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+ | ====== Kodex für buddhistische ====== | ||
+ | <span hide> | ||
+ | |||
+ | Einsiedler I: Kapitel 12 | ||
+ | |||
+ | 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]] | [[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 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: | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== I. Controversial points: Dawn and dawnrise. ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | The Canon lacks a clear-cut definition of precisely when dawn and dawnrise take place. This lack is especially felt in connection with [[bmc1.ch07-1# | ||
+ | |||
+ | The Khuddakasikkhā — a Vinaya manual written by Ven. Dhammasiri, a Sinhalese monk, in the 11th or 12th century — states that the sky lightens in four stages before sunrise (measuring in Sinhalese hours, of which there are 60 in one period of day and night): a slight reddening 4 Sinhalese hours (= 1 hour and 36 minutes) before sunrise; a slight whitening 3 Sinhalese hours (= 1 hour and 12 minutes) before sunrise; a second reddening 2 Sinhalese hours (= 48 minutes) before sunrise; and a second whitening 1 Sinhalese hour (= 24 minutes) before sunrise. | ||
+ | |||
+ | Some Communities in Burma, Sri Lanka, and Thailand follow this analysis, differing among themselves only as to which of the four stages constitutes dawnrise. Some count the first reddening, although the Vinayālaṅkāra, | ||
+ | |||
+ | [[bmc1.ch08-4# | ||
+ | |||
+ | < | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "'" | ||
+ | |||
+ | "' | ||
+ | |||
+ | This shows clearly that once the rules were in effect, bhikkhus were saved from the dangers of going for alms in the dark. It further suggests that dawnrise can be no earlier than the point recognized by the Vinayālaṅkāra. | ||
+ | |||
+ | As noted under [[bmc1.ch07-1# | ||
+ | |||
+ | In addition to the controversy surrounding dawnrise, there is also a minor issue surrounding the word //dawn.// | ||
+ | |||
+ | The non-offense clause to [[bmc1.ch07-1# | ||
+ | |||
+ | This assumption, however, creates a problem under two rules whose non-offense clauses contain the phrase // | ||
+ | |||
+ | A reading more consistent with the Canon' | ||
+ | </ | ||
+ | |||
+ | ==== II. Controversial points: Sugata measures. ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | The Kommentar to [[bmc1.ch05# | ||
+ | |||
+ | How the Kommentar arrived at this figure is hard to say, for the Vinaya-mukha cites several passages from the Canon showing that the Buddha, though tall, was not abnormally so. The most telling passage is the one from [[de: | ||
+ | |||
+ | The Vinaya-mukha then goes on to suggest a variety of ways of calculating the Buddha' | ||
+ | |||
+ | According to DN 30, the spread of the Buddha' | ||
+ | |||
+ | These figures would seem to fit the information in the Canon fairly well, in that they allow for both Nanda and the Buddha to be tall but not outlandishly so. | ||
+ | |||
+ | Another pair of passages supporting these measurements is the ruling under [[bmc1.ch08-9# | ||
+ | |||
+ | Although there is no way of determining the sugata measures with 100% accuracy, the above considerations suggest that the following estimates are reasonable: | ||
+ | |||
+ | * The sugata cubit = 50 cm. | ||
+ | * The sugata span = 25 cm. | ||
+ | * The sugata fingerbreadth = 2.08 cm. | ||
+ | |||
+ | 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. | ||
+ | </ | ||
+ | |||
+ | ==== III. Controversial points: Meals. ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | Cv.VI.21.1 allows bhikkhus to accept seven kinds of specially arranged meals in addition to the meals they receive on alms round. The context for this allowance is as follows: | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | Unfortunately, | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | These definitions seem fairly clear: a // | ||
+ | |||
+ | However, the Kommentar' | ||
+ | |||
+ | * 1a) Meals for which the number of bhikkhus to be designated is equal to 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. | ||
+ | |||
+ | Invitational meals come in four types: | ||
+ | |||
+ | * 2a) Meals to which the entire Community is invited. | ||
+ | * 2b) Meals to which specific individuals or types of bhikkhus (e.g., no one but senior bhikkhus) are invited. | ||
+ | * 2c) Meals to which one bhikkhu is invited and asked to bring //x// number of his friends. | ||
+ | * 2d) Meals for which the donor simply asks for //x// number of bhikkhus, without specifying in any way who they should be. | ||
+ | |||
+ | 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 // | ||
+ | |||
+ | The second question is how type 2d differs from a designated meal. Is it, again, because the donor does not use the word // | ||
+ | |||
+ | As we reasoned in the discussion of [[bmc1.ch08-4# | ||
+ | |||
+ | Because the Kommentar is a compendium of the opinions of many generations of teachers, the definitions of the categories of meals may have been agreed on by one generation of teachers, and the typologies by another. This would explain the discrepancies between the two. Or the entire discussion — definitions and typologies — may have been the product of one generation, who did mean the distinctions among the categories to depend on formalities and technicalities. | ||
+ | |||
+ | 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. | ||
+ | </ | ||
+ | |||
+ | ==== IV. Pali formulae: Determination. ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | The articles a bhikkhu must determine for his use have already been mentioned under NP [[bmc1.ch07-1# | ||
+ | |||
+ | Determination, | ||
+ | |||
+ | The Canon and commentaries make no mention of any formula to repeat while marking, but the tradition in Thailand is to repeat: | ||
+ | |||
+ | * //Imaṃ bindu-kappaṃ karomi,// | ||
+ | |||
+ | which means, "I make this properly marked." | ||
+ | |||
+ | The words for determination, | ||
+ | |||
+ | * //Imaṃ **// | ||
+ | |||
+ | which means, "I determine this bowl" or "I determine this as a bowl." | ||
+ | |||
+ | To determine other requisites, replace the word **// | ||
+ | |||
+ | * for the outer robe: **// | ||
+ | * for the upper robe: **// | ||
+ | * for the lower robe: **// | ||
+ | * for the sitting cloth: **// | ||
+ | * for the skin-eruption cloth: **// | ||
+ | * for the rains-bathing cloth: **// | ||
+ | * for the sleeping cloth: **// | ||
+ | * for the handkerchief: | ||
+ | * for other cloth requisites: **// | ||
+ | |||
+ | 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.// | ||
+ | |||
+ | 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,// | ||
+ | |||
+ | which means, "I relinquish this bowl." To withdraw the determination of other items, replace the word // | ||
+ | |||
+ | 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 // | ||
+ | |||
+ | 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# | ||
+ | </ | ||
+ | |||
+ | ==== V. Pali formulae: Shared ownership. ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | The topic of shared ownership, together with the various controversies connected with it, are discussed in detail under [[bmc1.ch08-6# | ||
+ | |||
+ | There are two formulae for sharing ownership in the presence of the second owner. The first — taking as an example a piece of robe-cloth within reach of the hand — is this: | ||
+ | |||
+ | * //Imaṃ cīvaraṃ tuyhaṃ vikappemi,// | ||
+ | |||
+ | meaning, "I share ownership of this robe-cloth with you (plural)." | ||
+ | |||
+ | To place a bowl under shared ownership, change // | ||
+ | |||
+ | The second formula — less formal than the first — is: | ||
+ | |||
+ | * //Imaṃ civaraṃ Itthannāmassa vikappemi,// | ||
+ | |||
+ | which means, "I share ownership of this robe-cloth with so-and-so.//"// | ||
+ | |||
+ | To share a bowl in this way, change // | ||
+ | |||
+ | To place a piece of robe-cloth under shared ownership with two people who are absent, say to a witness: | ||
+ | |||
+ | * //Imaṃ cīvaraṃ vikappan' | ||
+ | |||
+ | which means, "I give this robe-cloth to you to share." | ||
+ | |||
+ | * //Ko te mitto vā sandiṭṭho vā.// | ||
+ | |||
+ | After the original owner tells the names, the witness says: | ||
+ | |||
+ | * //Ahaṃ tesaṃ dammi,// | ||
+ | |||
+ | which means, "I give it to them." | ||
+ | |||
+ | To rescind the shared ownership, the Vibhaṅga says that the witness in the last case should say, | ||
+ | |||
+ | * //Tesaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,// | ||
+ | |||
+ | 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, | ||
+ | |||
+ | * //Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,// | ||
+ | |||
+ | which means, "Use what is mine, give it away, or do as you like with it." | ||
+ | |||
+ | The Pubbasikkhā-vaṇṇanā, | ||
+ | |||
+ | * //Imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathā-paccayaṃ vā karohi,// | ||
+ | |||
+ | 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.// | ||
+ | |||
+ | For a bowl, change // | ||
+ | </ | ||
+ | |||
+ | ==== VI. Pali formulae: Forfeiture. ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | As noted in the conclusion to the chapter on nissaggiya pācittiya rules, articles received in defiance of NP [[bmc1.ch07-2# | ||
+ | |||
+ | **[[bmc1.ch07-2# | ||
+ | |||
+ | * //Ahaṃ bhante rūpiyaṃ paṭiggahesiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi.// | ||
+ | |||
+ | This means, " | ||
+ | |||
+ | **[[bmc1.ch07-2# | ||
+ | |||
+ | * //Ahaṃ bhante nānappakārakaṃ rūpiya-saṃvohāraṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi.// | ||
+ | |||
+ | This means, " | ||
+ | |||
+ | **[[bmc1.ch07-3# | ||
+ | |||
+ | * //Ayaṃ me bhante patto ūna-pañca-bandhanena pattena cetāpito nissaggiyo. Imāhaṃ saṅghassa nissajjāmi.// | ||
+ | |||
+ | 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: | ||
+ | |||
+ | * Confessant: //Ahaṃ bhante nissaggiyaṃ pācittiyaṃ āpattiṃ āpanno. Taṃ paṭidesemi.// | ||
+ | * Acknowledger: | ||
+ | * C: //Āma bhante, passāmi.// | ||
+ | * A: //Āyatiṃ āvuso saṃvareyyāsi.// | ||
+ | * C: //Sādhu suṭṭhu bhante saṃvarissāmi.// | ||
+ | |||
+ | An alternative version of the last exhange, found in MN 104, is: | ||
+ | |||
+ | * A: //Āyatiṃ saṃvaraṃ āpajjeyyāsi.// | ||
+ | * C: // | ||
+ | |||
+ | 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 [[# | ||
+ | |||
+ | If, after money has been forfeited under [[bmc1.ch07-2# | ||
+ | |||
+ | * Suṇātu me bhante saṅgho. Yadi saṅghassa pattakallaṃ, | ||
+ | * Suṇātu me bhante saṅgho. Saṅgho Itthannāmaṃ bhikkhuṃ rūpiya-chaḍḍakaṃ sammannati. Yass' | ||
+ | * Sammato saṅghena Itthannāmo bhikkhu rūpiya-chaḍḍako. Khamati saṅghassa, | ||
+ | |||
+ | 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) has been authorized by the Community as the money-disposer. This is agreeable to the Community, therefore it is silent. Thus do I hold it.// | ||
+ | |||
+ | If the bhikkhu being authorized is senior to the bhikkhu reciting the authorization, | ||
+ | |||
+ | * Itthannāmo bhikkhu āyasmā Dhammadharo | ||
+ | * Itthannāmaṃ bhikkhuṃ āyasmantaṃ Dhammadharaṃ | ||
+ | * Itthannāmassa bhikkhuno āyasmato Dhammadharassa | ||
+ | |||
+ | For the patterns to use when the bhikkhu' | ||
+ | |||
+ | To authorize a bowl-exchanger under [[bmc1.ch07-3# | ||
+ | |||
+ | Articles used or received in violation of the remaining NP rules may be forfeited to the Community, to a group, or to an individual. Here, only the formulae for forfeiting to an individual will be given. Formulae for rules rarely broken — e.g., involving bhikkhunīs or felt rugs — are not listed. | ||
+ | |||
+ | **[[bmc1.ch07-1# | ||
+ | |||
+ | * //Idaṃ me bhante cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.// | ||
+ | |||
+ | 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.// | ||
+ | |||
+ | For robes beyond the reach of the hand, change //idaṃ// to //etaṃ;// // | ||
+ | |||
+ | * //Etaṃ me bhante cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Etāhaṃ āyasmato nissajjāmi.// | ||
+ | |||
+ | For more than one robe beyond the reach of the hand, one would say: | ||
+ | |||
+ | * //Etāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Etānāhaṃ āyasmato nissajjāmi.// | ||
+ | |||
+ | 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, | ||
+ | |||
+ | which means, "I give this robe (robe-cloth) to you." | ||
+ | |||
+ | For more than one piece: | ||
+ | |||
+ | * //Imāni cīvarāni āyasmato dammi.// | ||
+ | |||
+ | 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# | ||
+ | |||
+ | * //Idaṃ me bhante cīvaraṃ ratti-vippavutthaṃ aññatra bhikkhu-sammatiyā nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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 // | ||
+ | |||
+ | **[[bmc1.ch07-1# | ||
+ | |||
+ | * //Idaṃ me bhante akāla-cīvaraṃ māsātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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.// | ||
+ | |||
+ | Other changes, as necessary, may be inferred from the formulae for [[bmc1.ch07-1# | ||
+ | |||
+ | **[[bmc1.ch07-1# | ||
+ | |||
+ | * //Idaṃ me bhante cīvaraṃ aññātakaṃ gahapatikaṃ aññatra samayā viññāpitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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: | ||
+ | |||
+ | * //Imāni me bhante cīvarāni aññātakaṃ gahapatikaṃ aññatra samayā viññāpitāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.// | ||
+ | |||
+ | **[[bmc1.ch07-1# | ||
+ | |||
+ | * //Idaṃ me bhante cīvaraṃ aññātakaṃ gahapatikaṃ tad' | ||
+ | |||
+ | which means, "This robe (robe-cloth) of mine, venerable sir, requested beyond that (allowable) from an unrelated householder, | ||
+ | |||
+ | For more than one robe: | ||
+ | |||
+ | * //Imāni me bhante cīvarāni aññātakaṃ gahapatikaṃ tad' | ||
+ | |||
+ | **[[bmc1.ch07-1# | ||
+ | |||
+ | * //Idaṃ me bhante cīvaraṃ pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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# | ||
+ | |||
+ | **[[bmc1.ch07-1# | ||
+ | |||
+ | * //Idaṃ me bhante cīvaraṃ atireka-tikkhattuṃ codanāya atireka-chakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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# | ||
+ | |||
+ | **[[bmc1.ch07-2# | ||
+ | |||
+ | * //Ahaṃ bhante nānappakārakaṃ kaya-vikkayaṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | which means, " | ||
+ | |||
+ | To return the article: | ||
+ | |||
+ | * Imaṃ āyasmato dammi, | ||
+ | |||
+ | which means, "I give this to you." | ||
+ | |||
+ | **[[bmc1.ch07-3# | ||
+ | |||
+ | * Ayaṃ me bhante patto dasāhātikkanto nissaggiyo. Imāhaṃ āyasmato nissajjāmi, | ||
+ | |||
+ | 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: | ||
+ | |||
+ | * //Imaṃ pattaṃ āyasmato dammi.// | ||
+ | |||
+ | **[[bmc1.ch07-3# | ||
+ | |||
+ | **[[bmc1.ch07-3# | ||
+ | |||
+ | * //Idaṃ me bhante bhesajjaṃ sattāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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: | ||
+ | |||
+ | * //Imaṃ bhesajjaṃ āyasmato dammi.// | ||
+ | |||
+ | **[[bmc1.ch07-3# | ||
+ | |||
+ | * //Idaṃ me bhante cīvaraṃ bhikkhussa sāmaṃ datvā acchinnaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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# | ||
+ | |||
+ | * //Idaṃ me bhante acceka-cīvaraṃ cīvara-kāla-samayaṃ atikkāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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# | ||
+ | |||
+ | * //Idaṃ me bhante cīvaraṃ atireka-chā-rattaṃ vippavutthaṃ aññatra bhikkhu-sammatiyā nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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 // | ||
+ | |||
+ | **[[bmc1.ch07-3# | ||
+ | |||
+ | * //Idaṃ me bhante jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi,// | ||
+ | |||
+ | 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: | ||
+ | |||
+ | * //Imaṃ āyasmato dammi.// | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== VII. Pali formulae: Confession. ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | Six types of offense may be absolved through confession: thullaccaya, | ||
+ | |||
+ | The formula for confessing a pāṭidesanīya is given in the training rules themselves: | ||
+ | |||
+ | * Gārayhaṃ āvuso dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ. Taṃ paṭidesemi, | ||
+ | |||
+ | which means, " | ||
+ | |||
+ | 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. | ||
+ | |||
+ | If all the bhikkhus in a particular residence are guilty of the same offense, one of them must go to another residence to confess the offense and then return to let the remaining bhikkhus confess their offenses in his presence, or one after another in the presence of those who have already confessed. If this cannot be arranged, then on the day of the Pāṭimokkha recitation one of the bhikkhus should announce the fact of their common offense in the midst of the gathering. Only then may they go ahead with the recitation. | ||
+ | |||
+ | As bhikkhus are supposed to be pure of unconfessed offenses before listening to the Pāṭimokkha, | ||
+ | |||
+ | The Cullavagga (IV.14.30) gives a formula for confessing an offense in the presence of another bhikkhu: | ||
+ | |||
+ | * Ahaṃ āvuso itthannāmaṃ āpattiṃ āpanno. Taṃ paṭidesemi, | ||
+ | |||
+ | which means, " | ||
+ | |||
+ | The bhikkhu acknowledging the confession says, | ||
+ | |||
+ | * // | ||
+ | |||
+ | which means, "Do you see (the offense)?" | ||
+ | |||
+ | The bhikkhu confessing the offense says, | ||
+ | |||
+ | * //Āma, passāmi,// | ||
+ | |||
+ | which means, "Yes, I see it." | ||
+ | |||
+ | The bhikkhu acknowledging the confession then says, | ||
+ | |||
+ | * //Āyatiṃ saṃvareyyāsi,// | ||
+ | |||
+ | 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, | ||
+ | |||
+ | * //Āyatiṃ saṃvaraṃ āpajjeyyāsi.// | ||
+ | |||
+ | which means, "You should achieve restraint in the future." | ||
+ | |||
+ | The bhikkhu confessing the offense then replies, | ||
+ | |||
+ | * // | ||
+ | |||
+ | 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 " | ||
+ | |||
+ | Because the formula is repeated by every bhikkhu before the recitation of the Pāṭimokkha, | ||
+ | |||
+ | If the bhikkhu making confession is junior to the one acknowledging him, the exchange is as follows (taking dukkaṭa offenses as an example): | ||
+ | |||
+ | * Confessant: //Ahaṃ bhante sambahulā nānā-vatthukāyo dukkaṭāyo āpattiyo āpanno. Tā paṭidesemi.// | ||
+ | * Acknowledger: | ||
+ | * C: //Āma bhante, passāmi.// | ||
+ | * A: //Āyatim āvuso saṃvareyyāsi.// | ||
+ | * C: //Sādhu suṭṭhu bhante saṃvarissāmi.// | ||
+ | |||
+ | This last sentence means, //" | ||
+ | |||
+ | If the bhikkhu making confession is senior to the other bhikkhu, the exchange is as follows: | ||
+ | |||
+ | * C: //Ahaṃ āvuso sambahulā nānā-vatthukāyo dukkaṭāyo āpattiyo āpanno. Tā paṭidesemi.// | ||
+ | * A: //Passatha bhante?// | ||
+ | * C: //Āma āvuso, passāmi.// | ||
+ | * A: //Āyatiṃ bhante saṃvareyyātha.// | ||
+ | * C: //Sādhu suṭṭhu āvuso saṃvarissāmi.// | ||
+ | |||
+ | For other categories of offenses, change // | ||
+ | |||
+ | * // | ||
+ | * // | ||
+ | * // | ||
+ | * // | ||
+ | |||
+ | as the case may be. In confessing dubbhāsita offenses, drop the word // | ||
+ | </ | ||
+ | |||
+ | ==== VIII. Pali formulae: Verdicts ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | //A. A verdict of mindfulness.// | ||
+ | |||
+ | * //Maṃ bhante bhikkhū amūlikāya sīla-vipattiyā anuddhaṃsenti. So' | ||
+ | * //Maṃ bhante bhikkhū amūlikāya sīla-vipattiyā anuddhaṃsenti. So' | ||
+ | * //Maṃ bhante bhikkhū amūlikāya sīla-vipattiyā anuddhaṃsenti. So' | ||
+ | |||
+ | This means, //Venerable sirs, bhikkhus have charged me groundlessly with a corruption of virtue. I, having reached fullness of mindfulness, | ||
+ | |||
+ | //Venerable sirs, bhikkhus have charged me groundlessly with a corruption of virtue. I, having reached fullness of mindfulness, | ||
+ | |||
+ | To give this verdict, an experienced and competent bhikkhu should inform the Community: | ||
+ | |||
+ | * //Suṇātu me bhante saṅgho. Bhikkhū Itthannāmaṃ bhikkhuṃ amūlikāya sīla-vipattiyā anuddaṃsenti. So sati-vepullappatto saṅghaṃ sati-vinayaṃ yācati. Yadi saṅghassa pattakallaṃ, | ||
+ | * //Suṇātu me bhante saṅgho. Bhikkhū Itthannāmaṃ bhikkhuṃ amūlikāya sīla-vipattiyā anuddaṃsenti. So sati-vepullappatto saṅghaṃ sati-vinayaṃ yācati. Saṅgho Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayaṃ deti. Yass' | ||
+ | * // | ||
+ | * // | ||
+ | * //Dinno saṅghena Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayo. Khamati saṅghassa, | ||
+ | |||
+ | 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, | ||
+ | |||
+ | //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, | ||
+ | |||
+ | //A second time... A third time I speak about this matter. Venerable sirs, may the Community listen to me... He to whom it is not agreeable should speak.// | ||
+ | |||
+ | //Bhikkhu (name), who has reached fullness of mindfulness, | ||
+ | |||
+ | //B. A verdict of past insanity.// To request this verdict, a bhikkhu should arrange his robe over one shoulder, approach the Community, bow down to the feet of the senior bhikkhus and, while kneeling with his hands palm-to-palm over his heart, say: | ||
+ | |||
+ | * //Ahaṃ bhante ummattako ahosiṃ citta-vipariyāsakato. Tena me ummattakena citta-vipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsita-parikkantaṃ. Maṃ bhikkhū ummattakena citta-vipariyāsakatena ajjhāciṇṇena āpattiyā codenti, " | ||
+ | * //Ahaṃ bhante ummattako ahosiṃ... So' | ||
+ | * //Ahaṃ bhante ummattako ahosiṃ... So' | ||
+ | |||
+ | 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, " | ||
+ | |||
+ | //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.// | ||
+ | |||
+ | To give this verdict, an experienced and competent bhikkhu should inform the Community: | ||
+ | |||
+ | * //Suṇātu me bhante saṅgho. Ayaṃ Itthannāmo bhikkhu ummattako ahosi citta-vipariyāsakato. Tena ummattakena citta-vipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsita-parikkantaṃ. Taṃ bhikkhū ummattakena citta-vipariyāsakatena ajjhāciṇṇena āpattiyā codenti, " | ||
+ | * //Suṇātu me bhante saṅgho. Ayaṃ Itthannāmo bhikkhu ummattako ahosi citta-vipariyāsakato, | ||
+ | * // | ||
+ | * // | ||
+ | * //Dinno saṅghena Itthannāmassa bhikkhuno amūḷhassa amūḷha-vinayo. Khamati saṅghassa, | ||
+ | |||
+ | 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, " | ||
+ | |||
+ | //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.// | ||
+ | |||
+ | //A second time... A third time I speak about this matter. Venerable sirs, may the Community listen to me... He to whom it is not agreeable should speak.// | ||
+ | |||
+ | //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.// | ||
+ | </ | ||
+ | |||
+ | ==== IX. Thullaccaya offenses. ==== | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | Rules entailing thullaccaya offenses are found in the Sutta Vibhaṅga as derivatives from pārājika and saṅghādisesa rules; in the Khandhakas, as stand-alone rules. The fact that they are scattered throughout the Canon with no special arrangement or section of their own makes it difficult to determine whether one has committed an offense of this class. To lessen this difficulty, they are gathered here. For thullaccayas in the Sutta Vibhaṅga, I have provided summaries in my own words. For those in the Khandhakas, I have given the rules in their original form, arranging them in the order in which they are found in BMC2. | ||
+ | |||
+ | === Thullaccayas in the Sutta Vibhaṅga === | ||
+ | |||
+ | **Under [[bmc1.ch04# | ||
+ | |||
+ | A bhikkhu engages in mouth-to-mouth penetration with another human being or animal: a thullaccaya offense. | ||
+ | |||
+ | A bhikkhu attempts intercourse with the decomposed mouth, anus, or genitals of a corpse: a thullaccaya offense. | ||
+ | |||
+ | **Under [[bmc1.ch04# | ||
+ | |||
+ | A bhikkhu steals an article worth more than one māsaka but less than five: a thullaccaya offense. | ||
+ | |||
+ | A bhikkhu gets an accomplice to agree to steal an article worth at least five māsakas: a thullaccaya offense. | ||
+ | |||
+ | A bhikkhu performs any of the following steps in stealing an article worth at least five māsakas, defined by what constitutes moving the article: | ||
+ | |||
+ | * //Moving the object from its place:// Making the object budge without fully moving it from its place: a thullaccaya offense. | ||
+ | * //" | ||
+ | * //Sticking a vessel into a pool of liquid or pile of objects and causing some of the pool or pile to enter the vessel:// Making the pool or pile budge without fully getting five māsakas worth separated from the pool or pile and inside the vessel: a thullaccaya offense. | ||
+ | * //Removing entirely from the mouth of a container:// | ||
+ | * //Drinking liquid from a container:// | ||
+ | * //Moving the object from one part of one's body to another or dropping it:// Moving it but not to the point of putting it on another part of the body or dropping it: a thullaccaya offense. | ||
+ | * //Causing a boat to move a hair-breadth upstream, downstream, or across a body of water:// Making the boat rock without causing it to move a hair-breadth upstream, downstream, or across a body of water: a thullaccaya offense. | ||
+ | * //Breaking an embankment so that water flows out:// Letting between one and five māsakas' | ||
+ | * //Causing an animal to move all its feet:// Getting it to move any of its feet prior to its moving its last foot: a thullaccaya offense for each step. | ||
+ | * //Cutting down:// The next-to-last chop needed to cut the plant through: a thullaccaya offense. | ||
+ | * //Causing the owner to give up efforts to regain possession of objects handed to one for safe keeping:// Inducing doubt in the owner' | ||
+ | * //Causing the owner to give up efforts to regain possession of land:// Inducing doubt in the owner' | ||
+ | * //Shifting a boundary marker:// Any steps between removing the boundary marker from its original place and putting it in a new place: a thullaccaya offense for each step. | ||
+ | * //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. | ||
+ | |||
+ | **Under [[bmc1.ch04# | ||
+ | |||
+ | A bhikkhu kills a " | ||
+ | |||
+ | A bhikkhu causes a human being to experience pain or injury as a result of his efforts to kill him/her: a thullaccaya offense. | ||
+ | |||
+ | A bhikkhu gets an accomplice to agree to kill a human being: a thullaccaya offense. | ||
+ | |||
+ | A bhikkhu tests a poison on a human being: a thullaccaya offense regardless of whether the human being dies. | ||
+ | |||
+ | **Under [[bmc1.ch04# | ||
+ | |||
+ | A bhikkhu means to lay false claim to one superior human state but actually lays false claim to another, while not being alert to what he is saying: a thullaccaya offense. | ||
+ | |||
+ | A bhikkhu lays false claim to a superior human state, explicitly mentioning the state but without explicitly mentioning himself, fully aware that he is making such a claim: a thullaccaya offense. | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | A bhikkhu makes an intentional effort to emit semen, but without reaching an emission: a thullaccaya offense. | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | Impelled by lust, a bhikkhu makes bodily contact with a // | ||
+ | |||
+ | Impelled by lust, a bhikkhu makes bodily contact with a woman while under the impression that she is something else — a paṇḍaka, | ||
+ | |||
+ | Impelled by lust, a bhikkhu uses his body to make lustful contact with an article connected to a woman' | ||
+ | |||
+ | Impelled by lust, a bhikkhu uses an item connected with his body to make lustful contact with a woman' | ||
+ | |||
+ | A woman whom a bhikkhu perceives to be a woman makes an effort at a bhikkhu' | ||
+ | |||
+ | A woman whom a bhikkhu perceives to be a woman makes an effort at something connected to the bhikkhu' | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | Impelled by lust, a bhikkhu speaks to a woman he perceives to be a woman and refers to parts of her body — aside from her private parts — below her collarbone and above her knees: a thullaccaya offense. | ||
+ | |||
+ | Impelled by lust, a bhikkhu speaks to a paṇḍaka he perceives to be a paṇḍaka and refers lustfully to his (the paṇḍaka' | ||
+ | |||
+ | Impelled by lust, a bhikkhu speaking to a woman whom he perceives to be a paṇḍaka, | ||
+ | |||
+ | Impelled by lust, a bhikkhu speaking to a woman makes direct reference to her genitals or anus, but the woman doesn' | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | Impelled by lust, a bhikkhu speaks to a paṇḍaka he perceives to be a paṇḍaka in praise of the paṇḍaka' | ||
+ | |||
+ | Impelled by lust, a bhikkhu makes such remarks to a woman he perceives to be a paṇḍaka, | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | A bhikkhu performs any two of the three steps in a go-between' | ||
+ | |||
+ | A bhikkhu performs all three steps in a go-between' | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | A bhikkhu performs the next-to-last act in building a hut for his own use — its materials acquired through begging — that is oversized or located on an unauthorized site: a thullaccaya offense. | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | A bhikkhu performs the next-to-last act in building a hut for his own use — financed by a sponsor — that is located on an unauthorized site: a thullaccaya offense. | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | A bhikkhu persists in his intention to form a schismatic group or to take up a position that can lead to schism, up through the end of the second announcement of a formal rebuke in a meeting of the Community: a thullaccaya offense. | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | A bhikkhu persists in his intention to support a potential schismatic, up through the end of the second announcement of a formal rebuke in a meeting of the Community: a thullaccaya offense. | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | A bhikkhu persists in being difficult to admonish, up through the end of the second announcement of a formal rebuke in a meeting of the Community: a thullaccaya offense. | ||
+ | |||
+ | **Under [[bmc1.ch05# | ||
+ | |||
+ | A bhikkhu persists in criticizing an act of banishment performed against him, up through the end of the second announcement of a formal rebuke in a meeting of the Community: a thullaccaya offense. | ||
+ | |||
+ | === Thullaccayas in the Khandhakas === | ||
+ | |||
+ | " | ||
+ | |||
+ | "A kusa-grass garment... a bark-fiber garment... a garment of bark pieces... a human hair blanket... a horse tail-hair blanket... owls' wings... black antelope hide, (each of which is) a sectarian uniform, should not be worn. Whoever should wear one: a thullaccaya offense." | ||
+ | |||
+ | "One should not consume human flesh. Whoever should do so: a thullaccaya offense." | ||
+ | |||
+ | "One should not, with lustful thoughts, touch the sexual organs (of cattle). Whoever should touch (one): a thullaccaya offense." | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "These five things not-to-be-given-out 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. Which five? | ||
+ | |||
+ | * 1) A monastery, the land of a monastery (a site for a monastery). This is the first thing not to be given out... | ||
+ | * 2) A dwelling, the land of a dwelling (a site for a dwelling). This is the second thing not to be given out... | ||
+ | * 3) A bed, bench, mattress, pillow. This is the third thing not to be given out... | ||
+ | * 4) A metal pot, a metal vessel, a metal jar/bottle, a metal frying pan/wok, a knife/ | ||
+ | * 5) Vines, bamboo, coarse grass, reeds, tiṇa-grass, | ||
+ | |||
+ | "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." | ||
+ | |||
+ | "These five things not-to-be-divided-up (not-to-be-distributed) (as above)." | ||
+ | |||
+ | "There is the case where on the uposatha day in a certain residence, many resident bhikkhus gather, four or more. They know, 'There are other resident bhikkhus who have not come yet.' (Thinking,) 'They are expelled. They are destroyed. Who has need of them? (§)' they recite the Pāṭimokkha... : a thullaccaya offense — Mv.II.32 | ||
+ | |||
+ | " | ||
+ | |||
+ | (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." | ||
+ | </ | ||
+ | |||
+ | ==== X. A pupil' | ||
+ | <div bmc_rule> | ||
+ | <span anchor # | ||
+ | |||
+ | As mentioned in [[bmc1.ch02|Kapitel 2]], one is required to act as one's mentor' | ||
+ | |||
+ | In the following passages, statements in brackets are from the Kommentar; statements in braces from the Sub-commentary; | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "If the preceptor wishes to enter the village for alms, give him his lower robe, receiving the spare lower robe (he is wearing) from him in return. (This is one of the few passages showing that the practice of having spare robes was already current when the Canon was being compiled.) Give him his waistband; give him his upper and outer robe, arranged so that the upper robe forms a lining for the outer one (§). Having rinsed out the bowl, give it to him while it is still wet (i.e., pour out as much of the rinsing water as possible, but don't wipe it dry). | ||
+ | |||
+ | "If the preceptor desires an attendant, one should put on one's lower robe so as to cover the three circles all around (see [[bmc1.ch10# | ||
+ | |||
+ | "Do not interrupt the preceptor when he is speaking. If he is bordering on an offense [C: e.g., [[bmc1.ch08-1# | ||
+ | |||
+ | " | ||
+ | |||
+ | "If there is almsfood, and the preceptor wishes to eat, give him water and offer the almsfood to him. Ask if he wants drinking water. [C: If there is enough time before noon, one should wait by the preceptor while he is eating, in order to offer him drinking water, and eat one's own meal only when he is finished. If there is not enough time for this, one should simply set out the water and proceed to one's own meal.] | ||
+ | |||
+ | "When he has finished his meal, then having given him water, receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, set it out for a short time in the sun's warmth, but do not leave in the sun's warmth for long. | ||
+ | |||
+ | "Put away his bowl and robes. When putting away the bowl, one should take the bowl in one hand, run one's hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground [C: any place where it will get soiled]. When putting away the robe, one should take the robe with one hand, stroke the other hand along the rod or cord for the robes [C: to check for any rough spots or splinters on the cord or rod that will rip the cloth], and put away the robe (over the cord or rod) with the edges away from one and the fold toward one. [C: The fold shouldn' | ||
+ | |||
+ | "When the preceptor has gotten up, take up the seat. Put away the washing water for the feet, the foot-stand, and the foot wiper. If the place is dirty, sweep it. | ||
+ | |||
+ | "If the preceptor wishes to bathe, prepare a bath. Prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one. | ||
+ | |||
+ | "If the preceptor wishes to enter the sauna, knead the powder for bathing, moisten the bathing clay, take a sauna-bench, | ||
+ | |||
+ | "Sit so as not to encroach on the senior bhikkhus, at the same time not preempting the junior bhikkhus from a seat. Perform services for the preceptor [C: stoking the fire, providing him with clay and hot water]. When leaving the sauna, one should do so taking the sauna-bench and having covered oneself front and back. Perform a service for the preceptor even in the bathing water. Having bathed, the pupil should come out of the water first, dry himself, and put on his lower robe. Then he should rub the water off his preceptor, give him his lower robe and then his outer robe. | ||
+ | |||
+ | " | ||
+ | |||
+ | "If the preceptor wants one to recite [C: memorize passages of Dhamma or Vinaya], one should recite. If he wants to interrogate one [C: on the meaning of the passages], one should answer his interrogation. | ||
+ | |||
+ | "If the place where the preceptor is staying is dirty, the pupil should clean it if he is able to. First taking out the bowl and robes he should lay them to one side. Taking out the sitting cloth and sheet, he should lay them to one side. Having lowered the bed, he should take it out carefully, without scraping it [C: along the floor] or knocking it against the door or doorposts, and then lay it to one side. Having lowered the bench, he should take it out carefully, without scraping it [C: along the floor] or knocking it against the door or doorposts, and then lay it to one side. Taking out the spittoon... the leaning board, he should lay them to one side. | ||
+ | |||
+ | "If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (§) (and working down). He should wipe areas around the window frames and the corners (of the room) (§). If the wall has been treated with ochre and has become moldy (§), he should moisten a rag, wring it out, and wipe it clean. If the floor of the room is treated with blackening (polished), he should moisten a rag, wring it out, and wipe it clean. If the floor is bare ground, he should sprinkle it all over with water before sweeping it, (with the thought,) 'May the dust not fly up and soil the room.' He should look for any rubbish and throw it away to one side. | ||
+ | |||
+ | " | ||
+ | |||
+ | "If dusty winds blow from the east, he should close the eastern windows. If from the west, he should close the western windows. If from the north, he should close the northern windows. If from the south, he should close the southern windows. If the weather is cool, he should open the windows by day and close them at night. If the weather is hot, he should close them by day and open them at night. | ||
+ | |||
+ | "If the surrounding area (§) is dirty, he should sweep it. If the porch... assembly hall... fire hall... restroom is dirty, he should sweep it. If there is no drinking water, he should set it out. If there is no washing water, he should set it out. If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. | ||
+ | |||
+ | "If dissatisfaction (with the holy life) arises in the preceptor, one should allay it or get someone else to allay it or one should give him a Dhamma talk. If anxiety (over his conduct with regard to the rules) arises in the preceptor, one should dispel it or get someone else to dispel it or one should give him a Dhamma talk. If a viewpoint (// | ||
+ | |||
+ | "If the preceptor has committed an offense against a heavy (saṅghādisesa) rule and deserves probation, the pupil should make an effort, (thinking,) "How can the Community grant my preceptor probation?" | ||
+ | |||
+ | "If the Community wants to carry out a transaction against the preceptor — censure, demotion, banishment, reconciliation, | ||
+ | |||
+ | "If the preceptor' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "If the preceptor is ill, he (the pupil) should tend to him as long as life lasts; he should stay with him until he recovers." | ||
+ | </ | ||
+ | |||
+ | As noted in [[bmc1.ch02|Kapitel 2]], a pupil who is not ill is expected to perform these services for his mentor unless the mentor tells him that he already has another pupil acting as his attendant or the other pupil says that he will accept responsibility for them. On the other hand, if the pupil is ill, the mentor is expected to perform these services for the pupil until the latter recovers. This reflects the Buddha' | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <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 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: | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | Einsiedler I: Kapitel 12", von Thanissaro Bhikkhu. //Access to Insight//, 26 August 2012, [[http:// | ||
+ | < | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |