Suttanta - Bhante Devānanda

• paccayasannissitasīla
• FINALS
  • 3 contemplations applied to the requisites #edited
    • payojanavasena: the purpose of using those requisites
      • negative: not for... (such as "neva davāya")
      • positive: for... (such as yāvadeva sītassa paṭighātāya)
    • dhātuvasena: their non-self, impermanent, soulless, empty nature
    • patikkūlavasena: their repulsiveness after in contact with the repulsive body
  • payojana
    • nt. application, use, undertaking, appointment ✗
    • nt. purpose ✗
  • definition ‒ Pāḷi #edited #a_dp_3y2s
    • saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ (in brief, the paccaya sannissita sīla is the [acceptance and] usage of requisites having contemplated wisely [avoiding papañca: taṇhā, mada, diṭṭhi in oneself or others])
  • etymology (not in exam) #edited
    • paccaya [pati +√i > aya]: beings depend upon them, so they are called paccaya
    • paccaya sannissita sīla: the sīla which depends upon these paccayas – “Vacanattho panettha – cīvarādayo hi yasmā te paṭicca nissāya paribhuñjamānā pāṇino ayanti pavattanti, tasmā paccayāti vuccanti. Te paccaye sannissitanti paccayasannissitaṃ.”
  • paccavekkhaṇa ‒ definition #edited
    • knowing wisely according to the correct means
    • having repeatedly understood the benefits of the requisites
    • sabbāsavasutta: Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati...
    • paṭisaṅkhā yoniso ⇒ yoniso paṭisaṅkhāya
      • yoniso: according to the proper means or method, properly
      • paṭisaṅkhāya: having known with wisdom
    • opinions
      • some teachers of the past thought that the paccaya sannissita sīla becomes purified not only by contemplating the benefits of the requisites, but also contemplating them in terms of non-self elements (dhātu vasena) and repulsiveness (paṭikkūla vasena). Some teachers, who do not appreciate this idea, were of the opinion that if the benefits are not contemplated, the paccaya sannissita will be broken. Another group of teachers considered that just by mere contemplation of benefits of the requisites, the paccaya sannissita sīla can be fulfilled.
    • 4 paccavekkhaṇas and their translation
      • paṭisankhā yoniso cīvaraṁ paṭisevāmi: yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya daṁsamakasavātātapasarī(ṁ)sapasamphassānaṁ paṭighātāya yāvadeva hirikopīnappaṭicchādanatthaṁ.
        • Having reflected wisely, I make use of the robe: only to ward off cold, to ward off heat, to ward off the contact of flies, mosquitoes, wind, heat, (poisonous) reptiles, only for the sake of covering the private parts.
          • paṭighāta
            • masc. warding off; repelling; driving off [pati + √ghaṭ + *a] ✓
            • masc. collision, knocking against ✗
          • daṁsa↔flies (maybe those that bite)
          • makasa↔masc. mosquito; gnat [√mas + aka] ✓
          • hirikopīna↔nt. shyness about genitals; shameful private parts [hiri + kopīna] ✓
          • kopīna↔nt. genitals [√kup + *īna] ✓
      • paṭisankhā yoniso piṇḍapātaṁ paṭisevāmi: neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca
        • Having reflected wisely, I make use of alms-food: neither for fun, nor for indulgence, nor for fattening up, nor for embelishment / beautification; only for the continuance and sustenance of this body, to prevent discomfort, to support the Noble life; thus shall I put and end to previous / old feeling, not give rise to subsequent / new feeling, and there shall be a support / means of escape, blamelessness, and a comfortable living to me.
          • dava
            • masc. for fun; for play; for sport [√dū + *a + āya] ✓
            • masc. fun; joke; play; sport; pleasure [√dū + *a] ✓
            • adj. running; racing; sprinting [√dū + *a] ✓
            • masc. fluid ✗
            • masc. forest fire; wood on fire [√du + *a] ✓
          • mada
            • masc. for intoxication; for indulgence; (comm) for strength [√mad + a + āya] ✓
            • masc. excess; pleasure; indulgence [√mad + a] ✓
            • masc. vanity; pride; conceit; lit. intoxication [√mad + a] ✓
            • masc. intoxication; poisoning [√mad + a] ✓
          • maṇḍana
            • nt. for embellishment; for bulk; for shape [√maṇḍ + ana + āya] ✓
            • nt. adorning; embellishing; beautifying oneself [√maṇḍ + ana] ✓
          • vibhūsanāya
            • nt. for embellishment; for physical appearance [vi + √bhūs + ana + āya] ✓
            • nt. decoration; adornment [vi + √bhūs + ana] ✓
          • yāpana
            • nt. (+gen) for sustenance (of); for preservation (of); for continuance; lit. to cause to keep going [√yā + *āpe + ana + āya] ✓
            • nt. (+gen) (of the body) sustenance (of); preservation (of); continuance (of); upkeep (of); support (of); lit. cause to keep going [√yā + *āpe + ana] ✓
          • paṭihaṅkhati
            • fut. (+acc) will destroy; will put an end (to); will terminate [pati + √han + a + ssa + ti] ✓
          • uparati→fem. abstaining; stopping; ending [upa + √ram + ti] ✓
          • yātrā
            • fem. way; means; support; lit. way [√yā + trā] ✓
            • fem. exit; way out; means of escape; lit. way [√yā + trā] ✓
            • fem. travel, voyage ✗
      • paṭisankhā yoniso senāsanaṁ paṭisevāmi: yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ.
        • Having reflected wisely, I make use of the lodging / dwelling: only to ward off cold, to ward off heat, to ward off the contact of flies, mosquitoes, wind, heat, (poisonous) reptiles, and only for the sake of removing the difficulties of the climate and the delight of seclusion.
          • parissaya
            • nt. danger; risk; difficulty [pari + √su + *a] ✓
            • masc. danger; risk; difficulty [pari + √su + *a] ✓
          • vinodana↔nt. driving out; dispelling; removing [vi + √nud + *e + ana]✓
          • paṭisallāna
            • nt. privacy; seclusion; solitude; lit. sticking to oneself [pati + saṃ + √lī + *ana] ✓
            • adj. alone; secluded; in solitude; lit. sticking to oneself [pati + saṃ + √lī + *ana] ~
            • nt. settling down ✗
          • ārāma
            • adj. (+loc) enjoying; taking pleasure (in); fond (of) [ā + √ram + *a] ✓
            • masc. pleasure, delight ✗
            • masc. park; parkland; nature reserve [ā + √ram + *a] ✓
            • masc. monastery [ā + √ram + *a] ✓
      • paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṁ paṭisevāmi yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjhaparamatāya
        • Having reflected wisely, I make use of the requisite of medicines for the sick: only to ward off the disturbing feelings that have arisen and at least not to be oppressed by suffering.
          • veyyābādhika→adj. oppressive; disturbing; painful; causing affliction [vi + ā + √bādh + a + *ika] ✓
          • abyāpajjha
            • nt. freedom from oppressive pain; relief from suffering; lit. not to be oppressed [na > a + vi + ā + √bādh + ya] ✓
            • masc. kindness; benevolence; good-heartedness; harmlessness [na > a + vi + ā + √pad + *a + ya] ✓
            • adj. free from ill will; not malicious; kind-hearted [na > a + vi + ā + √pad + *a + ya] ✓
          • paramatā
            • fem. maximum of; at most; at very least; lit. highest position state [para + ma + tā] ✓
    • number of benefitks for each
      • cīvara: 4
        • heat
        • cold
        • insect touch
        • covering private parts
      • piṇḍapāta: 8
      • senāsana: 5
      • gilānapaccayabhesajja: 2
  • fulfilling the paccayasannissitasīla #edited
    • 2 kālas on which the paccayasannissitasīla must be fulfilled
      • paccaya paṭilābha kāle: while obtaining the requisites; either one of 2 ways
        • dhātuvasena: as non-self elements ‒ Pāḷi
          • Yathāpaccayaṃ pavattamānaṃ dhātumattamevetaṃ, yadidaṃ cīvaraṃ, tadupabhuñjako ca puggalo dhātumattako nissatto nijjīvo suñño
        • paṭikkūlavasena: as repulsive ‒ Pāḷi
          • sabbāni pana imāni cīvarāni ajigucchanīyāni, imaṃ pūtikāyaṃ patvā ativiya jigucchanīyāni jāyanti
      • paccaya paribhoga kāle: while using the requisites; either one of 3 ways
        • payojanavasena
        • dhātuvasena
        • paṭikkūlavasena
        • when each requisite should be reflected upon while using
          • cīvara: every time one wears it
          • piṇḍapāta: when eating each morsel
          • senāsana: when entering / using
          • gilānapaccayabhesajja: when using (otherwise dkṭ)
        • minimum reflection
          • once during each of the following 5 sessions:
            • pure / paccchā bhatta (before / after the meal)
            • pubba / majjhima / pacchima yāma (first, middle, last watch)
          • otherwise: at least during one of the above sessions (otherwise iṇaparibhoga)
    • cīvara paccavekkhaṇa
      • sabbāsavasutta: “Atthi, bhikkhave, āsavā paṭisevanā pahātabbā.” "Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – “Yāvadeva..."
        • cīvara→nivāsanūpaga and pārupanūpaga robes
        • paṭisevati→the act of wearing a robe or covering the body with a robe
        • 4 benefits for monks limited by yāvadeva and which one is niyata / aniyata payojana
          • sītassa paṭighātāya: to ward off cold from internal imbhalance of elements or adverse weather to avoid sickness
          • uṇhassa paṭighātāya: to ward off heat from forest fires to avoid sickness (only from forest fires?) #q🙋🏼‍♂
          • ḍaṃsamakasavātātapasiriṃsapa-samaphassānaṃ paṭighātāya: to ward off sicknesses caused by bites / contact of flies (ḍaṃsa), mosquitos (makasa), wind and crawling beings such as snakes and caterpillars
          • (niyatapayojana) hirikopīna-paṭicchādanatthaṃ: to cover the private parts, so called since shame is lost when they are exposed
        • niyata payojana↔certain purpose (purpose that is always fulfilled)
    • piṇḍapāta paccavekkhaṇa
      • Following is how the Buddha explained the contemplation of food in the Sabbāsava Sutta, while explaining the topic “Atthi, bhikkhave, āsavā paṭisevanā pahātabbā.” Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – “Neva davāya..."
      • In the above paragraph, “piṇḍapāta” means any food that is consumed. Food is called piṇḍapāta as it has fallen in the patta (bowl) due to going for alms (piṇḍolya). The verb “paṭisevati” refers to the consumption of food. Neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya – food is consumed not for fun as village children do. It is consumed not to increase the purisa mada as wrestlers do [purisa mada is the conceit that arises as “I am a man”. According to some teachers, purisa mada is the conceit due to one's ability to have sex or lust due to the ability to have sex.].xii Food is consumed not to grow (enlarge) body parts as kings’ concubines and prostitutes do. Food is consumed not to have fair complexion like dancers and actors do.
      • With the phrase, “neva davāya” the Buddha expressed the removal of the support to ignorance (mohassa upanissaya). With the phrase, “na madāya” the Buddha expressed the removal of the support to anger (dosassa upanissaya). With the phrases, “na maṇḍanāya” and “na vibhūsanāya” the Buddha expressed the removal of the support to lust (rāgassa upanissaya). In addition, the phrase “neva davāya” and “na madāya” the Buddha highlighted the prevention of the arising of one’s own fetters. The two phrases “na maṇḍanāya” and “na vibhūsanāya” highlight the prevention of the arising of others’ fetters. With all the four phrases, the Buddha indicated the abandoning of the “kāmasukhallikhānu yoga” (indulge in sensual pleasures) due to unwise practice (ayoniso paṭipatti).
      • The term “yāvadeva” limits the benefits of the food. There are eight benefits of food as follows. Those are the only benefits of consuming food for a monk. The term “yāvadeva” limits the benefits of using food to eight.
      • Food is consumed:
        • (1). Imassa kāyassa ṭhitiyā yāpanāya – for the existence of the jīvitindriya, which is called ṭhiti, of the body made out of four great elements.
        • (2). Vihiṃsūparatiyā – to quench the hunger as if applying medicine to heal a wound or associating cold or heat when the body is oppressed by excessive heat or cold respectively.
        • (3). Brahmacariyānuggahāya – as a support for the 2 brahmacariya
          • sakala sāsana brahmacariyā: admonishments that encompass the threefold training that must be frequently practiced (exc. magga)
          • magga brahmacariyā: the noble path
          • A monk, who is eating food thinking “I shall obtain physical strength by consuming this and fulfill the threefold training and cross over the desert of existences,” is consuming food as an assist to the brahmacariyā.
        • (4). Iti purāṇañca vedanaṃ paṭihaṅkhāmi – thinking “I shall dispel old pains that has occurred due to hunger.”
        • (5). Navañca vedanaṃ na uppādessāmi – thinking “I shall not arouse new pains by overeating.” By expressing the proper consumption as mentioned above the Buddha elaborated the abandoning of the “attakilamathānuyoga” (self mortification) and notabandoning the comfort obtained righteously (dhammika sukha).
        • dhammika sukha↔comfort obtained righteously
        • (6). Yātrā me bhavissati – thinking “Due to this consumption I shall make a (long) journey.” Living long is similar to making a long journey (yātrā). The monk will be able to successfully accomplish that long journey of life by eating food moderately. By consuming food moderately one can avoid the dangers which cut off the life faculty (jīvitindriya upacchedaka) and which will break the postures (iriyāpatha bhañjanaka). (what are these dangers?) #q🙋🏼‍♂
        • (7). Anavajjatā – by consuming food faultlessly that has been obtained righteously and accepted properly, the monk will have his faultlessness in his character; the monk will have a faultless character.
        • (8). Phasuvihāro – by consuming food moderately, the monk will have the comfort. By these last three words, the Buddha elaborated the benefits of consuming food and indicated the middle path (majjhimā paṭipadā).xv (why the majjhima patipada?) #q🙋🏼‍♂
    • senāsana paccavekkhaṇā
      • sabbāsavasutta: “Atthi, bhikkhave, āsavā paṭisevanā pahātabbā.” "Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – “Yāvadeva sītassa..."
        • senāsana ‒ meaning
          • sena (nt. bed; sleeping place; lit. lying down [√sī + *ana]) ✓ : 5 buildings a monk lives
            • vihāra
            • aḍḍhayoga
            • pāsāda
            • hammiya
            • guhā
          • āsana: furniture monks use to sit on (and lie down)
        • paṭisevati: using them
        • yāvadeva: limits the benefits of the senāsanas
        • 5 benefits of using senāsana and which one is niyata / aniyata payojana
          • sītassa paṭighātāya
          • uṇhassa paṭighātāya
          • ḍaṃsamakasavātātapasiriṃsapa-samaphassānaṃ paṭighātāya
          • (niyatapayojana) utuparissaya vinodanaṃ: to ward off weather conditions that cause sickness and distract the mind.
          • paṭisallānārāmatthaṃ: to live in seclusion
            • paṭisallāna (seclusion) ārāma (delight) atthaṁ (benefit)
    • gilānapaccayabhesajja paccavekkhaṇā
      • sabbāsavasutta: “Atthi, bhikkhave, āsavā paṭisevanā pahātabbā.” Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – “Yāvadeva...
        • gilānapaccayabhesajjaparikkhāra→any medicine that is suitable for a sick monk such as ghee, buttermilk, honey, etc.
        • 2 benefits and which one is niyata / aniyata payoga
          • uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya:
            • byābādha (vyābādha): swelling, cancers, etc., that has arisen due to the imbalance of four great elements in the body
            • veyyābādhikā vedanā: the bodily pain, which is an unwholesome resultant, that arises due to those byābādhas
          • abyāpajjaparamatāya: medicine is consumed to attain a state free from suffering (lit: consumption of medicine has the state free from pain as its final outcome); one consumes medicine till the pains of sickness are subdued
            • vsm-ṭ: abyābajjhaparamatā:
              • vi + ābādha > vyābādha > byābādha (injury, harm, affliction)
              • na byābādha > abyābādha (thing free from affliction)
              • abyābādhassa bhāvo abyābajjhaṃ (nature of what is free from affliction)
          • which one is niyata?
• fulfilling the 4 saṃvarasīla (on emacs)
  • fulfilling the pātimokkhasaṃvarasīla (on emacs) #edited
    • by what it is fulfilled ‒ Pāḷi
      • saddhāya pātimokkhasaṃvaro sampādetabbo; saddhāsādhano hi so: rules are only laid down by the Buddha; disciples must have confidence in Him to follow the rules;
        • passages with examples
          • dhmp 308 ‒ kikīva aṇḍaṁ...
            • kikīva aṇḍaṃ camarīva vāladhiṃ piyaṃva puttaṃ nayanaṃva ekakaṃ tatheva sīlaṃ anurakkhamānakā supesalā hotha sadā sagāravā (dhmp 308)
          • Buddha to Pahārāda (asura):
            • "seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. (AN. Pahārāda Sutta)
          • 2 theras did not damage creepers for their life
            • in Mahāvattani forest, bandits tied an elder with creepers; without committing a pācittiya, he practiced vipassanā for 7 days, became an anāgāmī, died, and was reborn in the suddhāvāsa realm
            • in Tambapaṇṇi Island, the same happened; a forest fire broke out and the elder perished without breaking his sīla; he attained arahatship as a samasīsī; V. Dīgha Bhāṇaka Abhaya, while travelling with five hundred monks, saw his body and built a pagoda
            • Pātimokkhaṃ visodhento appeva jīvitaṃ jahe Paññattaṃ lokanāthena na bhinde sīlasaṃvaraṃ
  • fulfilling the indriyasaṃvarasīla #editing
    • by what it is fulfilled ‒ Pāḷi
      • satiyā indriyasaṃvaro sampādetabbo. satisādhano hi so: without grasping at the nimittas and anubyañjanas with sati, abhijjhādomanassa do not occur in the mind (ādittapariyāyasutta)
    • ādittapariyāyasutta #editing
      • The Buddha taught that it would be preferable to rub one’s eye with a red-hot iron rod than to attend to the nimitta and anubyañjana of visible forms. Likewise, it would be better to pierce both ears with a blazing rod than to seize the signs of a sound; to cut the nose with a fiery blade than to seize the signs of an odour; to sever the tongue at its root than to seize the signs of a flavour; and to uproot bodily sensitivity with a sharp weapon than to seize the signs of a tangible object. Why? Should a being die while delighting in such signs, rebirth in hell or the animal realm is possible.5
    • Relationship between Indriya Saṃvara and Pātimokkha Saṃvara Sīla
      • If the indriya saṃvara sīla is undeveloped, the pātimokkha saṃvara sīla cannot endure – just as a crop not surrounded well by leaves and branches gets destroyed quickly, or a village with open gates is overrun by bandits. Rūpesu saddesu atho rasesu Gandhesu phassesu ca rakkha indriyaṃ Ete hi dvārā vivaṭā arakkhitā Hananti gāmaṃ va parassa hārino.6 The Buddha conveys the same ;idea in the Dhammapada: Yathā agāraṃ ducchannaṃ – vuṭṭhī samativijjhati Evaṃ abhāvitaṃ ;
      • cittaṃ – rāgo samativijjhati.7
      • Conversely, when the faculties are well guarded, pātimokkha restraint endures – just as a well-guarded crop thrives and a well-closed village is not attacked by raiders.
    • Coping with Sudden Lust
      • What has been described above illustrates how indriya saṃvara sīla can be developed to an excellent degree. However, the mind changes very rapidly – “Lahuparivattaṃ cittaṃ.” Therefore, lust may suddenly arise toward objects such as visible forms and so forth. When such lust arises, one must suppress it and reestablish the indriya saṃvara sīla. Early in his ordination, Venerable Vaṅgīsa saw a woman while on alms-round and felt his mind inflamed with lust. He approached Venerable Ānanda for guidance: Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati; Sādhu nibbāpanaṃ brūhi, anukampāya Gotama.
      • Venerable Ānanda replied: “Your mind burns with kāmarāga due to a saññā-vipallāsa (distortion of perception). Abandon the subha-nimitta (sign of beauty) that nourishes lust, without giving it any further contemplation. Direct your mind instead toward a repulsive object, whether living or dead. Eliminate mental distraction (vikkhepa) and cultivate a mind that is concentrated and tranquil, firmly established upon the perception of the repulsive. View all conditioned
      • phenomena (saṅkhāra) as not belonging to you, as sources of suffering, and as non-self. Having done so, extinguish the great fire of lust. Do not allow yourself to be consumed by it again and again.” Saññāya vipariyesā - cittaṃ te pariḍayhati Nimittaṃ parivajjehi - subhaṃ rāgūpasañhitaṃ Asubhāya cittaṃ bhāvehi - ekaggaṃ susamāhitaṃ. Saṅkhāre parato passa - dukkhato no ca attato Nibbāpehi mahārāgaṃ - mā ḍayhittho punappunaṃ. Following this counsel, Vaṅgīsa subdued the passion and continued his alms round unhindered.8
    • Venerable Cittagutta’s Perfect Indriya Saṃvara
      • Venerable Cittagutta resided in the Karaṇḍaka Cave for more than sixty years. The cave contained beautiful paintings depicting the renunciations of the seven Buddhas. On one occasion, a large group of monks was touring various monasteries. When they arrived at the Karaṇḍaka Cave and saw the paintings, they said to the Thera, “Venerable Sir, these drawings are very attractive.” The Thera replied, “Friends, I have been living in this cave for over sixty years, but I did not know there were any drawings here. Today I learned about them thanks to those who have eyes.” Indeed, for the entire sixty years he had dwelled there, Venerable Cittagutta had not once looked at the paintings. At the entrance of the cave stood a nāga tree. The Thera never looked at its branches. Once a year, when the hairy structures of the flowers fell to the ground, he would come to know that the tree had bloomed.
      • Later, the king learned of Venerable Cittagutta’s great virtue and wished to pay his respects. He sent messengers to invite the Elder. Though messengers were sent three times, the Thera did not come. The king then issued a royal decree ordering that the breasts of the breast-feeding women in the village where the Thera lived be tied with straps and sealed, forbidding them from feeding their children until the Thera agreed to visit him. Learning of this, and out of compassion for the young children, the Thera journeyed to Mahāgāma. As the Elder approached, the king sent attendants to escort him into the inner city. Wishing to observe sīla under the Thera’s guidance, the king received him
      • respectfully and offered him a meal. At the end of the meal, the king said, “Venerable Sir, there is no time today; I shall observe sīla tomorrow.” He then took the Elder’s alms bowl and followed him for a short distance. Together with the queen, he paid homage to the Elder. Each time the king paid respect, the Thera said, “May you be happy, my King.” He uttered the same words when the queen paid her respects. This continued for seven days. The other monks asked the Thera, “Venerable Sir, why do you say ‘May you be happy, my King,’ whether it is the king or the queen offering homage?”
      • The Thera replied, “Friends, I do not distinguish whether it is the king or the queen who pays respect.” He simply received their veneration without discerning who it was. The monks later informed the king, saying, “It is not convenient for the Thera to remain here,” and explained the situation. The king then respectfully released the Thera. Venerable Cittagutta returned to the Karaṇḍaka Cave and, that night, ascended to the walking path (caṅkamana). The deity dwelling in the nāga tree, seeing the Thera’s purity of virtue, held a torch in reverence. At that moment, the Thera’s kammaṭṭhāna became exceptionally clear and refined. Joyfully reflecting, he thought, “What is the reason? My meditation object has become so vivid.”
      • Meditating in this manner, the Thera attained Arahantship at the beginning of the middle watch of the night, causing the mountains to resound. The sound arose from the shaking of the earth. Some teachers are of the opinion that it was the cry of “Sādhu” from the deities dwelling in the mountains, expressing their approval.9
  • fulfilling the ājīvapārisuddhisīla
    • The ājīvapārisuddhi sīla must be fulfilled through energy (vīriya): “Vīriyena ājīvapārisuddhi sampādetabbā. Vīriya-sādhanā hi sā.” Micchā-ājīva (wrong livelihood) is abandoned only by one who is strenuous (āraddha-vīriya). A monk cultivating ājīvapārisuddhi sīla must refrain from dishonest modes such as kuhanā, lapanā, and ānesanā when seeking requisites. Instead, he
    • should obtain them by righteous means – going on alms-round (piṇḍapāta), and so forth – and use only what is acquired purely. Any requisites obtained through impure or unrighteous means must be abandoned. It is important to know the modes of acquiring requisites for the two types of monks – a monk who has observed dhutaṅga and a monk who has not observed dhutaṅga.
    • Monk’s practice
      • Requisites regarded as pure
        • Without dhutaṅga
          • • Requisites received from the Saṅgha or his own gaṇa (monastic group) are “pure.”
          • • Requisites received from lay devotees who appreciate his abilities (e.g., preaching skill) are “pure.”
          • • Requisites gained by righteous means such as going for alms-round are “very pure.”
        • With dhutaṅga
          • • Requisites gained by righteous means such as going for alms-round are “pure”.
          • • Requisites from devotees who admire his austerities – provided he does not compromise those practices – are “pure.”
    • The exemplary attitude of an ariyavaṃsa monk Suppose a monk is ill and can be cured by pūtimutta bhesajja or by catumadhura. Receiving both, he thinks, “May my brethren take the catumadhura,” and himself uses the pūtimutta bhesajja, giving the better medicine to the community. A monk of such disposition is fit to keep dhutaṅga and is called an excellent ariyavaṃsa bhikkhu.10 In order to understand ājīvapārisuddhi sīla thoroughly, it is important to know the following four facts.
    • nimitta, obhāsa, parikathā, and viññatti ‒ definition and example
      • nimitta: indirectly signalling one's needs to lay devotees
        • e.g.: when being asked who is constructing / sponsoring the building, monks reply that no one
      • obhāsa: indirectly expressing one’s wishes
        • e.g.: a monk asks a lay devotee where he lives, who replies that in a mansion; the monk then responds saying: “why, friend, are mansions not suitable for monks?”
      • parikathā: e.g.: "this dwelling is crowded with monks; it is not sufficient for the community,”
      • viññatti: directly asking
        • e.g.: give this, bring that, I am in need of this, I will benefit from that...
    • of these 4 means of expressing needs, which can be used? (4 paccayas, dhutanga/not)
      • Monk without dhutaṅga
        • Robes & Food (cīvara, piṇḍapāta)
          • Must avoid all four modes
        • Lodging (senāsana)
          • May use nimitta, obhāsa, parikathā
        • Medicine (bhesajja)
          • All four modes allowed (if one is sick)
      • Monk with dhutaṅga
        • Robes & Food (cīvara, piṇḍapāta)
          • Must avoid all four modes
        • Lodging (senāsana)
          • Some Vinaya teachers: must avoid nimitta, obhāsa and parikathā (if with senasana-related dhutanga)
          • Other teachers: must avoid all
        • Medicine (bhesajja)
          • All four modes allowed
            • Vinayadhara elders say that the Buddha allowed a monk to consume medicine thus received even after recovery from the sickness. Suttantika teachers agree no offence occurs, yet hold that one’s ājīvapārisuddhi becomes stained if he continues to consume it once healthy.11
      • parama sallekhavutti↔austere monks who only use requisites acquired without allowable means such as nimitta, obhāsa, parikathā, or viññatti – even in the face of death
    • Purity of livelihood of Venerable Sāriputta
      • Once, Venerable Sāriputta was residing in a forest monastery in seclusion with Venerable Mahā Moggallāna. One day, Venerable Sāriputta was afflicted by a severe stomachache. In the evening, while attending to him, Venerable Mahā Moggallāna saw him lying down and inquired about the cause. Upon learning of the illness, he asked what medicine had previously cured the condition. Venerable Sāriputta replied, “Friend, when this sickness arose in the past, my mother used to prepare milk rice by adding ghee, honey, and molasses without mixing water. Eating that would cure me.” Hearing this, Venerable Moggallāna said, “Friend, if you or I have merit, such milk rice will be obtained by us tomorrow.”
      • This conversation between the two chief disciples was overheard by a deity residing in a tree at the end of the walking meditation path (caṅkamana). The deity thought, “I shall produce milk rice for the Arahant,” and immediately possessed the eldest child of a family devoted to Venerable Sāriputta. When people gathered to help the child, the deity declared, “If you prepare milk rice with ghee, honey, and molasses, without water, tomorrow for Venerable Sāriputta, I shall release the child and depart.” The household replied, “Even if you hadn’t said so, we regularly offer meals to the Thera.” The next morning, Venerable Moggallāna approached Venerable Sāriputta and said, “Friend, please remain here until I return with alms food,” and then went out for alms. As he went to that household, the members approached him, took his alms bowl, and filled it with the specially prepared milk rice. As he was about to leave, they said, “Venerable Sir, please eat this. We shall offer you more.” They had him eat there and then refilled his bowl with more milk rice.
      • Venerable Moggallāna then returned to Venerable Sāriputta and offered him the bowl, saying, “Friend, may you eat this.” Upon seeing the milk rice, Venerable Sāriputta thought, “This is exceptionally pleasant milk rice. How
      • was it obtained?” Using his divine eye, he investigated and came to know all the events that had taken place. He then said to Venerable Moggallāna, “Friend, this is piṇḍapāta that is not suitable to be consumed.” Upon hearing this, without thinking, “He refuses to eat food brought by a person like me,” Venerable Moggallāna took the bowl by its rim and immediately discarded the milk rice to one side. The moment the milk rice touched the ground, Venerable Sāriputta’s stomachache vanished. From that point onward, he never experienced such an illness again. Then Venerable Sāriputta told Venerable Mahā Moggallāna, “Friend, food obtained through vacīviññatti (verbal gesture) should not be consumed – even if the intestines were to emerge from the body and wander outside.”
        • Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ, Sace bhutto bhaveyyāhaṃ, sājīvo garahito mama. Yadipi me antaguṇaṃ, nikkhamitvā bahi care Neva bhindeyyaṃ ājīvaṃ, cajamānopi jīvitaṃ. Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ Nāhaṃ buddhappaṭikuṭṭhaṃ, kāhāmi ca anesanaṃ.13
  • fulfilling the paccayasannissitasīla
    • The paccaya sannissita sīla must be developed with wisdom (paññā): “Paccayasannissitasīlaṃ paññāya sampādetabbaṃ. Paññāsādhanaṃ hi taṃ.” This is because the advantages and disadvantages associated with requisites can only be properly understood through wisdom. A monk fulfilling the paccaya sannissita sīla must use the requisites he obtains – without violating the ājīvapārisuddhi sīla – with wise reflection, as explained earlier.14 There are four types of use (paribhoga) of requisites:
      • (1). Theyya-paribhoga
      • (2). Iṇa-paribhoga
      • (3). Dāyajja-paribhoga
      • (4). Sāmi-paribhoga
    • We shall now examine each of these in detail.
    • Theyya Paribhoga
      • This refers to the use of the four requisites by a monk who has committed any of the pārājikā offences. By committing a pārājikā, a monk loses his status as a bhikkhu and becomes unfit to use the four requisites offered by devotees. The Buddha allowed these requisites only for virtuous monks. Likewise, lay devotees offer the requisites to monks who are virtuous – not to those who are unvirtuous. For these two reasons, the use of the four requisites by one who has committed a pārājikā offence is regarded as equivalent to using the requisites in theft: the Buddha has not permitted him to use them, and the donors did not intend them for someone who is unvirtuous.15 This form of usage is extremely dangerous. It is better to swallow a hot iron ball than to consume the requisites offered by pious devotees while being unvirtuous and pretending to be virtuous:
      • Seyyo ayoguḷo bhutto – tatto aggisikhūpamo, Yañce bhuñjeyya dussīlo – raṭṭhapiṇḍamasaññato.16 The Tathāgata also described the suffering incurred by a monk who, being unvirtuous, uses the requisites offered by faithful devotees or accepts their veneration. This was taught in the Aggikkhandhopama Sutta. However, if a monk who has committed a pārājikā offence becomes a sāmaṇera, he becomes eligible to receive and use the four requisites offered by devotees.
    • Iṇa Paribhoga
      • Iṇa paribhoga refers to the consumption of the four requisites by a virtuous puthujjana monk without wise contemplation. When a virtuous monk consumes requisites without reflecting wisely, he fails to purify (visodhana) the offering (dakkhiṇā) made by the donor. Here, purification means making the offering more fruitful through its proper and reflective use. Thus, such consumption is likened to using something that has been borrowed, not truly possessed.
      • dakkhiṇā visodhana↔purification of offering ‒ making it more fruitful throught its righteous and moderate use
      • can a monk with iṇaparibhoga attain magga?
        • yathā iṇāyiko attano ruciyā icchitadesaṃ gantuṃ na labhati, evaṃ iṇaparibhogayutto lokato nissarituṃ na labhati (just as a debtor is unable to travel where he wishes, so too a monk who uses requisites in the manner of a debtor cannot escape the world) (confirm what is specifically meant here by escaping the world) #q🙋🏼‍♂
    • Vissāsabhojana Jātaka
      • The danger of iṇa paribhoga is illustrated in the Vissāsabhojana Jātaka. While residing at Jetavana Monastery near Sāvatthī, the Buddha delivered this discourse due to the “trust-based consumption” (vissāsa bhojana) of food by some monks. At that time, many monks were consuming meals offered by their relatives without wise contemplation. They thought: “This meal is given to me by my mother... by my father... by my brother... by my sister. It is fine for them to offer us food now just as they did when we were laypeople.” The Tathāgata, knowing their thoughts, decided to deliver a Dhamma teaching to correct this view. Summoning the monks, he said: “Monks, both the requisites offered by relatives and those given by non relatives must be used with wise reflection. A monk who uses requisites without wise contemplation may be reborn as a yakkha (demon) or a peta (hungry ghost) after death. Using requisites in such a way is comparable to consuming poison. Whether poison is given by a trusted person or a stranger, it kills its consumer. In ancient times, beings who consumed poison – even from trusted hands – died.” He then narrated the Vissāsabhojana Jātaka:
        • In ancient times, during the reign of King Brahmadatta, the Bodhisattva was born as a wealthy merchant (seṭṭhi). One of his cowherds used to take the cows into the forest during the harvest season, build a pen, and protect them. From time to time, he would bring milk products and offer them to the Bodhisattva. A lion lived near the cow pen, frightening the cows and causing them to wither and produce less milk. One day, the cowherd brought some ghee to the Bodhisattva, who asked why the quantity was so little. The cowherd explained that the cows were frightened by the lion.
        • The Bodhisattva then asked whether the lion had any relationships. The cowherd replied that the lion was closely attached to a female deer. The Bodhisattva then asked if the deer could be captured. The cowherd said he could catch her. The Bodhisattva gave the following instructions: “Catch the female deer. Apply poison thoroughly over her body, starting from the forehead, and let it dry. Keep her for two or three days, then release her. The lion, driven by affection, will lick her body and die. Bring me his skin, nails, teeth, fat (vasā tela), and meat.” The cowherd carried out the plan exactly. As expected, the lion licked the poisoned body of the deer out of love and died. The cowherd then brought the lion’s body parts to the Bodhisattva.
        • The Bodhisattva, addressing those gathered, preached the Dhamma: “One should not become too trusting. The mighty lion, king of beasts, died from licking the body of a deer soaked in poison – due to affection.” He then uttered the following stanza: Na vissase avissatthe – vissatthepi na vissase Vissāsā bhayamanveti – sīhaṃva migamātukā.18
        • (the actions of the bodhisatta here fall under pāṇātipātā or not?) #q🙋🏼‍♂
    • Dāyajja Paribhoga
      • Dāyajja paribhoga refers to the consumption of requisites by the seven types of sekkhas. These individuals are considered the sons of the Tathāgata and are known as the material heirs (āmisa dāyāda) of the Buddha. For this reason, their use of requisites is called dāyajja paribhoga – the consumption of an inheritance. A question may arise: Are the sekkhas using requisites given by lay devotees or those belonging to the Tathāgata? Although the requisites are materially offered by lay supporters, they are approved by the Tathāgata. Therefore, in a deeper sense, they are considered to belong to him. In the
        • dhammadāyādasutta: 2 types of dāyāda in his sāsana
          • āmisa dāyāda: 7 sekkhas
          • dhamma dāyāda
          • He encouraged the monks to be heirs of the Dhamma rather than mere material heirs, declaring: “Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā” – “Be heirs to the Dhamma, monks, not heirs to material things.”20
    • Sāmi Paribhoga
      • Sāmi paribhoga refers to the usage of the four requisites by an Arahant (asekkha). Ordinarily, beings who are not Arahants use requisites while being enslaved by craving (taṇhā) – whether through:
        • taṇhā connected to requisites: taṇhā for the
          • requisites themselves
          • pleasure derived from them
          • worldly benefits they bring
        • Because of this underlying craving, such individuals lack mastery in the use of requisites - they consume as slaves to desire. By contrast, Arahants have eradicated all forms of craving and are thus completely free from the bondage of taṇhā. Their usage of requisites is characterized by mastery, not enslavement. This mastery means that they can use requisites at will, with complete detachment and equanimity. An Arahant may:
          • 3-fold mastery over requisites possessed by arahats
            • use disagreeable requisites as though they were agreeable
            • agreeable as disagreeable
            • both agreeable and disagreeable in a neutral way
        • Moreover, they fulfill the intention of the donors through their use.21
    • Summary of the Fourfold Usage of Requisites The four modes of consuming requisites can be summarized as follows:
      • (1). Theyya Paribhoga – The use of requisites by an unvirtuous monk who has committed any of the pārājikā offences.
      • (2). Iṇa Paribhoga – The use of requisites by a virtuous puthujjana monk without wise contemplation.
      • (3). Dāyajja Paribhoga – The use of requisites by the seven types of sekkhas (noble trainees).
      • (4). Sāmi Paribhoga – The use of requisites by Arahants (those who have completed the training). This leads to an important question: “How do we categorize the use of requisites by a virtuous puthujjana monk who uses them with wise contemplation?” The answer is that such usage is included within both dāyajja paribhoga and sāmi paribhoga in three ways:
    • indirect paribhogas that resemble the respective paribhoga and can be included under it
      • indirect sāmi paribhoga of a virtuous puthujjana monk
        • Yo hi puthujjanassāpi sallekhapaṭipattiyaṃ ṭhitassa paccayagedhaṃ pahāya tattha tattha anupalittena cittena paribhogo, so sāmiparibhogo viya hoti.22
        • established in sallekha paṭipadā
        • free from attachment for the requisite
        • with wise contemplation
      • Indirect Dāyajja Paribhoga of a Virtuous Kalyāṇa Puthujjana Monk
        • attained the saṅkhārupekkhā ñāṇa
        • engages in bhojane mattaññutā
        • jāgariyānuyoga
        • with the aspiration to soon achieve supramundane attainments.23
        • Such a monk may be regarded, in a certain respect, as a sekkha. Therefore, his usage of the four requisites can be included under dāyajja paribhoga.24
        • why kalyana here and not elsewhere? practice is higher, like ariya #q🙋🏼‍♂
          • Having explained the basic principles of wise contemplation it has included into “dāyajja” as a one mode. Then it says that if this mode of contemplation comes under “dāyajja” then nothing to say about “Kalyāna putujjana-practice of contemplation “, because he is looks like a sekha in practice….
          • (Vim tīkā)
          • We can take this exploration as the reason here, as a reference for such practitioners have considered as “kalyāna-putujjana” in this context.
      • Indirect Dāyajja Paribhoga of a Virtuous Puthujjana Monk
        • with wise contemplation (and virtue)
        • why? as his usage does not contradict the donor’s intention (of offering to a virtuous person)
        • aka āṇaṇya paribhoga ("debt-free usage") because it is the opposite of iṇa paribhoga ("indebted usage").25
        • note:
          • comm: āṇaṇya paribhoga under dāyajja paribhoga
          • AN-s-c: more precisely, āṇaṇya paribhoga should be understood as a distinct category apart from the previously mentioned fourfold classification.26
    • Hierarchy and Aspiration
      • Of all types of usage, sāmi paribhoga and dāyajja paribhoga are considered faultless. Among these, sāmi paribhoga holds the highest position. Therefore, a monk who aspires to attain sāmi paribhoga must first perfect either the indirect sāmi paribhoga or direct or indirect dāyajja paribhoga, fulfilling the paccaya sannissita sīla. Another method of using the four requisites is described in accordance with the teachings found in the Accharā Saṅghāta Sutta of the Aṅguttara Nikāya. The following is an extract derived from the Śāsanāvataraṇaya, authored by the Most Venerable Rerukane Chandawimala Mahāthera.
    • Consumption of the Four Requisites According to the Cūḷa Accharā Saṅghāta Sutta
      • The Buddha delivered the Aggikkhandhopama Sutta during a journey. Among the monks who listened to this discourse, sixty vomited hot blood, another sixty disrobed thinking, “It is too difficult to uphold the monastic discipline for a lifetime; lay life suits us better,” and sixty others attained Arahantship. The teaching of the Aggikkhandhopama Sutta spread rapidly among the monks through the influence of deities. Later, upon learning of this discourse, many more monks began disrobing, similarly concluding, “It is difficult to maintain pure virtue throughout one’s life.” Groups of ten, twenty, fifty, sixty, or even a hundred monks disrobed together. Monasteries that had once been full were soon left empty. After returning to Jetavana, the Buddha rested for two weeks and then undertook a monastery tour (vihāra cārikā) with Venerable Ānanda. During the tour, he observed the empty monasteries, the reduced number of Saṅgha members, and the general mood of disheartenment. The Buddha asked Venerable Ānanda: “Ānanda, on previous occasions, when I returned from
      • journeys, these monasteries were filled with monks. Why are they empty now?” Venerable Ānanda explained what had occurred. Hearing this, a sense of urgency (saṃvega) arose in the Tathāgata. He then told Ānanda: “While I was in seclusion, not a single person taught even one meditation subject to my sons for their relief. Just as there are many fording places to enter the ocean, there are many pathways to deliverance in my dispensation. Ānanda, go and prepare the buddhāsana (Buddha’s seat) in the courtyard near my kuṭi and summon the Saṅgha.” When the monks had gathered, the Buddha delivered the Cūḷa Accharā Saṅghāta Sutta, stating:
      • Accharāsaṅghātamattampi ve, bhikkhave, bhikkhu mettaṃ cittaṃ āsevati, ayaṃ vuccati bhikkhave, bhikkhu arittajjhāno viharati, satthusāsanakaro, ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati, ko pana vādo ye naṃ bahulīkaronti. “Monks, even if a monk develops a mind of loving-kindness (mettā) for just the duration of a finger snap, he is said to dwell not without jhāna, to follow the Teacher’s instruction, to be receptive to admonition, and to consume the country’s alms food without making it empty. How much more so for those who cultivate it frequently!” This sutta explains that even the brief development of a mind of loving kindness renders a monk a proper recipient of the food offered by laypeople. If a donor gives with the hope of generating great merit, and the recipient does not possess admirable qualities, the offering may become “empty” (amogha). A donation is fruitful to the extent that the recipient is virtuous and spiritually accomplished. The phrase “amoghaṃ raṭṭhapiṇḍaṃ bhuñjati” is clarified in the sub commentary as follows:
      • When laypeople offer food, they think: “He is a pabbajita. He is a samaṇa. He is a bhikkhu.” A monk who cultivates loving-kindness banishes and appeases the defilement of anger and its related impurities. He also clearly sees the dangers of saṃsāra. Thus, his inner disposition (ajjhāsaya) aligns with the intention of the donor without any contradiction, making the offering not empty.27 The commentary to the sutta further explains: When the Buddha sat on the teacher’s seat, he first instructed the monks that the initial basis of loving
      • kindness is not absorption (appanā) or access concentration (upacāra), but simply the arousing of a thought such as: “May all beings be free from enmity.” This basic pervading of loving-kindness suffices as a valid practice making the monk worthy of food offered. Satthā buddhāsanavaragato bhikkhū āmantetvā, “Bhikkhave, mettāya sabbapubbabhāgo nāma neva appanā, na upacāro, sattānaṃ hitapharaṇamattamevā”ti vatvā, imissā aṭṭhuppattiyā imaṃ Cūḷa Accharā Saṅghāta Suttaṃ desesi.28 Sabbesaṃ kiccānaṃ pubbabhāgo sabbapubbabhāgo. “Sabbe sattā averā hontū”tiādinā hi cittassa paṭṭhānaṃ upaṭṭhānaṃ hitapharaṇaṃ.29
    • mettā (and other meditations) as a support of sīla
      • how does it support?
        • mettā, being a noble and exalted quality, compensates deficiencies in sīla and makes a monk deserving of offerings and veneration
      • mogha and amogha dāna
        • mogha: empty in the sense of not producing great merit
        • amogha: not empty in the sense of producing great merit
        • is dāna to a monk who practices mettā but has deficiencies in sīla mogha or amogha?
          • amogha
      • dāna to a monk who develops mettā – even if his sīla is not fully pure – yields high merit, is not mogha;
      • what is meant by "an empty offering (mogha)"
        • offering that does not produce merit
      • (important) comm.: Accharāsaṃghātamattaṃ kālaṃ mettaṃ āsevanto bhikkhu raṭṭhapiṇḍassa sāmi hutvā aṇano hutvā dāyādako hutvā paribhuñjati. according to the sutta’s commentary, a monk who cultivates mettā even for the brief moment of a finger snap consumes food as: (1). An owner of the alms, (2). Free of debt to the donor, (3). An heir to the offering.
      • If there is any fault in consuming food offered by pious devotees due to a lack of complete virtue, the Cūḷa Accharā Saṅghāta Sutta teaches that developing loving-kindness corrects that fault. This principle applies not only to food, but also to the other three requisites. Since it is difficult to maintain perfectly pure virtue at all times, every monk should cultivate loving-kindness daily – even for a brief moment. Mettā is one of the internal refuges for a monk. Saying “Sukhī hotu” (“May you be happy”) to those who pay respects is itself an act of loving-kindness. Many monks traditionally say this, not realizing that it serves to purify the act of receiving veneration when one’s sīla may be imperfect.
      • There are several Accharā Saṅghāta Suttas, all taught in connection with the Aggikkhandhopama Sutta. Each includes various types of meditation. Therefore, any monk who engages in meditation is worthy of receiving requisites and veneration. Paying respect to the Buddha, while reflecting on his virtues, is buddhānussati. Paying respect to the Dhamma, reflecting on its qualities, is dhammānussati. Paying respect to the Saṅgha, contemplating its excellence, is saṅghānussati. Many monks engage in these reflections daily through vandanā (chanting). During vandanā, one develops meditative qualities that make one worthy of receiving offerings and respect. In this way, vandanā itself becomes a source of refuge and merit.30
  • the foremost among them
    • acc to Tipitakadhara V. Cūḷanāgatthera: which pārisuddhisīla is the foremost, why, and simile
      • pātimokkhasaṃvarasīla is the foremost
        • bc of including the others under itself (for the most part)
        • bc there is no canonical instance where the other 3 are explicitly refered to as "sīla"
        • saṁvarasuddhi↔purification of indriyasaṁvara by determining not to do so again
        • suddhi.” When ājīva pārisuddhi sīla is broken, it is rectified by abandoning improper means of livelihood and righteously seeking requisites, hence termed “pariyeṭṭhi suddhi.” When paccaya sannissita sīla is broken, it is corrected by mindfully reflecting upon the requisites during consumption, hence called “paccavekkhaṇa suddhi.” Thus, it must be understood that pātimokkha saṃvara sīla is the foremost among the four, while indriya saṃvara sīla, ājīva pārisuddhi sīla, and paccaya sannissita sīla are secondary and function as its surrounding.33
      • simile: like when a man’s head (pātimokkhasaṁvarasīla) is severed, he cannot protect the rest of his body (other 3 sīlas); and when his head is intact, he can take care and heal the body if injured
        • Antevāsiko panassa tepiṭakacūḷanāgatthero āha – ubhayatthāpi pātimokkhasaṃvaro bhagavatā vutto, pātimokkhasaṃvaroyeva hi sīlaṃ. Itarāni pana tīṇi sīlanti vuttaṭṭhānaṃ nāma atthīti ananujānanto vatvā āha – "indriyasaṃvaro nāma chadvārarakkhāmattakameva, ājīvapārisuddhi dhammena samena paccayuppattimattakaṃ, paccayanissitaṃ paṭiladdhapaccaye idamatthanti paccavekkhitvā paribhuñjanamattakaṃ. Nippariyāyena pātimokkhasaṃvarova sīlaṃ. Yassa so bhinno, ayaṃ chinnasīso viya puriso hatthapāde sesāni rakkhissatīti na vattabbo. Yassa pana so arogo, ayaṃ acchinnasīso viya puriso jīvitaṃ sesāni puna pākatikāni katvā rakkhituṃ sakkoti.”32
• accharāsaṅghāta-Sutta,AN-I
  • "accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ āsevati / bhāveti / manasikaroti, ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. ko pana vādo ye naṃ bahulīkarontī"ti! tatiyaṃ.
    • idha pana mettāpubbabhāgena hitapharaṇappavattanamatteneva āsevatīti veditabbo.
• exam questions answered by AI
  • 1.Write down a complete definition for “paccayasannissita sila” with Pāḷi quote.
    • Paccaya sannissita sīla is a form of virtue that must be developed with wisdom (paññā). The Pāḷi quote supporting this is: "Paccayasannissitasīlaṃ paññāya sampādetabbaṃ. Paññāsādhanaṃ hi taṃ.".
      • sādhana 2↔nt. accomplishing; carrying out; completing ✗
      • Here's a complete definition and further explanation:
        • Core Definition: Paccaya sannissita sīla is defined as the consumption of righteously obtained requisites with wise contemplation, reflecting, “These are the benefits of this requisite”. It is fulfilled by using requisites (such as robes, food, lodging, and medicine) that have been obtained without violating the ājīvapārisuddhi sīla, and doing so with wise reflection. The term "idamatthanti" from the Pāḷi in the sources refers to understanding "this is the purpose" or "this is the benefit" of consuming that requisite.
        • Role of Wisdom: Wisdom (paññā) is essential for fulfilling this sīla because it enables a monk to properly understand the advantages and disadvantages associated with requisites.
        • Rectification when Broken: If paccaya sannissita sīla is broken, it is corrected by mindfully reflecting upon the requisites during consumption. For this reason, it is referred to as “paccavekkhaṇa suddhi”. The Pāḷi description further elaborates: "Paccavekkhaṇasuddhi nāma paccayasannissitasīlaṃ. Tañhi vuttappakārena paccavekkhaṇena sujjhanato paccavekkhaṇasuddhīti vuccati." This means that paccavekkhaṇa suddhi is the paccaya sannissita sīla, and it is purified through reflection as described.
        • Relationship to Pātimokkha Saṃvara Sīla: While it is a distinct form of sīla, it is considered secondary to the pātimokkha saṃvara sīla and functions as its "surrounding". Violating this sīla, such as consuming medicine without wise reflection, is considered an offense.
  • 2.Write down “accharāsaṅghāta su a”, (one of three versions.)
    • Here is the text for the Cūḷa Accharā Saṅghāta Sutta, which is one of the versions you requested:
      • Accharāsaṅghātamattampi ve, bhikkhave, bhikkhu mettaṃ cittaṃ āsevati, ayaṃ vuccati bhikkhave, bhikkhu arittajjhāno viharati, satthusāsanakaro, ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati, ko pana vādo ye naṃ bahulīkaronti.
  • 3.Name three types of papañca “defiled thoughts”.
  • 4.What are the components to be considered as wise contempla on, add brief thought on “paṭisaṅkhā yoniso” meaning?
    • Wise contemplation, in the context of paccaya sannissita sīla, involves several key components:
      • Reflection on Purpose and Benefits: A monk must use requisites with wise contemplation, reflecting, "These are the benefits of this requisite". The Pāḷi phrase "idamatthanti" refers to understanding "this is the purpose" or "this is the benefit" of consuming that requisite. This means seeing requisites not as objects of craving or enjoyment, but as tools for the spiritual path.
      • Understanding Advantages and Disadvantages: This type of sīla must be developed with wisdom (paññā), as wisdom is necessary to properly understand the advantages and disadvantages associated with requisites.
      • Freedom from Attachment: For a virtuous puthujjana monk, using requisites "with wise contemplation, free from attachment" resembles sāmi paribhoga (the usage of an Arahant). This highlights that wise contemplation means consuming without being enslaved by craving or desire for the requisites themselves, the pleasure they bring, or worldly benefits.
      • Purification of Offering: When a virtuous monk consumes requisites without wise contemplation (iṇa paribhoga), they fail to purify the offering made by the donor, and such consumption is likened to using something borrowed, preventing liberation from the world. Conversely, wise contemplation ensures the offering is made fruitful and allows the monk to avoid "debt" to the donor, potentially leading to "debt-free usage" (āṇaṇya paribhoga).
      • Mindful Reflection (Paccavekkhaṇa Suddhi): If paccaya sannissita sīla is broken, it is rectified by mindfully reflecting upon the requisites during consumption, and thus is called "paccavekkhaṇa suddhi". This emphasizes the active, conscious process of reflection during consumption.
      • The phrase "paṭisaṅkhā yoniso" is not directly defined in the provided sources. However, the consistent use of "wise contemplation" and "wise reflection" as the English translation for the practice of paccaya sannissita sīla strongly indicates its meaning. In this context, "paṭisaṅkhā yoniso" refers to a thorough, appropriate, and discerning reflection or attention directed towards the requisites. It implies a mindful understanding of their nature, purpose, and the appropriate way to use them without succumbing to defilements, thereby supporting one's spiritual development and ensuring the purity of the offering.
  • 5. Write down each contemplation in Pāḷi and its translation in English (one out of four will come as a question).
  • 6. In order to purity of paccayasannisita Sila, what are the time classifications (kāla) that contemplation should be applied?
    • To purify paccaya sannissita sīla, contemplation must be applied during the act of consumption of requisites. The sources do not provide multiple "classifications (kāla)" or distinct temporal stages (such as before, during, and after) for this contemplation. Instead, they emphasize that the mindful reflection must occur concurrently with the use of the requisites.
      • Here's a breakdown of why and how this contemplation is applied:
        • Purification During Consumption (Paccavekkhaṇa Suddhi): When paccaya sannissita sīla is broken (e.g., by consuming medicine without wise reflection), it is corrected by mindfully reflecting upon the requisites during consumption. This method of purification is specifically termed "paccavekkhaṇa suddhi". This means the reflection is an integral part of the consumption process itself, making the usage pure and proper.
        • Purpose of Wise Contemplation: A monk fulfills paccaya sannissita sīla by using requisites (such as robes, food, lodging, and medicine) obtained without violating ājīvapārisuddhi sīla, and doing so with wise reflection. This wise reflection involves understanding that "These are the benefits of this requisite", indicating that requisites are to be used as tools for spiritual development, not for craving or enjoyment. Wisdom (paññā) is essential for this, as it allows for a proper understanding of the advantages and disadvantages associated with requisites.
        • Avoiding "Indebted Usage" (Iṇa Paribhoga): The importance of contemplating during consumption is highlighted by the concept of iṇa paribhoga ("indebted usage"). This occurs when a virtuous puthujjana monk consumes requisites without wise contemplation. Such consumption is problematic because it fails to "purify" the offering made by the donor, meaning it doesn't make the offering as fruitful as it could be through proper and reflective use. A monk engaged in iṇa paribhoga is likened to a debtor who "cannot escape the world".
        • Achieving "Debt-Free Usage" (Āṇaṇya Paribhoga): Conversely, when a virtuous puthujjana monk uses the four requisites with wise contemplation, their usage is called "āṇaṇya paribhoga" ("debt-free usage") because it is the opposite of iṇa paribhoga. This aligns the monk's practice with the donor's intention, ensuring the offering is not empty.
        • Resemblance to Arahant's Usage (Sāmi Paribhoga): For a virtuous puthujjana monk, using requisites with wise contemplation, free from attachment, resembles sāmi paribhoga (the usage of an Arahant). This indicates that the mindful reflection during consumption helps to detach from craving and fosters mastery over the use of requisites, even for those not yet Arahants.
      • In summary, the "classification (kāla)" for purifying paccaya sannissita sīla is every instance of consuming or using requisites, and the purification occurs by applying wise and mindful reflection at that very moment.
  • 7. Discuss related ideas on minimum requirements to apply wise reflections.
    • To apply wise reflection (paṭisaṅkhā yoniso) in the context of paccaya sannissita sīla, the minimum requirements involve:
      • Wisdom (Paññā): The paccaya sannissita sīla must be developed with wisdom (paññā), as it is stated: "Paccayasannissitasīlaṃ paññāya sampādetabbaṃ. Paññāsādhanaṃ hi taṃ.". This wisdom is crucial because it enables a monk to properly understand the advantages and disadvantages associated with requisites.
      • Active Reflection During Consumption: This sīla requires a monk to use the requisites with wise reflection. This means mindfully reflecting upon the requisites during consumption. This is how paccaya sannissita sīla is purified, and it is therefore termed "paccavekkhaṇa suddhi".
      • Understanding the Purpose/Benefits: The core of this reflection is to understand the purpose of the requisite. A monk must contemplate, "These are the benefits of this requisite". The Pāḷi phrase "idamatthanti" indicates understanding "this is the purpose" or "this is the benefit" of consuming that requisite. This means viewing requisites as tools for spiritual development rather than objects of enjoyment or craving.
      • Intention of Non-Attachment: Although not explicitly listed as a "minimum requirement," wise contemplation aims for usage free from attachment. A virtuous puthujjana monk who uses requisites with wise contemplation and free from attachment resembles the sāmi paribhoga (usage of an Arahant), who uses requisites with mastery and without being enslaved by craving (taṇhā). This implies that the reflection must be geared towards detaching from desire for the requisites themselves, the pleasure they bring, or worldly benefits.
  • 8. State the number of benefits of each requisite and what they are.
    • The sources detail the benefits of the four types of requisites that a monk should contemplate when fulfilling the paccaya sannissita sīla. This contemplation, known as paccavekkhaṇa, involves wisely knowing the benefits according to the proper means.
      • Here are the numbers and types of benefits for each requisite:
        • Robes (Cīvara): There are four benefits for monks using robes:
          • To ward off coldness (Sītassa paṭighātāya): This includes coldness from element imbalance in the body or changing weather conditions, preventing sickness.
          • To ward off heat (Uṇhassa paṭighātāya): Specifically, heat generated by forest fires, preventing sickness.
          • To ward off contact with flies, mosquitoes, wind, and crawling beings (Ḍaṃsamakasavātātapasiriṃsapa-samphassānaṃ paṭighātāya): This protects against sicknesses caused by bites or contact from flies, mosquitoes, wind (with or without dust), and crawling creatures like snakes and caterpillars.
          • To cover the private parts (Hirikopīna-paṭicchādanatthaṃ): This is considered the certain benefit of using robes, as it is received every time a robe is worn or the body is covered. The other three benefits are occasional and thus "not certain".
        • Food (Piṇḍapāta): There are eight benefits for monks consuming food, which is consumed not for fun, to increase conceit (purisa mada), to enlarge body parts, or to have a fair complexion:
          • For the existence and sustenance of the body (Imassa kāyassa ṭhitiyā yāpanāya): This ensures the continuation of the jīvitindriya (life faculty) of the body, which is composed of the four great elements.
          • To quench hunger (Vihiṃsūparatiyā): This is likened to applying medicine to a wound or seeking relief from excessive heat or cold.
          • As a support for the holy life (Brahmacariyānuggahāya): Food provides physical strength to fulfill the threefold training (which includes the entire sāsana brahmacariyā and magga brahmacariyā, the noble path) and to cross the "desert of existences".
          • To dispel old pains (Iti purāṇañca vedanaṃ paṭihaṅkhāmi): Specifically, pains that have arisen due to hunger.
          • To prevent new pains (Navañca vedanaṃ na uppādessāmi): This refers to avoiding new pains caused by overeating.
            • These last two points (4 and 5) highlight the abandonment of "self-mortification" (atthakilamathānu yoga) and not abandoning righteously obtained comfort (dhammika sukha).
          • To enable a long journey (Yātrā me bhavissati): Consuming food moderately allows a monk to live long and successfully accomplish the "long journey" of life, avoiding dangers that cut off the life faculty or break postures.
          • To maintain faultlessness (Anavajjatā): Consuming food that has been obtained righteously and accepted properly ensures the monk maintains a faultless character.
          • To experience comfort (Phasuvihāro): Consuming food moderately leads to comfort.
            • The last three points (6, 7, and 8) collectively indicate the "middle path" (majjhimā paṭipadā).
        • Lodging (Senāsana): There are five benefits for monks using lodging:
          • To ward off coldness (Sītassa paṭighātāya): Similar to robes, this protects against sickness from cold temperatures due to element imbalance or weather changes.
          • To ward off heat (Uṇhassa paṭighātāya): Again, similar to robes, this protects against sickness from heat, such as that generated by forest fires.
          • To ward off contact with flies, mosquitoes, wind, and crawling beings (Ḍaṃsamakasavātātapasiriṃsapa-samaphassānaṃ paṭighātāya): Similar to robes, this prevents sickness from bites or contact with these creatures.
          • To ward off weather conditions that cause sickness and distract the mind (Utuparissaya vinodanaṃ).
          • To live in seclusion (Paṭisallānārāmatthaṃ).
            • The fourth benefit (warding off weather conditions) is the certain benefit, while the other four are "uncertain benefits" because they are obtained occasionally.
        • Medicine (Gilānapaccaya bhesajja parikkhāra): There are two benefits for monks consuming medicine:
          • To dispel arisen painful sensations (Uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya): This refers to expelling bodily pain (veyyābādhikā vedanā) that arises from ailments like swellings or cancers caused by an imbalance of the four great elements in the body.
          • To attain a state free from suffering (Abyāpajjaparamatāya): Medicine is consumed until the pains of sickness are subdued, with the final outcome being a state free from pain.
  • 9. Names of sena and āsana as defined the word “senāsana”.
    • In the context of the term "senāsana", it is dissected into "sena" and "āsana".
      • Here are the definitions and names for each:
        • Sena: Refers to five types of buildings a monk lives:
          • Vihāra
          • Aḍḍhayoga
          • Pāsāda
          • Hammiya
          • Guhā
        • Āsana: Means furniture monks use to sit on (and lie down), specifically mentioning chairs, beds, etc.
  • 10. Kikīva aṇḍaṃ -camarīva vāḷadhiṃ (translate highligh ng the way one should fulfil the virtue with given example in this verse.
    • The Pāli verse you quoted, "Kikīva aṇḍaṃ camarīva vāḷadhiṃ," translates as:
      • "Just as a blue jay protects its eggs"
      • "and a yak protects its tail"
      • This verse, along with the subsequent lines "Piyaṃva puttaṃ nayanaṃva ekakaṃ" (a mother protects her only son, or a one-eyed person guards their single eye), illustrates the profound and unwavering dedication with which a monk should fulfill virtue.
      • The meaning, highlighting how one should fulfill virtue, is that the Vinaya training rules (Pātimokkha Saṃvara Sīla) must be safeguarded even at the cost of one’s life. The examples given in the verse emphasize this extreme level of care and protection:
        • "Kikīva aṇḍaṃ" (just as a blue jay protects its eggs): A blue jay's intense, almost self-sacrificial, protection of its fragile eggs signifies that the Vinaya rules should be guarded with utmost vigilance and a deep sense of responsibility.
        • "camarīva vāḷadhiṃ" (and a yak protects its tail): A yak's fierce protection of its tail, which is vital for its survival and well-being, conveys that the Pātimokkha rules are integral to a monk's spiritual life and must be preserved at all costs.
      • These analogies underscore that the Pātimokkha Saṃvara Sīla is paramount and essential, comparable to life itself or something of irreplaceable value, and thus must be protected with unwavering resolve.
  • 11. State Modes of fulfilling each of four saṃvarasīla. Pāḷi statements are also required.
    • The fourfold saṃvara sīla (restraint virtues) are fulfilled through specific qualities, each with its corresponding Pāli statement:
      • Pātimokkha Saṃvara Sīla
        • This sīla must be fulfilled based on faith (saddhā).
        • Pāli statement: "Saddhāya pātimokkhasaṃvaro sampādetabbo. Saddhāsādhano hi so."
      • Indriya Saṃvara Sīla
        • This sīla must be fulfilled with mindfulness (sati).
        • Pāli statement: "Satiyā indriyasaṃvaro sampādetabbo. Sati-sādhano hi so."
      • Ājīvapārisuddhi Sīla
        • This sīla must be fulfilled through energy (vīriya).
        • Pāli statement: "Vīriyena ājīvapārisuddhi sampādetabbā. Vīriya-sādhanā hi sā."
      • Paccaya Sannissita Sīla
        • This sīla must be developed with wisdom (paññā).
        • Pāli statement: "Paccayasannissitasīlaṃ paññāya sampādetabbaṃ. Paññāsādhano hi taṃ."
  • 12. Explain nimitta, obhāsa, parikatā, and viññaṇa in brief.
    • These are different modes of acquiring requisites, particularly relevant to ājīvapārisuddhi sīla (purity of livelihood). They are distinguished by the level of directness in expressing one's needs:
      • Nimitta: This refers to giving a sign to lay devotees in a way that conveys one's needs, without explicitly stating them. An example given is when monks preparing ground for a building are asked who is sponsoring it, and they reply, "No one".
      • Obhāsa: This mode involves expressing one's wishes indirectly, without stating them clearly, often through a suggestive question or remark. An illustration is a monk asking a layperson where they live, and upon hearing they live in a mansion, responding, "Why, friend, are mansions not suitable for monks?".
      • Parikathā: This refers to statements that indirectly convey a need by describing a situation, such as saying, "This dwelling is crowded with monks; it is not sufficient for the community".
      • Viññatti: This involves direct expressions of need. Examples include "Give me this," "Bring that," "I am in need of this," or "I will benefit from this".
      • While the Buddha allowed certain requisites (lodging and medicine for monks without dhutaṅga, and medicine for all monks) to be obtained through modes like nimitta, obhāsa, and parikathā, monks of higher austerity practice consume only those requisites acquired without resorting to such means, even in the face of death. Notably, viññatti (direct requests) for food are generally not suitable to be consumed, even if one's intestines were to emerge from the body.
  • 13. Write down explanation on how to apply them (nimitta etc) in order to four requisites (you may use the chart for elaboration).
    • The ājīvapārisuddhi sīla (purity of livelihood) requires monks to obtain requisites through righteous means, avoiding various dishonest or unwholesome modes. Among these dishonest modes are specific ways of communicating one's needs, namely nimitta, obhāsa, parikathā, and viññatti.
      • Here are the explanations of these four modes:
        • Nimitta: This involves giving a sign to lay devotees in a way that conveys one’s needs without explicitly stating them. Examples include intentionally keeping decayed robes or broken requisites in visible places, or talking about them to subtly hint at a need for new ones. This is a type of nemittakatā.
        • Obhāsa: This refers to indirectly expressing wishes or needs through suggestive speech. For instance, a monk might ask a lay devotee where they live, and upon learning they live in a mansion, respond, "Why, friend, are mansions not suitable for monks?". It can also involve lamenting that monks "don't get anything" now, in contrast to earlier times when they received ample requisites. This is also a type of nemittakatā.
        • Parikathā: These are statements that subtly convey needs by discussing community conditions or issues, such as remarking, "This dwelling is crowded with monks; it is not sufficient for the community". It involves engaging in talks to eventually obtain the intended requisite. This is similarly a type of nemittakatā.
        • Viññatti: This involves direct expressions of need, such as "Give me this," "Bring that," or "I am in need of this. I will benefit from this". This is also referred to as vacīviññatti (verbal gesture).
      • The permissibility of using these modes varies depending on the type of requisite and whether the monk observes dhutaṅga (ascetic practices):
        • Robes (Cīvara) & Food (Piṇḍapāta):
          • For both monks without dhutaṅga and monks with dhutaṅga, all four modes (nimitta, obhāsa, parikathā, and viññatti) must be avoided.
          • This is a strict prohibition for these essential requisites, as exemplified by Venerable Sāriputta. When offered milk rice obtained through vacīviññatti (a verbal gesture, thus a form of viññatti), he considered it "not suitable to be consumed" and discarded it immediately, stating that such food should not be consumed "even if the intestines were to emerge from the body".
        • Lodging (Senāsana):
          • For a monk without dhutaṅga, they may use nimitta, obhāsa, and parikathā to obtain lodging.
          • For a monk with dhutaṅga, there are differing opinions among Vinaya teachers:
            • Some forbid the three modes (nimitta, obhāsa, and parikathā) if a monk has observed lodging-related dhutaṅgas.
            • Others forbid these three modes for any dhutaṅga keeper.
        • Medicine (Gilānapaccaya bhesajja parikkhāra):
          • For both monks without dhutaṅga and monks with dhutaṅga, all four modes (nimitta, obhāsa, parikathā, and viññatti) are allowed.
          • Note: Vinayadhara elders permit a monk to consume medicine obtained this way even after recovery from sickness. However, Suttantika teachers, while agreeing that no offence occurs, believe that continuing to consume it once healthy would stain one’s ājīvapārisuddhi.
      • It is important to note that while some of these modes might be allowed in specific circumstances for certain requisites, monks who practice "higher austerity" (parama sallekhavutti) avoid resorting to such means even when facing death, reflecting a profound commitment to pure livelihood.
  • 14. Write down five types of requisites, considered as pure requisites (two for Dhutaṅga practitioners and three for non-Dhutaṅga practitioners).
    • Regarding the classification of pure requisites, the sources differentiate between requisites suitable for a monk who observes dhutaṅga (ascetic practices) and one who does not. The ājīvapārisuddhi sīla (purity of livelihood) emphasizes obtaining requisites through righteous means.
      • Here are five types of requisites considered pure:
      • For a monk without dhutaṅga:
        • Requisites received from the Saṅgha or his own gaṇa (monastic group) are considered "pure".
        • Requisites received from lay devotees who appreciate his abilities (e.g., preaching skill) are also deemed "pure".
        • Requisites gained by righteous means such as going for alms-round are considered "very pure".
      • For a monk with dhutaṅga:
        • Requisites gained by righteous means such as going for alms-round are considered "pure".
        • Requisites from devotees who admire his austerities are considered "pure," provided the monk does not compromise those practices.
  • 15. What is the lesson you observed from the Venerable Sariputta story that provides for future generation?
    • The story of Venerable Sāriputta and the milk rice provides a profound lesson for future generations regarding the purity of livelihood (ājīvapārisuddhi) and the strict adherence to righteous means of obtaining requisites, even in extreme circumstances.
      • Here's the lesson observed:
        • Uncompromising Purity of Livelihood: Venerable Sāriputta, afflicted by a severe stomachache, was offered milk rice that he knew had been obtained through vacīviññatti (a verbal gesture, specifically the deity possessing a child to request the food). Despite his intense pain and the milk rice being a known cure for his ailment, he declared it "not suitable to be consumed" and immediately discarded it.
        • Prioritizing Virtue over Life/Comfort: His actions and subsequent declaration to Venerable Mahā Moggallāna emphasize that food obtained through improper means, like vacīviññatti (direct verbal gestures of need), should not be consumed "even if the intestines were to emerge from the body and wander outside". He stated, "I will not engage in improper means of seeking that are denounced by the Buddha". This illustrates that monks must prioritize upholding the ājīvapārisuddhi sīla and avoid unwholesome modes of seeking requisites, even at the cost of physical comfort, health, or life itself.
        • Reinforcement of Righteous Conduct: The immediate disappearance of Venerable Sāriputta's stomachache upon discarding the impure food further highlights the spiritual significance and inherent benefit of adhering to pure livelihood, suggesting that righteous conduct can lead to freedom from suffering.
      • In essence, the story teaches future generations the paramount importance of maintaining pure livelihood (ājīvapārisuddhi) by avoiding all dishonest modes of obtaining requisites, such as vacīviññatti (direct verbal requests or suggestions), and to prioritize this virtue above all else, including one's own well-being or survival.
  • 16. Write down four types of use (paribhoga) of requisites with short descrip on
    • There are four types of use (paribhoga) of requisites that are distinguished in the context of a monk's livelihood: Theyya-paribhoga, Iṇa-paribhoga, Dāyajja-paribhoga, and Sāmi-paribhoga.
      • Here is a short description of each:
        • Theyya-paribhoga (Usage as Theft):
          • This refers to the use of the four requisites by a monk who has committed any of the pārājikā offences.
          • A monk who commits a pārājikā offence loses their status as a bhikkhu and becomes unfit to use the requisites offered by devotees. The Buddha allowed these requisites only for virtuous monks, and donors offer them to virtuous monks, not to unvirtuous ones. Therefore, such usage is considered equivalent to theft.
          • This form of usage is regarded as extremely dangerous, with the ancient texts stating it is better to swallow a hot iron ball than to consume requisites offered by pious devotees while being unvirtuous and pretending to be virtuous. However, if such a monk becomes a sāmaṇera (novice monk), they become eligible to receive and use requisites.
        • Iṇa-paribhoga (Usage as Debt):
          • This refers to the consumption of the four requisites by a virtuous puthujjana (ordinary) monk without wise contemplation.
          • When a virtuous monk consumes requisites without reflecting wisely, they fail to "purify" the offering, meaning they do not make the offering more fruitful through its proper and reflective use. Such consumption is likened to using something that has been borrowed rather than truly possessed.
          • A monk who uses requisites in this way is unable to become free from the world, just as a debtor is unable to travel where they wish. The Vissāsabhojana Jātaka illustrates this danger by recounting how some monks consumed meals offered by relatives without wise contemplation, thinking it was acceptable due to the relationship, leading the Buddha to teach that all requisites, whether from relatives or non-relatives, must be used with wise reflection.
        • Dāyajja-paribhoga (Usage as Inheritance):
          • This refers to the consumption of requisites by the seven types of sekkhas (noble trainees).
          • These individuals are considered the "sons of the Tathāgata" and are known as the "material heirs" (āmisa dāyāda) of the Buddha. Although the requisites are materially offered by lay supporters, they are considered to belong to the Tathāgata in a deeper sense because they are approved by him.
          • The Buddha encouraged monks to be "heirs to the Dhamma" (Dhamma dāyāda) rather than merely "heirs to material things".
          • A virtuous puthujjana monk who has attained saṅkhārupekkhā ñāṇa and engages in bhojane mattaññutā (knowing limits in eating) and jāgariyānuyoga (vigilance practice) with the aspiration for supramundane attainments may be regarded as a sekkha and their usage included under dāyajja paribhoga. Furthermore, a virtuous puthujjana monk who uses requisites with wise contemplation also demonstrates a form of dāyajja paribhoga, referred to as "debt-free usage" (āṇaṇya paribhoga), because it aligns with the donor's intention.
        • Sāmi-paribhoga (Usage as Owner/Master):
          • This refers to the usage of the four requisites by an Arahant (asekkha).
          • Unlike ordinary beings who use requisites while enslaved by craving (taṇhā)—whether through desire for the requisites themselves, the pleasure derived from them, or attachment to worldly benefits—Arahants have eradicated all forms of craving. Their usage is characterized by complete mastery, detachment, and equanimity, rather than enslavement to desire.
          • An Arahant can use disagreeable requisites as if they were agreeable, agreeable requisites as disagreeable, or remain entirely neutral towards both, thus fulfilling the intention of the donors through their usage.
          • A puthujjana monk who is firmly established in the practice of eliminating defilements (sallekha paṭipadā) and uses the four requisites with wise contemplation, free from attachment, is said to have a usage that resembles sāmi paribhoga and can be included within it.
      • Among all types of usage, sāmi paribhoga and dāyajja paribhoga are considered faultless, with sāmi paribhoga holding the highest position.
  • 17. Explain theyya paribhoga, clarifying how and why it is like using requisites having stolen? What are the consequences and why it is more dangerous than ea ng burning iron boll.
    • Theyya-paribhoga (Usage as Theft) refers to the use of the four requisites (robes, food, lodging, and medicine) by a monk who has committed any of the pārājikā offences.
      • Here's an explanation of how and why it is like using requisites having stolen, its consequences, and why it is considered more dangerous than eating a burning iron ball:
        • How and why it is like using requisites having stolen:
          • When a monk commits a pārājikā offence, they lose their status as a bhikkhu. As a result, they become unfit to use the four requisites offered by devotees.
          • The Buddha permitted these requisites only for virtuous monks, and lay donors offer them specifically to virtuous monks, not to those who are unvirtuous, expecting great merit from their wholesome act.
          • Therefore, the use of requisites by someone who has committed a pārājikā offence is regarded as equivalent to using the requisites in theft. This is because the Buddha has not permitted such use, and the donors did not intend their offerings for an unvirtuous individual.
        • Consequences of Theyya-paribhoga:
          • This form of usage is considered "extremely dangerous".
          • The Aggikkhandhopama Sutta describes the suffering incurred by a monk who, being unvirtuous, uses requisites offered by faithful devotees or accepts their veneration.
          • However, if a monk who has committed a pārājikā offence subsequently becomes a sāmaṇera (novice monk), they become eligible to receive and use the four requisites.
        • Why it is more dangerous than eating a burning iron ball:
          • The texts emphatically state, "It is better to swallow a hot iron ball than to consume the requisites offered by pious devotees while being unvirtuous and pretending to be virtuous".
          • This is reinforced by a stanza from the Dhammapada: "Seyyo ayoguḷo bhutto – tatto aggisikhūpamo, Yañce bhuñjeyya dussīlo – raṭṭhapiṇḍamasaññato".
          • The comparison implies that while swallowing a hot iron ball would result in immense physical pain and death, the spiritual harm and negative kammic consequences of Theyya-paribhoga are far graver and lead to much greater suffering in future existences. A monk who lives through such means "does not live wisely" and, "after death, will be born as a samaṇa yakkha and will experience great suffering as explained in some teaching as 'His saṅghāṭi is burning and blazing' and so on".
  • 18. Explain briefly what is iṇaparibhoga and elaborate why it is named so?
    • Iṇa-paribhoga (Usage as Debt) refers to the consumption of the four requisites (robes, food, lodging, and medicine) by a virtuous puthujjana (ordinary) monk without wise contemplation.
      • Why it is named so: When a virtuous monk consumes requisites without reflecting wisely, they fail to "purify" (visodhana) the offering (dakkhiṇā) made by the donor. This "purification" means making the offering more fruitful through its proper and reflective use. Therefore, such consumption is likened to using something that has been borrowed, not truly possessed.
      • The analogy emphasizes that a monk who uses requisites in this way does not gain the opportunity to become free from the world. Just as a debtor is unable to travel where they wish, "so too a monk who uses requisites in the manner of a debtor cannot escape the world". This implies that without wise contemplation, the monk remains "indebted" to the donors and the purpose of their offering, thereby hindering their spiritual progress towards liberation. The proper, contemplative use of requisites, termed "āṇaṇya paribhoga" ("debt-free usage"), is the opposite of Iṇa-paribhoga, aligning with the donor's intention and making the offering fruitful.
      • Consequences and illustration: The sources describe the danger of Iṇa-paribhoga through the Vissāsabhojana Jātaka. In this Jātaka, some monks consumed meals offered by their relatives without wise contemplation, thinking it was acceptable due to the relationship. The Buddha corrected this view, stating that "both the requisites offered by relatives and those given by non-relatives must be used with wise reflection". He warned that a monk who uses requisites without wise contemplation "may be reborn as a yakkha (demon) or a peta (hungry ghost) after death", and that such usage is "comparable to consuming poison". The story of the lion licking the poisoned body of the deer illustrates how trust can lead to harm if proper discernment (wise contemplation) is absent.
      • In essence, Iṇa-paribhoga highlights that for a monk, the mere physical consumption of requisites is not enough; it must be accompanied by wise contemplation (paññā). If this contemplation, which is central to fulfilling the Paccaya Sannissita Sīla, is not done at least once during the day (before, after meals, or during the watches of the night), the consumption of requisites for that day falls into Iṇa-paribhoga.
  • 19. What is the difference in application of wise contemplation for requisites offered by relatives and unrelated ones? Can you avoid contemplation as a monk, simile given in as according to “vissāsabhojana jataka”?
    • The application of wise contemplation for requisites offered by relatives and unrelated ones does not differ. According to the Buddha's teaching in the Vissāsabhojana Jātaka, "both the requisites offered by relatives and those given by non-relatives must be used with wise reflection". The Buddha delivered this discourse to correct the view of some monks who were consuming meals offered by their relatives without wise contemplation, thinking it was acceptable because of the family relationship.
      • As a monk, you cannot avoid contemplation. If a virtuous ordinary (puthujjana) monk consumes requisites without wise contemplation, it is considered "Iṇa-paribhoga" (Usage as Debt). This is because consuming requisites without reflecting wisely means the monk "fails to purify (visodhana) the offering (dakkhiṇā) made by the donor," thus not making the offering more fruitful through its proper and reflective use. Such consumption is "likened to using something that has been borrowed, not truly possessed".
      • The sources explain that a monk who uses requisites in this way "does not gain the opportunity to become free from the world," just as a debtor is unable to travel where they wish. Furthermore, a monk who uses requisites without wise contemplation "may be reborn as a yakkha (demon) or a peta (hungry ghost) after death".
      • The simile given in the Vissāsabhojana Jātaka to illustrate the danger of not contemplating requisites is that "using requisites in such a way is comparable to consuming poison". The Buddha further clarifies, "Whether poison is given by a trusted person or a stranger, it kills its consumer". This is exemplified by the story of a lion, the king of beasts, that died from licking the poisoned body of a female deer it was "closely attached to". Despite the lion's affection, the poison still caused its death. This powerful simile underscores that the source of the requisite, even if from a trusted or beloved individual, does not negate the spiritual harm of unmindful consumption. Trust and relationship do not remove the necessity of wise contemplation. If contemplation is not done at least once during a day, the consumption falls into Iṇa-paribhoga.
  • 20. Make a brief note on dāyajja and sāmi paribhoga and introduce three ways (pariyāya) that traditional application stands for contemplation of virtuous monks.
    • Here is a brief note on dāyajja paribhoga and sāmi paribhoga, followed by an introduction to the three ways that traditional application stands for the contemplation of virtuous monks:
      • Dāyajja-paribhoga (Usage as Inheritance): This refers to the consumption of requisites by the seven types of sekkhas (noble trainees). These individuals are considered the "sons of the Tathāgata" and are known as the material heirs (āmisa dāyāda) of the Buddha. Although the requisites are materially offered by lay supporters, they are approved by the Tathāgata and are thus considered to belong to him in a deeper sense. The Buddha encouraged monks to be heirs of the Dhamma (Dhamma dāyāda) rather than mere material heirs.
      • Sāmi-paribhoga (Usage as Ownership/Mastery): This refers to the usage of the four requisites by an Arahant (asekkha). Ordinary beings who are not Arahants use requisites while being enslaved by craving (taṇhā), whether through desire for the requisites themselves, desire for the pleasure derived from them, or attachment to worldly benefits. Arahants, by contrast, have eradicated all forms of craving and are thus completely free from the bondage of taṇhā. Their usage is characterized by mastery (sāmibhāva), allowing them to use requisites at will, with complete detachment and equanimity. An Arahant can regard disagreeable requisites as agreeable, agreeable ones as disagreeable, or remain entirely neutral, and they fulfill the intention of the donors through their use.
      • Of all types of usage, sāmi paribhoga and dāyajja paribhoga are considered faultless, with sāmi paribhoga holding the highest position.
      • Three Ways (Pariyāya) for Contemplation of Virtuous Monks
      • The paccaya sannissita sīla must be developed with wisdom (paññā), as the advantages and disadvantages associated with requisites can only be properly understood through wisdom. A monk fulfilling this sīla must use requisites, obtained without violating the ājīvapārisuddhi sīla, with wise reflection.
      • While dāyajja paribhoga and sāmi paribhoga typically describe the usage by sekkhās and Arahants respectively, the sources explain three ways a virtuous puthujjana (ordinary) monk who uses requisites with wise contemplation can have their usage categorized within these higher forms:
        • Indirect Sāmi Paribhoga of a Virtuous Puthujjana Monk: A puthujjana monk who is firmly established in the practice of eliminating defilements (sallekha paṭipadā) and uses the four requisites with wise contemplation, free from attachment, has usage that resembles sāmi paribhoga and can therefore be included within it. This is because their mindset, by being free from attachment, mirrors the mastery of an Arahant to some extent.
        • Indirect Dāyajja Paribhoga of a Virtuous Kalyāṇa Puthujjana Monk: A "kalyāṇa puthujjana" is a virtuous monk who has attained the saṅkhārupekkhā ñāṇa (equanimity toward formations) and practices knowing the limits in eating (bhojane mattaññutā) and vigilance (jāgariyānuyoga) with the aspiration to achieve supramundane attainments soon. Such a monk may be regarded, in a certain respect, as a sekkhā (noble trainee), and therefore, their usage of the four requisites can be included under dāyajja paribhoga.
        • Indirect Dāyajja Paribhoga of a Virtuous Puthujjana Monk (Āṇaṇya Paribhoga): A virtuous puthujjana monk who uses the four requisites with wise contemplation also demonstrates a form of dāyajja paribhoga because their usage does not contradict the donor’s intention. This type of consumption is specifically called "āṇaṇya paribhoga" ("debt-free usage") as it is the opposite of iṇa paribhoga ("indebted usage"), which occurs when requisites are used without wise contemplation. While commentaries categorize āṇaṇya paribhoga under dāyajja paribhoga, the sub-commentary to the Aṅguttara Nikāya states that, more precisely, āṇaṇya paribhoga should be understood as a distinct category apart from the previously mentioned fourfold classification.
      • Therefore, a monk who aspires to attain sāmi paribhoga must first perfect either the indirect sāmi paribhoga or direct or indirect dāyajja paribhoga, fulfilling the paccaya sannissita sīla.
  • 21. Can you guide a young monk to be free from inaparibhoga and dukkaṭa related to each catu-paccaya? Write a essay.
    • For a young monk embarking on the monastic path, understanding the proper use of requisites is paramount to spiritual progress. The Buddha emphasized that the mere physical consumption of requisites is insufficient; it must be accompanied by wise contemplation (paññā) to avoid falling into states of "debt" or incurring minor offenses. This guidance is rooted in the paccaya sannissita sīla, the virtue of relying on requisites wisely.
      • This essay will guide a young monk on how to be free from iṇaparibhoga and dukkaṭa offenses related to the four requisites (robes, food, lodging, and medicine) by detailing the principles of wise contemplation and specific applications for each requisite.
      • The Core Principle: Wise Contemplation and Avoiding Iṇa-paribhoga
      • The paccaya sannissita sīla must be developed with wisdom (paññā) because only through wisdom can the advantages and disadvantages associated with requisites be properly understood. A monk fulfilling this sīla must use requisites, obtained without violating the ājīvapārisuddhi sīla, with wise reflection (paṭisaṅkhā yoniso).
      • Iṇa-paribhoga (Usage as Debt) specifically refers to the consumption of the four requisites by a virtuous puthujjana (ordinary) monk without wise contemplation. When contemplation is absent, the monk fails to "purify" (visodhana) the offering made by the donor, meaning they do not make the offering more fruitful through its proper and reflective use. Such consumption is likened to using something that has been borrowed, not truly possessed, implying an "indebted" state to the donor and the purpose of the offering. The danger is clear: a monk using requisites in this way "does not gain the opportunity to become free from the world," just as a debtor cannot travel where they wish. The opposite, and the goal for a contemplating monk, is "āṇaṇya paribhoga" ("debt-free usage").
      • The Schedule of Contemplation to Avoid Iṇa-paribhoga
      • To avoid iṇa-paribhoga, a monk must understand the crucial timings for contemplation:
        • Two Primary Occasions: Paccaya sannissita sīla must be fulfilled on two main occasions:
          • While obtaining the requisites (paccaya paṭilābha kāle).
          • While consuming the requisites (paccaya paribhoga kāle).
        • Contemplation Flexibility: While it's ideal to contemplate each time a requisite is used (e.g., each mouthful of food), the sources provide a crucial allowance for when this is missed. If, for any reason, a monk fails to perform the immediate contemplation, they must perform the contemplation at least once during one of the following sessions within that day: purebhatta (before the meal), pacchā bhatta (after the meal), pubba yāma (first watch of the night), majjhima yāma (middle watch of the night), or pacchima yāma (last watch of the night).
        • The Critical Rule: If contemplation was not done at least once within that day, the consumption of the monk's requisites on that day falls into iṇa-paribhoga. This highlights the absolute necessity of daily, wise reflection.
      • Avoiding Iṇa-paribhoga and Specific Dukkaṭa for Each Requisite
      • Here's how wise contemplation applies to each of the four requisites:
        • Robes (Cīvara)
          • Contemplation while Obtaining: When receiving a robe, a monk should contemplate it either as non-self elements (dhātu vasena) (e.g., "this robe is merely elements, and the user is also merely elements, without a self") or in terms of repulsiveness (paṭikkūla vasena) (e.g., "these robes, though not repulsive on their own, become extremely repulsive upon touching this decaying body"). This purifies the beginning of the paccaya sannissita sīla.
          • Contemplation while Consuming (Wearing): Contemplation must be done each time the robe is worn after being taken off the body.
          • Purpose of Robes: Robes are used only for specific benefits:
            • To ward off coldness (sītassa paṭighātāya).
            • To ward off heat (uṇhassa paṭighātāya).
            • To ward off contact with flies (ḍaṃsa), mosquitoes (makasa), wind, sun, and crawling beings (siriṃsapa) (ḍaṃsamakasavātātapasariṃsapa-samphassānaṃ paṭighātāya).
            • To cover private parts (hirikopīnappaṭicchādanatthaṃ).
          • Related Dukkaṭa: The sources provided do not explicitly mention a dukkaṭa offense for robes directly related to the lack of contemplation within paccaya sannissita sīla. However, if paccaya sannissita sīla is broken (i.e., contemplation is not done at all for the day), then the consumption falls into iṇa-paribhoga, which is a grave spiritual fault.
        • Food (Piṇḍapāta)
          • Contemplation while Obtaining: Food should be contemplated in terms of the perception of its repulsiveness (āhāre paṭikkūla saññā) upon receiving it.
          • Contemplation while Consuming: Contemplation must be done while consuming each mouthful.
          • Purpose of Food: Food is consumed not for:
            • Fun (neva davāya).
            • Conceit (na madāya) (e.g., "I am a man," or lust due to sexual ability).
            • Embellishment (na maṇḍanāya) (e.g., to grow body parts).
            • Beautification (na vibhūsanāya) (e.g., to have fair complexion). Instead, food is consumed only for:
            • The existence and sustenance of the body (imassa kāyassa ṭhitiyā yāpanāya).
            • To quench hunger (vihiṃsūparatiyā).
            • As a support for the holy life (brahmacariyānuggahāya) (both sāsana brahmacariya and magga brahmacariya).
            • To dispel old pains (purāṇañca vedanaṃ paṭihaṅkhāmi) (due to hunger).
            • To not arouse new pains (navañca vedanaṃ na uppādessāmi) (by overeating).
            • To enable a long journey (yātrā me bhavissati) (living long moderately).
            • For faultlessness (anavajjatā) in character.
            • For comfort (phāsuvihāro).
          • Related Dukkaṭa: The Vissāsabhojana Jātaka stresses that consuming food without wise contemplation is "comparable to consuming poison" and can lead to rebirth as a yakkha or peta. While this is a grave consequence rather than a dukkaṭa specifically under paccaya sannissita sīla, the broader ājīvapārisuddhi sīla mentions a dukkaṭa offense for requesting and consuming khādanīya or bhojanīya from aññātika appavārita (uninvited, unrelated) devotees without a sickness. This refers to the acquisition of food, not just its consumption. Therefore, a young monk must be mindful of proper acquisition methods to avoid this dukkaṭa.
        • Lodging (Senāsana)
          • Contemplation while Obtaining: Similar to robes, lodging should be contemplated either as non-self elements (dhātu) or in terms of repulsiveness (paṭikkūla) when receiving it.
          • Contemplation while Consuming (Using): Contemplation must be done each time the monk enters the lodging.
          • Purpose of Lodging: Lodging (which includes buildings like vihāra, aḍḍhayoga, pāsāda, hammiya, guhā, and furniture like chairs and beds) is used only for:
            • To ward off coldness (sītassa paṭighātāya).
            • To ward off heat (uṇhassa paṭighātāya).
            • To ward off contact with flies, mosquitoes, wind, sun, and crawling beings (ḍaṃsamakasavātātapasiriṃsapa-samphassānaṃ paṭighātāya).
            • To ward off weather conditions that cause sickness and distract the mind (utuparissaya vinodanaṃ).
            • To live in seclusion (paṭisallānārāmatthaṃ).
          • Related Dukkaṭa: While a monk without dhutaṅga may use indirect means like nimitta, obhāsa, parikathā for lodging, some Vinaya teachers forbid these modes for monks who have observed lodging-related dhutaṅgas. Other teachers prohibit these for any dhutaṅga keeper. Therefore, if a dhutaṅga keeper uses these modes to acquire lodging, it could lead to an offense, though not explicitly labelled as dukkaṭa in this context, it would stain the ājīvapārisuddhi sīla by using improper means for livelihood.
        • Medicine (Gilānapaccaya bhesajja parikkhāra)
          • Contemplation while Obtaining: Medicine must be contemplated accordingly when received (implying dhātu or paṭikkūla contemplation, similar to robes and food).
          • Contemplation while Consuming: There will be a dukkaṭa offense if a monk does not contemplate while consuming the medicine, even if they had contemplated while accepting it. This is a direct and specific dukkaṭa related to the paccaya sannissita sīla itself.
          • Purpose of Medicine: Medicine is consumed only for:
            • To ward off arisen painful feelings (uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya) (e.g., from bodily imbalances like swelling or cancers).
            • To attain a state free from suffering (abyābajjhaparamatāya).
          • Related Dukkaṭa: Interestingly, for medicine, all four modes of acquisition (nimitta, obhāsa, parikathā, viññatti) are allowed. This means that directly requesting medicine (viññatti) does not incur an ājīva offense. However, the dukkaṭa for not contemplating during consumption remains.
      • The Supportive Role of Mettā and Other Meditations
      • Beyond direct contemplation of requisites, the cultivation of other wholesome qualities significantly aids in ensuring a monk's usage of requisites is pure and debt-free. The Cūḷa Accharā Saṅghāta Sutta teaches that even if a monk's virtue (sīla) has some deficiency, the cultivation of loving-kindness (mettā) can compensate for it.
        • Loving-Kindness (Mettā): Even if a monk develops a mind of loving-kindness for just the duration of a finger snap (accharāsaṅghātamatta), they are considered worthy recipients of offerings, and their consumption makes the offering "not empty" (amoghaṃ raṭṭhapiṇḍaṃ bhuñjati). Such a monk is said to consume food as an owner, free of debt, and an heir. This directly links mettā practice to avoiding iṇa-paribhoga and achieving higher forms of requisites usage.
        • Other Meditations: Furthermore, any monk who engages in meditation, such as recollecting the virtues of the Buddha (buddhānussati), the Dhamma (dhammānussati), or the Saṅgha (saṅghānussati) (often done during chanting, or vandanā), is also considered worthy of receiving requisites and veneration. These meditative qualities contribute to making the monk's consumption pure and fruitful.
      • In conclusion, for a young monk, avoiding iṇa-paribhoga and related dukkaṭa offenses hinges upon a diligent and consistent practice of wise contemplation (paṭisaṅkhā yoniso) for all four requisites, both at the time of their acquisition and consumption, or at least once daily. This mindful approach ensures that the monk's usage aligns with the donors' intentions and contributes to their own spiritual liberation, effectively transforming potential "debt" into "ownership" or "inheritance" on the path to Nibbāna. The cultivation of virtues like loving-kindness further strengthens this foundation, ensuring that every morsel and every shelter serves the ultimate goal of freedom from suffering.
• exam questions - dhammañāṇa (in brief)
  • 1. Definition of “paccayasannissita sīla” with Pāḷi quote:
    • Paccayasannissita sīla is consuming requisites with wise contemplation, free from craving, wrong view, or intoxication. Quote: “Saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ” (Vsm. I. 34).
  • 2. “Accharāsaṅghāta suKa” (one version):
    • “Accharāsaṅghātamattampi ve, bhikkhave, bhikkhu mettaṃ cittaṃ āsevati / bhāveti / manasikaroti, ayaṃ vuccati bhikkhave, bhikkhu arittajjhāno viharati, satthusāsanakaro, ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati, ko pana vādo ye naṃ bahulīkaronti” (A-a. I. 53).
      • acchara
        • nt. wonderful thing, marvel; amazement ✗
        • fem. finger tips; finger snap ✓
        • fem. celestial nymph; female nature divinity ✓
        • fem. short moment ✗
      • saṅghāta
        • masc. (of fingers) snap; lit. striking together [saṃ + √ghaṭ + *a] ~
      • arittajjhāna↔adj. not devoid of meditation attainment [aritta + jhāna] ~
      • aritta
        • adj. (+abl) not free (from); not rid (of); not devoid (of); lit. not empty [na > a + √ric + ta] ✓
        • adj. not empty or futile ✗
        • nt. rudder ✓
  • 3. Three types of papañca “defiled thoughts”:
    • Craving (taṇhā)
    • Wrong view (diṭṭhi)
    • Intoxication (mada)
  • 4. Components of wise contemplation, brief thought on “paṭisaṅkhā yoniso”:
    • Contemplating benefits of requisites. (attha)
    • Contemplating requisites as non-self elements (dhātu vasena).
    • Contemplating requisites as repulsive (paṭikkūla vasena).
    • “Paṭisaṅkhā yoniso” means “knowing wisely by proper means,” reflecting repeated understanding of requisites’ benefits.
  • 5. Contemplation in Pāḷi and English (robes):
    • Pāḷi: “Paṭisaṅkhā yoniso cīvaraṃ paṭisevati – Yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasariṃsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ” (M. I. 12).
    • English: “Wisely reflecting, he uses robes only to ward off cold, heat, insect bites, and to cover private parts.”
  • 6. In order to purify paccayasannissita sīla, what are the time classifications (kāla) that contemplation should be applied?
    • Paccaya paṭilābha kāle: While obtaining requisites.
    • Paccaya paribhoga kāle: While consuming requisites.
  • 7. Discuss related ideas on minimum requirements to apply wise reflections.
    • Contemplate requisites as non-self (dhātu vasena) or repulsive (paṭikkūla vasena) upon receiving.
    • Reflect on benefits, non-self, or repulsiveness during consumption.
    • If missed, contemplate at least once during purebhatta, pacchābhatta, pubba yāma, majjhima yāma, or pacchima yāma sessions to avoid iṇa paribhoga.
    • Teachers’ Perspectives:
      • Some teachers: Paccaya sannissita sīla is purified by contemplating all: benefits, non-self elements (dhātu vasena), or repulsiveness (paṭikkūla vasena).
      • Another group: Mere contemplation of benefits fulfills sīla.
      • Others: If benefits are not contemplated (at the time of using), sīla is broken.
  • 8. State the number of benefits of each requisite and what they are.
    • Robes: 4 benefits
      • ward off cold (to avoid sickness; could be from an imbalance of elements or adverse weather conditions)
      • ward off heat (
      • insect bites,
      • cover private parts
    • Food: 8 benefits – sustain body, quench hunger, support brahmacariyā (sakalasāsanabrahmacariya and maggabrahmacariya), dispel old pains (from hunger), avoid new pains (from overeating), enable long life, faultlessness (due to righteous consumption), comfort (due to moderate consumption).
    • Lodging: 5 benefits – ward off cold, heat, insect bites, adverse weather, enable seclusion.
    • Medicine: 2 benefits – expel pains from sickness, attain a state free from suffering.
  • 9. Names of sena and āsana as defined in the word “senāsana”.
    • Sena: Five types of buildings – vihāra, aḍḍhayoga, pāsāda, hammiya, guhā.
      • hammiya↔nt. room on the roof; penthouse apartment ~
    • Āsana: Furniture for sitting or lying – chairs, beds, etc.
  • 10. Kikīva aṇḍaṃ -camarīva vāḷadhiṃ (translate highlighting the way one should fulfil the virtue with given example in this verse).
    • "kikīva aṇḍaṃ camarīva vāladhiṃ,
      • “Like a blue jay (guards) its eggs, like a yak its tail,
    • piyaṃva puttaṃ nayanaṃva ekakaṃ,
      • like a beloved son, like a one-eyed guards his single eye,
    • tatheva sīlaṃ anurakkhamānakā,
      • so too indeed should those who are protecting virtue
    • supesalā hotha sadā sagāravā"ti.
      • well-behaved should they be, always respectful
    • Fulfillment: Monks must guard pātimokkha saṃvara sīla with utmost care, as a blue jay protects its eggs or a yak its tail, even at the cost of life, to maintain purity.
    • 
  • 11. State Modes of fulfilling each of four saṃvarasīla. Pāḷi statements are also required.
    • Pātimokkha Saṃvara Sīla: Fulfilled through faith (saddhā). Pāḷi: “Saddhāya pātimokkhasaṃvaro sampādetabbo. Saddhāsādhano hi so.” (Vsm. I. 34).
    • Indriya Saṃvara Sīla: Fulfilled through mindfulness (sati). Pāḷi: “Satiyā indriyasaṃvaro sampādetabbo. Sati-sādhano hi so.” (Vsm. I. 35).
    • Ājīvapārisuddhi Sīla: Fulfilled through energy (vīriya). Pāḷi: “Vīriyena ājīvapārisuddhi sampādetabbā. Vīriya-sādhana hi sā.” (Vsm. I. 38).
    • Paccaya Sannissita Sīla: Fulfilled through wisdom (paññā). Pāḷi: “Paccayasannissitasīlaṃ paññāya sampādetabbaṃ. Paññāsādhanaṃ hi taṃ.” (Vsm. I. 41).
    • sampādetabbo↔“should be accomplished” or “ought to be fulfilled”
    • saddhāsādhano↔“grounded in faith” or “faith-based”, accomplished by faith, carried out by faith, completed by faith
  • 12. Explain nimitta, obhāsa, parikatā, viññatti in brief.
    • Nimitta: Indirectly signaling needs without explicit request, e.g., saying “No one” when asked about a building’s sponsor.
    • Obhāsa: Indirectly expressing wishes, e.g., questioning if mansions suit monks.
    • Parikathā: Implying insufficiency, e.g., stating a dwelling is crowded.
    • Viññatti: Direct requests, e.g., “Give me this” or “I need this.”
    • vocab:
      • parikathā
        • fem. exposition, introduction ✗
        • fem. hint; suggestion ✗
      • obhāsa↔masc. hint; suggestion [ava + √bhās + a]
  • 13. Write down explanation on how to apply them (nimitta etc) in order to four requisites.
    • Robes & Food: Monks (with or without dhutaṅga) must avoid all four modes (nimitta, obhāsa, parikatā, viññatti) to ensure purity.
    • Lodging: Non-dhutaṅga monks may use nimitta, obhāsa, parikatā; dhutaṅga monks may face restrictions per some Vinaya teachers.
    • Medicine: All four modes allowed for all monks; Vinaya allows use post-recovery, but Suttantika teachers say it stains ājīvapārisuddhi if consumed when healthy.
  • 14. Write down five types of requisites, considered as pure requisites (two for Dhutaṅga practitioners and three for non-Dhutaṅga practitioners).
    • Non-Dhutaṅga:
      • Requisites from Saṅgha or monastic group.
      • Requisites from lay devotees admiring preaching skills.
      • Requisites from alms-round (very pure).
    • Dhutaṅga:
      • Requisites from alms-round.
      • Requisites from devotees admiring austerities, without compromising practices.
      • does it mean that saṅgha's is not pure for dhutaṅga monks? what is meant by "pure" here? what about adimiring other qualities? #q🙋🏼‍♂
  • 15. What is the lesson you observed from the Venerable Sāriputta story that provides for future generation?
    • Lesson: Avoid consuming requisites obtained through improper means (e.g., vacīviññatti), even if beneficial, to maintain pure ājīvapārisuddhi sīla, prioritizing virtue over physical relief.
  • 16. Write down four types of use (paribhoga) of requisites with short description.
    • Theyya Paribhoga: Use by a monk with pārājikā offence, akin to theft, as requisites are for virtuous monks only.
    • Iṇa Paribhoga: Use by a virtuous puthujjana monk without wise contemplation, likened to borrowing, failing to purify donor’s offering.
    • Dāyajja Paribhoga: Use by sekkhas, considered Tathāgata’s heirs, consuming requisites as rightful inheritance.
    • Sāmi Paribhoga: Use by Arahants, with mastery, free from craving, using requisites with detachment.
    • do lay people have to do reflections when using requisites in order to attain jhāna / magga? #q🙋🏼‍♂
  • 17. Explain theyya paribhoga, clarifying how and why it is like using requisites having stolen? What are the consequences and why it is more dangerous than eating burning iron ball.
    • Theyya Paribhoga: Use of requisites by a monk with pārājikā offence, who loses bhikkhu status.
    • Why like theft: Buddha permits requisites for virtuous monks; donors offer to virtuous monks, not unvirtuous ones.
    • Consequences: Grave kammic suffering, likened to rebirth in hell.
    • More dangerous than burning iron ball: Consuming requisites deceitfully incurs severe spiritual consequences, worse than physical pain of a hot iron ball (Dhp. 308).
      • seyyo ayoguḷo bhutto tatto aggisikhūpamo yañce bhuñjeyya dussīlo raṭṭhapiṇḍamasaññato
  • 18. Explain briefly what is iṇa paribhoga and elaborate why it is named so?
    • Iṇa Paribhoga: Use of requisites by a virtuous puthujjana monk without wise contemplation.
    • Why named so: Likened to borrowing, as the monk fails to purify the donor’s offering, not making it fruitful, thus remaining “indebted” to the donor, unable to escape saṃsāra (Vsm-ṭ. I. 74). (is it maggāvaraṇa?) (what about one in jhāna for a long period?) #q🙋🏼‍♂
  • 19. What is the difference in application of wise contemplation for requisites offered by relatives and unrelated ones? Can you avoid contemplation as a monk, simile given in as according to “vissāsabhojana jataka”?
    • Difference: No difference; requisites from relatives or unrelated donors must be used with wise contemplation to avoid iṇa paribhoga.
    • Avoiding contemplation: Not permissible; monks consuming without reflection risk rebirth as yakkha or peta.
    • Vissāsabhojana Jātaka simile: Like poison killing regardless of source (trusted or stranger), unreflected use of requisites, even from relatives, is spiritually harmful (J-a. V. 411-2).
  • 20. Brief note on dāyajja and sāmi paribhoga and introduce three ways (pariyāya) that traditional application stands for contemplation of virtuous monks.
    • Sāmi Paribhoga: Use by Arahants, free from craving, with mastery over requisites (Vsm. I. 42).
    • Dāyajja Paribhoga: Use by sekkhas, considered Tathāgata’s heirs, consuming requisites as inheritance (Vsm. I. 42).
    • Three ways for virtuous monks:
      • Indirect Sāmi Paribhoga: Puthujjana monk on sallekha path uses requisites without attachment, resembling Arahant’s mastery (Vsm-ṭ. I. 73).
      • Indirect Dāyajja Paribhoga (Kalyāṇa Puthujjana): Virtuous monk with saṅkhārupekkhā ñāṇa, practicing moderation, akin to sekkha (Vsm-ṭ. I. 73-4).
      • Āṇaṇya Paribhoga: Virtuous puthujjana’s reflected use, debt-free, aligns with donor’s intent, distinct or included in dāyajja (A-ṭ. I. 108-9).
      • why does the indirect sāmi seems stronger than the indirect dāyajja? #q🙋🏼‍♂
  • 21. Can you guide a young monk to be free from iṇa paribhoga and dukkaṭa related to each catu-paccaya? Write an essay.
    • Essay: Guiding a Young Monk to Be Free from Iṇa Paribhoga and Dukkaṭa Related to the Four Requisites
      • To guide a young monk in maintaining purity in the use of the four requisites (catu-paccaya: robes, food, lodging, and medicine) and avoiding iṇa paribhoga (indebted usage) and dukkaṭa (minor offences), one must emphasize the practice of paccaya sannissita sīla, which involves wise contemplation (paṭisaṅkhā yoniso) at the moments of receiving and consuming requisites. Iṇa paribhoga occurs when a virtuous puthujjana monk uses requisites without wise reflection, failing to purify the donor’s offering, thus remaining “indebted” and unable to escape saṃsāra (Vsm-ṭ. I. 74). Dukkaṭa offences arise, particularly with medicine, when contemplation is neglected during consumption (Vsm. I. 41). Below is a concise guide to ensure freedom from these faults for each requisite, rooted in the provided teachings.
      • 1. Robes (Cīvara)
        • To avoid iṇa paribhoga, a young monk must contemplate robes at two times: upon receiving (paccaya paṭilābha kāle) and using (paccaya paribhoga kāle). Upon receiving, reflect as non-self elements: “Yathāpaccayaṃ pavattamānaṃ dhātumattamevetaṃ, yadidaṃ cīvaraṃ” (Vsm. I. 41), or as repulsive: “Sabbāni pana imāni cīvarāni ajigucchanīyāni, imaṃ pūtikāyaṃ patvā ativiya jigucchanīyāni jāyanti” (Vsm-ṭ. I. 71). When wearing, recite: “Paṭisaṅkhā yoniso cīvaraṃ paṭisevati – Yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasariṃsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ” (M. I. 12), focusing on the four benefits: warding off cold, heat, insect bites, and covering private parts. This ensures the monk avoids craving or wrong view, purifying the donor’s intent. No dukkaṭa is specified for robes, but consistent contemplation prevents iṇa paribhoga, aligning usage with dāyajja or sāmi paribhoga (Vsm. I. 42).
      • 2. Food (Piṇḍapāta)
        • For food, contemplate upon receiving in terms of repulsiveness (āhāre paṭikkūla saññā) to avoid attachment. During consumption, reflect with each mouthful: “Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – Neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya…” (M. I. 12-3), focusing on eight benefits, such as sustaining the body and supporting spiritual practice. If contemplation is missed, reflect at least once during purebhatta, pacchābhatta, pubba yāma, majjhima yāma, or pacchima yāma to avoid iṇa paribhoga (Vsm. I. 41). The Vissāsabhojana Jātaka (J-a. V. 411-2) warns that even food from relatives requires reflection, as unreflected use is like consuming poison, risking rebirth as a yakkha or peta. No dukkaṭa applies to food, but diligent contemplation ensures faultless use.
      • 3. Lodging (Senāsana)
        • Upon receiving lodging, contemplate as non-self or repulsive to purify initial acceptance. When entering or using, reflect: “Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – Yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasariṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ” (M. I. 13), focusing on five benefits, including seclusion. If missed, contemplate during one of the five daily sessions to avoid iṇa paribhoga. No dukkaṭa is mentioned for lodging, but reflection prevents “indebted” use, aligning with the donor’s intent (Vsm. I. 42).
      • 4. Medicine (Gilānapaccaya Bhesajja)
        • For medicine, contemplate upon receiving as non-self or repulsive. When consuming, reflect: “Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – Yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya” (M. I. 13), focusing on two benefits: expelling pain and attaining a pain-free state. Failure to contemplate during consumption incurs a dukkaṭa offence, even if reflected upon receiving (Vsm. I. 41). If missed, contemplate during one of the five sessions to avoid both dukkaṭa and iṇa paribhoga. The Cūḷa Accharā Saṅghāta Sutta (A-a. I. 53) suggests cultivating mettā briefly to purify usage, making the monk worthy of offerings.
      • Additional Practices
        • To further ensure purity, cultivate mettā daily, even for a finger snap, as it compensates for minor sīla deficiencies and aligns usage with donor intent (A-ṭ. I. 109). Engage in buddhānussati, dhammānussati, or saṅghānussati during vandanā to enhance worthiness (Śāsanāvataraṇaya, 137-9). Avoid nimitta, obhāsa, parikatā, and viññatti for robes and food, and for lodging if practicing dhutaṅga, to maintain ājīvapārisuddhi (Vsm. I. 38). Emulate Venerable Sāriputta’s example, rejecting requisites obtained improperly, prioritizing virtue over comfort (Vsm. I. 38-40).
      • By diligently applying these contemplations, a young monk can avoid iṇa paribhoga and dukkaṭa, ensuring faultless use of requisites, aligning with the noble path, and fulfilling the donor’s intention for great merit
• said by many pckbd
  • "icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu, sabbe pūrentu saṅkappā; cando pannaraso yathā."
• class notes:
  • sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. senāsanampi paribhoge paribhoge paccavekkhitabbaṃ, bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭati, evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.
    • grok:"When the dawn rises, one stands at the place designated for the use of requisites. The use of lodgings and other requisites should be reflected upon at the time of use. Even in the case of receiving and using medicine , mindfulness as a condition is appropriate. Even so, if one is mindful at the time of receiving but not at the time of using, an offense occurs. However, if one is not mindful at the time of receiving but is mindful at the time of using, no offense occurs."
  • AN 6.57: refers to the type of person called “samasīsī”
  • “Yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca.” “Ayaṃ vuccati puggalo samasīsī’’ti.”
    • “That person in whom the destruction of the āsavas and the ending of life occur simultaneously — he is called a ‘samasīsī’ person.”
    • Yassa puggalassa – for that person / individual (puggala = person)
    • Apubbaṃ acarimaṃ – not before, not after (i.e., both happen simultaneously)
    • Āsavapariyādānañca – the exhaustion or ending of the āsavas (mental defilements)
    • Hoti – there is / it occurs
    • Jīvitapariyādānañca – the exhaustion or ending of life (secession of life faculty)
    • Ayaṃ vuccati – this is called / said to be
    • Puggalo samasīsī – a person who is “samasīsī” (i.e., one in whom both occur together)
    • note: The term “samasīsī” refers to an individual who attains arahantship (complete enlightenment) at the very moment of death. That is, they do not live even a moment as an arahant — the ending of defilements and the ending
  • cattāro hi suttanikkhepā – attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti.
  • 36. sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ.
  • sati: cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattanti
    • Four things conducive to the arising of the mindfulness enlightenment factor:
    • 1. satisampajaññaṃ mindfulness and clear comprehension
    • 2. muṭṭhassatipuggalaparivajjanatā avoiding individuals lacking mindfulness
    • 3. upaṭṭhitassatipuggalasevanatā frequenting individuals with established mindfulness
    • 4. tadadhimuttatāta being dedicated to that ‌/ incline the mind in developing it
  • dhammavicaya: satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti
    • The following are conducive to the arising of the discrimination of dhammas enlightenment factor
    • 1. paripucchakatā asking questions
    • 2. ⁠vatthuvisadakiriyā clean internal and external bases
    • 3. ⁠indryasamattapatipādanat practicing moderation of the faculties
    • 4. ⁠duppaññapuggalaparivajjanā avoiding individuals of poor wisdom
    • 5. ⁠paññavantapuggalasevanā frequenting individuals with wisdom
    • 6. ⁠gambhīrañāṇacariyapaccavekkhaṇā repeatedly examining the conduct of profound knowledge
    • 7. ⁠tadadhimuttatā being dedicated to that