Suttanta (Semester V) – Bhante Devānanda
Suttanta - Bhante Devānanda
- intro
- “sabbadā sīlasampanno, paññavā susamāhito,
āraddhavīriyo pahitatto, oghaṃ tarati duttaraṃ.”
- sīlana↔nt. practising, restraining, composing
- pattakammasutta (AN4)
- suttantadīpanī ‒ sīlakathā
- credits
- Compiled by Watagoda Maggavihari Thera (MA) Vice President of International Institute of Theravada
- sīla #edited
- definition in Pāḷi
- sīlanaṭṭhena sīlaṃ. (in the sense of composing, restraining)
- kimidaṃ sīlanaṃ nāma?
- samādhānaṃ (proper establishment): kāyakammādīnaṃ susīlyavasena (by means of pure morality) avippakiṇṇatāti (the nature of not being scattered) attho.
- atha vā upadhāraṇaṃ (foundation), jhānādikusaladhammānaṃ patiṭṭhānavasena ādhārabhāvoti (supporting nature) attho.
- mem aid: composedness and foundation
- what does sīla refer to based on the meaning "nature"
- it is an inherent part of beings' nature, cows have gosīla, dogs have kukkurasīla, and, in particular, ariyas have ariyasīla
- unique nature / foundation of ariyasīla
- 5 precepts: refraining from actions that harm others (5 precepts and higher)
- 5 bali: committting to fulfilling responsibilities such as the 5 bali
- IIT - Nissayamuttaka Course
- note: when practiced by a puthujjana, it can still be called ariyasīla since it leads to noble qualities
- what is normally meant by sīla in suttas?
- 12 realities that represent sīla (in the order of cetasikas) #[[suttanta exam ]]
- cetanā
- viriya
- sati
- alobha
- adosa
- cittuppāda in which adosa is prominent (khantisaṁvara)
- 3 virati
- cittuppāda that arise while abstaining from unwholesome verbal and physical deeds (avītikkamanasīla)
- amoha
- ñāṇa (why 2 times?) #q🙋🏼♂
- 4 types of sīla
- cetanāsīla ‒ 2 types
- vāritta: pāṇātipātādīhi vā viramanassa: cetanā that abstains from unwholesome deeds ‒ it opposes unwholesomeness and is strengthened and enhanced by virati
- what about the cetanā that undertakes precepts? #q🙋🏼♂
- cāritta: vattapaṭipattiṁ vā pūrentassa: cetanā that performs duties
- cetasikasīla ‒ 2 types
- viratisīla: 3 viratis supported and enhanced by the cetanā that abstains from unwholesome deeds
- anabhijjhā, abyāpāda, and sammādiṭṭhi suppressing the causes of unvirtuousness
- saṃvarasīla
- definition in Pāḷi
- saṁvaraṇaṁ (restraint) saṁvaro. yathā akusalā dhammā citte na otaranti (they not enter in the mind), tathā pidahanaṁ (closing) #[[suttanta dp ]]
- 5 types of saṁvara (not saṁvarasīla) (acc. to the order of csk)
- sīlasaṃvara: pātimokkhasaṃvarasīla (ultimate realities: it represents both cetanā sīla and virati sīla)
- (pātimokkhasaṁvarasīla in suttas:) idhāvuso, bhikkhu sīlavā hoti,
- pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno,
aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu
- pātimokkhasaṃvarasaṃvuto viharati
- one who abides with the pātimokkhasaṃvarasīla
- puggalādhiṭṭhāṇa desanā→teaching by referring to the person who abides, etc. with something
- ācārasampanno (possessing proper conduct) ‒ 2 methods
- method 1
- bodily non-transgression, verbal-, and both
- ajīvaṭṭhamakasīla + all other virtues
- sammāājīva
- note:
anācāra is breaking these factors;
ācāra is keeping them
- method 2
- kāyika anācāra
- disrespectful bodily behavior (encroaching, being in front, being higher, covering the head, being too near, talking throwing hands, wearing slippers where they don't, adding firewood against their allowance, preventing seats, quickly goes into concealed rooms where ladies and girls are; touching the heads of lay children)
- vacasika anācāra
- disrespectful verbal behavior (preaching, preaching while standing, answering questions, reciting, talking throwing hands; questioning ladies about food [intimation])
- note:
anācāra is doing them
ācāra is not doing them
- gocarasampanno (possessing suitable resort) ‒ 2 methods
- method 1
- not regularly associating
- women
- prostitutes (vesī)
- widows (matapatikā vidhavā)
- wives whose husbands are living in a foreign region (pavutthapatikā vidhavā)
- unmarried grown-up women (thullakumārikā)
- bhikkhunīs
- eunuchs (paṇḍaka)
- bars (pānāghāra)
- families that are not pleased wth the sāsana and Buddha’s disciples and accuse them
- not having improper association with
- kings (rāja)
- ministers (amacca)
- ascetics of other religions (titthiya)
- followers of other religions (titthiya sāvaka)
- note:
agocara: not following these factors;
gocara: following these factors
- method 2 ‒ 3 types of gocara
- upanissayagocara: kalyāṇamitta with 7 qualities
- engages in dasakathā
- and due to whom
- assutaṁ suṇāti: one hears unheard of Dhamma
- sutaṁ pariyodapeti: clarifies what was heard
- kaṅkhaṁ vitarati: removes doubt
- diṭṭhiṁ ujuṁ karoti: straightens views
- cittamassa pasīdati: calms / gladdens the mind has faith
- 5 ariyadhanas increase (saddhā, sīla, suta, cāga and paññā)
- ārakkhagocara: mindfulness that restrains faculties (mainly eyes) protecting the mind from akusala
- upanibandhagocara: satipaṭṭhāna kammaṭṭhāna where one's mind is bound
- sīlādīnaṃ guṇānaṃ upanissayabhūto upanissayagocaro. Satisaṅkhāto cittassa ārakkhabhūto eva gocaro ārakkhagocaro. Kammaṭṭhānasaṅkhāto cittassa upanibandhanaṭṭhānabhūto gocaro upanibandhagocaro.
- mem aid: mitta, sati, object
- aṇumattesu vajjesu bhayadassāvī
- having ottappa, seeing the dangers of deliberately breaching even the sekhiyās, khandhakavattas and even having an unwholesome thoughts
- aṇumattesu vajjesu bhayadassāvīti aṇuppamāṇesu asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo.
- why are the other factors (ācāragocarasampanna, etc.) mentioned under pātimokkhasaṁvarasīla?
- because it can only be protected when there is ācāra, gocara and ottappa for the slightest fault; they are included in it
- vīriyasaṃvara: vīriya to suppress defilements and ājīvapārisuddhisīla
- satisaṃvara: sati that guards the mind against unwholesomeness ‒ aka indriyasaṃvarasīla
- indriyasaṁvarakathā (DN)
- 213. "kathañca (and how), mahārāja, bhikkhu indriyesu guttadvāro (gate-keeper in the senses?) hoti?
- idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā, na nimittaggāhī hoti nānubyañjanaggāhī.
yatvādhikaraṇamenaṃ (yato adhikaraṇaṁ enaṁ) cakkhundriyaṃ asaṃvutaṃ viharantaṃ (if the faculty of sight were left unrestrained), abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ (would flood in). tassa (for this reason) saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati (he achieves the restraint in the eye). #[[suttanta dp ]]
- sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya...so iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.
- yatvādhikaraṇamenaṃ [yato + adhikaraṇaṃ + enaṃ] ✓↔sandhi. on account of which this; lit. from which reason this
- abyāseka [na > a + vi + ā + √sic + *a] ✓↔adj. untainted; pure; undiluted; concentrated; lit. not sprinkled
- khantisaṃvara: khanti when enduring heat, cold, or accusations without allowing anger to arise (ultimate realities: cittuppāda with prominent adosa)
- ñāṇasaṃvara: paññā that suppresses and eradicates defilements ‒ including reflections on requisites
- note:
- MN-a: tattha "iminā pātimokkhasaṃvarena upeto hoti samupeto"ti (vibha. 511) ayaṃ sīlasaṃvaro. "rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjatī"ti (dī. ni. 1.213, ma. ni. 1.295, saṃ. ni. 4.239, a. ni. 3.16) ayaṃ satisaṃvaro.
"yāni sotāni lokasmiṃ, (ajitāti bhagavā)
sati tesaṃ nivāraṇaṃ,
sotānaṃ saṃvaraṃ brūmi,
paññāyete pidhīyare"ti. (su. ni. 1041),
- ayaṃ ñāṇasaṃvaro. "khamo hoti sītassa uṇhassā"ti (ma. ni. 1.23, a. ni. 4.114, 6.58) ayaṃ khantisaṃvaro. "uppannaṃ kāmavitakkaṃ nādhivāsetī"ti (ma. ni. 1.26, a. ni. 4.114, 6.58) ayaṃ vīriyasaṃvaro.
- avītikkamanasīla
- the non-transgression of training rules, even when opportunities to violate them arise (ultimate realities: kusala cittuppāda that arises during acts of abstinence)
- extra notes:
- sīla vs adhisīla
- sikkhā→qualties to be repeatedly developed in order to gain benefits from the sāsana (can it also be their development?) #q🙋🏼♂
- 3 sikkhās and what they are
- sīlasikkhā: 5 / 8 / 10 precepts
- citta / samādhisikkhā: 8 samāpattis
- paññāsikkhā: kammassakataññāṇa
- adhisikkhā→a higher and greater stage of the 3 sikkhās
- 3 adhisikkhās and what they are (join with repeated info) #q🙋🏼♂
- adhisīla sikkhā:
- lokiya: upasampadā sīla, or 5 / 10 precepts for Nibbāna
- lokuttara: viratis in lokuttaracittas
- adhicitta sikkhā:
- lokiya: mahaggata jhānacittas as a base for vipassanā
- lokuttara: lokuttaracittas #q🙋🏼♂
- adhipaññā sikkhā:
- lokiya: vipassanāñāṇa
- lokuttara: lokuttarañāṇa #q🙋🏼♂
- vmtvndn (confirm): all vivaṭṭagāminī kusala is adhisikkhā #q🙋🏼♂
- sīlasikkhā
- ultimate realities→virati and cetanā that arise when practicing virtues
- in which periods and how it exists in the world
- buddhuppādakāla: Buddhas and sāvakas encourage people to observe and train in virtuous conduct
- abuddhuppādakāla: Paccekabuddhas, wise recluses, and brahmins who believe in the law of kamma and its results, and universal monarchs follow sīla and guide others in its practice
- adhisīla sikkhā
- 2 types of adhisīlasikkhā
- lokiya adhisīla: upasampadā sīla, aka pātimokkhasaṃvarasīla (AN-sc: 5/10 precepts for Nibbāna included) ‒ virati and cetanā while following this sīla
- why is adhisīlasikkhā considered to exist only during buddhuppāda?
- bc though paccekabuddhas naturally possess pātimokkhasaṃvarasīla, they do not promulgate training rules for others (only SSB do so)
- why the 5/10 precepts, observed to attain Nibbāna, count as adhisīlasikkhā
- Apica nibbānaṃ patthayantena samādinnaṃ pañcasīlaṃ dasasīlampi adhisīlameva nibbānādhigamassa paccayabhāvato (but also, for one who is wishing for Nibbāna, even the 5 or 10 precepts are adhisīla due to its nature of being a condition for the attainment of Nibbāna) #[[suttanta dp ]]
- note: sīla, not for Nibbāna, falls under sīlasikkhā
- why is pātimokkhasaṃvarasīla adhisīla?
- it involves complete restraint of bodily and verbal actions
- serves as the foundation for the sīla associated with the supramundane path
- its excellence is likened to the sun's supremacy over other light sources and Mount Meru’s supremacy over other mountains
- lokuttara adhisīla: virati in magga and phala cittas
- sīla towards arahantship (not in exams) #editing
- IIT - Nissayamuttaka Course
- puttamukhadassana (diṭṭhi)
- view: having sex to produce children believing it prevents saṁsāra from ceasing, making, therefore, great merit, and being reborn in sagga; sometimes, they believe animals have sex with their mothers because they know this
- another wrong view: one who gratifies his senses and enjoys sensual pleasures grows his self, which is also considered the world (loka). In doing so, they accumulate great merit
- beings with wrong views tend to indulge in sensual pleasures without restraint
- Esa pantho pageva vihito devayāne, yena yanti puttavanto visokā. Taṃ passanti pasavo, pakkhino ca, tena te mātaripi mithunaṃ carantī"tiādinā nayena puttamukhadassanaṃ saggamokkhamaggoti evamādikaṃ micchādiṭṭhiṃ saṅgaṇhāti. (Vsm-ṭ. I. 120.).
- what is meant by the second type of cetasika sīla?
- acting to suppress
abhijjhā with anabhijjhā
byāpāda with abyāpāda
micchādiṭṭhi with sammādiṭṭhi
- aren't they only manokamma ?
- here, it refers to actions based on these cetasikas, not just manokammas
- what are the actions based on anabhijjhā?
- dāna, protecting other's properties, etc.
- developing vīriyasaṃvara
- not letting akusala that has arisen grow, but suppress and abandon it immediately with effort
- thīnamiddha or māna may lead one to neglect cārittasīla; it should be suppressed and abandoned with effort
- developing khantisaṃvara
- tolerate sickness, physical pain, heat, cold, thirst, hunger, insults, and accusations without getting angry
- anger may lead to violence, wrong livelihood, and lack of morality
- indriyasaṁvara / satisaṁvara
- guarding one’s faculties (6 sense doors) preventing defilements from arising;
sīla is well-preserved when unwholesome qualities do not arise in the mind
- related contemplations
- ādittapariyāyasutta
- cdvml (pāramitā prakaraṇaya): bodhisatta develops
- mettā and karuṇa to avoid anger, leading to a natural abstention from killing
- attitude of helping others and regarding others’ property as a serpent to be avoided, or as valueless like stones, leading to a natural abstention of stealing
- regard the wives of others as his mothers or sisters and refrains from sexual misconduct
- when ordained: contemplate the body’s repulsiveness and abstains from sex and sattavidhamethuna (seven acts related to sensuality)
- uttering words that are truthful, beneficial, and pleasant, abstaining from lying, slandering, and harsh speech
- cultivate the thought of giving rather than taking
- wish for others’ well-being instead of causing harm
- develop wisdom that understands the law of kamma
- associate virtuous ones and like them
- avoid the ten aku kammapatha and follow the ku kammapatha
- with such qualities, following sīla is enjoyable
- vārittasīla
- pātimokkhasaṃvarasīla (lokiya adhisīla)
- cetanā and virati when observing all the training rules
- IIT - Nissayamuttaka Course
- IIT - Nissayamuttaka Course
- aṇumattesu vajjesu bhayadassāvī: seeing danger even in the slightest fault; developing hiri; fulfilling avītikkamanasīla
- cārittasīla
- cetanā that arises while performing duties
- āvījapārisuddhisīla: acquire the requisites without kuhanā (deception), lapanā (flattering), the 21 modes of anesana, and breaking rules related to livelihood by applying effort (vīriyasaṁvara)
- paccayasannissitasīla: make use of requisites without arouising defilements by contamplating their purpose, non-self element nature (dhātu) and repulsiveness (paññā; ñāṇasaṁvara)
- not be content with just sīla
- remove unwholesome qualities such as
kodha (anger),
upanāha (resentment),
makkha (depreciating),
paḷāsa (competitiveness)
- cultivate wholesome qualities such as
appicchatā (contentment with little),
santuṭṭhitā (satisfaction),
sallekhatā (lessening the defilments),
pavivekatā (seclusion),
and asaṃsaggatā (non-association with the unsuitable presons)
- develop concentration by practicing samatha meditation
- attain samāpatti and experience bliss, overcoming physical discomfort during adversities; this helps abide by the rules
- not be content with just concentration
- enhance his sīla with vipassanā by contemplating saṅkhāras under seven types of contemplations (satta anupassanā)
- AI: vipassanā reduces self-love, attachment to aggregates, and the notion of "I", enabling monks to endure pain, sickness, famine, or attacks while upholding training rules. advanced vipassanā ñāṇa prevents breaching sīla to protect impermanent, non-self, suffering aggregates. virtue must be strengthened with insight wisdom, elevating mundane sīla to supramundane. contemplating three universal characteristics, monks weaken latent defilements, develop nibbidā (dispassion), and incline toward nibbāna. at lokuttara magga, virtuous monks eradicate defilements (led by ignorance) via supramundane sammā diṭṭhi across four stages. ñāṇa saṃvara in four magga cittas destroys defilements; three virati cetasikas in magga and phala cittas form lokuttara adhisīla, eradicating defilements and pacifying the mind, leading to arahantship. #editing
- book: through this practice, self love and attachment toward one’s own aggregates diminish. The idea of “I” lessens, making the monk brave enough to tolerate pain and adhere to the training rules even amidst severe sickness, famine, or attacks by enemies. A monk with advanced vipassanā ñāṇa does not consider breaching the sīla to protect impermanent (anicca), non-self-aggregates (anatta) that lead to suffering (dukkha). Therefore, a monk must strengthen his virtue with insight wisdom. Finally, a monk should not be satisfied with mundane sīla but must strive to elevate it to the supramundane level. Through vipassanā, contemplating the three universal characteristics of realities, a monk weakens the latent defilements. Gradually, he develops nibbidā (dispassion) toward all conditioned realities, which is considered a powerful insight wisdom. Furthermore, he inclines toward Nibbāna. At the moment of attaining the lokuttara magga, the virtuous monk eradicates latent defilements (samuccheda pahāna) led by ignorance (avijjā) through supramundane sammā diṭṭhi on four distinct occasions. The wisdom in the four magga cittas that destroys latent defilements is called ñāṇa saṃvara. The three virati cetasikas associated with the four supramundane paths and their fruitions are the cetasika sīla and also the lokuttara adhisīla. While the three viratis in magga cittas involve in eradicating the latent defilements, the same in phala cittas engage in pacifying the mind stream. This is how a monk enriches his sīla until the attainment of Arahantship. #editing
- Pāḷi passages
- adhisīlasikkhādīsu adhisīlañca taṃ sikkhitabbato sikkhā cāti adhisīlasikkhā. itarasmiṃ dvayepi eseva nayo.
- tattha sīlaṃ adhisīlaṃ, cittaṃ adhicittaṃ, paññā adhipaññāti ayaṃ pabhedo veditabbo
- sīlaṃ nāma pañcasīladasasīlāni, pātimokkhasaṃvaro adhisīlaṃ nāma.
- aṭṭha samāpattiyo cittaṃ, vipassanāpādakajjhānaṃ adhicittaṃ.
- kammassakatañāṇaṃ paññā, vipassanāpaññā adhipaññā.p
- anuppannepi hi buddhuppāde pavattatīti pañcasīladasasīlāni sīlameva, pātimokkhasaṃvarasīlaṃ buddhuppādeyeva pavattatīti adhisīlaṃ. cittapaññāsupi eseva nayo.
- apica nibbānaṃ patthayantena samādinnaṃ pañcasīlampi dasasīlampi adhisīlameva. samāpannā aṭṭha samāpattiyopi adhicittameva.
- lakkhaṇādi of sīla (characteristic, etc of sīla)
- lakkhaṇa
- sīlanaṭṭhaṃ sīlaṃ
- 2 aspects of sīlana
- samādhānattha: non-scattered and restrained nature of bodily and verbal acts that manifests as composure and brings happiness in both the present and the future
- what are scattered (asamādhāna) actions and why are they called so?
- unwholesome actions are scattered for not being "well established" and restrained, manifesting as discomposure and bringing suffering in both the present and the future
- distinction between the samādhāna nature of samādhi and that of sīla
- samādhi: avikkhepa ‒ prevents associated mental states from scattering and wandering across various objects due to restlessness and skeptical doubt (vikkhepa) #q🙋🏼♂
- sīla: establishes bodily and verbal acts well and restrains from unwholesome deeds, manifesting outwardly as composure bringing happiness and comfort in both the present and future
- example: a monk who walks through a village with downcast eyes (okkhittacakkhutā) and free from unrestrained movements of limbs (abāhuppacālana)
- upadhāraṇattha: the nature of being the foundation for / root of mahaggata and lokuttara states and their development ‒ catupārisuddhisīlañhi pubbaṭṭhānaṃ (basis / cause) nāma
- tatrāyamādi bhavati - idha paññassa bhikkhuno
indriyagutti santuṭṭhi - pātimokkhe ca saṃvaro
mitte bhajassu kalyāṇe - suddhājīve atandite
paṭisanthāravutyassa - ācārakusalo siyā
tato pāmojjabahulo - dukkhassantaṃ karissati (dhmp)
- catupārisuddhisīla
- pātimokkhasaṃvarasīla
- indriyasaṃvarasīla
- ājīvapārisuddhisīla
- paccayasannissitasīla
- tatrāyamādi bhavatīti tatra ayaṃ ādi, idaṃ pubbaṭṭhānaṃ hoti. Idha paññassāti imasmiṃ sāsane paṇḍitabhikkhuno. Idāni "taṃ ādī"ti vuttaṃ pubbaṭṭhānaṃ dassento ...āmojjabahuloti tato paṭisanthāravuttito ca ācārakosallato ca uppannena dhammapāmojjena pāmojjabahulo hutvā taṃ sakalassāpi vaṭṭadukkhassa antaṃ karissatīti attho. (Dhp-a. II. 376.)
- 6 definitions of sīla (not in the test)
- sīlanaṭṭho sīlattho: explained under lakkhaṇa
- siraṭṭho sīlattho (sira⇒sīla): the head (uttamaṅgaṭṭha) of all virtues; like the destruction of the head leads to that of the body, so the destruction of sīla to the body of qualities (guṇasarīra)
- sītalaṭṭho sīlattho (sītala⇒sīla): the coolness that extinguishes the heat of discomfort (pariḷāha) of duccarita saṃkilesa
- sālaṭṭho sīlattho (sālā⇒sīla): the hall where all wholesome qualities can enter
- tasmiṃ sati (when it is present) akusalā sayanti apaviṭṭhā hontīti sīlaṃ (√sī [lie down]): when sīla is present, unwholesome states lie down, remain dormant, and do not arise in the mind
- apaviṭṭha [apa + √vis + ta] ~↔pp. discarded; leftover; unwanted; lit. rejected #[[pāḷi vocab (3rd year)]]
- tena sabbaduccaritāni supanti vihatussāhānīti sīlaṃ (√sup [to lie down]): due to it, all misconduct lies down as their effort is destroyed
- Avasesesu kenaṭṭhena sīlanti...evamādināpi nayenettha atthaṃ vaṇṇayanti. (Vsm. I. 8.)
Avasesesu pana pañhesu...pavesārahasālāti sīlanti evamādīnaṃ saṅgaho daṭṭhabbo. (Vsm-ṭ. I. 27-28)
- vihatussāhāni (vihata ussāhāni)
- can ussāha be neuter? #q🙋🏼♂
- mem aid: sīlana, sira, sītala, sālā, √sī, √sup
- rasa
- kiccarasa (function)
- dussīlya viddhaṃsanarasaṃ sīlaṃ (to destroy misconduct)
- viddhaṃsana [vi + √dhaṃs + ana]↔nt. destruction; falling apart
- √dhaṃs･1 a↔(fall down, destroy) 52
- sampattirasa (quality attained through the function)
- anavajjarasaṃ sīlaṃ (being above reproach, not deserving criticism)
- 2 meanings of anavajjarasaṁ (vsm-ṭ)
- the state of irreproachable blameless peace, which is undeserving of blame and the opposite of the blameworthy
- anavajjarasanti
agārayhasampattikaṃ (anavajjarasanti refers to the state of blameless peace or faultless tranquility which is endowed with the quality of being irreproachable)
agarahitabbabhāvena sampajjanakaṃ (arising either by the nature of being undeserving of blame)
avajjapaṭipakkhabhāvena vā sampajjanakaṃ (or by having the nature of being opposed to the blameworthy)
- paṭipakkha [pati + pakkha]↔adj. contrary; opposed; opposite; in opposition to; lit. opposite side 2 masc. enemy, opponent
- dussīlyaviddhaṃsanatā - anavajjaguṇo tathā
kiccasampattiatthena - raso nāma pavuccati
- extra notes: tiṇṇaṁ saṅgati phasso: function and manifestation are used to explain phassa under this passage; the meeting of the 3 is phassa; 3 paramattha come together; phassa in not just the coming together, but a separate reality; some paramattha are explained not by real characteristics, but by their function
- paccupaṭṭhāna
- upaṭṭhānākārapaccupaṭṭhāna (how it appears to one who investigates it)
- soceyyapaccupaṭṭhānaṃ sīlaṃ: the undefiled nature of actions
- phalapaccupaṭṭhāna (its immediate and long-term results)
- (short-term) avippaṭisārapaccupaṭṭhānaṃ sīlaṃ
- (long-term) samādhipaccupaṭṭhānaṃ sīlaṃ
- soceyyapaccupaṭṭhānaṃ - tayidaṃ tassa viññuhi
ottappañca hirī ceva - padaṭṭhānanti vaṇṇitaṃ
- padaṭṭhāna
- (main) hiri and ottappa
- other distal causes
- saddhammasavaṇa
- kalyāṇamittatā
- patirūpadesavāsa
- IIT - Nissayamuttaka Course
- dussīlyaviddhaṃsanatā - anavajjaguṇo tathā
kiccasampattiatthena - raso nāma pavuccati
tasmā idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti veditabbaṃ. Lakkhaṇādīsu hi kiccameva sampatti vā rasoti vuccati.
soceyyapaccupaṭṭhānaṃ - tayidaṃ tassa viññuhi
ottappañca hirī ceva - padaṭṭhānanti vaṇṇitaṃ
Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti...sīlassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni veditabbāni. (Vsm. I. 8-9.).
Dussīlyaviddhaṃsanarasanti kāyikaasaṃvarādibhedassa dussīlyassa vidhamanakiccaṃ...Tattha uppajjati samādānavasena, tiṭṭhati avītikkamavasenāti veditabbaṃ. (Vsm-ṭ. I. 28-9.)
- notes on types of virati
- IIT - Nissayamuttaka Course
- agārava #edited
- agārava
- definition ‒ Pāḷi
- agāravo gāravavirahitoti (agārava means lacking respect; related to garu [teacher])
- MN-ṭ: garusmiṃ garūti pavattaṃ cittaṃ garuvisayattā taṃsahacaritattā garu, tassa bhāvo gāravaṃ, garukaraṇaṃ, taṃ ettha natthīti agāravo. tenāha "gāravavirahito"ti.
- appatisso ("not listening back")
- appatissoti appatissayo anīcavutti (not low behavior): one who is not deferential / humble even after acknowledging that another person is superior
- patissaya rahito (confirm Pāḷi)→ devoid of deference / respect
- MN-ṭ: garussa gāravavasena patissayanaṃ patissoti vuccati nīcavuttitā, tappaṭipakkhato appatissoti āha – "appatissayo anīcavuttī"ti
- asabhāgavuttiko
- asabhāgavuttikoti asabhāgāya visadisāya jīvitavuttiyā samannāgato (one who has dissimilar / irregular conduct, not in accordance with accepted standards, that deviates from the ābhisamācārikadhamma)
- notes:
- vattavasena paññattasīlaṃ
- rules prescribed in relation to specific practices or observances
- 6 types of agāravavutti
- Satthari agāravo
- living Buddha: not attending upon the living Buddha in the morning, afternoon and evening; walking with sandals when the B. walks without; walking on a high place when the B. walks on a lower place; residing on a high place when the B. resides on a lower place; where the Buddha is seen, covering both shoulders; bearing an umbrella; wearing sandals, bathing, urinating, defecating
- after His passing: not venerating the cetiya; performing the mentioned acts in the places where He was to be seen (how to apply this to statues?) #q🙋🏼♂
- Dhamme agāravo
- when the saṅgha is assembled: not going there / listening / receiving / repeating Dhamma respectfully, engaging in frivolous talk, siting with novices, doing other tasks, falling asleep, being distracted, talking about other things
- Saṅghe agāravo
- teaching / questioning without permission, sitting on an honorable sit, encroaching on monks, making a rustling sound with robes or hands showing disrespect, covering both shoulders, using an umbrella / sandals in the midst of the Sangha, sitting down without greeting the elder, speaking unasked
- DN-a: usurping the role of elders, inappropriate behavior, even in showing disrespect to a single monk, one is considered to have shown disrespect to the Sangha as a whole
- SN-a: lack of basic courtesies towards elders, speaking out of turn
- sikkhāya agāravo: not fulfilling the three trainings
- appamāde agāravo / samādhimhi agāravo: neglecting the development of appamāda, mindfulness, and eight samāpattis
- paṭisanthāre agāravo: not offering the 2 paṭisanthāras (āmisa / dhamma)
- 2 types of paṭisanthāra
- āmisapaṭisanthāra: providing material things after considering the recipient's needs
- related story: the story of the thief Nāga (pc-a)
- dhammapaṭisanthāra: respectfully giving instruction, explaining the meaning of the scriptures, and telling a Dhamma story, etc.
- who are the recipients of āmisa / dhamma?
- āmisa: parents, kappiyas, kings, or even thieves, but with due consideration
- if given without consideration, some may even cause harm / death, but if given after consideration, they are pleased
- dhamma: everyone (expand on this; add people whom one may not teach; a disrespectful person, one who will misuse the teaching, etc.) #q🙋🏼♂
- IIT - Nissayamuttaka Course
- 2 lokasannivāsa (communal living) ‒ things that unify beings
- āmisa
- dhamma
- explanation: the lack of these 2 creates division, and paṭisanthāra covers this division, like a cloth covers an imperfect seat
- extra notes:
- āmisassa dhammassa ca alābhena attano parassa ca antare sambhavantassa chiddassa vivarassa bhedassa paṭisantharaṇaṃ pidahanaṃ gaṇhanaṃ paṭisanthāro. ayañhi lokasannivāso alabbhamānena āmisena ca dhammena cāti dvīhi chiddo, tassa taṃ chiddaṃ yathā na paññāyati, evaṃ pīṭhassa viya paccattharaṇena āmisena ca dhammena ca paṭisantharaṇaṃ āmisapaṭisanthāro dhammapaṭisanthāro cāti vuccati. tattha dhammapaṭisanthāro kassaci na kātabbo natthi. yassa kassaci hi gahaṭṭhassa vā pabbajitassa vā dhammena saṅgaho kātabboyeva. "paṭisanthāro pana kassa kātabbo, kassa na kātabbo"ti idaṃ pana āmisapaṭisanthāraṃ sandhāya vuttaṃ.
- AI: The act of hospitality or reconciliation closes the gap, breach, or division that arises between oneself and another due to the lack of material things and Dhamma. Indeed, this worldly society is flawed by the absence of these two—material things and Dhamma. Just as a seat is covered so that its flaws are not seen, so too is the gap covered by material and Dhamma-based hospitality, called material hospitality and Dhamma hospitality. However, Dhamma hospitality should be offered to everyone without exception, whether householder or monk, as support through Dhamma must always be given. The question of "to whom should hospitality be offered and to whom not" pertains only to material hospitality.
- paṭhama agāravasutta
- no khandhaka duties ⇒ no sekhiyās ⇒ no other rules
- no sīla ⇒ no vipassanā sammādiṭṭhi ⇒ no magga / phala samādhi
- classifications of sīla (acc. to vsm) #edited
- 1 group of ekavidhasīla: based on sīlanalakkhaṇa
- 7 groups of duvidhasīla
- cāritta- and vāritta- sīla
- IIT - Nissayamuttaka Course
- ādibrahmacariyaka- and ābhisamācārika- sīla
- IIT - Nissayamuttaka Course
- virati- and avirati- sīla
- viratisīla: 3 virati cetasikas when abstaining from evil deeds such as killing
- aviratisīla: sīlas other than virati (such as cetanāsīla)
- nissita- and anissita- sīla
- nissitasīla (dependent / bound virtue)
- taṇhānissitasīla: sīla practiced under the influence of craving (e.g.: wishing for divine kingship, being a deva, etc)
- diṭṭhinissitasīla: sīla practiced under the influence of wrong ideologies (e.g.: sīla by itself leads to liberation)
- 2 nissayas
- taṇhānissaya
- diṭṭhinissaya
- anissitasīla: lokuttarasīla or lokuttarassa sambhārabhūta sīla (the sīla that is a requisite for lokuttarasīla)
- Catutthaduke nissayoti dve nissayā taṇhānissayo ca diṭṭhinissayo ca. Tattha yaṃ "imināhaṃ sīlena devo vā bhavissāmi devaññataro vā"ti evaṃ bhavasampattiṃ ākaṅkhamānena pavattitaṃ, idaṃ taṇhānissitaṃ. Yaṃ "sīlena suddhī"ti evaṃ suddhidiṭṭhiyā pavattitaṃ, idaṃ diṭṭhinissitaṃ. Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ, idaṃ anissitanti evaṃ nissitānissitavasena duvidhaṃ. (Vsm. I. 12.).
- kālapariyanta- and āpāṇakoṭika- sīla
- kālapariyantasīla: observed with a predetermined time frame (e.g.: uposathasīla), like the 3 jaṭilās
- 3 half-brothers of the Buddha Phussa observed 10 precepts for 3 months having worn saffron robes, and were known as the 3 jaṭilās in the dispensation of the Buddha Gotama, who later became Arahants (A-a. I. 232.). (why were they called jaṭilās?) #q🙋🏼♂
- example of temporary ordination
- different days in which sīla is traditionally observed (improve it with colored parenthesis) #editing
- 1 day a month: full moon days
- 2 days: + new moon day
- 4 days: + the eighths
- 6 days: + cātuddasi (aṭṭhamī, cātuddasī, paṇṇarasī)
- 14 days: + pāṭihāriya (sattamī, aṭṭhamī, navamī, terasamī, cātuddasī, paṇṇarasī, pāṭipadika [like King Maghadeva])
- | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | New Moon | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | Full Moon |
- pāṭihāriya pakkha days
- the 4 days before and after uposatha days ‒ sattamī and navamī which are before and after aṭṭhamī; and terasamī and pāṭipadika which are before and after both cātuddasī and paṇṇarasī days
- Pakkhassāti iminā pāṭihārikapakkhopi saṅgahito. Aṭṭhamīuposathassa hi paccuggamanānuggamanavasena sattamiyañca navamiyañca, cātuddasapannarasānaṃ paccuggamanānuggamanavasena terasiyañca pāṭipade cāti ime divasā pāṭihārikapakkhāti veditabbā. Tesupi uposathaṃ upavasi. (M-a. II. 214.)
- āpāṇakoṭikasīla: undertaken and upheld for one's entire life (if broken, it is not included here; if not undertaken, though not broken, it is not here either)
- Pañcamaduke kālaparicchedaṃ...duvidhaṃ. (Vsm. I. 12.).
- Kālaparicchedaṃ katvāti...samādiyitvā tatheva pavattita"nti vuttaṃ. (Vsm-ṭ. I. 23-4.).
- vocab:
- āpāṇa [ā + pa + √an + *a]↔masc. life; lit. breathing #[[pāḷi vocab (3rd year)]]
- sapariyanta- and apariyanta- sīla
- sapariyantasīla: which has lābha / yasa / ñāti / aṅga / jīvita as a limitation (it is broken for the sake of these)
- apariyantasīla: which has no such limitations
- Sutasoma Jātaka:
Caje dhanaṃ aṅgavarassa hetu – aṅgaṃ caje jīvitaṃ rakkhamāno
Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ – caje naro dhammamanussaranto
- Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena...sapariyantāpariyantavasena duvidhaṃ. (Vsm. I. 12-3.)
- lokiya- and lokuttara- sīla
- lokiyasīla: all that can be an object of āsava
- they are conditions for sugatisampatti
- if vivaṭṭūpanissaya, they are conditions for bhavanissaraṇa (deliverance from existence)
- lokuttarasīla: cannot be object of āsava; ājīvaṭṭhamakasīla (3 virati) in lokuttaracittas
- Sattamaduke sabbampi sāsavaṃ sīlaṃ lokiyaṃ. Anāsavaṃ lokuttaraṃ. Tattha ...evaṃ lokiyalokuttaravasena duvidhaṃ. (Vsm. I. 13.).
- Ārammaṇabhāvena vaṇo viya āsave ....phalasīlaṃ pana paccavekkhaṇāñāṇasseva bhūmi. (Vsm-ṭ. I. 34.).
- maggasīla is the cause for bhavanissaraṇa
phalasīla is the cause for paccavekkhaṇañāṇa (?) #q🙋🏼♂
- 5 groups of tividhasīla
- hīna-, majjhima-, and paṇīta- sīla
- method 1 - based on iddhipādas
- hīnasīla: upheld, protected, with weak iddhipādas which is based on the weakness of the disposition (ajjhāsaya)
- majjhimasīla: medium level iddhipāda
- paṇītasīla: excellent iddhipādas
- method 2 - based on expectation
- hīnasīla: observed with the expectation of reputation or retinue
- majjhimasīla: observed with the expectation of merits
- paṇītasīla: observed considering one’s own higher nature and nobility (ariyabhāva) thinking “How could I do such act”(clarify) #q🙋🏼♂
- method 3 - based on purity
- hīnasīla: defiled with attukkaṁsana and paravambhana, thinking one is virtuous and others unvirtuous
- majjhimasīla: lokiyasīla that is not thus defiled
- paṇītasīla: lokuttarasīla
- method 4 - based on aspiration
- hīnasīla: observed with the expectation (craving) of gaining fortunes in saṃsāra
- majjhimasīla: observed to be free from saṃsāra (for Arahatship and Paccekabuddhahood)
- paṇītasīla: observed to liberate beings from saṃsāra (for SSBhood); that of mahābodhisattas which is not confined to a region or time frame
- Tikesu paṭhamattike hīnena....vimokkhatthāya pavattitaṃ hīnamajjhimapaṇītavasena tividhaṃ. (Vsm. I. 14.).
Hīnādhimuttivasena chandādīnampi ...desakālasattādivikapparahitā sīlapāramitā. (Vsm-ṭ. I. 34-5.).
- atta- , loka-, and dhamma-adhipateyyasīla (predominance)
- attādhipateyyasīla: upheld by hiri by respecting oneself, abandoning acts that do not suit one’s age, status and so on
- lokādhipateyyasīla: upheld by ottappa by respecting others to avoid social criticism
- dhammādhipateyyasīla: upheld to honour the mightiness (mahānubhāva) of the Dhamma, knowing it is niyyānika (leads to liberation) and paṭipattiyā pūjetabbo (to be honoured through practice) (upheld by what? saddhā?) #q🙋🏼♂
- note:
- dutiyattike attano ananurūpaṃ...dhammādhipateyyanti evaṃ attādhipateyyādivasena tividhaṃ. (Vsm. I. 14.).
- Ananurūpanti asāruppaṃ. Attā eva...sīlasampadāya pūjessāmī"ti evaṃ dhammamahattaṃ pūjetukāmena. (Vsm-ṭ. I. 35.).
- ādhipateyyasutta (read)
- parāmaṭṭha-, aparāmaṭṭha-, and paṭippassaddhi- sīla
- parāmaṭṭhasīla: grasped by taṇhā and diṭṭhi (aka nissitasīla)
- aparāmaṭṭhasīla: not grasped by taṇhā and diṭṭhi #q🙋🏼♂
- found in a kalyāṇa puthujjana (and sekhas, right?)
- supporting factor for magga and for the sīla in the 3 lower maggas
- in lokiya, it suppresses (vikkhambhana) taṇhā and diṭṭhi
in sekkhamaggas, it eradicates (samuccheda) taṇhā and diṭṭhi
(can't it also include that of arahats?)
- paṭippassaddhisīla: found in all phalas; so called since it appeases the unease caused by defilements
- Tatiyattike yaṃ dukesu nissitanti vuttaṃ....Sekkhāsekkhānaṃ phalasampayuttaṃ parāmaṭṭhādivasena tividhaṃ. (Vsm. I. 14.).
- Parāmaṭṭhattāti parābhavavasena āmaṭṭhattā...Tassa tassa kilesadarathassa paṭippassambhanato vūpasamanato paṭippassaddhaṃ. (Vsm-ṭ. I. 35.).
- visuddha-, avisuddha-, vematika-sīla
- visuddhasīla: upheld by a person who has not committed offences or has purified it after committing them
- avisuddhasīla: that of a person who has not purified it having committed offences
- vematikasīla: of a person who has doubt about either the vatthu, āpatti or ajjhācāra
- vatthuvematika (object of the offence): "have I eaten bear meat or pork?”
- āpattivematika: “have I committed a sgds or a thlc?"
- ajjhācāravematika (wrongdoing): “have I transgressed the vatthu or not? (clarify)” #q🙋🏼♂
- note:
- in doubt, one should not transgress the vatthu, but should clarify it
- catutthattike yaṃ āpattiṃ...evaṃ visuddhādivasena tividhaṃ. (Vsm. I. 14.).
- Katapaṭikammanti vuṭṭhānadesanāhi...Tenāha "iccassa phāsu bhavissatī"ti. (Vsm-ṭ. I. 35.).
- sekkha-, asekkha-, nevasekkhanāsekkha- sīla
- sekkhasīla: arising together with the 4 maggas and 3 lower phalas (does it include lokiyasīla in sekhas?) #q🙋🏼♂
- asekkhasīla: arising together with the arahatta phala (what about lokiyas?) #q🙋🏼♂
- nevasekkhanāsekkhasīla: those that do not fall into the above two categories
- "Catūhi ariyamaggehī"tiādinā...Sesanti sabbaṃ lokiyasīlaṃ. (Vsm. I. 36.).
- 4 groups of catubbidhasīla
- hānabhāgiya-, ṭhitibhāgiya-, visesabhāgiya-, nibbedabhāgiya-sīla
- hānabhāgiyasīla (connected with decline): of a monk who
- does not see the fault in transgressing Vinaya rules
- associates unvirtuous monks and does not associate virtuous monks
- does not guard faculties
- is obsessed with wrong thoughts
- ṭhitibhāgiyasīla (connected with stagnation): of a monk who is satisfied only with the practice of sīla without being involved in meditation practice to achieve higher attainments
- visesabhāgiyasīla (connected with distinction): of a monk who is striving to develop concentration with the support of his sīla
- samādhi saṃvattanikasīla (leading to samādhi)→of a monk who has attained higher concentration
- nibbedhabhāgiyasīla (connected with penetrative insight): of a monk who is involved in vipassanā practice without being satisfied with just sīla
- nibbidā saṃvattanika sīla→of a monk with nibbidāñāṇa, a strong insight knowledge
- yodha sevati dussīle - sīlavante na sevati
Vatthuvītikkame dosaṃ - na passati aviddasu.
Yopanattamano hoti - sīlasampattiyā idha
Kammaṭṭhānānuyogamhi - na uppādeti mānasaṃ
Evarūpassa ve sīlaṃ - jāyate hānabhāgiyaṃ.
Yo panattamano hoti - sīlasampattiyā idha
Kammaṭṭhānānuyogamhi - na uppādeti mānasaṃ.
Tuṭṭhassa sīlamattena - aghaṭantassa uttari
Tassa taṃ ṭhitibhāgiyaṃ - sīlaṃ bhavati bhikkhuno.
Sampannasīlo ghaṭati - samādhatthāya yo pana
Visesabhāgiyaṃ sīlaṃ - hoti etassa bhikkhuno.
Atuṭṭho sīlamattena - nibbidaṃ yonuyuñjati
Hoti nibbedhabhāgiyaṃ - sīlametassa bhikkhunoti.
Evaṃ hānabhāgiyādivasena catubbidhaṃ. (Vsm. I. 14-5.).
- bhikkhu-, bhikkhunī-, anupasampanna-, and gahaṭṭha- sīla
- bhikkhusīla: Buddha's rules for monks (including some for nuns)
- bhikkhunīsīla: Buddha's rules for nuns (including some for monks)
- anupasampannasīla: 10 precepts for sāmaṇeras and sāmaṇerīs
- maybe sekkhiyas and duties as well
- gahaṭṭhasīla: 5 / 10 precepts permanently observed or 8 precepts observed during the uposatha by devotees
- Dutiyacatukke bhikkhū ārabbha...bhikkhusīlādivasena catubbidhaṃ. (Vsm. I. 15.).
- pakati-, ācāra-, dhammatā-, and pubbahetuka- sīla
- pakatisīla / sabhāvasīla: 5 precepts held by Uttarakuru humans
- ācārasīla / kuladesapāsaṇḍadhamma: non-transgression of moral standards set within certain families, regions and religious groups by their members
- kuladhamma→moral standards such as not drinking liquor held by brahmins
- desadhamma→moral standards such as non-violence held by people in certain regions
- pāsaṇḍadhamma→moral standards such as yamaniyama of ascetics of other religions
- yama→upholding of the 5 precepts permanently
- niyama→upholding the 5 precepts for a predetermined period of time
- Yaṃ dehasādhanāpekkhaṃ - niccaṃ kammamayaṃ yamo āgantusādhanaṃ kammaṃ - aniccaṃ niyamo bhave. (Abhidhāna. 37).
- Yaṃ “Pāṇātipātā veramaṇī”tiādi brahmacariyakammaṃ niccaṃ...yaṃ paṭiññāyaṃ, niyamo nicchaye vate"ti ruddo. (Abhidhāna-ṭ. 304.).
- Yamaniyamalakkhaṇaṃ sīlamassa...paraṃ sīlassa tattha abhāvato, tesañca ajānanato. (D-ṭ. 315.).
- dhammatāsīla: upheld by the mothers of bodhisattas in his last life (no lustful thoughts; 5 precepts)
- mahāpadānasutta: “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. Ayamettha dhammatā”
- Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. Ayamettha dhammatā. (D. II. 11.)
- pubbahetukasīla: that of pure beings such as Mahākassapa and Bhaddakāpilāni, bodhisatta's in lives such as sīlavarājajātaka and mahiṃsarājajātaka (due to having upheld sīla in previous lives)
- Tatiyacatukke uttarakurukānaṃ....pubbahetukasīlanti evaṃ pakatisīlādivasena catubbidhaṃ. (Vsm. I. 15.).
- Avītikkamoti pañcannaṃ...sampattaviratisaṅgahaṃ daṭṭhabbaṃ. (Vsm-ṭ. I. 37.).
- pātimokkhasaṁvara-, indriyasaṁvara-, ājīvapārisuddhi-, paccayasannissita-sīla
- pātimokkhasaṃvarasīla: that of monks who have the qualitites of ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu
- indriyasaṃvarasīla: guarding the six faculties with midfulness without letting lobha, dosa and moha arise
- ājīvapārisuddhisīla: following a righteous livelihood, keeping the 6 related rules, without kuhanā, etc. and 21 anesana
- paccayasannissitasīla: accepting and using allowable requisites contemplating their righteous purpose, and additionally, their paṭikkūla and dhātu natures
- Catutthacatukke yaṃ bhagavatā "idha bhikkhu pātimokkhasaṃvarasaṃvuto...accayaparibhogo paccayasannissitasīlaṃ nāma. (Vsm. I. 25-6.)
- 1 group of pañcavidhasīla
- pariyantapārisuddhi-, apariyantapārisuddhi-, paripuṇṇapārisuddhi-, aparāmaṭṭhapārisuddhi-, and paṭippassaddhipārisuddhi-sīla
- pariyantapārisuddhisīla: that of anupas bc it is limited by a specific number of precepts
- apariyantapārisuddhisīla: that of upas bc it includes all precepts and is not limited by lābha, yasa, ñāti, aṅga or jīvita
- ambakhādakatissatthera's story
- the thera, exhausted from famine travel, lay under a mango tree. Despite abundant fallen mangoes, he abstained due to monastic rules. An elderly devotee, moved by compassion, made mango juice and offered it to him. Revitalized, the Thera was carried by the devotee. Reflecting on this kindness, he practiced vipassanā meditation en route and attained Arahantship on the devotee’s back
- paripuṇṇapārisuddhisīla: immaculate virtue of kalyāṇaputhujjanas unstained by unwholesome thoughts and which is a support for arahatship
- story of Mahāsaṅgharakkhitatthera and Bhāgineyyasaṅgharakkhitatthera
- venerable mahā saṅgharakkhita thera, after sixty vassas, lay on his deathbed. the saṅgha asked about his supramundane attainments; he had none since he wished to see Buddha Metteyya. a young monk noted people from 12 yojanas gathered, expecting parinibbāna, and might regret his puthujjana status. the thera, changed his mind and asked to sit. assisted, he attained arahantship, signaled by snapping fingers. the saṅgha praised his late lokuttara dhamma. he replied lifelong mindfulness and wisdom in every action were harder (he had done it). his nephew, venerable bhāgineyya saṅgharakkhita, similarly attained arahantship in his fifty-fifth vassa.
- aparāmaṭṭhapārisuddhisīla: that of sekkhas because it is not grasped by diṭṭhi; can also include that of a puthujjanas if not grasped by taṇhā and diṭṭhi
- story of sick mahāthera
- a mahā thera, gravely ill, unable to eat, lay in excrement and urine. a young monk observed life formations as suffering. the thera replied he’d die attaining blissful abode, certain of it, but fortune via broken sīla equaled abandoning training and becoming a layperson. he’d die with sīla intact. contemplating pain in that state, he analyzed mentalities and materiality, attaining arahantship. he then admonished the saṅgha with stanzas.
Phuṭṭhassa me aññatarena byādhinā
Rogena bāḷhaṃ dukhitassa ruppato
Parisussati khippamidaṃ kaḷevaraṃ
Pupphaṃ yathā paṃsuni ātape kataṃ.
Ajaññaṃ jaññasaṅkhātaṃ
asuciṃ sucisammataṃ
Nānākuṇapaparipūraṃ
jaññarūpaṃ apassato.
Dhiratthu maṃ āturaṃ pūtikāyaṃ
duggandhiyaṃ asuci byādhidhammaṃ
Yatthappamattā adhimucchitā pajā
hāpenti maggaṃ sugatūpapattiyā.
- paṭippassaddhipārisuddhisīla: that of a SSB, PCKB and Arahants because all the stress of defilements have been subdued
- total types of sīlas: 51 (but some may be repeated)
- 4 saṁvarasīlas in detail
- saṁvara→the sīla with the help of which the person restrains the body door and verbal door without transgressing sevenfold offences
- pātimokkhasaṃvarasīla / sikkhāpadasīla
- IIT - Nissayamuttaka Course
- both the terms patimokkha and saṃvara refer to sīla (virtue)
- indriyasaṃvarasīla / satisaṁvara
- ājīvapārisuddhisīla (based on cdvml)
- 3 aspects
- keeping the 6 rules related to livelihood
- uttarimanussadhammasikkhāpada for livelihood (prjk)
- indirectly claiming uttarimanussadhamma (thlc)
- sañcarittasikkhāpada for livelihood (sgds) (what about kuladūsana?) #q🙋🏼♂
- requesting and consuming paṇītabhojana from aññātika appavārita devotees without a sickness (pc)
- same for bhī (ptds)
- requesting and consuming khādanīya or bhojanīya from aññātika appavārita devotees without a sickness (dkṭ)
- (aren't there others?) #q🙋🏼♂
- kuhanādi: abstaining from these 5 for livelihood
- kuhanā: deceit
- Pāḷi definition
- lābhasakkārasilokasannissitassa [for one who is dependent on gain, honor, and fame] pāpicchassa [who is full of evil desires] icchāpakatassa [and overwhelmed by craving] paccayapaṭisedhanasaṃkhātena [through the pretense of refusing requisites] vā [or] sāmantajappitena [through hinting to possess uttarimanussadhammas] vā [or] iriyāpathassa [of their bodily conduct] vā [or] aṭṭhapanā ṭhapanā saṇṭhapanā [setting up, establishing, or arranging] bhākuṭitā bhākuṭiyaṃ [frowning or grimacing] kuhanā kuhāyanā kuhitattaṃ [deceit, the act of deceiving, or the state of being deceitful] ayaṃ vuccati kuhanā [this is called deceit].
- 3 types of kuhanā under this context
- paccaya paṭisedhanā: the refusal of requisites intending to impress donors and get more gain
- sāmanta jappanā: talking about uttarimanussadhammas hinting to possess them while not actually possessing them (speaking close to these dhammas)
- iriyāpathasannissitaṃ: physically acting like a noble being such as sitting in the lotus posture, walking up and down calmly, etc., with the expectation of gaining fame and gain
- vocab:
- sāmanta [saṃ + anta + *a] ✓ 1↔adj. near to; close to; neighbouring; bordering; in the vicinity of; lit. with ends together 2 nt. neighbourhood, vicinity ✗ #[[pāḷi vocab (3rd year)]]
- jappanā [√japp + ana]↔fem. greed, talk for gain; 1 nt. wanting; desiring; lit. praying 2 nt. talking; mumbling; whispering #[[pāḷi vocab (3rd year)]]
- lapanā: flattery
- Pāḷi definition
- lābhasakkārasilokasannissitassa [for one who is dependent on gain, honor, and fame] pāpicchassa [who is full of evil desires] icchāpakatassa [and overwhelmed by craving] yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā [the act of addressing, speaking, conversing, extolling, or greatly extolling others] unnahanā samunnahanā [praising or highly praising] ukkācanā samukkācanā [exalting or greatly exalting] anuppiyabhāṇitā [speaking endearing words] cāṭukamyatā [sycophancy] muggasupyatā [being like a bean-soup eater, i.e., fawning behavior] pāribhaṭṭatā [servile flattery] ayaṃ vuccati lapanā [this is called flattery].
- ālapanā
- manipulative solicitation: pressuring devotees into making invitations by suggesting or assuming their intent, despite their lack of initial interest
- “Did the gentleman come here to make an invitation? If so, how many monks do you need? We can arrange any number of monks you need”, etc
- self-promoting name-dropping: boasting about connections with high-status devotees to enhance one’s own reputation or influence
- "those devotees are supporters of this temple. They are friendly with us. They regularly visit us”
- lapanā: ālapana but when donors have asked for information
- sallapanā: ālapanā but giving space for the lay devotees to speak being afraid that they would lose faith if the monk alone speaks without giving them a chance to speak
- ullapanā: overlyl praising donors
- samullapanā: praising the lay devotees more than they deserve in various aspects and ways (from all around)
- unnahanā: shaming the donor #q🙋🏼♂
- “These people used to offer regularly. They would come to the temple frequently. But it seems like they are forgetting merits”, etc.
- samunnahanā: persistent unnahanā
- ukkācanā: overly praising families
- "This family knows me (who is a virtuous person). If they get anything, they don’t forget me. If they get something good, they will not consume it without giving me. They do not shake when offering. When making offerings they make them as much as the receiver needs” and so on.
- Telakandarika story (vsm-ṭ) (also in vibhaṅga-a)
- Two monks came to a village and entered a sitting hall. While sitting, they summoned a young girl. When the girl came, one monk questioned the other “V., whose daughter is this?” The other monk replied “This is our female devotee Telakandarikā’s daughter. Her mother, when I go to her house, gives ghee with a pot [indicating her giving in large quantities]. This girl also gives ghee with a pot like her mother.”
- samukkācanā: overly praising families in various ways
- in exam
- anuppiyabhāṇitā
- approving of whatever the donor says to please them regardless of whether it is true
- cāṭukamyatā
- praising the donor, keeping them in a higher position than oneself
- “Unlike we, there is nothing these people cannot do. If they wish they can do anything. We will never be able to do these works without them. We will never be able to maintain these monasteries without their help” and so on
- muggasūpyatā (bean-curry-like)
- talks a mix of truths and non-truths to please the donor; like a curry of cooked beans (mugga sūpa) which contains both cooked and uncooked ones
- pāribhaṭyatā
- taking care and petting the children of devotees to please them
- nemittakatā: hinting, insinuating
- Pāḷi definition
- lābhasakkārasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ [the act of making hints to others] nimittakammaṃ [performing insinuating actions] obhāso [making suggestive remarks] obhāsakammaṃ [performing suggestive speech] sāmantajappā [muttering in the vicinity] parikathā [indirect talk] ayaṃ vuccati nemittikatā
- 6 kinds #editing
- nimittaṃ: making signs bodily or verbally to arouse the intention to offer in devotees, including keeping old, broken, damaged requisites at sight or talking about them
- nimittakammaṃ: (clarify) when seeing someone who is carrying something to be eaten, asking, “Did you get something to eat” and so on falls into this category #q🙋🏼♂
- obhāso
- talking in a way that lay devotees get the intention of offering requisites. When devotees come, some monks may say as “Previously when devotees came monks got food and robes even more than the requirement. Monks had no issue in making their livelihood. But now, we don’t get anything. As a result, monks have to engage in jobs” and so on. This is obhāsa.
- obhāsakammaṃ
- – This should be understood with the following example. Sometimes, when seen a cow, the monk may ask the cowherd “Is this a milk cow or a butter milk cow?” When the cowherd replies “A milk cow”, the monks say, “It is not a milk cow. If it is a milk cow, we would be getting milk”. In this way informing the parents of the children who look after the cows and making them to offer the milk as so on falls into this category.
- sāmantajappanā
- Following is a story which illustrates sāmantajappanā. Once a jātakabhāṇaka monk came to a house and sat with the expectation of getting a meal. Only a female devotee was in the house. She did not want to make food for the monk. She thought that the monk would leave if she said that there is no rice in the house. So, she said to the monk “Venerable Sir, there is no rice in the house today” and went out of the house as pretending to go to another house in search of rice. When she had left, the monk entered the room of the house and searched what was there. While searching he saw the following things: a sugarcane stick at the corner of the door, molasses in a vessel, slices of salted fish in a basket, uncooked rice in a clay cooking vessel and ghee in a pot. Then, he came out and sat in the same place as if he did not know anything. After some time, the female devotee returned to the house and said that she could not find rice from anywhere. At that time the monk said, “I saw a sign in the morning which indicated that I will not get food today.” The female devotee asked what it was. “Upāsikā, today while I was coming, on the way, I saw a snake similar to the sugarcane stick that is kept at the corner of the door. To chase it away, I collected, and hit with stones similar to the molasses in that vessel. At that time, it hooded showing its hood similar to a slice of salted fish in the basket. Then the angry snake attacked the stones I threw at it with its teeth similar to the uncooked rise in that cooking vessel. At that moment, poison like ghee in the pot oozed from its mouth.” The female devotee thinking “It is not possible to trick this baldheaded monk” gave the sugarcane stick to him, cooked rice and offered it with salted fish, ghee and molasses. This is an example of sāmantajappā (sāmanta-jappanā) [See the difference between sāmantajappanā under kuhanā and nemittakatā.].
- – making talks which are closer to what the monk intends to get. For instance, talking about what is required as “Where does such and such things are found? Who makes those things?”
- parikathā
- : engaging in talks mentioned under sāmantajappanā in various ways until one obtains the intended requisite.
- nippesikatā: belittling, blaming, threatening, shaming others
- lābhasakkārasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā [the act of abusing others] vambhanā [disparaging] garahanā [blaming] ukkhepanā [denouncing] samukkhepanā [severely denouncing] khipanā [reviling] saṃkhipanā [harshly reviling] pāpanā [defaming] saṃpāpanā [thoroughly defaming] avaṇṇahāritā [spreading disrepute] parapiṭṭhimaṃsikatā [backbiting] ayaṃ vuccati nippesikatā.
- akkosanā→abusing, accusing a donor who does not offer or accusing a donor to obtain something
- vambhanā↔threatening the devotees saying, “we shall know what to do to you if you do not offer us” and so on.
- garahanā
- insulting the donor into giving
- "this person does not know that he will die one day. he does not know that there is a life after death. he will die having gathered and stored his wealth. he does not know what is good and bad. he is a stingy person. he does not even give to his mother or father” and so on.
- ukkhepanā: insulting in a sarcastic manner. for instance, insulting a person who does not give saying, “he is a great donor. he is like the king vessantara” and so on.
- samukkhepanā: insulting in a sarcastic manner praising more.
- khipanā→mocking someone who does not give saying, “what is the use of his wealth if he does not donate? what is the benefit of his life?" and so on (why the name?) #q🙋🏼♂
- saṃkipanā: mocking with sarcasm someone who does not give saying, “why do you say he is stingy? he always gives the word ‘i don’t have’” and so on.
- pāpanā↔denigrating, making people disgust a person who does not give by saying that he is stingy
- saṃpāpanā: making people to disgust a person who does not give by saying that he is stingy in various ways.
- avaṇṇahāritā↔widespread defamation; spreading the ill fame of someone who does not give, by going from house to house and village to village, thinking that he will donate out of fear that his ill fame will spread
- parapiṭṭhimaṃsikā↔praising a donor in front of him, while criticizing him behind his back; like eating the flesh from the donor's back after having scraped it off
- lābhena lābhaṃ nijigiṃsanatā: seeking for gain by means of gain, giving something obtained in one place to someone else in order to get something better
- Lābhasakkārasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati [carries material gains obtained here to there] amutra vā laddhaṃ āmisaṃ idha āharati [or brings material gains obtained there to here] yā evarūpā āmisena āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi [such pursuit, seeking, or intense searching for gain through gain] esanā gavesanā pariyesanā [searching, seeking, or intense questing] ayaṃ vuccati lābhena lābhaṃ nijigiṃsanatā
- anesana: abstaining from 21 modes of ānesana for livelihood
- anesanā→searching for requisites by improper means
- Pāḷi definition
- Na bhikkhave, ekavīsatividhāya anesanāya paccayā uppādetabbā [the requisites should not be obtained through the twenty-one kinds of improper search], anesanāya hi uppanna piṇḍapāto ādittalohagulasadiso, halāhalavisūpamo [for almsfood obtained through such means is like a burning lump of iron, comparable to deadly poison], anesanā hi nāmesā buddhapaccekabuddha sāvakehi garahitā, patikuṭṭhā [this improper search is indeed censured and condemned by Buddhas, Paccekabuddhas, and their disciples], anesanāya uppannapiṇḍāpātaṃ bhuñjantassa hi hāso vā somanassaṃ vā natthi [for one who eats almsfood obtained through improper search, there is neither laughter nor joy]. Evaṃ uppanno hi piṇḍapāto mama sāsane caṇḍālassa ucchiṭṭhabhojanasadiso [Almsfood obtained in this way is, in my teaching, like the leftover food of an outcast]. Tassa paribhogo satadhamma māṇavassa caṇḍālucchiṭṭhabhattaparibhogo viya hoti [Its consumption is like a virtuous young man eating the leftover food of an outcast].
- what are requisites obtained through anesanās compared to?
- ādittalohagulasadiso: a hot lump of iron
- halāhalavisūpamo: a deadly poison
- caṇḍālassa ucchiṭṭhabhojanasadiso: the leftover food of an outcast
- 21 anesanā
- 7 medical treatments
- vejjakammaṃ karoti: a monk gives medical treatment
- gaṇḍaṃ (abscess) phāleti: a monk breaks abscesses as a medical treatment
- arumakkhaṇaṃ deti: a monk gives medicine to lay people to apply on wounds
- virecana
- uddhavirecanaṃ deti: a monk gives medicine to cause vomiting (upwards purging)
- adhovirecanaṃ deti: a monk gives medicine to induce purging downwards (loose motion)
- tela
- natthutelaṃ pacati: a monk prepares medicinal oil for lay people for nasal treatment
- pivanatelaṃ / vaṇatelaṁ pacati: a monk prepares drinkable medicinal oil to lay people. in some places, this anesanā is mentioned as “vaṇatelaṃ pacati” – “a monk prepares medicinal oil to apply in wounds"
- 9 dānas
- trees
- veḷudānaṃ deti: a monk gives bamboo sticks to lay people.
- dantakaṭṭhadānaṃ deti: a monk gives toothpicks to lay people.
- pupphadānaṃ deti: a monk gives flowers to lay people.
- phaladānaṃ deti: a monk gives fruits to lay people.
- pattadānaṃ deti: a monk gives leaves to lay people.
- related to bathing
- sinānadānaṃ deti: a monk gives bathing clay to lay people.
- mattikādānaṃ deti: a monk gives lay people colourful clay.
- mukhodakadānaṃ deti: a monk gives lay people water to wash face
- cuṇṇadānaṃ deti: a monk gives lay people powder to be applied on the body.
- 2 services
- dūtakammaṃ karoti: a monk act as a messenger of lay people. same as jaṅghapesikaṁ karoti
- jaṅghapesanikaṃ karotīti: a monk goes from house to house taking messages of lay people for their work. same as dūtakammaṁ karoti
- pahiṇakammaṃ karoti: a monk does work asked by lay people.
- 2 speech
- cāṭukammaṃ karoti: a monk speaks keeping oneself low and keeping the lay person on a higher position.
- muggasūpiyaṃ: making speeches mixed with truth and false to please the lay people.
- pāribhaṭṭaṃ: patting / pampering the children of lay people
- notes:
- vibhaṅga:
- they are micchāājīva as well as wrong doings
- whatever acts criticized by Buddhas a monk does for the sake of livelihood fall under micchāājīva
- vocab:
- virecana [vi + √ric + *e + ana]↔nt. purgative; cathartic; lit. purging #[[pāḷi vocab (3rd year)]]
- aru, vaṇa↔nt. wound; sore; injury (sw a) #[[pāḷi vocab (3rd year)]]
- vaṇa, aru [√vaṇ + a]↔masc. wound; sore; injury (sw v) #[[pāḷi vocab (3rd year)]]
- natthu↔fem. nose #[[pāḷi vocab (3rd year)]]
- sināna [√sinā + ana]↔nt. bathing; washing; ritual cleansing #[[pāḷi vocab (3rd year)]]
- cāṭu↔adj. polite; pleasant; charming #[[pāḷi vocab (3rd year)]]
- vipāka of these anesanās
- Ekavīsatividhāya anesanāya jīvikaṃ kappento anipakavutti (one who has an unintelligent livelihood) nāma hoti. Na paññāya ṭhatvā jīvikaṃ kappeti, tato kālakiriyaṃ katvā samaṇayakkho nāma hutvā “Saṃghāṭipi ādittā (blazing) hoti sampajjalitā (burning)” ti vuttanayena mahā dukkhaṃ anubhoti.
- vocab:
- anipaka↔adj. unintelligent; unwise #[[pāḷi vocab (3rd year)]]
- is treating parents, etc. included?
- no; only toward those one should not treat and to obtain gain, etc.
- are these acts always anesanā?
- no, only when done expecting gain, etc.
- modern version includes: taking their children to hospitals / schools, predicting fortune with horoscope, etc., making stanzas for protectioam / destruction of others, black magic, offering monastery's fruits
- extra notes:
- assapurasutta: why we are called samaṇa; includes scaring animals as part of sīla
- kammapatha(ni)vāraṇa: prevents unwholesome courses of action
- sikkhāpada (ni)vāraṇa: prevents not only akusala kamma but also other promulgations
- sallekha: prevents slightest mistakes
- note: even the higher practice can be included under anumattesu vajjesu bhayadassāvī
- jhāyaka / ajjhāyaka: brahmin; sutta in DN where the B explains the term and how the brahmin tradition developed
- mahācattārisakasutta
- try to read samanavagga: SuttaCentral
- dhanaṁ caje aṅgavarassa hetu, aṅgam caje jīvitam rakkhamāno,
aṅgam dhanam jīvitañcāpi sabbam, caje naro dhammamanussaranto.
- ādhipateyyasuttam (AN-3)
- tīṇimāni, bhikkhave, ādhipateyyāni. katamāni tīṇi?
attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ.
katamañca, bhikkhave, attādhipateyyaṃ?...
- natthi loke raho nāma, pāpakammaṃ pakubbato,
attā te purisa jānāti, saccaṃ vā yadi vā musā.
