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+ | ====== Kodex für buddhistische ====== | ||
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+ | Title: Kodex für buddhistische | ||
+ | Einsiedler I: Kapitel 6 | ||
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+ | Summary: | ||
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+ | <div navigation></ | ||
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+ | </ | ||
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+ | <span # | ||
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+ | <div alphalist> | ||
+ | <span hlist> [[bmc1.intro|Einleitung]] | [[bmc1.ch01|1]] | [[bmc1.ch02|2]] | [[bmc1.ch03|3]] | [[bmc1.ch04|4]] | [[bmc1.ch05|5]] | 6 {{de: | ||
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+ | <span hlist> [[bmc1.ch08-6|8.6]] | [[bmc1.ch08-7|8.7]] | [[bmc1.ch08-8|8.8]] | [[bmc1.ch08-9|8.9]] | [[bmc1.ch09|9]] | [[bmc1.ch10|10]] | [[bmc1.ch11|11]] | [[bmc1.ch12|12]] | [[bmc1.glossary|Glossar]] | [[bmc1.biblio|Literaturverz.]] | [[bmc1.rule-index|Regeln]] | [[bmc1.addendum|Anhang]] </ | ||
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+ | </ | ||
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+ | ====== Aniyata ====== | ||
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+ | This term means " | ||
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+ | <div bmc_rule> | ||
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+ | <span bmc_definition>< | ||
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+ | //Woman// here means a female human being, "even one born that very day, all the more an older one." //To sit// also includes lying down. Whether the bhikkhu sits down when the woman is already seated, or the woman sits down when he is already seated, or both sit down at the same time, makes no difference here. | ||
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+ | //Private// means private to the eye and private to the ear. Two people are sitting in a place private to the eye when no one else is near enough to see if they wink, raise their eyebrows, or nod (§). They are in a place private to the ear when no one else is near enough to hear what they say in a normal voice (§). //A secluded seat// is one behind a wall, a closed door, a large bush, or anything at all that would afford them enough privacy to engage in sexual intercourse. | ||
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+ | For a bhikkhu to sit in such a place with a woman can be in itself a breach of [[bmc1.ch08-5# | ||
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+ | If a trustworthy female lay follower happens to see a bhikkhu with a woman in such circumstances, | ||
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+ | The wording of the rule suggests that once the matter is investigated and the bhikkhu in question has stated his side of the story, the bhikkhus are free to judge the case either in line with what he admits to having done or in line with the trustworthy female lay follower' | ||
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+ | The Vibhaṅga, however, states that they may deal with him only in line with what he admits to having done. The Kommentar offers no explanation for this point aside from saying that in uncertain cases things are not always as they seem, citing as example the story of an arahant who was wrongly charged by another bhikkhu of having broken [[bmc1.ch08-5# | ||
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+ | Actually, the Vibhaṅga in departing from the wording of the rule is simply following the general guidelines the Khandhakas give for handling accusations. Apparently what happened was that this rule and the following one were formulated early on. Later, when the general guidelines were first worked out, some group-of-six bhikkhus abused the system to impose penalties on innocent bhikkhus they didn't like (Mv.IX.3.1), | ||
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+ | As explained under [[bmc1.ch05# | ||
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+ | If, however, X denies the charge, and yet some of the members of the Community suspect him of not telling the truth, the issue has to go to a formal meeting. Once the case reaches this stage, one of only three verdicts is possible: that the accused is innocent, that he was insane at the time he committed the offense (and so absolved of guilt), or that he is not only guilty as charged but — for having dragged out his confession to this point — also deserves a further-punishment transaction (Cv.IV.14.27-29), | ||
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+ | When the Community meets, both the accused and the accuser must be present, and both must agree to the case's being heard by that particular group. (If the original accuser is a lay person, one of the bhikkhus is to take up the charge.) The accused is then asked to state his version of the story and is to be dealt with in accordance with what he admits to having done (Mv.IX.6.1-4). Cv.IV.14.29 shows that the other bhikkhus are not to take his first statement at face value. They should press and cross-examine him until they are all satisfied that he is telling the truth, and only then may they pass one of the three verdicts mentioned above. | ||
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+ | If necessary, they should be prepared to spend many hours in the meeting to arrive at a unanimous decision, for if they cannot come to a unanimous agreement, the case has to be left as unsettled, which is a very bad question mark to leave hovering over the communal life. The Kommentar to [[bmc1.ch05# | ||
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+ | If a verdict is reached but later discovered to be wrong — the accused got away with a plea of innocence when actually guilty, or admitted guilt simply to end the interrogation when actually innocent — the Community may reopen the case and reach a new verdict (Cv.IV.8). If a bhikkhu — learning that a fellow bhikkhu actually was guilty and yet got away with a verdict of innocence — then helps conceal the truth, he is guilty of an offense under [[bmc1.ch08-7# | ||
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+ | Obviously, the main thrust of these guidelines is to prevent an innocent bhikkhu from being unfairly penalized. As for the opposite case — a guilty bhikkhu getting away with no penalty — we should remember that the laws of kamma guarantee that in the long run he is not getting away with anything at all. | ||
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+ | Although these guidelines supercede both aniyata rules, the rules still serve two important functions: | ||
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+ | 1) They remind the bhikkhus that charges made by lay people are not to be lightly ignored, and that the Buddha at one point was willing to let the bhikkhus give more weight to the word of a female lay follower than to that of the accused bhikkhu. This in itself, considering the general position of women in Indian society at the time, is remarkable. | ||
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+ | 2) As we will see under [[bmc1.ch08-5# | ||
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+ | < | ||
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+ | </ | ||
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+ | <span bmc_summary> | ||
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+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
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+ | <span bmc_definition>< | ||
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+ | This rule differs from the preceding one mainly in the type of seat it describes — private to the eye and private to the ear, but not secluded. Examples would be an open-air meeting hall or a place out in the open in sight of other people but far enough away from them so that they could not see one wink, etc., or hear what one is saying in a normal voice. Such a place, although inconvenient for committing [[bmc1.ch04# | ||
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+ | Otherwise, all explanations for this rule are the same as for the preceding rule. | ||
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+ | Summary: When a trustworthy female lay follower accuses a bhikkhu of having committed a saṅghādisesa or pācittiya offense while sitting alone with a woman in an unsecluded but private place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done. | ||
+ | </ | ||
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+ | <div chapter> | ||
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+ | <div alphalist> | ||
+ | <span hlist> [[bmc1.intro|Einleitung]] | [[bmc1.ch01|1]] | [[bmc1.ch02|2]] | [[bmc1.ch03|3]] | [[bmc1.ch04|4]] | [[bmc1.ch05|5]] | 6 {{de: | ||
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+ | <span hlist> [[bmc1.ch08-6|8.6]] | [[bmc1.ch08-7|8.7]] | [[bmc1.ch08-8|8.8]] | [[bmc1.ch08-9|8.9]] | [[bmc1.ch09|9]] | [[bmc1.ch10|10]] | [[bmc1.ch11|11]] | [[bmc1.ch12|12]] | [[bmc1.glossary|Glossar]] | [[bmc1.biblio|Literaturverz.]] | [[bmc1.rule-index|Regeln]] | [[bmc1.addendum|Anhang]] </ | ||
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+ | Einsiedler I: Kapitel 6", von Thanissaro Bhikkhu. //Access to Insight//, 23 April 2012, [[http:// | ||
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