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de:lib:authors:thanissaro:bmc1:bmc1.ch12 [2019/04/16 02:15]
Johann  
de:lib:authors:thanissaro:bmc1:bmc1.ch12 [2019/09/03 09:41] (aktuell)
Johann div at end removed
Zeile 1: Zeile 1:
 <WRAP box fill ><​wrap info>​Info:</​wrap>​ Diese Gabe des Dhammas ist noch nicht (vollständig übersetzt). Fühlen Sie sich frei Ihre Verdienste zu teilen, gegeben mit einer zu versorgen, selbst wenn nur ein Teilabschnitt,​ oder sich in Vervollständigung und Verbesserung einzubringen,​ wenn inspiriert fühlend. //​(Bleistiftsymbol recht, wenn angemeldet ersichtlich,​ drücken um Text zu bearbeiten.//​ //​(Entfernen Sie diese Anmerkung sobald eine Übersetzung gegeben und ändern Sie die Division ''#​wrap_h_content_untranslated''​ in ''#​wrap_h_content''​ .)//</​WRAP>​ <WRAP box fill ><​wrap info>​Info:</​wrap>​ Diese Gabe des Dhammas ist noch nicht (vollständig übersetzt). Fühlen Sie sich frei Ihre Verdienste zu teilen, gegeben mit einer zu versorgen, selbst wenn nur ein Teilabschnitt,​ oder sich in Vervollständigung und Verbesserung einzubringen,​ wenn inspiriert fühlend. //​(Bleistiftsymbol recht, wenn angemeldet ersichtlich,​ drücken um Text zu bearbeiten.//​ //​(Entfernen Sie diese Anmerkung sobald eine Übersetzung gegeben und ändern Sie die Division ''#​wrap_h_content_untranslated''​ in ''#​wrap_h_content''​ .)//</​WRAP>​
  
-<div center round todo 60%>​**Preperation of htmls into ATI.eu currently in progress.** Please visite the corresponding page at [[http://​zugangzureinsicht.org/​html/​index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://​sangham.net/​index.php/​topic,​8657.0.html|[ATI.eu] ATI/ZzE Content-style]] </​div>​ +<div center round todo 60%>​**Preperation of htmls into ATI.eu currently in progress.** Please visite the corresponding page at [[http://​zugangzureinsicht.org/​html/​index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://​sangham.net/​index.php/​topic,​8657.0.html|[ATI.eu] ATI/ZzE Content-style]]</​div>​
- +
  
 ====== Kodex für buddhistische ====== ====== Kodex für buddhistische ======
Zeile 19: Zeile 17:
  
  
-<div #​h_doctitle>​Kodex für buddhistische Einsiedler I </​div>​+<div #​h_doctitle>​Kodex für buddhistische Einsiedler I</​div>​
  
 <div #​h_docsubtitle>​Kapitel 12</​div>​ <div #​h_docsubtitle>​Kapitel 12</​div>​
Zeile 25: Zeile 23:
 <div #​h_docsubtitle2>​Anhänge</​div>​ <div #​h_docsubtitle2>​Anhänge</​div>​
  
-<div #​h_docby>​von </​div>​+<div #​h_docby>​von</​div>​
  
-<div #​h_docauthor>​Thanissaro Bhikkhu</​div>​+<div #​h_docauthor>​Ehrwürdigen ​Thanissaro Bhikkhu</​div>​
  
-<div #​h_docauthortransinfo>​Übersetzung ins Deutsche von: </​div>​+<div #​h_docauthortransinfo>​Übersetzung ins Deutsche von:</​div>​
  
 <div #​h_docauthortrans>​noch keine vorhanden</​div>​ <div #​h_docauthortrans>​noch keine vorhanden</​div>​
Zeile 35: Zeile 33:
 <div #​h_docauthortransalt>​Alternative Übersetzung:​ [[|noch keine vorhanden]]</​div>​ <div #​h_docauthortransalt>​Alternative Übersetzung:​ [[|noch keine vorhanden]]</​div>​
  
-<div #​h_copyright>​[[#​wrap_f_termsofuse|{{de:​img:​d2.png?​16x18}}]][[#​wrap_f_termsofuse| 2007-2018]]</​div>​+<div #​h_copyright>​[[#​f_termsofuse|{{de:​img:​d2.png?​16x18}}]][[#​f_termsofuse| 2007-2018]]</​div>​
  
 <div #​h_altformat>​Alternative Formate: {{./​bmc1/​../​bmc1.pdf?​linkonly}} (??​pages/​1.7MB) ​  ​{{de:​img:​book.gif}} Gedruckte Ausgaben des Buches können auf Anfrage zur Verfügung gestellt werden. Für Bestellungen aus Amerika oder Afrika, schreiben Sie bitte an: [[de:​outcources:​books#​metta|Mettā Forest Monastery]],​ P.O. Box 1409, Valley Center, CA 92082, USA. Für Bedarf in Europa, schreiben Sie bitte an: [[http://​www.amaravati.org|Amaravati Buddhist Monastery]],​ St. Margarets Lane, Great Gaddesden, Hemel Hempstead, Hertfordshire HP1 3BZ, England. Für eine Lieferung nach Asien, Australien oder den pazifischen Raum, schreiben Sie bitte an:  Wat Pah Nanachat, Bahn Bung Wai, Amper Warin, Ubon 34310, Thailand.</​div>​ <div #​h_altformat>​Alternative Formate: {{./​bmc1/​../​bmc1.pdf?​linkonly}} (??​pages/​1.7MB) ​  ​{{de:​img:​book.gif}} Gedruckte Ausgaben des Buches können auf Anfrage zur Verfügung gestellt werden. Für Bestellungen aus Amerika oder Afrika, schreiben Sie bitte an: [[de:​outcources:​books#​metta|Mettā Forest Monastery]],​ P.O. Box 1409, Valley Center, CA 92082, USA. Für Bedarf in Europa, schreiben Sie bitte an: [[http://​www.amaravati.org|Amaravati Buddhist Monastery]],​ St. Margarets Lane, Great Gaddesden, Hemel Hempstead, Hertfordshire HP1 3BZ, England. Für eine Lieferung nach Asien, Australien oder den pazifischen Raum, schreiben Sie bitte an:  Wat Pah Nanachat, Bahn Bung Wai, Amper Warin, Ubon 34310, Thailand.</​div>​
Zeile 51: Zeile 49:
 </​div>​ </​div>​
  
-<div #​h_content_untranslated>​ +<span #​h_content_untranslated></​span>
-<div class='​alphalist'>​ +
-<!-- robots content='​none'​ --> +
-<!-- the following list is brought to you in living color by GetHList() --> +
-<ul class='​hlist'>​ +
- <li class='​first'><​a href="​bmc1.intro.html"​ title="​Zum Einleitung">​Einleitung</​a></​li>​ +
- <​li><​a href="​bmc1.ch01.html"​ title="​Zum Kapitel 1: Patimokkha">​1</​a></​li>​ +
- <​li><​a href="​bmc1.ch02.html"​ title="​Zum Kapitel 2: Nissaya">​2</​a></​li>​ +
- <​li><​a href="​bmc1.ch03.html"​ title="​Zum Kapitel 3: Robe ablegen">​3</​a></​li>​ +
- <​li><​a href="​bmc1.ch04.html"​ title="​KAPITEL ​ IV: Pārājika">​4</​a></​li>​ +
- <​li><​a href="​bmc1.ch05.html"​ title="​Zum KAPITEL ​ V: Saṅghādisesa">​5</​a></​li>​ +
- <​li><​a href="​bmc1.ch06.html"​ title="​Zum KAPITEL ​ VI: Aniyata">​6</​a></​li>​ +
- <​li><​a href="​bmc1.ch07-1.html"​ title="​Zum 1. Das Robenstoff Kapitel">​7.1</​a></​li>​ +
- <​li><​a href="​bmc1.ch07-2.html"​ title="​Zum 2. Das Seiden Kapitel">​7.2</​a></​li>​ +
- <​li><​a href="​bmc1.ch07-3.html"​ title="​Zum 3. Das Schalen Kapitel">​7.3</​a></​li>​ +
- <​li><​a href="​bmc1.ch08-1.html"​ title="​Zum 1. Das Lügen Kapitel">​8.1</​a></​li>​ +
- <​li><​a href="​bmc1.ch08-2.html"​ title="​Zum 2. Das Pflanzen Kapitel">​8.2</​a></​li>​ +
- <​li><​a href="​bmc1.ch08-3.html"​ title="​Zum 3. Das Ermunterung Kapitel">​8.3</​a></​li>​ +
- <​li><​a href="​bmc1.ch08-4.html"​ title="​Zum 4. Das Speisen Kapitel">​8.4</​a></​li>​ +
- <​li><​a href="​bmc1.ch08-5.html"​ title="​Zum 5. Das nackte Asketen Kapitel">​8.5</​a></​li>​ +
-</ul>+
  
-\\ +<div alphalist
-<!-- robots content='​none'​ --+<span hlist> [[bmc1.intro|Einleitung]] | [[bmc1.ch01|1]] | [[bmc1.ch02|2]] | [[bmc1.ch03|3]] | [[bmc1.ch04|4]] | [[bmc1.ch05|5]] | [[bmc1.ch06|6]] | [[bmc1.ch07-1|7.1]] | [[bmc1.ch07-2|7.2]] | [[bmc1.ch07-3|7.3]] | [[bmc1.ch08-1|8.1]] | [[bmc1.ch08-2|8.2]] | [[bmc1.ch08-3|8.3]] | [[bmc1.ch08-4|8.4]] | [[bmc1.ch08-5|8.5]] </span> 
-<!-- the following list is brought to you in living color by GetHList() ​--+ 
-<ul class='​hlist'>​ +<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]] | 12 {{de:​img:​question_16.gif?12|Sie befinden sich gerade hier}} | [[bmc1.glossary|Glossar]] | [[bmc1.biblio|Literaturverz.]] | [[bmc1.rule-index|Regeln]] | [[bmc1.addendum|Anhang]] </span>
- <li class='​first'><​a href="bmc1.ch08-6.html" title="​Zum 6Das alkoholische Getränke Kapitel">​8.6</​a></​li>​ +
- <​li><​a href="bmc1.ch08-7.html" title="​Zum 7Das Tier Kapitel">​8.7</a></​li+
- <li><a href="bmc1.ch08-8.html" title="​Zum ​8. Das Im Einklang mit der Regel Kapitel">​8.8</​a></​li>​ +
- <​li><​a href="bmc1.ch08-9.html" title="​Zum 9. Das Wertgegenstände Kapitel">​8.9</​a></​li>​ +
- <​li><​a href="bmc1.ch09.html" title="​Zum KAPITEL ​ IX: Pāṭidesanīya">​9</​a></​li>​ +
- <​li><​a href="bmc1.ch10.html" title="​Zum KAPITEL ​ X: Sekhiya">​10</​a></​li>​ +
- <​li><​a href="bmc1.ch11.html" title="​KAPITEL ​ XI: Adhikaraṇa-samatha">​11</​a></​li>​ +
- <​li><​a title="​Sie befinden sich gerade hier">​12</​a></​li>​ +
- <​li><​a href="bmc1.glossary.html" title="​Zur Wortliste mit Erklärungen">​Glossar</​a></​li>​ +
- <​li><​a href="bmc1.biblio.html" title="​Zum Literaturverzeichnis">​Literaturverz.</​a></​li>​ +
- <​li><​a href="bmc1.rule-index.html" title="​Zum Verzeichnis der Regeln">​Regeln</​a></​li>​ +
- <​li><​a href="bmc1.addendum.html" title="​Zum ​Anhang">​Anhang</​a></​li>​ +
-</ul>+
  
 </​div>​ </​div>​
- 
- 
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== I. Controversial points: Dawn and dawnrise. ==== ==== I. Controversial points: Dawn and dawnrise. ====
 +<div bmc_rule>​
 <span anchor #​app-I></​span>​ <span anchor #​app-I></​span>​
  
Zeile 133: Zeile 94:
 A reading more consistent with the Canon'​s casual treatment of the issue of dawn would be to translate //anto aruṇe// as "​before dawn," and to read the term //dawn// (//​aruṇa//​) in both //anto aruṇe// and //​purāruṇā//​ as idiomatically equivalent to //​dawnrise//​ (//​aruṇuggamana//​). In other words, in all the rules where the line dividing the end of night from the beginning of day is the line between an offense and a non-offense,​ that line is marked by the onset of civil twilight, whether the Vibhaṅga refers to it as "​dawnrise"​ or "​dawn."​ A reading more consistent with the Canon'​s casual treatment of the issue of dawn would be to translate //anto aruṇe// as "​before dawn," and to read the term //dawn// (//​aruṇa//​) in both //anto aruṇe// and //​purāruṇā//​ as idiomatically equivalent to //​dawnrise//​ (//​aruṇuggamana//​). In other words, in all the rules where the line dividing the end of night from the beginning of day is the line between an offense and a non-offense,​ that line is marked by the onset of civil twilight, whether the Vibhaṅga refers to it as "​dawnrise"​ or "​dawn."​
 </​div>​ </​div>​
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== II. Controversial points: Sugata measures. ==== ==== II. Controversial points: Sugata measures. ====
 +<div bmc_rule>​
 <span anchor #​app-II></​span>​ <span anchor #​app-II></​span>​
  
Zeile 158: Zeile 117:
   * The sugata fingerbreadth = 2.08 cm.   * The sugata fingerbreadth = 2.08 cm.
  
-<p>Applied to the various rules, this would give us a hut 3 x 1.75 meters — small, but adequate; a rains-bathing cloth 1.5 x .625 meters — enough to cover one from the waist to the knees; and an skin-eruption covering cloth 1 x .5 meters — enough to cover one from the waist to just above the knees. All of these figures seem appropriate and so have been accepted for the purposes of this book.+Applied to the various rules, this would give us a hut 3 x 1.75 meters — small, but adequate; a rains-bathing cloth 1.5 x .625 meters — enough to cover one from the waist to the knees; and an skin-eruption covering cloth 1 x .5 meters — enough to cover one from the waist to just above the knees. All of these figures seem appropriate and so have been accepted for the purposes of this book.
 </​div>​ </​div>​
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== III. Controversial points: Meals. ==== ==== III. Controversial points: Meals. ====
 +<div bmc_rule>​
 <span anchor #​app-III></​span>​ <span anchor #​app-III></​span>​
  
Zeile 186: Zeile 143:
   * 1b) Meals for which the number of bhikkhus to be designated is less than the total number of bhikkhus in the Community.   * 1b) Meals for which the number of bhikkhus to be designated is less than the total number of bhikkhus in the Community.
  
-<p>Invitational meals come in four types:+Invitational meals come in four types:
  
   * 2a) Meals to which the entire Community is invited.   * 2a) Meals to which the entire Community is invited.
Zeile 193: Zeile 150:
   * 2d) Meals for which the donor simply asks for //x// number of bhikkhus, without specifying in any way who they should be.   * 2d) Meals for which the donor simply asks for //x// number of bhikkhus, without specifying in any way who they should be.
  
-<p>This typology raises two questions. First, why aren't types 1a and 2a grouped under Community meals? Is it because the donor uses the words //​designated//​ and //invited// when announcing his/her plans for the meal? If so, how does one arrange for a Community meal that would not fall into these two types, in line with the fact that a Community meal is said to be a separate category?+This typology raises two questions. First, why aren't types 1a and 2a grouped under Community meals? Is it because the donor uses the words //​designated//​ and //invited// when announcing his/her plans for the meal? If so, how does one arrange for a Community meal that would not fall into these two types, in line with the fact that a Community meal is said to be a separate category?
  
 The second question is how type 2d differs from a designated meal. Is it, again, because the donor does not use the word //​designated//​ in announcing the meal? If so, the difference is only formal, for the Kommentar itself states that the meal designator is to treat such a meal as he would a designated meal, which shows that in essence it is the same thing. The second question is how type 2d differs from a designated meal. Is it, again, because the donor does not use the word //​designated//​ in announcing the meal? If so, the difference is only formal, for the Kommentar itself states that the meal designator is to treat such a meal as he would a designated meal, which shows that in essence it is the same thing.
Zeile 203: Zeile 160:
 At any rate, as with many other areas where the Canon gives no definite guidance, this is an area where the wise policy for each bhikkhu is to follow the standards of the Community to which he belongs. At any rate, as with many other areas where the Canon gives no definite guidance, this is an area where the wise policy for each bhikkhu is to follow the standards of the Community to which he belongs.
 </​div>​ </​div>​
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== IV. Pali formulae: Determination. ==== ==== IV. Pali formulae: Determination. ====
 +<div bmc_rule>​
 <span anchor #​app-IV></​span>​ <span anchor #​app-IV></​span>​
  
Zeile 218: Zeile 173:
   * //Imaṃ bindu-kappaṃ karomi,//   * //Imaṃ bindu-kappaṃ karomi,//
  
-<p>which means, "I make this properly marked."​+which means, "I make this properly marked."​
  
 The words for determination,​ taking the bowl as an example, are: The words for determination,​ taking the bowl as an example, are:
  
-  * <i>Imaṃ **//​pattaṃ//​** adhiṭṭhāmi,​</i>+  * //Imaṃ **//​pattaṃ//​** adhiṭṭhāmi,/​/
  
-<p>which means, "I determine this bowl" or "I determine this as a bowl."+which means, "I determine this bowl" or "I determine this as a bowl."
  
 To determine other requisites, replace the word **//​pattaṃ,//​** bowl, with the appropriate name, as follows: To determine other requisites, replace the word **//​pattaṃ,//​** bowl, with the appropriate name, as follows:
Zeile 238: Zeile 193:
   * for other cloth requisites: **//​parikkhāra-colaṃ//​**   * for other cloth requisites: **//​parikkhāra-colaṃ//​**
  
-<p>To determine many cloths of the same sort at the same time, use the plural forms: Change //imaṃ// to //imāni; etaṃ// to //etāni;// and the //—aṃ// ending for the name of the article to //-āni.// For example, to determine many miscellaneous cloth requisites within reach of the hand, the formula is:+To determine many cloths of the same sort at the same time, use the plural forms: Change //imaṃ// to //imāni; etaṃ// to //etāni;// and the //—aṃ// ending for the name of the article to //-āni.// For example, to determine many miscellaneous cloth requisites within reach of the hand, the formula is:
  
   * //Imāni parikkhāra-colāni adhiṭṭhāmi.//​   * //Imāni parikkhāra-colāni adhiṭṭhāmi.//​
  
-<p>A bhikkhu may determine only one of each of the following five items for use at any one time: the bowl, the basic set of three robes, and the sitting cloth. If he wishes to replace an old item with a new one, he must first withdraw the determination of the old item before determining the new one. The formula for withdrawal, again taking the bowl as an example, is:+A bhikkhu may determine only one of each of the following five items for use at any one time: the bowl, the basic set of three robes, and the sitting cloth. If he wishes to replace an old item with a new one, he must first withdraw the determination of the old item before determining the new one. The formula for withdrawal, again taking the bowl as an example, is:
  
   * //Imaṃ pattaṃ paccuddharāmi,//​   * //Imaṃ pattaṃ paccuddharāmi,//​
  
-<p>which means, "I relinquish this bowl." To withdraw the determination of other items, replace the word //​pattaṃ//​ with the appropriate name, as above.+which means, "I relinquish this bowl." To withdraw the determination of other items, replace the word //​pattaṃ//​ with the appropriate name, as above.
  
 If an item has been snatched away, burnt, destroyed, lost, given away, or taken away on trust, its determination automatically lapses, and there is no need to withdraw the determination before determining a new item to replace it. The Kommentar explains //​destroyed//​ as meaning that the bowl or any of the three robes develops a hole of a certain size: for a clay bowl, a hole large enough for a millet grain to pass through; for an iron bowl, a hole large enough to let liquid pass through; for the robes, a complete break at least the size of the fingernail of the small finger, located at least one handspan in from the long edge of the robe, and four fingerbreadths from the short edge of the lower robe, or eight fingerbreadths from the short edge of the upper and outer robes. If an item has been snatched away, burnt, destroyed, lost, given away, or taken away on trust, its determination automatically lapses, and there is no need to withdraw the determination before determining a new item to replace it. The Kommentar explains //​destroyed//​ as meaning that the bowl or any of the three robes develops a hole of a certain size: for a clay bowl, a hole large enough for a millet grain to pass through; for an iron bowl, a hole large enough to let liquid pass through; for the robes, a complete break at least the size of the fingernail of the small finger, located at least one handspan in from the long edge of the robe, and four fingerbreadths from the short edge of the lower robe, or eight fingerbreadths from the short edge of the upper and outer robes.
Zeile 252: Zeile 207:
 Once the robe or bowl develops a hole of this sort, it reverts to the status of an extra robe or bowl. If the owner still wishes to use it, the hole must be mended and the article redetermined before ten days elapse. Otherwise, he is subject to the penalties imposed by [[bmc1.ch07-1#​NP1|NP 1]] or [[bmc1.ch07-3#​NP21|21]]. Once the robe or bowl develops a hole of this sort, it reverts to the status of an extra robe or bowl. If the owner still wishes to use it, the hole must be mended and the article redetermined before ten days elapse. Otherwise, he is subject to the penalties imposed by [[bmc1.ch07-1#​NP1|NP 1]] or [[bmc1.ch07-3#​NP21|21]].
 </​div>​ </​div>​
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== V. Pali formulae: Shared ownership. ==== ==== V. Pali formulae: Shared ownership. ====
 +<div bmc_rule>​
 <span anchor #​app-V></​span>​ <span anchor #​app-V></​span>​
  
Zeile 265: Zeile 218:
   * //Imaṃ cīvaraṃ tuyhaṃ vikappemi,//​   * //Imaṃ cīvaraṃ tuyhaṃ vikappemi,//​
  
-<p>meaning, "I share ownership of this robe-cloth with you (plural)."​+meaning, "I share ownership of this robe-cloth with you (plural)."​
  
 To place a bowl under shared ownership, change //​cīvaraṃ//​ to //​pattaṃ.//​ For more than one piece of cloth, change //imaṃ cīvaraṃ//​ to //imāni cīvarāni.//​ For more than one bowl, change //imaṃ pattaṃ// to //ime patte.// For articles beyond the reach of the hand, change //imaṃ// to //etaṃ;// //imāni// to //etāni;// and //ime// to //ete.// To place a bowl under shared ownership, change //​cīvaraṃ//​ to //​pattaṃ.//​ For more than one piece of cloth, change //imaṃ cīvaraṃ//​ to //imāni cīvarāni.//​ For more than one bowl, change //imaṃ pattaṃ// to //ime patte.// For articles beyond the reach of the hand, change //imaṃ// to //etaṃ;// //imāni// to //etāni;// and //ime// to //ete.//
Zeile 273: Zeile 226:
   * //Imaṃ civaraṃ Itthannāmassa vikappemi,//​   * //Imaṃ civaraṃ Itthannāmassa vikappemi,//​
  
-<p>which means, "I share ownership of this robe-cloth with so-and-so.//"//​ Suppose, for example, that the person'​s name is Nando. If he is one's senior, change //​Itthannāmassa//​ to //Āyasmato Nandassa;// if he is one's junior, change it to //Nandassa Bhikkhuno;//​ if he is a novice, change it to //Nandassa Sāmaṇerassa.//​ If he is very much one's senior, use the first formula, above. (Mv.I.74.1 shows that the tradition in the Buddha'​s time was not to use a very senior or respected person'​s name when referring to him.)+which means, "I share ownership of this robe-cloth with so-and-so.//"//​ Suppose, for example, that the person'​s name is Nando. If he is one's senior, change //​Itthannāmassa//​ to //Āyasmato Nandassa;// if he is one's junior, change it to //Nandassa Bhikkhuno;//​ if he is a novice, change it to //Nandassa Sāmaṇerassa.//​ If he is very much one's senior, use the first formula, above. (Mv.I.74.1 shows that the tradition in the Buddha'​s time was not to use a very senior or respected person'​s name when referring to him.)
  
 To share a bowl in this way, change //​cīvaraṃ//​ to //​pattaṃ.//​ Other changes, as called for, may be inferred from the previous formulae. To share a bowl in this way, change //​cīvaraṃ//​ to //​pattaṃ.//​ Other changes, as called for, may be inferred from the previous formulae.
Zeile 281: Zeile 234:
   * //Imaṃ cīvaraṃ vikappan'​atthāya tuyhaṃ dammi,//   * //Imaṃ cīvaraṃ vikappan'​atthāya tuyhaṃ dammi,//
  
-<p>which means, "I give this robe-cloth to you to share."​ The witness should ask the original owner the names of two bhikkhus or novices who are his friends or acquaintances. In Pali, this is:+which means, "I give this robe-cloth to you to share."​ The witness should ask the original owner the names of two bhikkhus or novices who are his friends or acquaintances. In Pali, this is:
  
   * //Ko te mitto vā sandiṭṭho vā.//   * //Ko te mitto vā sandiṭṭho vā.//
  
-<p>After the original owner tells the names, the witness says:+After the original owner tells the names, the witness says:
  
   * //Ahaṃ tesaṃ dammi,//   * //Ahaṃ tesaṃ dammi,//
  
-<p>which means, "I give it to them."+which means, "I give it to them."
  
 To rescind the shared ownership, the Vibhaṅga says that the witness in the last case should say, To rescind the shared ownership, the Vibhaṅga says that the witness in the last case should say,
Zeile 295: Zeile 248:
   * //Tesaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,//   * //Tesaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,//
  
-<p>which means, "Use what is theirs, give it away, or do as you like with it."+which means, "Use what is theirs, give it away, or do as you like with it."
  
 As for cases in which the article is placed under shared ownership in the presence of the second owner, the Vibhaṅga gives no formula for rescinding the arrangement. The K/Kommentar suggests that the second owner should say, As for cases in which the article is placed under shared ownership in the presence of the second owner, the Vibhaṅga gives no formula for rescinding the arrangement. The K/Kommentar suggests that the second owner should say,
Zeile 301: Zeile 254:
   * //Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,//   * //Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,//
  
-<p>which means, "Use what is mine, give it away, or do as you like with it."+which means, "Use what is mine, give it away, or do as you like with it."
  
 The Pubbasikkhā-vaṇṇanā,​ though, suggests the following formula (for robe-cloth within reach, rescinded by a bhikkhu who is senior to the original owner): The Pubbasikkhā-vaṇṇanā,​ though, suggests the following formula (for robe-cloth within reach, rescinded by a bhikkhu who is senior to the original owner):
Zeile 307: Zeile 260:
   * //Imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,//   * //Imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,//
  
-<p>which means, "Use this robe-cloth of mine, give it away, etc." If the bhikkhu rescinding the shared ownership is junior to the original owner, the verb endings are more formal:+which means, "Use this robe-cloth of mine, give it away, etc." If the bhikkhu rescinding the shared ownership is junior to the original owner, the verb endings are more formal:
  
   * //Imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñjatha vā vissajjetha vā yathā-paccayaṃ vā karotha.//   * //Imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñjatha vā vissajjetha vā yathā-paccayaṃ vā karotha.//
  
-<p>For a bowl, change //​cīvaraṃ//​ to //​pattaṃ.//​ If more than one piece of cloth is involved, the formula begins, //Imāni cīvarāni mayhaṃ santakāni...//​ If more than one bowl, //Ime patte mayhaṃ santake...//​ Changes for articles outside the reach of the hand may be inferred from those for the earlier formulae.+For a bowl, change //​cīvaraṃ//​ to //​pattaṃ.//​ If more than one piece of cloth is involved, the formula begins, //Imāni cīvarāni mayhaṃ santakāni...//​ If more than one bowl, //Ime patte mayhaṃ santake...//​ Changes for articles outside the reach of the hand may be inferred from those for the earlier formulae.
 </​div>​ </​div>​
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== VI. Pali formulae: Forfeiture. ==== ==== VI. Pali formulae: Forfeiture. ====
 +<div bmc_rule>​
 <span anchor #​app-VI></​span>​ <span anchor #​app-VI></​span>​
  
Zeile 326: Zeile 277:
   * //Ahaṃ bhante rūpiyaṃ paṭiggahesiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi.//​   * //Ahaṃ bhante rūpiyaṃ paṭiggahesiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi.//​
  
-<p>This means, "​Venerable sirs, I have received money. This of mine is to be forfeited. I forfeit it to the Community."​+This means, "​Venerable sirs, I have received money. This of mine is to be forfeited. I forfeit it to the Community."​
  
 **[[bmc1.ch07-2#​NP19|NP 19]].** For engaging in monetary exchange: **[[bmc1.ch07-2#​NP19|NP 19]].** For engaging in monetary exchange:
Zeile 332: Zeile 283:
   * //Ahaṃ bhante nānappakārakaṃ rūpiya-saṃvohāraṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi.//​   * //Ahaṃ bhante nānappakārakaṃ rūpiya-saṃvohāraṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi.//​
  
-<p>This means, "​Venerable sirs, I have engaged in various types of monetary exchange. This of mine is to be forfeited. I forfeit it to the Community."​+This means, "​Venerable sirs, I have engaged in various types of monetary exchange. This of mine is to be forfeited. I forfeit it to the Community."​
  
 **[[bmc1.ch07-3#​NP22|NP 22]].** For asking for a new bowl when one's original bowl is still usable: **[[bmc1.ch07-3#​NP22|NP 22]].** For asking for a new bowl when one's original bowl is still usable:
Zeile 338: Zeile 289:
   * //Ayaṃ me bhante patto ūna-pañca-bandhanena pattena cetāpito nissaggiyo. Imāhaṃ saṅghassa nissajjāmi.//​   * //Ayaṃ me bhante patto ūna-pañca-bandhanena pattena cetāpito nissaggiyo. Imāhaṃ saṅghassa nissajjāmi.//​
  
-<p>This means, "This bowl of mine, venerable sirs, asked for when the (previous) bowl had less than five mends, is to be forfeited. I forfeit it to the Community."​+This means, "This bowl of mine, venerable sirs, asked for when the (previous) bowl had less than five mends, is to be forfeited. I forfeit it to the Community."​
  
 In each case, after the item has been forfeited, the offender must confess his offense, with an experienced and competent bhikkhu to acknowledge his confession, using the following formula: In each case, after the item has been forfeited, the offender must confess his offense, with an experienced and competent bhikkhu to acknowledge his confession, using the following formula:
Zeile 348: Zeile 299:
   * C: //Sādhu suṭṭhu bhante saṃvarissāmi.//​ (//Three times.//)   * C: //Sādhu suṭṭhu bhante saṃvarissāmi.//​ (//Three times.//)
  
-<p>An alternative version of the last exhange, found in MN 104, is:+An alternative version of the last exhange, found in MN 104, is:
  
   * A: //Āyatiṃ saṃvaraṃ āpajjeyyāsi.//​   * A: //Āyatiṃ saṃvaraṃ āpajjeyyāsi.//​
   * C: //​Saṃvaraṃ āpajjissāmi.//​   * C: //​Saṃvaraṃ āpajjissāmi.//​
  
-<p>This is the formula to use when the bhikkhu making the confession is junior to the bhikkhu acknowledging it. For translations and instructions on how to change the formula to use when the bhikkhu making the confession is senior to the bhikkhu acknowledging it, see [[#​app-VII|Appendix VII]].+This is the formula to use when the bhikkhu making the confession is junior to the bhikkhu acknowledging it. For translations and instructions on how to change the formula to use when the bhikkhu making the confession is senior to the bhikkhu acknowledging it, see [[#​app-VII|Appendix VII]].
  
 If, after money has been forfeited under [[bmc1.ch07-2#​NP18|NP 18]] or [[bmc1.ch07-2#​NP19|19]] and the offense has been confessed, the Community needs to authorize a money-disposer,​ they must first choose a member of the group who is free of the four kinds of bias — based on desire, based on aversion, based on delusion, based on fear — and who knows what counts as disposed and not disposed. Then they must ask him to perform this duty. When he has agreed, one of the bhikkhus recites the transaction statement, as follows: If, after money has been forfeited under [[bmc1.ch07-2#​NP18|NP 18]] or [[bmc1.ch07-2#​NP19|19]] and the offense has been confessed, the Community needs to authorize a money-disposer,​ they must first choose a member of the group who is free of the four kinds of bias — based on desire, based on aversion, based on delusion, based on fear — and who knows what counts as disposed and not disposed. Then they must ask him to perform this duty. When he has agreed, one of the bhikkhus recites the transaction statement, as follows:
Zeile 361: Zeile 312:
   * Sammato saṅghena Itthannāmo bhikkhu rūpiya-chaḍḍako. Khamati saṅghassa,​ tasmā tuṇhī. Evam-etaṃ dhārayāmi.   * Sammato saṅghena Itthannāmo bhikkhu rūpiya-chaḍḍako. Khamati saṅghassa,​ tasmā tuṇhī. Evam-etaṃ dhārayāmi.
  
-<p>This means, //Venerable sirs, may the Community listen to me. If the Community is ready, it should authorize Bhikkhu (name) as the money-disposer. This is the motion.//+This means, //Venerable sirs, may the Community listen to me. If the Community is ready, it should authorize Bhikkhu (name) as the money-disposer. This is the motion.//
  
 //Venerable sirs, may the Community listen to me. The Community authorizes//​ //Bhikkhu (name) as the money-disposer. He to whom the authorization of// //Bhikkhu (name) as the money-disposer is agreeable should remain silent. He to whom it is not agreeable should speak.// //Venerable sirs, may the Community listen to me. The Community authorizes//​ //Bhikkhu (name) as the money-disposer. He to whom the authorization of// //Bhikkhu (name) as the money-disposer is agreeable should remain silent. He to whom it is not agreeable should speak.//
Zeile 373: Zeile 324:
   * Itthannāmassa bhikkhuno āyasmato Dhammadharassa   * Itthannāmassa bhikkhuno āyasmato Dhammadharassa
  
-<p>For the patterns to use when the bhikkhu'​s name has a different stem-form (-i, -u, etc.), see the introduction to [[..:​bmc2:​bmc2.app2|Appendix II in BMC2]].+For the patterns to use when the bhikkhu'​s name has a different stem-form (-i, -u, etc.), see the introduction to [[..:​bmc2:​bmc2.app2|Appendix II in BMC2]].
  
 To authorize a bowl-exchanger under [[bmc1.ch07-3#​NP22|NP 22]], the same procedure is followed, except that — in addition to being free from the four forms of bias — the bhikkhu to be chosen must know what is (properly) exchanged and what is not. The same form for the transaction statement is used, replacing //​rūpiya-chaḍḍakaṃ/​ rūpiya-chaḍḍakassa/​ rūpiya-chaḍḍako//​ with //​patta-gāhāpakaṃ/​ patta-gāhāpakassa/​ patta-gāhāpako.//​ To authorize a bowl-exchanger under [[bmc1.ch07-3#​NP22|NP 22]], the same procedure is followed, except that — in addition to being free from the four forms of bias — the bhikkhu to be chosen must know what is (properly) exchanged and what is not. The same form for the transaction statement is used, replacing //​rūpiya-chaḍḍakaṃ/​ rūpiya-chaḍḍakassa/​ rūpiya-chaḍḍako//​ with //​patta-gāhāpakaṃ/​ patta-gāhāpakassa/​ patta-gāhāpako.//​
Zeile 383: Zeile 334:
   * //Idaṃ me bhante cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.//​   * //Idaṃ me bhante cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.//​
  
-<p>This means, "This robe (robe-cloth) of mine, venerable sir, kept beyond ten days, is to be forfeited. I forfeit it to you." If the speaker is senior to the listener, change //bhante// to //āvuso.// If many pieces of cloth are to be forfeited at once, the forms should be changed to plural:+This means, "This robe (robe-cloth) of mine, venerable sir, kept beyond ten days, is to be forfeited. I forfeit it to you." If the speaker is senior to the listener, change //bhante// to //āvuso.// If many pieces of cloth are to be forfeited at once, the forms should be changed to plural:
  
   * //Imāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.//​   * //Imāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.//​
  
-<p>For robes beyond the reach of the hand, change //idaṃ// to //etaṃ;// //​imāhaṃ//​ to //​etāhaṃ;​ imāni// to //etāni;// and //​imānāhaṃ//​ to //​etānāhaṃ.//​ For example, for one robe, one would say:+For robes beyond the reach of the hand, change //idaṃ// to //etaṃ;// //​imāhaṃ//​ to //​etāhaṃ;​ imāni// to //etāni;// and //​imānāhaṃ//​ to //​etānāhaṃ.//​ For example, for one robe, one would say:
  
   * //Etaṃ me bhante cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Etāhaṃ āyasmato nissajjāmi.//​   * //Etaṃ me bhante cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Etāhaṃ āyasmato nissajjāmi.//​
  
-<p>For more than one robe beyond the reach of the hand, one would say:+For more than one robe beyond the reach of the hand, one would say:
  
   * //Etāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Etānāhaṃ āyasmato nissajjāmi.//​   * //Etāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Etānāhaṃ āyasmato nissajjāmi.//​
  
-<p>Once the offense has been confessed, the robe (robe-cloth) is to be returned to the original owner, using this formula:+Once the offense has been confessed, the robe (robe-cloth) is to be returned to the original owner, using this formula:
  
   * Imaṃ cīvaraṃ āyasmato dammi,   * Imaṃ cīvaraṃ āyasmato dammi,
  
-<p>which means, "I give this robe (robe-cloth) to you."+which means, "I give this robe (robe-cloth) to you."
  
 For more than one piece: For more than one piece:
Zeile 405: Zeile 356:
   * //Imāni cīvarāni āyasmato dammi.//   * //Imāni cīvarāni āyasmato dammi.//
  
-<p>Changes in the formula for robe-cloth beyond the reach of the hand may be inferred from the preceding example. These two formulae for returning robe-cloth are used in every case involving robes or robe-cloth and will not be repeated below.+Changes in the formula for robe-cloth beyond the reach of the hand may be inferred from the preceding example. These two formulae for returning robe-cloth are used in every case involving robes or robe-cloth and will not be repeated below.
  
 **[[bmc1.ch07-1#​NP2|NP 2]].** For a robe separated from one for a night or more: **[[bmc1.ch07-1#​NP2|NP 2]].** For a robe separated from one for a night or more:
Zeile 411: Zeile 362:
   * //Idaṃ me bhante cīvaraṃ ratti-vippavutthaṃ aññatra bhikkhu-sammatiyā nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante cīvaraṃ ratti-vippavutthaṃ aññatra bhikkhu-sammatiyā nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This robe of mine, venerable sir, separated (from me) for a night without authorization of the bhikkhus, is to be forfeited. I forfeit it to you." Change //​cīvaraṃ//​ to //​dvi-cīvaraṃ//​ for two robes, and to //​ti-cīvaraṃ//​ for three. Other changes, as necessary, may be inferred from the formulae for [[bmc1.ch07-1#​NP1|NP 1]], above. The formulae for returning the robe(s) are also given there.+which means, "This robe of mine, venerable sir, separated (from me) for a night without authorization of the bhikkhus, is to be forfeited. I forfeit it to you." Change //​cīvaraṃ//​ to //​dvi-cīvaraṃ//​ for two robes, and to //​ti-cīvaraṃ//​ for three. Other changes, as necessary, may be inferred from the formulae for [[bmc1.ch07-1#​NP1|NP 1]], above. The formulae for returning the robe(s) are also given there.
  
 **[[bmc1.ch07-1#​NP3|NP 3]].** For out-of-season robe-cloth kept more than a month: **[[bmc1.ch07-1#​NP3|NP 3]].** For out-of-season robe-cloth kept more than a month:
Zeile 417: Zeile 368:
   * //Idaṃ me bhante akāla-cīvaraṃ māsātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante akāla-cīvaraṃ māsātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This out-of-season robe-cloth of mine, venerable sir, kept beyond a month, is to be forfeited. I forfeit it to you." For more than one piece of cloth:+which means, "This out-of-season robe-cloth of mine, venerable sir, kept beyond a month, is to be forfeited. I forfeit it to you." For more than one piece of cloth:
  
   * //Imāni me bhante akāla-cīvarāni māsātikkantāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.//​   * //Imāni me bhante akāla-cīvarāni māsātikkantāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.//​
  
-<p>Other changes, as necessary, may be inferred from the formulae for [[bmc1.ch07-1#​NP1|NP 1]].+Other changes, as necessary, may be inferred from the formulae for [[bmc1.ch07-1#​NP1|NP 1]].
  
 **[[bmc1.ch07-1#​NP6|NP 6]].** For a robe (robe-cloth) requested from an unrelated householder:​ **[[bmc1.ch07-1#​NP6|NP 6]].** For a robe (robe-cloth) requested from an unrelated householder:​
Zeile 427: Zeile 378:
   * //Idaṃ me bhante cīvaraṃ aññātakaṃ gahapatikaṃ aññatra samayā viññāpitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante cīvaraṃ aññātakaṃ gahapatikaṃ aññatra samayā viññāpitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This robe (robe-cloth) of mine, venerable sir, requested from an unrelated householder at other than the proper occasion, is to be forfeited. I forfeit it to you."+which means, "This robe (robe-cloth) of mine, venerable sir, requested from an unrelated householder at other than the proper occasion, is to be forfeited. I forfeit it to you."
  
 For more than one robe: For more than one robe:
Zeile 433: Zeile 384:
   * //Imāni me bhante cīvarāni aññātakaṃ gahapatikaṃ aññatra samayā viññāpitāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.//​   * //Imāni me bhante cīvarāni aññātakaṃ gahapatikaṃ aññatra samayā viññāpitāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.//​
  
-<p>**[[bmc1.ch07-1#​NP7|NP 7]].** For a robe (robe-cloth) requested from an unrelated householder during an allowable occasion, but beyond the allowable limit:+**[[bmc1.ch07-1#​NP7|NP 7]].** For a robe (robe-cloth) requested from an unrelated householder during an allowable occasion, but beyond the allowable limit:
  
   * //Idaṃ me bhante cīvaraṃ aññātakaṃ gahapatikaṃ tad'​uttariṃ viññāpitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante cīvaraṃ aññātakaṃ gahapatikaṃ tad'​uttariṃ viññāpitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This robe (robe-cloth) of mine, venerable sir, requested beyond that (allowable) from an unrelated householder,​ is to be forfeited. I forfeit it to you."+which means, "This robe (robe-cloth) of mine, venerable sir, requested beyond that (allowable) from an unrelated householder,​ is to be forfeited. I forfeit it to you."
  
 For more than one robe: For more than one robe:
Zeile 443: Zeile 394:
   * //Imāni me bhante cīvarāni aññātakaṃ gahapatikaṃ tad'​uttariṃ viññāpitāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.//​   * //Imāni me bhante cīvarāni aññātakaṃ gahapatikaṃ tad'​uttariṃ viññāpitāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.//​
  
-<p>**[[bmc1.ch07-1#​NP8|NP 8]].** For a robe received after making a stipulation to an unrelated householder:​+**[[bmc1.ch07-1#​NP8|NP 8]].** For a robe received after making a stipulation to an unrelated householder:​
  
   * //Idaṃ me bhante cīvaraṃ pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante cīvaraṃ pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This robe, venerable sir — mine after, without having been invited beforehand, I approached an unrelated householder and made stipulations about a robe — is to be forfeited. I forfeit it to you."+which means, "This robe, venerable sir — mine after, without having been invited beforehand, I approached an unrelated householder and made stipulations about a robe — is to be forfeited. I forfeit it to you."
  
 **[[bmc1.ch07-1#​NP9|NP 9]].** For a robe received after making stipulations to two or more unrelated householders,​ use the same formula as for the preceding rule, changing //​aññātakaṃ gahapatikaṃ//​ to //​aññātake gahapatike.//​ **[[bmc1.ch07-1#​NP9|NP 9]].** For a robe received after making stipulations to two or more unrelated householders,​ use the same formula as for the preceding rule, changing //​aññātakaṃ gahapatikaṃ//​ to //​aññātake gahapatike.//​
Zeile 455: Zeile 406:
   * //Idaṃ me bhante cīvaraṃ atireka-tikkhattuṃ codanāya atireka-chakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante cīvaraṃ atireka-tikkhattuṃ codanāya atireka-chakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This robe (robe-cloth) of mine, venerable sir, produced after more than three reminders, after more than six standings, is to be forfeited. I forfeit it to you."+which means, "This robe (robe-cloth) of mine, venerable sir, produced after more than three reminders, after more than six standings, is to be forfeited. I forfeit it to you."
  
 **[[bmc1.ch07-2#​NP18|NP 18]] & [[bmc1.ch07-2#​NP19|19]].** The formulae for these rules are given at the beginning of this appendix. **[[bmc1.ch07-2#​NP18|NP 18]] & [[bmc1.ch07-2#​NP19|19]].** The formulae for these rules are given at the beginning of this appendix.
Zeile 463: Zeile 414:
   * //Ahaṃ bhante nānappakārakaṃ kaya-vikkayaṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Ahaṃ bhante nānappakārakaṃ kaya-vikkayaṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "​Venerable sir, I have engaged in various types of trade. This of mine is to be forfeited. I forfeit it to you."+which means, "​Venerable sir, I have engaged in various types of trade. This of mine is to be forfeited. I forfeit it to you."
  
 To return the article: To return the article:
Zeile 469: Zeile 420:
   * Imaṃ āyasmato dammi,   * Imaṃ āyasmato dammi,
  
-<p>which means, "I give this to you."+which means, "I give this to you."
  
 **[[bmc1.ch07-3#​NP21|NP 21]].** For an extra bowl kept beyond ten days: **[[bmc1.ch07-3#​NP21|NP 21]].** For an extra bowl kept beyond ten days:
Zeile 475: Zeile 426:
   * Ayaṃ me bhante patto dasāhātikkanto nissaggiyo. Imāhaṃ āyasmato nissajjāmi,​   * Ayaṃ me bhante patto dasāhātikkanto nissaggiyo. Imāhaṃ āyasmato nissajjāmi,​
  
-<p>which means, "This bowl of mine, venerable sir, kept beyond ten days, is to be forfeited. I forfeit it to you."+which means, "This bowl of mine, venerable sir, kept beyond ten days, is to be forfeited. I forfeit it to you."
  
 To return the bowl: To return the bowl:
Zeile 481: Zeile 432:
   * //Imaṃ pattaṃ āyasmato dammi.//   * //Imaṃ pattaṃ āyasmato dammi.//
  
-<p>**[[bmc1.ch07-3#​NP22|NP 22]].** The formula for this rule is given at the beginning of this appendix.+**[[bmc1.ch07-3#​NP22|NP 22]].** The formula for this rule is given at the beginning of this appendix.
  
 **[[bmc1.ch07-3#​NP23|NP 23]].** For any of the five tonics kept beyond seven days: **[[bmc1.ch07-3#​NP23|NP 23]].** For any of the five tonics kept beyond seven days:
Zeile 487: Zeile 438:
   * //Idaṃ me bhante bhesajjaṃ sattāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante bhesajjaṃ sattāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This medicine of mine, venerable sir, kept beyond seven days, is to be forfeited. I forfeit it to you."+which means, "This medicine of mine, venerable sir, kept beyond seven days, is to be forfeited. I forfeit it to you."
  
 To return the medicine: To return the medicine:
Zeile 493: Zeile 444:
   * //Imaṃ bhesajjaṃ āyasmato dammi.//   * //Imaṃ bhesajjaṃ āyasmato dammi.//
  
-<p>**[[bmc1.ch07-3#​NP25|NP 25]].** For a robe (robe-cloth) snatched back in anger:+**[[bmc1.ch07-3#​NP25|NP 25]].** For a robe (robe-cloth) snatched back in anger:
  
   * //Idaṃ me bhante cīvaraṃ bhikkhussa sāmaṃ datvā acchinnaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante cīvaraṃ bhikkhussa sāmaṃ datvā acchinnaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This robe (robe-cloth) of mine, venerable sir, snatched back after I myself gave it to a bhikkhu, is to be forfeited. I forfeit it to you."+which means, "This robe (robe-cloth) of mine, venerable sir, snatched back after I myself gave it to a bhikkhu, is to be forfeited. I forfeit it to you."
  
 **[[bmc1.ch07-3#​NP28|NP 28]].** For a robe (robe-cloth) offered in urgency kept beyond the robe season: **[[bmc1.ch07-3#​NP28|NP 28]].** For a robe (robe-cloth) offered in urgency kept beyond the robe season:
Zeile 503: Zeile 454:
   * //Idaṃ me bhante acceka-cīvaraṃ cīvara-kāla-samayaṃ atikkāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante acceka-cīvaraṃ cīvara-kāla-samayaṃ atikkāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This robe-cloth-offered-in-urgency of mine, venerable sir, kept beyond the robe season, is to be forfeited. I forfeit it to you."+which means, "This robe-cloth-offered-in-urgency of mine, venerable sir, kept beyond the robe season, is to be forfeited. I forfeit it to you."
  
 **[[bmc1.ch07-3#​NP29|NP 29]].** For a robe separated from one for more than six nights: **[[bmc1.ch07-3#​NP29|NP 29]].** For a robe separated from one for more than six nights:
Zeile 509: Zeile 460:
   * //Idaṃ me bhante cīvaraṃ atireka-chā-rattaṃ vippavutthaṃ aññatra bhikkhu-sammatiyā nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante cīvaraṃ atireka-chā-rattaṃ vippavutthaṃ aññatra bhikkhu-sammatiyā nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This robe of mine, venerable sir, separated (from me) for more than six nights without authorization of the bhikkhus, is to be forfeited. I forfeit it to you." Change //​cīvaraṃ//​ to //​dvi-cīvaraṃ//​ for two robes, and to //​ti-cīvaraṃ//​ for three.+which means, "This robe of mine, venerable sir, separated (from me) for more than six nights without authorization of the bhikkhus, is to be forfeited. I forfeit it to you." Change //​cīvaraṃ//​ to //​dvi-cīvaraṃ//​ for two robes, and to //​ti-cīvaraṃ//​ for three.
  
 **[[bmc1.ch07-3#​NP30|NP 30]].** For gains intended for the Community that one has diverted to oneself: **[[bmc1.ch07-3#​NP30|NP 30]].** For gains intended for the Community that one has diverted to oneself:
Zeile 515: Zeile 466:
   * //Idaṃ me bhante jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​   * //Idaṃ me bhante jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,//​
  
-<p>which means, "This gift, venerable sir, which I knew was intended for the Community and diverted for myself, is to be forfeited. I forfeit it to you."+which means, "This gift, venerable sir, which I knew was intended for the Community and diverted for myself, is to be forfeited. I forfeit it to you."
  
 To return the article: To return the article:
Zeile 522: Zeile 473:
  
 </​div>​ </​div>​
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== VII. Pali formulae: Confession. ==== ==== VII. Pali formulae: Confession. ====
 +<div bmc_rule>​
 <span anchor #​app-VII></​span>​ <span anchor #​app-VII></​span>​
  
Zeile 535: Zeile 484:
   * Gārayhaṃ āvuso dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ. Taṃ paṭidesemi,​   * Gārayhaṃ āvuso dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ. Taṃ paṭidesemi,​
  
-<p>which means, "​Friend,​ I have committed a blameworthy,​ unsuitable act that ought to be acknowledged. I acknowledge it."+which means, "​Friend,​ I have committed a blameworthy,​ unsuitable act that ought to be acknowledged. I acknowledge it."
  
 The five remaining types of offenses are confessed as follows: One arranges one's upper robe over the left shoulder, approaches another bhikkhu, kneels down and, with hands raised palm-to-palm in respect, repeats the formula of confession. The bhikkhu to whom the offense is to be confessed must be part of the Community — i.e., he does not belong to a schismatic faction and has not been suspended — and he must not be guilty, without having made confession, of the same offense that one is confessing. The five remaining types of offenses are confessed as follows: One arranges one's upper robe over the left shoulder, approaches another bhikkhu, kneels down and, with hands raised palm-to-palm in respect, repeats the formula of confession. The bhikkhu to whom the offense is to be confessed must be part of the Community — i.e., he does not belong to a schismatic faction and has not been suspended — and he must not be guilty, without having made confession, of the same offense that one is confessing.
Zeile 547: Zeile 496:
   * Ahaṃ āvuso itthannāmaṃ āpattiṃ āpanno. Taṃ paṭidesemi,​   * Ahaṃ āvuso itthannāmaṃ āpattiṃ āpanno. Taṃ paṭidesemi,​
  
-<p>which means, "​Friend,​ I have fallen into an offense of such-and-such a name. I confess it."+which means, "​Friend,​ I have fallen into an offense of such-and-such a name. I confess it."
  
 The bhikkhu acknowledging the confession says, The bhikkhu acknowledging the confession says,
Zeile 553: Zeile 502:
   * //​Passasi?//​   * //​Passasi?//​
  
-<p>which means, "Do you see (the offense)?"​+which means, "Do you see (the offense)?"​
  
 The bhikkhu confessing the offense says, The bhikkhu confessing the offense says,
Zeile 559: Zeile 508:
   * //Āma, passāmi,//   * //Āma, passāmi,//
  
-<p>which means, "Yes, I see it."+which means, "Yes, I see it."
  
 The bhikkhu acknowledging the confession then says, The bhikkhu acknowledging the confession then says,
Zeile 565: Zeile 514:
   * //Āyatiṃ saṃvareyyāsi,//​   * //Āyatiṃ saṃvareyyāsi,//​
  
-<p>which means, "You should restrain yourself in the future."​+which means, "You should restrain yourself in the future."​
  
 MN 104 gives some variations on this formula. To begin with, it notes that if the bhikkhu confessing the offense is junior to the one acknowledging his confession, he should first arrange his upper robe over one shoulder, bow down to the senior bhikkhu, sit in a kneeling position with his hands palm-to-palm over his heart, and state his confession. At the conclusion of the formula, the senior bhikkhu should advise restraint by saying, MN 104 gives some variations on this formula. To begin with, it notes that if the bhikkhu confessing the offense is junior to the one acknowledging his confession, he should first arrange his upper robe over one shoulder, bow down to the senior bhikkhu, sit in a kneeling position with his hands palm-to-palm over his heart, and state his confession. At the conclusion of the formula, the senior bhikkhu should advise restraint by saying,
Zeile 571: Zeile 520:
   * //Āyatiṃ saṃvaraṃ āpajjeyyāsi.//​   * //Āyatiṃ saṃvaraṃ āpajjeyyāsi.//​
  
-<p>which means, "You should achieve restraint in the future."​+which means, "You should achieve restraint in the future."​
  
 The bhikkhu confessing the offense then replies, The bhikkhu confessing the offense then replies,
Zeile 577: Zeile 526:
   * //​Saṃvaraṃ āpajjissāmi.//​   * //​Saṃvaraṃ āpajjissāmi.//​
  
-<p>which means, "I will achieve restraint."​+which means, "I will achieve restraint."​
  
 The formula most generally used at present in Thailand is expanded from these patterns. Following MN 104, the confessant vows to exercise restraint at the end of the formula, but the vow is worded to follow the pattern set in Cv IV.14.30. Also, in his original confession, he includes the words "​many"​ and "of various sorts" to qualify the word, "​offenses."​ This latter change is meant to streamline the confession. Rather than confessing each offense of a particular class separately, one gathers them into a single statement. As one is allowed to confess more offenses than one has actually committed, and as it is possible in some cases to commit offenses unknowingly,​ the current formula has been adopted to cover such unwitting offenses. In this context, the phrase, "I see," in the confession means, "I see that I may have committed an offense unknowingly."​ Thus it is not a lie. The formula most generally used at present in Thailand is expanded from these patterns. Following MN 104, the confessant vows to exercise restraint at the end of the formula, but the vow is worded to follow the pattern set in Cv IV.14.30. Also, in his original confession, he includes the words "​many"​ and "of various sorts" to qualify the word, "​offenses."​ This latter change is meant to streamline the confession. Rather than confessing each offense of a particular class separately, one gathers them into a single statement. As one is allowed to confess more offenses than one has actually committed, and as it is possible in some cases to commit offenses unknowingly,​ the current formula has been adopted to cover such unwitting offenses. In this context, the phrase, "I see," in the confession means, "I see that I may have committed an offense unknowingly."​ Thus it is not a lie.
Zeile 591: Zeile 540:
   * C: //Sādhu suṭṭhu bhante saṃvarissāmi.//​ (//Three times.//)   * C: //Sādhu suṭṭhu bhante saṃvarissāmi.//​ (//Three times.//)
  
-<p>This last sentence means, //"​Very well, venerable sir, I will be restrained,"//​ and is taken from the Kommentar.+This last sentence means, //"​Very well, venerable sir, I will be restrained,"//​ and is taken from the Kommentar.
  
 If the bhikkhu making confession is senior to the other bhikkhu, the exchange is as follows: If the bhikkhu making confession is senior to the other bhikkhu, the exchange is as follows:
Zeile 601: Zeile 550:
   * C: //Sādhu suṭṭhu āvuso saṃvarissāmi.//​ (//Three times.//)   * C: //Sādhu suṭṭhu āvuso saṃvarissāmi.//​ (//Three times.//)
  
-<p>For other categories of offenses, change //​dukkaṭāyo//​ to+For other categories of offenses, change //​dukkaṭāyo//​ to
  
   * //​thullaccayāyo,//​   * //​thullaccayāyo,//​
Zeile 608: Zeile 557:
   * //​dubbhāsitāyo,//​   * //​dubbhāsitāyo,//​
  
-<p>as the case may be. In confessing dubbhāsita offenses, drop the word //​nānā-vatthukāyo,//​ as there is only one rule in this class.+as the case may be. In confessing dubbhāsita offenses, drop the word //​nānā-vatthukāyo,//​ as there is only one rule in this class.
 </​div>​ </​div>​
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== VIII. Pali formulae: Verdicts ==== ==== VIII. Pali formulae: Verdicts ====
 +<div bmc_rule>​
 <span anchor #​app-VIII></​span>​ <span anchor #​app-VIII></​span>​
  
Zeile 623: Zeile 570:
   * //Maṃ bhante bhikkhū amūlikāya sīla-vipattiyā anuddhaṃsenti. So'​haṃ sati-vepullappatto tatiyam-pi bhante saṅghaṃ sati-vinayaṃ yācāmi.//   * //Maṃ bhante bhikkhū amūlikāya sīla-vipattiyā anuddhaṃsenti. So'​haṃ sati-vepullappatto tatiyam-pi bhante saṅghaṃ sati-vinayaṃ yācāmi.//
  
-<p>This means, //Venerable sirs, bhikkhus have charged me groundlessly with a corruption of virtue. I, having reached fullness of mindfulness,​ ask the Community for a verdict of mindfulness.//​+This means, //Venerable sirs, bhikkhus have charged me groundlessly with a corruption of virtue. I, having reached fullness of mindfulness,​ ask the Community for a verdict of mindfulness.//​
  
 //Venerable sirs, bhikkhus have charged me groundlessly with a corruption of virtue. I, having reached fullness of mindfulness,​ ask the Community a second time... a third time for a verdict of mindfulness.//​ //Venerable sirs, bhikkhus have charged me groundlessly with a corruption of virtue. I, having reached fullness of mindfulness,​ ask the Community a second time... a third time for a verdict of mindfulness.//​
Zeile 635: Zeile 582:
   * //Dinno saṅghena Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayo. Khamati saṅghassa,​ tasmā tuṇhī. Evam-etaṃ dhārayāmi. (Cv.IV.4.10;​ Cv.IV.14.27)//​   * //Dinno saṅghena Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayo. Khamati saṅghassa,​ tasmā tuṇhī. Evam-etaṃ dhārayāmi. (Cv.IV.4.10;​ Cv.IV.14.27)//​
  
-<p>This means, //Venerable sirs, may the Community listen to me. Bhikkhus have charged Bhikkhu (name) groundlessly with a corruption of virtue. He, having reached fullness of mindfulness,​ asks the Community for a verdict of mindfulness. If the Community is ready, it should grant Bhikkhu (name), who has reached fullness of mindfulness,​ a verdict of mindfulness. This is the motion.//+This means, //Venerable sirs, may the Community listen to me. Bhikkhus have charged Bhikkhu (name) groundlessly with a corruption of virtue. He, having reached fullness of mindfulness,​ asks the Community for a verdict of mindfulness. If the Community is ready, it should grant Bhikkhu (name), who has reached fullness of mindfulness,​ a verdict of mindfulness. This is the motion.//
  
 //Venerable sirs, may the Community listen to me. Bhikkhus have charged Bhikkhu (name) groundlessly with a corruption of virtue. He, having reached fullness of mindfulness,​ asks the Community for a verdict of mindfulness. The Community grants Bhikkhu (name), who has reached fullness of mindfulness,​ a verdict of mindfulness. He to whom the granting of a verdict of mindfulness to Bhikkhu (name), who has reached fullness of mindfulness,​ is agreeable should remain silent. He to whom it is not agreeable should speak.// //Venerable sirs, may the Community listen to me. Bhikkhus have charged Bhikkhu (name) groundlessly with a corruption of virtue. He, having reached fullness of mindfulness,​ asks the Community for a verdict of mindfulness. The Community grants Bhikkhu (name), who has reached fullness of mindfulness,​ a verdict of mindfulness. He to whom the granting of a verdict of mindfulness to Bhikkhu (name), who has reached fullness of mindfulness,​ is agreeable should remain silent. He to whom it is not agreeable should speak.//
Zeile 649: Zeile 596:
   * //Ahaṃ bhante ummattako ahosiṃ... So'​haṃ bhante amūḷho tatiyam-pi bhante saṅghaṃ amūḷha-vinayaṃ yācāmi.//   * //Ahaṃ bhante ummattako ahosiṃ... So'​haṃ bhante amūḷho tatiyam-pi bhante saṅghaṃ amūḷha-vinayaṃ yācāmi.//
  
-<p>This means, //Venerable sirs, I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. Bhikkhus reprimand me with an offense committed while I was mad, out of my mind: "Let the venerable one recall (§) having fallen into an offense of this sort." I say to them, "​Friends,​ I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. I don't recall that. It was done by me through insanity."​ But even though I have told them this, they reprimand me as before: "Let the venerable one recall having fallen into an offense of this sort." I, no longer insane, ask the Community for a verdict of past insanity.//+This means, //Venerable sirs, I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. Bhikkhus reprimand me with an offense committed while I was mad, out of my mind: "Let the venerable one recall (§) having fallen into an offense of this sort." I say to them, "​Friends,​ I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. I don't recall that. It was done by me through insanity."​ But even though I have told them this, they reprimand me as before: "Let the venerable one recall having fallen into an offense of this sort." I, no longer insane, ask the Community for a verdict of past insanity.//
  
 //Venerable sirs I have been mad, out of my mind... I, no longer insane, ask the Community a second time... a third time for a verdict of past insanity.// //Venerable sirs I have been mad, out of my mind... I, no longer insane, ask the Community a second time... a third time for a verdict of past insanity.//
Zeile 661: Zeile 608:
   * //Dinno saṅghena Itthannāmassa bhikkhuno amūḷhassa amūḷha-vinayo. Khamati saṅghassa,​ tasmā tuṇhī. Evam-etaṃ dhārayāmi.//​ (Cv. IV.5.2; Cv.IV.14.28)   * //Dinno saṅghena Itthannāmassa bhikkhuno amūḷhassa amūḷha-vinayo. Khamati saṅghassa,​ tasmā tuṇhī. Evam-etaṃ dhārayāmi.//​ (Cv. IV.5.2; Cv.IV.14.28)
  
-<p>This means, //Venerable sirs, may the Community listen to me. This Bhikkhu (name) has been mad, out of his mind. While he was mad, out of his mind, he committed much and prevaricated about much in a way that was unworthy of a contemplative. Bhikkhus reprimand him with an offense committed while he was mad, out of his mind: "Let the venerable one recall having fallen into an offense of this sort." He says to them, "​Friends,​ I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. I don't recall that. It was done by me through insanity."​ But even though he has told them this, they reprimand him as before: "Let the venerable one recall having fallen into an offense of this sort." He, no longer insane, asks the Community for a verdict of past insanity. If the Community is ready, it should grant Bhikkhu (name), who is no longer insane, a verdict of past insanity. This is the motion.//+This means, //Venerable sirs, may the Community listen to me. This Bhikkhu (name) has been mad, out of his mind. While he was mad, out of his mind, he committed much and prevaricated about much in a way that was unworthy of a contemplative. Bhikkhus reprimand him with an offense committed while he was mad, out of his mind: "Let the venerable one recall having fallen into an offense of this sort." He says to them, "​Friends,​ I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. I don't recall that. It was done by me through insanity."​ But even though he has told them this, they reprimand him as before: "Let the venerable one recall having fallen into an offense of this sort." He, no longer insane, asks the Community for a verdict of past insanity. If the Community is ready, it should grant Bhikkhu (name), who is no longer insane, a verdict of past insanity. This is the motion.//
  
 //Venerable sirs, may the Community listen to me. This Bhikkhu (name) has been mad, out of his mind. While he was mad, out of his mind, he committed much and prevaricated about much in a way that was unworthy of a contemplative... He, no longer insane, asks the Community for a verdict of past insanity. The Community grants Bhikkhu (name), who is no longer insane, a verdict of past insanity. He to whom the granting of a verdict of past insanity to Bhikkhu (name), who is no longer insane, is agreeable should remain silent. He to whom it is not agreeable should speak.// //Venerable sirs, may the Community listen to me. This Bhikkhu (name) has been mad, out of his mind. While he was mad, out of his mind, he committed much and prevaricated about much in a way that was unworthy of a contemplative... He, no longer insane, asks the Community for a verdict of past insanity. The Community grants Bhikkhu (name), who is no longer insane, a verdict of past insanity. He to whom the granting of a verdict of past insanity to Bhikkhu (name), who is no longer insane, is agreeable should remain silent. He to whom it is not agreeable should speak.//
Zeile 669: Zeile 616:
 //Bhikkhu (name), who is no longer insane, has been granted a verdict of past insanity by the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.// //Bhikkhu (name), who is no longer insane, has been granted a verdict of past insanity by the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.//
 </​div>​ </​div>​
- 
- 
-<div class="​BMC_rule">​ 
  
 ==== IX. Thullaccaya offenses. ==== ==== IX. Thullaccaya offenses. ====
 +<div bmc_rule>​
 <span anchor #​app-IX></​span>​ <span anchor #​app-IX></​span>​
  
Zeile 709: Zeile 654:
   * //Taking a dutiable item through a customs area without paying duty:// Making the object move without fully moving it from the customs area: a thullaccaya offense.   * //Taking a dutiable item through a customs area without paying duty:// Making the object move without fully moving it from the customs area: a thullaccaya offense.
  
-<p>**Under [[bmc1.ch04#​Pr3|Pr 3]]:**+**Under [[bmc1.ch04#​Pr3|Pr 3]]:**
  
 A bhikkhu kills a "​non-human being" — a yakkha, nāga, or peta: a thullaccaya offense. A bhikkhu kills a "​non-human being" — a yakkha, nāga, or peta: a thullaccaya offense.
Zeile 813: Zeile 758:
   * 5) Vines, bamboo, coarse grass, reeds, tiṇa-grass,​ clay (all of which can be used as building materials), wooden goods, clay goods. This is the fifth thing not to be given out...   * 5) Vines, bamboo, coarse grass, reeds, tiṇa-grass,​ clay (all of which can be used as building materials), wooden goods, clay goods. This is the fifth thing not to be given out...
  
-<p>"These are the five things not-to-be-given-out that should not be given out by a Community, a group, or an individual. Even when they have been given out, they are not (to be considered as) given out. Whoever should give them out: a thullaccaya offense."​ — Cv.VI.15.2+"These are the five things not-to-be-given-out that should not be given out by a Community, a group, or an individual. Even when they have been given out, they are not (to be considered as) given out. Whoever should give them out: a thullaccaya offense."​ — Cv.VI.15.2
  
 "These five things not-to-be-divided-up (not-to-be-distributed) (as above)."​ — Cv.VI.16.2 "These five things not-to-be-divided-up (not-to-be-distributed) (as above)."​ — Cv.VI.16.2
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 (With reference to the newly-ordained bhikkhus who had ignorantly followed Devadatta in a schism): "In that case, you should have the followers of the schismatic confess a thullaccaya offense."​ — Cv.VII.4.4 (With reference to the newly-ordained bhikkhus who had ignorantly followed Devadatta in a schism): "In that case, you should have the followers of the schismatic confess a thullaccaya offense."​ — Cv.VII.4.4
 </​div>​ </​div>​
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-<div class="​BMC_rule">​ 
  
 ==== X. A pupil'​s duties as attendant to his mentor. ==== ==== X. A pupil'​s duties as attendant to his mentor. ====
 +<div bmc_rule>​
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 <div chapter> <div chapter>
  
-<​div ​class='​alphalist'+<div alphalist>​ 
-<!-- robots content='​none'​ --> +<span hlist> ​[[bmc1.intro|Einleitung]] | [[bmc1.ch01|1]] | [[bmc1.ch02|2]] | [[bmc1.ch03|3]] | [[bmc1.ch04|4]] | [[bmc1.ch05|5]] | [[bmc1.ch06|6]] | [[bmc1.ch07-1|7.1]] | [[bmc1.ch07-2|7.2]] | [[bmc1.ch07-3|7.3]] | [[bmc1.ch08-1|8.1]] | [[bmc1.ch08-2|8.2]] | [[bmc1.ch08-3|8.3]] | [[bmc1.ch08-4|8.4]] | [[bmc1.ch08-5|8.5]] </span>
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- <​li><​a href="bmc1.ch01.html" title="​Zum Kapitel ​1: Patimokkha">​1</​a></​li>​ +
- <​li><​a href="bmc1.ch02.html" title="​Zum Kapitel ​2: Nissaya">​2</​a></​li>​ +
- <​li><​a href="bmc1.ch03.html" title="​Zum Kapitel ​3: Robe ablegen">​3</​a></​li>​ +
- <​li><​a href="bmc1.ch04.html" title="​KAPITEL ​ IV: Pārājika">​4</​a></​li>​ +
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-</ul>+
  
-\\ +<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]] | 12 {{de:​img:​question_16.gif?12|Sie befinden sich gerade hier}} | [[bmc1.glossary|Glossar]] | [[bmc1.biblio|Literaturverz.]] | [[bmc1.rule-index|Regeln]] | [[bmc1.addendum|Anhang]] </span>
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- <li class='​first'><​a href="bmc1.ch08-6.html" title="​Zum 6. Das alkoholische Getränke Kapitel">​8.6</​a></​li>​ +
- <​li><​a href="bmc1.ch08-7.html" title="​Zum 7. Das Tier Kapitel">​8.7</​a></​li>​ +
- <​li><​a href="bmc1.ch08-8.html" title="​Zum ​8. Das Im Einklang mit der Regel Kapitel">​8.8</​a></​li>​ +
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- <​li><​a href="bmc1.addendum.html" title="​Zum ​Anhang">​Anhang</​a></​li>​ +
-</ul>+
  
 </​div>​ </​div>​
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-</div>+<span #​h_content_end>​</span>
  
 <div #​f_footer>​ <div #​f_footer>​
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 <div #​f_atiCopy>​Diese Ausgabe von Zugang zur Einsicht ist [[de:​dhamma-dana|{{de:​img:​d2.png?​8}}]]2013 (ATI 2007–2013).</​div>​ <div #​f_atiCopy>​Diese Ausgabe von Zugang zur Einsicht ist [[de:​dhamma-dana|{{de:​img:​d2.png?​8}}]]2013 (ATI 2007–2013).</​div>​
  
-<​div ​f_zzeCopy>​Übersetzungen,​ Publizierungen,​ Änderungen und Ergänzungen liegen im Verantwortungsbereich von //Zugang zur Einsicht//​.</​div>​+<​div ​f_zzecopy>​Übersetzungen,​ Publizierungen,​ Änderungen und Ergänzungen liegen im Verantwortungsbereich von //Zugang zur Einsicht//​.</​div>​
  
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-<div #​f_termsofuse>​**Umfang des Dhamma-Geschenkes:​ **Sie sind eingeladen, dieses Dhamma-Geschenk hier, und Ihre Verdienste damit, neben der eigenen Verwendung auch wieder als Dhamma-Geschenk zu vervielfachen (Anumodana) und in jedes dafür passende Medium zu kopieren, es umzuformatieren,​ zu drucken, publizieren und zu verteilen, vorausgesetzt:​ (1) Sie machen Kopien usw. verfügbar, //ohne eine Gegenleistung//​ zu verlangen; (2) Sie kennzeichnen klar, daß jedes Ergebnis aus dieser Arbeit (inkl. Übersetzungen) aus diesem Dokument stammt; und (3) Sie fügen diesen hier angeführten "​Umfang des Dhamma-Geschenkes"​ jeder Kopie oder Abwandlung aus diesem Werk bei. Alles, was darüber hinaus geht, ist hier nicht gegeben. Für eine ausführliche Erklärung, siehe [[de:​faq#​copyright|FAQ]].</​div>​+<div #​f_termsofuse>​**Umfang des Dhamma-Geschenkes:​ **Sie sind eingeladen, dieses Dhamma-Geschenk hier, und Ihre Verdienste damit, neben der eigenen Verwendung auch wieder als Dhamma-Geschenk zu vervielfachen (Anumodana) und in jedes dafür passende Medium zu kopieren, es umzuformatieren,​ zu drucken, publizieren und zu verteilen, vorausgesetzt:​ (1) Sie machen Kopien usw. verfügbar, //ohne eine Gegenleistung//​ zu verlangen; (2) Sie kennzeichnen klar, daß jedes Ergebnis aus dieser Arbeit (inkl. Übersetzungen) aus diesem Dokument stammt; und (3) Sie fügen diesen hier angeführten "​Umfang des Dhamma-Geschenkes"​ jeder Kopie oder Abwandlung aus diesem Werk bei. Alles, was darüber hinaus geht, ist hier nicht gegeben. Für eine ausführliche Erklärung, siehe [[de:​faq#​copyright|FAQ]].</​div>​
  
 <div #​f_citation>​**Wie das Dokument anzuführen ist** (ein Vorschlag): "Kodex für buddhistische <div #​f_citation>​**Wie das Dokument anzuführen ist** (ein Vorschlag): "Kodex für buddhistische
 Einsiedler I: Kapitel 12", von  Thanissaro Bhikkhu. //Access to Insight//, 26 August 2012, [[http://​www.accesstoinsight.org/​lib/​authors/​thanissaro/​bmc1/​bmc1.ch12.html|http://​www.accesstoinsight.org/​lib/​authors/​thanissaro/​bmc1/​bmc1.ch12.html]] . Übernommen am 12 März 2013 (Offline Edition 2012.09.10.14),​ wiederveröffentlicht von //Zugang zur Einsicht// auf  Einsiedler I: Kapitel 12", von  Thanissaro Bhikkhu. //Access to Insight//, 26 August 2012, [[http://​www.accesstoinsight.org/​lib/​authors/​thanissaro/​bmc1/​bmc1.ch12.html|http://​www.accesstoinsight.org/​lib/​authors/​thanissaro/​bmc1/​bmc1.ch12.html]] . Übernommen am 12 März 2013 (Offline Edition 2012.09.10.14),​ wiederveröffentlicht von //Zugang zur Einsicht// auf 
 <​script ​ type="​text/​javascript">​document.write(location.href);</​script>​ Zitat entnommen am: <​script ​ type="​text/​javascript">​document.write(location.href);</​script>​ Zitat entnommen am:
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 <div #​f_alt-formats>​**Alternative Formate: {{./​bmc1/​../​bmc1.pdf?​linkonly}} (??​pages/​1.7MB) ​  ​{{de:​img:​book.gif}} Gedruckte Ausgaben des Buches können auf Anfrage zur Verfügung gestellt werden. Für Bestellungen aus Amerika oder Afrika, schreiben Sie bitte an: [[de:​outcources:​books#​metta|Mettā Forest Monastery]],​ P.O. Box 1409, Valley Center, CA 92082, USA. Für Bedarf in Europa, schreiben Sie bitte an: [[http://​www.amaravati.org|Amaravati Buddhist Monastery]],​ St. Margarets Lane, Great Gaddesden, Hemel Hempstead, Hertfordshire HP1 3BZ, England. Für eine Lieferung nach Asien, Australien oder den pazifischen Raum, schreiben Sie bitte an:  Wat Pah Nanachat, Bahn Bung Wai, Amper Warin, Ubon 34310, Thailand.**</​div>​ <div #​f_alt-formats>​**Alternative Formate: {{./​bmc1/​../​bmc1.pdf?​linkonly}} (??​pages/​1.7MB) ​  ​{{de:​img:​book.gif}} Gedruckte Ausgaben des Buches können auf Anfrage zur Verfügung gestellt werden. Für Bestellungen aus Amerika oder Afrika, schreiben Sie bitte an: [[de:​outcources:​books#​metta|Mettā Forest Monastery]],​ P.O. Box 1409, Valley Center, CA 92082, USA. Für Bedarf in Europa, schreiben Sie bitte an: [[http://​www.amaravati.org|Amaravati Buddhist Monastery]],​ St. Margarets Lane, Great Gaddesden, Hemel Hempstead, Hertfordshire HP1 3BZ, England. Für eine Lieferung nach Asien, Australien oder den pazifischen Raum, schreiben Sie bitte an:  Wat Pah Nanachat, Bahn Bung Wai, Amper Warin, Ubon 34310, Thailand.**</​div>​
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 <div #​f_toenail>​[[de:​help|Hilfe]] | [[de:​faq#​whatis|Über]] | [[de:​faq#​contact|Kontakt]] | [[de:​dhamma-dana|Umfang der Dhamma-Gabe]] | [[de:​cowork|Mitwirken]]\\ Anumodana puñña kusala!</​div>​ <div #​f_toenail>​[[de:​help|Hilfe]] | [[de:​faq#​whatis|Über]] | [[de:​faq#​contact|Kontakt]] | [[de:​dhamma-dana|Umfang der Dhamma-Gabe]] | [[de:​cowork|Mitwirken]]\\ Anumodana puñña kusala!</​div>​
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de/lib/authors/thanissaro/bmc1/bmc1.ch12.1555373708.txt.gz · Zuletzt geändert: 2019/04/16 02:15 von Johann