (38)
A
bhikkhu should not eat any hard food or soft food which have been stored by
himself.
9. Paṇītabhojanasikkhāpada (39)
Without
feeling sick, a bhikkhu should not ask to eat panītabhojana which is mixed with
ghee, fresh butter, oil, honey and molasses.
Without
being offered, a bhikkhu should not eat any nutriment or food except water and
tooth-cleaner.
A
bhikkhu should not drink intoxicants.
___________________________________________________
(4:3)Sikkhāpadas
concerning Dwelling places
The
bhikkhu who builds a hut or a small monastery without a donor, should make the
measure, twelve spans of the Buddha in length, seven spans of the Buddha in
breadth and monks should be brought to mark out the unsafe site.
The bhikkhu who builds a big monastery
with a donor should bring the bhikkhus to mark out the unsafe site.
IN SUDDHA PĀCITTIYA SIKKHĀPADAS
3. Pathamasenāsanasikkhāpada
(14)
The
bhikkhu who puts a couch, a chair, a mattress and a stool belonging to Saṃgha
in the open air, when he goes away, should take it back himself or request
someone to keep it or inform.
4. Dutiyasenāsanasikkhāpada (15)
The
bhikkhu who spread a mat or bed in a dwelling place belonging to Saṃgha, when
he goes away, should keep it back himself or request someone to keep it or
inform.
A
bhikkhu knowingly should not encroach up on the space of a bhikkhu who has
arrived there before him, in a dwelling place belonging to Saṃgha, with
intention to go away.
A
bhikkhu should not drag or banish another bhikkhu out of monastery belonging to
Saṃgha because of being angry or displeased.
A
bhikkhu should not sit or lie down heavily on a couch or a seat with legs of
which protruding between the crossbeams in an upper storey of a monastery
belonging to Saṃgha.
8. Mahallakavihārasikkhāpada
(19)
The
bhikkhu who wishes to build a big monastery should give instructions for two or
three layers of roofing material, standing from where there are no green crops.
A
bhikkhu should not make a couch or a chair with legs which are eight SUGATA
finger breadths in height.
A bhikkhu should not make couch and
chair stuffed with cotton.
(4:4) Sikkhāpadas
concerning Medicine
IN NISSAGGIYA PĀCITTIYA SIKKHĀPADAS
A
bhikkhu should not store five kinds of medicine; ghee, fresh butter, oil,
honey, molasses for more than ten days.
The
bhikkhu who is not ill, should accept medicine within four months for one
invitation unless the invitation is made again or it is permanent one.
(4:5) Sikkhāpadas
concerning communication with Bhikkhunīs
IN NISSAGGIYA PĀCITTIYA SIKKHĀPADAS
A
bhikkhu should not ask a Bhikkhunī who is not his relation to wash or dye or
beat an old robe.
2. cīvarapaṭiggahaṇasikkhāpada
(5)
A
bhikkhu should not accept a robe from a Bhikkhunī who is not his relation
except for exchange.
3. Eḷakalomadhovāpanasikkhāpada
(17)
A bhikkhu should not ask a Bhikkhunī
who is not his relation to wash or dye or comb goat's wool.
IN SUDDHA PĀCITTIYA SIKKHĀPADAS
A
bhikkhu should not exhort the eight garudhammas to the bhikkhunīs without
getting the permission of Saṃgha.
Even
if he has permission or authorization, a bhikkhu should not exhort the bhikkhunīs
after sundown.
6. Bhikkhunupassayasikkhāpada
(23)
A
bhikkhu should not go to the Bhikkhunī's quarter to exhort them, unless it is
the proper occasion; when the Bhikkhunī is sick.
A
bhikkhu should not say that the elder bhikkhus exhort bhikkhunīs for the sake
of gain.
A
bhikkhu should not give a robe to a Bhikkhunī who is not his relation, except
for exchange.
9. cīvarasibbanasikkhāpada
(26)
A
bhikkhu should not sew a robe for a Bhikkhunī who is not his relation.
A
bhikkhu should not go on a journey together with a Bhikkhunī by making appointment,
even to a neighbouring village, if there are not proper occasion that it should
be gone with a company because of reputation to be unsafe and dangerous.
11. Nāvābhiruhanasikkhāpada (28)
A
bhikkhu should not get on a boat going either upstream or downstream, together
with a Bhikkhunī by making appointment except for going across to the other
bank.
A
bhikkhu knowingly should not eat alms-food prepared or requested by a Bhikkhunī
except for preparing or requesting by others before her request.
13. Rahonisajjasikkhāpada (30)
A bhikkhu should not sit down in a
secluded place together with a Bhikkhunī (one bhikkhu and one Bhikkhunī alone).
14. Pathamapāṭidesanīyasikkhāpada
A
bhikkhu should not accept any food from the hands of a Bhikkhunī who has gone
into a village and who is not his relation.
15. Dutiyapāṭidesanīyasikkhāpada
While
the bhikkhus are eating in a house, a bhikkhu should rebuke the Bhikkhunī who
instructs thus, "Give curry here, give rice here" by saying,
"Keep away, sister, while the bhikkhus are eating".
(4:6) Sikkhāpadas
concerning communication with women
1. Methunadhammasikkhāpada
(Pārājika 1)
A bhikkhu should not have sexual
relationship with a woman including female animal.
A
bhikkhu should not touch any part of a woman's the body with lust for touching.
3. Duṭṭhullavācāsikkhāpada
(3)
A
bhikkhu should not tell a woman with lewd words about genitals and sex.
4. Attakāmapāricariyasikkhāpada
(4)
A
bhikkhu should not praise the offering with sexual pleasure or should not ask
to offer sexual pleasure.
A bhikkhu should not make service as
a go-between a man and a woman, even one and a prostitute.
IN SUDDHA PĀCITTIYA SIKKHĀPADAS
6. Dutiyasahaseyyasikkhāpada
(6)
A
bhikkhu should not sleep under the same roof alone with a woman.
A
bhikkhu should not teach dhamma more than five or six sentences of it to the
women without a male who knows the sense of what is said.
8. Rahopaṭicchannasikkhāpada
(44)
A
bhikkhu should not live in a secret place from the eyes or covered with things
together with a woman.
A
bhikkhu should not live in a secluded place together with a woman.
A bhikkhu should not go on a journey
together with a woman by making appointment, even to a neighbouring village.
26 SIKKHĀPADASTHAT
SHOULD BE PRACTISED TO BECOME THE PROPER APPEARANCE
1. A bhikkhu
should dress with the inner robe hanging evenly around for covering the three
circles. (1)
2. A bhikkhu
should put upper robe on the body evenly around and making evenly two corners.
(2)
3. A bhikkhu should go in the village
covering upper body with upper robe. (3)
4. A bhikkhu should live in the village
covering upper body with upper robe. (4)
5. A bhikkhu should go in the village
controlling his parts of body. (5)
6. A bhikkhu should live in the village
controlling his parts of body. (6)
7. A bhikkhu should go in the village casting
down eyes about four cubits. (7)
8. A bhikkhu should live in the village casting
down eyes about four cubits. (8)
9. A bhikkhu should not go in the village
lifting up the robes (upper robe). (9)
10. A bhikkhu
should not live in the village lifting up the robes (upper robe). (10)
11. A bhikkhu
should not go in the village making loud laughter. (11)
12. A bhikkhu
should not live in the village making loud laughter. (12)
13. A bhikkhu
should go in the village making little noise. (13)
14. A bhikkhu
should live in the village making little noise. (14)
15. A bhikkhu
should not go in the village shaking the body. (15)
16. A bhikkhu
should not live in the village shaking the body. (16)
17. A bhikkhu
should not go in the village shaking the arms. (17)
18. A bhikkhu
should not live in the village shaking the arms. (18)
19. A bhikkhu
should not go in the village shaking the head. (19)
20. A bhikkhu
should not live in the village shaking the head. (20)
21. A bhikkhu
should not go in the village with hands on the waist (with arms akimbo). (21)
22. A bhikkhu
should not live in the village with hands on the waist (with arms akimbo). (22)
23. A bhikkhu
should not go in the village covering (muffling) the head. (23)
24. A bhikkhu
should not live in the village covering (muffling) the head. (24)
25. A bhikkhu
should not go in the village walking on heels or toes. (25)
26. A bhikkhu
should not live in the village with knees raised and clasped with upper robe.
(26)
_______________________________________________
(4:8) 30 BHOJANAPPAṬISAṂYUTTASIKKHĀPADAS
THE RULES THAT
SHOULD BE PRACTISED CONCERNING ALMS FOOD
1. A bhikkhu should accept alms-food attentively. (27)
2. A bhikkhu should accept alms-food with attention on the
bowl. (28)
3. A bhikkhu should accept alms-food with a proportionate
amount of curry. (29)
4. A bhikkhu should accept alms-food up to the lip of the
bowl. (30)
5. A bhikkhu should eat alms-food attentively. (31)
6. A bhikkhu should eat alms-food with attention on the bowl.
(32)
7. A bhikkhu should eat alms-food in order (gradually). (33)
8. A bhikkhu should eat alms-food with a proportionate amount
of curry. (34)
9. A bhikkhu should not eat pressing down the top of
alms-food. (35)
10. A bhikkhu
should not cover up soup and curry with cooked rice out of desire to get more.
(36)
11. A bhikkhu
should not ask for rice and curry without feeling sick, and eat. (37)
12. A bhikkhu
should not look at another's bowl with a captious-mind (the desire to dispraise
it). (38)
13. A bhikkhu
should not make too large a mouthful. (39)
14. A bhikkhu
should make each mouthful round. (40)
15. A bhikkhu
should not open the mouth till the mouthful is brought close. (41)
16. A bhikkhu
should not put all the fingers into the mouth while eating. (42)
17. A bhikkhu
should not talk with a mouthful in the mouth. (43)
18. A bhikkhu
should not eat a lump of food tossing up into the mouth. (44)
19. A bhikkhu
should not eat the mouthful breaking up. (45)
20. A bhikkhu
should not eat the mouthful stuffing the cheeks like monkey. (46)
21. A bhikkhu
should not eat food shaking the hand about. (47)
22. A bhikkhu
should not eat food scattering grains of rice. (48)
23. A bhikkhu
should not eat food putting out the tongue. (49)
24. A bhikkhu
should not eat food making smack (sound of the lips parted suddenly). (50)
25. A bhikkhu
should not eat food making a hissing sound (sucking sound). (51)
26. A bhikkhu
should not eat food licking the fingers. (52)
27. A bhikkhu
should not eat food scraping the bowl (with the fingers). (52)
28. A bhikkhu
should not eat food licking the lips. (53)
29. A bhikkhu
should not touch a drinking cup with a hand soiled by food. (55)
30. A bhikkhu
should not throw away in the village rinsing of the bowl containing grains of
rice. (56)
(4:9) 16 DHAMMADESANĀPAṬISAṂYUTTASIKKHĀPADAS
THE RULES THAT
SHOULD BE PRACTISED CONCERNING PREACHING DHAMMA
1. A bhikkhu should not preach dhamma to
one who is not ill and yet has a sunshade in his hand. (57)
2. A bhikkhu should not preach dhamma to
one who is not ill and yet has a staff in his hand. (58)
3. A bhikkhu should not preach dhamma to
one who is not ill and yet has a knife in his hand. (59)
4. A bhikkhu should not preach dhamma to
one who is not ill and yet has a weapon (a crossbow). (60)
5. A bhikkhu should not preach dhamma to
one who is not ill and yet is wearing sandals. (61)
6. A bhikkhu should not preach dhamma to
one who is not ill and yet is wearing shoes. (62)
7. A bhikkhu should not preach dhamma to
one who is not ill and yet is in a vehicle. (63)
8. A bhikkhu should not preach dhamma to
one who is not ill and yet is on the bed. (64)
9. A bhikkhu should not preach dhamma to
one who is not ill and yet is sitting by clasping his raised knees with hands
or upper robe. (65)
10. A bhikkhu
should not preach dhamma to one who is not ill and yet is wearing headgear
(which covers all his head). (66)
11. A bhikkhu
should not preach dhamma to one who is not ill and yet has his head covered up
(muffled up). (67)
12. A bhikkhu
should not preach dhamma, sitting on the ground, to one who is not ill and yet is
sitting on a seat. (68)
13. A bhikkhu
should not preach dhamma, sitting on the low seat, to one who is not ill and
yet is sitting on a high seat. (69)
14. A bhikkhu
should not preach dhamma, standing, to one who is not ill and yet is sitting
down. (70)
15. A bhikkhu
should not preach dhamma, following, to one who is not ill and yet is going in
front. (71)
16. A bhikkhu
should not preach dhamma, walking at one side of a path, to one who is not ill
and yet is walking along the path. (72)
(
THE RULES THAT
SHOULD BE PRACTISED CONCERNING RELIEF
1. A bhikkhu should not relieve, standing, unless he is ill.
(73)
2. A bhikkhu should not relieve or spit on living plants, unless
he is ill. (74)
3. A bhikkhu should not relieve or spit on potable water, unless
he is ill. (75)
________________________________________________
|
(1)Cātuddasī (2)Pannrasī (3)Sāmaggī |
14th
day |
according to day (divasavasena) |
|
15th
day |
||
|
The
day in unity of monks |
||
|
(4)Suttuddesa (5)Pārisuddhi (6)Adhiṭṭhāna |
Recitation
of Pātimokkha |
according to the way of perform (kattabbakaraṇavasena) |
|
Saying
the purity |
||
|
Determination |
||
|
(7)Saṃgha (8)Gaṇa (9)Puggala |
Four
of more monks |
according to number of monks (karaṇapuggalavasena) |
|
Two
or three monks |
||
|
One
monk only |
N.B Suttuddesa
uposatha should be done by the Saṃgha.
Pārisuddhi
uposatha should be done by the Gaṇa.
Adhiṭṭhāna
uposatha should be done by the Puggala.
(7:2)The Specific
Sīmā in brief
1.Baddha sīmā The
area which is fixed as a boundary by monks having recited kammavācā.
2.Abaddha sīmā The
area
which is not fixed as
a boundary and which
is automatically come itself, without
reciting Kammavācā, to exist as sīmā.
1.Khaṇḍa sīmā The
sīmā in the separated place.
2.Samānasaṃvāsaka sīmā The sīmā in which monks perform Saṃgha Kamma harmoniously.
3.Avippavāsa sīmā The
sīmā in which monks who determined ticīvara adhiṭṭhāna can live without any of
three robes (Ti cīvara).
1.Gāma sīmā The whole district area.
2.Udakukkhepa
sīmā The sīmā limited by water.
3.Sattabbhantara
sīmā The sīmā which has seven Abbhantaras
in the forest.
(7:3) Pārisuddhi Uposatha
(for gaṇa)
Suṇātu
me bhante / āvuso āyasamantā ajjuposatho pannaraso yadāyasmantānaṃ pattakallaṃ
mayaṃ Aññamaññaṃ pārisuddhi uposathaṃ Kareyyāma.
Venerable sirs, if there is complete preparedness
of the venerables, we should make pārisuddhi uposatha together. (The
announcement)
Pārisuddho
ahaṃ bhante / āvuso pārisuddhoti maṃ dhāretha.
Venerable sirs, I am entirely pure. May you
hold that I am pure. (Each should say three times).
N.B The announcement should
be recited when three monks are there. If there are only two monks, the
announcement is not needed to recite.
They need to recite the second paragraph only.
(7:4) Adhiṭṭhāna Uposatha (for puggala)
Ajja
me uposatho pannarasoti adhiṭṭhāmi.
I determine today is my uposatha day on the
fifteenth.
(1)Ovādapātimokkha The brief exhortation.
(2)Āṇāpātimokkha. The code of disciplines (all vinaya rules)
Three branches of ovādapātimokkha
I Khantī paramaṃ tapo titikkhā
nibbānaṃ paramaṇ vadanti buddhā
na hi pabbajito parūpaghātī
na samaṇo hoti paraṃ viheṭhayanto.
Forbearing
patience is the highest moral practice;
“Nibbāna
is supreme” say the Buddhas.
A
bhikkhu does not harm others;
One
who harms others is not a bhikkhu.
II Sabbapāpassa akaraṇaṃ
Kusalassa upasampadā
sacittapariyodapanaṃ
etaṃ buddhānasāsanaṃ.
The
giving up of all evil;
The
cultivation of all good;
The
cleansing of one’s mind;
This
is the exhortation of all Buddhas.
III Anupavādo
anupaghāto, pātimokkhe ca saṃvaro
mattaṃṃutā
ca bhattasmiṃ, pantaṃca sayanāsanaṃ
adhicitte
ca āyogo, etaṃ Buddhāna sāsanaṃ.
Not
to revile, not to do any harm;
To
practice restraint in the fundamental precepts;
To
be moderate in taking food;
To dwell in a secluded place,
Intent
on higher thoughts;
This
is the exhortation of all Buddhas.
(7:6) The preliminary duties
before doing Uposatha
(The recitation of ĀṇāPātimokkha)
*******
(The duties before collection of bhikkhus in
a sīmā)
1.Sammajjanī to
sweep the observance hall.
2.Padīpa to
make a light if it is needed.
3.Udaka to
set out water.
4.Āsana to
prepare seat.
(The duties before recitation of pātimokkha)
1.Chanda to
give consent (see below).
2.Pārisuddhi to
give purity (see below).
3.Utukkhana to
announce season and half-month.
4.Bhikkhugaṇana to announce the number of monks.
5.Ovāda to
announce what bhikkhunīs asked.
Chandaṃ
dammi, chandaṃ me hara, chandaṃ me ārocehi.
I give the consent, convey the consent for
me, and announce the consent for me.
Conveyance and
announcement of consent
Āyasmā
bhante Tissena bhikkhunā channo dinno, tamahaṃ saṃghassa ārocemi.
Sir, Venerable Tissa has given his consent
to me. I announce it to the Saṃgha.
Pārisuddhiṃ
dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehi.
I give the purity, convey the purity for
me,and announce the purity for me.
Conveyance and
announcement of purity
Āyasmā
bhante Tissena bhikkhunā pārisuddhi dinnā, tamahaṃ saṃghassa ārocemi.
Sir, Venerable Tissa has given his purity to
me. I announce it to the Saṃgha.
Conveyance and
announcement of both consent and purity
Āyasmā
bhante Tissena bhikkhunā chandapārisuddhi dinnā, tamahaṃ saṃghassa ārocemi.
Sir, Venerable Tissa has given his consent
and purity to me. I announce it to the Saṃgha.
THE
DIAGRAM OF AVERAGE COMPARSION
|
Season |
No. |
|
|
World calendar |
|
|
Summer Season |
1. |
Dagu |
waxing moon 15th |
Citta |
March |
|
waning moon 14th |
Vesākha |
April |
|||
|
2. |
*Kason |
waxing moon 15th |
|||
|
waning moon 15th |
Jeṭṭha |
May |
|||
|
3. |
*Nayon |
waxing moon 15th |
|||
|
waning moon 14th |
Āsaaḷha |
June |
|||
|
4. |
*Waso |
waxing moon 15th |
|||
|
Raining Season |
waning moon 15th |
Sāvaṇa |
July |
||
|
5. |
Wagaung |
waxing moon 15th |
|||
|
waning moon 14th |
Poṭṭhapāda |
August |
|||
|
6. |
Tawthalin |
waxing moon 15th |
|||
|
waning moon 15th |
Assayuja |
September |
|||
|
7. |
Thadingyut |
waxing moon 15th |
|||
|
waning moon 14th |
Kattika |
October |
|||
|
8. |
Dazaungmon |
waxing moon 15th |
|||
|
Winter Season |
waning moon 15th |
Māgasira |
November |
||
|
9. |
Nadaw |
waxing moon 15th |
|||
|
waning moon 14th |
Phussa |
December |
|||
|
10. |
Pyatho |
waxing moon 15th |
|||
|
waning moon 15th |
Māgha |
January |
|||
|
11. |
Dabodwe |
waxing moon 15th |
|||
|
waning moon 14th |
Phagguṇa |
February |
|||
|
12. |
Dabaung |
waxing moon 15th |
|||
|
Summer |
waning moon 15th |
Citta |
March |
||
N.B If
it is intercalated a month to waso, there will be full thirty days for each
four months continuously, namely Kason, nayon, first waso and second waso.
But
if it intercalates a month to second month of waso, there will be full thirty
days for each of two months that is first waso and second waso.
THE PROCEDURE OF
INSTRUCTION TO BHIKKHUNĪS
*******************
The charges of Bhikkhu and Bhikkhunī
concerning Uposatha
= Two or three Bhikkhunīs should approach to
a monk the day before Uposatha day to
inquire
about Uposatha.
= They should come again in Uposatha day to ask
exhortation from Saṃgha.
= The monk who accepted the asking of
Bhikkhunīs has to inform about it to the reciter
of Pātimokkha
in the Observance Hall.
=The reciter of Pātimokkha needs to inquire
whether there is any monk who has got the
agreement
of Saṃgha to instruct Bhikkhunīs. If there is, the Bhikkhunīs should hear the
exhortation
from him. If there is not, "to whom we should agree with" should ask
the
reciter
of Pātimokkha.
=To one who endowed with eight qualities1
should agree with, except three monks2.
=Then the Bhikkhunīs should hear from him.
=If no one is endowed with eight qualities,
the reciter of Pātimokkha has to say on the
day
after Uposatha day, "Be endowed with Bhikkhunīs' dignity".
=In the day after Uposatha day when Bhikkhunīs
come and ask that who will give the
exhortation
to us, the monk who accepted the asking of Bhikkhunīs explains about it.
=If the monk who accepted the asking of
Bhikkhunīs points a monk for exhortation, the
Bhikkhunīs
should hear from that one.
=If the monk who accepted the asking of
Bhikkhunīs says, "Be endowed with Bhikkhunīs
dignity",
the Bhikkhunīs have to say, "Well done, well done, well done", then
going
back
to their nunnery.
The monk who instructs
Bhikkhunīs should be endowed with the followings
1.The observing of Pātimokkhasaṃvara sīla.
2.The knowledge of tri piṭaka.
3.The memory, in learning by heart, of
Bhikkhu pātimokkha and Bhikkhunī pātimokkha.
4.The clear of the voice.
5.The gaining of the respect of majority of
Bhikkhunī Order.
6.The skill or ability to instruct Bhikkhunīs.
7.The nothing of experience, in his former
lay life, of bodily contact with Bhikkhunīs,
and
of sex with female probationers and female novices.
8.The having of twenty vāsas at least.
The following monks can
reject the Bhikkhunīs' asking for
1.Bāla a monk who is not skillful in announcing
procedure of Bhikkhuīs' asking for.
2.Gilāna
a monk who is in sick too serious to announce it.
3.Gamika
a monk who will set out on journey on the Uposatha day or the day after
Uposatha day.
(7:7) Four kinds of pattakalla
(Ready or proper to perform uposatha)
1.Uposatha the
observance days.
2.Yāvatikā ca bhikkhū Kammapattā there
are at least four monks in a sīmā.
3.Sabhāgāpattiyo ca na vijjanti they are entirely pure.
4.Vajjanīyā ca puggalā tasmiṃ na honti there are not twenty one vajjanīyapuggalas
within the two cubits and half-cubits of
monks.
Making pure oneself or
Confession of offence (Āpatti desanā )
*********
Junior Ahaṃ
bhante sabbā āpattiyo āvikaromi.
Venerable sir, I would like to confess
all of my offence.
Senior Sādhu
āvuso sādhu sādhu.
Well done, friend, well done, well
done.
Junior Ahaṃ
bhante sambahulā nānāvutthukā sabbā āpattiyo āpajjiṃ. Tā
tumhamūle paṭidesemi.
Venerable sir, I have committed many
offences of different bases. I
confess
all of them to you.
Senior Passsi
āvuso tā āpattiyo.
Do you see them?
Junior Āma
bhante passāmi.
Yes, I see them, Venerable sir.
Senior Āyatiṃ
āvuso saṃvareyyāsi.
You should restrain yourself in
future.
Junior Sādhu
suṭṭhu bhante saṃvarissāmi.
I shall well restrain myself in
future, Venerable sir.
Senior Sādhu
āvuso sādhu sādhu.
Well done, friend, well done, well
done.
*********
Senior Ahaṃ
āvuso sabbā āpattiyo āvikaromi.
Friend,
I would like to confess all of my offence.
Junior Sādhu
bhante sādhu sādhu.
Well done, Venerable sir, well done,
well done.
Senior Ahaṃ
āvuso sambahulā nānāvutthukā sabbā āpattiyo āpajjiṃ. Tā
tuyhamūle paṭidesemi.
Friend, I have committed many offences
of different bases. I confess all of
them
to you.
Junior Passsi
bhante tā āpattiyo.
Do you see them?
Senior Āma
āvuso passāmi.
Yes, I see them, friend.
Junior Āyatiṃ
bhante saṃvareyyātha.
You should restrain yourself in
future.
Senior Sādhu
suṭṭhu āvuso saṃvarissāmi.
I shall well restrain myself in
future, friend.
Junior Sādhu
bhante sādhu sādhu.
Well done, Venerable sir, well done,
well done.
*******************
Junior Ahaṃ
bhante sambahulā nānāvutthukā sabbā āpattiyo āpajjiṃ. Tā
tumhamūle
paṭidesemi.
Venerable sir, I have committed many
offences of different bases. I
confess
all of them to you.
Senior Passsi
āvuso tā āpattiyo.
Do you see them?
Junior Āma
bhante passāmi.
Yes, I see them, Venerable sir.
Senior Āyatiṃ
āvuso saṃvareyyāsi.
You should restrain yourself in
future.
Junior Sādhu
suṭṭhu bhante saṃvarissāmi.
I shall well restrain myself in
future, Venerable sir.
Senior Sādhu
āvuso sādhu sādhu.
Well done, friend, well done, well
done.
21 Vajjanīyapuggalas (Excomunicated beings)
(1) Gahattha =Layman,
Laywoman.
(2) Bhikkhunī =Female
monk.
(3) Sikkhāpaccātaka =One who has disavowed the trainings.
(4) Samaṇera =Novice.
(5) Samaṇera =Female
novice.
(6) Sikkhamāna =One
who is under instruction or training for
two years.
(7)
*Antimavatthuajjhāpannaka =One who
committed Parajika offence.
(8) *Āpattiyā
adassane =One who is suspended
for not seeing offences.
(9) *Āpattiyā
appaṭinissagge =One who is suspended
for not
ukkhittaka confession offences.
(10) Pāpikāya
diṭṭhiyā =One who is suspended
for not giving
appaṭinissagge
ukkhittaka up a wrong doing.
(11) Paṇḍaka =a eunuch.
(12) Theyyasaṃvāsaka =One who has entered the Saṃgha
stealthily.
(13) Titthiyapakkantaka =One who has gone over to a
sect.
(14)
Tiraccana =an
animal.
(15) Mātughātaka =Matricide.
(16) Pitughātaka =Patricide.
(17)
Arahantaghātaka =One
who kills Arahant.
(18)
Lohituppādaka =One
who sheds blood from the body of the Buddha.
(19) Saṃghabhedaka =One who makes schism (division
of Saṃgha).
(20)
Bhikkhunīdūsaka =One who
seduces female monk.
(21)
Ubhatobyañjanaka =One who
has both male and female sexual organs.
*
other eighteen puggalas can stay in a simā, but other places from two
and half cubits of Bhikkhus.
Pubbakaraṇapubbakiccāni samāpetvā desitāpattikassa
samaggassa Bhikkhusaṃghassa Pātimokkhaṃ uddisituṃ ārādhanaṃ Karoma.
Having
performed the preliminary actions and preliminary acts, by the consent of the Saṃgha
that has declared its offences and that is united, let us satisfy ourselves (or
let us make effort) to recite the Pātimokkha.
Suṇātu me bhante saṃgho, yadisaṃghassa pattakallaṃ,
ahaṃ pātimokkhaṃ uddiseyyaṃ.
Suṇātu me bhante saṃgho, ajjuposatho
pannaraso, yadisaṃghassa pattakallaṃ, saṃgho uposathaṃ Kareyya, pātimokkhaṃ uddiseyya.
Venerable
sirs, let the Saṃgha hear me. If there is complete preparedness for the Saṃgha,
may I recite the Pātimokkha.
Venerable
sirs, let the Saṃgha hear me. Today is the Uposatha of the Fifteenth. If there is
complete preparedness for the Saṃgha, let the Saṃgha carry out the Uposatha,
let it recite the Pātimokkha.
N.B. Then he must recite pātimokkha beginning
with Nidānuddesa up to Vitthāruddesa.
If any emergency or danger
occurs there, the recitation can be abbreviated
1.Nidānuddesa
2.Pārājikuddesa
3.Saṃghādisesuddesa
4.Aniyatuddesa
5.Vitthāruddesa
i. nissaggiya pācittiya
ii. suddha pācittiya
iii. pāṭidesanīya
iv. sekhiya
v. adhikaraṇasamatha
(7:8)Ten emergencies or
dangers
1.Rājantarāya the emergency for the
kind.
2.Corantarāya the emergency for the
thief.
3.Agyantarāya the emergency for the conflagration.
4.Udakantarāya the emergency for the
floodwaters.
5.Manussantarāya the emergency for the people.
6.Amanussantarāya the emergency for the spirit.
7.Vāḷantarāya the emergency for the
dangerous animal.
8.Sarīsapantarāya the emergency for the poisonous
snake.
9.Jīvitantarāya the emergency for the
life.
10.Brahmacariyantarāya the emergency for the religious duty or discipline.
(7:9) The best way how to
abbreviate the recitation of Pātimokkha
Suppose,
On account of one of ten emergencies, the pātimokkha is recited only up to Niddānuddesa.
In that case, having recited the Nidānuddesa, the followings should be recited,
and then the Uposatha performance is completed.
Udiṭṭhaṃ kho āyasmanto nidānaṃ,
Sutā kho panāyasmantehi cattāro pārājikādhammā,
Sutā terasa saṃghādisesā dhammā,
Sutādve aniyatā dhammā,
Sutā tiṃsa nissaggiyā pācittiyā dhammā,
Sutā dvenavuti pācittiyā dhammā,
Sutā cattāro pāṭidesanīyā dhammā,
Sutā Sekhiyā dhammā,
Sutā satta adhikaraṇasamathā dhammā.
Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanaṃ
anvddhamāsaṃ uddesaṃ āgacchati, tattha sabbeh'eva samaggehi sammodamānehi
avivadamānehi sikkhitabban ti.
Nidānuddeso paṭhamo.
Venerable sirs,
the
introduction has been recited,
the
four rules of defeat have been heard,
the
thirteen rules entailing initial and subsequent meeting of the Saṃgha have been
heard,
the
two indefinite rules have been heard,
the
thirty rules entailing expiation with forfeiture have been heard,
the
ninety two rules entailing expiation have bee heard,
the
four rules that must be confessed have been heard,
the
rules of training have been heard,
and
the seven rules for the settlement of legal processes have been heard.
This
much is in the Pātimokkha, included in the Pātimokkha, of the Blessed One,
which comes up for recitation each fortnight. Herein all should train in
concord and agreement without dispute.
The
recitation of Nidānuddesa is the first.
Sādhu! Sādhu! Sādhu!
It
is well! It is well! It is well!
(By all monks participating)
Suttuddesa
uposatha (the recitation of Pātimokkha) is completed.
**********
Uposathavidhi, the procedure of observance is
finished.
--------------
(
*******
1.Pucchaka Suṇātu me
bhante saṃgho, yadi saṃghassa pattakallaṃ, ahaṃ āyasmantaṃ (Janakaṃ) vinayaṃ
puccheyaṃ.
Visajjaka Suṇātu
me bhante saṃgho, yadi saṃghassa pattakallaṃ, ahaṃ āyasmatā (Kesarena) vinayaṃ
puṭṭho visajjeyyaṃ.
2.Pucchaka Sammajjanī
padīpo ca, udakaṃ āsanena ca; Uposathassa etāni, “pubbakaraṇan”ti vuccatīti
Aṭṭhakathāyaṃ vuttattā imasmiṃ sīmāmaṇdale sammajjanakiccaṃ niṭṭhitaṃ.
Visajjaka Niṭṭhitaṃ
bhante.
Pucchaka Padīpakiccaṃ
niṭṭhitaṃ.
Visajjaka Niṭṭhitaṃ
bhante. (Sūriyālokassa vijjamānattā padīpakiccaṃ kattabbaṃ na hoti, tasmā niṭṭhitaṃ
bhante).
Pucchaka Pānīyaṭṭhapanakiccaṃ niṭṭhitaṃ.
Visajjaka Niṭṭhitaṃ bhante.
Pucchaka Āsanapaṃṃāpanakiccaṃ niṭṭhitaṃ.
Visajjaka Niṭṭhitaṃ bhante.
Pucchaka Imāni
cattāri Kammāni saṃghasannitpātato pubbekattabbattā pubbakaranānināma.
3.Pucchaka Chanda, pārisuddhi, utukkhānaṃ, bhikkhugaṇanā ca ovādo;
Uposathassa
etāni, “pubbakiccan”ti vuccatīti Aṭṭhakathāyaṃ
vuttattā
chandaārocana pārisuddhiārocanaṃ niṭṭhitaṃ.
Visajjaka Niṭṭhitaṃ bhante.
Pucchaka Vassantautu,
hemantautu, gimhantautūti tīsu utūsu Katamoutu, Katamo pakkho.
Visajjaka Tīsu utūsu (vassantautu), Aṭṭhasu pakkhesu (paṭṭhamo) pakkho
bhante.
Pucchaka Imasmiṃ sīmāmaṇḍale kittakā bhikkhū honti.
Visajjaka (Sattati) bhikkhū honti bhante.
Pucchaka Bhikkhūnīnaṃ ovādayācanakiccaṃ saṃghassa ārocitaṃ.
Visajjaka Idāni
bhikkhuniyo natthi, tasmā tāsaṃ ovādayācanaṃ saṃghassa ārocaniyaṃ natthi
bhante.
Pucchaka Imāni pañcakammāni
saṃghasannipātato pacchā pātimokkhuddesato pure Kattabbattā pubbakiccāni nāma.
4.Pucchaka Uposatho yāvatikā ca bhikkhū Kammappattā; Sabhāgāpattiyo
ca na vijjanti; Vajjanīyā ca puggalā tasmiṃ
na honti, “pattakallan”ti vuccatīti Aṭṭhakathāyaṃ vuttattā uposathonāma divasavasena
pannarasī uposatho, cātuddasī uposatho, sāmaggī uposathoti tividho hoti, tesu tīsu
Katamo uposatho.
Visajjaka (Pannarasī uposatho) bhante.
Pucchaka Kārakavasena
saṃgha uposatho, gaṇa uposatho, puggala uposathoti tividho hoti, tesu katamo
uposatho.
Visajjaka Saṃgha uposatho bhante.
Pucchaka Kattabbākārakavasena
suttuddesa uposatho, pārisuddhi uposatho, adhiṭṭhāna tividho hoti, tesu Katamo
uposatho.
Visajjaka Suttuddesa uposatho bhante.
Pucchaka Imasmiṃ
sīmāmaṇḍale (sattati) bhikkhū honti, tasmā uposathakammassa anurūpā, tesaṃ
bhikkhūnaṃ Aññamaññaṃ āpatti ārocanavasena sabhāgā pattiyo ca na vijjanti, imasmiṃ
sīmāmaṇḍale manussabhikkhūnīādīnaṃ
Ekavīsati puggalānaṃ
hatthapāsato vajjitattā vajjanīyapuggalā ca na honti, tasmā idaṃ uposathakammaṃ
pattakallanti vuccati.
5.Pucchaka Pubbakaraṇapubbakiccāni samāpetvā desitāpattikassa
samaggassa
bhikkhusaṃghassa anumatiyā pātimokkhaṃ
uddisituṃ ārādhanaṃ
karoma.
Sādhu
sādhu sādhu
*****
Visajjaka Saṃgho bhante āyasmantaṃ (Kesaraṃ) pātimokkhuddesaṃ
ajjhesati,
uddisatu āyasmā (Kesaro) pātimokkhaṃ.
(Tikkhattuṃ)
7.Pucchaka Suṇātu me bhante saṃgho, yadi saṃghassa pattakallaṃ,
ahaṃ pātimokkhaṃ uddiseyya.
Suṇātu me bhante saṃgho?
Ajjuposatho (pannaraso), yadi saṃghassa pattakallaṃ, saṃgho uposathaṃ Kareyya, pātimokkhaṃ
uddiseyya.
Kiṃ saṃghassa
pubbakiccaṃ? Pārisuddhiṃ āyasmanto ārocetha, pātimokkhaṃ uddisissāmi, taṃ sabbeva
santā sādhukaṃ suṇoma manasi Karoma. Yassa siyā āpatti, so āvikareyya, asantiyā
āpattiyā tuṇhī bhavitabbaṃ, tuṇhībhāvena kho panāyasmante “parisuddhā”ti vedissāmi.
Yathā kho pana paccekapuṃṃhassa veyyākaraṇaṃ
hoti, evamevaṃ evarṅpāya parisāya yāvatatiyaṃ anusāvitaṃ hoti. Yo pana bhikkhu
yāvatatiyaṃ anusāviyamāne saramāno santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassa
hoti. Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā, tasmā
saramānena bhikkhunā āpannena visuddhāpekkhena santī āpatti āvikātabbā, āvikatā
hissa phāsu hoti.
Uddiṃṃhaṃ kho āyasmanto
nidānaṃ. Tatthāyasmante pucchāmi, Kaccittha parisuddhā, dutiyampi pucchāmi, Kaccittha
parisuddhā, tatiyampi pucchāmi, Kaccittha parisuddhā, parisuddhetthāyasmanto, tasmā
tuṇhī, evametaṃ dhārayāmīti.
Nidānaṃ
niṭṭhitaṃ.
******
Tatrime cattāro pārājikā dhammā uddesaṃ āgacchanti.
1. Yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ appaccakkhāya
dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṃiseveyya, antamaso tiracchānagatāyapi,
pārājiko hoti asaṃvāso.
2. Yo pana bhikkhu gāmā
vā araṃṃā vā adinnaṃ theyyasaṄkhātaṃ ādiyeyya, yathārṅpe adinnādāne rājāno coraṃ
gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā corosi bālosi mṅṇhosi thenosīti,
tathārṅpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso.
3. Yo pana bhikkhu saṃcicca
manussaviggahaṃ jīvitā voropeyya, satthahārakaṃ vāssa pariyeseyya, maraṇavaṇṄaṃ
vā saṃvaṇṄeyya, maraṇāya vā samādapeyya “ambho purisa kiṃ tuyhiminā pāpakena dujjīvitena,
mataṃ te jīvitā seyyo”ti, iti cittamano cittasaṄkappo anekapariyāyena maraṇavaṇṄaṃ
vā saṃvaṇṄeyya, maraṇāya vā samādapeyya, ayampi pārājiko hoti asaṃvāso.
Uttarimanussadhammasikkhāpadaṃ
4. Yo pana bhikkhu
anabhijānaṃ uttarimanussadhammaṃ attupanāyikaṃ alamariyaṃāṄadassanaṃ samudācareyya
“iti jānāmi, iti passāmī”ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno
vā āpanno visuddhāpekkho evaṃ vadeyya “ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmi,
tucchaṃ musā vilapin”ti, Aññatra adhimānā, ayampi pārājiko hoti asaṃvāso.
Uddiṃṃhā kho āyasmanto cattāro pārājikā dhammā. Yesaṃ bhikkhu
Aññataraṃ vā Aññataraṃ vā āpajjitvā na labhati bhikkhūhi saddhiṃ saṃvāsaṃ yathā
pure, tathā pacchā, pārājiko hoti asaṃvāso.
Tatthāyasmante pucchāmi, Kaccittha parisuddhā, dutiyampi pucchāmi, Kaccittha parisuddhā,
tatiyampi pucchāmi, Kaccittha parisuddhā, parisuddhetthāyasmanto, tasmā tuṇhī,
evametaṃ dhārayāmīti.
Pārājikaṃ niṭṭhitaṃ.
*******
Ime kho panāyasmanto
terasa saṃghādisesā Dhammā uddesaṃ āgacchanti.
1. Saṃcetanikā sukkavissaṃṃhi
Aññatra supinantā saṃghādiseso.
2. Yo pana bhikkhu otiṇṇo
vipariṄatena cittena mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjeyya hatthaggāhaṃ
vā veṄiggāhaṃ vā Aññatarassa vā Aññatarassa vā AṄgassa parāmasanaṃ, saṃghādiseso.
3. Yo pana bhikkhu otiṇṇo
vipariṄatena cittena mātugāmaṃ duṃṃhullāhi vācāhi obhāseyya yathā taṃ yuvā
yuvatiṃ methunupasaṃhitāhi, saṃghādiseso.
4. Yo pana bhikkhu otiṇṇo
vipariṄatena cittena mātugāmassa santike attakāmapāricariyāya vaṇṄaṃ bhāseyya
“etadaggaṃ bhagini pāricariyānaṃ yā mādisaṃ sīlavantaṃ KalyāṄadhammaṃ brahmacāriṃ
etena dhammena paricareyyā”ti methunupasaṃhitena, saṃghādiseso.
5. Yo pana bhikkhu saṃcarittaṃ
samāpajjeyya itthiyā vā purisamatiṃ purisassa vā itthimatiṃ, jāyattane vā jārattane
vā, antamaso Taṅkhaṇikāyapi, saṃghādiseso.
6. Saṃṃācikāya pana
bhikkhunā Kuṭiṃ kārayamānena assāmikaṃ attuddesaṃ pamāṇikā kāretabbā, tatridaṃ pamāṇaṃ,
dīghaso dvādasa vidatthiyo sugatavidatthiyā, tiriyaṃ sattantarā, bhikkhū
abhinetabbā vatthudesanāya, tehi bhikkhūhi vatthu desetabbaṃ anārambhaṃ saparikkamanaṃ.
Sārambhe ce bhikkhu vatthusmiṃ aparikkamane saṃṃācikāya Kuṭiṃ kāreyya, bhikkhū
vā anabhineyya vatthudesanāya, pamāṇaṃ vā atikkāmeyya, saṃghādiseso.
7. Mahallakaṃ pana
bhikkhunā vihāraṃ kārayamānena sassāmikaṃ attuddesaṃ bhikkhū abhinetabbā
vatthudesanāya, tehi bhikkhūhi vatthu desetabbaṃ anārambhaṃ saparikkamanaṃ. Sārambhe
ce bhikkhu vatthusmiṃ aparikkamane mahallakaṃ vihāraṃ kāreyya, bhikkhū vā
anabhineyya vatthudesanāya, saṃghādiseso.
8. Yo pana bhikkhu
bhikkhuṃ duṃṃho doso appatīto amṅlakena pārājikena dhammena anuddhaṃseyya “appeva
nāma naṃ imamhā brahmacariyā cāveyyan”ti
tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amṅlakaṃceva
taṃ adhikaraṇaṃ hoti, bhikkhu ca dosaṃ patiṃṃhāti, saṃghādiseso.
9. Yo pana bhikkhu
bhikkhuṃ duṃṃho doso appatīto Aññabhāgiyassa adhikaraṇassa kiṃcidesaṃ lesamattaṃ
upādāya pārājikena dhammena anuddhaṃseyya “appeva nāma naṃ imamhā brahmacariyā
cāveyyan”ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā Aññabhāgiyaṃceva
taṃ adhikaraṇaṃ hoti kocideso lesamatto upādinno, bhikkhu ca dosaṃ patiṃṃhāti, saṃghādiseso.
10. Yo pana bhikkhu samaggassa
saṃghassa bhedāya parakkameyya, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha
tiṃṃheyya, so bhikkhu bhikkhūhi evamassa vacanīyo “māyasmā samaggassa saṃghassa
bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṃṃhāsi,
sametāyasmā saṄghena, samaggo hi saṃgho sammodamāno avivadamāno ekuddeso phāsu
viharatī”ti, evaṃca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so
bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṃinissaggāya, yāvatatiyaṃce
samanubhāsiyamāno taṃ paṃinissajjeyya, iccetaṃ kusalaṃ, no ce paṃinissajjeyya, saṃghādiseso.
11. Tasseva kho pana
bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā, te evaṃ
vadeyyuṃ “māyasmanto etaṃ bhikkhuṃ kiṃci avacuttha, dhammavādī ceso bhikkhu,
vinayavādī ceso bhikkhu, amhākaṃceso bhikkhu chandaṃca ruciṃca ādāya voharati,
jānāti, no bhāsati, amhākampetaṃ khamatī”ti, te bhikkhū bhikkhūhi evamassu
vacanīyā “māyasmanto evaṃ avacuttha, na ceso bhikkhu dhammavādī, na ceso
bhikkhu vinayavādī, māyasmantānampi saṃghabhedo ruccittha, sametāyasmantānaṃ saṄghena,
samaggo hi saṃgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti evaṃca te bhikkhū
bhikkhūhi vuccamānā tatheva paggaṇheyyuṃ, te bhikkhū bhikkhūhi yāvatatiyaṃ samanubhāsitabbā
tassa paṃinissaggāya, yāvatatiyaṃce samanubhāsiyamānā taṃ paṃinissajjeyyuṃ,
iccetaṃ kusalaṃ, no ce paṃinissajjeyyuṃ, saṃghādiseso.
12. Bhikkhu paneva dubbacajātiko
hoti uddesapariyāpannesu sikkhāpadesu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ
avacanīyaṃ Karoti “mā maṃ āyasmanto kiṃci avacuttha kalyāṇaṃ vā pāpakaṃ vā,
ahampāyasmante na kiṃci vakkhāmi Kalyāṇaṃ vā pāpakaṃ vā, viramathāyasmanto mama
vacanāyā”ti, so bhikkhu bhikkhūhi evamassa vacanīyo “māyasmā attānaṃ avacanīyaṃ
akāsi, vacanīyamevāyasmā attānaṃ Karotu, āyasmāpi bhikkhū vadatu sahadhammena, bhikkhūpi
āyasmantaṃ vakkhanti sahadhammena, evaṃ saṃvaddhā hi tassa bhagavato parisā yadidaṃ
aññamaññavacanena aññamaññavuṃṃhāpanenā”ti, evaṃca so bhikkhu bhikkhūhi vuccamāno
tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṃinissaggāya yāvatatiyaṃce samanubhāsiyamāno taṃ paṃinissajjeyya,
iccetaṃ kusalaṃ, no ce paṃinissajjeyya, saṃghādiseso.
13. Bhikkhu paneva aññataraṃ
gāmaṃ vā nigamaṃ vā upanissāya viharati kuladṅsako pāpasamācāro, tassa kho pāpakā
samācārā dissanti ceva suyyanti ca, kulāni ca tena duṃṃhāni dissanti ceva suyyanti
ca, so bhikkhu bhikkhūhi evamassa vacanīyo “āyasmā kho kuladṅsako pāpasamācāro,
āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṃṃhāni
dissanti ceva suyyanti ca, pakkamatāyasmā imamhā āvāsā, alaṃ te idha vāsenā”ti,
evaṃca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṃ vadeyya “chandagāmino ca bhikkhū,
dosagāmino ca bhikkhū, mohagāmino ca bhikkhū, bhayagāmino ca bhikkhū tādisikāya
āpattiyā ekaccaṃ pabbājenti, ekaccaṃ na pabbājentī”ti, so bhikkhu bhikkhūhi
evamassa vacanīyo “māyasmā evaṃ avaca, na ca bhikkhū chandagāmino, na ca bhikkhū
dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino, āyasmā kho
kuladṅsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti
ca, kulāni cāyasmatā duṃṃhāni dissanti ceva suyyanti ca, pakkamatāyasmā imamhā āvāsā,
alaṃ te idha vāsenā”ti, evaṃca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya,
so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṃinissaggāya, yāvatatiyaṃce
samanubhāsiyamāno taṃ paṃinissajjeyya, iccetaṃ kusalaṃ, no ce paṃinissajjeyya, saṃghādiseso.
Uddiṃṃhā kho āyasmanto terasa saṃghādisesā dhammā nava paṃhamāpattikā,
cattāro yāvatatiyakā. Yesaṃ bhikkhu Aññataraṃ vā Aññataraṃ vā āpajjitvā yāvatīhaṃ
jānaṃ paṃicchādeti, tāvatīhaṃ tena bhikkhunā akāmā parivatthabbaṃ. Parivutthaparivāsena
bhikkhunā uttari chārattaṃ bhikkhumānattāya paṃipajjitabbaṃ, ciṇṇamānatto
bhikkhu yattha siyā vīsatigaṇo bhikkhusaṃgho, tattha so bhikkhu abbhetabbo.
Ekenapi ce ṅno vīsatigaṇo bhikkhusaṃgho taṃ bhikkhuṃ abbheyya, so ca bhikkhu
anabbhito, te ca bhikkhū gārayhā, ayaṃ tattha sāmīci. Tatthāyasmante pucchāmi,
Kaccittha parisuddhā, dutiyampi pucchāmi, Kaccittha parisuddhā, tatiyampi pucchāmi,
Kaccittha parisuddhā, parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti.
Saṃghādiseso niṃṃhito.
*******
Ime kho panāyasmanto
dve aniyatā dhammā Uddesaṃ āgacchanti.
1. Yo pana bhikkhu mātugāmena
saddhiṃ eko ekāya raho paṃicchanne āsane alaṃkammaniye nisajjaṃ kappeyya,
tamenaṃ saddheyyavacasā upāsikā disvā tiṇṇaṃ dhammānaṃ aññatarena vadeyya pārājikena
vā saṃghādisesena vā pācittiyena vā, nisajjaṃ bhikkhu paṃijānamāno tiṇṇaṃ dhammānaṃ
aññatarena kāretabbo pārājikena vā saṃghādisesena vā pācittiyena vā, yena vā sā saddheyyavacasā upāsikā vadeyya,
tena so bhikkhu kāretabbo, ayaṃ dhammo aniyato.
2. Na heva kho pana paṃicchannaṃ
āsanaṃ hoti nālaṃkammaniyaṃ, alaṃca kho hoti mātugāmaṃ duṃṃhullāhi vācāhi obhāsituṃ,
yo pana bhikkhu tathārṅpe āsane mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeyya,
tamenaṃ saddheyyavacasā upāsikā disvā dvinnaṃ dhammānaṃ aññatarena vadeyya saṃghādisesena
vā pācittiyena vā, nisajjaṃ bhikkhu paṃijānamāno dvinnaṃ dhammānaṃ aññatarena kāretabbo
saṃghādisesena vā pācittiyena vā, yena vā sā saddheyyavacasā upāsikā vadeyya,
tena so bhikkhu kāretabbo, ayampi dhammo aniyato.
Uddiṃṃhā kho āyasmanto dve aniyatā dhammā. Tatthāyasmante
pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, Kaccittha parisuddhā, tatiyampi
pucchāmi, Kaccittha parisuddhā, parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ
dhārayāmīti.
Aniyato niṃṃhito.
*******
Udiṭṭhaṃ kho āyasmanto nidānaṃ,
Uddiṭṭhā cattāro pārājikādhammā,
Uddiṭṭhā terasa saṃghādisesā dhammā,
Uddiṭṭhā dve aniyatā dhammā,
Sutā kho panāysmanto tiṃsa nissaggiyā pācittiyā dhammā,
Sutā dvenavuti pācittiyā dhammā,
Sutā cattāro pāṭidesanīyā dhammā,
Sutā Sekhiyā dhammā,
Sutā satta adhikaraṇasamathā dhammā.
Ettakaṃ tassa
bhagavato suttāgataṃ suttapariyāpanaṃ anvddhamāsaṃ uddesaṃ āgacchati, tattha sabbeh'eva
samaggehi sammodamānehi avivadamānehi sikkhitabban ti.
Aniyatuddeso catuttho
(
Sammajjanī padīpo ca, udakaṃ
āsanena ca;
Uposathassa etāni, “pubbakaraṇan”ti vuccatīti vacanato, idāni
sammajjanakiccaṃ niṭṭhitaṃ
bhante,
padāpakiccaṃ niṭṭhitaṃ
bhante,
udakakiccaṃ niṭṭhitaṃ
bhante,
āsanakiccaṃ niṭṭhitaṃ
bhante.
Chanda, pārisuddhi, utukkhānaṃ, bhikkhugaṇanā ca ovādo;
Uposathassa etāni,
“pubbakiccan”ti vuccatīti vacanato, idāni
chandārahapuggalassa
natthitāya taṃ kiccaṃ niṭṭhitaṃ bhante,
pārisuddhārahapuggalassa
natthitāya taṃ kiccaṃ niṭṭhitaṃ bhante,
utuvasena (gimhānassa)
utussa (pAṭhamo) pakkho hoti, bhante,
bhikkhūnaṃ gaṇanā (sattati)
honti, bhante,
bhikkhūnīnaṃ natthitāya
ovādakiccaṃ niṭṭhitaṃ, bhante.
Uposatho yāvatikā ca bhikkhū Kammappattā;
Sabhāgāpattiyo ca na vijjanti;
Vajjanīyā ca puggalā tasmiṃ
na honti, “pattakallan”ti vuccatīti vacanato, idāni
uposatho, divasavasena pannarasī hoti,
bhante,
kattabbākaraṇavasena suttuddeso hoti,
bhante,
kārakapuggalavasena saṃghauposatho
hoti, bhante,
cattāro vā atireka vā Kammārahabhikkhū
honti, te bhikkhū ettha vasanti, bhante,
tesaṃ bhikkhūnaṃ sabhāgāpattiyo na
vijjanti, bhante,
vajjanīyā ca puggalā ettha na santi, tasmā
idaṃ pattakallanti vuccati, bhante,
Pubbakaraṇapubbakiccāni samāpetvā desitāpattikassa samaggassa bhikkhusaṃghassa
anumatiyā pātimokkhaṃ uddisituṃ ārādhanaṃ Karoma.
Saṃgho bhante āyasmantaṃ (Kesaraṃ bhikkhuṃ) pātimokkhuddesaṃ
ajjhesati, uddisatu āyasmā (Kesaro)
pātimokkhaṃ. (Tikkhattuṃ)
N.B The rest should be followed the same with above sample way
starting with Nidānuddesa.
1.The
Buddhist Monastic Code
2.The
Bhikkhu's Rules (A Guide for Laypeople)
3.The
path of purification
4.The
Book of the Disciple. 6Vols
5.The Great Chronicle of Buddhas,6
Vols
6.The
Kaṅkhāvitaraṇī Aṭṭhakathā
7.Vinaya
Pāḷi Text,
5Vols
8.Vinaya
9.Vinaya
Aṭṭhakathā, 4Vols
10.Pātimokkhameddinī,
11.Bhikkhupātimokkha
Pāḷi
12.Khuddasikkhā
Pāḷi
13.The
Initiation of Novice hood and the Ordination of Monkhood in the
14.Vinayamukhu 3vols
The Gateway to Insight.
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