CONTENTS
I. FOREWORD
NAMO TASSA BHAGAVATO
ARAHATO SAMMASAMBUDDHASSA
There were occasions when we found it difficult to ordain
foreigners because we did not have any book in Eng1ish that gave relevant information on
the procedure of ordination or on the Vinaya. We felt an urgent need to remedy the
situation. As a result this booklet was first compiled and printed in 1986, and this
second edition has now been prepared after careful revision. It may be helpful for those
who are in need of this information.
We write this booklet based on Pali Texts, their
Commentaries and two other treatises on the vinaya, namely, Patimokkha
by Nyanamoli Thera and The Buddhist Monastic Code by
Bhikkhu (Jeffrey) Thanissaro. We have got many technical terms and expressions from the
two treatises. We are, therefore, deeply indebted to both authors.
Ashin Janakabhivamsa
Chanmyay Sayadaw
January 1, 1997,
Chanmyay Yeiktha Meditation Centre,
Yangon, Myanmar
II. SAMANERA ORDINATION
PROCEDURE
OF ORDINATION
In Burma, the Buddhist custom of ordination begins with
the applicant's request to a bhikkhu to permit him to receive a samanera-ordination. The
applicant, having received the permission, requests the sangha to allow him to be shaved.
Having been shaved, he goes to a senior bhikkhu and pays respect to him as a teacher by
bowing down three times.
Then he makes supplication to the teacher and hands over a
set of robes to him reciting a passage prescribed for the purpose. This done, he asks the
teacher for the robes, which he puts on with the help of a bhikkhu.
After he has requested the teacher to ordain him a
samanera (novice), he formally takes up the Three Refuges and the Ten Precepts. He has now
become a samanera. As a samanera he has to request the teacher to be his preceptor. Then,
the preceptor gives him a new name in Pali.
THE PROCEDURE
Handing over the Robes to
the Preceptor
Applicant: Venerable sir, I would like to request
you to take this set of robes in my hands and ordain me a samanera out of compassion in
order that I may become free from the cycle of suffering existences.(3 times)
[The applicant hands the robes over the teacher and
bows down three times. Then he asks for the robes.]
Asking the Preceptor for
the Robes
Applicant: Venerable sir, I would like to request
you to give me the set of robes in your hands and ordain me a samanera out of compassion
in order that I may become free from the cycle of suffering existences. (3 times)
[The applicant bows down three times and the teacher
gives him the robes. Then the applicant puts on the robes with the help of a bhikkhu or
samanera. ]
Making a Request for
Samanera Ordination
Applicant: Venerable sir, I would like to request
you to ordain me a samanera in order that I may become free from the cycle of suffering
existences and attain to Nibbana. (3 times)
[Then the applicant takes up the Three Refuges and the
Ten Precepts as follows. ]
Homage to the Buddha
Namo tassa bhagavato arahato
sammasambuddhassa. (3 times)
I pay homage to the Exalted One, free from all defilements
and perfectly enlightened by Himself. (3 times)
THE THREE REFUGES
Buddham saranam
gacchami.
Dhamman saranam gacchami.
Sangham saranam gacchami. |
I take refuge in the Buddha.
I take refuge in the Dhamma.
I take refuge in the Sangha. |
Dutiyampi Buddham
saranam gacchami
Dutiyampi Dhammam saranam gacchami.
Dutiyampi Sangham saranam gacchami. |
For the second time I take
refuge in the Buddha.
For the second time I take refuge in the Dhamma.
For the second time I take refuge in the Sangha. |
Tatiyampi Buddham
saranam gacchami.
Tatiyampi Dhammam saranam gacchami.
Tatiyampi Sangham saranam gacchami. |
For the third time I take
refuge in the Buddha.
For the third time I take refuge in the Dhamma.
For the third time I take rerfuge in the Sangha. |
THE TEN PRECEPTS FOR A SAMANERA
- Panatipata veramani-sikkhapadam samadiyami. I
undertake the training precept to abstain from killing.
- Adinnadana veramani-sikkhapadam samadiyami. I
undertake the training precept to abstain from taking what is not given.
- Abrahmacariya veramani-sikkhapadam samadiyami. I
undertake the training precept to abstain from all kinds of sexual activity.
- Musavada veramani-sikkhapadaa samadiyami. I
undertake the training precept to abstain from tell ing lies.
- Surameraya-majjapamadatthana veramani sikkhapadam
samadiyami. I undertake the training precept to abstain from any kind of intoxicants.
- Vikalabhojana veramani-sikkhapadam samadiyami. I
undertake the training precept to abstain from taking substantial food after midday. (from
noon to dawn)
- Nacca-gita-vadita-visuka-dassana veramani sikkhapadam
samadiyami. I undertake the training precept to abstain from dancing, singing, music
and any kind of entertainment show.
- Mala-ganda-vilepana-dharana-mandana-vibhu-sanatthana
veramani-sikkhapadam samaidiyami. I undertake the training precept to abstain from the
use of flowers, garlands, perfumes, unguents and things that tend to beautify and adorn a
person.
- Uccaisayana-mahasayana veramani-sikkhapadam samadiyami.I
undertake the training precept to abstain from using high and luxurious beds and seats.
- Jatarupa-rajatap-patiggahana veramani sikkhat padam
samadiyami. I undertake the training precept to abstain from accepting and holding any
kind of money, gold or silver.
Asking
for a Preceptor
Applicant: Upajjhayo me bhante hohi. (3 times):
Venerable sir, would you please be kind enough to be my preceptor. (3 times)
Preceptor: Pasadikena Sampadehi: Behave well.
Applicant: Ama Bhante: Yes, Venerable Sir.
III. BHIKKHU ORDINATION
A bhikkhu who is selected as the instructor should lead
the ceremony of bhikkhu ordination as follows.
Preceptor
Instructor: The Omniscient Buddha laid down a
Vinaya rule that only one who had a preceptor was to be ordained a bhikkhu. Accordingly
this applicant shall have a preceptor to ordain him and guide him in the course of his
bhikkhu life. So, he will have to take a preceptor.
Please repeat after me, applicant.
"Upajjhayo me bhante hohi" (3 Times):
Venerable Sir, please be kind enough to be my preceptor.
Preceptor: Pasadikena sampadehi. Behave well.
Applicant: Ama Bhante.Yes ,Venerable Sir.
N.B. Though an applicant has taken his preceptor
in his samanera ordination he should repeat the procedure now.
Indicating
the Robes and Bowl
Instructor: Please listen to me, applicant. An
applicant must have a set of three robes and one alms-bowl in his possession. I am,
therefore, going to indicate your robes and bowl.
This is your own alms-bowl.
This is your own outer robe.
This is your own upper robe.
This is your own inner robe.
Now you are possessed of a complete set of three robes and
one alms-bowl. So as to read the Kammavaca conveniently, I am going to give you and your
preceptor new names. Your new name is Naga and your preceptor's is Venerable Tissa. This
Assembly of the safigha will use the name Naga for the applicant and Venerable Tissa for
the preceptor. These two names will be used throughout the ceremony of this
bhikkhu-ordination.
Instruction
Instructor: Please listen to me Naga. Now is the
time for me to instruct you on how to answer the questions that will be put to you by the
Assembly, regarding disqualifications for bhikkhuhood. However, it is not proper to
instruct you in the Assembly, so I will have to instruct you outside the Assembly.
Please stand up Naga and mindfully walk backwards with
your palms together in the manner paying respect to the Assembly. Then, you should stop at
a place about twenty feet from the Assembly and stand there.
Sunatu me bhante sangho. Nago ayasmato
tissassa upasampadapekkho. Yadi sanghassa pattakallam. Aham nagam anusaseyyam.
Let the sangha listen to me. Naga requests
ordination from the venerable Tissa. If it is the proper time for sangha, I shall instruct
Naga.
[Then the instructor goes to the applicant.]
Instructor: Please listen to me Naga. This is the
time for you to tell the truth and the facts. When you are in the Assembly of the sangha
you will be asked some questions concerning disqualifications for bhikkhuhood (Full
Ordination). You shall answer the truth and the facts. Do not be at a loss; do not be
embarrassed. You are just to answer "Yes venerable sir" if it is true, or
"No, venerable sir" if it is not. The questions will be as follows:
1. Do you suffer from leprosy? If you do, you are to
answer, "Yes, Venerable sir". If you do not, you are to answer, "No,
Venerable sir". (No, Venerable Sir.)
2. Have you got boils? (No, Venerable Sir.)
3. Have you got eczema? (No, Venerable Sir.)
4. Have you got tuberculosis? (No, Venerable Sir.)
5. Have you got epilepsy? (No, Venerable Sir.)
6. Are you a human being? (Yes, Venerable Sir.)
7. Are you a man? (Yes, Venerable Sir.)
8. Are you a free man? (Yes, Venerable Sir.)
9. Are you free from debt? (Yes, Venerable Sir.)
10. Are you free from government service? (Yes, Venerable Sir.)
[When you are on leave, you can answer "Yes,
Venerable sir".]
11. Have your parents permitted you to be ordained a
bhikkhu? (Yes, Venerable Sir.)
12. Have you reached the qualifying age of twenty years? (Yes, Venerable sir.)
13. Have you got a complete set of three robes and one alms-bowl? (Yes, Venerable Sir.)
14. What is your name? (My name is Naga.)
15. What is your preceptor's name? (My preceptor's name is Venerable Tissa.)
I have now taught you, Naga, how to answer the questions
that will be asked to you when you are in the Assembly. I am now going back to the
Assembly alone. You will have to remain here and come to the Assembly only when you are
called.
Sunatu me bhante sangho. Nago ayasmato
tissassa upasampadapekkho. Anusittho so maya. Yadi sanghassa pattakallam. Nago agaccheyya.
Let the sangha listen to me. Naga requests
full ordination from the venerable Tissa. He has been instructed by me. If it is the
proper time for the sangha, let Niga come.
Making
a Request for Bhikkhu Ordination
Instructor: This is the time for you, Naga, to
request the sangha to ordain you a bhikkhu. Your request should be both in Pali and in
English.
Naga: Sangham Bhante upasampadam yacami. Ullumpatu mam
bhante sangho anukampam upadaya.
(Venerable sirs, I would like to request the sangha to
ordain me a bhikkhu. I beg the sangha to raise me from the status of samanera.)
Dutiyampi Sangham bhante upasampadam yacami. Ullumpatu
mam bhante sahgho anukampam upadaya.
(For the second time, Venerable sirs, I would like to
request the sangha to ordain me a bhikkhu. I beg the sangha to raise me from the status of
samanera.)
Tatiyampi sangham bhante upasampadaih yacami. Ullumpatu
main bhante sahgho anukampam upadaya.
(For the third time, Venerable sirs, I would like to
request the sangha to ordain me a bhikkhu. I beg the sangha to raise me from the status of
samanera.)
Sunatu me bhante sangho. Ayam nago ayasmato tissassa
upasampadapekkho. Yadi sanghassa pattakallam. Aham nagam antarayike dhamme puccheyyam.
Let the sangha listen to me. Naga wishes full ordination
from the venerable Tissa. If it is the proper time for the sangha. May I question Naga on
impediments to ordination?
Instructor: Please listen to me Naga. This is the
time for you to answer the truth and the facts. Do not be at a loss; do not be
embarrassed. On behalf of the sangha I am now going to ask you the questions which examine
your disqualifications for the bhikkhuhood. You are just to answer "Yes,Venerable
sir", or "No, Venerable sir".
- Do you suffer from leprosy?
- (No, Venerable Sir.)
....
[Note: All the questions are as given above. ]
[ Then members of the Assembly read kammavaca
systematically. At the end of kammavaca the applicant has become a bhikkhu ( Full
Ordination ).]
Anusasana
After the applicant has become a bhikkhu, a senior bhikkhu
is to explain the four dependances and the four most important rules of vinaya as follows:
The Four
Dependances ( Cattaro Nissaya )
Food: A bhikkhu's life depends on the food he has
collected by going alms-round. So he should consume it and make an effort to practise
dhamma. But there are special allowances: They are a community meal, a designated meal, a
meal by lot, a meal by invitation, a meal on the days of the waxing and the waning moon, a
meal on the observance day and a meal on the day following observance day.
In short he may take any allowable food offered by
devotees out of their faith in the Buddha sasana.
Robe: A bhikkhu's life depends on a dusty robe
(pamsukula civara) or a rag-robe which is made of different pieces of cloth thrown away by
the people. So he should put it on and make an effort to practise dhamma. But there are
special allowances: they are robes made of linen, cotton, silk, wool, hemp or a robe made
of different kinds of material.
In short he can put on any allowable robe offered by
devotees out of their faith in the Buddha sasana.
Lodging: A bhikkhu's life depends on the foot of a
tree as a lordging. So he should live under the shade of a tree and make an effort to
practise dhamma. But there are special allowances: they are a cave, a building with a
thatched roof, with the roof on one side, with the roof on both sides, with a pinnacle,
without a pinnacle, made of wood, bricks, bamboo etc.
The buildings with the roof of leaves, zinc-sheets,
asbestos-sheets, reinforced concrete etc. are also permissible as they are not prohibited.
Medicine: A bhikkhu's life depends on fermented
urine as medicine. So he should take fermented urine as medicine and make an effort to
practise dhamma. But there are special allowances: they are ghee, fresh butter, oil, honey
and molasses. Having formally accepted them, he is to take them as medicine within seven
days at most. On the seventh day he shall give them away. However, he may use them
externally after the seventh day.
He can also take any allowable indigenous or Western
medicine donated by devotees out of their faith in the Buddha-sasana.
The Four Most Important Rules
Sexual activity: An ordained bhikkhu shall not
engage in any type of sexual activity with any female or male being, even an animal. If he
does, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be
disrobed and cannot be reordained a bhikkhu in this present existence.
Stealing: An ordained bhikkhu shall not steal or
take what is not given, even a piece of grass or split of bamboo. If he does, he is no
longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and
cannot be reordained a bhikkhu in this present existence.
Killing: An ordained bhikkhu shall not
intentionally kill a living being, even a white, red or black ant. If he kills an animal,
even an insect, he has a Pacittiya offence. If he kills a human being, even if he gives
any kind of medicine for abortion, he is no longer a bhikkhu, not a son of the Buddha of
the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present
existence.
False Claim :An ordained bhikkhu shall not falsely
claim to attain superhuman attainments such as Jhana (absorption concentration), Magga
(Path knowledge), and Phala (Fruition knowledge); he shall not even say that he takes
delight in a quiet place. If he, having evil desire, falsely claim to have any of
superhuman attainment such as Jhana, he is no longer a bhikkhu, not a son of the Buddha of
the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present
existence.
[Then the fresher bhikkhu requests the sangha to exempt
him from monastic duties as follows. ]
Making a
request to be free from duties
Venerable sir, I would like to request you to exempt me
from my monastic duties to you in order that I may meditate very well. I, too, make you
free from your monastic duties to me. (3 times)
IV. SOME VINAYA RULES FOR BHIKKHUS
SEVEN TYPES OF OFFENCES FOR
VIOLATION OF THE RULES
1. Parajika offence
2. Sanghadisesa offence
3. Thullaccaya offence
4. Pacittiya offence
5. Patidesaniya offence
6. Dukkata offence
7. Dubbhasi offence
1. Four Parajika
Rules
Parajika is the name of the offence, and it also refers to
the first four rules of Vinaya. It means "defeater" because it defeats a bhikkhu
who breaks one of the most important four rules in the disciplinary code of the Sangha.
When a bhikkhu violates one of the four rules, he is deprived of Buddhist monkhood and no
longer a bhikkhu. He must be disrobed and return to lay life. He cannot be reordained a
bhikkhu in his lifetime.
1. Should a bhikkhu engage in any type of sexual activity
with a female or male being, even an animal, it entails a Parajika offence and he is no
longer a bhikkhu.
2. Should a bhikkhu intentionally steal or take what is
not given, even if the thing taken is only worth a quarter of the lowest unit of currency
officially used in a country, it entails a Parajika offence and he is no longer a bhikkhu.
3. Should a bhikkhu intentionally deprive a human being of
his life or provide him with a lethal weapon for the purpose or encourage him to die, it
entails a Parajika offence and he is no longer a bhikkhu.
4. Should a bhikkhu who has not attained Jhana
(absorption-concentration), Magga (path knowledge) and Phala (fruition knowledge), falsely
claim that he has attained one of them, it entails a Parajika offence and he is no longer
a bhikkhu.
2. Thirteen Sanghadisesa Rules
Sanghadisesa means an offence which requires a formal
meeting of the Sangha at the initial, middle and final stages of redressing it. It
also refers to the thirteen rules of the disciplinary code of the Sangha.
1. Should a bhikkhu intentionally emit semen, except in a
dream, it entails a Sanghadisesa offence.
2. Should a bhikkhu, with lustful intention, touch any
part of the body of a woman, even that of a new born female baby, it entails a
Sahghadisesa offence.
3. Should a bhikkhu, with lustful intention, talk to a
woman with lewd words about the covered parts of her body, it entails a Sanghadisesa
offence.
4. Should a bhikkhu, with lustful intention, speak in the
presence of a woman in praise of her offering sexual intercourse, it entails a
Sanghadisesa offence.
5. Should a bhikkhu act as an intermediary for lovers, it
entails a Sanghadisesa offence.
6. Should a bhikkhu, having a hut constructed with no
donor, exceed the prescribed measurement, or should he not assemble bhikkhus to appoint a
proper site with a surrounding area, it entails a Sanghadisesa offence.
7. Should a bhikkhu, having a large dwelling constructed
with a donor, not assemble bhikkhus to appoint a proper site with a surrounding area, it
entails a Sanghadisesa offence.
8. Should a bhikkhu, being angry, groundlessly accuse
another bhikkhu of Parajika, it entails a Sanghadisesa offence.
9. Should a bhikkhu, being angry, groundlessly accuse
another bhikkhu of a case of Parajika, using as a pretext some point of legal process
connected with another person's fault, it entails a Sanghadisesa offence.
10. Should a bhikkhu attempt to cause a schism in the
Sangha, or should he persist in undertaking a legal process conducive to a schism in the
Sangha, he should be admonished by other bhikkhus. Should he, being admonished, attempt as
before, then he should be remonstrated with by the Sangha. If he, on being remonstrated
with up to the third time, relinquishes his attempt, that is fine. If he does not, it
entails a Sanghadisesa offence.
11. Should one or two or three bhikkhus follow that
bhikkhu and take his side, they should be admonished by other bhikkhus. Should they, being
admonished, persist in taking his side, they should be remonstrated with by the Sangha. If
they, on being remonstrated with up to the third time, relinquish it, that is fine. If
they do not, it entails a Sanghadisesa offence.
12. A bhikkhu may be naturally difficult to admonish. When
he is lawfully admonished by bhikkhus concerning training-precepts, he makes himself
unadmonishable. He should then be admonished by bhikkhus not to make himself
unadmonishable. If he, being admonished, endeavours as before, he should be remonstrated
with by the Sangha If he, on being remonstrated with up to the third time, relinquishes,
it is fine. If he does not, it entails a Sanghadisesa offence.
13. A bhikkhu, who is a corrupter of families by gifts of
flowers, fruits, different kinds of beautifying powder, etc., with the hope of gaining
something from them, should be admonished by other bhikkhus. Should he, being admonished,
persist as before, he should be remonstrated with by the Sangha. If he, on being
remonstrated with up to the third time, relinquishes, it is fine. If he does not, it
entails a Sanghadisesa offence.
Redressing
Sanghadisesa Offence
The four Parajika offences and the thirteen Sanghadisesa
offences are known as Weighty Offences (Garukapatti) and the remaining offences are
relatively Light Offences (Lahukapatti).
If a bhikkhu has committed a Parajika offence, there is no
means to redress it, and he is no longer a bhikkhu. He must be disrobed.
If a bhikkhu has committed a Sanghadisesa offence and
concealed it without confessing to any of his fellow bhikkhus, he shall observe Parivasa (a type of penance) for as many days as he has
concealed it. After Parivasa has been observed, he shall observe
Manatta (an extra penance to satisfy fellow bhikkhus) for six days. Only then,
will he be rehabilitated in the Sangha by means of Abbhana-kamma (act of rehabilitation)
at a formal meeting of the Sangha. Then he is purified of his offence.
3. Two Aniyata
Rules
The two Aniyata (Indefinite) rules are omitted here
because they merely mention how to solve the problem of a legal case regarding violation
of some rules.
4. Some Nissaggiya Pacittiya Rules
4.1. Civara Vagga
Nissaggiya-pacittiya is the name for both the offence and
the rule as well. Nissaggiya means the thing to be
forfeited and Pacittiya meansexpiation. So
the whole compound word means that the thing involved in violation of the rule must be
forfeited and the offence also must be expiated by confessing it.
1. A bhikkhu, having obtained an extra robe, may
keep it for ten days at most. Should he keep it more than ten days without determining it
or assigning it to another bhikkhu, it entails a Nissaggiya Pacittiya offence (4-1-1 ).*
* The first number refers to the chapter, the
second the section (Vagga) and the third the rule in Pali texts of Parajika and Pacittiya.
For example at the end of the first rule of Nissaggiya Pacittiya, number 4 refers to
the chapter of Nissaggiya Pacittiya; number I refers to the section of Civara Vagga;
number 1 refers to the first rule of the section.
Exception: When the robe is not yet finished or Kathina
privileges are not rescinded, there is no offence.
N.B. An extra robe here means 'the robe other than the
ones determined (Adhitthita) or assigned (Vikappita).' If an extra robe is determined or
assigned to a bhikkhu within ten days there is no offence. [See Appendices]
2. Should a bhikkhu stay away more than a hatthapasa
from one of triple robes at dawn, it entails a Nissaggiya Pacittiya offence (4-1-2).
Exception: When the robe is not yet finished or Kathina
privileges are not rescinded, there is no offence.
N.B.: A hatthapasa is three feet and nine
inches. Triple robes are the robes which are determined in each of their names, namely,
outer robe, upper robe and inner robe.
3. Should a bhikkhu keep out-of-season cloth for
more than 30 days, it entails a Nissaggiya Pacittiya offence. (4-1-3).
Exception: If the cloth is not yet enough to make a
robe and one has expectation for further cloth to complete a robe, there is no offence.
Out-of-season-cloth: When Kathina privileges are
not in effect, one month after the end of vasssa is robe-season; when Kathina
privileges are in effect, five months after the end of vassa are robe-season. The
months apart from one or five months mentioned above are out-of -robe-season. A
robe or a robe-cloth which is offered in these out-of-season months is called out
of-season-robe or out-of-season-cloth.
4. Should a bhikkhu ask for a robe from an
unrelated man or woman, it entails a Nissaggiya Pacittiya offence. (4-1-6)
Exception: One whose robe is stolen or destroyed, has
no offence.
5. If an unrelated person invites that bhikkhu to
receive many robes, he shall accept a robe or robes to complete just a set of two robes.
If he accepts excess, it entails a Nissaggiya Pacittiya offence (4-1-7).
N.B.: If he has lost the whole set of three robes he
shall accept two robes: if he has lost two out of the three, he shall accept one:
If he has lost one out of the three, he shall accept none.
4.2. Koseyya Vagga
6. Should a bhikkhu receive or make
someone else receive gold, silver or any form of money or take delight at gold etc. placed
for him, it entails a Nissaggiya Pacittiya offence (4-2-8).
N.B.: Should a bhikkhu receive something bought by
someone with the money which a donor has entrusted to his steward, he has no offence.
7. Should a bhikkhu engage in trade with money, it
entails a Nissaggiya Pacittiya offence (4-2-9)
Exception: A bhikkhu may ask price but can neither
bargain nor buy.
8. Should a bhikkhu engage in various kinds of
buying and selling (bartering), it entails a Nissaggiya Pacittiya offence (4-2-10)
4.3. Patta Vagga
9. Should a bhikkhu, having obtained an extra alms-
bowl, keep it for more than ten days without determining it or assigning it to another
bhikkhu, it entails a Nissaggiya Pacittiya offence (4-3-1)
N.H.: An extra alms-bowl should be understood in the
same way as an extra robe. [See rule I of Nissaggiya Pacittiya] If the alms- bowl is
determined or assigned to another bhikkhu within ten days, there is no offence.
10. Should a bhikkhu ask for a new alms-bowl when
one's current bowl is not beyond repair, it entails a Nissaggiya Pacittiya offence (4-3-2)
11. There are medicines for sick bhikkhus, namely,
ghee, fresh butter, oil, honey and molasses. After a bhikkhu has accepted them with his
hand, they can be kept in store and used for seven days at most. If they are kept and used
for more than seven days, it entails a Nissaggiya Pacittiya offence (4-3-3)
Exception: A bhikkhu may use them externally after the
seventh day.
12. Should a bhikkhu give another bhikkhu a robe
and, being angry and displeased, snatch it back or have it snatched back, it entails a
Nissaggiya Pacittiya offence. (4-3-5)
13. Should a bhikkhu knowingly persuade a donor to
give him a gift that is intended for the sangha, it entails a Nissaggiya Pacittiya offence
(4-3-10)
[Though the rules of Nissaggiya Pacittiya are thirty
in number, we have selected only thirteen rules that are likely to be violated nowadays. I
5. Some Pacittiya rules
5.1. Musavada Vagga
1. Should a bhikkhu consciously tell a lie, it entails a
Pacittiya offence. (5-1-1)
2. Should a bhikkhu say abusive words to another bhikkhu,
it entails a Pacittiya offence. (5-1-2)
3. Should a bhikkhu slander a fellow bhikkhu, it entails a
Pacittiya offence. (5-1-3)
4. Should a bhikkhu sleep along with a layman or samanera
(novice) in a building more than three nights, it entails a Pacittiya offence. (5-1-5 )
5. Should a bhikkhu sleep in the same building that a
woman lives at night, it entails a Pacittiya offence. (5-1-6)
6. Should a bhikkhu tell a man or samanera about his
actual attainment of a superhuman state (Jhana, Magga or Phala), it entails a Pacittiya
offence. (5-1-8)
N.H.: If the attainment is true the offence is
Pacittiya, and if it is not, Parajika (defeater).
7. Should a bhikkhu tell a layman or samanera about a
weighty offence (Parajika or Sanghadisesa )of another bhikkhu it entails a Pacittiya
offence. (5-1-9)
8. Should a bhikkhu dig the earth or have the earth dug in
any way, it entails a Pacittiya offence. (5-1-10)
N.H.: A bhikkhu intentionally shall not even scratch
the earth with a stick or finger.
5.2. Bhutagama Vagga
9. Should a bhikkhu damage a tree, plant or grass in any
way, it entails a Pacittiya offence. (5-2-1)
Exception: If a bhikkhu wishes to cut a branch, plant
or grass he can tell an un-ordained person to do so indirectly using Kappiya-vohara
(allowable words) such as "Know this ", " This branch is in the way ",
"This grass is too long ".
N.B.: There is germination in some seeds, roots, buds,
stems or joints of some plants or vegetable. If a bhikkhu damages any of them it entails
Dukkata offence. If a bhikkhu eats some food containing any of them uncooked, it amounts
to damaging it.
If a bhikkhu wishes to eat such food as this, he has to
tell a layman or samanera 'to make it allowable' (Kappiya-karana).
The bhikkhu is to say "Kappiyam karohi" meaning
"Make it allowable to eat ". Then, a layman or samanera is to cut it with
a nail or knife or pierce it with a pointed object, or burn it a bit on the fire saying
"Kappiyam bhante" meaning "It is allowed to
eat sir". It is only then that the bhikkhu can eat it without a
"Dukkata"offence.
10. Should a bhikkhu reply evasively or give trouble by
keeping silent when he is questioned for an offence, it entails a Pacittiya offence.
(5-2-2)
11. Should a bhikkhu disparage or decry a bhikkhu, it
entails a Pacittiya offence. (5-2-3)
12. Should a bhikkhu, having used a bed, bench, chair or
mattress belonging to the sangha, not keep it well or nor have it kept well, or should he
go without taking leave, it entails a Pacittiya offence. (5-2-4)
13. Should a bhikkhu depart from a monastery, leaving
bedding spread out in a dwelling belonging to the sangha or without arranging to have it
kept well or without taking leave, it entails a Pacittiya offence. (5-2-5)
14. Should a bhikkhu, being angry and displeased, drive a
bhikkhu out of a dwelling belonging to the sangha or having him driven out, it entails a
Pacittiya offence. (5-2-7)
15. Should a bhikkhu knowingly pour water containing
living beings into grass or earth, or should he have it so poured, it entails a Pacittiya
offence. (5-2-10)
5.3. Bhikkhunovada Vagga
[Since there is not even one bhikkhuni nowadays, this
Vagga is omitted.]
5.4. Bhojana Vagga
16. Should a bhikkhu eat a meal before eating another meal
which is already offered earlier, it entails a Pacittiya offence. (5-4-3)
17. Should a bhikkhu, having refused any food further
offered, eat any food that is not left over, it entails a Pacittiya offence. (5-4-5)
18. Should a bhikkhu, eat any kind of substantial food in
the improper time [i.e. between noon and the following dawn], it entails a Pacittiya
offence. (5-4-7)
Exception: Any bhikkhu can drink such fruit juice as
lime, lemon, orange, grapefruit, banana, pineapple, mango juice after midday (i.e.
improper time).
19. Should a bhikkhu eat any stored-up food which was
formally accepted with a bhikkhu's hand on previous days, it entails a Pacittiya offence.
(5-4-8)
20. There are fine foods, namely, ghee, fresh butter, oil,
honey, molasses, fish, meat, milk and curd. Should a bhikkhu, who is not sick, ask for and
eat any of them, it entails a Pacittiya offence. (5-4-9).
21. Should a bhikkhu eat any food that has not yet been
given formally into his or any other bhikkhu's hand except for water and tooth - stick, it
entails a Pacittiya offence. (5-4-10)
N.B.: The Commentary to the Vinaya text mentions five
factors of the act of formal giving as follows: -
1. The food to be given, together with the thing in
which it is placed, is such that a man of average strength can lift.
2. The giver is within a hatthapasa ( 3 feet and 9
inches ) of the bhikkhu.
3. He makes a gesture of offering the food to the
bhikkhu.
4. The food is given with any limb of the body or with
something in contact with the body or by letting it fall into the bhikkhu's hand.
5. The bhikkhu accepts it with any limb of the body or
with something in contact with the body
5.5. Acelaka Vagga
22. Should a bhikkhu give any food with his own hand to a
naked ascetic or a wanderer, it entails Pacittiya offence. (5-5-1)
23. Should a bhikkhu sit intruding on a couple in their
bedroom, it entails Pacittiya offence. (5-5-3)
24. Should a bhikkhu sit together with a woman at a place
where they cannot be seen, it entails a Pacittiya offence. (5-5-4)
25. Should a bhikkhu sit together with a woman at a place
where the conversation between them cannot be heard, it entails a Pacittiya offence.
(5-5-5)
26. Should a bhikkhu visit lay families without informing
an available bhikkhu in the arama after or before meal to which he is invited, it
entails Pacittiya offence. (5-5-6)
Exception: There is no offence in the robe-season or at
the time of making a robe.
27. Should a bhikkhu watch an army in battle array, unless
there is a suitable reason, it entails a Pacittiya offence. (5-5-8)
28. Should a bhikkhu stay with an army more than three
consecutive nights, even for a suitable reason, it entails a Pacittiya offence. (5-5-9)
29. Should a bhikkhu go to a battlefield, a roll call of
the troops, a battle array or to see a regimental review while staying with an army, it
entails a Pacittiya offence.( 5-5-10)
5.6. Surapana Vagga
30. Should a bhikkhu drink an any intoxicant, it entails a
Pacittiya offence. (5-6-1)
31. Should a bhikkhu tickle another bhikkhu, it entails a
Pacittiya offence. (5-6-2)
32. Should a bhikkhu make a fun in the water, it entails a
Pacittiya offence. (5-6-3 )
33. Should a bhikkhu speak or behave in disrespect to a
bhikkhu or Vinaya when being admonished by the latter in accordance with Vinaya, it
entails a Pacittiya offence. (5-6-4)
N.B.: Should a bhikkhu, when being admonished according
to the dhamma, not Vinaya, speak or act disrespectfully, he incurs Dukkata offence. If the
admonishing person is not a bhikkhu, the offence is Dukkata.
34. Should a bhikkhu frighten a bhikkhu, it entails a
Pacittiya offence. (5-6-5)
35. Should a bhikkhu put on a robe without applying one of
the three kinds of discolouring, namely, green or brown or black, it entails a Pacittiya
offence. (5-6-8)
36. Should a bhikkhu, having assigned his own robe to a
bhikkhu or bhikkhuni or probationer or samanera or samaneri, use it without being
relinquished, it entails a Pacittiya offence. (5-6-9)
37. Should a bhikkhu hide or have hidden another bhikkhu's
bowl, robe, sitting-cloth, needle-case or waistband even for a joke, it entails a
Pacittiya offence.( 5-6-10)
5.7. Sappanaka Vagga
38. Should a bhikkhu knowingly kill a living being, it
entails a Pacittiya offence. (5-7-1)
39. Should a bhikkhu knowingly use water containing living
being, it entails a Pacittiya offence. (5-7-2)
40. Should a bhikkhu agitate to reopen a legal issue,
knowing that it was properly dealt with, it entails a Pacittiya offence. (5-7-3)
41. Should a bhikkhu knowingly conceal a bhikkhu's weighty
offence [Parajika or Sanghadisesa], it entails a Pacittiya offence. (5-7-4)
42. Should a bhikkhu knowingly give the Full Ordination to
a person under the twenty years of age, that person is not fully ordained; those bhikkhus
who participate in the ordination ceremony incur Dukkata offence; the preceptor incurs
Pacittiya offence. (5-7-5)
43. Should a bhikkhu knowingly travel together with a
group of thief-merchants by appointment, should he even go to one village, it entails a
Pacittiya offence. (5-7-6)
44. Should a bhikkhu, by appointment, travel on the same
journey with a woman, should he even go to one village, it entails a Pacittiya offence.
(5-7-7)
45. Should a bhikkhu, being admonished by bhikkhus
according to the rule, say, "I shall not observe this rule until I can ask some other
bhikkhu," it entails a Pacittiya offence. (5-8-1)
5.8. Sahadhammika Vagga
46. Should a bhikkhu criticise the rule of vinaya when the
rules are recited fortnightly, it entails a Pacittiya offence. (5-8-2)
47. Should a bhikkhu pretend not to know the rules in the
Patimokkha though he has already heard the Patimokkha two or three times, it entails a
Pacittiya offence. (5-8-3)
48. Should a bhikkhu, being angry and displeased, give a
blow to a bhikkhu, it entails a Pacittiya offence. (5-8-4)
49. Should a bhikkhu, being angry and displeased, raise
his hand against a bhikkhu, it entails a Pacittiya offence. (5-8-5)
50. Should a bhikkhu groundlessly accuse another bhikkhu
of an offence of Sanghadisesa, it entails a Pacittiya offence. (5-8-6)
51. Should a bhikkhu cause worry in a bhikkhu with an
intention of making him uncomfortable even for a while, it entails a Pacittiya offence.
(5-8-7)
52. Should a bhikkhu eavesdrop on bhikkhus involved in a
dispute over an issue, it entails a Pacittiya offence. (5-8-8)
53. Should a bhikkhu, after having given his consent to
some acts of the sangha which have been properly dealt with, decry the act, it entails a
Pacittiya offence. (5-8-9)
54. Should a bhikkhu get up and leave a meeting of the
sangha while formal discussion of a legal act is proceeding, without giving his consent,
it entails a Pacittiya offence. (5-8-10)
55. Should a bhikkhu, having given a robe to a bhikkhu
together with the sangha, later decry that activity, it entails a Pacittiya offence.
(5-8-11)
56. Should a bhikkhu knowingly persuade a donor to give a
bhikkhu any gift that is intended for the sangha, it entails a Pacittiya offence. (5-8-12)
5.9. Ratana Vagga
57. Should a bhikkhu enter a king's bedchamber,
uninformed, when both the king and queen are in the chamber, it entails a Pacittiya
offence. (5-9-1)
58. Should a bhikkhu pick up a valuable or have it picked
up, except when one finds in a monastery or in a dwelling one, it entails a Pacittiya
offence. (5-9-2)
59. Should a bhikkhu enter a village, town or city in
improper time (i.e. from afternoon to down next morning) without taking leave of an
available bhikkhu unless there is an emergency, it entails a Pacittiya offence. (5-9-3)
60. Should a bhikkhu obtain a needle box made of ivory,
bone or horn, it entails a Pacittiya offence.( 5-9-4)
61. Should a bhikkhu use a bed or bench with legs longer
than eight Sugata's fingerbreadths for one's own use, it entails a Pacittiya offence.
(5-9-5)
62. Should a bhikkhu use a bed or bench stuffed with
cotton, it entails a Pacittiya offence. (5-9-6)
63. Should a bhikkhu use an overly large sitting cloth, it
entails a Pacittiya offence. (5-9-7)
64. Should a bhikkhu use an overly large skin-eruption
covering cloth, it entails a Pacittiya offence. (5-9-8)
65. Should a bhikkhu have a robe made to the measurements,
of the Sugata's robe or larger, it entails a Pacittiya offence. (5-9-10). Here are the
measurements of Sugata's robe: nine spans in length and six spans in width.
[Though Pacittiya rules are ninety-two in number, we
have selected only sixty-five rules that are likely to be violated nowadays.]
6. Some Patidesaniya Rules
1. There are some families declared Sekkha (i.e
Sotapannas). Should a bhikkhu, who is neither sick nor invited, accept and consume any
food from such a families. It should be confessed by him thus, "Friend, I have done a
censurable thing, which is unbecoming and should be confessed. That I confess". (6-3)
2. There are forest abodes, reputed, dubious and
dangerous. Should a bhikkhu, who is not sick, living in such an abode, accept and consume
uninformed food in his abode, It should be confessed by him thus, "Friend, I have
done a censurable thing, which is unbecoming and should be confessed. That I confess
". (6-4)
[Though Patidesaniya rules are four in number, we have
selected only two rules that are likely to be violated nowadays.]
7.
Sekhiya
7.1. Parimandala Vagga
1. A bhikkhu shall wear the under-robe even all round.
(7-1-1)
2. A bhikkhu shall wear the upper-robe even all round.
(7-1-2)
3. A bhikkhu shall walk well covered in inhabited areas.
(7-1-3)
4. A bhikkhu shall sit well covered in inhabited areas.
(7-1-4)
5. A bhikkhu shall walk well restrained in inhabited
areas. (7-1-5)
6. A bhikkhu shall sit well restrained in inhabited areas.
(7-1-6)
7. A bhikkhu shall walk with the lowered eyes in inhabited
areas. (7-1-7)
8. A bhikkhu shall sit with the lowered eyes in inhabited
areas. (7-1-8)
9. A bhikkhu shall not walk with robes hitched up in
inhabited areas. (7-1-9)
10. A bhikkhu shall not sit with robes hitched up in
inhabited areas. (7-1-10)
7.2. Ujjagghika Vagga
11. A bhikkhu shall not walk laughing loudly in inhabited
areas. (7-2-1)
12. A bhikkhu shall not sit and laugh loudly in inhabited
areas. (7-2-2)
13. A bhikkhu shall walk quietly in inhabited areas.
(7-2-3)
14. A bhikkhu shall sit quietly in inhabited areas.
(7-2-4)
15. A bhikkhu shall not fidget, swagger and stagger in
inhabited areas. (7-2-5)
16. A bhikkhu shall not sit fidgeting or swaying in
inhabited areas. (7-2-6)
17. A bhikkhu shall not walk fidgeting or swinging the
arms in inhabited areas. (7-2-7)
18. A bhikkhu shall not sit and fidget (or gesticulate)
his arms in inhabited areas. (7-2-8)
19. A bhikkhu shall not walk fidgeting the head in
inhabited areas. (7-2-9)
20. A bhikkhu shall not sit fidgeting the head in
inhabited areas. (7-2-10)
7.3. Khambhakata Vagga
21. A bhikkhu shall not walk with arms akimbo in inhabited
areas. (7-3-1)
22. A bhikkhu shall not sit with arms akimbo in inhabited
areas. (7-3-2)
23. A bhikkhu shall not walk with his head covered in
inhabited areas. (7-3-3)
24. A bhikkhu shall not sit with his head covered in
inhabited areas. (7-3-4)
25. A bhikkhu shall not walk on the toes or heels in
inhabited areas. (7-3-5)
26. A bhikkhu shall not sit while clasping the knees in
inhabited areas. (7-3-6)
27. A bhikkhu shall accept alms-food appreciatively.
(7-3-7)
28. A bhikkhu shall accept alms-food with attention on the
bowl. (7-3-8)
29. A bhikkhu shall accept alms-food with other foods in
proportion (that is, in the proportion of one part in four to the rice). (7-3-9)
30. A bhikkhu shall accept alms-food with other foods up
to the level of the edge of the bowl. (7-3-10)
7.4. Sakkacca Vagga
31. A bhikkhu shall eat alms-food appreciatively. (7-4-1)
32. A bhikkhu shall eat alms-food with attention on the
bowl. (7-4-2)
33. A bhikkhu shall eat alms-food evenly. (7-4-3)
34. A bhikkhu shall eat alms-food with curries in
proportion. (7-4-4)
35. A bhikkhu shall not eat alms-food from the top down.
(7-4-5)
36. A bhikkhu shall not hide curries and other foods with
rice out of desire to get more. (7-4-6)
37. A bhikkhu shall not, unless sick, ask for curry or
rice for his own benefit and eat it. (7-4-7)
38. A bhikkhu shall not look at another bhikkhu's bowl
with an intention of finding fault. (7-4-8)
39. A bhikkhu shall not take an extra-large mouthful.
(7-4-9)
7.5. Kabala Vagga
41. A bhikkhu shall not open the mouth when the mouthful
is not brought to it. (7-5-1)
42. A bhikkhu shall not put all the fingers into the mouth
while eating. (7-5-2)
43. A bhikkhu shall not speak with his mouthful of food.
(7-5-3)
44. A bhikkhu shall not eat tossing a lump of rice.
(7-5-4)
45. A bhikkhu shall not eat by biting apart a lump of
rice. (7-5-5)
46. A bhikkhu shall not eat stuffing out the cheeks.
(7-5-6)
47. A bhikkhu shall not eat shaking the hands. (7-5-7)
48. A bhikkhu shall not eat scattering rice about. (7-5-8)
49. A bhikkhu shall not eat sticking out the tongue.
(7-5-9)
50. A bhikkhu shall not eat making champing sounds.
(7-5-10)
7.6. Surusuru Vagga
51. A bhikkhu shall not eat making sucking sounds. (7-6-1)
52. A bhikkhu shall not lick his hand while eating.
(7-6-2)
53. A bhikkhu shall not scrap the bowl with his finger
while eating. (7-6-3)
54. A bhikkhu shall not smack his lips with the tongue
while eating. (7-6-4)
55. A bhikkhu shall not accept a water vessel with a hand
soiled by food. (7-6-5)
56. A bhikkhu shall not throw away bowl-washing water
which has rice grains in it in inhabited area. (7-6-6)
57. A bhikkhu shall not teach Dhamma to a person who is
not sick and has an umbrella in his hand. (7-6-7)
58. A bhikkhu shall not teach Dhamma to a person who is
not sick and has a staff in his hand. (7-6-8)
59. A bhikkhu shall not teach Dhamma to a person who is
not sick and has a knife in his hand. (7-6-9)
60. A bhikkhu shall not teach Dhamma to a person who is
not sick and has a weapon in his hand. (7-6-10)
7.7. Paduka Vagga
61. A bhikkhu shall not teach Dhamma to a person who is
not sick, wearing wooden soled sandal. (7-7-1)
62. A bhikkhu shall not teach Dhamma to a person who is
not sick wearing footwear. (7-7-2)
63. A bhikkhu shall not teach Dhamma to a person who is
not sick in a vehicle. (7-7-3)
64. A bhikkhu shall not teach Dhamma to a person who is
not sick on a couch. (7-7-4)
65. A bhikkhu shall not teach Dhamma to a person who is
not sick and sit grasping the knee. (7-7-5)
66. A bhikkhu shall not teach Dhamma to a person who is
not sick wearing a headwrapping. (7-7-6)
67. A bhikkhu shall not teach Dhamma to a person who is
not sick whose head is covered. (7-7-7)
68. A bhikkhu, while sitting on the ground, shall not
teach Dhamma to a person who is not sick sitting on a seat. (7-7-8)
69. A bhikkhu, while sitting on a low seat, shall not
teach Dhamma to a person who is not sick sitting on a high seat. (7-7-9)
70. A bhikkhu, while standing shall not teach Dhamma to a
person sitting who is not sick. (7-7-10)
71. A bhikkhu shall not teach Dhamma to a person who is
not sick ahead of him walking. (7-7-11)
72. A bhikkhu, while walking beside a path, shall not
teach Dhamma to a person who is not sick walking on the path. (7-7-12)
73. A bhikkhu who is not sick shall not defecate or
urinate while standing up. (7-7-13 )
74. A bhikkhu who is not sick shall not defecate, urinate
or spit on green plant. (7-7-14)
75. A bhikkhu who is not sick shall not defecate, urinate
or spit into water. (7-7-15 )
All seventy-five Sekhiya rules
are finished.
APPENDICES
Confession
Confessor: Aham bhante sabba apattiyo avi karomi.
Venerable sir, I would like to confess all my offences.
Acknowledger: Sadhu avuso sadhu sadhu. Well done,
Friend, well done, well done.
Confessor: Aham bhante sambahula nanavatthuka sabba
atpattiyo apajjim. 'Tatumha mule patidesemi. Venerable sir, I have committed many
offences of different bases. I confess all of them to you.
Acknowledger: Passasi avuso ta apattiyo. Do you see
them?
Confessor: Ama bhante passami. Yes I see them,
Venerable sir.
Acknowledger: Ayatim avuso samvareyyasi. You should
restrain yourself in future.
Confessor: Sadhu sutthu bhante samvarissami. I
shall well restrain myself in future, Venerable sir.
Acknowledger: Sadhu avuso, Sadhu, Sadhu. Well done
Friend, Well done, Well done.
NB. For convenience, a temporary bhikkhu [or any
bhikkhu] may confess as mentioned above to a senior bhikkhu who has confessed his offence.
If both bhikkhus haven't yet confessed they must confess to each other in Pali as follows:
Junior -- Aham bhante sabba apattiyo avikaromi.
Senior -- Sadhu avuso sadhu saddha.
Junior -- Aham bhante sambahula
nanavatthuka sabba apattiyo apajjim. Ta tumha mule patidesemi.
Senior -- Passasi avuso ta apattiyo.
Junior -- Ama bhante passami.
Senior -- Ayatim avuso samvareyyasi.
Junior -- Sadhu sutthu bhante samvarissami.
Senior -- Sadhu avuso sadhu sadhu.
Senior -- Aham avuso sabba apattiyo
avikaromi.
Junior -- Sadhu bhante sadhu sadhu.
Senior -- Aham avuso sambahula nanavatthuka
sabba apattiyo apajjim. Ta tumha mule patidesemi.
Junior -- Passatha bhante ta apattiyo.
Senior -- Ama avuso passami.
Junior -- Ayatim bhante samvareyyatha.
Senior -- Sadhu sutthu avuso sarmvarissami.
Junior -- Sadhu bhante sadhu sadhu.
[Now the junior confessor repeats his formula]
Junior -- Aham bhante sambahula nana
vatthuka sabba apattiyo apajjim. Ta tumha mule patidesemi.
Senior -- Passasi avuso ta apattiyo.
Junior -- Ama bhante passami.
Senior -- Ayatim avuso samvareyyasi.
Junior -- Sadhu sutthu bhante samvarissami.
Senior -- Sadhu avuso sadhu sadhu.
Junior -- Ven. sir, I would like to confess all my
offences.
Senior -- Well-done Friend, well-done, well-done.
Junior -- Ven. sir, I have committed many offences
of different bases. I confess all of them to you.
Senior -- Do you see them?
Junior -- Yes, Ven. sir. I see them.
Senior -- You should restrain yourself in future.
Junior -- I shall well restrain myself in future,
Ven. sir.
Senior -- Well-done Friend, well-done, well-done.
Determination (Adhitthana)
When a bhikkhu has obtained a ready-made robe or a
robe-cloth or an alms-bowl, he shall do either determination (adhitthana) or assignment
(vikappana), within ten days.
For Triple Robes
Imam sanghatim adhitthami. [Outer robe] I determine
this as an outer robe.
Imam uttarasangam adhitthami. [Upper robe] I
determine this as an upper robe.
Imam antaravisakam adhitthami.[Inner robe] I
determine this as an inner robe.
For General Cloth
Imam parikkhanracolam adhitthami. [a single cloth]
I determine this as a general cloth.
Imani parikkharaco1ani adhitthami. [many cloths] I
determine these as general cloths.
For Alms Bowl
Imam pattam adhittami. [a single bowl] I determine
this as an alms bowl.
Imani pattani adhitthami. [many bowls] I determine
these as alms bowls.
[If the requisite is out of a hatthapasa, (=45 inches) the
words this and these are to be replaced by that and those respectively.]
Withdrawl of Determination
A determined robe or bowl can be revoked by uttering the
following passages:
Imam sanghatim paccuddharami. I revoke the
determination of this outer robe.
NB. The words uttarasangam, antaravasakam, pattani
etc.. are to be used in accordance with a particular requisite.
The determination of any robe or bowl is nullified,
1. if the requisite is given away;
2. if it is stolen;
3. if it is taken away by a close friend;
4. if the owner returns to lay life;
5. if he discards the training rules;
6. if he is dead;
7. if he has changed sex; or
8. if he withdraws the determination.
Assignment (Vikkappana)
A bhikkhu who wants to assign his robe or bowl to an other
bhikkhu, holding the robe or bowl in his hand towards the latter, is to say, 'Imam civaram
tuyham vikappemi" and give the robe to him.
Owner : Imam civaram tuyham vikappemi. I assign
this robe to you.
Second hhikkhu: Mayham santakam parihhunja va vasajjehi
va yathapaccayam karohi. Please use my property or give it away; do it according to
circumstances.
Then, the robe is to be returned to the owner, who can
wear it as long as he wishes.
Observance of Vassa
Imasmim vihare imam temasam vassam upemi. [3
times]
[I will live in this monastery for these three months of Rains Retreat]
Pavarana
At the end of Vassa (Rains Retreat) the Sangha shall
invite each other at a gathering of the Sangha as follows:
Sangham bhante pavaremi ditthena va sutena va
parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.
[Venerable Sirs, I invite you to tell me out of compassion
if you see, hear or suspect any offence that I may commit. I shall redress it if it is
seen. ]
Dutiyampi bhante Sangham bhante pavaremi ditthena va
sutena va parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.
[Venerable Sirs, for the second time I invite you to tell
me out of compassion if you see, hear or suspect any offence that I may commit. I shall
redress it if it is seen. ]
Tatiyampi bhante Sangham bhante pavaremi ditthena va
sutena va parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.
[Venerable Sirs, for the third time I invite you to tell
me out of compassion if you see, hear or suspect any offence that I may commit. I shall
redress it if it is seen. ]
Observance of Kathina
Kathinatharaka-bhikkhu: Atthatam bhante sanghassa
kathinam. Dhammiko kathinattharo anumodatha.
[Venerable sirs, the sangha has performed the kathina. The performance of the kathina
accords with the Dhamma. Please be glad at it.]
Anumodaka-bhikkhus: Atthatam bhante sanghassa
kathinam. Dhammiko kathinattharo anumodami.
[Venerable sirs, the sangha has performed the kathina. I am glad as the performance of the
kathina accords with the Dhamma. ]
Nissaya (Dependance)
A bhikkhu who hasn't yet completed five vassa (Rains)
shall live with his preceptors in the same monastery. If he lives in another monastery he
shall have a senior bhikkhu as his teacher and lives dependant on him. So he 'takes up
dependance' on the teacher, saying the following passage.
Young Bhikkhu : Acariyo me bhante hohi. Ayasmato
nissaya vacchami. (3 times)
[Venerable sir, please be kind enough to be my teacher. I shall live dependant on your
venerable.]
Teacher: Pasadikena sampadehi. [Behave well.]
Observance of Uposatha
Uposatha means living with purified Sila (morality). It
must be performed fortnightly. It is classified as Sangha, Gana, Puggala and Adhitthana
uposatha.
Sangha Uposatha is performed by the sangha of not
less than four bhikkhus reciting Patimokkha rules after a Natti has been recited.
Gana Uposatha is performed by three bhikkhus
individually reciting a passage, "Parisuddho aham bhante. Parisuddhoti mam
dharetha" after a Natti has been recited.
Gana-Natti: sunantu me ayasmanto. Ajjuposatho pannaraso
(Catuddaso). Yadasmantanam pattakallam Mayam annamannam parisuddhi-uposatham kareyyama.
Puggala uposatha is performed by two bhikkhus
individually reciting the same passage as mentioned above without reciting any Natti.
Adhitthana uposatha is performed by one bhikkhu who
stays alone, mentally saying, "Ajja me uposatho pannarasoti (or catuddasoti)
Adhitthami"
N.B. Before all these uposathas are performed each
member of the Sangha shall confess their offences.
Bhikkhu Ordination
Nattis for Two or Three Applicants:
Anusasana Natti
Sunatu me bhante sangho. Ayam ca Nago ayam ca Datto
(ayani ca Mitto) ayasmato tissassa upasampadapekkha. Yadi sanghassa pattakallam. Aham
nagam ca dattam ca (mittam ca) anusaseyyam.
Osairana-Natti
Sunatu me bhante sangho. Nago ca Datto ca (Mitto ca)
ayasmato tissassa upasampadapekkha. Anusittha te maya. Yadi sanghassa pattakallam. Nago ca
Datto ca (Mitto ca) agaccheyyum.
Pucchana-Natti
Sunatu me bhante sangho. Ayam ca Nago
ayam ca Datto (ayam ca Mitto) ayasmato tissassa upasampada pekkha. Yadi sanghassa
pattakallam. Aham nage ca datte ca (mitte ca) antarayike dhamme puccheyyam.
SHORT BIOGRAPHY
Born: July 24, 1928, in Pyinma Village,
Taungdwingyi Township, Myanmar.
Samanera (novice): at the age of 15 at Tawya
beikman Monastery.
Named : Shin Janaka
Bhikkhuhood: at the age of 20
Degrees attained:
- Dhammacariya from Sakya-Siha examination.
- Dhammacariya from state Sasana University.
- Abhivamsa from Sakya-Siha examination.
- G.C.E. (A level) from London. Sanskrit, Hindi and Sinhala
Language
Vipassana Meditation : In 1953, under the
supervision of the Most venerable Mahasi Sayadaw for four months.
Career :
- Lecturer at Mahavisuddhayone Buddhist University in
Mandalay.
- Editorial assistance in the Sixth Buddhist Council by way
of reviewing the Pali scriptures.
- Nayaka Sayadaw at Mahasi Sasana Yeiktha.
Abbot of Chanmyay Yeiktha: February 1977.
Author (in Myanmar) : Preface of
"Vissuddhimagga Mahatika Nissaya" written by the Most Venerable Mahasi Sayadaw,
"Visuddhimagga" in Myanmar 1st Volume, reply to the criticism to the "World
Buddhism" magazine in Colombo and so on. "Peace and Happiness" was the
famous one.
Mission: 1979-present (1997), Venerable Sayadaw
conducted several meditation retreats and delivered Dhamma Talks in twenty-five countries
in Asia, Africa, Australia, Europe and the U.S.A.
Forest Monastery: Branch of Chanmyay Yeiktha is
Hmawbhi Centre, good location and only 45 minutes from Yangon by car.
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