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Ratanavagga

Pācittiya types introduced in this chapter

  • 1 bhedanaka pācittiya: sūcighara
  • 5 chedanaka pācittiya: mañcapīṭha, nisīdana, kaṇḍupaṭicchādi, vassikasāṭika, nandatthera
  • 1 uddālanaka pācittiya: tūlonaddha
  • note: with nissaggiya pācittiyas, we could say there are 4 special types of pācittiyas

Rāja- / antepura- sikkhāpadaṁ

background

Pāli rule

Yo pana bhikkhu rañño khattiyassa muddhābhisittassa anikkhantarājake aniggataratanake pubbe appaṭisaṃvidito indakhīlaṃ atikkameyya, pācittiyaṃ. If any bhikkhu, without prior announcement, crosses the boundary post of a noble consecrated king’s bedroom when the king and queen have not departed, it is a case involving expiation.

description

  1. muddhābhisitta khattiya rājā

    • muddhābhisitta: consecrated via khattiya abhiseka
    • khattiya: of the warrior clan (khattiya)
      • of pure lineage for seven generations
        • ubhato sujāto, mātito ca pitito ca saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakuṭṭho jātivādena
    • rājā: a king

  2. sayanighara

    Enclosed space with the king’s bed, even if only with cloth screens.

    • yattha katthaci rañño sayanaṃ paññattaṃ hoti, antamaso sāṇipākāraparikkhittampi

  3. anikkhantarājake

    • The occasion in which the king has not left
      • anikkhanto rājā ito ti anikkhantarājakaṃ

  4. aniggataratanake

    • The occasion in which the queen consort (mahesī, consecrated, brings pleasure to king) has not left
      • ratanaṃ vuccati mahesī, aniggataṃ ratanaṃ ito ti aniggataratanakaṃ

  5. appaṭisaṁvidito

    • Unnanounced: One who has not informed the king or queen about his arrival.

āpattivāra

  • entering the room unannounced while king and queen are present: pc
  • crossing the threshold (ummāra / indhakhīla) with one step: dkṭ
  • doing so with the second step: pc

anāpattivāra

  • Paṭisaṃvidite: Entering after informing in advance. (:q: add as vocab)
  • Na khattiyo hoti: King not of warrior clan.
  • Na khattiyābhisekena abhisitto hoti: King not consecrated by warrior customs. (:q: add as term)
  • Rājā sayanigharā nikkhanto hoti: King has left the bedroom.
  • Mahesī sayanigharā nikkhantā hoti: Queen consort has left the bedroom.
  • Ubho vā nikkhantā honti: Both king and queen have left.
  • Na sayanighare: Entering a place not designated as a bedroom.

aṅga

other elements

Citta and Saññā: sacittaka, saññāvimokkha

Āpatti and its saññā: -pācittiya, -dukkaṭa

Kusalattika and vedanāttika: akusalacitta, vedanā

Vajja: lokavajja

Kiriya: kiriya

Samuṭṭhāna: kāya-citta

Kamma: kāyakamma

vocabulary

  1. gahaṇika

    • adj. related to womb; concerning conception √gah + aṇa + ī + ka
    • adj. concerning digestion ✗

  2. sāṇi

    • fem. Sunn hemp cloth; lit. made of hemp saṇa + *i
    • fem. screen; curtain; lit. made of hemp
    • sāṇī fem. screen; curtain; lit. made of hemp saṇa + *ī

  3. pākāra

    • masc. enclosure; screen pa + ā + √kar + *a
    • masc. encircling wall; embankment; rampart pa + ā + √kar + *a

Ratana-sikkhāpadaṁ

background

Pāli rule

Yo pana bhikkhu ratanaṃ vā ratanasammataṃ vā, aññatra ajjhārāmā vā ajjhāvasathā vā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṃ. Ratanaṃ vā pana bhikkhunā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṃ, ‘Yassa bhavissati, so harissatīti. Ayaṃ tattha sāmīci. If any bhikkhu picks up or has someone pick up a treasure or what is considered a treasure, except within a monastery or dwelling, it is a case involving expiation. Within ārāma or āvasatha, it must be kept aside, thinking, “He to whom it belongs will take it.

description

  1. 10 ratana

    • Muttā: Pearl
    • Maṇi: Gem
    • Veḷuriyo: Cat’s eye, lapis lazuli
    • Saṅkho: Conch shell
    • Silā: Semi-precious stone
    • Pavālaṃ: Coral
    • Rajataṃ: Silver
    • Jātarūpaṃ: Gold
    • Lohitaṅko: Ruby
    • Masāragallaṃ: Emerald, sapphire, crystal

    mem aid: a pearl studded gem on a drawn cat with blue eyes painted by pencil (lapis) on the surface of a conch-shell lying inside a semi-precious stone (amethyst) surrounded by a coral snake with red strips, locked inside a silver casket locked by a golden key with a ruby on its handle on the neck of sara going to a gala.

  2. ratanasammata

    Consumable/usable objects (e.g.: thread, cloths, caps, umbrellas).

  3. ārāma and its boundary

    • parikkhitta (enclosed monastery): the enclosure marks the boundary
    • aparikkhitta (unenclosed monastery): 2 leḍḍupātā from the furthest / outermost dwelling
      • :q: is it measured like an unenclosed village (gharupacara>gama>gamupacara)?

  4. āvasatha and its boundary

    • Monk’s dwelling (temporary or permanent)
      • Parikkhitta: the enclosure marks the boundary
      • Aparikkhitta: suppapāta / musalapāta from door

    (:q: clarify)

  5. safekeeping procedure inside monastery

    • Examine object’s characteristics (unwrap, count money); if akappiya, some suggest not to take it directly, but to have an upāsaka take it
    • Announce: “May the person whose belonging is lost come!” (yassa bhaṇḍaṃ naṭṭhaṃ so āgacchatū)
    • Verify owner’s description; hand over if matched, else advise to search elsewhere.
    • Delegate: If leaving monastery, hand it over to suitable monk (lajjī, kukkuccaka) or layperson, not a restless monk (lolajātika)
    • Use: If owner doesn’t appear, use for communal purposes (e.g., stupa, pond); inform owner and transfer merits if they return
    • Compensate: If owner is unhappy, request equivalent from others to return.

  6. safekeeping procedure when travelling alone on an empty road (acc. to Kurundi)

    • sit nearby and wait
    • if owners come: inform
    • if owners don’t come: act appropriately
      • srtdpn:
        • if ratana: walk away without expectation (nirāpekkhagamanaṁ)
        • if ratanasammata:
          • if anāmasa: leave it thinking there is no owner
          • if āmasa: you can collect it thinking there is no owner
      • vmtvndn:
        • if unallowable object:
          • show it to a suitable lay devotees, etc. and arrange for it to be used in a meritorious manner (such as renovating a pagoda, etc.)
          • or walk away without expectation
        • if allowable object: you can collect it with paṁsukūlasaññā
    • :q: incomplete, add more information and clarify

  7. bhaṇḍāgārasīsena gahaṇaṃ / gāhāpaṇaṃ

    Collect / making sb collect something with the intention of safekeeping it

āpattivāra

  • collecting or having sb collect ratana / ratanasammata for safekeeping outside ārāma / āvasatha: pc
  • doing so within ārāma / āvasatha: anāpatti: yassa bhavissati so harissati
  • doing so to the property of the monk’s mother who is a lay woman: pc
  • not taking a ratana / ratanasammata in the monastery: seems to be anāpatti (offense not mentioned) (:q: clarify)

anāpattivāra

  • ratanaṃ / ratanasammataṃ ajjhārāme / ajjhāvasathe nikkhipati: collecting or having someone collect within ārāma / āvasatha for safekeeping
  • ratanasammataṃ vissāsaṃ gaṇhāti: taking allowable ratanasammata out of trust
  • ratanasammataṃ tāvakālikaṃ gaṇhāti: taking allowable ratanasammata for temporary use
  • ratanasammataṃ paṃsukūlasaññissa: taking allowable ratanasammata as discarded

aṅga

  • Ananuññātakaraṇaṃ – absence of an approved reason to protect the object
  • Parasantakatā – object being owned by another (lay person)
  • Vissāsaggāhapaṃsukūlasaññānaṃ abhāvo – not taking out of trust, (not taking for temporary use) and absence of the perception that the object has been discarded
  • Uggahaṇaṃ vā uggahāpanaṃ vā – collecting or making someone else collect it

other elements

Citta and Saññā: acittaka, nosaññāvimokkha

Āpatti and its saññā: not mentioned

Kusalattika and vedanāttika: ticitta, tivedanā

Vajja: paññattivajja

Kiriya: kiriya

Samuṭṭhāna: kāya, vācā, kāya-vācā, kāya-citta, vācā-citta, kāya-vācā-citta

Kamma: kāyakamma or vacīkamma

vocabulary

  1. sammata

    • regarded as ratana
    • esteemed

Vikālegāmapavisana-sikkhāpadaṁ

background

  • part 1 – Jetavana, Chabbaggiyas, tiracchānakathā in the village hall
    • Tathāgata: Jetavana, Sāvatthi
    • Chabbaggiyas visited a village during the vikāla, sat at the village hall, and engaged in various worldly talks
    • People criticized
    • bhikkhus informed the Buddha
    • Buddha reprimanded the Chabbaggiyas and declared the rule – yo pana bhikkhu vikāle gāmaṃ paviseyya, pācittiyaṁ
  • part 2 – Kosala to Sāvatthi, thieves, anāpucchā
    • bhikkhus travelling from Kosala to Sāvatthi reached one village in the evening
    • People invited them in
    • the bhikkhus were concerned about the rule and did not enter the village
    • thieves attacked them
    • the monks went to Sāvatthi and informed other monks, who informed the Buddha
    • the Buddha amended the rule – yo pana bhikkhu anāpucchā vikāle gāmaṃ paviseyya, pācittiyaṁ
  • part 3 – Kosala to sāvatthi, thieves, santaṁ bhikkhuṁ
    • one monk, travelling from Kosala to Sāvatthi, reached one village in the evening
    • People invited him in
    • the monk was concerned about the rule and did not enter
    • thieves attacked him
    • he went to Sāvatthi and informed the other monks, who then informed the Buddha
    • the Buddha amended the rule – yo pana bhikkhu santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ paviseyya, pācittiyaṁ

  • part 4 – snake bite, fire, aññatra tathārūpā accāyikā karaṇīyā

    • a monk got bitten by a serpent
    • another monk went to the village to fetch fire but, concerned about the rule, did not enter
    • the Buddha was notified and amended the rule for the final version

Pāli Rule

Yo pana bhikkhu santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ paviseyya, aññatra tathārūpā accāyikā karaṇīyā, pācittiyaṃ. (If any bhikkhu, not having informed a present bhikkhu, enters a village at the wrong time, except with an appropriate urgent duty, it is a case involving expiation).

description

  1. vikāla – definition

    Time from noon’s end to dawn the next day (Vikālo nāma majjhaṇhike vītivatte yāva aruṇuggamanā).

  2. santa / asanta bhikkhu – definition

    • santa (√as): a “present” monk; one who is within savanūpacāra (~12 cubits) (normally in the monastery, but not necessarily)
    • asanta: an “absent” monk; one who requires search or special approach (beyond savaṇūpacāra)
    • (:q: acc. to the background story, even after the allowance for informing a santa bhikkhu had been laid down, the monk did not enter the village, even though he was alone, so it seems that if there was no other bhikkhu to inform, one could not enter the village. has it changed?)

  3. pariccheda and upacāra

    1. measurements

      • majjhima purisa leḍḍupāta (lḍp): the distance of a stone-throw (where it first hits the ground) with stretched arm by a young man of average strength (thāma majjhima purisa)
        • stone size: can be held with 1 hand
        • throw: just as a young man throws a stone to demonstrate their strength
          • not “upwards” like shooing a crow (Suttantika follows this method)
          • not an “underarm-throw” like throwing water
        • distance: excluding the distance the stone rolls after hitting the ground
      • suppapāta: a woman’s winnowing-fan throw
      • sammuñjanī pāta: a woman’s broom-throw
      • musalapāta: pestle-throw (woman’s or average man, per commentaries)
      • bhājanadhovana udakapāta: woman’s washing water-throw from the gharapariccheda (rainwater line)

    2. 2 upacāras

      • abbhantara upacāra (internal vicinity): area of the village itself, which is marked by the fence or the parikkheparahaṭṭhāna
        • in the context of avippavāsa sīmā, gāmūpacāra in “ṭhapetvā gāmañca gāmūpacārañca” means abbhantara upacāra
      • bāhira upacāra (external vicinity)
        • parikkhitta gāma: 1 lḍp from the indakhila
        • aparikkhitta gāma: 1 lḍp from the gāmūpacāra
      • kkvtrn: both are indicated in the Pārājikāpāḷi
        • gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto

    3. ghara, its pariccheda and upacāra

      • ghara: house – area marked by the line made when rainwater falls from the eaves
      • gharapariccheda: the line itself
      • gharūpacāra: house’s vicinity
        • parikkhitta: the area delimited by the enclosure
        • aparikkhitta: a suppapāta / sammuñjanī pāta / bhājanadhovanaudakapāta from the door of the house
          • :q: what about the musalapāta? it appears in the measurement of the monastery but not here

    4. gāma, its pariccheda and upacāra

      1. gāma – 10 types

        • number of kuṭis
          • ekakuṭiko gāmo: one-hut village
          • anekakuṭiko gāmo
            • dvikuṭiko gāmo: two-hut village
            • tikuṭiko gāmo: three-hut village
            • catukuṭiko gāmo: four-hut village
        • manussa
          • samanusso gāmo: human-inhabited village
          • amanusso gāmo: 3 types
            • non-human village (e.g., yakkha nagara) with visible shops; informing required.
            • abandoned village
              • with intent to return: retains village status
              • without intent to return: loses village status, no informing needed
        • boundary
          • parikkhitto gāmo: bounded village (mostly (3/4) surrounded by at least thorny branches)
          • aparikkhitto gāmo: unbounded village
        • niviṭṭha
          • gonisadiniviṭṭho gāmo: village with scattered house groups, like clusters of cows
          • atirekacatumāsaniviṭṭho sattho gāmo: caravan settled for at least 4 months
        • note:
          • a newly established village is not so until people start residing there 2

      2. parikkhitta gāma, its pariccheda and ūpacāra

        • gāma: area delimited by the boundary
        • gāmapariccheda: the boundary itself
          • gāma parikkheparahaṭṭhāna: place suitable for building a wall around an unfenced village
            • parikkhepa: wall, fence
        • gāmūpacāra: area (and its perimmeter) up to 1 majjhimapurisaleḍḍupāta (ldpt) from the boundary outward (never used in vinaya)
          • if no indakhīla: from the ummāra, the midpoint between doorposts or fence edges
          • if 1 gate with indhakhīla (pillar at gate center, half underground, half above): 1 ldpt outward from the indhakhīla
          • if multiple gates with indhakhīlas: from the innermost gate’s indakhīla

          • 2——————–—2

            2
            1-–—1
            1-–—1
            2

            2——————–—2

            1: gāmapariccheda / gāmaparikkheparahaṭṭhāna 2: gāmūpacāra

      3. aparikkhitta gāma, its pariccheda and upacāra

        • gāma: 1 lḍp from the gharūpacāra of the outermost buildig

        • gāmūpacāra: 1 lḍp from the gāmapariccheda

           <span class="underline"><span class="underline"><span class="underline"><span class="underline">\_\_</span></span></span></span>
/outermost \\       /<sub>building</sub>\_\_\_\\  woman's    . |         | . water-throw    . |       \_ | . from water-line    . |      | || .    |
     &#x2026;&#x2026;&#x2026; &#x2026;&#x2026;..(1 lḍp)&#x2026;&#x2026;.. &#x2026;&#x2026;..(1 lḍp)&#x2026;&#x2026;..   arañña -> water-line            |                       |                       |   (ghara)          gharupacāra           gāmapariccheda            gāmūpacāra
	 1 suppapātādi         (abbhantarūpacāra)       (bāhirūpacāra)
	   from door         (parikkheparahaṭṭhāna)
        • note: this is acc. to P and P-a

    5. monastery, its pariccheda and upacāra

      • vihāra / ārāma / senāsana: where upasampannas reside
        • gāmanta senāsana: village monastery
        • araññaka senāsana: forest monastery
        • note: senāsana sometimes means a building while other it means a monastery – āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni
      • vihārapariccheda / vihārabbhantarūpacāra: perimeter of the monastery
        • vihāraparikkheparahaṭṭhāna: place suitable for a fence in an unfenced monastery
      • vihārūpacāra / vihārabāhirūpacāra: vicinity of the monastery

      1. measuring

        • parikkhitta vihāra: area within the vihārapariccheda
          • pariccheda / abbhantarūpacāra: the fence
          • upacāra (bāhirūpacāra): 1 lḍp from the pariccheda
            • sometimes applicable (using chatta)
        • aparikkhitta vihāra
          • pariccheda / abbhantarūpacāra / parikkheparahaṭṭhāna: 1 lḍp from the upacāra of the outermost senāsana or from the cetiyaṅgaṇa / bodhiyaṅgaṇa
            • outermost senāsana: kuṭi, dānasālā, gilāna sālā, etc
            • senāsana’s pariccheda: same as ghara’s
            • cetiyaṅgaṇa / bodhiyaṅgaṇa: no upacāra mentioned
          • upacāra (bāhirūpacāra): 1 lḍp from the pariccheda
        • notes:
          • ajjhārāmo nāma parikkhittassa ārāmassa antoārāmo, aparikkhittassa upacāro. ajjhāvasatho nāma parikkhittassa āvasathassa antaāvasatho, aparikkhittassa upacāro
            • upacāra: here abbhantara
          • anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṃ dhāretuṃ
            • upacāra: here abbhantara

    6. discussions

      • gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto
        • comm. (norm): the aparikkhitta sentence defines gāma, not gāmūpacāra; otherwise, they both become the same, leading to confusion
        • some say it defines gāmūpacāra (as the sentence directly says it) but the comm. questions it, saying that if so, both gāma and its upacāra would be the same; conclusion: it defines gāma, and the upacāra must be taken from the first sentence (another ldpt); gāma should bigger than gharupacāra

    7. extra notes

      • land plot owner by someone can be considered as a visuṁgāma; complicated matter

    8. clarifications

      • MN: pariccheda to paricheda
      • vinaya: if monastery unbounded, pariccheda is the outermost senāsana (not a lḍp from it)
      • parikkhitta: fenced in
      • parikkhepa: fence
      • pariccheda: boundary, perimeter
        • 1 lḍp from the outermost building
        • or the outermost building

    9. dhutaṅga-related

    10. arañña – 3 methods

      • arañña / agāma: a place that is not a village / monastery or their vicinity
        • Vinaya: all excluding the village and its vicinity – ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ araññaṃ
          • monastery and its vicinity should be included here (tbc)
          • they add a ldp to a parikkhitta gāma as well
        • Abhidhamma: all areas beyond the indakhīla – nikkhamitvā bahi indakhīlā, sabbametaṃ araññaṃ
          • taking agāma literally (without including its upacāra)
        • Suttanta: applicable in dhutaṅga
          • araññaka senāsana: 500 dhanu (bow-lengths) from the village – āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchimaṁ

    11. TODO measuring the 500 dhanus

      • dhanu / ācariyadhanu: bow with its string tense (4 vidatthi)
        • srtdpn: some:
          • 9 pakatipurisavidatthi before string
          • 4 pakatipurisavidatthi with the string
        • pakatipurisavidatthi
          • if ~8 inches / 20 cm:
            • 1 dhanu: 80 cm
            • 500 dhanu = 400 meters
          • if ~7 inches / 17.5 cm:
            • 1 dhanu: 70 cm
            • 500 dhanu = 350 meters
          • me: pakati is a normal man so 8 inches is too small; maybe 10 inches (25 cm)
            • if ~10 inches / 25 cm:
              • 1 dhanu: 1 meter
              • 500 dhanu 500 meters
      • Vinaya-a: 500 dhanu from the gāmapariccheda to the vihārapariccheda (without the lḍp)
        • here, the upacāra of the outermost senāsana or the criyaṅgaṇa / bodhiyaṅgaṇa is taken as gāmapariccheda, not a lḍp from that
          • vsm: sace pana vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhi vā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbanti vinayaṭṭhakathāsu vuttaṃ
            • if the monastery is unbounded, the boundary is the furthermost senāsana, or a building like the dining hall or a place where monks gather regularly or compound of a Bodhi Tree or a Cetiya (sannipāta ṭhāna) senāsana, dāna/aggi sāla, dhuvasannipātaṭthāna, cetiyaṅgana / bodhiyaṅgana

      (b). MN-a: – According to this method, the five hundred dhanu must be measured from the village boundary up to the monastery boundary. Under this method, the boundary of a monastery is as what was taught earlier.
      (i). If the monastery is bounded, its enclosure is its boundary.
      (ii). If the monastery is unbounded, the distance of a leḍḍupāta from the further most senāsana or Bodi compound, etc., is its boundary.

      This idea becomes clear from the explanations found in the Vinaya commentary and the sub-commentary.

      Araññalakkhaṇaṃ adinnādānavaṇṇanāyaṃ vuttaṃ. Ayaṃ pana viseso – sace vihāro parikkhitto hoti, parikkhittassa gāmassa indakhīlato aparikkhittassa if the monastery is bounded, from the indakhila of the gāma parikkhepārahaṭṭhānato paṭṭhāya yāva vihāraparikkhepā minitabbaṃ. Sace if unbounded, from the place where parikkhepa should be place until the parikkhepa of the monastery vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā if monastery is unbounded, from whatever is the first building dhuvasannipātaṭṭhānaṃ vā bodhivā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ even if far, paricchedaṃ katvā minitabbaṃ. 21 having made (that place) the boundary, it should be measured

      Parikkhepārahaṭṭhānatoti ettha “parikkhepārahaṭṭhānaṃ nāma dve leḍḍupātā”ti vadanti, taṃ na gahetabbaṃ. Aparikkhittassa pana gāmassa pariyante ṭhitagharūpacārato paṭṭhāya eko leḍḍupāto parikkhepārahaṭṭhānanti idamettha sanniṭṭhānaṃ. Teneva visuddhimaggepi vuttaṃ “aparikkhittassa paṭhamaleḍḍupātato paṭṭhāyā”ti.

      Sabbapaṭhamanti gāmābhimukhadisābhāgato sabbapaṭhamaṃ. Taṃ paricchedaṃ katvāti taṃ paṭhamasenāsanādiṃ paricchedaṃ katvā. Idañca vinayadharānaṃ matena vuttaṃ, majjhimabhāṇakānaṃ having made the first senāsana,etc the boundary; acc. to vinayadharass matena pana “senāsanādīnaṃ upacāre ṭhitassa ekaleḍḍupātaṃ muñcitvā minitabba”nti acc. to majjhima bhanakas, standing on the upacāra, excluding 1 lḍp from that senāsana, it should be measured majjhimabhāṇakā vadanti. Teneva majjhimanikāyaṭṭhakathāyaṃ “vihārassapi gāmasseva upacāraṃ in MN-a: ‘ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabba”nti vuttaṃ.22

      note: parikkheparahatthana, pariccheda, abbhantaraupacāra: 1 ldp from the upacāra of the last house vinaya: from parikkheparahatthana of the village to the upacara of the last dwelling MN-a: from parikkheparahatthana of the village to 1 ldp from the upacara of the last dwelling

      According to this explanation, the phrase “vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabbaṃ” must be understood as 7 “if the monastery is unbounded, as in the case of an unbounded village, first the boundary of the unbounded monastery must be measured, that is to say by measuring a leḍḍupāta from the furthest dwelling, etc. Then the distance between the two leḍḍupātas must be measured.”
      This idea is clear from the phrase “majjhimabhāṇakānaṃ matena pana senāsanādīnaṃ upcāre ṭhitassa ekaleḍḍupātaṃ muñcitvā minitabbaṃ” found in the Sāratthadīpanī.
      Here, leḍḍupāta means the leḍḍupāta measured from the vicinity of the furthest house of the village and the leḍḍupāta measured from the furthest dwelling, etc., of the monastery.

      This Majjhima Nikāya commentary method differs from the Vinaya commentary method only in the case of an unbounded monastery. According to the Vinaya method, the distance should be measured from the boundary of the village to the furthest dwelling, etc., of the monastery. There is no need of measuring a leḍḍupāta from the furthest dwelling etc. According to the Vinaya method, the boundary of an unbounded monastery is its furthest dwelling, etc., – “Sace pana vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhi vā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbanti vinayaṭṭhakathāsu vuttaṃ.”
      When discussing about monks residing in forest monasteries in Suttas, the arañña, the arañña senāsana, and the āraññika bhikkhu must be understood according to the Majjhima Nikāya Aṭṭhakathā method. The Sutta method provides the definition for an arañña senāsana. Accordingly, the arañña and the āraññika bhikkhu must be understood. The area starting from the minimum required distance for an arañña senāsana should be considered the “arañña.” A bhikkhu residing in that area is an āraññika bhikkhu.

      notes: some theras: even if the monastery is not araññika, if one lives beyond that distance, it can be considered araññikanga; others say: monastery itself should be araññika

      It is not compulsory for the arañña areas defined above to contain jungle, unlike in general worldly usage. Procedure (vidhāna) In the case of the āraññikaṅga dhutaṅga, the arañña must be considered according to the ancient Majjhima Nikāya Aṭṭhakathā method. Therefore, a bhikkhu who has observed the āraññikaṅga must break the dawn in a monastery where there is a distance of at least five hundred bow-lengths between the two leḍḍupāta points – one from the village vicinity and one from the monastery vicinity. Even if the village is close to the monastery, and even if the residents of the monastery can hear the sounds of people in the houses, if the path is not direct due to rocks or other obstacles, the five-hundred bow-lengths must be measured along the natural pathway. Even if one must travel 8 by ship or boat to reach the village, the bow-lengths must be measured along that required route. If a village is near, and although the main road is more than five-hundred bow-lengths, the distance is not that far when measured by small paths. If a bhikkhu observes the āraññikaṅga in such a dwelling by considering only the distance of the main road and ignoring the small paths, such a bhikkhu is called a “dhutaṅga cora”. Therefore, the distance between the village and the monastery must be measured along the closest possible natural route. If a bhikkhu who has observed the āraññikaṅga has an ailing preceptor or teacher, and if the necessary comfort is not available in the forest, he must be taken to a village monastery for caretaking. However, to uphold the araññikaṅga austerity practice unbroken, the bhikkhu must leave the village monastery before dawn and break the dawn in the arañña. However, if the teacher’s ailment worsens exactly at the time of dawn, he must be attended to. The monk must not strive to keep the austerity practice pure in such occasions. This idea has also been clearly stated in Ṭīkās. Vihārassapi gāmasseva upacāraṃ nīharitvāpaṇḍitā hi mātāpitūnaṃ ācariyupajjhāyānaṃ vā kātabbaṃ anuggahaṃ ajjhupekkhitvā dhutaṅgasuddhikā na bhavanti.23 Wise bhikkhus do not neglect the assistance that should be rendered to parents and to their teachers, in order to keep the austerity practice pure.

    12. Eight Key Concepts to Understand

        1. Village (Gāma) – 10 Types

        2. Ekakuṭiko gāmo – village of one house/kuṭi (existed in Malaya region of ancient Sri Lanka)
        3. Dvikuṭiko gāmo – village of two houses/kuṭis
        4. Tikuṭiko gāmo – village of three houses/kuṭis
        5. Catukkuṭiko gāmo – village of four houses/kuṭis
          • Note: newly established village NOT designated as a village until people start residing there
          • Village of more than one house = Anekakuṭiko gāmo
        6. Samanusso gāmo – village where people reside
        7. Amanusso gāmo – two types:
          • Village occupied by non-humans (yakkas); if boutiques/shops visible → must inform a santa bhikkhu before entering during vikāla; if not visible → informing not necessary
          • Village where all people have temporarily left but intend to return (sāpekkhabhāva); if left with NO intention to return → ceases to be a village
        8. Parikkhitto gāmo – village surrounded by wall, rampart, or thorny branches
        9. Aparikkhitto gāmo – village NOT surrounded by wall, rampart, or thorny branches
        10. Gonisadiniviṭṭho gāmo – houses built in small clusters of 2–3 in various places (like cattle lying in groups)
        11. Atirekacatumāsaniviṭṭho gāmo – caravan remaining in one place for more than four months = considered a village
        1. Border of the Village (Gāma Pariccheda)
        • Walled village: the wall/rampart/enclosure itself = the border; inner area = the village
        • Unwalled village: the distance of one leḍḍupāta thrown from the upacāra of the furthest house = the border; also called parikkheparahaṭṭhāna (site suitable for building a wall)
        1. Vicinity of the Village (Gāmūpacāra) – Two Types
        • Internal vicinity (abbhantara upacāra):
          • = the village boundary (pariccheda) itself
          • For walled village = the wall/fence
          • For unwalled village = the parikkheparahaṭṭhāna
          • Used in context of avippavāsa sīmā (“ṭhapetvā gāmañca gāmūpacārañca”)
        • External vicinity (bahira upacāra):
          • = the place where a leḍḍupāta falls when thrown from the village boundary
          • For walled village = leḍḍupāta from gatepost (indakhīla)
          • For unwalled village = leḍḍupāta from parikkheparahaṭṭhāna
        • Leḍḍupāta = distance a stone falls when thrown by a man of middle strength (thāma majjhima purisa) with outstretched hand, stone held in fist; rolling distance NOT counted; Suttantika Theras: stone thrown to chase away crows
        1. Boundary of a House (Ghara Pariccheda)
        • = the place where rainwater falls from the roof edge; inner area = the house
        1. Vicinity of a House (Gharūpacāra)
        • If surrounded by fence → fence = vicinity
        • If no fence → distance from the roof-drip edge to where water lands when a woman throws water standing at the roof-drip edge
        1. Boundary of a Monastery (Vihāra Pariccheda)
        • Walled monastery: wall/fence = boundary; inner area = monastery
        • Unwalled monastery – two methods:
          • From furthest senāsana (dāna sālā, gilāna sālā etc.): leḍḍupāta from that senāsana’s upacāra = monastery boundary
          • From cetiyaṅgaṇa/bodhiyaṅgaṇa at monastery edge: leḍḍupāta from that courtyard = monastery boundary
        • This boundary = vihāra parikkheparahaṭṭhāna = area inside = the monastery
        1. Vicinity of a Monastery (Vihārūpacāra) – Two Types
        • Internal vicinity (abbhantara upacāra):
          • = the monastery boundary (pariccheda) itself
          • Walled: the fence/wall
          • Unwalled: the parikkheparahaṭṭhāna
          • Used in passages like “Ajjhārāmo nāma parikkhittassa ārāmassa antōārāmo, aparikkhittassa upacārō”
        • External vicinity (bāhira upacāra):
          • = leḍḍupāta from the monastery boundary
          • Walled: leḍḍupāta from the fence
          • Unwalled: leḍḍupāta from the parikkheparahaṭṭhāna
          • Used in: “Anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṃ dhāretuṃ”
        1. Arañña / Non-Village Area (Agāma) – Three Definitions
        • (1) According to Vinaya:
          • All areas excluding village AND village vicinity = arañña
          • “ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ araññaṃ”
          • Village vicinity counted as part of village by common convention (loka vohāra)
        • (2) According to Abhidhamma:
          • All areas outside the gatepost (indakhīla) = arañña
          • “nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ”
          • Gāmūpacāra of Vinaya approach also = arañña here (non-village in straightforward sense)
        • (3) According to Suttanta (most relevant for āraññikaṅga):
          • A senāsana located beyond 500 bow-lengths (dhanu) from the village = arañña senāsana
          • “Āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchimaṃ”
          • Ācariya dhanu = bow of specific type; some ancient teachers: 9 handspans of ordinary man (pakati purisa) without bowstring; 4 handspans with bowstring applied
          • Arañña areas need NOT contain jungle (unlike general worldly usage)

    13. Two Methods for Measuring 500 Bow-Lengths

      1. (a) Vinaya Aṭṭhakathā Method

        • Measure from village boundary (internal vicinity) to monastery boundary (internal vicinity)
        • Minimum = 2,000 handspans of ordinary man
        • Modern approximation:
          • If 1 handspan = 8 inches → minimum 406.4 meters from gāma pariccheda
          • If 1 handspan = 7 inches → minimum 355.6 meters from gāma pariccheda

      2. (b) Majjhima Nikāya Aṭṭhakathā Method (used for āraññikaṅga)

        • Measure between two leḍḍupāta points: one from village’s external vicinity + one from monastery’s external vicinity
        • “Vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabba”
        • = measurement taken between the two leḍḍupāta throws, excluding the external vicinity of both village and monastery

    14. Procedure (Vidhāna)

      • Must break dawn in monastery where 500 bow-lengths exist between the two leḍḍupāta points (Majjhima method)
      • If village is close but path is obstructed (rocks etc.) → measure along the natural pathway
      • If must travel by ship/boat → measure along that required route
      • If main road is far but small paths are shorter → measure along the closest possible natural route (ignoring only main road = “dhutaṅga cora”)
      • If preceptor or teacher is ailing and forest lacks necessary comfort → may take teacher to village monastery for care
        • To keep āraññikaṅga unbroken: must leave village monastery before dawn and break dawn in arañña
        • If teacher’s ailment worsens exactly at dawn → must attend to teacher; must NOT strive to keep practice pure at that moment
        • “Wise bhikkhus do not neglect assistance to parents and teachers in order to keep the austerity practice pure”

  4. kappiyabhūmis

    kappiyabhūmi: place one can visit without informing a santa bhikkhu

    • antarārāma: another monastery
    • bhikkhunupassaya: bhikkhunīs’ residence
    • titthiyaseyya: outsiders’ monastery
    • paṭikkamana: alms consumption place

āpattivāra (:q: polish notes)

  • entering a village during vikāla without informing a present bhikkhu: pc
  • doing so if there is no santa bhikkhu: anāpatti
  • if there is no santa bhikkhu, must one search for one? no
  • infoming a different bhikkhu than intended: anāpatti
  • informing each other when in a group: anāpatti
  • informing, entering village, then entering another village: anāpatti: there is no need to inform again unless re-entering the monastery’s upacāra

  • if no santa bhikkhu, one leaves, then meets a bhikkhu on the route: no need to inform

  • after eating during kāla at a layman’s house / restaurant, if one goes piṇḍapāta during vikāla for ghee, etc., not informing a santa bhikkhu: pc
    • (:q: if other purpose, not piṇḍapāta? if it becomes vikāla, what about coming back to the monastery?)
  • while on a road within a village, one suddently decides to go for pindapāta:
    • doing so without informing and leaving that road: pc
    • doing so without informing but without leaving that road: anāpatti
  • area of a bounded village where if one enters, one incurs the offense: entering gāma
    • notes: the upacāra of a parikkhittagāma is never relevant/used in vinaya
  • if it is an unbounded village: entering gāmūpacāra
    • gāmaṃ paviseyyāti parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassa. aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassa.

anāpattivāra

  • tathārūpe accāyike karaṇīye: emergencies (e.g., snake bite, doctor visit, etc.)
  • santaṃ bhikkhuṃ āpucchā pavisati: entering after informing a present monk
  • asantaṃ bhikkhuṃ anāpucchā pavisati: entering without informing if no monk in vicinity
  • antarārāmaṃ gacchati: visiting another monastery (even without belt or saṅghāṭi)
  • bhikkhunupassayaṃ gacchati: visiting bhikkhunī residence
  • titthiyaseyyaṃ gacchati: visiting other ascetics’ monastery
  • paṭikkamanaṃ gacchati: visiting alms consumption place
  • gāmena maggo hoti: traversing village roads to monasteries, bhikkhunī residences, ascetic monasteries, or alms places
  • āpadāsu: emergencies (e.g., wild animals, rain clouds, disasters)

aṅga (:q: add)

other elements (:q: add)

Citta and Saññā:

Āpatti and its saññā:

Kuslattika and vedanāttika:

Vaja:

Kiriya:

Samuṭṭhāna:

Kamma:

vocabulary

  1. suppa

    masc. winnowing basket; sifting tray

  2. musala

    masc. mace; club; truncheon ✓ masc. pestle; grinder; pounder ~ masc. pick ~

  3. leḍḍu

    masc. clod; clump of earth; stone ✓

Sūcighara-sikkhāpadaṁ

background

Buddha: Nigrodhārāma, Kapilavatthu, Sākya region an ivory craftsman (dantakāra) invited monks to sūcighara; monks abused the invitation; the craftsman could not support his family; people and good monks criticized it

Pāli rule

Yo pana bhikkhu aṭṭhimayaṃ vā dantamayaṃ vā visāṇamayaṃ vā sūcigharaṃ kārāpeyya bhedanakaṃ, pācittiyaṃ.

If any bhikkhu should have a needle-case made, which is made of bone, or made of ivory, or made of horn, this is a case involving expiation with breaking up the needle-case.

description

  1. aṭṭhi, danta, and visāṇa – definition

    • aṭṭhi: bones of any living being
    • danta: ivory (tusk)
    • visāṇa: horns of any living being

āpattivāra

  • making/ordering a needle case out of aṭṭhi, danta, or visāṇa for oneself: dkṭ per effort
  • when making, when it is completed: pc
  • when ordering, when it is received: pc
    • attanā vippakataṃ attanā vā, parehi vā, parehi vippakatampi attanā vā, parehi vā pariyosāpetvā labhantassa catukkapācittiyaṃ. (kaṅkh. 269.)
  • making/ordering for someone else: dkṭ
  • using one made by someone else: dkṭ
    • (:q: what about receiving one made by sb else?) in the next rule, this is a dkṭ

  1. what should be done in case of offense

    • the sūcighara must be broken before the pācittiya is confessed (bhedanaka pācittiya)
      • Catutthe taṃ assa atthīti paṭhamaṃ bhinditvā pacchā desetabbattā taṃ bhedanakaṃ tassa pācittiyassa atthīti bhedanakaṃ, pācittiyaṃ. (Srd-ṭ. III. 100.).
      • bhedanaka pācittiya: a pc that involves breaking – “Bhedanameva bhedanakaṃ, taṃ assa atthīti bhedanakameva.” Pc-a. 155.
      • (:q: what if one doesn’t have it anymore?)
      • (:q: is there any offense if one gives it away / throw it away?)

anāpattivāra

  • Gaṇṭhikāya: if the knot of the robe (gaṇṭhi) is made out of bone, ivory or horn
  • Araṇike: same for araṇika (the stick used to kindle fire)
  • Vidhe: same for vidha on the belt
  • Añjaniyā: same for a collyrium vessel (or box)
  • Añjanisalhākāya: same for a collyrium stick
  • Vāsijaṭe: same for the handle of the small knife
  • Udakapuñchaniyā: same for a water wiper
    • It must be the handle fixed to the water wiper (Kaṅkhā Bhāsā Ṭīkā. 239)

mem aid: robe button gets ravelled with the fire stick, all is wrapped over with the belt closing with its button, on top goes the colyrryum vessel and its stick, the small knife on top, and a water wiper with a handle on top

aṅga

  • sūcigharatā: being a needle case
  • aṭṭhimayāditā: being an object made out of bones, etc.
  • attano atthāya karaṇaṃ vā kārāpetvā paṭilābho vā: making a needle case for oneself (the offence occurs upon completion), or having it made by someone else for oneself and receiving it (the offence occurs upon receipt).

other elements

  • Citta and saññā: acittaka and nosaññāvimokkha

  • Āpatti and saññā:
    • catukka-pācittiya
      • when making, starting and finishing it: pc
      • when making, starting and having someone else finish it: pc upon receipt
      • when ordering it to be made, finishing it oneself: pc
      • when ordering it to be made, having someone (same person or someone else) finish it: pc upon receipt

  • Kusalattika and vedanāttika: ticitta and tivedana

  • Vajja: paññattivajja; it can happen with eitehr kusala citta, akusala cittas or kirya citta

  • Kiriya: kiriya

  • Samuṭṭhāna: kāya, vācā, kāya-vācā, kāya-citta, vācā-citta or kāya-vācā-citta (cha samuṭṭhāna)

  • Kamma: kāyakamma or vacīkamma

vocabulary

  1. dantakāra

    ivory craftsman

Mañcapīṭha-sikkhāpadaṁ

background

  • Buddha: Jetavana
  • V. Upananda used to lie down on a tall bed
  • while the Buddha was touring the dwelling, the V. called Him and showed him his bed
  • he went back and said a mogha purisa is known from his dwelling place and laid down the rule

Pāli rule

Navaṃ pana bhikkhunā mañcaṃ vā pīṭhaṃ vā kārayamānena aṭṭhaṅgulapādakaṃ kāretabbaṃ sugataṅgulena, aññatra heṭṭhimāya aṭaniyā, taṃ atikkāmayato chedanakaṃ pācittiyaṃ.

description

  1. 5 mañcas

    • masāraka: legs are pierced and the edges of the frame are fixed to them
      • in the time of vyvncy, it was made of cane
    • bundikābaddha: legs inserted into frame edges
      • made with cane or wood
    • kuḷīrapādaka: curved legs like horse hooves or crab legs; any bed with curved legs
    • āhaccapādaka: frame drilled, sharpened leg tops inserted, nailed
      • frame is drilled tops of legs are sharpened (pāda sīse sikhaṃ katvā) and inserted into the drilled holes of the frame. then, the portion of the legs that extends above the frame is drilled horizontally, and nails are fixed 3
    • sattaṅga: bed with seven parts (four legs, three supports); no offence for any leg height; bed that has support to lean upon (apassaya) from three sides
      • anāpatti

    mem aid: sara in a couch, a bound rear, a lyre inside the hole, removable feet, and the feet become side rails for a sattaṅga

  2. 5 pīṭha

    • masāraka
    • bundikābaddha
    • kuḷīrapādaka
    • āhaccapādaka
    • āsandika/caturassa pīṭha: square shaped
      • no offence for any leg height
      • not considered a pīṭha under this rule (Cv-a)
    • note:
      • long seats

  3. of monks allowed to sit on a bed/seat

    anujānāmi, bhikkhave, duvaggassa mañcaṃ, duvaggassa pīṭhaṃ

āpattivāra

  • making/ordering bed/seat with legs > eight sugataṅguli for oneself: dkṭ per effort, pc upon completion or receipt
  • making/ordering for others: dkṭ
  • using one made by another: dkṭ
  • making a too-high sattaṅga bed: anāpatti
  • (:q: what if it’s not our property?)

  1. what should be done in the case of offense

    Excess leg length must be cut before confessing (chedanaka pācittiya)

anāpattivāra

  • pamāṇikaṃ karoti: bed/seat with legs exactly eight sugataṅguli
  • ūnakaṃ karoti: bed/seat with legs < eight sugataṅguli
  • aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati: receiving over-height bed/seat, cutting excess before use

Tūlonaddha-sikkhāpadaṁ

Pāli rule

Yo pana bhikkhu mañcaṃ vā pīṭhaṃ vā tūlonaddhaṃ kārāpeyya, uddālanakaṃ pācittiyaṃ.

description

  1. 3 types of tūla

    • rukkha tūla: cotton from trees
    • latā tūla: cotton from creepers
    • poṭaki tūla: cotton from grass (e.g., eraka/typha grass)

  2. tūlonaddha

    Spreading cimilikā (undersheet), adding cotton (tūla), wrapping (onaddha) with top sheet

āpattivāra

  • making/ordering cushioned bed/seat for oneself: dkṭ per effort, pc upon completion or receipt
  • making/ordering for others: dkṭ
  • using one made by another: dkṭ

  1. what must be done in case of offense

    cotton must be removed before confessing (uddālanaka pācittiya)

anāpattivāra

  • Āyoge: Bandage cushioned with cotton
  • Kāyabandhane: Belt cushioned with cotton
  • Aṃsabaddhake: Shoulder strap cushioned with cotton
  • Pattathavikāya: Bowl bag cushioned with cotton
  • Parissāvane: Strainer cushioned with cotton
  • Bibbohanaṃ karoti: Pillow cushioned with cotton
  • aññena kataṃ paṭilabhitvā uddāletvā paribhuñjati: receiving cushioned bed/seat, removing cotton before use

mem aid: a wound on the left arm -> bandage, the bandage is covered with a belt which acts as shoulder strap (like for a broken arm) and also carries the bowl, inside of which there is a strainer and a mini pillow.

vocabulary

  1. onaddha

    pp. (+instr) enveloped (with); covered (with); wrapped (with) ava + √nadh + ta ✓

  2. uddālanaka

    adj. involving tearing off; with ripping off ud + √dal + *e + ana + ka

Nisīdana-sikkhāpada

Pāli rule

Nisīdanaṃ pana bhikkhunā kārayamānena pamāṇikaṃ kāretabbaṃ. Tatridaṃ pamāṇaṃ – dīghaso dve vidatthiyo sugatavidatthiyā, tiriyaṃ diyaḍḍhaṃ, dasā vidatthi. Taṃ atikkāmayato chedanakaṃ, pācittiyaṃ.

description

  1. nisīdana

    cloth for sitting, spread like a rug (santhata), with border (dasā); one dasā is of one Sugata span

āpattivāra

  • making/ordering oversized sitting cloth for oneself: dkṭ per effort, pc upon completion/receipt
  • making/ordering for others: dkṭ
  • using one made by another: dkṭ

  1. What should be done in case of an offense

    excess cloth must be cut before confessing (chedanaka pācittiya)

anāpattivāra

  • Pamāṇikaṃ karoti: Sitting cloth at max allowed size
  • Ūnakaṃ karoti: Sitting cloth smaller than max size
  • Aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati: Receiving oversized sitting cloth, cutting excess before use
  • Basic needs for a cīvarakuṭi
    • Vitānaṃ karoti: Canopy exceeding specified size
    • Bhūmattharaṇaṃ karoti: Carpet/ground sheet exceeding specified size
    • Sāṇipākāraṃ karoti: Screen exceeding specified size
    • Bhisiṃ karoti: Mattress exceeding specified size
    • Bibbohanaṃ karoti: Pillow exceeding specified size

mem aid: basic needs for a cīvarakuṭi; also applies to the next ones (exc. pamāṇika for sugatacīvara)

Kaṇḍupaṭicchādi-sikkhāpadaṁ.

Pāli rule

Kaṇḍuppaṭicchādiṃ pana bhikkhunā kārayamānena pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ dīghaso catasso vidatthiyo, sugatavidatthiyā; tiriyaṃ dve vidatthiyo. Taṃ atikkāmayato chedanakaṃ pācittiyaṃ.

description

  1. kaṇḍupaṭicchādi and ailments

    cloth to cover skin ailments from navel to knees (:q: can it be used in other parts of the body apart from that area? can it be used in any way?)

    • kaṇḍu/kacchu: itch, rash, scab, pox, skin disease
    • thullakacchu ābādha: disease with large boils; (maybe abscess)
    • pīḷakā: pustules/pimples with red peaks
    • assāva: pus/fluid discharge (e.g., from piles, hemorrhoids, diabetes/ madhumeha)

āpattivāra

  • Making/ordering oversized itch-covering cloth for oneself: dkṭ per effort, pc upon completion/receipt
  • Making/ordering for others: dkṭ
  • Using one made by another: dkṭ

  1. What should be done in case of offense

    Excess cloth must be cut before confessing (chedanaka pācittiya*).

anāpattivāra

  • Pamāṇikaṃ karoti: Itch-covering cloth at max allowed size.
  • Ūnakaṃ karoti: Itch-covering cloth smaller than max size.
  • Aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati: Receiving oversized itch-covering cloth, cutting excess before use.
  • Basic needs for a cīvarakuṭi
    • Vitānaṃ karoti: Canopy exceeding specified size
    • Bhūmattharaṇaṃ karoti: Carpet/ground sheet exceeding specified size
    • Sāṇipākāraṃ karoti: Screen exceeding specified size
    • Bhisiṃ karoti: Mattress exceeding specified size
    • Bibbohanaṃ karoti: Pillow exceeding specified size

Vassikasāṭika-sikkhāpadaṁ

Pāli rule

Vassikasāṭikaṃ pana bhikkhunā kārayamānena pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso cha vidatthiyo, sugatavidatthiyā, tiriyaṃ aḍḍhateyyā. Taṃ atikkāmayato chedanakaṃ pācittiyaṃ.

vassikasāṭika

Robe determined (adhiṭṭhāna) during four-month rainy season, shared ownership (vikappanā) rest of year

āpattivāra

  • making/ordering oversized rain cloth for oneself: dkṭ per effort, pc upon completion/receipt
  • making/ordering for others: dkṭ
  • receiving/using one made by another: dkṭ

  1. what should be done in case of offense

    excess cloth must be cut before confessing (chedanaka pācittiya).

anāpattivāra

  • Pamāṇikaṃ karoti: Rain cloth at max allowed size.
  • Ūnakaṃ karoti: Rain cloth smaller than max size.
  • Aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati: Receiving oversized rain cloth, cutting excess before use.
  • Basic needs for a cīvarakuṭi
    • Vitānaṃ karoti: Canopy exceeding specified size.
    • Bhūmattharaṇaṃ karoti: Carpet/ground sheet exceeding specified size.
    • Sāṇipākāraṃ karoti: Screen exceeding specified size.
    • Bhisiṃ karoti: Mattress exceeding specified size.
    • Bibbohanaṃ karoti: Pillow exceeding specified size.

Nandatthera-sikkhāpadaṁ

Pāḷi rule

Yo pana bhikkhu sugatacīvarappamāṇaṃ cīvaraṃ kārāpeyya atirekaṃ vā, chedanakaṃ pācittiyaṃ. Tatridaṃ sugatassa sugatacīvarappamāṇaṃ – dīghaso nava vidatthiyo, sugatavidatthiyā, tiriyaṃ cha vidatthiyo. Idaṃ sugatassa sugatacīvarappamāṇaṃ.

āpattivāra

  • making/ordering oversized robe for oneself: dkṭ per effort, pc upon completion/receipt
  • making/ordering for others: dkṭ
  • after accepting one made by another, using it: dkṭ

  1. what should be done in case of offense

    Excess cloth must be cut before confessing (chedanaka pācittiya)

description

  1. what is meant by cīvara here

    ticīvara

  2. sugata cīvara

    Buddha’s robes, likely from brahmā Ghaṭīkāra or made from Puṇṇā’s cloth (mahā paṃsukūla cīvara).

  3. minimum size for determination of ticīvara

    • Uttarāsaṅga/Saṅghāṭi:
      • length: muṭṭhi pañcaka
      • width: muṭṭhi tika
    • Antaravāsaka:
      • length: muṭṭhi pañcaka
      • width: 2 hattha (navel covered by uttarāsaṅga/saṅghāṭi)
    • Notes: Robes smaller than minimum or ≥ Sugata cīvara determined as parikkhāracoḷa.

anāpattivāra

  • ūnakaṃ karoti: robe smaller than max size
  • aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati: receiving oversized robe, cutting excess before use
  • basic needs for a cīvarakuṭi
    • vitānaṃ karoti: canopy exceeding specified size
    • bhūmattharaṇaṃ karoti: carpet/ground sheet exceeding specified size
    • sāṇipākāraṃ karoti: screen exceeding specified size
    • bhisiṃ karoti: mattress exceeding specified size
    • bibbohanaṃ karoti: pillow exceeding specified size

mem aid: same size is an offense