Upasampadā

• upasampadā sīla (morality of higher ordination)

  • Why is it called adhisīla?→the upasampadā sīla brings all great and invaluable mundane and supramundane benefits; it is the highest among all moralities

  • Why is it called pātimokkha saṁvara sīla?→As the one who protects it is released from suffering in apāya realms and self-reproach it is also called ‘pātimokkha saṃvara sīla'.

  • Total number of upasampadā precepts in detail (adhisīla):

    • It has been shown in the Visuddhimagga that the number of precepts to be protected in upasampadā sīla (morality of higher ordination) is ninety-one billion eight hundred and five million and thirty-six thousand.
    • Vmt-ṭ. I. 44: Nava koṭisahassāni, asītisatakoṭiyo; paññāsasatasahassāni, chattiṃsā ca punāpare. Ete saṃvaravinayā, sambuddhena pakāsitā; peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’ti (91 billions 805 millions 36 thousands)
      • Nava koṭisahassāni: 9.000 x 10.000.000 = 90.000.000.000
      • asītisatakoṭiyo: 180 x 10.000.000 = 1.800.000.000
      • paññāsasatasahassāni: 50 x 100.000 = 5.000.000
      • chattiṃsa (sahassa): 36 x 1000 = 36.000
      • TOTAL: 91.805.036.000

• modes of upasampadā

  • 8 types of upasampadās (+1)

    • ehibhikkhūpasampadā
    • saraṇagamanūpasampadā (by taking refuge)
    • ovādapaṭiggahaṇūpasampadā (by accepting advice)
    • pañhabyākaraṇūpasampadā (by solving questions)
    • garudhammapaṭiggahaṇūpasampadā (by accepting 8 cardinal rules)
    • dūtenūpasampadā (by a messenger)
    • aṭṭhavācikūpasampadā (by 8 kammavācās)
    • ñatticatutthakammūpasampadā (by a motion-and-three-proclamations vinaya kamma)
    • (extra) Ven. Nālaka's upasampadā: he ordained by himself (an exception)
      • 1st arahant to attain parinibbāna→Ven. Nālaka
    • (memory aid: 1st, 3, 3, 10, 3 for bhī (8, dūta, 8), 4)

  • Ehibhikkhūpasampadā

    • only conferred to those who fulfilled 4 conditions:
      • males
      • who had the opportunity to become arahats in the same life
      • and who had past merit (including have offered the basic requisites of a bhikkhu in the past)
      • who have requested ordination
    • How did it happen?→When the expectant of ordination requested ordination, the Tathāgata (after having reflected if the candidate had all conditions fulfilled) stretched the right hand and stated, “Ehi bhikkhu, svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāya”. With the completion of stating “Ehi bhikkhu” the ordination and higher ordination of the disciple took place, the lay appearance of the expectant of ordination disappeared, his head hair was shaved and he appeared bearing bowl and robes obtained due to his past merits.
    • Pāḷi: Ehi bhikkhu, svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāya
    • Ven. Aññākoṇḍañña thera was the first recipient of ehi bhikkhu upasampadā #important

  • Saraṇagamanūpasampadā (by taking refuge)

    • Background→after the 1st vassa 60 arahats were sent to spread the dhamma and those looking for ordination were brought to the Buddha. An easier means of ordination became necessary and this type of ordination was established by the Buddha. If the candidate was below 20 he would become a sāmaṇera, if above 20 a bhikkhu.
    • How was this ordination done?→It is the same procedure as for sāmaṇera ordination
    • The first recipient is unknown

  • Ovādapaṭiggahaṇūpasampadā (by accepting advice)

    • Background
      • Where? in Rājagaha, under the Bahuputtaka Banyan tree Who was the recipient? a young man Piphali who ten became Ven. Mahākassapatthera How did it happen? he met the Buddha and expressed his disciple status saying: "Satthā me bhante bhagavā sāvakohamasmi" the Tathāgata gave the young man Piphali three advices. His higher ordination took place merely by the acceptance of these advices. In 7 days he attained Arahatship.
    • 3 admonishments the Buddha gave to Mahākassapa:
      • always contemplate the repulsiveness of the body (to avoid lust because he was good looking)
      • listen always very attentively to dhamma (to avoid māna because he was wise)
      • when approaching the saṅgha always approach with respect (to avoid māna because he was from the brahmin clan)
    • only one with the 13 dhutaṅgas could wear the robe given by the Buddha to Ven. Mahākassapa
    • Can chief disciples pass away after their respective Buddhas?→no, the 2 chief disciples always pass away before their respective Buddhas

  • Pañhabyākaraṇūpasampadā (by solving questions)

    • Background
      • Where? In Sāvatthi, at the Pubbārāma monastery Recipient? Sopāka Sāmaṇera (arahant) How old was he? 7 years old How did it happen? he was walking behind the Tathāgata when He turned towards Sopāka Sāmaṇera and while standing asked ten questions about the unpleasant perception (asubha saññā) (according to Vinaya; but according to Suttanta it was the kumārapañhāsutta). The Sopāka Sāmaṇera solved them all very well. The Tathāgata pleased by it declared the higher ordination of the Sopāka Sāmaṇera.

  • Garudhammapaṭiggahaṇūpasampadā (by accepting 8 cardinal rules)

    • Background
      • When (who?) Pajāpatī Gotamī, the stepmother/aunt of the Tathāgata requested higher ordination from the Tathāgata, with the assistence of Ven. Ānanda, these 8 cardinal rules were established and her acceptance of them resulted in her ordination.
        • Some scholars think the 8 garudhammas were only for pajāpatī but according to theravāda it is for all bhikkhunīs.

  • Dūtenapaṭiggahaṇūpasampadā (by a messenger)

    • Background
      • The ex-prostitute named Aḍḍhakāsī got ordained among the bhikkhuṇīs and was preparing to go to the bhikkhusaṅgha to receive upasampadā when it came to be known that a group of men were waiting to rape her. Then the Tathāgata approved the sending of another bhikkhunī as an agent in order to perform the upasampadā. This can be done for others as well.

  • Aṭṭhavācikūpasampadā (by 8 kammavācās)

    • Background
      • Bhī ordination was done first by bhikkhusaṅgha (500 followers of pajāpatī and those who changed sex - these are called ekato upasampannā but because some ladies were ashamed of answering certain questions to the monks during ordination the Buddha established ordination first under bhikkhunīs and then under bhikkhus (aṭṭhavācika (because 2 times ñatticatuttha)). Until they are ordained by the bhikkhu saṅgha they are not yet bhikkhunīs and they are called ekato upasampannā as well.
    • two types of ekatoupasampannā
      • aparipuṇṇa - not yet bhikkhunī: candidates of upasampadā who have received it from the bhī saṅgha but not yet from the bhikkhu saṅgha (not yet bhikkhunīs)
      • paripuṇṇa - bhikkhunī: those who received ordination from the bhikkhu saṅgha (the 500 followers of pajāpatī and bhikkhus who have changed sex). They are bhikkhunīs.

  • Ñatticatutthakammūpasampadā (by a motion-and-three-proclamations vinaya kamma)

    • Background
      • First recipient? Ven. Rādha Who was responsible? Ven. Sāriputta How did it happen? he was taken to the Buddha by the elder Sāriputta who inquired about the procedure and the Buddha abolished the saraṇagamanūpasampadā and established ñatticatutthakammūpasampadā. Within majjhimadesa 10 bhikkhus are needed in the assembly, outside of it only 5. This is the upasampadā method used nowadays. #important
    • motion (ñatti) is done in (which tense) present tense and proclamations (anusāvana) are done in the (which tense) optative mood

  • Of the 8 types of upasampadā 4 were done by the Buddha and 4 by the sāvakas

  • Buddhupajjhāyika↔one who has the Buddha as upajjhāya

  • Buddhācariyaka↔one who has the Buddha as ācariya (27.000+ monks)

• ñatticatutthakammūpasampadā

  • Where can upasampadā be done?→technically anywhere but all bhikkhus of the area must be present or give chanda therefore upasampadās are always done in sīmās.

    • 2 main types of sīmā
      • baddhasīmā - established by the saṅgha
      • abaddhasīmā - not established by the saṅgha (village, forest or water sīmā)

  • upasampadā in the majjhimadesa must be done with at least 10 bhikkhus. Pāḷi: "anujānāmi, bhikkhave, dasavaggena vā atirekadasavaggena vā gaṇena upasampādetuṁ. If performed outside of the majjhimadesa only 5 are needed (with one of them being a vinayadhara). Pāḷi: anujānāmi, bhikkhave, sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ.

  • Majjhimadesa limits:

    • In brief: To the east (The Great Sal Tree after Gajaṅgala town) To the southeast the river Sallavatī To the south the Setakaṇṇika town To the west the brahmin village of Thūna To the north the Usīraddhaja mountain
    • Pāḷi: tatrime paccantimā janapadā – puratthimāya disāya gajaṅgalaṃ [kajaṅgalaṃ (sī. syā.)] nāma nigamo, tassā parena mahāsālā, tato parā paccantimā janapadā, orato majjhe. Puratthimadakkhiṇāya disāya sallavatī [salalavatī (sī.)] nāma nadī, tato parā paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. Pacchimāya disāya thūnaṃ nāma brahmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. Uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe.
    • vocab: #[[pāḷi vocab (1st year) ]]
      • mahāsālo (m.)→great sal tree (Shorea robusta)
      • paccanta (vis.) [pati + anta]↔border; frontier; outlying
      • orato (nip.)↔on this side (of), on the nearer side; before

  • expectant of higher ordination is called upasampadāpekkha

  • Who established the candidate in higher ordination?→It is not the reciters nor the upajjhāya but the saṅgha

  • ordination procedure #important

    • before the ordination and kammavācā (12 steps)
      • bringing the candidate to the saṅgha in the sīmā
      • (optional) changing names: Nāga for upasampadapekkha and Tissa for upajjhāya by informing all present
      • upajjhāyagahaṇa (taking upajjhāya):
        • Pāḷi by the ācariya: "paṭhamaṃ upajjhaṃ gāhāpetabbo"
      • pattacīvaraṁ ācikkhitabbaṁ (mentioning bowl and robes)
        • the bowl and robes should belong to the candidate but in case they are not the ordination is still valid
        • kappabindu is done by an upasampanna
        • pāḷi by the ācariya: "upajjhaṃ gāhāpetvā pattacīvaraṃ ācikkhitabbaṃ – ayaṃ te patto, ayaṃ saṅghāṭi, ayaṃ uttarāsaṅgo, ayaṃ antaravāsako."
      • sending the candidate to a side
        • pāḷi by the ācariya: "gaccha, amumhi okāse tiṭṭhāhi"
        • he should not turn his back to the saṅgha
      • the upasampadācariya requests the saṅgha permission to advise the candidate on a side
        • pāḷi: na, bhikkhave, asammatena anusāsitabbo. yo anusāseyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, sammatena anusāsituṃ.
        • pāḷi for requesting to advise: "suṇātu me, bhante, saṅgho. itthannāmo itthannāmassa āyasmato upasampadāpekkho. yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā"ti
      • he advises the candidate on a side about the 13 antarāyikadhammas
        • 13 antarāyikadhammas asked during ordination
          • anujānāmi, bhikkhave, upasampādentena terasa [tassa (ka.)] antarāyike dhamme pucchituṃ. evañca pana, bhikkhave, pucchitabbo – "santi te evarūpā ābādhā – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? manussosi? purisosi? bhujissosi? aṇaṇosi? nasi rājabhaṭo? anuññātosi mātāpitūhi? paripuṇṇavīsativassosi? paripuṇṇaṃ te pattacīvaraṃ? kiṃnāmosi? konāmo te upajjhāyo"ti?
      • ovādācariya requests the saṅgha permission to bring back the candidate
      • candidate requests ordination
        • ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā upasampadaṃ yācāpetabbo – "saṅghaṃ, bhante, upasampadaṃ yācāmi. ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāya. dutiyampi..."
      • ovādācariya requests the saṅgha permission to question the candidate about the 13 antarāyikadhammas
      • he questions the candidate among the Saṅgha
      • kammavācā is recited while the candidate squats
        • What is the ñatti?→is the first kammavācā starting from "suṇātu me bhante saṅgho..." until "esā ñatti"
        • What is the anusāvana?→it is the kammavācā that comes after the ñatti and starts with "suṇātu me..." until "yassa nakkhamati so bhāseyya".
        • What is the difference between each of the 3 anusāvanas?→the sentence "dutiyampi etamatthaṁ vadāmi" appears on the beginning of the second and "tatiampi etamatthaṁ vadāmi" in the beginning of the third.
        • At what moment is the upasampadā effective?→at the very end of the third anusāvana "yassa nakkhamati so bhāseyya"
        • what is the name of the section that comes after the third anusāvana (upasampanno saṅghena...)? #q🙋🏼‍♂
    • after the ordination (3 steps: 4, 4, 4)
      • informing 4 things to the newly ordained about his ordination
        • i. chāyāmetabbā - the time
        • ii. utuppamāṇaṁ ācikkhitabbaṁ - the season
        • iii. divasabhāgo ācikkhitabbo - the section of the day
          • shouldn't it be the day itself not just the section of the day? #q🙋🏼‍♂
        • iv. saṅgīti ācikkhitabbā - the newly ordained should be informed that if questioned about his ordination particulars he should answer accordingly as he has been informed #q🙋🏼‍♂
      • cattāro nissayā ācikkhitabbā (informing the 4 dependences)
        • 1st nissaya: piṇḍiyālopabhojanaṁ (alms food) additional benefits (allowances): saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ.
        • 2nd nissaya: paṁsukūlacīvaraṁ (discarded robes) additional benefits (allowances): khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ.
        • 3rd nissaya: rukkhamūlasenāsanaṃ (the foot of a tree) additional benefits (allowances): vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā
        • 4th nissaya: pūtimuttabhesajjaṃ (putrid urine) additional benefits (allowances): sappi, navanītaṃ, telaṃ, madhu, phāṇita"nti
        • Pāḷi:
          • piṇḍiyālopabhojanaṃ nissāya pabbajjā. tattha te yāvajīvaṃ ussāho karaṇīyo. atirekalābho – saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ.
          • paṃsukūlacīvaraṃ nissāya pabbajjā. tattha te yāvajīvaṃ ussāho karaṇīyo. atirekalābho – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ.
          • rukkhamūlasenāsanaṃ nissāya pabbajjā. tattha te yāvajīvaṃ ussāho karaṇīyo. atirekalābho – vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā.
          • pūtimuttabhesajjaṃ nissāya pabbajjā. tattha te yāvajīvaṃ ussāho karaṇīyo. atirekalābho – sappi, navanītaṃ, telaṃ, madhu, phāṇita"nti.
      • cattāri akaraṇīyāni ācikkhitabbāni (informing the 4 akaraṇīya)
        • 1st akaraṇīya: not having sex even with an animal
        • 2nd akaraṇīya: not stealing even a blade of grass
        • 3rd akaraṇīya: not killing even an ant
        • 4th akaraṇīya: not expressing exalted states, not even by saying "I delight in an empty dwelling"
        • Pāḷi:
          • "upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi. yo bhikkhu methunaṃ dhammaṃ paṭisevati, assamaṇo hoti asakyaputtiyo. seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ, evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo. taṃ te yāvajīvaṃ akaraṇīyaṃ.
          • "upasampannena bhikkhunā adinnaṃ theyyasaṅkhātaṃ na ādātabbaṃ, antamaso tiṇasalākaṃ upādāya. yo bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyati, assamaṇo hoti asakyaputtiyo. seyyathāpi nāma paṇḍupalāso bandhanā pamutto abhabbo haritatthāya, evameva bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyitvā assamaṇo hoti asakyaputtiyo. taṃ te yāvajīvaṃ akaraṇīyaṃ.
          • "upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kunthakipillikaṃ upādāya. yo bhikkhu sañcicca manussaviggahaṃ jīvitā voropeti, antamaso gabbhapātanaṃ upādāya, assamaṇo hoti asakyaputtiyo. seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. taṃ te yāvajīvaṃ akaraṇīyaṃ.
          • upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo, antamaso ‘suññāgāre abhiramāmī’ti. yo bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati jhānaṃ vā vimokkhaṃ vā samādhiṃ vā samāpattiṃ vā maggaṃ vā phalaṃ vā, assamaṇo hoti asakyaputtiyo. seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā, evameva bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā assamaṇo hoti asakyaputtiyo. taṃ te yāvajīvaṃ akaraṇīya"nti.

  • Pāḷi (conditions for being anusāsakācariya): na, bhikkhave, bālena abyattena anusāsitabbo. yo anusāseyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena anusāsitunti.

  • Ordaining more than one with the same kammavācā

    • How many can ordain at the same time?→up to 3 candidates can be ordained at the same time but only under the same upajjhāya. #important
      • Pāḷi: “Anujānāmi, bhikkhave, dve tayo ekānusāvena kātuṃ, tañca kho ekena upajjhāyena, natveva nānupajjhāyena”
    • ...Ayaṃ ca nāgo ayaṃ ca datto āyasmato tissassa upasampadāpekkhā, parisuddhā antarāyikehi dhammehi. Paripuṇṇimesaṃ pattacīvaraṃ. Nāgo ca datto ca saṅghaṃ upasampadaṃ yācanti.
      • Note: The verb could also be used in the singular form (yācati) since it is used in some suttas.

  • If the upajjhāya or the anusāsakācariya are pārājika is the upasampadā valid?→as long as there are at least 5 pure bhikkhus (10 within majjhimadesa) the upasampadā is valid because it is the saṅgha that ordains the candidate.

  • Hatthapāsa (kāyasamaggi) is not an issue for upasampadā because it is not mentioned. #tbc🕵 #q🙋🏼‍♂

• abhabbapuggala

  • 13/14 abhabbapuggala for upasampadā (those who are not suited for higher ordination and ordination would not be established in them) #important

    • (11) Paṇḍakādayo... - the eleven starting with paṇḍaka
    • (1) Pārājika - one who has fallen into pārājika
    • (1) ūnavīsativasso puggalo - one who has not completed 20 years of age (from conception, 360 days per year).
      • What is the offense for ordaining a candidate who is too young and can he ordain again properly?→pācittiya for the upajjhāya. If done too soon because of miscalculation no āpatti (but ordination is not established). Candidate can ordain again properly.
      • If one has stayed in the womb for 9 months at which age can he receive high ordination?→19 years and 3 months (but according to the solar calendar of the Buddha's time an extra 5 days can be added for each year, and a day for each leap year, therefore at about 19 years old)
      • For bhī ordination wheather she was married or not affects the age of ordination: if she was married she can ordain from the age of 12, if not married from the age of 20.
      • Calculating the age of the candidate
        • At the Buddha time there were two calendars: solar calendar (360 days a year, 30 days a month) and lunar calendar (354 days a year). The one used for uposatha calculation is the lunar and for upasampadā the one used is the solar of the Buddha's time
        • Lunar calendar (WIP) #tbc🕵
          • every 3 years one extra month (lacking information)
        • Present day solar calendar
          • Leap year: every 4 years one day is added to February (29th)
        • How to calculate the age of the candidate?→To calculate the age of the candidate it is counted from conception + 5 days per year + 1 day for every 4 years (leap years) (5 days because of the difference in the solar calendar)
    • (1) bhikkhunī who disrobed
    • vocab: #[[pāḷi vocab (1st year) ]]
      • odātavattha→wearing lay clothes

  • sosārita: Those who are not suited for upasampadā but upasampadā would be established in them #important

    • (The same as for pabbajjā)
    • 10 ananuññato mātapitūhi dārakādi... (the ten starting with one who does not have the permission of the parents)
    • 32 hatthachinnādi (the 32 starting with the one who's hands have been cut off)

• bhikkhus suited to become upajjhāya

  • 5 teachers and their required qualifications #important

    • pabbajjācariya: requirement: byattapaṭibala
    • upajjhāyācariya (preceptor): requirement: parisupaṭṭhāka bahussuta
    • upasampadācariya requirement: byattapaṭibala
      • yena upasampadakammavācā vuttā, ayaṃ upasampadācariyo. (upasampadācariya is the one who recited the kammavācā of the higher ordination)
    • nissayācariya (dependence teacher): requirements: parisupaṭṭhāka bahussuta
    • dhammācariya: no requirements

  • 5 qualifications for being parisupaṭṭhāka bahussuta

    • dasavassāni - Having completed ten years after higher ordination
    • Bhikkhu & Bhikkhunī Vibhaṅga
    • kammākammaṁ uggahetabbaṁ- knowing how to perform vinayakammas properly
    • khandhakavattañca uggahetabbaṃ - knowing the vattakkhanda (duties) and having the ability to establish disciples in it
    • Sutta Having studied (5 options): the mahāvagga of the Dīgha Nikāya the mūlapaṇṇāsa of the Majjhima Nikāya or the first 3 chapters of the Saṃyutta Nikāya or half of the Aṅguttara Nikāya or the Dhammapada and Jātaka together with their commentaries
    • mem aid:
      • 10, 2, kamma, 14, sutta

• after higher ordination

  • A dukkaṭa transgression will result per each fall of dawn for the new bhikkhu that lives away from the preceptor. A dukkaṭa transgression will result for the preceptor who confers higher ordination on bhikkhus and leave them alone. The bhikkhu that does not become a nissayamuttaka bahussuta (the learned who does not require to live under a teacher) should live with the preceptor or teacher for all his life.

  • 3 bahussuta

    • ayaṃ pana bahussuto nāma tividho hoti – nissayamuccanako,
    • parisupaṭṭhāpako,
    • bhikkhunovādakoti.

  • 7 qualifications for being nissayamuttaka / nissayamuccanaka bahussuta

    • pañcavassāni - completing five years after higher ordination
    • cattāro bhāṇavārā - having memorized four bhāṇavāra of the Sutta Piṭaka
    • tisso anumodanā (maṅgala-, avamaṅgala- and bhattānumodanā) - practicing three Dhamma talks to be delivered at auspicious and non-auspicious occasions
    • dvemātikā - having memorized the two pātimokkhas
    • kathāmagga - having trained in the delivery of Dhamma sermons
    • kammākamma vinicchaya - knowing the disciplinary acts about ending uposatha, pavāraṇa and so on
    • kammaṭṭhāna - having trained in some method of meditation till arahantship
    • (mem: 5, 4, 3, 2, 1, kamma, kammaṭṭhāna)

  • 1 bhaṇavāra = 8.000 syllables

  • 4 titles in the sāsana

    • nissayamuttaka / nissayamuccanaka
    • parisupaṭṭhāka / parisupaṭṭhāpaka
    • bhikkhunovādaka
    • bahussuta
      • āgamabahussuta
      • adhigamabahussuta

• observance of dependence (nissaya samādāna)

  • IIT - Nissayamuttaka Course

  • How to address a junior / senior monk #important

    • junior
      • by his name
      • āvuso
      • ācariya (if the junior is the teacher the senior should not use bhante nor his name, but āvuso or ācariya; ācariya is better)
    • senior
      • bhante
      • āyasmā (not in SL, custom got it wrong) (from āyu+mā)
    • this applies only to ālapana cases. In other cases āyasmā can be used for juniors and seniors alike

  • 2 types of paying respect

    • by bowing down (should not be done to a junior even if he is the teacher)
    • by doing añjali (can be done to a junior teacher)

  • When asking a junior teacher permission to go to the village one should crouch with añjali and say “Gāmappavesanaṃ āpucchāmi, ācariya”

  • A student monk in relation to the preceptor is called saddhivihārika and in relation to the teacher of dependence is called antevāsika.

  • If one sees or hears the upajjhāya the dependence is immediately established and the dependence taken from the nissayācariya is broken. If the upajjhāya leaves again one should seek for a nissayācariya again. #important

• validity of the act of higher ordination

  • kuppa (vis.) √kup↔(vinaya) invalid; able to be quashed; lit. to be shaken #[[pāḷi vocab (1st year) ]]

  • akuppa↔(vinaya) valid #[[pāḷi vocab (1st year) ]]

  • 4 types of vinayakammas

    • apalokanakamma (brahmadaṇḍa, - 5 types)
    • ñattikamma (pātimokkha, pavāraṇa)
    • ñattidutiyakamma (ñatti and 1 anusāvana) (kathinakamma, sīmasammutikamma)
    • ñatticatutthakamma (ñatti and 3 anusāvanas) (upasampadā, vuṭṭhānavidhis...)

  • 5 types of sampatti / vipatti (The completion of these is referred to as sampatti and the kamma is akuppa (valid). Failing to complete them is vipatti and the kamma is kuppa (invalid))

    • vatthu sampatti / vipatti - the qualities required in the upasampadāpekkha (3 for males, 4 for females)
    • ñatti sampatti / vipatti - informing the Saṅgha about the disciplinary act. It belongs to the kammoavācā of the vinayakamma. There are 5 parāmasana:
      • i. vatthu parāmasana - (vatthu refers to the candidate) The upasampadapekkha's name must be mentioned in the ñatti. Failing to do so is vatthu aparāmasana. Mentioning it as ‘ayaṃ nāgo’ is vatthu parāmasana.
        • parāmasanaṁ (nt.) √mas↔(+gen) touching (of); stroking (of); rubbing (of); caressing (of), contagion; tarnish
      • ii. saṅgha parāmasana - (saṅgha refers to the bhikkhus gathered for the disciplinary act) It should be stated as “suṇātu me, bhante saṅgho”. Failing to do so is aparāmasana. Mentioning it properly is parāmasana.
      • iii. puggala parāmasana - (puggala refers to the upajjhāya) The preceptor should be mentioned as “Nāgo tissassa upasampadāpekkho”. Failing to do so is aparāmasana. Doing it properly is parāmasana.
      • iv. ñatti parāmasana - Not stating the ñatti is ñatti aparāmasana. Stating the ñatti in the manner advised is ñatti parāmasana.
      • v. pubbe ñatti ṭhapana - ñatti should be stated prior to anusāvana (ñatti, anusāvana 1, anusāvana 2, anusāvana 3, conclusion). Not doing it in the proper order (doing anusāvana first and ñatti later) is pacchā ñatti ṭhapana (not valid). Doing it properly in order is pubbe ñatti ṭhapana.
        • ṭhapana √ṭhā (nt.)↔(+acc) fixing; fastening; setting in place; lit. causing standing
      • (mem: vatthu, saṅgha, puggala, ñatti, pubbe ñatti)
      • why the ñatti sampatti does not have ahāpana as a factor but only anusāvana has it? #q🙋🏼‍♂
    • anusāvana sampatti / vipatti - (proclamation)
      • i. vatthu parāmasana - "ayaṁ nāgo"
      • ii. saṅgha parāmasana - “suṇātu me, bhante saṅgho”
      • iii. puggala parāmasana - “Nāgo tissassa upasampadāpekkho”
      • iv. sāvaṇa ahāpana - uttering the sāvaṇa properly - Failing to do so is sāvaṇa hāpana. Uttering the anusāvana three times with correct pronunciation is sāvana ahāpana.
        • sāvaṇaṁ (nt.)↔announcement, proclamation (s.w. s)
        • hāpanaṁ (nt.)↔lessening, reduction
      • v. kāla sāvaṇa - ñatti must be done first and anusāvana after it
        • anusāvanaṁ (nt.)↔proclamation
    • sīmā sampatti / vipatti
      • The sīmā has to be properly established (sampatti). Failure to do so is vipatti.
      • two main types of sīmā
        • baddha sīma (established by bhikkhus)
          • atikhuddikā sīmā↔too small (21 bhikkhus cannot sit inside it)
          • one sīmā cannot be established inside another
          • the minimum size for a baddha sīmā is→21 bhikkhus can sit inside the area
        • abaddha sīmā (not established by bhikkhus)
      • sīmāvipatti technically does not invalidate a vinayakamma but it becomes a cause for parisavipatti
    • parisa sampatti / vipatti (assembly)
      • i. yāvatikā bhikkhū kammapattā (the number of bhikkhus needed)
        • For upasampadā 10 bhikkhus are needed in the majjhimadesa. Outside of it only 5 are needed. The candidate is not counted.
      • ii. chandārahānaṃ chandassa āharaṇaṃ (the chanda of all the bhikkhus within the sīmā that are not within hatthapāsa must be obtained)
      • iii. sammukhībhūtānaṃ appaṭikkosanaṃ (the gathered bhikkhus not objecting) - If even one objects the disciplinary act will not be effective.
        • sammukhībhūtānaṁ appaṭikkosanaṁ - if anyone in the assembly says something does it invalidate the kamma? #q🙋🏼‍♂
    • differences in the 5 sampattis of upasampadā of bhikkhunīs
      • vatthu sampatti / vipatti: if married 12, if not 20; she must not have disrobed
      • she must be ordained by both saṅghas
      • all others are the same

• sikkhāpaccakkhāna

  • giving up higher ordination is called sikkhāpaccakkhāna.

    • paccakkhānaṁ √khā (nt.)↔denial; refusal; rejection; disavowal lit. speaking against

  • the Tathāgata has not shown a method by which a bhikkhuṇī should give up higher ordination. Therefore, the higher ordination of a bhikkhuṇī will be lost merely by wearing lay attire with the intention of becoming lay

  • 6 conditions for sikkhāpaccakkhāna #important

    • citta (intention to disrobe) #important
      • Saying it hurriedly or as a slip of the tongue is not valid (na davā vā ravā vā bhaṇantassa)
        • Kaṅ. 107: Upasampannabhāvato cavitukāmatācitteneva hi sikkhāpaccakkhānaṃ hoti, na davā vā ravā vā bhaṇantassa.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • davo (m.)↔running; racing; sprinting; fun; joke; play; sport; pleasure; (saying something in haste) sahasa
        • ravo (m.)↔a slip of the tongue
    • khetta (22 ways) #important
      • 22 khetta
        • Buddhaṁ paccakkhāmi
        • Dhammaṁ...
        • Saṅghaṁ...
        • sikkhaṁ...
        • vinayaṁ...
        • pātimokkhaṁ...
        • uddesaṁ...
        • upajjhāyaṁ...
        • ācariyaṁ...
        • saddhivihārikaṁ...(disciples of upajjhāya)
        • antevāsikaṁ...(disciples of the ācariya)
        • samānupajjhāyaṁ/aka...(those who have the same upajjhāya)
        • samānācariyaṁ...
        • sabrahmacariyaṁ...
        • 8 dhāraṇa: gihī'ti maṁ dharehi
        • upāsako'ti...
        • ārāmiko'ti...
        • sāmaṇero'ti...When a person rejects higher ordination by uttering “Sāmaṇero’ti maṃ dhārehi” he will directly become a sāmaṇera. He does not require taking refuge again or ordination and will be the most senior sāmaṇera.
        • titthiyo'ti...
        • titthiyasāvako'ti...
        • assamaṇo'ti...
        • assakyaputto'ti...
        • equivalent words such as Tathāgata instead of Buddha can be used. Rejecting by the use of terms such as “Rukkhaṃ" or “Ārāmaṃ" instead of “Buddhaṃ" does not effect the renunciation of precepts. It can be done in any language.
    • kāla (present tense) #important
      • 1. vattamānakālavasena (in the present tense)
        • Considering grammatically it should be understood that dhārehi is not an act performed at present.
      • 2. anāmaṭṭhakālavasena (expressing by means of sentences without verbs) Any of the 14 khettas can be used
        • i. alaṃ me buddhena - Enough of the Buddha for me
        • ii. kiṃ nu me buddhena - what is the Buddha for me?
        • iii. na mamattho buddhena - The Buddha is of no use for me
        • iv. sumuttā’haṃ buddhena - I am well free from the Buddha
          • sumutta √muc (vis.)↔(+instr) well free (of); good to be free (of)
        • these methods of expression can be adopted with the fourteen khetta starting with Buddha
      • anāmaṭṭha↔not touched #[[pāḷi vocab (1st year) ]]
    • payoga (only verbally) #important
    • puggala (witness) #important
      • 2 puggala and conditions they must meet
        • the bhikkhu
          • not insane (ummattaka or khittacitta)
          • not delirious with pain (vedanaṭṭa)
        • the listener
          • not insane (ummattaka or khittacitta)
          • not delirious with pain (vedanaṭṭa)
          • a human being
          • must be present (cannot be done by a messenger or by phone but from a distance it is valid)
    • vijānana (witness understands immediately) #important
      • if done focusing a group - one of the group immediately understands - precepts renounced / if only someone not in that group understands the precepts are not renounced
      • if done without focusing on anyone specific - anyone immediately understands - precepts are renounced