Pabbajjā
Pabbajjā: Ordination
background
During the early period ordination (pabbajjā) and higher ordination (upasampadā) were performed concurrently. Later on the Buddha declared them as two separate disciplinary acts.
Two types of monk status
- sāmaṇera/ī
- upasampadā
- (for women there is also sikkhamāna in between sāmaṇerī and bhikkhunī)
sāmaṇera pabbajjā (ordination of novices)
how is the candidate for ordination called?→pabbajjāpekkha
3 main sections and subsections of pabbajjā
- 1. bhaṇḍukamma / kesacchedana (shaving act)
- informing the saṅgha
- shaving
- bathing
- requesting ordination
- 2. kāsāvacchādana (wearing the robes)
- giving the robes to the teacher
- requesting the robes back
- wearing the robes
- 3. saraṇadāna (undertaking refuge)
- requesting refuge and precepts
- giving refuge and precepts
- after ordination: upajjhāyaggāha
- note: all 3 can be called pabbajjā
who can perform each step of the process of pabbajjā?
- informing the saṅgha: upasampanna or sāmaṇera following orders
- bhaṇḍukamma / kesacchedana: anyone, even the candidate himself but it is something that better be performed by the upasampanna
- kāsāvacchādana / handing robes to the pabbajjāpekkha: the preceptor himself or someone else (bhikkhu, sāmaṇera or layperson) under the order of the preceptor (should not be worn by oneself)
- Bhikkhunā hi sahatthena vā āṇattiyā vā dinnameva kāsāvaṃ vaṭṭati, adinnaṃ na vaṭṭati (mhv-a)
- saraṇadāna: qualified upa (10 vassa, etc. for ācariya / upajjhāya) or byatta paṭibala upa (knows the procedure well and can recite correctly) acting under his orders
- srtdpn: saraṇadāna should be done by the preceptor or teacher
- pabbājetī”ti vuccati...tasmā etaṃ pabbājehīti kesacchedanaṃ kāsāyacchādanañca sandhāya vuttaṃ.
- vmtvndn: suggests that the 3 steps can be done by a byatta patibala upa
- jnk: byatta paṭibala is ok when following orders of the upajjhāya
- mhv-a: athassa upajjhāyena vā ācariyena vā “Buddhaṃ saraṇaṃ gacchāmī”tiādinā nayena saraṇāni dātabbāni yathāvuttapaṭipāṭiyāva na uppaṭipāṭiyā.
- pabbajjācariya and upajjhāya can be the same upa or not
compulsory factors for pabbajjā to be valid
- wearing robes having accepted them from the teacher (indirectly from a monk or sāmaṇera is also valid)
- proper recitation of refuge by both the preceptor and the candidate (most basic factor)
- If the robes are given from the candidate to the preceptor indirectly is it valid?→yes, it is valid
bhaṇḍukamma
- If upasampannā is involved in the bhaṇḍukamma it must be informed to the saṅgha, otherwise it is a dkṭ offense. If a sāmaṇera or layperson does it it is not necessary but better to do so. The ideal is for upasampannas to perform bhaṇḍukamma.
- is there a collective term for sāmaṇeras and sāmaṇerīs? can anupasampanna be used? #q🙋🏼♂
- what about sikkhāmānas? how is their ordination process and so on? #q🙋🏼♂
- Shouldn't the Saṅgha be informed regardless of who is performing the bhaṇḍukamma?→It is not necessary but better to do so since the purpose of the rule is that the residents come to know of a candidate being ordained. In most cases the upasampannas are involved in the kamma and the Saṅgha is informed
- Informing the Saṅgha: 4 ways:
- by gathering all the bhikkhus in the vihāra
- by going to where each bhikkhu stays
- by a messenger (another bhikkhu or sāmaṇera)
- by informing only those that are within a baddha sīmā
- Pāḷi for informing the saṅgha of the shaving:
"Saṅghaṃ bhante, imassa dārakassa bhaṇḍukammaṃ āpucchāmi"
- If the candidate is shaven without prior informing of the saṅgha it is a dkṭ offense
- dkṭ offense for whom? upajjhāya certainly (or is it for the pabbajjācariya?) I heard all bhikkhus in the vihāra, is it true? #q🙋🏼♂
- Shaving
- hair longer than two finger breadths must be shaved. It can be done by a bhikkhu, sāmaṇera or lay person (including the candidate himself, but it is something that better be undertaken by the bhikkhus)
- It is a custom to teach the tacapañcaka kammaṭṭhāna (kesā, lomā, nakhā, dantā, taco) during the procedure. Ven. Sīvali attained arahatship by reflecting on tacapañcaka during his bhaṇḍukamma
- khuragga↔shaving house #[[pāḷi vocab (1st year) ]]
- Is ordination still valid if the bhaṇḍukamma is not done?→yes
- if the candidate has hair longer than 2 finger-breadths is ordination valid?→it is valid
- Bathing
- one must become clean to remove the lay odor
- A custom practiced in some monasteries: rubbing filtered clay on the body, washing it off, applying turmeric and washing it off again
- If the person getting ordained is unable to bathe the teacher should bathe and clean the expectant of ordination with kindness like a father
- pabbajjāpekkha should be dressed in clean clothes and taken to the place of ordination
- Requesting Ordination
- The candidate should pay respect to the parents and saṅgha; with robes in hand, crouch in front of the preceptor-teacher, worship him and request ordination as follows:
Pāḷi for requesting ordination with robes in hand:
Okāsa, ahaṃ bhante, pabbajjaṃ yācāmi. (3x)
kāsāvacchādana (Wearing the robes)
- Is ordination valid if refuge is taken without wearing robes?→no, it is a basic factor for pabbajjā to be valid
- Giving the robes (requesting the teacher to accept the robes)
- Pāḷi for requesting the robes to be accepted: "(Sakalavaṭṭa-) / Sabba-dukkha-nissaraṇa-nibbāna (/nibbānassa)-sacchikaraṇatthāya imaṃ kāsāvaṃ gahetvā pabbājetha maṃ bhante, anukampaṃ upādāya (3x)
- The robes from the candidate’s hands should be given to the preceptor
- can pabbajjā be done in another language?→All except the saraṇadāna can be done in another language but it is traditionally done in pāḷi #important
- Asking for the robes (requesting the teacher to give the robes)
- Pāḷi for requesting the robes from the teacher: "(Sakalavaṭṭa-) / Sabba-dukkha-nissaraṇa-nibbāna-(/nibbānassa) sacchikaraṇatthāya etaṃ kāsāvaṃ datvā pabbājetha maṃ bhante, anukampaṃ upādāya (3x)
- Robes should be handed back to the candidate by the teacher or by another bhikkhu or sāmaṇera on his order.
- Wearing the robes
- After having done cīvarapaccavekkhaṇa the candidate should wear the robes. The teacher or another bhikkhu or sāmaṇera on his order should assist him.
- Obtaining the robes from the preceptor (indirectly by a bhikkhu or sāmaṇera under the orders of the teacher is also valid) is a compulsory matter in ordination.
- If robes were worn before the ordination what should be done?→ordination should be done only after removing those robes and handing them over again to the candidate by monks.
saraṇadāna (Giving refuge)
- (Pāḷi) requesting saraṇa and precepts by the pabbajjāpekkha: "Okāsa, ahaṃ bhante, tisaraṇena saddhiṃ / saha pabbajjā(dasa)sīlaṃ dhammaṃ yācāmi. Anuggahaṃ katvā sīlaṃ detha me bhante (3x)
- (Pāḷi) answer by the teacher: "Yamahaṃ vadāmi taṃ vadehi / vadetha"
- (Pāḷi) saraṇadāna by the teacher and student alternatively: "Buddhaṃ saraṇaṃ gacchāmi...Dutiyampi...Tatiyampi..."
- (Pāḷi) conclusion of the saraṇa (optional I think): "Tisaraṇagamanaṁ paripuṇṇaṁ"
- (Pāḷi) undertaking precepts (optional but usually done): "Pāṇātipātā veramaṇī...adinnādānā...abrahmacariyā...musāvādā...surāmerayamajjapamādaṭṭhānā...vikālabhojanā...naccagītavāditavisūkadassanā...mālāgandhavilepanadhāraṇavibhūsanaṭṭhānā...uccāsayanamahāsayanā...jātarūparajatapaṭiggahaṇā..."
- What are the two methods of pronunciation?→Niggahītanta (ending with ‘ṃ’ and connecting words: Buddhaṁ-saraṇaṁ-gacchāmi...) and the Makāranta (ending with ‘m’ - not connecting words: Buddham saraṇam gacchāmi...). It is better to do so in both ways.
- Is saraṇadāna valid in any language and method of recitation?→For laity yes, since cetanā is the main factor. For sāmaṇeras it must be in pāḷi with proper pronunciation.
- in samanera ordination: if the upajjhāya is pārājika it is (valid/not valid?) still valid. If the pabbajjācariya is pārājika it is (valid/not valid?)not valid.
- upajjhāya (preceptor) and pabbajjācariya (saraṇadāna) can also be the same bhikkhu.
- "yo saraṇam deti so pabbajjācariyo"
- can bhikkhus give saraṇadāna to sāmaṇerīs→no
sāmaṇera sīla
- 10 liṅganāsana (10 pārājikā for sāmaṇera)
- 10 daṇḍakammanāsana (entails punishment)
- 75 sekhiyā
- 14 duties
- Total of sāmaṇera precepts: in brief 10, in detail 109
10 sikkhāpada (10 precepts)
1st pāṇātipātā veramaṇī sikkhāpadaṁ samādiyāmi
- 5 sambhāra (factors): #important
- pāṇo (object is a living being)
- pāṇasaññī (perception of a living being)
- vadhakacittaṁ (intention to kill)
- upakkamo (means to kill)
- tena jīvitanāso / tena maraṇaṁ (by that (effort) that life is destroyed) #q🙋🏼♂
- Stanza:
"Pāṇo have pāṇasaññī,
vadhakacittamupakkamo,
tena jīvitanāso ca,
aṅgā pañca vadhassime."
- If the being dies even after several years from a blow struck with the intention to kill the precept will be broken with effect from the very instant of striking.
2nd adinnādānā veramaṇī sikkhāpadaṁ samādiyāmi
- 5 sambhāra #important
- 1. parapariggahitaṃ (An object that belongs to another human)
- 2. parapariggahitasaññitā (perceiving the object as belonging to another human)
- 3. theyyacittaṃ (intention to steal it)
- 4. upakkamo (attempt on stealing it)
- 5. tena haraṇaṃ (taking the object by that attempt)
- 4 exceptions to stealing: #important
- sakasaññā (as belonging to oneself)
- paṁsukūlasaññā (one perceives the object as discarded, ownerless)
- vissāsaggāhī (taking on trust)
- tāvakālikasaññā (taking temporarily)
- There is no freedom to take other's properties because a loss has been cause to you. If a thief steals one's property, forcing it to be returned will break the precept but if one still perceives the property as belonging to oneself one may get it back
3rd abrahmacariyā veramaṇī sikkhāpadaṁ samādiyāmi
- 2 sambhāra: #q🙋🏼♂ #important
- tassa pana abrahmacariyassa dve sambhārā:
sevetukāmatācittaṃ (intention of having sex)
- maggenamaggapaṭipatti (a penis enters one of the maggas)
- obs: be careful here, these factors are different from the kāmesumicchācāra (akusalakammapatha) which are 4 (agamanīyavatthu, tasmiṁ sevanacittaṁ, sevanappayogo, maggenamaggapaṭipattiadhivāsanaṁ)
- payoga: only sāhatthika
- does masturbation break the precept?→No, but it makes the brahmacariya impure and is a daṇḍakamma vatthu
4th musāvādā veramaṇī sikkhāpadaṁ samādiyāmi
- 4 sambhāra: #important
- atathaṃ vatthu (not the truth)
- visaṃvādanacittaṃ (intention of deceiving)
- tajjo vāyāmo (effort at deceiving)
- parassa tadatthavijānanaṃ (the listener understands the conveyed meaning)
- Ven. Janakābhivaṁsa (Myanmar) is of the opinion that if the listener understands but is not deceived the precept is broken but in the case of the akusalakammapatha it is not complete
- what if a lie is uttered for fun? Is the precept broken?→precept is broken
- what if a lie is uttered in another language and the listener does not understand?→precept is not broken
5th surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṁ samādiyāmi
- 4 aṅga: #important
- majjabhāvo (being an intoxicant which causes mada and pamāda)
- Here mada is conceit associated with powerful delusion and pamāda is living with attachment to five sensual pleasures committing unwholesome actions (heedlessness)
- davo √dū (m.)↔fun; joke; play; sport; pleasure
- mado (m.) √mad↔excess; pleasure; indulgence; vanity; pride; conceit; poisoning; lit. intoxication
- pātukamyatācittaṃ (intention to take it knowing it is an intoxicant)
- tajjo vāyāmo (effort at taking it)
- ajjhoharaṇaṃ (the intoxicant enters the body)
- obs: here, for sāmaṇeras, only if done while knowing the substance is an intoxicant it breaks the precept but for bhikkhus it would be an offense even if the substance is taken unknowingly (surāmerayapāne pācittiyaṁ)
- taking medicines which contain alcohol breaks the precept? if it smells or tastes of alcohol the precept will be broken otherwise not
- what if a small amount of alcohol is taken which is not enough to cause intoxication? Is the precept broken?→even taking a single drop breaks the precept
- if even a single drop breaks the precept how can medicines which contain alcohol in small doses not break it? #q🙋🏼♂
- is tobacco an intoxicant?→its effects are limited to a faintish feeling of the body and does not cause mada or pamāda therefore it does not break the precept #q🙋🏼♂
6th vikālabhojanā veramaṇī sikkhāpadaṁ samādiyāmi
- 4 sambhāra #important
- being vikāla
- being a yāvakālika
- knowing it is yāvakālika (for sāmaṇeras)
- swallowing it
- 4 types of edibles #important
- yāvakālika: to be taken only from dawn to midday
- yāmakālika: edibles which can be taken from midday to dawn
- sattāhakālika: seven days medicine
- yāvajīvika: lifetime medicine
- The morning can be divided into two periods:
- purebhatta: before the meal
- pacchābhatta: after the meal but before midday
- what is dawn and when does it happen according to vinaya?→dawn is the break of the day, the first appearance of light in the morning before sunrise. It occurs when a reddish light is seen in the eastern sky before sunrise
- when does the day begin according to vinaya?→the day begins at dawn
- when is midday?→midday is when the sun is half way through its course starting in the eastern horizon and ending in the western. It is when it reaches its highest point in the sky. It can be calculated by dividing the total amount of time from sunrise to sunset and adding that amount to the time of sunrise.
- special medicines
- bhisakka saṁyoga: medicine mix which is allowed (mahāvagga)
- flour in jaggery for consistency is allowed
- bhisakko (m.)↔doctor, physician, healer
- loṇasovīraka: medicinal tonic with meat which is allowed
7th naccagītavāditavisukkadassanā veramaṇī sikkhāpadaṁ samādiyāmi
- 2 types of recitation/songs #important
- Gītupasaṁhita dhamma (Dhamma recited in a musical way as a song): for a monk to do so (breaks/does not break the precept?) breaks the precept.
Dhammupasaṁhita gīta (Song sung with Dhamma verses): for a monk to do so (breaks/does not break the precept?)breaks the precept but listening to it is allowable
- If there are instruments as well or only voice? #q🙋🏼♂
- upasaṃhita √dhā↔1: (adj.) (+instr) connected (with); concerning; to do (with); 2: (pp.) (mentally) connected, associated
- It is not allowed to drag the sounds for 3 or more mattā (measure)
- 1 mattā (a), 2 mattā (ā), 3 mattā (āa) not allowed
- mattā (f.)
- [√mā + ta]
- (+gen) measure (of); measurement; quantity; degree (of);
- adj. mere; simple; the fact of; by virtue of ;
- adj. so much; some; enough (of); sufficient;
- [√mad + ta]
- pp. intoxicated; drunk; besotted;
- adj. (of an elephant) in rut; sexually inflamed; on heat; lit. intoxicated;
- pp. delighted; happy; pleased
- about (more or less) (in comm. it says it should be about 8 anguli below the knees; sub-c says it should be about that much)
- what about compounds that have aā or even āā? #q🙋🏼♂
- sarabhañña (uttering in a sweet way using a sort of melody) is allowed.
- 32 methods of pronunciation: information on this has been probably lost
- Pāḷi: "Sabbaṃ antarārāme ṭhītassa passato anāpatti. Passissāmīti vihārato vihāraṃ gacchantassa āpatti"
8th mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī sikkhāpadaṁ samādiyāmi
- The precept will be broken by wearing even a thread as an ornament. Wearing a paritta thread for protection will not break the precept #important
9th uccāsayanamahāsayanā veramaṇī sikkhāpadaṁ samādiyāmi
- uccāsayana
- āsandi means beds and seats with legs higher than 8 sugataṅguli and they belong to uccāsayana
- diens (a long rectangular seat) are included here
- the height of uccāsayanas must be measured from the floor to the lower edge of the frame (...aññatra heṭṭhimāya aṭaniyā...)
- heṭṭhima (adj.)↔lower
- aṭani (f.)↔frame of a bed
- caturassaṁ seats are allowable in any height (special allowance)
- caturasso (m.)↔four corners, squared, rectangle-shaped
- measures
- Controversies about measures
- Buddha's size: Probably the Buddha was well built and somewhat bigger than normal people.
- Sugata's measurement can be taken as just measurements, not necessarily the Buddha's size.
- Sugata's measurements when applied to robes becomes too big. Pakati measurements when applied to dwellings become too small.
- According to some passages a bhikkhu should be able to put their bowls under their bed. If the pakati measure is applied to the height of the bed it becomes too short for that.
- When comparing the distance of present day cities in India with the texts there are inconsistencies in the measurement of a yojanā. Some suggesttions are 16 miles, 12 miles, 10km, 8 km...
- 3 main types of measures
- Sugata
- vaḍḍhakī (carpenter) = majjhima purisa
- pakati (normal person)
- 3 vaḍḍhakī / majjhimapurisa = 1 sugata
1 1/2 pakati = 1 vaḍḍhakī / majjhimapurisa
4 1/2 pakati = 1 sugata
1 vaḍḍhakī = 1 majjhimapurisa
- vimativinodani and sāratthadīpani (found in kutikārasikkhāpada): 1 sugata = 3 majjhima = 3 pakati
- simavinicchaya (name tbc): 1 sugata = 3 majjhima = 6 pakati (arguing about water sīmā) #q🙋🏼♂
- bhante: nice book, written in simple Pāḷi; in chaṭṭhasaṅgāyana; written much later
- galduwa: majjhima = pakati
- myanmar: vinayalankara
- the danger of mis-measuring is in the kutikarasikkhāpada because of the acittaka sgds
- 1 usabha = 11 meters
- 1 gāvuta = 80 usabha or 880 meters (maybe not correct)
- mutti pañcaka→4 3/4 cubits (4 cubits and a fist cubit)
- mutti tika→2 3/4 cubits
- hattha↔1 cubit = 2 vidatthi
- vidatthi↔span = 12 aṅguli
- how is it measured?
- from the little finger to the thumb of an outstretched hand and should equal 12 fingers
- some measure from the thumb to the middle finger
- aṅguli↔finger
- mutti↔fist cubit
- dvivatta↔2 cubits
- 4 abbhantara = 1 usabha
- 4 yaṭṭhi = 1 abbhantara
- 28 hattha = 1 abbhantara
- porisa→the height of a man from the ground to the tip of his fingers of an outstreched arm upwards
- 7 ratana = 1 yaṭṭhi
- 20 yaṭṭhi = 1 usabha
- 4 yaṭṭhi = 1 abbhantara
- 4 hattha = 1 yaṭṭhi
- aṅguli↔finger, inch
- vaḍḍhakī (m.)↔carpenter
- mahāsayana
- the other nineteen types mentioned are mahāsayana of which the most important are:
pallaṅka which are seats with legs depicting ferocious animals , and
tūlikā which are seats and mattresses filled with cotton wool/kapok wool
- vāla (adj.)↔fierce, malicious
- Kapok wool
- Kapok fiber is a silky cotton-like substance and originates from the Kapok tree, which is also known as ceiba kentandra. The ceiba tree belongs to the Bombacacae family and is primarily found in Asia in tropical and semi-tropical climates at an altitude less than 1000 feet, in porous volcanic soil.
- all mahāsayana are allowed (in which situation?) in the village when arranged by lay people for the purpose of sitting (not lying down) with the exception of āsandi (uccāsayana), tūlikā and pallaṃka which cannot be used even for sitting. Tūlikā is only allowed for pillows for the head
- how many pillows are allowed? unless sick only one
- can unallowable seats be accepted?→Yes, the unallowable parts can be removed and the seat used (even if it is saṅgha propety).
- which seats are allowed for the purpose of giving a Dhamma talk?→any seat is allowed.
- other mahāsayanas:
- Pāḷi: na, bhikkhave, uccāsayanamahāsayanāni dhāretabbāni, seyyathidaṃ – āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddhalomi, ekantalomi, kaṭṭissaṃ, koseyyaṃ, kuttakaṃ, hatthattharaṃ, assattharaṃ, rathattharaṃ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṃ, sauttaracchadaṃ, ubhatolohitakūpadhānaṃ. yo dhāreyya, āpatti dukkaṭassāti.
- vocab: #[[pāḷi vocab (1st year) ]]
- gonako (m.)→shag cover; fleece; (comm) long haired black rug
- cittako (m.)↔(comm) woolen coverlet with stitched designs; lit. decorated; designed
- paṭikā (f.)↔a (white) woolen cloth
- paṭalikā (f.)←a thick woollen coverlet (embroidered with flowers)
- tūlikā (f.)↔a painter's brush; a cotton-wool mattress.
- vikatikā (f.)↔a woolen coverlet (embroidered with figures of lions, tigers etc.)
- uddhalomī /uddalomī (f.)↔a woolen coverlet with a fringe at each end; double-fleeced
- ekantalomī (f.)↔ a covering which has fleece on one side only
- kaṭṭissaṃ―a silk spread inter-woven with gold thread
- koseyyaṃ (nt./vis.)↔silk; silken; a silk spread decorated with gems
- kuttakaṃ (nt.)↔a woolen spread on which sixteen dancers can perform
- hatthattharaṃ (nt.)↔a spread used on an elephant back
- assattharaṃ (nt.)↔spread used on a horse back
- rathattharaṃ (nt.)↔a chariot rug / carpet to sit on
- ajinappaveṇī (f.)↔a leopard skin spread made to the size of a bed
- kadalimigapavarapaccattharaṇaṃ↔a high-class spread made of deerskin
- sauttaracchadaṁ (vis.)↔a seat with a red canopy
- ubhatolohitakūpadhānaṃ (vis.)↔a bed with red pillows for the head and feet
- can these be accepted as saṅghika? as vihārika? as puggalika? #q🙋🏼♂
- vehicles
- Riding on animals or vehicles that are dragged
- People criticized bhikkhus who were riding on animals so the Buddha laid down a training rule forbidding it. The reason is it exhaust the animal as a type of mild torture. This rule included vehicles dragged by human beings. A bhikkhu is allowed to use them only when sick except when dragged by females which is not allowed. For the purpose of preaching dhamma it is not allowed either .
- Modern vehicles
- Riding on a car/bus with a female driver is allowed or not?→Since most modern vehicles are not dragged these rules do not apply to them therefore riding on a car with a female driver cannot be said to be an offense but some traditions do not do that.
- Ships and boats
- The rules are more lenient when it comes to ships and boats. Are they allowed or not?→They are allowed even when paddled/dragged by animals or people including women but it is not allowed for the monks to paddle
- Other vehicles
- Being taken on a cart dragged by a human being is allowed or not?→Because it is close to the dragging of an animal it is better to avoid it even though a clear cut answer cannot be given.
10th jātarūparajatapaṭiggahaṇā veramaṇī sikkhāpadaṁ samādiyāmi
- jātarūpa (nt.)↔gold, lit. genuine matter; like the color of the Buddha #[[pāḷi vocab (1st year) ]]
- Why money is not allowed for monks?
- money is very desirable
- "if money was allowed for bhikkhus all sense pleasures would be allowed."
- The Buddha allows bhikkhus to even go to the extent of collecting grains, bread, and so on for travelling, but in no instance money is allowed.
- When bhikkhus have needs the laity may not be able to provide them and when the laity is able to provide them the bhikkhus may not have any needs therefore the Buddha allowed proper ways through which bhikkhus can receive allowable things.
- No rules are broken for the arising of a thought
- The purpose of vinaya is for restraining and purifying physical and verbal behavior and meditation is for the purpose of purifying mental behavior
- Rules which are very close to being broken just by mind:
- The 1st parajika according to one commentator's opinion. The tradition explains it as a bodily action but not with much success.
- This sikkhāpada: if when offered money a bhikkhu mentally consents to receiving it and does not reject it it is an offense.
- If money is accepted by upasampanna
- The Buddha allowed a way for accepted money to be used for the benefit of the saṅgha righteously. The offender should relinquish the money according to the proper procedure in the presence of the saṅgha (saṅghamajjhe) and the laity can use it for offering allowable things.
- Kammavācā for the forfeiture of money accepted by an upasampanna. To be done among the saṅgha (incomplete): "Ahaṁ, bhante, rūpiyaṁ paṭiggahesiṁ. Idaṁ me nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmi."
- How should properties coming from previously accepted money be treated? (the offender accepted money, relinquished it properly and the laity used it for offering allowable things)
- the offender cannot use the requisites arranged from that money he accepted but other sahadhammikas can. Even though those things cannot be shared as personal properties.
- How should properties bought by bhikkhus be treated?
- Things that have been bought by the offenders cannot be used by any of the sahadhammikas ever and this cannot be corrected
- If the offender builds a personal kuti with accepted money and then disrobes, maybe it is ok, we will discuss later.
- Relinquishing the accepted money without the proper procedure
- It is allowable to relinquish the money to a layperson but it is suggested to do so to someone beyond the circle of kappiyakārakas to avoid expecting an invitation from the kappiyas. It is better to do the proper procedure because the money can be used for the sake of the saṅgha as intended by the Buddha.
- When someone offers gold/money and keeps it in front of a monk what should be done?→the monk must reject it. If not rejected and accepted in the mind by remaining silent the precept is broken #important
- If it is not rejected but not accepted in the mind the precept is not broken. (TBC) #q🙋🏼♂
- Does touching money without accepting it breaks the precept or not?→it will not break the precept but as money is considered an untouchable item it is good for sāmaṇeras to not even touch money. In the case of picking up and holding gold/money for safekeeping within the monastery intending on returning it to the owner it is allowed. #important
- How should a sāmaṇera relinquish money?→There is no protocol established. They can relinquish it to a lay person who better be outside of the close circle of kappiyakārakas. #important
- How to inform a layperson of the presence of gold/money?→It is allowable to inform the laity of the presence of some gold/money by saying: "imaṁ jānāhi" without asking for anything. The layperson can do with it as it pleases and if the layperson makes an invitation monks can ask for allowable things.
- kappiya↔allowable (s.w. k)
- Can the money accepted by a sāmaṇera be used by the saṅgha?→No, money cannot be used by any sahadhammikas. It should be relinquished and the sāmaṇera given daṇḍakamma.
- if money is accepted by asahadhammikas who are 10 preceptors (including sayalays) can the requisites coming from that money be accepted?→Yes. (bh. Mgvhr "but it is not ethical") #q🙋🏼♂
- Pañcasahadhammika (five co-religionists) #important
- Bhikkhu
- Bhikkhunī
- Sikkhamānā
- Sāmaṇera
- Sāmaṇerī
- Asahadhammika↔not one of the 5 coreligionists.
nissaya (dependence upon preceptor)
Pāḷi formulas:
- Pāḷi: "evañca pana, bhikkhave, upajjhāyo gahetabbo –
- ekaṃsaṃ uttarāsaṅgaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘upajjhāyo me, bhante, hohi, upajjhāyo me, bhante, hohi, upajjhāyo me, bhante, hohī’ti. sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo, na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti upajjhāyo."
- Pāḷi for requesting dependence from the upajjhāya #important
- "Upajjhāyo me bhante hohi" (3x) ⇒ Answer: sāhū / lahū / opāyikaṁ / patirūpaṁ / pāsādikena sampādehi The upajjhāya may also answer in another language (such as saying "ok") or with bodily gestures as well. (kāyena / vācāya viññāpeti)
- vocab: #[[pāḷi vocab (1st year) ]]
- sāhu √sādh (nip.)→good; excellent (s.w. s)
- pāsādika √sad (vis.)↔pleasing; inspiring confidence; lit. causing to settle
- How many times the request for dependence from the upajjhāya is done?―only once and it cannot be revoked or lost unless one falls into pārājika or disrobes.
- Sāmaṇeras in SL usually request dependence on upajjhāya every time they undertake saraṇagamana. They do so even to other teachers who are not the original upajjhāya. That is done because if any of the liṅganāsana factors were broken they lost their novicehood and should reordain but this practice may not be correct.
- Sāmaṇeras who are pārājika are not like a layman. They still have the samaṇa status. #q🙋🏼♂
- requesting nissaya from the ācariya
- request: "ācariyo me bhante (/āvuso) hohi, āyasmato nissāya vacchāmi"
Answer (verbal / bodily): "sāhū / lahū / opāyikaṁ / patirūpaṁ / pāsādikena sampādehi" (any language)
- how to behave in case the teacher is junior?
- one should not bow down but should pay respect by doing añjali
- vocab: #[[pāḷi vocab (1st year) ]]
- nissāya→having depended
- vacchati↔will live
why does the Buddha want monks to take dependence on a preceptor/teacher?
- apart from one's personal practice as a monk one must be able to represent the teaching properly and be able to maintain the lineage for the benefit of others. Therefore even arahat monks must learn under a teacher for 5 years accordingly.
- Maghadevasutta (MN) summary - custom established by the bodhisatta of renouncing kingship after the hair was ripe. Later as a brahma he looked down and saw one king did not follow the custom and it was lost. He then took birth as a human and re-established the custom. "Don't be the last monks in the sāsana. I will not come back to re-establish the lineage of monks."
- Even the Buddha Himself lived dependent on the Dhamma He realized
- Well written books do not substitute a teacher. For the laity it may be enough for dhamma practice but not for ordained people because there are many practical things that are not in the books, because one needs corrections, because doubts may arise, because one needs examples, etc...
attitude of a mentor/pupil
- What should be the attitude between the disciple and the upajjhāya?→Pāḷi: "upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṃ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṃ upaṭṭhapessati. evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuḍḍhiṃ viruḷhiṃ vepullaṃ āpajjissanti" (the mental state of a father should be established towards the pupils and the mental state of a son should be established towards the mentor)
- upaṭṭhapeti↔applies, exerts, prepares, sets up, readies, provides, procures, waits on #[[pāḷi vocab (1st year) ]]
anācariyaka↔not having a teacher, not depending on an instructor #[[pāḷi vocab (1st year) ]]
upajjhāyo (m.)↔one who observes closely (the student), going-forth teacher, preceptor #[[pāḷi vocab (1st year) ]]
when the Buddhas was 55 Ven. Ānanda became His upaṭṭhāka and was so for 25 years.
- the Buddha did not request bh. Ānanda to be His upaṭṭhāka and Bh. Ānanda did not wish to request for such high position. The Buddha knowing the situation said: "if Ānanda wishes he may request."
sāmaṇeras must request nissaya from the upajjhāya (when?) after ordination but in the case of upasampadā it should be requested (when?) before ordination.
- IIT - Nissayamuttaka Course
Nissaya period does not necessarily start after your ordination. If one is unable to remain with one's mentor for 5 years in the beginning it is better to do so at a later time.
- If one is unable to stay for 5 complete years under the teacher can he fulfill the conditions for nissayamuttaka having completed 5 vassas and the other conditions? #q🙋🏼♂
nāsana
3 types of nāsana
- saṁvāsanāsana (excommunication)
- This nāsana is related to which vinayakamma?→ukkhepanīyakamma (excommunication) #important
- Ukkhepanīyakamma is only done against bhikkhus or bhikkhunīs who
- hold wrong views
- Bh. Raṭṭha (tbc) held the wrong view that sense pleasures were not a hindrance for monks because Noble lay disciples who had attained the first and second paths could have sex. What he missed was the status of a monk.
- status of a monk is not just a concept. To be discussed. #q🙋🏼♂
- repeatedly commit heavy offenses
- or do not accept admonishment
- The bhikkhu / bhikkhunī who has received ukkhepanīyakamma is called ukkhittaka.
- Unless an upasampanna has committed a pārājika he/she cannot be disrobed but in the case of a sāmaṇera it can be done. (There is the case of one bhikkhunī who was expelled by the Buddha apparently without investigation because the Buddha knew she had already committed a pārājika offense)
- Samanubhāsanakamma: preliminary stages before ukkhepanīyakamma is done
- A bhikkunī who associates ukkhittaka bhikkhus are given samanubhāsanakamma and may end up pārājika (7th prjk - ukkhittānuvattaka).
- After the ukkhittaka bhikkhu corrects himself and the saṅgha is pleased with him another kamma is done to reinstate him as part of the saṅgha.
- Pabbajanīyakamma: done against those who corrupt families
- 500 monks disciples of Bh Sāriputta and Moggallāna were staying at Kitagiri (tbc) city and were corrupting families by giving gifts, riding animals, pleasing the laity, sleeping with women (but not having sex), etc. #tbc🕵
- 2 liṅgas of a monk
- shaven head
- robe of patches
- Pabbajanīyakamma cannot be done against more than 3 bhikkhus at the same time because it would be like a schism.
- Fun fact: Bh. Sāriputta was the upajjhāya of the chabbagiya bhikkhus as well as some of the bhikkhus who were staying in Kitagiri. This is why the Buddha sent the 2 chief disciples to deal with them.
- After the kamma was done to those bhikkhus some disrobed. When the Buddha was informed of it He was displeased and asked: "how could they disrobe? The punishment given to them is for the purpose of correcting their conduct not for causing them to suffer."
- Punishment is not to hurt but to rectify. The sāsana is based on karuṇā.
- liṅganāsana (disrobing)
- related to which offenses? pārājikā
- it can be done against all sahadhammikas
- If the sāmaṇera falls into pārājika, he should be disrobed and sent away but if he is ready for āyati saṁvara (future restraint) , he can be given ordination again.
- āyati saṁvara↔future discipline/restraint
- sāmaṇera who is pārājika technically would lose seniority. Nowadays sāmaṇeras do not pay respect to each other and line up according to age. There are different practices on this point.
- A bhikkhu or a sāmaṇera who is pārājika and is ready for future restraint can be given the status of a sāmaṇera. A bhikkhunī, sikkhamāna or sāmaṇerī can be given the status of a sāmaṇerī. The bhikkhu and bhikkhunī cannot obtain upasampadā again but the sikkhamāna, sāmaṇera and sāmaṇerī can obtain it.
- daṇḍakammanāsana (penalizations / punishments)
- it can be done against all sahadhammikas
- related to minor offenses
nāseti↔kills, destroys (s.w. n) #[[pāḷi vocab (1st year) ]]
nāsanaṁ (nt.)↔eradication; banishment; destruction #[[pāḷi vocab (1st year) ]]
10 liṅganāsanaṅga / dasa pārājika for sāmaṇeras
- anujānāmi, bhikkhave, dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetuṃ. pāṇātipātī hoti, (killer)
- adinnādāyī hoti, (thief)
- abrahmacārī hoti, (has sex)
- musāvādī hoti, (liar)
- majjapāyī hoti, (consumes intoxicants)
- buddhassa avaṇṇaṃ bhāsati, (speaks in dispraise of the Buddha denying His qualities such as arahaṁ)
- Not immediately pārājika. The sāmaṇera should be admonished thrice according to the protocol in the pācittiya rule related to this. The same for the next 3.
- dhammassa avaṇṇaṃ bhāsati, (speaks in dispraise of the Dhamma...)
- saṅghassa avaṇṇaṃ bhāsati, (...of the Saṅgha)
- micchādiṭṭhiko hoti, (holds wrong views)
- Doubting a historical event is not vicikicchā. Vicikicchā is about realities.
- bhikkhunidūsako hoti (has sex with a bhikkhunī) – anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetunti.
- why is bhikkhunīdūsaka separated from abrahmacariya precept?→because if the sāmaṇera break the abrahmacariya precept he is still eligible for ordination but by breaking this one he becomes ineligible.
- If the sāmanera who was pārājika does not establish himself in discipline and repeatedly commits wrong practices he should be disrobed and sent away after informing the Saṅgha. If he comes again after becoming disciplined and requests ordination he can be ordained after informing the Saṅgha.
10 daṇḍakammavatthu (basis for penalizations / punishments)
- last 5 precepts
- vikālabhojana (eating outside the proper time)
- naccagītavāditavisūkadassana (dancing, singing and watching shows)
- mālagandhavilepanadhāraṇavibhūsanaṭṭhāna (wearing adornments, make up, etc)
- uccāsayanamahāsayana (using high and luxurious beds and seats)
- jātarūparajayapaṭiggahaṇa (accepting gold, silver and currencies)
- "anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṃ kātuṃ.
- bhikkhūnaṃ alābhāya parisakkati (he attempts to cause loss to the bhikkhus),
- bhikkhūnaṃ anatthāya parisakkati (he attempts to harm the bhikkhus),
- bhikkhūnaṃ avāsāya parisakkati (he attempts to evict bhikkhus),
- bhikkhū akkosati paribhāsati (he insults and abuses bhikkhus),
- bhikkhū bhikkhūhi bhedeti (he causes dissent among the bhikkhus) – anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṃ kātunti.
- mem aid: 5 last precepts of the 10, alabhāya, anatthāya, avāsāya, akkosati, bhedeti
- parisakkati↔pr. endeavors, tries
- paribhāsati↔pr. (+acc) abuses; reviles; insults; badmouths
daṇḍakammas (penalizations / punishments)
- when can sāmaṇeras be penalized / punished?
- due to committing all offenses apart from the 10 liṅganāsanas (including preliminary steps for certain liṅganāsanas), especially for committing acts prohibited by lokāvajja precepts set for bhikkhus.
- 2 types of offenses according to 2 reasons they should be avoided #important
- lokavajja: acts that are certainly done with an unwholesome mind
- what about accepting money? is it lokavajja only for monks?→No, it is paṇṇattivajja. There is no difference between lokavajja/paṇṇattivajja for monks or laity
- paṇṇatti / paññatti vajja: should be avoided because it has been said by the Buddha
- how is the sāmaṇera's morality purified?
- there is no āpatti-desanā for sāmaṇeras, so their morality can only be purified by undergoing daṇḍakamma.
- why are penalizations given and with which mindset?
- They are given to help the offender avoid such misconduct in the future not for hurting or causing distress. It should be done without cruelty out of compassion.
- allowed daṇḍakammas
- āvaraṇa (allowed but not used)
- "Anujānāmi bhikkhave, āvaraṇaṃ kātuṃ”. Not allowing the offender sāmaṇera to go to the residence of the preceptor and the place assigned to him for residing
- Gaṇṭhipada and Vimativinodaṇi: only prevention of entry into private residence of the teacher/preceptor and of living in the Saṅgha residence the Sāmaṇera received according to his seniority.
Sāratthadīpanī: can be applied whether they are private residences or Saṅghika.
- Preventing the sāmaṇera from entering the entire monastery is (allowed/not allowed) not allowed. “Na bhikkhave, sabbo saṅghārāmo āvaraṇaṃ kātabbo. Yo kareyya, āpatti dukkaṭassa. Anujānāmi, bhikkave, yattha vā vasati, yattha vā paṭikkamati, tattha āvaraṇaṃ akātunti”
- what are suitable daṇḍakammas? #important
- carrying water, firewood or sand to suit the offence of the sāmaṇeras was decided as suitable penalizations in the first council (paṭhamasaṅgāyanā). Assigning works such as sweeping that are useful is allowed.
- how to mete out punishments in case of multiple offenses?
- In case of multiple offenses a single punishment for all offences is to be meted out.
- prohibited daṇḍakammas
- torturous punishments such as arranging to lie on a heated rock surface, getting to carry stones and timber on the head and sinking under water
- mukhadvārika āhāra āvaraṇa (preventing one from eating)
- the teachers who do so will be subject to dkṭ.Saying "You can eat after you have undergone this many punishments” is allowed but eating should be allowed irrespective of whether the punishment has been undergone or not.
- who metes out daṇḍakammas
- It is the preceptor who has the power to mete out āvaraṇa daṇḍakamma. For another upasampanna to do so without his consent is a dkṭ. "Na, bhikkhave, upajjhāye anāpucchā āvaraṇaṃ kātabbaṃ. Yo kareyya, āpatti dukkaṭassa"
- Does this apply only to āvaraṇa or to other daṇḍakammas such as sweeping as well? #q🙋🏼♂
- If the preceptor does not punish the sāmaṇera even after a bhikkhu informs him on three occasions of a misconduct what should be done?→the sāmaṇera can be penalized by that bhikkhu
- high ordination duty
- It is a duty of the teacher-preceptor to establish the sāmaṇeras that are properly protecting morality in higher ordination (upasampadā) at a suitable time
abhabbapuggalas
2 types of individuals according to osārita:
- dosārita (11): "anupasampanno na upasampādetabbo upasampanno nāsetabbo". Those who should not be ordained and if ordained the ordination is not valid and their should be disrobed.
- sosārita (32 + 10): those who should not be ordained but if ordained their ordination is valid
- osāreti √sar↔reinstates, expounds
abhabba↔incapable #[[pāḷi vocab (1st year) ]]
bhabba (R: bhū: u⇒o⇒av, bhavya (sanskrit))↔suitable, capable, possible to become #[[pāḷi vocab (1st year) ]]
11 abhabbapuggala / dosārita (individuals incapable of ordaining) (the order is not clear) #important
- paṇḍaka (mainly 5 + 2 subcategories + 1 feminine)
- Āsitta, usūya, pakkha and masa paṇḍakas are individuals with distorted sexuality, their behavior is evidently different by birth and they have strong sexual desire that they cannot control. Not any homosexual would fit this description. All except opakkamika have ahetuka paṭisandhi.
- (Itthīpaṇdakas) - no details on this type
- tiracchānagata (any non-humans, not only animals)
- ubhatobyañjanaka (one who has two sexual organs and is capable of performing male and female sexual acts. 2 types: male - cannot get pregnant but can impregnate; female - can get pregnant and impregnate)
- theyyasaṁvāsaka (someone who pretends to be a monk without proper ordination)
- For one to be theyyasaṁvāsaka one must be cheating monks (even one is sufficient) knowingly. One who cheats the laity is still not considered theyyasaṁvāsaka.
- 3 types of theyyasaṃvāsaka
- liṅgatthenaka (one who has merely stolen the monk appearance by wearing robes by himself. He does not claim seniority, accepts respect, take the seat of seniors or participate in disciplinary acts.)
- saṃvāsatthenaka (a sāmaṇera who claims higher ordination, accepts respect from seniors, takes the seat of seniors and participates in disciplinary acts. A bhikkhu who claims higher seniority than he has also falls under this category) #q🙋🏼♂
- ubhayatthenaka (one who has stolen both)
- assamaṇa (m.)↔not a monk or a person pretending to be a monk
- "a" does not mean "not" but "similar" in this case (similar to a samaṇa)
- bhikkhunīdūsaka (one who has sex with a bhikkhunī. Even with consent)
- titthiyapakkantaka (a monk who has taken upasampadā and without abandoning it ordains under another religion and follows their views and practices)
- mātughātaka (matricide - only between humans)
- pītughātaka (patricide - only between humans)
- arahantaghātaka (only between humans - lay arahants are included)
- Certain catumahārājikā devās and brahmas can become arahants and live their whole lifespan. ? #q🙋🏼♂
- lohituppādaka (one who bruises a Buddha)
- saṅghabhedaka (a monk who causes a schism in the Saṅgha)
- note: This rule was applicable even to past ordinations
5 main types of paṇḍaka (+2 subtypes and 1 feminine)
- āsittapaṇḍaka - one who's sexual urge is satisfied by sucking the penis of another
- usūyapaṇḍaka - one who's sexual urge is satisfied by observing others having sex and experiencing envy (?).
- opakkamikapaṇḍaka - one who has removed the testicles. Even accidents may cause one to become this type. It takes some time for changes to occur in the body and for one to be considered as such. The penis is not meant here only the testicles
- opakkamikalekhapaṇḍaka: tattha lekhapaṇḍako nāma kira mantavasena upahatabījo
- pakkhapaṇḍaka - one who due to the power of past akusalakamma is afflicted with desire during the dark fortnight (kāḷapakkha)
- māsapaṇḍaka - similar to pakkha but in monthly cycles
- napuṁsakapaṇḍaka - one who has no gender since conception
- (itthīpaṇdakas) - no details on this type
- The ones that can be ordained (because their desire can be overcome with wise attention) but should be watched closely are āsittapaṇḍaka and usūyapaṇḍaka. Pakkhapaṇḍaka and māsapaṇḍaka can be ordained during the period their desire subsides because their desire cannot be overcome with wise attention. The ones that cannot be ordained are pakkha and masapaṇḍakas during the period their desire arises (because their desire cannot be overcome by wise attention and they may rape monks), opakkamika and napuṁsakapaṇḍaka.
- All except opakkamikapaṇḍaka have ahetuka paṭisandhi (including ubhatobyañjanaka)
10 sosārita (individuals who should not be ordained but if ordained the ordination is valid) (Ordaining them is a dkṭ offense) #important
- ananuññāto mātāpitūhi putto (one who does not have the consent of the parents)
- Pāḷi: “Na bhikkhave! Ananuññāto mātāpitūhi putto pabbājetabbo, yo pabbajjeyya āpatti dukkaṭassa”
- For re-ordaining is it also necessary (for sāmaṇeras who fall into liṅganāsanas as well?) #q🙋🏼♂
- If some child is handed over by parents saying, “He is given for your care, you may ordain him when you like” he can be ordained on any number of occasions without inquiring from the parents even if he disrobes and comes back to be ordained
- for ladies: if unmarried she should get permission from the parents, if married from the husband
- What if the parents are not alive? #q🙋🏼♂
- pañcāhi ābādhehi puṭṭho (one afflicted with any of the 5 diseases starting with leprosy)
- Pāḷi: “Na bhikkhave! Pañcahi ābādhehi puṭṭho pabbājetabbo. Yo pabbājeyya āpatti dukkaṭassa.”
- 5 ābādha:
- kuṭṭha (leprosy): if it is smaller than the size of the nail of the little finger, in an area covered by the robe when wearing full-robe, and has begun to heal, it is acceptable; one with colored spots on the skin should not be ordained; only after the proper skin color has been recovered
- colored spots as in the body of a monitor. What is a monitor? #q🙋🏼♂
- it says the proper skin color has to be recovered before ordination but the previous sentence says if it is smaller than the nail of the little finger, in an area of the body that is covered by the full-robe and that has begun to heal is acceptable. #q🙋🏼♂
- gaṇḍa (boils / abscess): boils that are not festered (?) the size of lime fruits; if small (as a debara fruit), not growing and found at a place covered by the full-robe it is allowed to ordain (if on the face, for example, it is not acceptable); only after the wounds have been cured it is acceptable
- kilāsa (white leprosy / white scabs): dry skin disorders of the color of red- or white-lotuses; to be regarded as the above
- sosa (tuberculosis): a bacterial infection that affects mainly the lungs and in acute stages also the skin
- apamāra (epilepsy): a disease that causes loss of consciousness and convulsions
- rajabhaṭo (one who works for the king/government)
- Pāḷi: “Na Bhikkhave! rājabhaṭo pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassa”
- such person may be ordained if one has resigned or has permission
- dhajabandho coro (well-known criminal)
- Pāḷi: “Na Bhikkhave! Dhajabandho coro pabbājetabbo, yo pabbājeyya āpatti dukkaṭassa”
- One who is a well-know criminal is (fit/unfit) unfit for ordination.
One who is known to the public as having given up criminal activities and taken the right path is (fit/unfit) fit for ordination.
One who sometimes commits minor criminal acts but is not well known as a criminal is (fit/unfit) fit for ordination
- This rule was laid down based on the Buddha's actions Himself
- khārabhedako coro (the criminal who escaped from prison)
- Pāḷi: “Na, bhikkhave, kārabhedako coro pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassa”
- is it one who escaped captivity or one who escaped from being captured? (the thief who has run away from capture should not be ordained.) #q🙋🏼♂
- The innocent who has been wrongly imprisoned and has escaped can ordain or not?→he may not be ordained in the same area but in another area he can
- likhitako coro (one who has been registered for capture or punishment)
- Pāḷi: “Na, bhikkhave, likhitako coro pabbājetabbo, yo pabbājeyya āpatti dukkaṭassa”
- kasāhato katadaṇḍakammo (the person who has been punished under the law by whipping)
- Pāḷi: “Na, bhikkhave, kasāhato katadaṇḍakammo pabbājetabbo, yo pabbājeyya āpatti dukkaṭassa”
- 2 kinds:
- the person who has been whipped for not doing what was ordered can be ordained
- the person who has been whipped for doing something wrong should not be ordained but even such a person may ordain after the wounds have been healed
- lakkhaṇahato katadaṇḍakammo (the person who has scars due to being burnt as a punishment)
- Pāḷi: “Na, bhikkhave, lakkhaṇahato katadaṇḍakammo pabbājetabbo, yo pabbājeyya āpatti dukkaṭassa”
- If the person who has scars is a free individual he may be ordained after healing of wounds and scars erased. The person with scars at places that are covered when the robe is worn fully can be ordained.
- iṇāyiko (the indebted person)
- Pāḷi: “Na, bhikkhave, iṇāyiko pabbājetabbo, yo pabbājeyya āpatti dukkaṭassa”
- iṇāyika may be ordained if a relative/benefactor/teacher undertakes to pay the debt but not the candidate himself (intending to earn wealth after ordination in order to settle the debt). Ordaining an iṇāyika unknowingly is not an offense
- dāso (a slave)
- Pāḷi: “Na, bhikkhave, dāso pabbājetabbo, yo pabbājeyya āpatti dukkaṭassa”
- other 32 sosārita
- Hatthacchinno - The person with no arms.
- Pādacchinno - The person with no legs
- Hatthapādacchinno - The person with no arms and legs
- Kaṇṇacchinno - The person with no ears
- Nāsacchinno - The person with no nose
- Kaṇṇānāsahinno - The person with no ears and nose
- Aṅgulicchinno - The person with no big zgers
- Alachinno - The person with no small fingers
- Kaṇḍaracchinno - The person with no main veins
- Phaṇahattho - The person with a hand of which fingers are attached to each other
- Khujjo - The hunched back person
- Vāmano - Dwarf
- Galagaṇḍi - The person with boils in the neck
- Lakkhaṇāhato - The person with marks made as punishment on the body
- Kasāhato - The person with marks on the body made by whiplash
- Likhitako - The person registered as an offender and one to be captured
- Sīpadi - The person with elephantiasis
- Pāparogo - The person with pāparoga
- Parisadūsako – The person who is very ugly due to abnormal appearance
- Kāṇo - Miser
- Kuṇi - Hunched back person
- Khañjo - Person with a limp
- Pakkhahato - The person with a part of the body lifeless (paralized)
- Chinniriyāpato - Limbless person
- Jarādubbalo - Person who is weak due to decay
- Andho - The blind person
- Mūgo - The mute person
- Badhiro - The deaf person
- Andhamugo - The blind, mute person
- Andhabadhiro - The blind, deaf person
- Mugabadhiro - The mute, deaf person
- Andhamugabadhiro - The blind, mute, deaf person
- ordaining such individuals is an offense for the teacher or for the whole assembly? #q🙋🏼♂
Note: kidnapping a child is not stealing, but doing so to a slave is. Because slaves were considered as property / commodity #q🙋🏼♂
age for sāmaṇera ordination
Pāḷi for the rule (not less than 15 y/o, otherwise dkṭ): “Na, bhikkhave, ūnapaṇṇarasavasso dārako pabbājetabbo, yo pabbājeyya āpatti dukkaṭassa"
Allowance due to ven. Ānanda's request to save 2 children (capable of shooing away a crow): Anujānāmi, bhikkhave, ūnapaṇṇarasavassaṃ kākuḍḍepakaṃ pabbājetuṃ” #important
vuḍḍhapabbajitā (those ordained in old age): the following 8 qualities are rare in them (from 2 suttas):
- (A.V.69): Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo (astute / skilled),
- dullabho ākappasampanno (having samaṇa demeanour),
- dullabho bahussuto (learned),
- dullabho dhammakathiko (one who gives sermons),
- dullabho vinayadharo (a bearer of the discipline),
- (dutiyasutta) dullabho suvaco (obedient),
- dullabho suggahitagāhī (one who retains what is learned),
- dullabho padakkhiṇaggāhī (one who understands correctly)
- vocab: #[[pāḷi vocab (1st year) ]]
- nipuṇa (vis.)↔astute; skilled; shrewd; (comm) knowing how to do refined work
- ākappo √kapp (m.)↔deportment; conduct; behavior, demeanor
- suvaca √vac (vis.)↔easy to instruct; obedient; compliant; lit. easy to speak to
- suggahitaggāhī (vis.)↔one who remembers / retains what is learned
- padakkhiṇaggāhī (vis.)↔one who understands correctly; who grasps in the right way; lit. grasping with the right hand
What is the ‘yebhuyya’ method?→It is a method of teaching according to what happens in most cases
- bhuyya √bhū (nip.)↔more, greater #[[pāḷi vocab (1st year) ]]
- yebhuyya (vis.) [ye + bhuyya]↔whichever is more; whichever is greater #[[pāḷi vocab (1st year) ]]
extra notes
Only in the case of quarreling monks or pārājikas they can be asked to leave the monastery.
- can someone be expelled from a personal monastery?→Yes
Counting bhikkhus
- suttanta way: 3 or more - sambahulā
- vinaya way: 1 - puggala, 2/3 - gaṇa, 4 - saṅgha
Information about buddhist sects
- andaka sect: belived Buddha was still in tavatimsa and just sent mind made images of himself.
- lokuttaravādi/lokottaravadins: divyāvadāna. They thought Buddha's body and speach was lokuttara. Mahāvastu: famous book of them.
- There are 30+ buddhist sects
- all Buddhist sects agree on 6 points:
- no creation
- kamma
- paticcasamuppāda
- 4 NT
- tisikkhā
- anattā
lokuttara dhammas are always immaterial
- can we say Nibbāna is immaterial? Wouldn't it include it in nāma? #q🙋🏼♂
If a senior asks for his seat from a junior while the junior is eating the senior has a dkṭ and the junior should still get up. The junior can in this situation order the senior to bring some water and eat quickly before it comes.
What is the only situation in which a junior can give an order to a senior?→when a senior asks for the seat of a junior who is eating
anuppannapaññatti↔rule laid down before any incident had occured
When one rule is amended what happens to the previous ruling?→is not valid anymore. Bhikkhu ordination has been amended several times.
