Sappāṇakavagga
sappāṇakavagga #edited
sañciccasikkhāpadam #edited
background
- Buddha in Jetavana; V. Udāyī was an archer in his lay life. Crows disliked him. He shot crows with arrows, cut their throats and display them in lines. Monks reported it to the Buddha.
description
- killing a human: prjk
yakkhas / animals in the guise of humans: tlc
animal: pc
killing a big animal: pc, but more akusala
killing a small animal: pc, but less akusala
destroying eggs: pc
- if there is more effort or the animal is more virtuous, like the bodhisatta in some lives, the akusala is greater
- pāṇa here→animal
- jīvitā voropeyya→killing ‒ jīvitindriyaṃ upacchindati
āpattivāra
- searching for weapons: dkṭ
causing pain: dkṭ
the animal dies: pc
shooting at an animal thinking it is a human: pc
anāpatti
- asañcicca: without thinking, “this act may kill a being”
- ajānantassa: not knowing that sth can cause the death of a being
- namaraṇādhippāyassa: not intending to kill
- note: pācittiyapāḷi: adds assatiyā, which is not found in the third pārājikā or in kaṅkhāvitaraṇī and seems to be a mistake
aṅga
- ...sañcicca...
- pāṇa saññitā: knowing it is a living being
- vadhaka citta: mind to kill
- ...pāṇaṁ...(tiracchānagata pāṇo): being an animal
- ...jīvitā voropeyya...
- upakkamo: effort
- tena maraṇaṃ: the death of that being due to that effort
- Pāḷi
- Yo pana bhikkhu sañcicca pāṇaṃ jīvitā voropeyya, pācittiyaṃ.
If any bhikkhu should intentionally deprive a living being of life, [this is a case] involving expiation.
other elements
- citta and saññā
- sacittaka and saññāvimokkha
- āpatti and saññā
- ekaka-pācittiya and tika-dukkaṭa
- pāṇaka / appāṇaka saññā (the perception that what is being killed is / is not a not living being)
- kusalattika and vedanāttika
- akusala citta (dosamūla citta)
- dukkha
sappāṇakasikkhāpadam #edited
background
- The Tathāgata was residing in the Jetavana monastery near the city of Sāvatthi. During this time Chabbaggiya monks, knowingly consumed water that had aquatic beings. When this was informed to the Tathāgata, he declared the sappāṇaka training rule.
description
- difference between this sappāṇaka training rule and the one found in the bhūtagāmavagga
- bhūtagāma's prohibits using water containing living beings for construction purposes
- this one prohibits using water containing living beings for one’s own personal use
- sappāṇaka udaka↔water containing aquatic beings that would die if the water is consumed (that would die out of the water)
- kappiya udaka→water that does not contain aquatic beings that would die out of the water or if the water is consumed
āpattivāra
- consuming the water of a river etc.: anāpatti, because it doesn't kill them
consuming water knowing that living beings will die due to the consumption: āpatti
- using sappāṇaka water with a single-pour (uninterrupted flow): 1 pc
using sappāṇaka water bit-by-bit / in portions: pc for every payoga
entering an udakasoṇḍi (rock pool) / pokkharaṇī causing waves that push beings out of the body of water: pc for every payoga
cleaning a pond by pouring the water on the ground: pc
doing so by pouring it on another water: anāpatti
pouring sappāṇakaudaka onto the surface of a hot rock, etc. intending that creatures bounce into the water below: pc
doing so if the rock is not hot or colled by kappiya udaka: anāpatti
- how to clean a pond with living beings in it without an offense
- pour the sappāṇakaudaka into another body of water
- if not available, make it by pouring 8 / 10 pots of kappiya udaka on an area that does not absorb into the ground
anāpatti
- "sappāṇaka"nti ajānanto paribhuñjati: using the water not knowing it is sappāṇaka
- "appāṇaka"nti jānanto paribhuñjati: using it knowing it is not sappāṇaka
- "paribhogena na marissantī"ti jānanto paribhuñjati: using it knowing they won't die
aṅga
- ...jānaṃ...("paribhogena pāṇakā marissantī"ti jānanaṃ): knowing that living beings will die if it is consumed
- ..sappāṇakaṁ udakaṁ...
- udakassa sappāṇakatā: the water containing aquatic living beings
- tādisameva ca udakaṃ: the water being of such nature (ins't this factor redundant?) #q🙋🏼♂
- ...paribhuñjeyya...
- vinā vadhakacetanāya kenacideva karaṇīyena paribhogo: consuming it for some reason without the intention of killing
- Pāḷi
- Yo pana bhikkhu jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya, pācittiyaṃ.
If any bhikkhu should knowingly use water containing living beings, [this is a case] involving expiation.
other elements
- citta and saññā
- sacittaka and saññāvimokkha
- āpatti and saññā
- ekaka-pācittiya and tika-dukkaṭa offence
- sapāṇaka / appāṇaka saññā (the perception that water does / does not contain aquatic beings that will die due to its consumption)
- kusalattika and vedanāttika
- kusala, akusala or abyākata
- paññattivajja rule as it is possible to use it without an evil mind as in the case of lighting lamps knowing that moths will surely fall into it and die
- knowing a being will die is different from the intention to kill
- sukha, dukkha or upekkhā
ukkoṭanasikkhāpadaṃ #edited
background
- B at jetavana, chabbaggiyas retried settled vinayakamma issues, told monks it was not done, done improperly, neededed redoing, unsettleded, needed resettling
- anihitaṃ↔not settled
- dunnihitaṃ↔not properly settled
description
- adhikaraṇa→disputes that need to be solved
- adhikaraṇa samatha→vinaya procedures followed to settle disputes; they may be called vinayakammas
- ukkoṭana
- attempting to retry a settled adhikaraṇa incentivizing monks to do so – “Ukkoṭentīti tassa tassa bhikkhuno santikaṃ gantvā "akataṃ kamma"ntiādīni vadantā uccālenti, yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na denti”.
- 3 ways a monk is considered to know the kamma was properly done
- sāmaṁ jānāti: of his own account
- aññe tassa ārocenti: someone else informs him
- so āroceti: the monk to whom the vinayakamma was done informs him
- intentionally telling other upas that a correct vinayakamma was not performed properly, that it should be redone, knowing it was properly done: pc
doing so thinking the kamma was not properly done: anāpatti
thinking that the kamma was done in disunity: anāpatti
thinking that the monk targeted does not deserve a vinayakamma: anāpatti
anāpattivāra
- "adhammena vā vaggena vā na kammārahassa vā kammaṃ kata"nti jānanto ukkoṭeti: attempting to retry it knowing it was done either against the teachings, with disunity (vaggena) or to a monk who does not deserve a vinayakamma
aṅga
- ...jānaṃ...(jānanā): knowing it was dhammakamma
- ...yathādhammaṃ nihatādhikaraṇaṃ...(yathādhammaṃ nihatabhāvo): being an adhikaraṇa settled according to the Dhamma
- ...punakammāya ukkoṭeyya...(ukkoṭanaṃ): attempting to retry it
- Pāḷi
- yo pana bhikkhu jānaṃ yathādhammaṃ nihatādhikaraṇaṃ (settled issue) punakammāya ukkoṭeyya, pācittiyaṃ.
If any bhikkhu should knowingly agitate for further [legal] action a legal issue which has been settled of according to the law, [this is a case] involving expiation.
other elements
- citta and saññā
- sacittaka and saññāvimokkha
- āpatti and saññā
- ekaka-pācittiya and tika-dukkaṭa
- dhammakamma / adhammakamma saññā (the perception that the adhikaraṇa had / had not been settled according to the Dhamma)
- note:
- dhammakamma
- dhammakammasaññī: pc
- vematiko: dkṭ
- adhammakammasaññī: anāpatti
- adhammakamma
- dhammakammasaññī: dkṭ
- vematiko: dkṭ
- adhammakammasaññī: anāpatti
- kusalattika and vedanāttika
- akusala citta (dosamūla citta)
- dukkha
- extra notes:
- examples of āpatti combinations
- tika-tika: scaring
- tika-duka: bathing within 15 days
- eka-tika: this one
- catuka: making robe
- is this one of the types of lying?
- padabhājaniya: applies to any vinayakamma
duṭṭhullasikkhāpadaṃ #edited
background
- tathāgata at jetavana. upananda did 1st saṅghādisesa, told brother’s student (saddhivihārika), asked for secrecy. another bhikkhu on parivāsa for same offence told same student. student asked if there were others on probation for heavy offences, bhikkhu said yes. student revealed upananda’s offence, admitted hiding it. tathāgata made duṭṭhulla rule.
description
- purpose: to prevent the deterioration of the Saṅgha
- duṭṭhulla / aduṭṭhulla āpatti of upas and anupas
- upa
- duṭṭhulla:
- pācititiyapāḷi: prjk and sgds
- under this sikkhāpada: sgds
- aduṭṭhulla: others
- anupa
- according to duṭṭhullārocana-a:
- duṭṭhulla: 1st 5 precepts
- aduṭṭhulla: last 5 precepts
- ajjhācāra: sukkavisaṭṭhi, kāyasaṁsagga, duṭṭhullavācā, attakāmapāricariyā
- duṭṭhullajjhācāra: sukkavisaṭṭhi, kāyasaṁsagga
- aduṭṭhullajjhācāra: duṭṭhullavācā, attakāmaparicariyā
- note: the division of the ajjhācāras into duṭṭhulla and aduṭṭhulla was proposed by jnkbvs to fix a discrepancy
- under this rule, concealing any of these is dkṭ, but which ones are duṭṭhulla / aduṭṭhulla? #q🙋🏼♂
- note:
- both comm. say there is some discrepancy in this classification (solved by jnk)
- srtdpn: suggests further investigation
- "Anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāmā"ti idaṃ duṭṭhullārocanasikkhāpadaṭṭhakathāya na sameti. Vuttañhi tattha (pāci. Aṭṭha. 82) "anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo, sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmā"ti. "ārocane anupasampannassa duṭṭhullaṃ aññathā adhippetaṃ, paṭicchādane aññathā"ti etthāpi visesakāraṇaṃ na dissati, tasmā aṭṭhakathāya pubbenāparaṃ na sameti. Avirodhaṃ icchantena pana vīmaṃsitabbamettha kāraṇaṃ. (Srd-ṭ. III. 84.).
- "Anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāmā"ti idaṃ duṭṭhullārocanasikkhāpadaṭṭhakathāyaṃ "Anupasampannassa…pe… ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo. Sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmā"ti iminā vacanena virujjhatīti vīmaṃsitabbaṃ. (Vmv-ṭ. II. 46.).
- jnk:
- attempted to solve the discrepancy by dividing the 'ajjhācāra' again into duṭṭhulla and aduṭṭhulla, solving the problem
- (check where this info came from) the following was added to the classification: ...and last five liṅganāsanas, and last five daṇḍakamma (seems questionable since it includes having sex with a bhikkhuni) #q🙋🏼♂
- note: for anupa, it is called ajjhācāra
- jānana: knowing about the offense ‒ 3 ways it can happen (same as ukkoṭana)
- sāmaṃ jānāti: the monk himself knows about the offence of another monk
- aññe tassa āroceti: another person informs the monk about an offence of another monk
- so āroceti: the monk who committed the offence informs the monk about his offence
- paṭicchādana
- giving up the burden (dhuraṁ nikkhittamatte) of informing about that offence to another monk thinking that others will blame him
- accuse him (codessanti), will make him to recall the fault (sāressanti), will blame him (khuṃsessanti) and will despise him (vambhessanti), and will make him silent having known this (maṅku karissanti)
- khuṃseti [√khuṃs + *e + ti]↔pr. (+acc) abuses; mocks; objects (to); (comm) strikes against #[[pāḷi vocab (3rd year)]]
- note: this doesn't mean that one must inform others about the offense
- giving up the idea of informing (ārocanā) others of the offense: pc
- paṭicchādeyyāti imaṃ jānitvā codessanti, sāressanti khuṃsessanti, vambhessanti, maṅkuṃ karissanti nārocessāmī"ti dhuraṃ nikkhittamatte, āpatti pācittiyassa.
- ārocanā↔the act of informing another (exc. the offender) about an offence
- informing another monk about that offence asking him not to inform anyone else: pc (it seems like what matters here is the idea of concealing another monk’s offence) #editing
- 3 "Anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāmā"ti idaṃ duṭṭhullārocanasikkhāpadaṭṭhakathāyaṃ "Anupasampannassa…pe… ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo. Sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmā"ti iminā vacanena virujjhatīti vīmaṃsitabbaṃ. (Vmv-ṭ. II. 46.).
- 4 "Anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāmā"ti idaṃ duṭṭhullārocanasikkhāpadaṭṭhakathāya na sameti. Vuttañhi tattha (pāci. Aṭṭha. 82) "anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo, sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmā"ti. "ārocane anupasampannassa duṭṭhullaṃ aññathā adhippetaṃ, paṭicchādane aññathā"ti etthāpi visesakāraṇaṃ na dissati, tasmā aṭṭhakathāya pubbenāparaṃ na sameti. Avirodhaṃ icchantena pana vīmaṃsitabbamettha kāraṇaṃ. (Srd ṭ. III. 84.). 5Pācittiya Bhāsā Ṭīkā. 6Pc. 168.
āpattivāra
- vatthupuggala→monk who committed the offense
- A has a sgds, informs B, and asks B not to tell anyone about it; B accepts: pc for B
monk C tells B of A's sgds, asking him not to tell anyone about it; B accepts: pc (but he already had the offense ‒ clarify)
B sees A committing a sgds and decides to hide it: pc
- successive offenses
- A has a sgds, informs B, who decides to hide it but then informs C, asking C to hide it: pc for B when he decided
if C decides to hide it but informs D...E...: same
if C decides to hide it but informs back to B: the sequence is broken because B has already committed the offense
note: this is not entirely clear; it seems like it coult again be resumed
- s-c: B committs an offence when hiding; even if C informs the offence back to B with the intention of hiding it, since the second monk has already committed the offence, the offence sequence breaks
- dhuraṃ nikkhipitvā→giving up the intention of informing the offence to another monk
- 2 opinions on how to break the sequence in a succession of monks who are concealing the offence
- mahāsummatthera: A informs B, B informs it back to A
- mahāpadumatthera (norm): A informs B, B informs C, C informs it back to B
- vmtvndn: informing the offender is not an ārocanā; therefore, doing so would still be paṭicchādana
- even if the C intends to hide it – “Koṭi chinnā hotīti chādessāmīti dhuranikkhepe satipi puggalaparamparāya gacchantī āpattikoṭi chijjati”
- this could apply to any subsequent monk
- extra note: in comm. in general, several opinions are given and the last one is the accepted one; but in some places, a previous opinion is taken
- concealing a sgds of another monk: pc
concealing aduṭṭhulla of another monk: dkṭ
concealing a prjk of another monk (vjrbd): dkṭ
concealing duṭṭhulla / aduṭṭhulla of anupa: dkṭ
if a bhī conceals another bhī's prjk being sure: prjk
being doubtful: thlc #editing
- Catutthe – duṭṭhullā nāma āpattīti ettha cattāri pārājikāni atthuddhāravasena dassitāni, saṅghādisesāpatti pana adhippetā, taṃ chādentassa pācittiyaṃ. (Pc-a. 134.).
- Pārājikaṃ paṭicchādento bhikkhu anāpatti, no āpattiṃ āpajjati avuttattāti ce? Na, saṃkiliṭṭhena cittena paṭicchādane vinā āpattiyā asambhavato. Dukkaṭavāre vattabbāpi pārājikāpattiyo paṭhamaṃ atthuddhāravasena saṅghādisesehi saha vuttattā na sakkā puna vattunti na vuttāti veditabbā. (Vjb-ṭ. 332.).
anāpatti
- saṅghassa bhaṇḍanaṃ vā kalaho vā viggaho vā vivādo vā bhavissatīti nāroceti: if one thinks informing may cause a fight, quarrel, dispute or argument in the saṅgha
- saṅghabhedo vā saṅgharāji vā bhavissatī"ti nāroceti: if one thinks informing may cause a dissent or schism in the saṅgha
- ayaṃ kakkhaḷo pharuso jīvitantarāyaṃ vā brahmacariyantarāyaṃ vā karissatīti nāroceti: not informing because the offender is tough, cruel and may impose a threat to life or the celibate state
- aññe patirūpe bhikkhū apassanto nāroceti: if no suitable monk to inform is seen
- nachādetukāmo nāroceti: if there is no desire to conceal
- paññāyissati sakena kammenāti nāroceti: thinking it will be known by his own acts
- vocab:
- bhaṇḍana [√bhaṇḍ + ana]↔nt. blaming; accusing; conflicting #[[pāḷi vocab (3rd year)]]
- viggaha [vi + √gah a]↔masc. quarrel; dispute; argument; lit. grasping differently 2 masc. body; form; individual; lit. taken form 3 masc. resolution of words into their elements #[[pāḷi vocab (3rd year)]]
- kakkhaḷa↔adj. hard; solid 2 adj. rough; harsh; unpleasant 3 adj. cruel; fierce; violent #[[pāḷi vocab (3rd year)]]
aṅga
- ...bhikkhussa jānaṃ duṭṭhullaṃ āpattiṃ...(upasampannassa duṭṭhullāpattijānanaṃ): knowing it’s a heavy offence committed by a higher ordained bhikkhu
- ...paṭicchādeyya...(paṭicchādetukāmatāya nārocessāmīti dhuranikkhepo): giving up the idea of informing with the intention of hiding it
- Pāḷi
- Yo pana bhikkhu bhikkhussa jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, pācittiyaṃ.
If any bhikkhu should knowingly conceal a bhikkhu’s depraved offence, [this is a case] involving expiation.
other elements
- citta and saññā
- sacittaka and saññāvimokkha
- āpatti and saññā
- tika-pācittiya and tika-dukkaṭa
- duṭṭhullāpatti / aduṭṭhullāpatti saññā (the perception that the offence one is concealing is / is not a heavy offence)
- duṭṭhullāpatti
- duṭṭhullāpattisaññī: pc
- vematiko: pc
- aduṭṭhullāpattisaññī: pc
- aduṭṭhullāpatti
- duṭṭhullāpattisaññī: dkṭ
- vematiko: dkṭ
- aduṭṭhullāpattisaññī: dkṭ
- (confirm) #q🙋🏼♂
- kusalattika and vedanāttika
- akusala citta (dosamūla citta)
- dukkha
- vmtvndn: even if one conceals out of affection, at the moment of concealing, one does so out of fear, thinking that he will be blamed if one reveals it
extra notes: #editing
- Koṭi chinnā hotīti yasmā paṭicchādanapaccayā āpattiṃ āpajjitvāva dutiyena tatiyassa ārocitaṃ, tasmā tappaccayā puna tena āpajjitabbāpattiyā abhāvato āpattiyā koṭi chinnā nāma hoti. (Srd-ṭ. III. 84.). he informs it having committed the offense; first conceals, then informs; difficult to understand; 2nd monk commits the offense by concealing and then informs;
- Koṭi chinnā hotīti yasmā paṭicchādanapaccayā āpattiṃ āpajjitvāva dutiyena tatiyassa ārocitaṃ, tasmā tappaccayā puna tena āpajjitabbāpattiyā abhāvato āpattiyā koṭi chinnā nāma hoti. (Srd-ṭ. III. 84.).
- Vatthupuggaloti āpannapuggalo. Chādetukāmatāya hi sati eva avassaṃ (?) aññassa ārocanaṃ vuttaṃ, vatthupuggalassa ca ārocanā nāma na hotīti paṭicchādanamevāti adhippāyo. (Vmv-ṭ. II. 46.).
- Puggalapemena chādayato cettha "aññe garahissantī"ti bhayavasena chādanakkhaṇe paṭighova uppajjatīti "dukkhavedana"nti vuttanti daṭṭhabbaṃ. (Vmv-ṭ. II. 46.)
ūnavīsatisikkhāpadaṃ #edited
background
- tathāgata at veḷuvana near rājagaha. sattarasavaggiya, led by upāli, close friends. upāli’s parents planned skill for easy life: writing (finger pain), counting (chest pain), gold arts (eye pain). decided to ordain him under buddha’s disciples for comfort. upāli overheard, asked friends to join. all agreed, got parents’ permission, ordained by bhikkhus, became sattarasavaggiya bhikkhus. they cried for food early. tathāgata asked ānanda, set ūnavīsati rule: no upasampadā under twenty. kumāra kassapa, ordained at twenty counting womb time, doubted status. tathāgata allowed womb time in twenty years. gabbhavīsa: twenty years including womb.
Yaṃ, bhikkhave, mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jāti. Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetuṃ.
- rūpasutta↔arts done with gold
- V. that doubted his ordination
- Kumāra Kassapa because of counting the time he spent in the womb
description
- reason for the rule→bc if they are under 20, they cannot endure hardships
- what happens if one ordains under 20
- ordination is not valid
- if such a person acts as upajjhāya / kammavācācariya, is the ordination of the upasampadāpekkha still valid?
- yes, as long as there are enough monks present apart from him
- as long as one does not know it, it neither hinders sagga nor mokkha
- if one knows it, one must ordain properly
- what is the age difference for male / female ordination?
- males: 20
- females:
- not married: 20
- married: 12
- ūnavīsati puggala
- one who is less than 20 years old from paṭisandhi
- note: if one spends 9 months in the womb, one can ordain at the age of 19 years and 3 months
- gabbhavīsa / gabbhavīsatipuggala→gabbhe sayitakālena saddhiṃ vīsatimaṃ vassaṃ paripuṇṇamassāti gabbhavīso (one who is 20 only when the time in the womb is included)
- days in a year acc. to vinaya
- calculating the ordination eligibility
-
Monk Calculators | brazilian monk
- Calculating the Ordination Eligibility Date - YouTube
- according to to Vinaya (solar calendar of the Buddha's time)
1 year = 360 days
20 years = 7 200 days (minimum for ordination from paṭisandhi)
1 month = 30 days
at present
1 year = 365, but if leap, 366 days
January = 31 days
February = 28, but if leap, 29 days
March = 31 days
April = 30 days
May = 31 days
June = 30 days
July = 31 days
August = 31 days
September = 30 days
October = 31 days
November = 30 days
December = 31 days
- leap years
- what years are leap years?
those divisible by 4 (2024, 2028...) , except centuries (2.100) , unless it's also divisible by 400 (2.000)
examples:
2024: divisible by 4, not by 100 ⇒ leap year
1900: divisible by 4 and 100, but not 400 ⇒ not a leap year
2000: divisible by 4, 100, and 400 ⇒ leap year
- extra notes
- what they are, what happens, and why they are named so
- a solar year is 365.2425 days, so to keep in sync with the sun, a day is added every 4 years (see in detail below)
- the day added is Feb 29th
- they are so called because the extra day causes dates to "jump" or "leap" forward in the calendar ‒ normally, a date shifts forward by one day of the week each year, but in a leap year, it leaps to 2 days
- calculating step-by-step using the modern calendar
- 7 200 (minimum days for ordination)
- time in the womb
- 6 935 days (19 years)
- leap years (usually 4 or 5)
‒‒‒‒‒‒‒‒‒‒‒‒‒‒-
remaining days ⇒ apply to the remaning months (considering leap days)
- extra notes:
- 2 types of vicikicchā
- paṭirūpaka vicikicchā: cittuppāda of ordinary doubts such as not knowing which road to take or the doubt of Kumāra Kassapa about the validity of his ordination; even arahats can have it, but Buddhas don't; it can be ku / aku / ki
- mental states named after mental clusters, not single realities
- mahasanghikas; 1st council; v. mahādeva (found in historical accounts and other traditions); he said arahats have remnant vicikicchā, delusion and emit semen, (a few more things); some say he was trying to break the authority of arahats; mahasanghikas included both arahants and non arahants i ntheir council; theravada only arahants; (is there vicikicchā cetasika which is not nīvaraṇa?) #q🙋🏼♂
- nīvaraṇa vicikicchā: doubting the 8 sabhāvas starting with the Buddha
- IIT - Nissayamuttaka Course
- vocab:
- paṭirūpaka↔adj. resembling, disguised as, in the appearance of
āpattivāra
- knowing that the upasampadāpekkha is an ūnavīsati, one does pubbapayogas (gaṇaṁ pariyesati, ācariyaṁ pariyesati, pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ sammanati): dkṭ
ordaining an ūnavīsatipuggala: pc for the upajjhāya, dkṭ for the kāraka saṅgha
at the end of the ñatti: dkṭ
at the end of the first 2 anusāvanas: dkṭ
at the end of the 3rd anusāvana: pc for the upajjhāya, dkṭ for the kāraka saṅgha
- sīmaṁ sammanati
- sīmaṃ sammannatīti navaṃ sīmaṃ bandhati (sets up).
kurundi: udakukkhepaparicchindanepi dukkaṭaṃ vuttaṃ.
(making a new baddhasīmā with kammavācā or demarking an udakukkhepa sīmā)
- jnkbvs: a water sīmā is made by delimiting the area by throwing water in all directions
- kāraka saṅgha→the whole saṅgha that support the ordination
- vocab:
- sammannati / sammanati [saṃ + √man + ya + ti]↔pr. (+acc) determines; arranges; authorizes; approves; 2 pr. (+acc) elects; chooses #[[pāḷi vocab (3rd year)]]
anāpattivāra
- ūnavīsativassaṃ paripuṇṇavīsativassasaññī upasampādeti: ordaining too young a candidate thinking he is old enough
- paripuṇṇavīsativassaṃ paripuṇṇavīsativassasaññī upasampādeti: ordaining an old enough candidate thinking he is old enough
aṅga
- ...jānaṃ...(ūnakasaññitā): knowing that candidate is less than twenty years of age
- ...ūnavīsativassaṃ puggalaṃ...(ūnavīsativassatā): the candidate being less than twenty years of age
- ...upasampādeyya...(upasampādanaṃ): conferring the higher ordination upon him
- pāḷi
- Yo pana bhikkhu jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, so ca puggalo anupasampanno, te ca bhikkhū gārayhā, idaṃ tasmiṃ pācittiyaṃ.
If any bhikkhu should knowingly have a person who is less than twenty years [old] fully admitted [into the bhikkhu-community], then that person is one who has not been fully admitted and those bhikkhus are blameworthy. Because of that, this [is a case] involving expiation.
other elements
- citta and saññā
- sacittaka and saññāvimokkha
- āpatti and saññā
- ekaka-pācittiya and tika-dukkaṭa
- ūnavīsativassa / paripuṇṇavīsativassa saññā (the perception that the candidate has not / has completed twenty years of age)
- kusalattika and vedanāttika
extra notes:
- actually the time of the ordination is whenn the "bhāseyya"
is uttered
- some say it is said by teachers that opapatika human can ordain after 4 years; because they appear as 16 year old; vajirabuddhiṭ; (isn't it 16 for females and 25 for males? or is this just for devas?) #q🙋🏼♂
theyyasatthasikkhāpadaṃ #edited
background
- tathāgata in jetavana. bhikkhu planned to leave rājagaha westward with caravan. caravan avoided taxes. monk advised, “act wisely.” custom officers learned, surrounded road, caught carts, looted caravan, stopped monk, asked, “why travel with thieves?” then freed him. monk reached sāvatthi, told others. tathāgata set theyyasattha rule.
- vocab:
- paṭiyāloka [pati + ā + √lok + a] ~↔masc. west; western direction; lit. away from the light #[[pāḷi vocab (3rd year)]]
- acchindi [ā + √chid + ṃa + i]↔aor. (+acc) cut off; broken off; removed; 2 aor. robbed, plundered, took by force #[[pāḷi vocab (3rd year)]]
- palibundheti [pari + √rudh + ṃa + *e + ti]↔pr. (+acc) takes possession (of); occupies; blocks access; lit. obstructs all around #[[pāḷi vocab (3rd year)]]
description
- purpose: avoiding association with criminals
- 4 definitions of theyyasattha
- corā akatakammā honti: those who haven't yet stolen but intend to
- corā katakammā honti: those who stole something
- corā rājānaṃ theyyaṃ gacchanti: those who cheated the king and are running away
- rājānaṃ vā theyyaṃ gacchantīti rājānaṃ vā thenetvā vañcetvā rañño santakaṃ kiñci gahetvā idāni na tassa dassāmāti gacchanti
- jnk: the thieves have not stolen the good from the king (?) but have cheated him and taken it and are travelling intending to not return it; that is why the gerund “thenetvā” has been interpreted as “vañcetvā” #q🙋🏼♂
- corā suṅkaṃ pariharanti: those intending to evade taxes at the toll gates
- 4 ways of saṃvidhāna (organizing the journey)
- monk arranges, group agrees: arranging: dkṭ travelling: pc
group arranges, monk agrees: arranging: dkṭ travelling: pc
monk arranges, group doesn't reply: arranging: dkṭ travelling: dkṭ
group arranges, monk doesn't reply: arranging: anāpatti travelling: anāpatti
- 4 visaṅketa (fail of randezvous)
- kāla visaṅketa: not going at the planned time ‒ travelling: anāpatti
divasa visaṅketa: not going on the planned day ‒ travelling: anāpatti
magga visaṅketa: not taking the planned route ‒ travelling: āpatti
aṭavi visaṅketa: not going through the planned forest ‒ travelling: āpatti
āpattivāra
- 2 ways the pācittiya offence is committed
- gāmantarassa okkamane: when entering every new village on the way (exiting is not an offense)
- gāmūpacāragaṇanāya okkamane okkamane āpatti, tassa tassa pana gāmassa atikkamane anāpatti
- addhayojanassa atikkamane: when exceeding every half a yojana when there are no villages (exceeding is an offense, not entering)
1 step beyond the boundary: dkṭ
2 steps: pc
- addhayojane addhayojaneti ekamekaṃ addhayojanaṃ atikkamantassa idāni atikkamissatīti paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiyaṃ. imasmiñhi naye atikkamane āpatti, okkamane anāpatti
- vjrbd: offenses according to the sex of the criminals
- if only females: 2 pc (saṃvidhāna and theyyasattha)
if only bhikkhunīs: 2 pc (saṃvidhāna and theyyasattha [unless during samaya])
if only monks: 1 pc (theyyasattha)
anāpattivāra
- asaṃvidahitvā gacchati: travelling without arranging
- manussā saṃvidahanti bhikkhu na saṃvidahati: gang invited, monk did not answer
- visaṅketena gacchati: kāla or divasa visaṅketa
- āpadāsu
aṅga
- ...jānaṁ...(jānanaṃ): the monk knowing it is a group of thieves
- ...theyyasatthena...(theyyasatthakabhāvo): being a group of thieves
- ...saṁvidhāya...(saṃvidhānaṃ): by arrangement of both parties
- ...paṭipajjeyya...(avisaṅketena gamanaṃ): traveling without visaṅketa
- Pāḷi
- Yo pana bhikkhu jānaṃ theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, antamaso gāmantarampi, pācittiyaṃ.
If any bhikkhu, having made an arrangement, should knowingly travel together on the same main road with a company of thieves, even [if] just the distance between villages, [this is a case] involving expiation.
other elements
- citta and saññā
- sacittaka and saññāvimokkha
- āpatti and saññā
- ekaka-pācittiya and tika-dukkaṭa
- theyyasattha / attheyyasattha saññā (the perception that the people with whom the journey is organized and travelled are not a group of thieves)
- vajja
- paññattivajja
- note:
- lokavajja: only breached with akusalacitta
- paññattivajja: can be breached with akusala, kusala, kiriya cittas
- samuṭṭhāna (origination)
- kāya-citta and kāya-vācā-citta
- citta: he knows they are thieves
- kāya: walking / arranging bodily
- vācā: aggreeing
- kusalattika and vedanāttika
extra notes:
- samuṭṭhāna
- samuṭṭhāna→origination; the doors through which the offense can be committed
- total number of samuṭṭhānas and how they are named
- 13 combinations
- named according to the 1st rule that has the respective combination
- methunadhammasamuṭṭhāna: kāyacitta
- adinnādānasamuṭṭhāna: kāyacitta, vācācitta and kāyavācācitta
- 6 main samuṭṭhānas
- kāya: vikālabhojana
- vācā: preaching dhamma to a lady with no man around
- kāyavācā
- kāyacitta
- kāyavācācitta
- note: no cittasamuṭṭhāna by itself
- the remaining details are acc. to according to the saṃvidhāna training rule of the bhikkhunovāda vagga
- bhante: vajirabuddhi is the comm. that is most difficult to read
saṃvidhānasikkhāpadaṃ (emacs) #edited
background
- tathāgata at jetavana. monk from kosala to sāvatthi passed village gate. woman, after quarrel with husband, left village, saw monk, asked his destination. he said sāvatthi, she joined, he agreed. husband searched, found them, beat monk, freed him. monk sat under tree, scolded himself. woman told husband monk not at fault, she chose to go. husband apologized. monk told bhikkhus in sāvatthi. they criticized him for traveling with woman, told tathāgata. he reprimanded monk, preached consequences, set saṃvidhāna rule.
description
- purpose: avoiding travelling with women
- mātugāma here→viññū mātugāma ‒ human female capable of understanding lewd and non-lewd speech
- travelling with a mātugāma: pc
travelling with a paṇḍaka or an amanussa in the guise of a human (yakkhinī, petī, or female animal) in the guise of a human: dkṭ (does it matter if the guise is of a male / female?)
(any type of paṇḍaka?) #q🙋🏼♂
- 4 saṃvidhāna (organizing the journey)
- monk arranges, lady agrees: arranging: dkṭ travelling: pc
lady arranges, monk agrees: arranging: dkṭ travelling: pc
monk arranges, lady doesn't reply: arranging: dkṭ travelling: dkṭ
lady arranges, monk doesn't reply: arranging: anāpatti travelling: anāpatti
- 3 visaṅketa (failure of a rendezvous) (same as saṁvidhānasikkhāpada of bhikkhunovādavagga) #editing
- kālavisaṅketa: not going at the planned time ‒ travelling: anāpatti
dvāravisaṅketa: not going through the planned city gate ‒ travelling: āpatti
maggavisaṅketa: not taking the planned route - travelling: āpatti
(make a summary of the visaṅketas from all rules) #q🙋🏼♂
āpattivāra (same as saṁvidhāna and theyyasattha)→gāmantara okkamana and aḍḍha yojana atikkamana
- travelling with ekato upasampannā bhikkhunīs, sikkhamānas and sāmaṇerīs if satthagamanīya, sāsaṅkasammata, and sappaṭibhaya: anāpatti (kkvtrn, vjrbd)
anāpatti
- asaṃvidahitvā gacchati: without arranging
- mātugāmo saṃvidahanti bhikkhu na saṃvidahati: when the lady invited but he did not reply
- visaṅketena gacchati: time (kāla visaṅketa) from what was initially planned
- āpadāsu
aṅga
- ...mātugāmena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya...(dvinnampi saṃvidahitvā maggappaṭipatti): both arrange and travel
- avisaṅketaṃ: no kālavisaṅketa
- samayābhāvo: absence of the allowed times (related to travelling with ekato upasampannā bhikkhunīs, sikkhamānās and samaṇerīs)
- anāpadā: absence of a disastrous situation
- ...antamaso gāmantarampi...(gāmantarokkamanaṃ vā addhayojanātikkamo): entering into a village or passing a half a yojana distance
- pāḷi
- Yo pana bhikkhu mātugāmena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, antamaso gāmantarampi, pācittiyaṃ.
If any bhikkhu, having made an arrangement, should travel together with a woman on the same main road, even [if] just the distance between villages, [this is a case] involving expiation.
other elements
- citta and saññā
- acittaka and nosaññāvimokkha
- āpatti
- tika-pācittiya and duka-dukkaṭa
- mātugāma / amātugāma saññā (whether the person with whom one is travelling is / is not a lady)
- note:
- actually a woman
- mātugāmasaññā: pc
- vematiko: pc
- amātugāmasaññā: pc
- not a woman
- mātugāmasaññā: dkṭ
- vematiko: dkṭ
- amātugāmasaññā: anāpatti
- kusalattika and vedanāttika
- vajja
- samuṭṭhāna
- kāya
- kāya-vācā
- kāya-citta
- kāya-vācā-citta
- note: catu samuṭṭhāna
extra notes:
- the allowance given here is valid for the other female sahadhammikas in the other samvidhāna
- 2 rules together
- female by arrangement X
- female sahadhammika OK if the road is dangerous
ariṭṭhasikkhāpadaṃ #edited
background
- tathāgata at jetavana. V. ariṭṭha, from vulture-killing family, thought lay people enjoying sensual pleasures become sotāpannas, sakadāgāmīs, and anāgāmis; and monks become arahants via pleasant senses, so there is no reason why only women’s touch is obstructive. he believed what the B declared as obstructive as not to be truly obstructive. bhikkhus advised ariṭṭha not to accuse B, said B wouldn’t preach this, confirmed obstructive acts hinder practice, listed sensual pleasure disadvantages. B, informed, set ariṭṭha sikkhāpada.
description
- purpose: avoid wrong interpretations of the Dhamma
- antarāya / antarāyika [antarā + √i (to come in the middle of the mind stream and impede)]
- impediments which block the attainment of beneficial fortunes (sampatti) ‒ 2 sampatti
- saggasampatti (does it include a human life?)
- mokkhasampatti
- 5 antarāyas and what they obstruct
- kilesa antarāya: niyata micchādiṭṭhi: ahetuka-, akiriya-, natthi-diṭṭhi / vāda
- kamma antarāya: 5 anantariyakammas
- others:
having consensual sex with a bhikkhunī: obstructs mokkha, not sagga
if rape: also sagga (srtdpn)
raping an ariya bhikkunī: niraya
theyyasaṃvāsaka and titthiyapakkantaka: obstructs mokkha, not sagga
- vipāka antarāya: paṭisandhi cittuppāda of paṇḍakas, tiracchānagata and ubhatobyañjanaka (other apāya beings as well, right?) #q🙋🏼♂
- upavāda antarāya: accusing an ariya
- done by a puthujjana: prevents both sagga and mokkha
done by an ariya: prevents higher paths (add other types of offensive behavior toward ariyas and toward jhānalābhīs) #q🙋🏼♂
- note: removed by asking for forgiveness from the ariya in question; if in the ariya's presence, he / she must forgive
- āṇāvītikkama antarāya: intentionally committing offences
- all obstruct both magga and sagga
how to remove the obstruction:
prjk: until one disrobes
sgds: until rectifying them through undergoing relevant vinayakammas (add more details) (just intention is anouth to remove anatarāya (add source)
others: until confessed
- how should other monks act
- duty to point out the faults of the view, admonishing him up to 3x, summon the monk amidst the saṅgha, advise him 3x, perform samanubhāsanakamma
āpattivāra
- not admonishing the monk with the view: dkṭ
not bringing him to the midst of the saṅgha and admonishing him: dkṭ
the one with the view, being admonished, does not let go of the view: dkṭ
if, being admonished in the midst of the saṅgha, one maintains the view: dkṭ
being given the samanubhāsanakamma, at the end of the ñatti: dkṭ
at the end of the 1st and 2nd anusāvana: dkṭ
at the end of the 3rd: pc (previous dkṭs are removed)
anāpatti
- asamanubhāsantassa: to whom the samanubhāsanakamma was not done
- paṭinissajjantassa: to one who gives up the wrong view
aṅga
- ...samanubhāsiyamāno...(samanubhāsanā): performing the samanūbhāsana
- dhammakammatā: the vinayakamma being righteously one
- ...no ce paṭinissajeyya...(appaṭinissajjanaṃ): not relinquishing the wrong view
- Pāḷi
- Yo pana bhikkhu evaṃ vadeyya, ‘Tathāhaṃ bhagavatā Dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā Dhamma vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’ti so bhikkhu bhikkhūhi evam-assa vacanīyo, ‘Māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, aneka-pariyāyenaāvuso antarāyikā Dhamma antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā’ti. Evañca pana so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajeyya, iccetaṃ kusalaṃ, no ce paṭinissajeyya, pācittiyaṃ.
If any bhikkhu should say so, “As I understand the Teaching taught by the Fortunate One, these obstructive acts which are spoken of by the Fortunate One: they are not enough to be an obstruction for the one who is being engaged in [them],” [then] that bhikkhu is to be spoken to thus by the bhikkhus: “Venerable, don’t say so! Don’t misrepresent the Fortunate One; for the misrepresentation of the Fortunate One is not good; for the Fortunate One would not say so; friend, [that] obstructive acts are [really] obstructive is spoken of in various ways by the Fortunate One and they are enough to be an obstruction for the one who is being engaged in [them],” and [if] that bhikkhu being spoken to thus by the bhikkhus should persist in the same way [as before], [then] that bhikkhu is to be argued with up to three times by the bhikkhus for the relinquishing of that [view], [and if that bhikkhu,] being argued with up to three times, should relinquish that [view], then this is good, [but] if he should not relinquish [it]: [this is a case] involving expiation.
other elements
- citta and saññā
- sacittaka and saññāvimokkha
- āpatti and saññā
- tika-pācittiya and tika-dukkaṭa
- dhammakamma / adhammakamma saññā (the perception that the samanubhāsana kamma that is being done is / is not properly done)
- kusalattika and vedanāttika:
- vajja:
- kiriya
- akiriya offence→committed by not doing
- samuṭṭhāna
- kāya-vācā-citta (inaction of body and speech)
ādikammika of samanubhāsana related offences
- who was the ādikammika?
- what is the peculiarity of the ādikammika of such rules?
- they were not exempt from the offense, unlike in other rules
- how many rules in the bhikkhu pātimokkha involve a samanubhāsanakamma?
- 5, the last 4 sgds and ariṭṭhasikkhāpada
- why is the ādikammika mentioned under anāpattivāra of saṅghabhedaka and bhedānuvattaka rules?
- because the Saṅgha didn't have the chance of doing the samanubhāsana toward V. Devadatta or his followers such as Kokālika and so on
- in ancient pācittiyapāḷi books, the ādikammika is seen under ariṭṭhasikkhāpada ‒ why?
extra notes:
- is a ūnavīsatipuggala who ordained truly accumulation upadampadāsila merits? #q🙋🏼♂
- āṇāvītikkama is sañcicca
- paññattivajjas broken unknowingly do not hinder
- during Buddha'stime, after the laying down of a rule, it took time for everyone to know about it; does that hinder those not aware of it? #q🙋🏼♂
- sub-c: anyone who ordains has basic 10 sila; without it, they cannot attain anything; laypeople, 5 (seems to be a dhammatā sīla; what of an ascetic who follows a religion that does not follow 10 sīla? if it were a dhammatā, ādikammikas would also be hindered, but were not; daniya became arahat; monks ate dinner before the vikālabhojana rule and were successful; so it cannot be a hindrance in every case) #q🙋🏼♂
- as an ascetic, with determination alone one can purify the sīla
- what caused devadatta to lose monkhood?
- comm.: no one can lose monkhood due to any act unless there is a promulgation; devadatta lost monkhood due to sanghabheda, because the rule was laid down after lohituppāda
- devadatta comitted lohituppāda before saṅghabheda; when this rule was laid down, devadatta lost his monkhood because lohituppāda was mentioned before saṅghabheda
- but if it applies to the past, why not parajika for lohituppāda
- prjk that no one ever comitted or will commit: lohituppāda
- scenario: if a parajika is lost (texts); monks commit the unknown prjk, are they hindered? can there be any reason we may be missing one lokavajja rule?
ukkhittasambhogasikkhāpadaṃ #edited
background
- tathāgata at jetavana. chabbaggiyas ate, did vinayakamma, slept with venerable ariṭṭha, who hadn’t dropped views or rejoined saṅgha. bhikkhus found it lame, criticized them. buddha set ukkhittasambhoga rule.
description
- ukkhepana / ukkhepanīya kamma→act of suspension
- to whom can it be performed?
- āpatti adassana: to monks who do not recognize their offences
- āpatti appaṭikamma: do not rectify their offences
- pāpikā diṭṭhi appaṭinissajjana: not giving up wrong views
- ukkhittaka bhikkhus→suspended monks
- 3 types
- āpattiyā adassane ukkhittako: suspended for not recognizing his offences
- āpattiyā appaṭikamme ukkhittako: for not rectifying his offences
- pāpikāya diṭṭhiyā appaṭinissagge ukkhittako: for not relinquishing wrong views
- how monks should behave toward an ukkhittaka
- purpose: associating and working together with him would not persuade him to rectify his mistakes and other bhikkhus may lose their shame and fear in the ukkhepanīya kamma
- 4 prohibited acts toward an ukkhittaka
- sambhuñjana: partaking
- āmisa sambhoga: giving / accepting food
- dhamma sambhoga: learning / teaching Dhamma
- saṃvāsa: performing vinayakammas such as uposatha
- it is because of this that he is called nānāsaṁvāsaka
- his chanda is not needed for kammas
- sahavāsa (could it be sahaseyya as in the rule?): sleeping under the same roof #q🙋🏼♂
- mem aid: ...sambhuñjeyya vā saṃvaseyya vā saha vā seyyaṃ kappeyya pācittiyaṁ
- performing one of the 4 prohibited acts toward an ukkhittaka: pc
aṅga
- ...jānaṁ...(jānanā): knowing that
- ...akaṭānudhammena...(akatānudhammatā): being a bhikkhu who has not been reinstated
- ...sambhuñjeyya vā saṃvaseyya vā saha vā seyyaṃ kappeyya...(sambhogādikaraṇaṃ): engaging in these activities together
- Pāḷi
- Yo pana bhikkhu jānaṃ tathāvādinā bhikkhunā akaṭānudhammena taṃ diṭṭhiṃ appaṭinissaṭṭhena saddhiṃ sambhuñjeyya vā saṃvaseyya vā saha vā seyyaṃ kappeyya, pācittiyaṃ.
If any bhikkhu knowingly should eat together with, or should live together with, or should use a sleeping place together with a bhikkhu who is speaking thus, who has not performed the normal procedure, who has not relinquished that view, [this is a case] involving expiation.
- akaṭānudhamma↔adj. (vinaya) a monk who has not been reinstated (an ukkhittaka)
other elements
- citta and saññā
- sacittaka (knowing he is suspended) and saññāvimokkha
- āpatti and saññā
- tika-pācittiya and duka-dukkaṭa
- ukkhittaka / anukkhittaka saññā (the perception that the monk whom one associates is / is not suspended)
- kusalattika and vedanāttika
- vajja
- kiriya
- samuṭṭhāna
- kāya-citta
- vācā citta
- kāya-vācā-citta
- (tisamuṭṭhāṇa)
- kamma
extra notes:
- 2 types of nānāsaṁvāsaka
- kammanānāsaṁvāsaka: due to vinayakamma
- laddhinānāsaṁvāsaka: those who follow the kammanānāsaṁvāsaka
- note:
- they can do their uposatha kammas separately
- it's an allowed separation and is not sanghabheda
- bc of this distinguishment, the problem is isolated into a new external group
- bdghs: rejecting abhidhamma deserves ukkhepaniya; classified under diṭṭhisaṁvāsaka
- Kākaṇḍaputtayasatthera: caused the 2nd council; spoke against money handling; related to the split in the mahāsanghika and theravāda
kaṇṭakasikkhāpadaṃ #edited
background
- tathāgata at jetavana. novice kaṇṭaka hold view like bhikkhu ariṭṭha. bhikkhus advised kaṇṭaka against accusing B, explained sensual pleasures’ disadvantages. kaṇṭaka persisted, monks told buddha. B ordered saṅgha to implement daṇḍakammanāsanā on kaṇṭaka: “you’re not B’s student, can’t stay with monks, leave.” saṅgha punished kaṇṭaka. chabbaggiya pampered kaṇṭaka, had him serve them, ate with him, slept under the same roof with him. B then set kaṇṭhaka training rule.
description
- purpose: to show how monks should deal with a novice who holds a wrong view and has been punished with a daṇḍakammanāsanā
- how monks should behave toward the sāmaṇera
- duty to point out the faults of the view, admonishing him up to 3x, summon him amidst the saṅgha, advise him 3x, perform daṇḍakammanāsanā
- 4 prohibited acts toward the nāsita sāmaṇera
- upalāpana: pampering him by saying “I will give you a bowl. I will give you a robe.” etc.
- upaṭṭhāpana: getting him to serve such as by accepting things offered by him
- sambhuñjana: partaking
- āmisa sambhoga: giving / accepting food
- dhamma sambhoga: learning / teaching Dhamma
- sahavāsa: sleeping under the same roof
- doing one of the 5 prohibited acts: pc
- nāsanā
- 3 types
- daṇdakammanāsanā: punishing a sāmaṇera ‒ “ajjatagge te, āvuso samaṇuddesa, na ceva so bhagavā satthā apadisitabbo”
- saṃvāsanāsanā: the ukkhepanīyakamma performed in the 3 instances (āpattiyā adassane / appaṭikamme, and pāpikāya diṭṭhiyā appaṭinissagge ukkhittako)
- liṅganāsanā: destroying the characteristics (appearance)
- disrobing a prjk sāmaṇera
- disrobing a prjk monk
- nissāraṇā and osāraṇa
- nissāraṇā→the act of doing daṇḍakamma nāsanā
- osāraṇa→the act of reinstating the nāsita sāmaṇera
- conditions for osāraṇa
- after the sāmaṇera has been given nisssāraṇa, he gives up his wrong views, corrects himself, asks for forgiveness from the Saṅgha and request the Saṅgha to remove his nissāraṇa
- both of these kammas are (type of kamma)
- what should be done in case the sāmaṇera doesn't correct himself after the nissāraṇā
- must be disrobed under liṅga nāsanā
- buddhassa / dhammassa / saṅghassa avaṇṇaṃ bhāsati and micchādiṭṭhiko hoti are mentioned under liṅganāsana
- this means that liṅganāsanā should only be given after the preliminary attempts to correct him (confirm) #q🙋🏼♂
- notes:
- some teachers: Ariṭṭha's view is an akusalakammapatha, being able to produce birth in apāya
aṅga
- ...jānaṁ...(jānanā): knowing that
- ...tathānāsitaṃ samaṇuddesaṃ...(akatānudhammatā): being a sāmaṇera who has not been reinstated
- ...upalāpeyya vā upaṭṭhāpeyya vā sambhuñjeyya vā saha vā seyyaṃ kappeyya...(sambhogādikaraṇaṃ): engaging in activities together
- Pāḷi
- Samaṇuddesopi ce evaṃ vadeyya, ‘Tathāhaṃ bhagavatā Dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā Dhamma vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti,
so samaṇuddeso bhikkhūhi evam-assa vacanīyo, ‘Mā āvuso samaṇuddesa, evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenaāvuso samaṇuddesa, antarāyikā Dhamma antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā’ti.
Evañca pana so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo - ‘Ajjatagge te, āvuso samaṇuddesa, na ceva so bhagavā satthā apadisitabbo. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṃ dirattatirattaṃ sahaseyyaṃ sāpi te natthi. Cara pire vinassā’ti.
Yo pana bhikkhu jānaṃ tathānāsitaṃ samaṇuddesaṃ upalāpeyya vā upaṭṭhāpeyya vā sambhuñjeyya vā saha vā seyyaṃ kappeyya, pācittiyaṃ.
- If a novice should say so too, “As I understand the Teaching taught by the Fortunate One, these obstructive acts which are spoken of by the Fortunate One: they are not enough to be an obstruction for the one who is being engaged in [them],” [then] that novice is to be spoken to thus by the bhikkhus, “Friend novice, don’t say so! Don’t misrepresent the Fortunate One; for the misrepresentation of the Fortunate One is not good; for the Fortunate One would not say so; friend novice, [that] obstructive acts are [really] obstructive is spoken of in various ways by the Fortunate One and they are enough to be an obstruction for the one who is engaging [in them],” and if that novice being spoken to thus by the bhikkhus should persist in the same way [as before], [then] that novice is to be spoken to thus by the bhikkhus, “From today on, friend novice, the Fortunate One is not to be referred to as the teacher by you, and also the two or three nights sleeping together [in one room] with bhikkhus that other novices get, that too is not for you. Go away, disappear!” If any bhikkhu knowingly should treat kindly such an expelled novice, or should make [him] attend [to himself], or should eat together with [him], or should use a sleeping place together with [him], [this is a case] involving expiation.
other elements
- citta and saññā:
- this is a sacittaka (knows the sāmaṇera has been nāsita) and saññāvimokkha
- āpatti and saññā
- ekaka-pācittiya and tika-dukkaṭa
- ukkhittaka / anukkhittaka saññā (the perception that the sāmaṇera with whom one associates is / is not suspended)
- kusalattika and vedanāttika:
- vajja:
- kiriya:
- samuṭṭhāna
- kāya-citta
- vācā citta
- kāya-vācā-citta
- (tisamuṭṭhāṇa)
- kamma
extra notes:
vmtvndn: if the testicles are removed or destroyed, upasampadā is eventually lost
vjrbd: no, one cannot lose monkhood without doing a fault
