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Bhūtagāmavagga

11 - Bhūtagāmasikkhāpada

Bhūtagāmapātabyatāya, pācittiyaṃ.
In the destroying of vegetation, [there is a case] involving expiation.

Background

Buddha: Aggalāva Stupa, city of Āḷavi

  • in the city of Āḷavi, bhikkhus were building near the Aggalāva stupa, causing destruction
  • despite a deity’s warning, a monk cut down a tree, angering the tree spirit
  • the deity sought help from the Buddha, who praised her patience and offered a new divine abode
  • people criticized the monks for their actions
  • the Buddha rebuked the monk and established a training rule against harming

Note:

  • it does not mention how the deva’s arm got cut; maybe they created a gross form and became susceptible to gross attack
  • bhummādevas can get pregnant
  • petas as well
  • rock peta that lasted for the time of 4 Buddhas
  • Buddhadeyya mansion: she could stay in her mansion inside Jetavana even when higher deities would come to listen to the Dhamma

Description

Purpose of the rule: people think plants are living and criticize monks for damaging them

bhūtagāma: plants that grow from bījagāma

Types of bhūtagāma:

  • aquatic plants:
    • those that have the soil as ṭhāna (habitat) such as lotuses
    • those that have the water as ṭhāna
  • ground plants: those that have the soil as ṭhāna

6 ways of damaging bhūtagāma:

  • chindati, chindāpeti
  • bhindati, bhindāpeti
  • pacati, pacāpeti

Note: removing the entire plant is also included

bījagāma: parts of a plant that after detached can propagate - it is of 5 types starting with mūlabīja

5 types of bījagāma:

  1. mūlabīja - roots, bulbs, rhizomes or tubers that can propagate such as haliddi, siṅgivera and so on
    • exception: roots such as ginger that kept on wet sand have propagated: bhūtagāma, not bījagāma
  2. khandhabīja – stem or branches that can propagate such as assattha, nigrodha, pilakkha and so on
    • exception:
      • haritakhāṇu (tree stump) that can grow: bhūtagāma (such as kakudha (arjuna tree), karañja (indian beech), piyaṅgu, panasa (jack-fruit tree), etc)
      • haritakhāṇu that cannot grow: bījagāma (such as those of coconut or palm trees)
      • haritakhāṇu of a banana / bamboo tree:
        • if cut before having yielded fruit: bhūtagāma
        • if cut after having yielded fruit:
          • if the leaves are green: bhūtagāma
            • how can there be leaves if it is a stump? #q 🙋🏼‍♂
          • if the leaves have begun to dry from the tips: bījagāma (the entire tree)

  3. phaḷubīja - joints, knots, nodes from which new shoots can propagate (such as those of bamboo and sugarcane)

  4. aggabīja – buds that can propagate
    • Bud: a small protuberance on a stem or branch, sometimes enclosed in protective scales and containing an undeveloped leaf, flower, or leafy shoot.
  5. bījabīja - seeds that can propagate (such as grains)

Note:

  • exception: aquatic plants that grow freely floating on the water, if taken out of water and put on soil become bījagāma

haritakhāṇu: tree stump

Exceptions put together:

  • roots, such as ginger, that after kept on wet sand have propagated: bhūtagāma
  • haritakhāṇu that can grow: bhūtagāma (such as kakudha (arjuna tree), karañja (indian beech), piyaṅgu, panasa (jack-fruit tree), etc)
  • haritakhāṇu that cannot grow: bījagāma (such as those of coconut or palm trees)
  • haritakhāṇu of a banana / bamboo tree:
    • if cut before having yielded fruit: bhūtagāma
    • if cut after having yielded fruit:
      • if the leaves are green: bhūtagāma
      • if the leaves have begun to dry from the tips: bījagāma (the entire tree)
  • aquatic plants that grow freely floating on the water, if taken out of water and put on soil become bījagāma

Difference between bhūtagāma and bījagāma:

  • Note: as long as bījagāma is attached to the plant, it is bhūtagāma
  • bhūtagāma is the entire plant that grew from bījagāma (such as a tree)
  • bījagāma is a part of a plant that has been detached and can propagate (such as a seed); it is of 5 kinds (such as mūlabīja)

kappiyavohāra

IIT - Nissayamuttaka Course

pañca samaṇa kappa (vohāra) - five appropriate modes of communication

Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ, (applied to fruits and bījagāma)

  • aggiparicitaṃ
  • satthaparicitaṃ
  • nakhaparicitaṃ
  • abījaṃ (unripe; does not grow)
  • nibbaṭṭabījaññeva pañcamaṃ. Anujānāmi, bhikkhave, imehi pañcahi samaṇakappehi phalaṃ paribhuñjituṃ.

ginger that propagated is considered bhūtagāma but has to be made allowable; but the samaṇakappas are said to apply to fruits and bījagāmas; clarify it #q 🙋🏼‍♂

kappiya karaṇa (making allowable)

What is it? → a minor vinayakamma to make fruits and bījagāmas allowable for consumption; its purpose is not to halt the potential for propagation; maybe it is a way for the anupa to take responsibility

Note: if the bījagāma was cooked even a little bit, it is allowable

Pāḷi:

  • upa: “kappiyaṁ karohi”
  • anupa: “kappiyaṁ (bhante)” and then damages

Can anything be used?

  • no, only fire (cinder / hot metal), sharp weapons, or finger-/toe-nails (hooves are also mentioned)
  • wood / stones cannot be used and the item must be able to cause some damage
  • if hooves are ok, why not anything? #q 🙋🏼‍♂

How to do it for multiple items: if packed into a bundle, doing kappiyakaraṇa on one item makes the entire bundle allowable as long as they are in contact with each other; water does not count as connection here

How to do it for seeds (kernel) loose in the shell? the shell should be broken first, but if they are still connected, doing the procedure to the shell is enough

Must roots that were made allowable and then propagated (such as ginger) be made allowable again? yes

Procedure according to Srthdpn and other teachers:

  • srthdpn: after the upa says “kappiyaṁ karohi” the anupa must say “kappiyaṁ (bhante)” and proceed to damage it - if the anupa damages first and says “kappiyaṁ (bhante)” after having damaged it, it is not made allowable
  • some teachers: saying “kappiyaṁ” while on the fire / before pulling out the knife (during the act of damaging): ok; any language could be used
  • note:

    “Kappiya”nti vatvāva kātabbanti yo kappiyaṃ karoti, tena kattabbākārasseva vuttattā bhikkhunā avuttepi kātuṃ vaṭṭatīti na gahetabbaṃ. Puna “kappiyaṃ kāretabba”nti kārāpanassa paṭhamameva kathitattā bhikkhunā “kappiyaṃ karohī”ti vutteyeva anupasampannena “kappiya”nti vatvā aggiparijitādi kātabbanti gahetabbaṃ. “kappiyanti vacanaṃ pana yāya kāyaci bhāsāya vattuṃ vaṭṭatī”ti vadanti. “kappiyanti vatvāva kātabba”nti vacanato paṭhamaṃ “kappiya”nti vatvā pacchā aggiādinā phusanādi kātabbanti veditabbaṃ. “paṭhamaṃ aggiṃ nikkhipitvā nakhādinā vā vijjhitvā taṃ anuddharitvāva ‘Kappiya’nti vattumpi vaṭṭatī”ti vadanti. (Srd-ṭ. III. 22).

Offenses

Damaging bhūtagāma or having it damaged in any way:

  • with bījasaññā: pc 11
  • with doubt: dkṭ
  • with abījasaññā: anāpatti

Damaging abhūtagāma or having it damaged in any way:

  • with bījasaññā: dkṭ
  • with doubt: dkṭ
  • with abījasaññā: anāpatti

Damaging bījagāma or having it damaged in any way:

  • with bījasaññā: dkṭ
  • with doubt: dkṭ
  • with abījasaññā: anāpatti

Damaging abījagāma or having it damaged in any way:

  • with bījasaññā: dkṭ
  • with doubt: dkṭ
  • with abījasaññā: anāpatti

Therefore this is ekaka-pācittiya and tika-dukkaṭa offence (catukadukkaṭa - not mentioned in the text)

The saññās involved are bīja-/abīja-saññā (thinking that it is a bhūtagāma or not)

Damaging algae: pc 11 since it is bhūtagāma

What can be done with algae that grows on senāsana? can be cleaned, but the outside of a water pot, no

Taking a plant out of its ṭhāna (habitat) such as removing an aquatic plant from the water: pc 11

Moving aquatic plants in the water: anāpatti

Collecting aquatic plants with a container together with water: anāpatti

Uprooting aquatic plants that have the soil as ṭhāna: pc 11

Damaging aquatic plants that were heaped up on land: dkṭ (since they become bījagāma)

Bending a branch for an anupasampanna to cut it / pluck a flower: anāpatti

Doing so to get fruit for oneself: no (which offense?) #q 🙋🏼‍♂

what is the offense for bending a branch for an anupa to get fruit for oneself? #q 🙋🏼‍♂

mushrooms? #q 🙋🏼‍♂

Nature

This is sacittaka, saññāvimokkha

why is it called bījasaññā instead of bhūtagāmasaññā? #q 🙋🏼‍♂

Anāpatti

  • damaging bhūtagāma / abhūtagāma with abījasaññā
  • using kappiya vohāra
  • asañcicca: damaging without thinking “I shall break this,” etc; rolling stones, dragging branches, using a walking stick…
  • asatiyā: damaging with the mind elsewhere; while speaking to someone one plucks grass or a vine using toenails or hands without being aware that he is doing so
  • ajānantassa: damaging without knowing it is bhūta/bījagāma or not knowing it is being damaged; keeping a spade within a patch of grown grass for protection or dropping a fire torch on the ground when the flame begins to burn the hands
  • paṭaggidāna: making a counter-fire when a wildfire is approaching - “Anujānāmi, bhikkhave, davaḍāhe ḍayihamāne paṭaggi dātuṃ”
    • davaḍāha [dava + ḍāha] masc.↔wildfire, forest fire; lit. running fire
  • to save another monk, but not to save oneself
    • smtpsdk says all ancient commentaries say so
    • bdghs questions it
    • argument: for another it will be kusalacitta but maybe not for oneself
    • counter-argument: but it can be done with both kusala or akusalacitta
    • conclusion: accept it out of confidence in the commentaries

    Manussaviggahapārājikavaṇṇanāyaṃ pana sabbaaṭṭhakathāsu “sace bhikkhu rukkhena vā ajjhotthaṭo hoti, opāte vā patito sakkā ca hoti rukkhaṃ chinditvā bhūmiṃ vā khaṇitvā nikkhamituṃ, jīvitahetupi attanā na kātabbaṃ. Aññena pana bhikkhunā bhūmiṃ vā khaṇitvā rukkhaṃ vā chinditvā allarukkhato vā daṇḍakaṃ chinditvā taṃ rukkhaṃ pavaṭṭetvā nikkhāmetuṃ vaṭṭati, anāpattī”ti vuttaṃ. Tattha kāraṇaṃ na dissati – “anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṃ dātuṃ, parittaṃ kātu”nti (cūḷava. 283) idaṃ pana ekameva suttaṃ dissati. Sace etassa anulomaṃ “attano na vaṭṭati, aññassa34 vaṭṭatī”ti idaṃ nānākaraṇaṃ na sakkā laddhuṃ. Attano atthāya karonto attasinehena akusalacitteneva karoti, paro pana kāruññena, tasmā anāpattīti ce. Etampi akāraṇaṃ. Kusalacittenāpi hi imaṃ āpattiṃ āpajjati. Sabbaaṭṭhakathāsu pana vuttattā na sakkā paṭisedhetuṃ. Gavesitabbā ettha yutti. Aṭṭhakathācariyānaṃ vā saddhāya gantabbanti. (V-a. III. 33-4).

Aṅga

  1. bhūtagāma: being a bhūtagāma
  2. bījasaññā
  3. pātabyatāya: destroying it

    12 - Aññavādakasikkhāpadaṃ

Aññavādake vihesake, pācittiyaṃ. In evading, in vexing, [there is a case] involving expiation.

Background

The Buddha was residing at the Ghosita monastery in the city of Kosambhi. During this time the Venerable Channa had been misbehaving and was being questioned by the Saṅgha in relation to the offence committed. He was then trying to hide the true story by asking cross questions such as: “Who committed an offence? What offence have I committed? Upon what object have I committed an offence? How did I commit an offence? To whom are you telling? What are you telling?” When this was informed, the Buddha declared the aññavādaka training rule prohibiting monks from thus confusing the Saṅgha by making unrelated statements. aññavādake pācittiyaṁ

Later on, Venerable Channa misbehaved, and he was again questioned by the Saṅgha in relation to the offence committed. At that time, he kept silent without stating anything. This annoyed the Saṅgha. Having known the incident, the Buddha added an amendment to the training rule prohibiting monks from keeping silence while being questioned in the midst of the Saṅgha. The amendment is like another training rule. vihesake

Note:

  • like another rule inside the first one
  • miracle at birth, just an instance a sign of his attaining Buddhahood, after that he could not talk and walk, he was not aware his mother died, when he saw the 4 signs Channa explained

Description

aññavādaka:

  • saying unrelated things in order to avoid answering when questioned by the Saṅgha about a vatthu (act) or āpatti

vihesaka:

  • troubling the Saṅgha by remaining silent intending not to answer when being questioned about a vatthu or āpatti

aññāvādaka sammuti:

  • ñattidutiya kammavācā that is done upon the upa who does aññāvādaka; it declares the upa in question as aññāvādaka

vihesaka sammuti:

  • ñattidutiya kammavācā that is done upon the upa who does vihesaka; it declares the upa in question as vihesaka

Instances of Offenses

Does aññavāda / vihesaka:

  • before sammuti: dkṭ
  • sammuti is done, he does it again: pc
  • doing so unintentionally: anāpatti

Does aññāvādana / vihesana having been given a dhammakamma:

  • dhammakammasaññī: pc
  • vematiko: pc
  • adhammakammasaññī: pc

Does so having been given an adhammakamma:

  • dhammakammasaññī: dkṭ
  • vematiko: dkṭ
  • adhammakammasaññī: dkṭ

Therefore this is a tika-pācittiya and tika-dukkaṭa offence

The perception involved are dhammakamma-/adhammakamma-saññā (perception that the vinayakamma was done according to Dhamma and Vinaya or not)

Nature

This is sacittaka, saññāvimokkha offence.

Anāpatti

  • inquiring about one’s mistake or offense not knowing about it
  • unable to answer due to sickness
  • refraining from answering thinking it will cause a bhaṇḍana, kalaha, viggaha, vivāda, saṅgharāji or saṅghabheda among the Saṅgha
  • refraining from answering knowing that an adhamma vinayakamma will be done (adhammena), without the proper unity of the Saṅgha (vaggena) or to a person who does not deserve a vinayakamma (akammārahassa) #q 🙋🏼‍♂

Aṅga

  1. aññavādaka or vihesaka sammuti has been given
  2. being questioned based on a vatthu or āpatti
  3. aññāvādake vihesake

Note

  • this could only escalate as ukkhepanīya for not correcting himself
  • saṅgha unity is more important than doing an ukkhepanīyakamma
  • tassapāpiyasikā: declaration to someone who acts like that when being questioned about a pārājika or something close to a pārājika

    13 - Ujjhāpanakasikkhāpadaṃ

Ujjhāpanake khiyyanake, pācittiyaṃ. In making [another bhikkhu] find fault, in criticising, [there is a case] involving expiation.

Background

The Buddha was residing at the Veḷuvana monastery in the city of Rājagaha. During this time Venerable Dabbamallaputta Thera was preparing lodgings for the Saṅgha (senāsana paññāpaka). He was also in charge of distribution of meals (bhattuddesaka). Two monks named Mettiya and Bhummajaka, who were among the group of Chabbaggiya monks, at the time were juniors and lacked good kamma to obtain good lodgings and food. They received inferior lodgings and food of the Saṅgha. Then they got other bhikkhus to think and say, “Dabbamallaputta Thera favours when preparing quarters. He also favours, when distributing food”. Based on this incident the Buddha imposed the ujjhāpanaka training rule prohibiting monks from getting other monks to think and say bad things about officials appointed by the Saṅgha.

When this rule was imposed, Mettiya and Bhummajaka bhikkhus started accusing Dabbamallaputta Thera in the presence of the other bhikkhus saying, “Dabbamallaputta Thera favours when preparing lodgings and distributing food”. Having known this, the Buddha added an amendment to this rule prohibiting monks from speaking ill about Saṅgha officials in the presence of other monks. This amendment, too, is like another training rule.

Types of anuppaññatti:

  • anāpattikara: creates an exception
  • daḷhīkaraṇa: makes it stricter
  • āpattikara: makes another offense, extends the scope of the rule (vihesaka under aññavādaka and this one)

Description

Purpose: unjustly blaming a bhikkhu who has received an official position from the Saṅgha and making others detest him is a great barrier to the well-being of the Saṅgha - this rule counteracts that

ujjhāpanaka: making others think low of or devalue someone

khīyanaka: stating an individual’s bad qualities in front of someone else

3 intentions behind ujjhāpanaka / khīyanaka:

  • to criticize (avaṇṇaṃ kattukāmo)
  • to defame (ayasaṃ kattukāmo)
  • to silence (maṅku kattukāmo)
  • Note: tuṇhī means keeping silence willingly, maṅku is when one is silent because one was defeated

6 saṅgha officials under this rule:

  1. senāsana paññāpaka – one who arranges lodgings to the monks
  2. bhattuddesaka – one who distributes food
  3. yāgubhājaka – one who serves porridge
  4. phalabhājaka – one who serves fruit
  5. khajjabhājaka – one who serves sweetmeats #q 🙋🏼‍♂
  6. appamattaka vissajjaka – one who distributes minor items

Note: there are altogether 13 saṅgha officials

4 individuals object of ujjhāpanaka / khīyanaka:

  1. sammata upasampanna: an upa who was authorized as one of the 6 officials
  2. asammata upasampanna: an upa who voluntarily attends the functions of the position - in most monasteries this is what happens
  3. sammata anupasampanna: an upa who was an authorized official and directly became a sāmaṇera by saying “Sāmaṇeroti maṃ dhārehi”

    Anupasampannaṃ saṅghena sammataṃ vā asammataṃ vāti ettha pana kiñcāpi anupasampannassa terasa sammutiyo dātuṃ na vaṭṭanti. Atha kho upasampannakāle laddhasammutiko pacchā anupasampannabhāve ṭhito, taṃ sandhāya “saṅghena sammataṃ vā”ti vuttaṃ. (V-a. III. 37). Sāmaṇero hotīti upasampannabhāvaṃ jahitvā sāmaṇerabhāvaṃ upagacchati. Tattha pārājikappattabhāvena vā “gihīti maṃ dhārethā”tiādinā sikkhāpaccakkhānena vā gihī hoti. Tesu paṭhamena puna upasampadāya abhabbattā puna parivāso na ruhatiyeva, dutiyena pana puna upasampadāya bhabbattā “so ce puna upasampajjatī”ti vuttaṃ. Itaro pana pārājikappattabhāvena sāmaṇero na hoti. Kasmā? Saraṇagamanādīnaṃ vinassanato. Vuttañhi vimativinodaniyaṃ “upasampannānampi pārājikasamaāpattiyā saraṇagamanādisāmaṇerabhāvassapi vinassanato senāsanaggāho ca paṭippassambhati, saṅghalābhampi tena labhantīti veditabba”nti, gihī pana hutvā puna sāmaṇerabhāvamattaṃ laddhabbaṃ hoti. “sāmaṇeroti maṃ dhārethā”tiādinā pana sikkhāpaccakkhāne kate siyā sāmaṇerabhāvo, tatopi puna upasampajjitukāmatāya sati siyā upasampannabhāvo. “gihīti maṃ dhārethā”tiādinā sikkhāpaccakkhānaṃ katvā gihibhāvaṃ upagatepi puna sāmaṇerapabbajjaṃ pabbajitvā sāmaṇero hoti. Tato puna upasampajjituṃ laddhabbattā “puna upasampajjatī”ti vutto. (Vnl. II. 254-5).

  4. asammata anupasampanna: a sāmaṇera who voluntarily attends the functions of the official positions

Offenses

An upa criticizes a sammata upa to an upa: pc

All other scenarios: dkṭ

The upa does ujjhāpanaka / khīyanaka to a sammata upasampanna:

  • dhammakammasaññī: pc
  • vematiko: pc
  • adhammakammasaññī: pc

The upa does ujjhāpanaka / khīyanaka to an asammata upasampanna:

  • dhammakammasaññī: dkṭ
  • vematiko: dkṭ
  • adhammakammasaññī: dkṭ

Therefore this is a tika-pācittiya and tika-dukkaṭa offence

Anāpatti

  • with a base: if the appointed individual does his tasks out of any of the wrong courses (agati) - chanda, dosa, moha and bhaya - it is fine to make another upasampanna to think low of him or to criticize his activities in front of another upasampanna

Nature

This is sacittaka, saññāvimokkha offence

Aṅgāni

  1. dhammakamma
  2. upasampanna (the official)
  3. him not acting under any of the agati
  4. desire to speak bad qualities to someone
  5. upasampanna (the listener)
  6. ujjhāpanake khīyanake: making that person to think low or stating bad qualities in front of him

Note

Some issues:

  • no rule to remove the position, only ukkhepanīya
  • normally given for lifetime
  • if the official is not acting well, normally the saṅgha asks him to resign
  • or leaves the monastery permanently (ṭhānissaro)

    14 - Paṭhamasenāsanasikkhāpadaṃ

Yo pana bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā bhisiṃ vā kocchaṃ vā ajjhokāse santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya anāpucchaṃ vā gaccheyya pācittiyaṃ. If any bhikkhu, having [himself] laid out a bed or seat or mattress or stool belonging to the community in the open air, or having [someone else] laid [it] out, [and] then, when departing, should not take [it] away or should not have [it] taken away or should go without asking [someone to put it back], [this is a case] involving expiation.

Background

The Buddha was residing in the Jetavana monastery near the city of Sāvatthi. During the winter season bhikkhus prepared chairs and beds outdoors and heated their bodies under the sun. When they were leaving the premises neither they replaced the beds and chairs under a shelter, nor did they get another to do so. They did not hand over the responsibility of the chairs and beds they kept outside to someone else either. Furniture was soaked due to the snowfall. When the Buddha was informed of this, he set the paṭhama senāsana rule to prevent such irresponsible activity.

Description

Purpose: to protect saṅghika items that may be left outdoors and get damaged

4 saṅghika items related to this rule:

  1. mañca (bed)
  2. pīṭha (bench / couch / love seat)
  3. bhisi (mattresses, cushioning on beds, chairs, etc); 5 types (not for exam)
    • uṇṇa bhisi (made of wool)
    • coḷa bhisi (made of cloths)
    • vāka bhisi (made of bark, wooden fiber)
    • tiṇa bhisi (made of grass, straw)
    • paṇṇa bhisi (made of leaves)
  4. koccha: a pillow made with usīra (fragrant root of vetiver grass), muñja (grass called muñja) or babbaja (grass called babbaja). It is wide in upper and lower sides and squeezed in the middle. It is shaped like a cymbal. It is said that the middle of it is wrapped with animal skins such as those of lions, tigers and so on. There is no unallowable skin for a koccha.

    ettha kocchaṃ nāma vākamayaṃ vā usīramayaṃ vā muñjamayaṃ vā pabbajamayaṃ vā heṭṭhā ca upari ca vitthataṃ majjhe saṃkhittaṃ paṇavasaṇṭhānaṃ katvā baddhaṃ. taṃ kira majjhe sīhabyagghacammaparikkhittampi karonti, akappiyacammaṃ nāmettha natthi. senāsanañhi sovaṇṇamayampi vaṭṭati, tasmā taṃ mahagghaṃ hoti. (Vsg-a. 89).

    • Vocab:
      • kocchaṁ nt.→comm. pillow made with usīra, muñja or babbaja, shaped like a drum and wrapped with hides; wickerwork stool; rattan seat; cane stool; brush
      • vāka↔nt. bark; wood fibre [valka]
      • vaka↔masc. wolf
      • paṇava masc.↔small drum; cymbal
      • parikkhitta [pari + √khip + ta]↔pp. encircled; hung over; 2 pp. enclosed; walled; fenced; 3 pp. (+instr) spread (with); overlaid (with); draped (with); lit. thrown around

leḍḍupāta [leḍḍu + pāta] masc.↔stone’s throw; lit. stone’s fall

How to avoid an offense:

  • keeping the goods in a place where they won’t get wet or getting someone to do it
  • handing the responsibility to a bhikkhu, sāmaṇera or any other resident of the monastery

Who is responsible:

  • if an upa has an anupa lay them out, the upa is responsible
  • if an upa has an upa lay them out, the latter is responsible

Procedure according to the season:

Hemanta season:

  • if there are no signs of rain one can keep the senāsana that was left outdoors inside a shed or under a tree where they will not be subjected to crow or eagle droppings
  • if there are signs of rain: as in vassāna

Gimhāna season:

  • if there are no signs of rain: as in hemanta
  • what if there are signs of rain during the gimhāna season? #q 🙋🏼‍♂

Vassāna season: they must not be kept in the open or in a leaking shed

Offenses

Leaving saṅghika items or having them left outdoors, going away for a distance of more than a leḍḍupāta, without doing the proper procedure:

  • saṅghikasaññī: pc
  • vematiko: pc
  • puggalikasaññī: pc

Doing so to saṅghika cimilikā, uttarattharaṇa, bhūmattharaṇa, taṭṭikā, cammakkhaṇḍa, pādapuñjanī or phalapīṭha:

  • saṅghikasaññī: dkṭ
  • vematiko: dkṭ
  • puggalikasaññī: dkṭ

Doing so to puggalika items of someone else:

  • saṅghikasaññī: ?
  • vematiko: ?
  • puggalikasaññī: dkṭ

Doing so to personal items:

  • saṅghikasaññī: ?
  • vematiko: ?
  • puggalikasaññī: anāpatti

Anāpatti

  • if they are personal belongings
  • if they are kept or made to be kept indoors
  • if the responsibility is handed over to another
  • if they are left out to dry or intending to relocate them upon return
  • if they are left outdoors due to paḷibodha or āpadā
    • paḷibodha here:
      • when asked by another senior monk to vacate the senāsana (giving it to him)
      • when it is taken over by a non-human or a powerful person
      • when it is occupied by lions / tigers
    • āpadā here: when situations arise that can harm the monk’s life, celibacy, and so on

Nature

This is acittaka, nosaññāvimokkha offence

Aṅga

  1. saṅghikaṁ mañcaṁ vā pīṭhaṁ vā bhisiṁ vā kocchaṁ vā
  2. ajjhokāse santharitvā vā santharāpetvā vā
  3. absence of a paḷibodha
  4. absence of an āpadā
  5. leaving without the expectation of replacing the senāsana upon return
  6. exceeding the leḍḍupāta

    15 - Dutiyasenāsanasikkhāpadaṃ

Yo pana bhikkhu saṅghike vihāre seyyaṃ santharitvā vā santharāpetvā vā taṃ pakkamanto neva uddhareyya na uddharāpeyya anāpucchaṃ vā gaccheyya pācittiyaṃ. If any bhikkhu, having [himself] laid out or having [someone else] lay out, bedding in a dwelling belonging to the community, [and] then, when departing, should not take [it] away or should not have [it] taken away, or should go without asking [someone to put it back], [this is a case] involving expiation.

Background

The Buddha was residing in the Jetavana monastery near the city of Sāvatthi. During this time the Sattarasavaggiya monks had laid out their seyya (beddings) at one temple that had been offered to the Saṅgha and had left the place without putting them away. They did not even get someone else to remove their seyya. Nor did they hand the responsibility of those seyya to someone else. The beddings were later attacked by termites. Knowing this the Buddha laid down the dutiya senāsana training rule prohibiting monks from such irresponsible behavior.

Description

Purpose: to minimize damage to seyyas caused by termites

How to avoid the offense:

  • keeping (/c) them in a protected place
  • handing over the responsibility to a bhikkhu, sāmaṇera, any resident, the donor of the vihāra, or any members of their family

saṅghika vihāra here means:

  • antogabbho (a room) in a saṅghika building
  • sabbaparicchanna guttasenāsana (saṅghika building covered all around)
  • Note: “Vihāroti antogabbho vā aññaṃ vā sabbaparicchannaṃ guttasenāsanaṃ veditabbaṃ”

10 seyya under this rule (identify on exam):

  1. bhisi – mattress (cushions) laid on beds and chairs
  2. cimilikā – mats that are made to protect the floor that has been plastered
  3. uttarattharaṇa – mat that is laid upon chairs and beds to protect them
  4. bhūmattharaṇa – carpets
  5. taṭṭikā – mat made of palm leaves or bark
  6. cammakaṇḍa – animal skin (leather) that is used as a part of the dwelling
  7. nisīdana – sitting cloth with borders
  8. paccattharaṇa – a blanket used to cover the body (But in Gaṇṭhipada, paccattharaṇa are the cloths that are spread upon beds and chairs other than uttattharaṇa)
  9. tiṇasanthāra – spread made out of grass
  10. paṇṇasanthāra – spread made out of leaves

Note: the term seyya, in other places, can refer to beds and chairs as well

Vocab:

  • cimi→masc. name of a fibrous plant from which cloth is made ~
  • skins of animals such as lions and tigers are not allowed for personal use
  • santhāra masc. covering, flooring

Places in which if the seyya is left, one is subject to dkṭ:

  • vihārūpacāra – within the proximity of the vihāra
  • upaṭṭhānasālā - dining hall
  • maṇḍapa – bounded or unbounded shed where usually many monks gather
    • maṇḍapa masc.↔tent; pavilion; marquee
  • rukkhamūla – under a tree

Distance for an offense: going beyond the monastery boundaries

Offenses

Keeping (/c) seyyas in a saṅghika vihāra subjected to termite attacks and leaving beyond the monastery boundaries without the proper procedure: pc, as it poses a threat to both the seyya and the vihāra

Doing so in a vihāra that is not subjected to termite attacks - such as those built on rocks or rock pillars (siluccaya leṇa), well plastered structures (sudhālitta senāsana): anāpatti, though it is customary to hand over responsibility to someone else

If termites are seen climbing from one side of the dwelling: the procedure should be done

Doing so in the vihārūpacāra, upaṭṭhānasālā, maṇḍapa or rukkhamūla: dkṭ, because it only poses a threat to the seyya

Doing so to a bed or chair in any place: dkṭ

As with the paṭhamasenāsana, this is also a tika-pācittiya and tika-dukkaṭa offence

The perception in this regard is saṅghika-/puggalika-saññā (about the seyya)

As with the paṭhama, leaving someone else’s personal property: dkṭ

To one’s own property: anāpatti

Vocab:

  • siluccaya [silā + uccaya]→masc. hill; mountain; lit. pile of stones
  • leṇa [√lī + *aṇa] nt.↔cave; 2 safety; security; lit. hiding

Nature

This is acittaka, nosaññāvimokkha offence

Anāpatti

  • if they are personal belongings
  • if the proper procedure is done
  • intending to relocate it upon return
  • doing so due to a paḷibodha / āpadā

Aṅga

  1. saṅghike vihāre…santharitvā vā santharāpetvā vā
  2. seyyaṁ (seyya being saṅghika)
  3. no paḷibodha
  4. no āpadā
  5. leaving without the intention of relocating the seyya upon return
  6. crossing the boundaries of the monastery

    16 - Anupakhajjasikkhāpadaṃ

Yo pana bhikkhu saṅghike vihāre jānaṃ pubbupagataṃ bhikkhuṃ anupakhajja seyyaṃ kappeyya ‘Yassa sambādho bhavissati, so pakkamissatī’ti, etadeva paccayaṃ karitvā anaññaṃ, pācittiyaṃ. If any bhikkhu, having encroached upon a bhikkhu who has arrived before, should knowingly use a sleeping place in a dwelling belonging to the community [saying]: “He for whom it is [too] cramped, will leave,” having done [it] for just this reason, [and] not another, [this is a case] involving expiation.

Vocab:

  • anupakhajja [anu + pa + √khand + ya]↔ger. (+acc) sneaking in; encroaching; intruding; forcing oneself in; 2 ger. (+acc) entering; going among; going near

Background

The Buddha is residing in the Jetavana monastery near the city of Sāvatthi. During this time Chabbaggiya monks arrive at a good dwelling (senāsana) and take over the entire place. The Theras get the Chabbaggiya monks to hand the dwellings over to them. Then the Chabbaggiya monks thought, “By what means shall we stay in these good dwellings?” Then they thought, “Those who experience inconvenience will leave”. Having thought thus, they went and slept amongst the Theras saying “Venerable Sir, you only get the bed or the chair, we can stay in the remaining areas of the vihāra”. This caused inconvenience to the elderly monks. The Tathāgata having known this laid down the anupakhajja training rule.

Description

anuṭṭhāpanīya: a monk who should not be moved from his dwelling or hindered by others

Hindering: stay too close to the dwelling of an anuṭṭhāpanīya monk or to block its roadway thinking that he may vacate the dwelling due to being obstructed

anuṭṭhāpanīya monks:

  • vuḍḍha (a senior): cannot be moved by a junior
  • gilāna: should not be moved out of compassion
  • those who have been offered permanent dwellings by the saṅgha through a vinayakamma:
    • bhaṇḍāgārika (storekeeper)
    • dhammakathika
    • vinayadhara
    • gaṇavācaka / ganthavācaka (responsible for teaching a certain book, one who teaches a group)

upacāra here means:

  • the proximity of the chair and bed
  • the path from the place one washes the feet to the chair and bed
  • the path from the chair and bed to the bathroom

3 upacāras of the bed / chair:

  • upacāra of the bed or chair: 1½ hattha around them - if the vihāra is smaller, whatever space available around them up to 1½ hattha
  • upacāra of the way to the bed or chair: a 1½ hattha wide path from the place one washes the feet before entering (pādadhovana pāsāṇato) until the bed and chair
  • upacāra of the way from the bed or chair: 1½ hattha wide path from the bed or chair to the toilet

Offenses

With the intention of moving an anuṭṭhāpanīya monk from a saṅghika vihāra, a monk, within one of the 3 upacāras of the bed / chair:

  • lays a seyya: dkṭ
  • sits or lies down:
    • saṅghikasaññī: pc
    • vematiko: pc
    • puggalikasaññī: pc

Outside the upacāras:

  • places a seyya: dkṭ
  • sits or lies down: dkṭ

Doing so in a puggalikavihāra:

  • saṅghikasaññī: dkṭ
  • vematiko: dkṭ
  • puggalikasaññī: anāpatti

Doing so in a puggalikavihāra of another:

  • puggalikasaññī: dkṭ

How are offenses counted? each time one of these actions is done, it is an offense

Doing so within the upacāra of a vihāra, upaṭṭhānasālā (dining hall), maṇḍapa, rukkhamūla or even abbhokāsa:

  • places a seyya: dkṭ
  • sits or lies down: dkṭ

This is a tika-pācittiya, tika-dukkaṭa

The saññā is with regard to the vihāra

Note:

  • even though the offense is sacittaka saññāvimokkha, there can be a tikapācittiya; but when counting offenses another perception is involved; whether it is saṅghika or not, that saññā is irrelevant; 2 saññās

Vocab:

  • visabhāgapuggala→a person with the nature of opposition
  • visabhāga [vi + sa + √bhaj + *a]↔adj. different; opposite; not the same; lit. not sharing

Evarūpena hi visabhāgapuggalena ekavihāre vā ekapariveṇe vā vasantena attho natthi, tasmā sabbatthevassa nivāso vārito. (V-a. III. 46).

Anāpatti

  • if it is a personal vihāra
  • if done due to being sick or oppressed by cold / heat
  • if done due to paḷibodha / āpadā

Nature

This is sacittaka, saññāvimokkha offence (though the saṅghikasaññā does not matter here, the sacittaka and saññāvimokkha is said with regard to the bad intention of encroaching)

Aṅga

  1. saṅghike vihāre: the vihāra being saṅghika
  2. knowing that the monk is an anupaṭṭhānīya
    • Note: here there could be another saññā involved
  3. desire to obstruct (sambādhetukāmatā)
  4. sitting or lying down within the upacāra

    17 - Nikkaḍḍhanasikkhāpadaṃ

Yo pana bhikkhu bhikkhuṃ kupito anattamano saṅghikā vihārā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyaṃ. If any bhikkhu, being resentful and displeased, should drive out a bhikkhu or have [him] driven out from a dwelling belonging to the community, [this is a case] involving expiation.

Vocab:

  • nikkaḍḍhati [nī + √kaḍḍh + a + ti]↔pr. (+acc & +abl) expels (from); throws out (from); removes (from); lit. drags out

Background

The Buddha was residing in the Jetavana monastery near the city of Sāvatthi. During this time the Sattarasavaggiya monks decided to observe vassāna in a particular remote vihāra and started renovating it. The Chabbaggiya monks, seeing the Sattarasavaggiya monks attending to the repairs, went up to them once the repairs were completed and said “Friends, we need the renovated vihāra”, and fought with them and drove the Sattarasavaggiya monks from the vihāra. Then the other monks, who saw them crying and got to know about the issue, informed the matter to the Tathāgata. Then the Buddha laid down the nikkaḍḍhana training rule.

Description

Buildings (vihāra) that have been offered to the Saṅgha belong to every bhikkhu. A bhikkhu has no right to drive out another bhikkhu from a vihāra belonging to the Saṅgha. Therefore, if a bhikkhu drives out another bhikkhu from a saṅghika building out of anger, a pācittiya offence will entail.

Offenses

Driving out physically:

  • through one door: 1 pc
  • through many doors: pc according to the number of doors
  • with one effort: 1 pc
  • with many efforts: pc according to the number of doors

Driving out verbally:

  • one command “leave this vihāra”: 1 pc
  • multiple commands: multiple pc

Getting someone else to drive out:

  • ordering: dkṭ
  • the order is fulfilled: pc for the one who ordered
  • ordering “drive them out from this many doors” / “until the main door”: pc according to the number of doors

Doing so from the upacāra of a vihāra, from the upaṭṭhānasālā, maṇḍapa, rukkhamūla: dkṭ

Taking out (/c) the parikkhāra of another: dkṭ for each parikkhāra - if 1 bundle, 1 dkṭ

Driving (/c) an anupa out: dkṭ Taking an anupa’s parikkhāra out: dkṭ

While driving out someone righteously, if anger arises: anāpatti

Driving out from saṅghika vihāra:

  • saṅghikasaññī: pc
  • vematiko: pc
  • puggalikasaññī: pc

Driving out from puggalika vihāra:

  • saṅghikasaññī: dkṭ
  • vematiko: dkṭ
  • puggalika of someone else: dkṭ
  • personal puggalika: anāpatti

This is a tika-pācittiya, tika-dukkaṭa offense

Saññā is with regard to the vihāra

Anāpatti

  • if it is one’s own private vihāra
  • if they are alajjī, misbehaving bhikkhu / sāmaṇera (na sammā vattanta), they and their requisites can be driven / taken out from the dwelling, but not from the entire monastery
  • bhikkhus who cause fights, quarrels, disputes and arguments and their requisites can be driven out / taken out from the entire monastery, since they may cause schisms

Nature

This is sacittaka, saññāvimokkha offence

Aṅga

  1. bhikkhuṁ: being an upa who does not cause disputes among the Saṅgha etc.
  2. saṅghikā vihārā
  3. kupito anattamano…nikkaḍḍheyya vā nikkaḍḍhāpeyya vā: driving out or getting someone else to drive out, out of anger.

    18 - Vehāsakuṭisikkhāpadaṃ

Yo pana bhikkhu saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdeyya vā abhinipajjeyya vā pācittiyaṃ. If any bhikkhu should [brusquely] sit down or lie down on a bed or seat with detachable legs in a hut with an upper-floor in a dwelling belonging to the community, [this is a case] involving expiation.

Background

The Buddha was residing in the Jetavana monastery near the city of Sāvatthi. During this time, two bhikkhus were residing in a vehāsa kuṭi (a kuṭi with an upper floor) of a saṅghika vihāra. One was living on the upper floor while the other on the floor below. The monk on the upper floor once suddenly sat on an āhaccapādaka bed. Legs of the bed came off and the bed fell onto the monk below. This monk screamed in that instance. Bhikkhus ran to him and inquired, “Friend, why did you shout?” Then the monk explained the issue to the bhikkhus. Knowing the incident, the Buddha laid down the vehāsakuṭi sikkhāpada.

Description

Purpose: it is a dangerous act to sit or sleep on an āhaccapādaka bed or chair on an upper floor of a vehāsakuṭi. Therefore, this training rule has been imposed by the Tathāgata preventing this act.

vehāsakuṭi: a dwelling that has an upper floor with merely the joists fixed but no floor, and stands at a height that does not touch the head of a majjhima purisa - pamāṇamajjhimapurisa (about 4 hattha)

Note:

  • the height of a man is normally 4 times the cubit
  • vehāsa [viha + āya + sa] masc.↔air; sky; heaven

āhaccapādaka mañca / pīṭha: a bed/chair with detachable legs that are not fixed to the frame with nails but simply put together

Offenses

Sitting / lying down on an āhaccapādaka mañca / pīṭha in a saṅghika vehāsakuṭi:

  • saṅghikasaññī: pc
  • vematiko: pc
  • puggalikasaññī: pc

Doing so in a puggalika vehāsakuṭi of another:

  • saṅghikasaññī: dkṭ
  • vematiko: dkṭ
  • puggalikasaññī: dkṭ

Doing so in a puggalika vehāsakuṭi that belongs to another: dkṭ

Doing so in one’s own vehāsakuṭi: anāpatti

Therefore this is a tika-pācittiya, tika-dukkaṭa

Saññā is with regard to the vihāra where the kuṭi is located belonging or not to the saṅgha

Anāpatti

  • if it is avehāsakuṭi (not an upper-floor dwelling)
  • if it is lower than the size of a majjhimapurisa (4 hattha)
  • if the floor below is not used as a dwelling
  • if the upper floor has been floored with compact wooden boards (dāruphalakehi ghanasanthata) or made of limestone
  • if the bed / chair has their legs fixed to the frame using nails (not āhaccapādaka)
  • if one stands intending to take a robe hanging on the wall or to hang something on the wall
  • if it is one’s personal kuṭi

Nature

This is acittaka, nosaññāvimokkha training rule

Aṅga

  1. saṅghike vihāre
  2. uparivehāsakuṭiyā:
    • the upper floor being located at a height that does not touch the head of a man of middle size
    • the floor below being used by monks as a dwelling
  3. āhaccapādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdeyya vā abhinipajjeyya vā

    19 - Mahallakavihārasikkhāpadaṃ

Mahallakaṃ pana bhikkhunā vihāraṃ kārayamānena, yāva dvārakosā aggalaṭṭhapanāya ālokasandhiparikammāya dvatticchadanassa pariyāyaṃ appaharite ṭhitena adhiṭṭhātabbaṃ, tato ce uttariṃ appaharite pi ṭhito adhiṭṭhaheyya pācittiyaṃ. By a bhikkhu who is having a large dwelling built, a layer of two or three coverings can be ordered [to be applied onto the dwelling], [while] standing on [a place which has] few crops, up to the frame of the door for [the purpose of] fixing the bolt, [and] for plastering the window. If he should order more than that, even [when] standing on [a place which has] few crops, [this is a case] involving expiation.

Vocab:

  • ālokasandhi [āloka + sandhi] masc.↔window; window-shutters; lit. breach for light
  • sandhi [saṃ + √dhā + i] masc.↔break; hole; gap; lit. join
  • dvārakosa [dvāra + kosa] masc.↔door frame; doorway
  • kosa↔sheath, cocoon
  • aggalaṭṭhapana nt.↔placing or fixing of a door-bolt or door-panel
  • aggala nt.↔bolt, latch

Background

The Buddha was residing in the Ghoshita monastery in the city of Kosambi. During this time, the caregiver (donor) of Venerable Channa, who was a chief minister, constructed a vihāra for him. Venerable Channa started to repeatedly cover the roof of the completed vihāra. He repeatedly plastered the walls as well. The building that could not bear its weight collapsed. Then Venerable Channa started collecting grass and firewood and spoiled the barley field of a brahmin during the process. Then the brahmin started to bad mouth monks. Having known the incident, Buddha laid a training rule prohibiting monks from repeatedly covering the roof or plastering the walls of a kuṭi.

Description

A monk, having a vihāra constructed by a donor, must not have it built near harita fields.

IIT - Nissayamuttaka Course

harita fields: pubbaṇṇa / aparaṇṇa crop fields

harita: pubbaṇṇa and aparaṇṇa grains - both the plants and the seeds

  • pubbaṇṇa: seven types of grains - sāli, vīhi, yava, godhuma, kaṅgu, varaka and kudrūsaka
  • aparaṇṇa: grains other than pubbaṇṇa - mugga, māsa, tila, etc

Thatching the roof:

5 materials allowed for thatching:

  1. iṭṭhakā (clay tiles or bricks)
  2. silā (stones)
  3. sudhā (limestone)
  4. tiṇa (grass)
  5. paṇṇa (leaves)

While giving the orders for thatching, the monk should be standing where he can be seen by the person who is sitting either:

  • on the central beam of the roof (piṭṭhivaṃsa)
  • or on the pinnacle of the roof (kūṭāgāraethūpikā)
  • or sitting on the edge of the roof border (chadanamukavaṭṭiyanta)

Vocab:

  • vaṃsa masc.↔bamboo
  • piṭṭhi [pa + √ṭhā + i]↔fem. back; lit. what stands forward; 2 fem. top; upper side; lit. what stands forward; 3 fem. surface; lit. what stands forward

Plastering the walls:

Area normally plastered in order to be strengthened:

  • around the door frame (yāva dvārakosā aggalaṭṭhapanāya): 2½ hattha around it
  • around the window frame (ālokasandhiparikammāya): the width of the window on all sides from the window frame

7 colourings and designs allowed:

3 colors:

  1. setavaṇṇa - to apply white colour
  2. kāḷavaṇṇa - to apply black colour
  3. gerukaparikamma - to apply soft brownish-coloured powder

4 designs:

  1. mālākamma - to draw designs of garlands
  2. latākamma - to draw designs of creepers
  3. makaradantaka – to draw shark’s tooth pattern
  4. pañcapaṭika – to draw a design of the shape of five fingers of palm in five colours

Vocab:

  • geruka [giri + *uka] nt.→red chalk; red ochre; lit. from the mountain

Offenses

During the first 2 times the roof is thatched, the monk can stand: near the kuṭi

During the 3rd covering: he must leave the vicinity of the kuṭi

If he does so while standing too close to the vihāra: dkṭ, as it may collapse

Giving orders to cover the roof while standing on harita fields: dkṭ

Thatching more than 3 times: pc

How offenses are counted: every clay tile / stone / lump of limestone / handful of grass / leaf used

Plastering the areas recommended around the doors and windows more than 3 times: anāpatti

Plastering other areas of the walls 3 times: anāpatti

Plastering other areas of the walls more than 3 times: srthdpn: some say pc, while 3 gaṇṭhipadas say dkṭ, since only a prohibition was laid down

Srthdpn:

  • all teachers agree one can plaster those areas around the doors and windows as much as one likes, since the Buddha recommended it
  • plastering other areas more than 3 times is prohibited but the offense is not given:
    • some say: pc
    • 3 gaṇṭhipadas: dkṭ, since only a prohibition was laid down

“Punappunaṃ chādāpesi, punappunaṃ limpāpesīti imasmiṃ vatthusmiṃ uppannadosena sikkhāpadassa paññattattā lepaṃ anujānantena ca dvārabandhassa samantā aḍḍhateyyahatthappamāṇeyeva padese punappunaṃ lepassa anuññātattā tato aññattha punappunaṃ limpentassa vā limpāpentassa vā bhittiyaṃ mattikāya kattabbakiccaṃ niṭṭhāpetvā puna catutthalepe dinne pācittiyena bhavitabba”nti vadanti. Gaṇṭhipadesu pana tīsupi “punappunaṃ lepadānassa vuttappamāṇato aññattha paṭikkhittamattaṃ ṭhapetvā pācittiyassa avuttattā dukkaṭaṃ anurūpa”nti vuttaṃ. (Srd-ṭ. III. 32).

Is it 3 times after the initial one, or 3 times in total? → 3 times after the initial plastering, totalling 4

Thatching the roof that has already been thatched 3 times:

  • atirekasaññī (thinking that the allowed times for roofing has been exceeded): pc
  • vematiko: pc
  • ūṇakasaññī (thinking that the allowed times for roofing has not been exceeded): pc

Thatching the roof that has not been thatched 3 times yet:

  • atirekasaññī: dkṭ
  • vematiko: dkṭ
  • ūṇakasaññī: anāpatti

Therefore this is a tika-pācittiya, duka-dukkaṭa offense

This is acittaka, nosaññāvimokkha offense

Anāpatti

If the kuṭi is saññācika (built by the monk without a donor):

Navame “mahallako nāma vihāro sasāmiko”ti vuttattā saññācikāya kuṭiyā anāpatti. (Srd-ṭ. III. 31).

  • if it is not for the purpose of dwelling place
  • if it is built for another
  • if it is built using personal wealth
  • if it is a leṇa / guhā / tiṇakuṭi
    • leṇa (a dwelling made by digging a mountain or by building a wall beneath an overhanging rock and which has a door), guhā (a tunnel, mountain cave or earth cave)
    • tiṇakuṭi (dwelling made of leaves)

    • Leṇanti dvārabaddhaṃ. (Kṅkh-pu-ṭ. 372)

Aṅga

  1. Mahallakaṃ pana bhikkhunā vihāraṃ: being a mahallaka vihāra
  2. being a vihāra that is built for the purpose of one’s own dwelling
  3. tato ce uttari appaharitepi ṭhito adhiṭṭhaheyya: ordering more than three times to cover the roof

    20 - Sappāṇakasikkhāpadaṃ

Yo pana bhikkhu jānaṃ sappāṇakaṃ udakaṃ tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā, pācittiyaṃ. If any bhikkhu should knowingly pour out, or should have [someone else] pour out, water containing living beings on grass or clay, [this is a case] involving expiation.

Background

The Buddha was residing at the Aggalāva Cetiya in the city of Āḷavi. During this time, the bhikkhus who were residing in the city of Āḷavi, while constructing monasteries, poured water containing worms onto grass and clay, and got others to do so. They were aware that living beings were in such water and they would eventually die by pouring. Having known this the Buddha laid down the sappāṇaka training rule.

Description

Purpose: to prevent pouring of water containing living beings onto grass or soil in the absence of intention of killing (vadhaka cetanā); if intentionally it would fall under pc 71

Does the number of offenses increase when more living beings die? no, offenses are not according to the number of animals killed

What is the difference between this sappāṇaka rule and that which is found in the seventh vagga?

This rule is enforced to prevent the destruction of aquatic beings due to external usages such as construction (bāhiraparibhoga), while the latter was laid to minimize the damage to aquatic beings due to monks’ personal use, such as bathing or drinking (attano paribhoga)

Dasame imassa sikkhāpadassa “siñceyya vā siñcāpeyya vā”ti bāhiraparibhogavasena paṭhamaṃ paññattattā “sappāṇakaṃ udakaṃ paribhuñjeyyā”ti sikkhāpadaṃ attano nahānapānādiparibhogavasena paññattanti veditabbaṃ. Tasmiṃ vā paṭhamaṃ paññattepi attano paribhogavaseneva paññattattā puna imaṃ sikkhāpadaṃ bāhiraparibhogavaseneva paññattanti gahetabbaṃ. (Srd-ṭ. III. 33-4)

Offenses

Knowing that aquatic beings inhabit the water, pouring (/c) it onto grass or clay, understanding that it may kill the aquatic beings: pc

Pouring water from a pot in one attempt without breaking the line of water: 1 pc

Doing so in many attempts breaking the line: multiple pc according to the number of attempts

Redirecting a stream of water onto the ground: pc

Making a dam and redirecting water through many channels: pc according to the number of channels

Dumping large heaps of grass or clay into water that contains living beings: pc, but only if they could die due to such act

Dumping them in a big body of water where living beings would not die: anāpatti

Dumping them with many attempts: pc according to the number of attempts

Pouring water with animals that won’t die on soil (such as frogs): anāpatti

Pouring sappāṇakaudaka on the ground:

  • with sappāṇakasaññā (the thought that there are living beings in the water which could die due to the pouring of the water): pc
  • with vematika: dkṭ
  • with appāṇakasaññā: anāpatti

Pouring appāṇakaudaka:

  • with sappāṇakasaññā: dkṭ
  • with vematika: dkṭ
  • with appāṇakasaññā: anāpatti

Therefore it is ekaka-pācittiya and tika-dukkaṭa

This is a sacittaka, saññāvimokkha offense

Aṅga

  1. jānaṃ: knowing that pouring water would kill the living beings who are in it
  2. sappāṇakaṃ udakaṃ: presence of living beings in the water
  3. (3). Water that could cause death if such an act is committed. (?) #q 🙋🏼‍♂
  4. tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā: pouring onto grass or clay sans intention of killing