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I have attempted [[to construct]] a new [[typology]] for [[pilgrim]]¬
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[[Buddhism]] in {{Wiki|Sweden}}
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ages, which 1 believe is more relevant to the [[inherent]] structures
 
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of .[[Sinhalese]] [[religion]]. Rather than basing this [[typology]] upon
 
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historical origins, as Turner has done in his [[own]] work, I have
 
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concluded that a [[typology]] based upon types of [[religious]] exper¬
 
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iences and [[religious]] {{Wiki|behavior}} is more fitting. [[Pilgrimages]] in [[Sri Lanka]] reflect the three-fold orientation of [[Sinhalese]] [[religion]]:
 
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the paradigmatic [[spirituality]] of the [[Buddha]], the civil [[religion]] of
 
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the [[Sinhalese]] [[people]], and, as Obeyesekere has recently charac¬
 
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terized it, “the [[rising]] tide of [[bhakti]] religiosity in [[Buddhist]] [[Sri Lanka]]." 37 By [[understanding]] the significance of [[pilgrimage]]
 
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within these three orientations, we can gain a more accurate
 
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[[awareness]] of how a [[people]] of central importance to the history
 
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and maintenance of the [[Buddhist tradition]] have articulated the
 
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various {{Wiki|dimensions}} of their [[own]] [[spirituality]] through a recog¬
 
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nizable modality of [[religious]] expression that is culturally ubi-
 
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quitious.
 
  
 +
Couple of weeks ago I found a page in Facebook called or group of [[people]] called  [[Buddhism]] in {{Wiki|Sweden}} . I wrote couple of words myself an english on their page and immediately reacted on my words  site Admin  Peter Olin  and told that everybody here on this page have to use only  {{Wiki|Swedish}} because it's a {{Wiki|swedish}} [[buddhist]] site. He [[sound]] quite convincible. 
  
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NOTES
+
I explained to Olin that I have been doing the [[Chinese Buddhist Encyclopedia]] for 18 hours every day for 8 years  After which he started to explain to me that many links in [[Chinese Buddhist Encyclopedia]] what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my {{Wiki|encyclopedia}} when there,ll be changes in Wikipedia , He seemed quite excited and determined in their [[own]] deliberations and positions.
  
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1. Nancy Falk uses this [[phrase]] lo designate the [[tradition]] "in which the
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Then I posted couple of [[thangkas]] made by me and lot of critics or by other words a large avalanche of [[criticism]] arrived at my address. compared to my [[attitude]] towards the {{Wiki|Encyclopedia}} and other [[activities]] in {{Wiki|Asia}}, {{Wiki|Sweden}} had an extremely negative and rusty cold [[attitude]].  
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[[Buddha]] is said lo have authorized Unit the familiar [[pilgrims]]* visits to the
 
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great sites associated with Ins [[life]] and the practices associated with his [[relics]]  
 
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and stupus." See Nancy Falk, “To (laze on the [[Sacred]] Traces,” Hisioty of
 
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[[Religions]] 10 (May, 1977), p. 285, n. 15; for the [[Wikipedia:canonical|canonical]] version of the origins
 
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ol [[relic]] veneration, sec A/ ahdpannibhdna Suttduta in Dfgha Nikdya (Dialogues of
 
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the Uuddha), n ans, and ed. by [[T. W. Rhys Davids]] in [[Sacred Books]] of the Bud¬
 
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dhists, Vol, 3 ([[London]]: [[Pali Text Society]], 1977; first published in ill 10): pp.
 
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154-57 and pp. 185-91.  
 
  
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2. See further [[discussion]] and relevant [[bibliography]] in Frank Reynolds,
+
With this, I felt like the admin's ironic [[logic]] killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his [[attitude]], I asked him what have you done for [[Buddhism]] yourself? He didn't answer. At the end I just left the {{Wiki|swedish}} [[group of buddhists]]..
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“The Several [[Bodies]] of [[Buddha]]: Reflections on a Neglected Aspect of [[Thera]]*
 
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[[vada]] [[Tradition]].” History of [[Religions]] 10 (May, 1977): pp. 374-89.  
 
  
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3. Even before the arrival of the [[tooth relic]] in the 4thxentury C. E., [[relics]]
+
I spend there on site just 2 days. And then left because [[people]] started to scream about my work  with [[Chinese Buddhist Encyclopedia]]. My secretary who has been a member of this group  started to defend me and almost all [[people]] on  the page started to talk  that I serve the interests of the [[Chinese government]] and they pay me  for that.  
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assumed major imjK>i lance in the [[ritual]] [[life]] and [[symbolism]] of [[Sinhalese]] roy¬
 
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alty. For a summary, see [[Tilak]] Hctliarachy, History of [[Kingship]] in [[Ceylon]] up to  
 
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thehturth Century A. 1 ). ({{Wiki|Colombo}}: Lakchousc Investments, 1972), pp. 25-29
 
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/Kissim; for another {{Wiki|excellent}} study of the prominence of [[relics]] in [[relation]] to
 
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{{Wiki|royal}} [[imagery]], see Alice Greenwald, “The [[Relic]] on the {{Wiki|Spear}}: Historiography
 
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and the [[Saga]] ol Duuhagamanl,” in Bardwel! Smith, ed., [[Religion]] and the Legiti-
 
  
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{{Wiki|motion}} of Rower in [[Sri Lanka]] (Chaiubcrsburg, PA: Auiina [[Books]], 1978), pp.  
+
I started the {{Wiki|encyclopedia}} in [[Australia]] and interestingly there were no negative [[attitude]] towards my work . [[Australia]] gave me a Distinguished Talented Visa for my [[activities]] and work  in  [[Buddhism ]].  
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1-3-35.—
 
  
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4. A detailed summary of the legend may be found in G. P. Mulalase-
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I am struck by how two countries may have so different [[views]] on [[Buddhism]]. I arrived back to {{Wiki|Sweden}} a year ago and turned to  {{Wiki|Swedish}}  government and asked if they would like to help me with the {{Wiki|encyclopedia}}. I also wrote to the {{Wiki|Swedish}} {{Wiki|Academy}} of [[Sciences]] and asked them for a positive [[attitude]] towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all.  
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kera, The [[Pali Literature]] of [[Ceylon]] ({{Wiki|Colombo}}: M. D, Gunasena and Co., 1928),
 
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pp. 65-68; and A. M. Hocart, The [[Temple of the Tooth]] in [[Kandy]] , Memoirs of the
 
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{{Wiki|Archeological}} Survey of [[Ceylon]], Vol, IV ([[London]]: Luzac and Co., 1931), pp.
 
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1-5.  
 
  
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5. [[Walpola Rahula]] notes that according to the Da(hawn{isa, Dauiapura
+
The {{Wiki|Academy}} of [[Sciences]] was [[silent]] in {{Wiki|Swedish}} way. I [[thought]] when I arrived first time to {{Wiki|Sweden}} most of the world's press was {{Wiki|present}} and even  {{Wiki|Swedish}} journalists  but now it seemed embarrassing for {{Wiki|Sweden}} that they gave me {{Wiki|swedish}} citizenship, Which shows that my {{Wiki|political}} [[activities]] suited them but not [[Buddhist]] .  
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was located in [[Kalinga]]. Cf. A Histoty of [[Buddhism]] in [[Ceylon]] ({{Wiki|Colombo}}: M. D.
 
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Gunasena, 1956), p. 97. He further cites Percey Brown’s [[Indian]] [[Architecture]] ,  
 
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wherein Brown identifies [[Dantapura]] with [[Puri]] or [[Bhubaneswar]]. Brown be¬
 
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lieves that the Jagganath [[Temple]] “occupies the site of sonic still more [[ancient]]
 
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monument, not improbably the [[shrine]] of the [[Buddha's]] tooth at [[Dantapura]].”
 
  
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6. Mahdvajjisa , [[Wilhelm Geiger]], ed. and trails. ([[London]]: Luzac and Co,  
+
I have organized a major international [[Buddhist]] conferences  and ([[Buddhism]] and Nordland) and  ([[Buddhism]] and [[Australia]])  what lasted 9 years.  I myself have attended other conferences at the {{Wiki|University}} of [[Berkeley]], but I have never seen such a derogatory and monotonous [[attitude]] as in {{Wiki|Europe}}, and especially in Scandinavia haven't seen such negative [[attitude]] anywhere in [[world]]. We can say openly {{Wiki|Sweden}} denies [[Buddhism]].
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1964; originally publisned in I9l2),'pp. 89-96. flic Uaihawmsa account was
 
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no [[doubt]] intended to establish the same [[degree]] of authenticity for the da(ndd
 
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as the AT aluivatiisa account had done for the Alms-Bowl [[Relic]].  
 
  
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7. The [[language]] of “[[righteousness]]” consistently applied to [[ritual]] and
+
This summer, I approached the {{Wiki|University}} of Kalmar with a proposal to hold an international conference on [[Buddhism]]. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and [[activities]] in [[connection]] with the conference.
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[[ethical]] acts of the [[king]] is rooted ifi conceptions of [[Buddhist]] [[kingship]] mod¬
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the {{Wiki|university}} replied to me  w month later with such this [[letter]];  
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elled after the {{Wiki|ideal}} [[cakravartin]] (“turner or the [[wheel]]” of [[righteousness]]). For
 
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[[scriptural]] accounts of the cakravArtin {{Wiki|ideal}} in the Therav&da [[canon]], see the
 
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Cakkavatti’Sihandda and Aggailha [[suttas]] in the Dlglu i Nikdya 4,59-76 and 77-
 
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94, For detailed interpretations see S. J. Tanibiah, [[World]] Coiujuewr, [[World]]
 
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Retwuncer ([[Cambridge]], UK: {{Wiki|Cambridge University Press}}, 1976), pp. 32-72;
 
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B. Smith, “The {{Wiki|Ideal}} {{Wiki|Social}} Order as Puli rayed in the Chronicles of [[Ceylon]],”
 
−
in Smith, ed., The Two [[Wheels]] of Dlwmma (ChamlxM'sburg, PA: {{Wiki|American Academy of Religion}}, 1972), pp. 31-57; B. G. Gokhale, “Early [[Buddhist]]  
 
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[[Kingship]],” Journal of [[Asian Studies]] 26 (1966), pp. 15-22; and especially E.
 
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Sarkisyanz, [[Buddhist]] Back-gtoutuls of the Bume.se Hexmlution fllie Hague: Mar-
 
−
linus Nijholf, 1965), pp. 10-97; Joseph Kitagawa’s brief article “[[Buddhism]]
 
−
and {{Wiki|Asian}} Politics,” {{Wiki|Asian}} Suwey 2 (1962), contains a brief overview of the
 
−
theme.
 
  
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8. This [[belief]], set forth in the oj>cnmg pages of the Maluiwunsa, is exam¬
+
Dear Marju Broder,
−
ined in detail by Regina Clifford, “The Dhammadlpa [[Tradition]] or [[Sri Lanka]]:
+
                                                                                                                       
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Three Models within the [[Sinhalese]] Chronicles,” in Smith, ed., [[Religion]] and
+
I’m [[professor]] in the study of [[religions]] and like all my [[colleagues]] in the study of [[religions]] we are regularly contacted by, besides of course [[scholars]] of [[religions]], RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.
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Legiliuutlion , pp. 36-47.  
 
  
−
9. F4-Hien, A Record of [[Buddhistic]] {{Wiki|Kingdoms}}, trails, by {{Wiki|James Legge}} (Lon¬
+
Stefan Arvidsson
−
don: [[Oxford University Press]], 1886; reprint ed., [[New York]]: Dover Publica¬
+
[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}}    
−
tions, 1965), pp. 104-07.
 
  
−
10. [[Malalasekera]], p. 66; cf. G. C. Mcndis, The Early Histoty of [[Ceylon]]
+
At least someone dared to answer and say what is [[thought]] about of [[Buddhist]] [[activities]] in {{Wiki|Sweden}} . It is [[interesting]] that {{Wiki|Sweden}} is talking about [[religious]] freedom. How to understand it ?
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([[Calcutta]]: {{Wiki|YMCA}} Publishing House, 1954), pp. 58-59; Howard Wriggins,
 
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[[Ceylon]]: Dilemmas of a New Notion ([[Princeton]], N. J.: [[Princeton University Press]],
 
−
i960), p. 180 n. 18, compares it to the {{Wiki|crown}} of Si. Stephen in {{Wiki|Hungary}}.  
 
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Other [[scholars]] have compared it to Constantine's Labarum and [[Thailand’s]]  
 
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{{Wiki|Holy}} [[Emerald Buddha]].  
 
  
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11. Bard well Smith, “Polonnaruva as a {{Wiki|Ceremonial}} Complex: [[Sinhalese]]  
+
This freedom seems to [[exist]] only  for [[Christians]] but not for [[Buddhists]] . In addition, we wrote to many other {{Wiki|Swedish}} organizations, but the answer was [[silence]]  
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{{Wiki|Cultural}} {{Wiki|Identity}} and the Dilemmas of {{Wiki|Pluralism}},” in A. K. Narain, ed.. Studies
 
  
 +
My secretary Marju Broder also wrote to others in Scandinavia, but the answer from  them was either [[silence]] or a negative [[attitude]]. The same [[attitude]] was observed by those Swedes on Facebook who call themselves a  [[Buddhists]].
  
−
in Hi\hn of [[buddhism]] ({{Wiki|New Delhi}}: B. R. Publishing Corporation, 19HU), p.
+
That's what they wrote in {{Wiki|Swedish}} newspaper;
−
310.
 
  
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12. Tuinbiah. [[World]] Conqueror, p. 90, cites a lentil century inscription
+
[[Buddhism]] is a relatively small [[religion]] in {{Wiki|Sweden}}, but has seen an increase in recent years. The number of [[Buddhists]] in April 2011 is estimated at around 45,000 [[people]] or close to 0.5% of Sweden's population,  making it Sweden's third largest [[religion]] after [[Christianity]] and {{Wiki|Islam}}. Most practitioners have an {{Wiki|Asian}} background and come mostly from [[Thailand]], [[China]] or [[Vietnam]].
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which reads: "The [[king]] is a Bodhisatlva on whom the [[Sang]] ha bestows [[king]]-'
 
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ship..."
 
  
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13. Uardwell Smith, "The {{Wiki|Ideal}} {{Wiki|Social}} Order,” p. 50.
+
In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income.
−
 
+
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14. On the manner in which [[Kirti]] Sri strengthened his reign in the [[eyes]]
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http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html
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of the [[Kandyan]] {{Wiki|aristocracy}} by means of the numerous reforms he intro¬
 
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duced, see L. S. Dewaraja, The [[Kandyan]] {{Wiki|Kingdom}} of [[Ceylon]] % 1707-1760 (Co¬
 
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lombo; Like House Investments, 1972, esp. pp. 94-118.
 
−
 
 
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15. Sir Richard Alumhare, The [[Kandy]] Esala Perahara ({{Wiki|Colombo}}: [[Ceylon]]
 
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Daily News, 1952), p. 2.
 
−
 
 
−
I (i. Kitsiri NI alalgoda, li uddhism in [[Sinhalese]] [[Society]] 1750 - I 900 , ([[Berkeley]]
 
−
and [[Los Angeles]]: {{Wiki|University of California Press}}, 1970), p. 04.
 
−
 
 
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17. H. L. Seucviratnc, [[Rituals]] of the [[Kandyan]] [[State]] ([[Cambridge]], UK: Cam¬
 
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bridge {{Wiki|University}} Press, 1978), pp. 71-72 writes that the kapa [[symbolize]] the
 
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[[sacred]] center or axis muitdi of the {{Wiki|kingdom}}.
 
−
 
 
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18. The [[phrase]] belongs to Clifford Geertz, who defines it as "the {{Wiki|theory}}
 
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that the court-and-capital is at once a [[microcosm]] of the [[supernatural]] order—
 
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an image of the [[universe]] on a smaller scale—and the material cmlxKliment of
 
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the {{Wiki|political}} order. It is not just the nucleus or the engine, or the pivot of the
 
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[[state]], it is the [[state]]. The equation of the seat of {{Wiki|rule}} with the dominion of {{Wiki|rule}}
 
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is more than an accidental {{Wiki|metaphor}}; it is a settlement of a controlling politi¬
 
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cal idea—namely, that by the mere act of providing a model, a paragon, a
 
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faultless image of civilized [[existence]], the court shapes the [[world]] around it into
 
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at least a rough approximation of its [[own]] [[excellence]]. The [[ritual]] [[life]] of the
 
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court, and in fact, the [[life]] of the court generally, is thus paradigmatic, not
 
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merely reflective, of {{Wiki|social}} order. What it is reflective of, the {{Wiki|priests}} declare, is
 
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a [[supernatural]] order, ‘the timeless [[Indian]] [[world]]* of the [[gods]] upon which men
 
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should, in strict proportion for their {{Wiki|status}}, seek to pattern their [[lives]].” In  
 
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Negara: The Theatre-State in Nineteenth Century [[Pali]] ([[Princeton]], NJ: [[Princeton University Press]], 1981), p. 13. Tambiah applies the "[[doctrine]] ol [[die]] exempla¬
 
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ry center” to {{Wiki|medieval}} [[Thai]] polity in [[World]] Conqueror , p. 123; Smith—citing '
 
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Paul Wheatley's Pivot of the Four Quarters ({{Wiki|Chicago}}: Aldine Press, 1971), Rob¬
 
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ert [[Red]] field’s and M ilton Singer's "The {{Wiki|Cultural}} Role of Cities,” Economic
 
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Developm* nt and {{Wiki|Cultural}} Change 3 (1954): 53—72) and Robert Heine-GeldemV
 
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classic "Conceptions of Stale and [[Kingship]] in {{Wiki|Southeast Asia}}," {{Wiki|Data}} Papen
 
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Number 18, {{Wiki|Southeast Asia}} Program ([[Ithaca]], NY: [[Cornell University]], 1956),
 
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pp. 1-3—applies the model to [[ritual]] [[life]] in Polounaruva, in "[[Sinhalese]] Cul¬
 
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tural {{Wiki|Identity}},” pp. 295 and 308-10. Its application to [[Kandy]] is [[self]] evident.
 
−
 
 
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19. Malalgoda, pp. 118. quotes a [[British]] official upon the relic’s seizure:
 
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"We have this day obtained the surest [[proof]] of the [[confidence]] of the [[Kandyan]]
 
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{{Wiki|nation}} and their acquiescence in the Dominion of [[British]] Government.”
 
−
 
 
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20. {{Wiki|Culture}} of [[Ceylon]] in {{Wiki|Medieval}} Times, Heinz Bcchcrt, cd„ ([[Wiesbaden]]:
 
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Otto Marrassowiu. I960), p. 215.
 
−
 
 
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21. Scncviratnc, pp. 137-46.
 
−
 
 
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22. Ibid., p. 1?7.
 
−
 
 
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23. Ibid., pp. 112-14; cf., Nur Yalman, Under the [[Bo Tree]]: Studies in [[Caste]] ,
 
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Kinship and [[Marriage]] in the interior of [[Ceylon]] ([[Berkeley]]: {{Wiki|University of California Press}}, 1971), p. 58.
 
−
 
 
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24. For an {{Wiki|excellent}} assessment of [[Buddhism’s]] {{Wiki|political}} participation in
 
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recent [[Sinhalese]] {{Wiki|politics}}, see Wriggins, Dilemmas, pp. 169-210; for a study of
 
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{{Wiki|modern}} [[Buddhist]] {{Wiki|political}} [[thought]] in [[Sri Lanka]], see [[Bruce Matthews]], "The
 
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[[Sinhalese]] [[Buddhist]] Altitude Toward Parliamentary {{Wiki|Democracy}},” [[Ceylon]] Jour¬
 
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nal of Historical and {{Wiki|Social}} Studies 6 (July-Dee., 1976), pp. 34-47; and Urmila
 
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Phadnis, [[Religion]] and Politics in Sri Lunka ({{Wiki|New Delhi}}: Munohar [[Book]] Service,
 
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1976).
 
−
 
 
−
25. Kdyena vded ciltena
 
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Pamddena tnayd katam
 
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Accnyaqi kluima me hhante
 
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Bhuripaiiha Tathdgata.
 
−
 
 
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Uevo vax\atu kale no
 
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Sassusam patthiheiu ca;
 
−
 
 
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PUo bhavalu loko ca; *
 
−
 
 
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[[Raja]] bluwatu diuunmiko .
 
−
 
 
−
[[Akasa]]({hd c<ubhumma((lui
 
−
Dcvd juigd MahidJhikd
 
−
Punmn law anumodilvd
 
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Ciraqi rakkluintu lokasa.sunow.
 
−
 
 
−
Cited in^Hocart, p. 27.
 
−
 
 
−
20. Seneviratnc', p. 120.
 
−
 
 
−
27. Victor Turner, "The Center out there: Pilgrim's Coal,” History of
 
−
Religions 12 (February, 1973), 213-15.
 
−
 
 
−
28. Ibid., p. 193. Passim. -
 
−
 
 
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29. R. A. L. I I. Gunawardana, Robe and Plough: Monastirism and Economic
 
−
Interest in Early Medieval Sri Lanka (Tucson: University of Arizona Press. 1979;
 
−
Association for Asian Studies Monograph Scries. No. XXXV), pp. 260-62.
 
−
 
 
−
30. Reynolds, "The Two Wheels of Dliamtna: A Study of Lilly Bud¬
 
−
dhism," in Smith, Two Wheels , pp. 6-30.
 
−
 
 
−
31. For descriptions of cubic life at Kataragama, see Paul Wirz. Katara-
 
−
gama: The Holiest Place in Ceylon , translated from the German by Dons B.
 
−
Pralle (Colombo: Lake House, 1966); Gauanath Obeyesekere, "The Fire
 
−
Walkers of Kataragama: The Rise of Bhakti Religiosity in Buddhist’Sri
 
−
Lanka, "Journal of Asian Studies 37 (May, 1978), pp. 457-78; and Bryan Pfaf-
 
−
fenberger, "The Kataragama Pilgrimage: Hindu-Buddhist Interaction and
 
−
its Significance in Sri Lanka’s Polyethnic Social System,” Journal of Asian
 
−
Studies 38 (February, 1979), pp. 253-70.
 
−
 
 
−
32. Cf. John Halverson, “Religion and Psycho-social Development in
 
−
Sinhalese Buddhism "Journal of Asian Studies 37 (February, 1978). pp. 221-
 
−
32.
 
−
 
 
−
 
 
−
33. Scncvir.itnc, p. 1*17.
 
−
 
 
−
3*1. Turner. Image and Pilgrimage in Christian Culture (New ^ ork: Colum¬
 
−
bia University Pi css, 11178), pp. 17-19.
 
−
 
 
−
35. Malatgoda. p. 255.
 
−
 
 
−
’ 36. Sec (lie ireatmctil of public symbols and civil religion in Ronald
 
−
('.rimes. Symbol and Conquest: Public and Ritual Drama in Santa Fe. New Mexico
 
−
(lihaca, NY; Cornell University Press, 1976).
 
−
 
 
−
37. Olieyesekerc, “Fire-Walkers,*’ p. <157.
 
−
 
 
−
A New Approach to the InLra-
 
−
Madhyamika Confrontation over the
 
−
Svatantrika and Prasangika
 
−
Methods of Refutation
 
−
 
 
−
 
 
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by Shohei Ichimura
 
−
 
 
−
There is good reason to believe that the Vigrahavyavartaui (Vi-
 
−
graha. hereafter), one of the definitive works of NSgStjuna, was
 
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not only the starting point of controversy between Naiy&yika
 
−
logicians and Madhyamika dialecticians, but also the fountain¬
 
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head of the intra-Buddhist controversy which divided the
 
−
Madhyamika into two camps: the Svatantrika and the PrSsah-
 
−
gika schools. While the intensity of Hindu-Buddhist confronta¬
 
−
tion exhibited in classical and medieval India is understandable
 
−
in view of their doctrinal differences, the intensity of the intra-
 
−
Madhyamika confrontation is somewhat surprising, as the two
 
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camps held the same doctrine, i.e., universal emptiness (Sunya-
 
−
td), differing only in their methods of demonstrating it. The
 
−
Svatantrika and the Prasangika, respectively, relied on the syl¬
 
−
logistic and dialectic 1 forms of argument, both of which, in fact,
 
−
were given by Nagarjuna in the Vigraha. The intra-Madhya-
 
−
mika dispute, though no doubt contributing to the cause of
 
−
methodological refinement, seems at times to have lost sight of
 
−
the middle course. In this respect, 1 am inclined to think that  
 
−
the two methods should i>e given {{Wiki|equal}} analysis, for the [[sake]] of
 
−
a clearer [[understanding]] of their common [[doctrinal]] [[insight]] and
 
−
method of demonstration. The pur pose of this paper is to open
 
−
the way to a more balanced analysis of the contesting [[methods]]
 
−
in terms of the [[logical]] [[principle]] of anvaya-vyalireka .*
 
−
 
 
−
 
 
−
eventually decides the ease, asks (and not states, as translated
 
−
previously): “Indeed, has the [[Buddha]] prescribed somewhere a [[parajika]]
 
−
with regard to a penny ( masaka) or even less than a penny?” The answer
 
−
to this question is of course “no”: apatti thullaccayassa ... atirekamasako
 
−
va unapancamasako vJ, Vin III 54, 22, cf. Ill 47, 3 “it is a grave
 
−
offence (but no [[parajika]] ), [if the stolen goods arc worth} more than a
 
−
masaka or less than five masaka .” Thus [[Godha]] reverts the earlier verdict
 
−
that there had bc^n a theft, and rightly so.
 
−
 
 
−
The Application of the [[Vinaya]] Term nasana 1
 
−
 
 
−
The first section in the [[book]] of [[Buddhist]] [[monastic discipline]] ([[Vinaya]]- j
 
−
 
 
−
[[pitaka]]) is known as [[parajika]]. The significance of these {{Wiki|rules}} is ernpha- j
 
−
 
 
−
sized by the fact that out of the list of 220 prescriptions which arc .1
 
−
 
 
−
recited fortnightly ( [[patimokkha]]) only these four {{Wiki|rules}} are announced to '1
 
−
 
 
−
a [[newly ordained monk]] immediately alter [[full ordination]] (upasampaiia\
 
−
 
 
−
Vin I 96.20-97.18) 2 . The {{Wiki|transgression}} of one of the [[parajika]] {{Wiki|rules}}
 
−
leads to the [[monk's]] or [[nun’s]] [[permanent]] and irreversible loss of {{Wiki|status}} as
 
−
a [[fully ordained]] member of the order. , ; j
 
−
 
 
−
[[Buddhist law]] as specified in the [[Vinayapitaka]] is generally based on the >
 
−
 
 
−
{{Wiki|concept}} that an offence is established only after the offender pleads
 
−
guilty. 3 Consequently, if an offender is {{Wiki|aware}} of his [[parajika]] offence
 
−
and leaves the order on his [[own]] initiative, the [[Vinaya]] describes no
 
−
concrete act of Expulsion by the [[Samgha]]. Rather the' actual {{Wiki|status}} of a
 
−
[[person]] guilty of such a {{Wiki|transgression}} is rendered by the words ayam pi
 
−
parajiko hoti asatfivaco, “This one has committed a [[parajika]] and (there¬
 
−
fore) is without (any) communion” (c.g. Vin 111 46.20**; cf. Vin IV
 
−
213.37**-38**) 4 .
 
−
 
 
−
There are, however, a few instances in the [[Vinayapitaka]] where another
 
−
term is applied to express that a [[person]] has to leave the order, namely
 
−
nasana, naseti etc. This [[state]] of affairs led Isalinc Blew HORNUK in her
 
−
English translation of the [[Vinayapitaka]] to the conclusion that the verb
 
−
 
 
−
1. I wish herewith to express my [[gratitude]] to Prof. Osxar von HinOber. who
 
−
kindly sent me material on the term nasana which he had collected, and provided
 
−
very helpful suggestions. Additionally, I wish to draw the reader’s [[attention]] to an
 
−
article written by 6dith NOLOT, which is published in the [[Journal of the Pali Text Society]] XXIII (“Studies in [[Vinaya]] Technical Terms VI"). There NOLOT provides
 
−
an extremely useful systematic collection of the material on nasana in the [[Pali]] and
 
−
[[Sanskrit]] sources.
 
−
 
 
−
2. [[Nuns]] have to observe eight [[parajika]] {{Wiki|rules}} which arc announced to them a lie [[full ordination]] (Vin II274.23-24).
 
−
 
 
−
3. Cf. VON HinOber, “[[Buddhist Law]]”, p. 11.
 
−
 
 
−
4. In the casuistries the expression is upattim tvam [[bhikkhu]] apanno parujikam ,
 
−
 
 
−
“You, [[monk]], have committed a [[parajika]] offence” (c.g. Vin HI 57.14-15).
 
−
 
 
−
 
 
−
ndscti in the Suttavibhahga generally refers to the expulsion of members
 
−
of ti e order who have committed a [[parajika]] offence (BD I, p. xxvii).
 
−
This statement will be qualified in this paper.
 
−
 
 
−
In the eldest stratum of the [[Vinaya]] , the [[Patimokkha]] , ndsand with
 
−
[[respect]] to [[monks]] or [[nuns]] is used in only one instance, that is [[Parajika]] 2
 
−
of the Bhikkhunivibhaiiga (Vin IV 216.31**-217.3**). 5 This {{Wiki|rule}}
 
−
forbids [[nuns]] to keep quiet about the [[parajika]] offence of a fellow [[nun]]. 6
 
−
“Has been expelled'* (ndsita) in this {{Wiki|rule}} is listed in a series of verbs
 
−
expressing that the [[nun]] guilty of a [[parajika]] offence has not left the order
 
−
in the usual wry, but rather that she kept quiet about her misdeed for a
 
−
certain period before finally leaving the order for another [[reason]].
 
−
Indeed, both the forced and the voluntary leaving of the order are
 
−
clearly contrasted here by the use of the terms ndsita and avasaia (Vin
 
−
IV 216.33**-34** and 217.13-15). Thus [[Parajika]] 2 of the BhikkhunU
 
−
[[vibhanga]] indicates that the expulsion ndsand of [[nuns]] (and [[monks]]) comes
 
−
about when they, after committing a [[parajika]] , keep their [[deed]] quiet and
 
−
as a result fail to leave the order on their [[own]] initiative. In this case the
 
−
[[Samgha]] is apparently forced to take an active role in the expulsion of  
 
−
the offender. The procedure of expulsion, however, is nof dcscribccUn
 
−
the [[Vinaya]].  
 
−
 
 
−
Another reference in the [[Vinaya]] also uses ndsand inxonnpction with a
 
−
[[parajika]] offence (Vin 1 173.20-22): A [[monk]], whp is accused of a
 
−
[[parajika]] offence during the pavdrana {{Wiki|ceremony}} at the end of the rainy
 
−
 
 
−
5. In another passage of the pdfimokkha , ndsand docs not refer to [[fully ordained]]
 
−
{{Wiki|individuals}} but to novices (ja/mwenz) (see below, p.99).
 
−
 
 
−
6. The text of this {{Wiki|rule}} in OLDENBERG’s edition (Vin IV 216.31 -217.3) is not
 
−
 
 
−
correct. The text of the [[Burmese]], [[Sinhalese]], and [[Thai]] editions is: yd pana
 
−
[[bhikkhuni]] jdnam pdrdjikam dhanimarji ajjhapannant bhikkhunirjt n' ev' attand
 
−
 
 
−
paiicodcyya na ganassa droceyya yadd ca sd fhita vd ossa cuta vd ndsita vd
 
−
avasatd vd sd pacchd evaq i vadeyya : pubbevaharp [[ayye]] anndsirp etam [[bhikkhu]]-
 
−
nim evarupa ca evarupa ca sd bhaginiti, no ca kJ>o attand palicodessup na
 
−
 
 
−
ganassa drocessan [Vin: pajicodcyyam na ganassa drocceyyan) ti, ayam pi
 
−
[[parajika]] Itoti asamvdsa vajjapcticchadikd 'ti. HORNER’s translation of this {{Wiki|rule}}
 
−
(B D 111, p. 166) has to be corrected accordingly: “Whatever [[nun]], [[knowing]] that a
 
−
[[nun]] has fallen into a {{Wiki|matter}} involving defeat, should neither herself reprove her,
 
−
nor speak to a group, but when she may be remaining or deceased or expelled or
 
−
withdrawn, should afterwards speak thus: ‘Ladies, before I knew this [[nun]], she
 
−
was a sister like this and like that, (but 1 [[thought]]:) ‘I will neither myself
 
−
reprove her nor speak to a group [BD III, p, 166: and should neither herself
 
−
reprove her nor should speak to a group]’, she also becomes one who is
 
−
defeated, she is not in communion, she is one who conceals a fault”
 
−
 
 
−
season 7 * , admits to having committed it. The Saipgha then performs •
 
−
pavdrana only after having expelled him ( nasetva ). In this particular
 
−
case the expulsion of the offender may be necessitated by the Samgha’s
 
−
[[desire]] to perform an {{Wiki|ecclesiastical}} act, the validity, of which requires the
 
−
order to be both “complete" ([[samagga]]) and “[[pure]]” (jpousuddha), that is,
 
−
without offence at that very [[moment]]. When one of the participants is*
 
−
found to be not “[[pure]]" the {{Wiki|ecclesiastical}} act loses validity, thus a [[monk]]
 
−
guilty of a [[parajika]] offence has to be removed perhaps even {{Wiki|physically}}*
 
−
by the [[Samgha]]. He must remain outside the spatial boundary (simS)
 
−
stipulated for this {{Wiki|ecclesiastical}} act within which only “[[pure]]” [[monks]] can
 
−
be {{Wiki|present}}. Thus in this particular case the [[reason]] for the use of the term
 
−
ndsand might once again be the necessity for an active role of the
 
−
Saipgha in the expulsion. This supposition seems more likely if onie
 
−
remembers that'the offender evidently failed to confess his offence
 
−
immediately after having committed it but rather only after having been
 
−
placed under [[investigation]] during the {{Wiki|ecclesiastical}} act of pavaranid:
 
−
 
 
−
In other passages of the Suttavibhafiga the term ndsand instead of
 
−
[[parajika]] is used. Some of these references are to be found in the
 
−
casuistry of [[Parajika]] l of the Dhikkhuvibhaiiga, that is, the {{Wiki|rule}}
 
−
prescribing [[celibacy]]. There the following eases arc mentioned (Vin III
 
−
33.24-28): A [[monk]], who is guilty of having raped a [[sleeping]] co-monk
 
−
or {{Wiki|novice}}, should be expelled ( ndsetabbo ). In the event that the victim
 
−
wakes up and consents to the {{Wiki|behaviour}} of the [[monk]], both participants
 
−
have to be expelled ( ndsetabbd ). The same {{Wiki|rule}} applies in the ease of a
 
−
{{Wiki|novice}} raping a [[sleeping]] [[monk]] or fellow-novice (Vin 111 33.28-31), and
 
−
in the ease of a [[monk]] who is forced to rape a [[nun]], a {{Wiki|female}} probationer'
 
−
(sikkliainana), or a [[female novice]] (Vin 111 39.37-40.6): Both partic¬
 
−
ipants arc found not guilty if they do not consent, but otherwise have to
 
−
be expelled ( ndsetabbd ). The same goes for a [[monk]] who is forced to
 
−
rape a lay-woman, a [[homosexual]] 9 , or another [[monk]] (Vin 111 40.5-13).
 
−
 
 
−
7. On this {{Wiki|ecclesiastical}} act see Jin-11 CHUNG, Pravdrandvastu im [[Vinayavastu]] dcr
 
−
Mulasdrtdstivadin , Gottingen, 1997 (SWTF, Beiheft 7) (in press).
 
−
 
 
−
8. There is at least one instance of a [[physical]] expulsion of a [[monk]] found to be not
 
−
“[[pure]]” (Vin 11 237.8-10: atha kho Mahamoggalldno tarft puggalam bdhayam
 
−
gahetvd [[bahi]] dvdrakotthakd nikkhdmctva sucighatikaqi datvd .„).
 
−
 
 
−
9. For an [[interpretation]] of the term [[pandaka]] see Leonard ZWILLING, “Homo¬
 
−
{{Wiki|sexuality}} as Seen in [[Indian Buddhist]] Texts”, [[Buddhism ]], {{Wiki|Sexuality}}, and [[Gender]] ,
 
−
ed. Jos6 Ignacio CabezGn, [[Albany]], 1992 ([[Bibliotheca Indo-Buddhica]] Series,
 
−
113), pp. 203-214.
 
−
 
 
−
In all these eases the term pdrajika is not applied even though the
 
−
respective offenders arc apparently guilty of a pdrajika offence. It may
 
−
be that in the [[Vinaya]] for these instances the term ndsetabba is used
 
−
instead of pdrajika , once again because an expulsion performed by the
 
−
[[Samgha]] is [[thought]] necessary. 10
 
−
 
 
−
Another instance of rape is mentioned in the introductory story of the
 
−
{{Wiki|rule}} [[Samghadisesa]] 8 in the Bhikkhuvibhahga: Two [[monks]] [[feel]] that they ,
 
−
have been treated unfairly by Xhc [[monk]] [[Dabba]]. Therefore, they persuade
 
−
the [[nun]] Mctliya to accuse [[Dabba]] of having raped her in order to have
 
−
[[Dabba]] expelled (ndsdpcyya; Vin III 162.14-27). 11 Thus this passage also
 
−
pertains to the instances of the casuistry of Pdrajika 1 mentioned above.
 
−
 
 
−
It is quite possible that the two malicious [[monks]] aimed to have [[Dabba]]
 
−
expelled by the [[Samgha]], as implied by the application of the verb
 
−
ndsdpcyya . However, according to the story, the [[Buddha]] asked [[Dabba]]
 
−
# whether the [[nun’s]] accusations were true (Vin III 162.30-31), and the
 
−
putimokkha {{Wiki|rule}} [[views]] the ease as an example of a [[consciously]] false
 
−
accusation of a pdrajika offence (Vin III 163.22**). i2 Since [[Dabba]]
 
−
pleaded innocent to having raped Mettiya, the [[Buddha]] ordered Mettiya
 
−
to be expelled (Vin III 16238-163.1: tena hi bhikkhavc Mettiyam
 
−
bhikkhunim ndsethu).^ This procedure, however, is not based on any
 
−
fixed {{Wiki|rule}} of the [[Vinaya]], since until then there existed no regulation
 
−
prohibiting [[monks]] or [[nuns]] from accusing another of having committed a
 
−
pdrajika offence. In the [[Vinaya]] a [[person]] having [[caused]] the formulation
 
−
 
 
−
10. This Could be the casc.bccausc a rape is viewed as a very grave {{Wiki|transgression}} ol
 
−
both [[Buddhist]] [[monastic]] and [[Brahmanical]] taw. Rape in the [[Vinaya]] , particularly the
 
−
rape of a [[nun]], is frequently mentioned as one of the most serious infringements
 
−
of [[Buddhist]] [[monastic]] law (cf.Vin 1 85.24; 89.2-3 and 11-12; 121.7; 135.3;
 
−
 
 
−
/ 168.10; 320.13 etc.); for some examples in the [[Brahmanical]] law see Ganganatha
 
−
 
 
−
JUA, [[Hindu]] Law in its Sources , Vol. 1, [[Allahabad]], 1930, pp. 481-484.
 
−
 
 
−
11. In the [[Cullavagga]] (Vin 11 74.24 - 79.37) the introductory story of [[Samghadisesa]]
 
−
8 is repeated almost [[word]] for [[word]]. Here Mettiya is also expelled, and the story
 
−
introduces the {{Wiki|ecclesiastical}} act of the giving of a sativinaya , “a verdict of
 
−
innocence” (Vin II 79.37-80*31). By means of this {{Wiki|ecclesiastical}} act it is
 
−
officially agreed that the [[Samgha]] trusts the accused [[person]] (cf. NOLOT, SVTT 11,
 
−
 
 
−
► pp.99, 109).
 
−
 
 
−
12. However, the focus of this {{Wiki|rule}} is not on the {{Wiki|behaviour}} of the [[nun]] Mettiya but on
 
−
the {{Wiki|behaviour}} of the [[monks]] who [[caused]] Mettiya to utter the wrong accusation.
 
−
 
 
−
13. Vin 111 162.38-163.3. After that the malicious [[monks]] were remorseful and
 
−
begged the other [[monks]] not to expel Mettiya for she had not committed any
 
−
offence (Vin III 163.3-6).
 
−
 
 
−
 
 
−
of a pdtimokkha {{Wiki|rule}} is exempted from any {{Wiki|punishment}}, since [[Buddhist]]
 
−
[[monastic]] law is a case-law following the [[principle]] nulla poena [[sine]]
 
−
lege. 1 * In any case, even if Mettiya had been found guilty of an offence,
 
−
she would have had to undergo the {{Wiki|punishment}} for a [[samghadisesa offence]], that is a 14 days probation ( mdnatta )'*, rather than an expulsion
 
−
from the order, as was the case according to the introductory story of
 
−
[[Samghadisesa]] 8. Until this point in the text the only [[cause]] for the appli¬
 
−
cation of nasana mentioned in the [[Vinaya]] is rape or the [[concealment]] of
 
−
a pdrajika offence. However in this ease, Mettiya neither concealed a
 
−
pdrajika offence nor did she rape anybody, but rather accused another of
 
−
having raped her. Therefore, her expulsion must be regarded as an
 
−
exception, made possible through the personal intervention of the
 
−
[[Buddha]]. 1 * In addition, it is worth noting that according to’ the introduc¬
 
−
tory story and the patimokklia {{Wiki|rule}} it was not Mettiya’s {{Wiki|behaviour}} which
 
−
gave rise to the formulation of the {{Wiki|rule}} but rather the {{Wiki|behaviour}} of the
 
−
two [[monks]] who [[caused]] Mettiya to make the unfounded accusation. 17 In
 
−
any ease, in this passage the term ndsaitd is not used as a technical term
 
−
of Budtjhist. [[monastic]] law. The same holds true for. one passage of the
 
−
[[Suttapitaka]], namely an account in the Kdraiulavasutta of the Mettd-
 
−
vugga in the Ahguttaranikdya. Here a [[monk]] accused of having com-
 
−
mitted an offence changes the [[subject]] and talks about other things (AN
 
−
IV 168.24-27). This leads the [[Buddha]] himself to demand his expulsion
 
−
(AN IV 169.1-2: dhumatlt' ... niddhamath' .... AN IV I69.I0-: tarn
 
−
aiam ... bahiddhd nasenti). This procedure is not based on any fixed
 
−
{{Wiki|rule}} of the [[Vinaya]] but, on the contrary, contradicts the regulations of
 
−
[[Buddhist]] [[monastic]] law: According to Pdcittiya 12 of the [[Bhikkhu]]-
 
−
vibhaiiga the evasion of an accusation is a pdcittiya offence, the consc-
 
−
 
 
−
 
 
−
14. Cf. VON HlNCiBER, “[[Buddhist Law]]”, p.7; cf. Hcllmuth HECKER, “Allgcmcinc
 
−
Rcchtsgrundsatzc in dcr buddhistischcn Ordensverfassung (VinayaY.
 
−
Verfassung und Recltt in Obersee 10/1, cd. Herbert KROGER (1977), pp. 89-115;
 
−
p. 96.
 
−
 
 
−
15. For [[manatta]] see NOLOT, SVTT 111, pp. 117-122.
 
−
 
 
−
16. Thus this reference docs [[hot]] confirm C. S. UPASAK’s opinion that nasana
 
−
generally is applied as a term for the expulsion of [[nuns]] ({{Wiki|Dictionary}} of Early
 
−
[[Buddhist]] [[Monastic]] Terms [Based on [[Pali Literature]]], [[Varanasi]] 1975; s.v.
 
−
Nasana).
 
−
 
 
−
17. This issue is extensively discussed in lh$ commentary „nd is dealt with again here
 
−
below (p. 103).
 
−
 
 
−
 
 
−
qucncc of which is {{Wiki|confession}} but not expulsion. 18 Thus it is possible
 
−
that the introductory story of Samghddiscsa 8 and the just mentioned
 
−
account in the [[Suttapitaka]] belong to the eldest stratum of the [[Wikipedia:canonical|canonical]]
 
−
texts, being formulated before the term nasana was used with a “juridi¬
 
−
cal” meaning.
 
−
 
 
−
In another passage of the [[Mahavagga]] the term nasana is applied for
 
−
the expulsion of [[fully ordained]] members of the order (Vin I 85.27-
 
−
90.9). There it is stated that certain {{Wiki|individuals}} are not entitled to [[full ordination]] (upasampudd) and, if [[ordination]] already has been bestowed
 
−
on them, they have to be expelled ( nasrtabbo ). The eleven types of indi¬
 
−
viduals concerned apparently did not receive upasampadd legitimately,
 
−
having committed a grave offence in the time of household-life, or
 
−
simply because they were considered {{Wiki|physically}} unfit for full member¬
 
−
ship in the order. 19 The {{Wiki|individuals}} concerned include homosexuals
 
−
([[pandaka]]\ Vin I 86;7-9) 20 , fake [[monks]], persons converted to another
 
−
 
 
−
 
 
−
18. On the other hand, this account in the Ahguttaranikaya may well have served as a
 
−
bas s for [[Pacittiya]] 12 of the Bhikkhuvibhanga (Vin IV 36.37**). According to v
 
−
the introductory story of this {{Wiki|rule}} a [[monk]] also evaded an accusation (Vin IV
 
−
35.26-29). Since the [[Manorathapurani]] (Mp IV 74.11-13), the commentary on
 
−
the Angutiaranikaya, links the [[Wikipedia:canonical|canonical]] passage commcntfcckupdn with an
 
−
{{Wiki|ecclesiastical}} act introduced and described in the [[Cullavagga]] (Vin II 101.4-
 
−
102.10: tassapdpiyyasikdkamma) by rendering “he evades” (ahhen' annum
 
−
paticarati) with “he conceals (his offence)'* ( paticchddeti ), this passage of the
 
−
[[Cullavagga]] may also have been inspired by the above-mentioned passage of the
 
−
Ahgutturwukdya . For some more examples of passages of the [[Suttapitaka]] which
 
−
contain rather old [[Vinaya]] material, of. VON HlNOBER, Handbook §§ 67, 74, 80;
 
−
cf. the references given in VON HlNOBER, “[[Buddhist Law]]", note 5.
 
−
 
 
−
19. One passage in the Parivdra (Vin V 140.14-15) refers to this passage in the
 
−
[[Mahavagga]] without adding anything new. According to the Samantapdsddikd
 
−
(Sp 1391.26-27) in another passage of the Parivdra (Vin V 216.32) the term
 
−
ndsita refers to the eleven types of {{Wiki|individuals}} mentioned above as well.
 
−
 
 
−
20. The \'ujirabuddhifikd (Vjb 114.24-115.31) provides several additional
 
−
explanations of the casuistry of Pdrdjika 1 of the Bhikkhuvibhanga . In the
 
−
[[Wikipedia:canonical|canonical]] text a [[monk]] or a [[nun]] changes {{Wiki|sex}}. The Vajirabuddhitikd has a
 
−
[[discussion]] about what age the {{Wiki|individuals}} received [[full ordination]], since [[married]]
 
−
women arc allowed to enter the order at the age of twelve, whereas men can only
 
−
receive [[full ordination]] at the age of twenty. It is explicitly stated in this passage of
 
−
the subcommcntarics that during the {{Wiki|sex}} change process the {{Wiki|individuals}} arc not
 
−
considered to be jxindakas (in this case [[pandaka]] probably means “without outer
 
−
[[signs]] of {{Wiki|sex}}") and thus do not have to be expelled because of Vin I 85.27 - 86.9
 
−
(Vjb 115, 10-12; cf.Sp-t III 256.19-22).
 
−
 
 
−
[[religion]] (theyyosamvdsaka, tittiiiyapukkantaka; Vin l 86.31-35)21,
 
−
[[animals]] (tiracchanagata; Vin I 88.1-3), matricides {matughataka; Vin I
 
−
88.20-21), patricides ( pitughdtaka ; Vin 1 88.24-26), those who have
 
−
killed an [[Arhat]] {arahantaghdtaka\ Vin 1 89.4-6), raped a [[nun]], or [[caused]]
 
−
a split within the order, as well as persons who have [[caused]] bloodshed
 
−
0 bhikkhunidusaka , samghabhedaka , lohiiuppadaka ; Vin I 89.11-16)22,
 
−
and {{Wiki|hermaphrodites}} (, ubhalovjaiijanaka ; Vin 1 89.19-21). Although these
 
−
persons committed no offence during [[monkhood]], the expulsion n&sand
 
−
has to be performed by the [[Samgha]], since it was the [[Samgha]] which
 
−
acted improperly (though unknowingly) by bestowing [[ordination]] in
 
−
these eases. Therefore the [[Samgha]] is forced to restore a lawful [[state]] by
 
−
explicitly cancelling the {{Wiki|ecclesiastical}} act of [[ordination]]. In the Parivdra
 
−
one additional piece of [[information]] referring to the expulsion of these
 
−
eleven pcirsons is provided: The {{Wiki|ecclesiastical}} act of [[ordination]] in these
 
−
eases is referred to as vatthuvipatti , i.e. “defect in material” (Vin V
 
−
222.6-14: ... vatthuvipannam adhammakammam ...). This is confirmed
 
−
by the commentary upon the Pdtimokkha , the Kahkhavitaranl , stating
 
−
that these eleven eases arc avatthukd , meaning that they arc “not
 
−
potential material” for an [[ordination]] procedure (Kkh 17.27-29 and 19.3-
 
−
5). Therefore, if the [[ordination]] {{Wiki|ceremony}} ( upasampaddkamma ) has
 
−
indeed been performed not withstanding the avatthuka {{Wiki|status}} of these
 
−
persons, then the {{Wiki|ecclesiastical}} act itself is considered invalid and has to
 
−
be openly annulled by the [[Samgha]].
 
−
 
 
−
Unlike the [[monks]] novices arc not [[subject]] to [[Buddhist]] [[monastic discipline]], but have to observe ten specified {{Wiki|rules}}. The expulsion of
 
−
novices is also called nasana in the [[Vinaya]] . According to [[Pacittiya]] 70 of*
 
−
the Bhikkhuvibhanga (Vin IV 139.18**-34**) a {{Wiki|novice}} (samanuddesa)
 
−
wh6 upholds a view specified as false about the utterances of the [[Buddha]]
 
−
has to be expelled (Vin IV 139.32**:... [[tatha]] nasitam samanuddesam).
 
−
This is the only passage describing the actual procedure of ndsandxn the
 
−
[[Vinaya]] .23 if a {{Wiki|novice}} ignores one admonition he is to be sent away with
 
−
 
 
−
21. According to the Samantapdsddikd (Sp 1017.10-12) a thcyyaswfivdsaka may not
 
−
obtain even a lower [[ordination]] (pabbajjd).
 
−
 
 
−
22. With regard to the {{Wiki|individuals}} who have [[caused]] a split within the order and the
 
−
ones who have converted to another [[religion]], the refusal to ordain clearly refers to
 
−
their second [[ordination]], since they have both previously been members of the
 
−
order.
 
−
 
 
−
23. This procedure is described in the introductory story, in the {{Wiki|rule}}, and in the
 
−
[[Wikipedia:canonical|canonical]] commentary (padabhajaniya) of [[Pacittiya]] 70 (Vin IV 13832 -139.4).
 
−
 
 
−
the following words: "From this day onwards, dear [[friend]] Samanuddesa,
 
−
this Lord is not to be viewed as your [[teacher]] anymore; the privileges
 
−
given to other Samanuddesas, namely [[sleeping]] two or three nights in one
 
−
room with the [[monks]], these arc not (given) to you anymore; go, leave!”
 
−
This suggests that the expulsion of novices is not an {{Wiki|ecclesiastical}} act but
 
−
rather an informal - though to some extent formalized -.request made to
 
−
the {{Wiki|novice}}. In addition we know from the anapaiti [[formula]] that this
 
−
expulsion can later be amended (Vin IV 140.30-31). 24 According to the
 
−
rule’s introductory story, the {{Wiki|novice}} [[Kantaka]] advocated the [[false view]]
 
−
given in the {{Wiki|rule}} itself (Vin IV 138.20-24). There his {{Wiki|misconduct}} is
 
−
referred to as “[[slandering]]” of the Lord ( ma bhagavantam abbhacikkhi,
 
−
na hi sddliu bhagavaio abbhakkhananv, cf. Vin IV 134.14-15).
 
−
According to the [[Cullavagga]] (Vin II 25.10-27.18) similar {{Wiki|behaviour}} by
 
−
a [[monk]] leads to his [[suspension]] ( ukkhepana ) 25 , whereas in the ease of a
 
−
{{Wiki|novice}} expulsion (ndsana) is called for. This mutual proximity of
 
−
[[suspension]] ( ukkhepana) of a [[fully ordained]] member of the order and
 
−
expulsion (ndsand) of a {{Wiki|novice}} is implied in one passage of the Parivdra
 
−
as well (Vin V 115.23-24).
 
−
 
 
−
The misbehaviour of the {{Wiki|novice}} [[Kantaka]], however, is one of the ten
 
−
general [[reasons]] for ndsand for novices. These ten [[reasons]] arc listed in
 
−
the [[Mahavagga]] (Vin 1 85.19-26): 26
 
−
 
 
−
I prescribe, [[monks]], the expelling of a {{Wiki|novice}} possessing the following ten
 
−
[[characteristics]]: If he destroys [[living beings]], takes things not given, adheres to an
 
−
impure [[moral]] code! if he lies, drinks alcoholic drinks, speaks ill of the [[Buddha]],
 
−
 
 
−
' speaks ill of the [[Samgha]], speaks ill of the [[Dhamma]], holds [[false views]], or is a
 
−
rapist of [[nuns]].
 
−
 
 
−
Five of these ten [[characteristics]] arc in {{Wiki|violation}} of the first five of the
 
−
[[ten training rules]] set forth for novices 27 and the remaining five arc other
 
−
 
 
−
24. The. focus of the {{Wiki|rule}} [[Pacittiya]] 70 is, of course, on the {{Wiki|behaviour}} of the [[monks]],
 
−
who arc not allowed to keep regular [[contact]] with a Samanuddesa expelled in this
 
−
manner.
 
−
 
 
−
25. In [[Pacittiya]] 68 Of the Bhikkhttvibhanga the same {{Wiki|behaviour}} as Kantaka's is
 
−
attributed to the [[monk]] [[Arittha]]. There it results in a [[pacittiya]] offence. However,
 
−
the introductory story of [[Pacittiya]] 68 (Vin IV 133.32-135.5) is repeated [[word]]
 
−
for [[word]] in the [[Cullavagga]] (Vin ll 25.10-26.33). There the [[suspension]]
 
−
(ukkhepana) of the [[monk]] [[Arittha]] who did not give up his [[false view]] is described.
 
−
 
 
−
26. [[Parivara]] VI. 10 (Vin V 138.16-17) refers to this passage without making any
 
−
additions.
 
−
 
 
−
27. Consequently it is slated in the Samantapasadikd that the {{Wiki|violation}} of the first
 
−
five [[training rules]] is punished by ndsana . To complement the content ol the
 
−
 
 
−
 
 
−
examples of incorrect {{Wiki|behaviour}}. The expulsion of the {{Wiki|novice}} Kanjaka in
 
−
[[Pacittiya]] 70 fits into either the sixth or the ninth of these ten situations.
 
−
[[Kantaka]] either “speaks ill of the [[Buddha]]” ( buddhassa avannam bhasati)
 
−
or could be said to “hold a [[false view]]” (micchaditthiko), as can be seen
 
−
from the introductory story of [[Pacittiya]] 70 (see above). Additionally,
 
−
one can conjecture from the anapatti-formufa of [[Pacittiya]] 70 that the
 
−
expulsion of novices in any of these eases can later be amended.
 
−
 
 
−
in the [[Wikipedia:canonical|canonical]] references discussed above three concents of the use
 
−
of the term ndsand can be {{Wiki|distinguished}}. Firstly, Mettiya and the [[monk]]
 
−
in the Aitguttaranikdya arc expelled not because of any {{Wiki|violation}} of a
 
−
pdtimokkha {{Wiki|rule}} but because of the personal intervention of the [[Buddha]].
 
−
Secondly, as a technical term of [[Buddhist]] [[monastic]] law as laid down in
 
−
the [[Vinayapitaka]], ndsand stands for the expulsion of a member of the
 
−
order performed by the [[Samgha]]. This expulsion seems to be irreversible,
 
−
siiicc with regard to mdnks and [[nuns]] it is frequently applied in the ease
 
−
of a pdrajika offence. 28 In these cases ndsand is used either because the
 
−
committed oTfcncc is considered to be a very grave one (rape), or
 
−
because the respective [[person]] did not admit to his offence immediately
 
−
after having committed it, but rather only after a certain period of
 
−
[[concealment]], as illustrated by Pdrajika 2 of the Bhikklumivibhanga and
 
−
by the expulsion of a [[monk]] during the {{Wiki|ecclesiastical}} act of pavarand™
 
−
 
 
−
 
 
−
[[Wikipedia:canonical|canonical]] text the same commentary informs us that the {{Wiki|violation}} of {{Wiki|rules}} b-10 of
 
−
the [[Samaneras]]’ is to be punished by a dandakamma (Sp 1012.32 -1013 1 and
 
−
1015.2-4; cf. Sp-| III 255.8-9).
 
−
 
 
−
28. On the other hand, one passage found in the [[Parivara]] fails to conform the
 
−
supposition that ndsand in the [[Vinaya]] generally refers to the Samgha’s expulsion
 
−
of a [[monk]] or [[nun]] who has committed a pdrajika offence. In Vin V 137.5-7
 
−
ndsand is used only with regard to the eighth pdrajika {{Wiki|rule}} for [[nuns]], but not with
 
−
regard to any of the other seven [[parajikas]]. It is unclear why the term ndsand is
 
−
employed in only this instance.
 
−
 
 
−
29. In addition to the [[information]] [[gathered]] from the [[Wikipedia:canonical|canonical]] text, the commentaries
 
−
Samantapasadikd and Sumangalavitdsint also mention ndsand in [[connection]]
 
−
with a previous [[concealment]] of a jrirdjika offence, while commenting upon the
 
−
potential ways of settling the four kinds of “legal matters’* (adhikarana). In the
 
−
[[Cullavagga]] (Vin II 101.4-102.10) a [[monk]] is accused of having committed a
 
−
weighty offence, that is to say, a pdrajika or another, “similar offence” (Vin H
 
−
101.8-11; according to Samantapasadikd [Sp 1199.1-3] this means a [[dukkata]] or
 
−
[[thullaccaya]] y according to the Papancasudant [Ps IV 48.3-10] pdrajika -
 
−
sdmantam here is a “heavy offence”, that is a Sainghadisesa), The accused [[monk]]
 
−
pretends for a while not to recall the particular incident referred to, after which he
 
−
then admits to having committed another, less significant offence ( dppamattikam
 
−
 
 
−
 
 
−
Additionally, in the Vinayupitaka ndsand is applied for the expulsion pi
 
−
persons who should not have received [[full ordination]] at all. In this ease
 
−
it was the Samgha’s mistake to bestow [[ordination]] on the unsuitable
 
−
{{Wiki|individuals}}. For this [[reason]] the [[Samgha]] is forced to act by revoking the
 
−
{{Wiki|ecclesiastical}} act by the expulsion ndsand . Thirdly, ndsand is applied to
 
−
the expulsion af novices, which may become necessary because ol the
 
−
ten [[reasons]] listed in the Mahdvagga. One of these [[reasons]] is referred to
 
−
in a pdtitnokkha {{Wiki|rule}} ( Pdcittiya 70). This specific expulsion of novices
 
−
evidently corresponds to the temporary [[suspension]] ( ukkhepand ) of
 
−
[[monks]] and may be cancelled.
 
−
 
 
−
The only [[Wikipedia:canonical|canonical]] trace of a more explicit {{Wiki|classification}} of the
 
−
application of the term ndsand is to be found in the [[Parivara]] , the most
 
−
recent section of the Vinayupitaka. There “three expelled (persons)”
 
−
(ndsitakd tayo\ Vin V 211.13-17) arc mentioned. This specific tripar¬
 
−
tition marks the transition to the much more elaborate [[definition]] as
 
−
formulated in the commentaries. The commentary Samantapdsddikd ,
 
−
which was compiled more than half a millcnium after the completion of
 
−
the Vinayupitaka , comments upon this passage of the [[Parivara]] (Sp
 
−
1383.36-1384.4). There a short explanation is given, and a more
 
−
detailed [[definition]] in an earlier- passage of the same comYncntary i^
 
−
referred to. There (Sp 582.19-26), in the commentary on the intro¬
 
−
ductory story of Samghddisesa 8 mentioned above, the tripartition of
 
−
ndsand is explained in detail:
 
−
 
 
−
There arc three (kinds of) ndsand: lingandsana , samvdsandsand and [[danda]] -
 
−
kammandsand. Of these *A rapist has to be expelled* is a lifigandsand . If
 
−
 
 
−
dpattim), before finally pleading guilty to the offence he is actually accused of. In
 
−
such a ease the {{Wiki|ecclesiastical}} act known as tassapdpiyyasikd-kamma is applied,
 
−
whereby the accused [[monk]] is deprived of some of his rights until his
 
−
rehabilitation (see NCLOT, SVTTII, p. 110). In the commentary on this passage
 
−
of the [[Cullavagga]] in the Samantapdsddikd the term ndsand is used: The accused
 
−
[[monk]] evades the accusation because he {{Wiki|fears}} expulsion (»iasaiia) once having
 
−
admitted to [[die]] offence (Sp 1199.6-7). Similar explanations arc to be found in the
 
−
Sutnangalavildsini , in the commentary on the Sahgitisutta in the Dighanikdya
 
−
( )N 111 254.10-18). The [[Wikipedia:canonical|canonical]] text commented upon briefly mentions the
 
−
same situation as described in the [[Cullavagga]] . According to the [[Sumangala]] -
 
−
vitas ini s the accused [[monk]] will be expelled if he has committed z pdrdjika offence
 
−
{ayam cv * assa ndsand bhavissatt ti ). If he has committed a less serious offence,
 
−
the so-called tassapdpiyyasikdkamma is performed and he can, after a period of
 
−
good {{Wiki|behaviour}}, regain his {{Wiki|status}} as a regular [[monk]] (Sv 111 1042.20-24).
 
−
Evidently the expulsion following the [[concealment]] of a pdrdjika offence in these
 
−
cases is referred to by the term ndsand.
 
−
 
 
−
([[monks]]) perform an {{Wiki|ecclesiastical}} act of [[suspension]] (ukkhcpaniyakamma)
 
−
because of the non-recognition of or the not making amends for an offence or
 
−
because of the not giving up of a [[wrong view]], it is a samvasanasand. If ([[monks]])
 
−
perform an {{Wiki|ecclesiastical}} act of {{Wiki|punishment}} (dandakamma) (by saying): ‘Go,
 
−
leave!', that is a dundakammandsand. In this ease, however, with reference to
 
−
lingandsana^ the wording is: ‘Expel the.nun Meuiya!*’
 
−
 
 
−
Following this [[definition]] a [[controversy]] between the Abhayagirivasins*
 
−
and the [[Mahaviharavasins]] is reported in the Samantapdsddikd . 30 This
 
−
[[controversy]] evidently is the result of the Samantapdsddikd* $ inter¬
 
−
pretation of an earlier passage in the [[Vinaya]] containing the term ndsand.
 
−
 
 
−
In the commentary on the casuistry of Pdrdjika 1, which demands
 
−
expulsion (ndsand) for a rapist (dusaka) (see above, p.95), the [[Samanta]]¬
 
−
pdsddikd seems to be in need of an explanation as to why in this case the
 
−
culprit is expelled by ndsand . The commentary thus claims that no
 
−
{{Wiki|evidence}} from the side of the culprit is necessary in case of rape. A
 
−
rapist (dusaka) is thus expelled without having given his [[own]] view (Sp
 
−
269.9-12): 31
 
−
 
 
−
'Doth have to be expelled’ is: both have to be expelled by a linganasana. In this
 
−
case no {{Wiki|evidence}} from the rapist is required. The victim has to be expelled if he -
 
−
after having been asked - gave {{Wiki|evidence}} (that he consented to the rape). If he did
 
−
not consent, (the victim) docs not have to be expelled. Tire same goes for a
 
−
[[Samanera]]. 32
 
−
 
 
−
The [[controversy]] between Abhayagirivasins and [[Mahaviharavasins]] now
 
−
focuses on the question of what the actual [[reason]] was for the expulsion
 
−
of Mettiya. Oskar VON HINGBER (“[[Buddhist Law]]”, p. 37) states “in the
 
−
commentary the problem is discussed at some length, whether the [[nun]]
 
−
 
 
−
30. Oskar VON HinOber (“[[Buddhist Law]]”, pp. 37f.) emphazises the importance of
 
−
this passage, since this is the only instance in the Vinayapifaka where two
 
−
[[existing]] versions of the [[Vinaya]] arc given.
 
−
 
 
−
31. This is in {{Wiki|contradiction}} with the statement of the Samantapdsddikd as to why the
 
−
[[Buddha]] asked [[Dabba]], whether the [[nun]] Mettiya's accusation was true (Sp
 
−
581.15-19): “[The [[Buddha]] said to [[Dabba]]:] ‘If it is done by you, (say) ‘It is done*
 
−
means: what does he show by this ([[word]])? He shows that (the accused [[person]])
 
−
has to speak out himself whether or not he has done it, since it is not possible
 
−
using the ([[monks]]') assembly’s authority or favouritism to find a [[person]], who is
 
−
in fact innocent, to be guilty or [[vice versa]].’” Cf. also Sp 582.16-19: “‘For this
 
−
[[reason]], [[monks]], expel the [[nun]] Mettiya!* means: the words of [[Dabba]] and (the
 
−
words of) the ([[nun]]) do not conform. Therefore it is said: ‘Expel the [[nun]]
 
−
Mettiya!’”
 
−
 
 
−
32. This last statement probably refers to the tenth of the ten [[reasons]] for ndsand of a
 
−
{{Wiki|novice}}, which arc listed in the Mahdvagga (see above, p. 100).
 
−
 
 
−
 
 
−
was expelled with the consent ( patinnaya ) of [[Dabba Mallaputta]] or not”.
 
−
According to the SaratthadipanP* patinnaya apparently does not mean
 
−
“having consented” but rather “having given her view”, which refers to
 
−
Mettiya. Thus the [[discussion]] of the two factions in the [[Samantapasadika]]
 
−
is about whether the expulsion of Mettiya was because of her (false)
 
−
statement ([[Abhayagiri]] view) or for another [[reason]] ([[Mahavihara]] view). 34
 
−
The [[Samantapasadika]] enlightens us that an expert then intervened who
 
−
decided that the [[Mahaviharavasins]] were right (Sp 583.14-15) 35 . How¬
 
−
ever, even then it remained unclear which offence Mettiya was accused
 
−
of. This question is extensively discussed in the subsequent passage of
 
−
the [[Samantapasadika]]. There it is stated that Mettiya did not commit a
 
−
[[samghadisesa offence]] since the {{Wiki|rule}} [[Samghadisesa]] 8 of the [[Bhikkhu]]-
 
−
[[vibhahga]] applies only to [[nuns]] with [[respect]] to other [[nuns]] or to [[monks]]
 
−
with [[respect]] to other [[monks]], but not to nur.s with [[respect]] to [[monks]] (Sp
 
−
583.15-17 and 28; Sp 5S4.3-5). 36 This suggests that Mettiya had com-
 
−
 
 
−
33. Sp-t II 346.8-11: ayyenamlii dasitati patinndtatta taya patinnaya [[yadi]] nasita
 
−
[[thero]] karako lioti saddoso ti attho. akarako hotiti tdya katapatiiihant anapekklti -
 
−
ivdyadi bliagavatd pakatidussilabhdvam yeva sandhaya sa nasita [[thero]] akarako
 
−
hotiti adlii/'iHiyo.
 
−
 
 
−
34. It is not doubted at all that she had made this statement: Vin IU 162.21-22 and
 
−
27: ayycna 'mlii Dabbena Mallaputtcna dusita 'ti. In the above-mentioned
 
−
commentary in the [[Samantapasadika]] and the subcommcntaiy on this passage it is
 
−
not clear what [[person]] tliero stands for, and what [[action]] is referred to by karako.
 
−
If [[thera]] refers to [[Dabba]], then kdraka means that he was [[thought]] to actually have
 
−
raped Mettiya. This is not true, as we know from the introductory story of
 
−
[[Samghadisesa]] 8. Additionally, if [[Dabba]] was a rapist - why should Mettiya have
 
−
been expelled because of her accusation? Therefore it is quite probable that
 
−
karako them stands for the [[monk]] who performed the expulsion of [[nun]] Mettiya.
 
−
If he did so because Mettiya had made her (false) statement, then he evidently
 
−
doubted the [[truthfulness]] of her {{Wiki|evidence}}. However, a rape is believed to have ac¬
 
−
tually happened as soon as a [[person]] claims to have been raped (Vmv 1282.1-2).
 
−
Therefore, if the [[monk]] in spite of Mcttiya’s {{Wiki|evidence}} performed her expulsion,
 
−
then he is a karako them and is said to be “with fault" ( sadosa ). If, on the other
 
−
hand, the [[monk]] entrusted with Mcttiya’s expulsion expelled her for another
 
−
[[reason]], then he is [[thought]] to be not instrumental in the performance of the wrong
 
−
 
 
−
{{Wiki|punishment}} (akarako [[thero]]) and is consequently “without fault” ( niddosa).
 
−
 
 
−
35. Cf. Sp 584.5-9; cf.-Vmv 1282.9-10; cf. Sp-t II 346.8-13.
 
−
 
 
−
36. See also Sp-t II 346.21 and Sp-t II 347.2-3. Additionally, according to the
 
−
[[Cullavagga]] (Vin II 276.9-18) a [[monk]] may not be accused by ,a [[nun]]. For the
 
−
difficulty of applying to [[nuns]] the {{Wiki|rules}} given only in the Bltikkhuvibhahga , see
 
−
Utc IIOSKEN, [[Die]] Rcgeln fur [[die]] buddhistische Nonnengemeinde im [[Vinaya]]-
 
−
 
 
−
milted either a [[dukkata]] or a [[pacittiya]]. However, the outcome of both
 
−
offences is not the expulsion of the culprit but a simple {{Wiki|confession}} (Sp
 
−
584.S-7). 37 The commentator solves this discrepancy by stating that
 
−
Mettiya herself was {{Wiki|aware}} of her bad conduct and was because of this
 
−
expelled by the [[Buddha]] (Sp 584.7-9). However, we have to remember
 
−
the fact that there is no hint of Mcttiya’s [[self-awareness]] in the kinaya.
 
−
This explanation thus seems to be a'provisional {{Wiki|solution}} by the author of
 
−
the [[Samantapasadika]], who otherwise Wbuld have had to admit that the
 
−
[[Buddha]] ordered the [[monks]] to act against the kindya.
 
−
 
 
−
The dusaka in Parujika 1 (Bltikkhuvibhahga ) and Mettiya arc expelled
 
−
by a lihganasana according to the passages of the [[Samantapasadika]]
 
−
discussed above. The same source provides the additional [[information]]
 
−
that the actual ixpulsion of the [[nun]] Mettiya involves her [[disrobing]] (Sp
 
−
584 1 1-13) 38 . [[Disrobing]] is therefore called liiigandsand. Since the
 
−
expulsion of [[fully ordained]] persons is called linganasana also in the
 
−
eases of the [[monk]] admitting during pavdrand to having committed a
 
−
[[parajika]] offence (sec above, p.94; Sp 1078.9), and in the ease of the
 
−
erroneously [[ordained]] eleven kinds of {{Wiki|individuals}} in the [[Mahavagga]] (see
 
−
above, p.98; Sp 1016.15-16), it is probably, in each of these eases, also
 
−
performed by [[disrobing]] the guilty parly. In all these instances the
 
−
cxpulsioh seems to be irreversible.
 
−
 
 
−
Once again, as in the commentary on [[Samghadisesa]] 8, in the
 
−
commentary on the passage of the [[patimokkha]] about the expulsion of the
 
−
{{Wiki|novice}} [[Kanaka]] ( [[Pacittiya]] 70, see above, p.99) the “three kinds of
 
−
nasand" arc listed in the [[Samantapasadika]] (Sp 870.34 - 871,6): 39
 
−
 
 
−
“Expel him” means: here we arc faced with a threefold nasand: saipvasandsand,
 
−
liiigandsand and dandakammandsand. Thus the [[suspension]] because of the
 
−
refusal to see an offence etc. is called saiiivbsanasand. “A rapist has to be
 
−
expelled” (and) “Expel [[nun]] Mettiya!” is called liiigandsand. “From this day on.
 
−
[[Venerable]] Samanuddesa, this Lord is not to be [[perceived]] as your, [[teacher]]
 
−
anymore!”, this is dandakammandsand: this is valid here. Therefore he said:
 
−
“And thus, [[monks]], he should be expelled: ’... leave!’”
 
−
 
 
−
 
 
−
[[Pitaka]] der Theravddin (Monographicn zur Indischen Archaologic, Kunst und
 
−
Philologie, 11X in press, §1.1.1.
 
−
 
 
−
37. Cf. Sp-t II 347.11-13 and Vjb 196.15-17.
 
−
 
 
−
38. See also Sp 591.26; 592.1; and Sp-t II 345.27: “’Expel her’ means: give her
 
−
white [[clothes]] and reduce her to lay {{Wiki|status}}.”
 
−
 
 
−
39. Cf.Kkh 127.39-128.6.
 
−
 
 
−
it follows, according to this [[interpretation]], that the expulsion of [[Kantaka]]
 
−
in [[Pacittiya]] 70 is a dandakammandsana . According to the [[information]]
 
−
of the [[Wikipedia:canonical|canonical]] text (see above, p.99) the {{Wiki|novice}} is sent 4way and is
 
−
thus excluded from membership in the order, since he may no longer
 
−
view the [[Buddha]] as his [[teacher]]. However, he may later regain his {{Wiki|status}}
 
−
as a {{Wiki|novice}}.
 
−
 
 
−
Contrary to the Samantapdsddikd, in the [[Vinaya]] the term [[danda]] -
 
−
kammandsand is unknown, but dandakamma and ndsana arc treated in
 
−
different [[sections]] of Mahdvagga and [[Cullavagga]]. An {{Wiki|ecclesiastical}} act
 
−
of {{Wiki|punishment}} ( dandakamma) can be performed by [[monks]] or [[nuns]]. The
 
−
[[Vinaya]] gives accounts of dandakammas being performed by [[monks]]
 
−
regarding novices or [[nuns]], and by [[nuns]] regarding [[monks]], but not by
 
−
[[monks]] regarding [[monks]] or by [[nuns]] regarding [[nuns]]. In [[die]] Mahdvagga
 
−
(Vin I 84.11-15) five particular situations are enumerated which result
 
−
in the performance of a dandakamma by [[monks]] with [[respect]] co novices.
 
−
The result of this dandakamma is not preordained. The severity of the
 
−
{{Wiki|punishment}} is, to a large extent, determined by the particular [[monks]]
 
−
performing the dandakamma . However, according to the Mahdvagga
 
−
(Vin I 84.22-25) the {{Wiki|punishment}} may not include prohibiting^entry into
 
−
the whole area of an Arama (Vin I 84.15-25). 40
 
−
 
 
−
The outcome of ndsana for novices is not defined in the [[Vinaya]] , but is
 
−
discussed in the Samantapdsddikd (Sp 1014.8-12; cf. Sp-J^ll 25S.6-7).
 
−
There the expulsion of a {{Wiki|novice}} due to any of the tern [[characteristics]]
 
−
listed in Vin I 85.19-26 is called lihganasand . That means that his
 
−
“taking of [[refuge]]”, his choice of a [[preceptor]] ( upajjhdya ), and his right
 
−
to occupy a lodging no longer has any relevance for him. For the time
 
−
being only “the outer sign” (lihga) is retained by him. If in {{Wiki|future}} he
 
−
docs not conform to correct conduct he should then definitely be
 
−
excluded (Sp 1014.16-19; cf. Sp-t III 256.3-5). If, however, he recog¬
 
−
nizes his mistake, the offence is not within the scope of lihganasand and
 
−
the guilty {{Wiki|novice}} can reestablish {{Wiki|integration}} within the order (Sp
 
−
1014.19-30). At the same time, it is certain that the [[conscious]] trans¬
 
−
gression of any one of the first five of the {{Wiki|rules}} of Samancras is
 
−
tantamount to a pdrdjika for the [[monks]] (Sp 1014.30-1015.2). In the
 
−
Samantapdsddikd a passage of the Kurundi is cited. This source informs
 
−
 
 
−
40. The introductory sentences [[state]] that Samancras, who were prohibited Irom
 
−
entering an Arama, departed, left the order, and converted to other [[religious]]
 
−
groups (Vin I 84.19-21).
 
−
 
 
−
us that if a {{Wiki|novice}} transgresses the {{Wiki|rules}} 6-9 mentioned in the ndsana
 
−
[[chapter]] of the Mahdvagga , he will be expelled “in the same way as
 
−
[[Kantaka]]” in [[Pacittiya]] 70, that is, by means of a dandakammandsana (Sp
 
−
1015.7-15), 41 only after he is admonished up to three times. On the
 
−
other hand, according to the Mahd-atthakatha and the Samantapdsddikd ,
 
−
even a successful admonition and the subsequent admission of the
 
−
offence fail to [[release]] the {{Wiki|novice}} from a dandakamma. At the same time,
 
−
an unsuccessful admonition definitely results in a lihganasand (Sp
 
−
1015.15-20), 42 whereas a {{Wiki|novice}} who has raped a [[nun]] can never receive
 
−
lower [[ordination]] ( [[pabbajja]] ) again, even if he should promise to refrain
 
−
from such {{Wiki|behaviour}} in {{Wiki|future}} (Sp 1015.23-29).
 
−
 
 
−
Thus, although dandakamma and ndsana in the [[Vinaya]] itself differ
 
−
considerably, the author of the Samantapdsddikd links both terms by
 
−
distinguishing between different kinds of ndsana to be applied to
 
−
novices. Moreover, in the Samantapdsddikd it is staled that on occasion
 
−
[[monks]] performed dandakammas with regard to novices with a view to
 
−
preventing them from being expelled or from leaving the order (Sp
 
−
1013.23-27). These explanations arc evidently an attempt to differen¬
 
−
tiate the general term ndsana. The variation between dandakamma-
 
−
ndsand and lihganasand in the ease of novices may have become
 
−
necessary once the ten [[reasons]] for ndsana listed in Vin 185.19-26 were
 
−
seen to have various degrees of seriousness. Despite the fact that each
 
−
ease concerns ndsana, only an infringement of the first five [[training rules]] of the [[Samaneras]], which is not later regretted, leads to the expul¬
 
−
sion known as lihganasand, the result of which appears irreversible.
 
−
However, only after three unsuccessful admonitions docs the {{Wiki|violation}} of
 
−
{{Wiki|rules}} 6-9 lead to the expulsion of a {{Wiki|novice}} known as dandakamma-
 
−
ndsand, which can be cancelled, as noted above. 43
 
−
 
 
−
41. It is [[interesting]] that in the [[Vinaya]] only one admonition of [[Kantaka]] is mentioned,
 
−
although the procedure of a threefold admonition is well kno.vn in the
 
−
palimokkha, as we can see from the yavatatiyaka sanighadiscsa {{Wiki|rules}}. •
 
−
 
 
−
42. A similar description is given in the Kankhdvitaraniporanafikd (Kkh-pt 100.16-
 
−
101.2; see also Sp-t II345.30 - 346.1).
 
−
 
 
−
43. Both execution and reversal of dandakammanusuna are described at length in Uie
 
−
Samantapdsddikd. However, there the expulsion is known as nissdratfd (Sp
 
−
1402.22-28; cf. Kkh 131.31-33), although the wording of the [[formula]] suggests
 
−
that [[Pacittiya]] 70 and Vin I 85.19-26 ([[reasons]] 6-9) arc being referred to (Sp
 
−
1402.28-35). The reversal of the measure is known as osdrand (Sp i403)3-13;
 
−
cf. Kkh 131.33-34). According to the same text expulsion as well as revocation
 
−
are {{Wiki|ecclesiastical}} acts (apalokanakamma\ Sp 1402.22-28 and 1403.3-13).
 
−
 
 
−
 
 
−
The last of the three types of nasand frequently mentioned in the
 
−
Samantapdsddikd is the samvdsandsana^ which is not described in the
 
−
Vi nay a, Samvdsa in the [[Vinaya]] is a general term encompassing all the
 
−
rights and duties of a [[monk]] or [[nun]] within their respective {{Wiki|community}}. 44
 
−
The term is consistently defined in the [[Vinaya]] as ekakammam ekuddeso
 
−
samasikkhutd , "one common {{Wiki|ecclesiastical}} act, a common {{Wiki|recitation}}, and ;
 
−
one and the same {{Wiki|training}}" (c.g. Vin IV 214.31-33). 45 Even in the
 
−
[[Vinaya]] the term samvdsa is qualified more specifically: asantvdsa means
 
−
"without (any) communion”, samdnasamvdsaka means "belonging to the
 
−
same communion”, and ndndsamvdsaka means "belonging to a different
 
−
communion”. As mentioned in the beginning of this paper, the term
 
−
"without (any) communion” (asamvdsa) refers to a [[monk]] or [[nun]] who
 
−
has transgressed one of the pdrdjika {{Wiki|rules}}. The offender has lost his
 
−
' {{Wiki|status}} as member of the [[Buddhist order]] and may never be [[ordained]]
 
−
again. According to the Mahdvagga (Vin I 339.6-340.38) a suspended
 
−
[[monk]] (ukkhitta [[bhikkhu]]) is not excluded from membership in the
 
−
[[Buddhist order]] as a whole, but no longer belongs to the same commu¬
 
−
nion (samdnasamvdsaka) as the suspending [[monks]] (ukkhepakd [[bhikkhu]] ).
 
−
He is not prevented from founding or attaching himself to another
 
−
communion. Therefore he is called "belonging to another communion”
 
−
 
 
−
( ndndsamvdsaka ).
 
−
 
 
−
In the Samantapdsddikd, samvdsandsana is defined concisely as the
 
−
[[suspension]] of a [[monk]] due to the refusal to see or for not making amends
 
−
for an offence, or because of the refusal to give up a [[false view]] (Sp
 
−
 
 
−
 
 
−
VAJIRA1SIANAVARORASA [[views]] the expulsion of novices in a different way.
 
−
According to him it is stated in the Anhakathas that a novice’s rights and
 
−
privileges arc lost completely, leaving only the {{Wiki|status}} (Entrance III, p.243).
 
−
However, he docs not tell us to what extent and in what [[respect]] the {{Wiki|status}} is
 
−
retained. In his opinion the nasand mentioned with regard to the Samancra
 
−
[[Kantaka]] implies that the {{Wiki|status}} is not in fact relinquished but instead that the
 
−
culprit is simply excluded from the dvdsa . Because of this, he renames this
 
−
particular expulsion samhhoga-ndsand , “depriving of sharing”, a term not to be
 
−
found in the [[Vinaya]] or even in the commentaries.
 
−
 
 
−
44. This [[definition]] only touches on the relationship between [[monks]] and [[monks]] or
 
−
between [[nuns]] and [[nuns]]. Consequently, novices in this legal [[sense]] arc not in
 
−
communion” with anyone.
 
−
 
 
−
45. Samvdsandsana in the Sdratthadipani is explicitly defined with reference to this
 
−
[[definition]] in the [[Vinaya]] (Sp-t 11 345.29-30).
 
−
 
 
−
 
 
−
582.21-23; Sp-870.36-87l.l). 4 6 This [[definition]] implies that samvdsa-
 
−
nasand generally means “expulsion from the (same) communion”
 
−
(*samdnasamvdsandsana). However, as noted above, nasand may refer
 
−
to [[monks]] who have broken a pdrdjika {{Wiki|rule}}, who have concealed the
 
−
offence, but who in the end have admitted to the {{Wiki|transgression}}. In eases
 
−
of samvdsandsana one could therefore think of a [[monk]] who has broken
 
−
a pdrdjika {{Wiki|rule}} but who docs not wish to [[recognize]] his offence and,
 
−
consequently, who docs not wish to leave the order. The only means of
 
−
getting rid of such a [[monk]] mentioned in the [[Vinaya]] to my [[knowledge]] is
 
−
the performance of the {{Wiki|ecclesiastical}} act of [[suspension]] ( ukkhepaniya -
 
−
[[kamma]]). It is quite possible that this particular ease is called sanivdsa-
 
−
ndsaiia, too. Samvdsandsana may thus implicitly include the [[suspension]]
 
−
of a member of the order who has committed a pdrdjika but docs not
 
−
wish to admit to his wrongdoing. Thus two types of [[suspension]], which
 
−
arc similar in procedure but different in effect are called samvasa-
 
−
nasana\ A [[monk]], who has committed either a sajnghddiscsa or a lesser
 
−
offence, qan be restored once he submits to the [[decision]] of the [[Samgha]]
 
−
regarding his offence. However, a [[suspension]] due to the non-acknowl¬
 
−
edgement of a pdrdjika offence docs not include the possibility of
 
−
restoration. 47
 
−
 
 
−
 
 
−
46. However, despite the fact that the commentary on two passages in the Parham
 
−
(Vin V 115.23-24 and 211.14-17) mentions only Mettiya, the dusaka, and the
 
−
{{Wiki|novice}} Kan (aka, all three kinds of nasand arc listed (Sp 1320.31-34 and Sp
 
−
1383.36-1384.4). The common [[connection]] of samvdsa-ndsand and [[suspension]]
 
−
is thus missing ir. these instances. These two passages may be considered [[as evidence]] of multiple authorship of the Samantapdsddikd , as suggested by VON
 
−
IIINOUOR, Handbook, § 220.
 
−
 
 
−
47. Prompted by the fact that the restitution of a suspended ( ukkhitta) [[monk]] is
 
−
generally possible, VajiranANAVARORASA states that samvasa-naxand is an
 
−
inaccurate term used in the Atthakathas (Entrance III, pp. 243.245). On the other
 
−
hand, he claims that a [[monk]] who commits a pdrdjika (antimavatthu) and who
 
−
docs not leave the order, is then excluded by samvdsa-ndsand-. “the [[Samgha]]
 
−
prohibits samvdsa absolutely and docs not receive him again.” According to him,
 
−
there is no example to be found in the texts even though this is the way such
 
−
eases arc dealt with on a {{Wiki|practical}} level up to the {{Wiki|present}} day. Me apparently
 
−
overlooked the link of the above-mentioned particular {{Wiki|ecclesiastical}} act of
 
−
[[suspension]] ( ukkhcpaniyakamma) because of the non-admission of a pdrdjika
 
−
offence with the “[[absolute]] prohibition ot samvdsa”.
 
−
 
 
−
 
 
−
In conclusion, it is possible to summarize the application of the term
 
−
nasana and to trace the [[development]] of the use of this term and its
 
−
derivations in the [[Vinaya]] and in the {{Wiki|commentarial}} {{Wiki|literature}}. The
 
−
combined texts referred to above suggest the following historical devel¬
 
−
opment. In the Kdrandavasutta in the Angullaranikaya and in the intro¬
 
−
ductory story of Samghddisesa 8 the teem nasana is a very general term
 
−
for “expulsion” As the juridical {{Wiki|terminology}} in the [[Vinaya]] developed, a
 
−
{{Wiki|distinction}} between pdrdjika and nasana was made, nasana then desig¬
 
−
nated the expulsion to be performed by the [[Samgha]]. The circumstances
 
−
under which such an expulsion was [[thought]] to be necessary vary
 
−
considerably: For example due to an invalid [[ordination]], initial conceal¬
 
−
ment of a pdrdjika , or committing a serious offence such as rape.
 
−
Additionally, the expulsion of novices is also called nasana,
 
−
 
 
−
The Parivdra contains the first indication of a {{Wiki|classification}} into three
 
−
different types of nasana. This categorization, however, is elaborate
 
−
only in the commentaries, which were compiled more than a half
 
−
millcnium later. 48 There we find the terminological {{Wiki|distinction}} of three
 
−
kinds of nasana. Lingandsand here is the [[name]] for the irreversible
 
−
expulsion of [[monk]], [[nun]], or {{Wiki|novice}}. Dandakammandsand entaiis a less
 
−
harsh type of expulsion of novices since it can later be revoked. This
 
−
expulsion equates to sa/nvdsandsand for [[monks]], since samvdsandsand
 
−
determines the [[suspension]] of {{Wiki|individuals}} who until their restoration arc
 
−
not allowed to live in the same communion ( samdnasamvasa ) with the
 
−
suspending [[monks]]. Additionally, samvdsandsand probably designates the
 
−
special ease of the [[suspension]] of a [[monk]] due to non-recognition of his
 
−
pdrdjika offence. In this ease no restoration is possible.
 
−
 
 
−
 
 
−
48. Similar observations could be made by Oskar VON HinOber regarding the
 
−
treatment of the samutthdnas of the different offences of the Pdtimokkha ("The
 
−
[[arising]] of an offence: dpattisamutthdna. A note on the {{Wiki|structure}} and history of
 
−
the Thcravada-Vinaya", [[Journal of the Pali Text Society]] 16 [1992], pp: 55-69;
 
−
pp. 5Sf., 61,68).
 
−
 
 
−
 
 
−
Abbreviations:
 
−
 
 
−
AN =* Ariguttaranikaya, cd. R. MORRIS, E. HARDY, 5 Vols., [[London]], 1885-1900 ([[Pali Text Society]]); Vol. 6 (Indexes, by M. Hunt and C. A. F. RHYS Davids),
 
−
[[London]], 1910 ([[Pali Text Society]]).
 
−
 
 
−
BD = Isalinc Blew HORNER, The [[Book of the Discipline]] ([[Vinaya]] Pi taka), 6 Vols.,
 
−
[[London]], 1938-1966 ([[Sacred Books]] of the [[Buddhists]] Series, 10,11,13,14,20.
 
−
25).
 
−
 
 
−
DN * [[Dighanikaya]] , ed. T. W. RHYS Davids, J. E. CARPENTER, 3 Vols., [[London]],
 
−
1890-1911 ([[Pali]] Tcitl [[Society]]).
 
−
 
 
−
von MinOber, "[[Buddhist Law]]" = Oskar VON HinOber, "[[Buddhist Law]] according to
 
−
the Thcravada-Vinaya. A Survey of {{Wiki|Theory}} and Practice", Journal of the
 
−
[[International Association of Buddhist Studies]] 18.1 (1995), pp. 7-45.
 
−
 
 
−
VON HINOBER, Handbook = Oskar VON HINOBER % A Handbook of [[Pali Literature]] ,
 
−
[[Berlin]] 1996 ([[Indian]] {{Wiki|Philology}} and [[Wikipedia:South Asia|South Asian]] Studies, 2).
 
−
 
 
−
Kkh « [[Buddhaghosa]], Kahkhavitarani ndma Matikatfhakathu, cd. DOROTHY
 
−
MASKELL, [[London]], 1956 ([[Pali Text Society]]).
 
−
 
 
−
Kkh-pl *= Buddhanaga, Kahkhavitaraniporanatika, Challhasangayana edition, publ.
 
−
[[Buddha Sasana]] Council, Rankun, 1965.
 
−
 
 
−
Mp » [[Buddhaghosa]], Man a ruth apurun /. Ahguttarahikdya-affhakathu , cd. M.
 
−
Walleser, U. Kopp, 5 Vols., [[London]], 1924-1956 ([[Pali Text Society]]).
 
−
 
 
−
NOLOT, SVTT11 * fedith NOLOT, "Studies in [[Vinaya]] Technical Terms, I-Hl”, [[Journal of the Pali Text Society]] XKW (1996), 73-150.
 
−
 
 
−
Ps « [[Buddhaghosa]], Papaheasudani , Vol. 1 (1922) and 11 (1928) cd. by J. WOODS and
 
−
D. KOSAMBI; Vol. Ill (1933), Vol. IV (1937) and Vol. V (1938) cd. by L B.
 
−
HORNER; I^ondon ([[Pali Text Society]]).
 
−
 
 
−
Sp = [[Buddhaghosa]] (?), Samantapdsddikd , Vinaya-aUhakatha, cd. J. TAKAKUSU, M.'
 
−
NAGAI (and K. MlZUNO Vols. 5 and 7), 7 Vols., [[London]], 1924-1947 ([[Pali Text Society]]), [index Vol. by H. KOPP, [[London]], 1977 ([[Pali Text Society]])].
 
−
 
 
−
Sp-l = Saripulta, Sdratthadipani , Challhasangayana edition, publ. [[Buddha Sasana]]
 
−
Council, Rankun, 3 Vols.; Vol. i: 1961, Vol. II: I960, Vol. Ill: 1960.
 
−
 
 
−
Sv ~ [[Buddhaghosa]], Sumahgalavilasini , Digit a n ikaya-atthaka tha f ed. [[T. W. Rhys Davids]], J. E. Carpenter, W. Stede, 3 Vols., [[London]], 1886-1932 ([[Pali Text Society]]).
 
−
 
 
−
VaJIRANANAVARORASA, Entrance - SOMDETCH PHRA MAHA SAMANA ClIAO
 
−
KROM PHRAYA VAJIRANANAVARORASA, The Entrance to the [[Vinaya]], [[Vinaya]] -
 
−
muldia, 3 Vols., [[Bangkok]]; 1969, 1973,1983.
 
−
 
 
−
Vin = [[Vinayapitaka]] , cd. Hermann OLDENBERG, 5 Vols., [[London]], 1879-1883.
 
−
 
 
−
Vjb = Vajirabuddhitika, Challhasangayana edition, publ. [[Buddha Sasana]] Council,
 
−
Rankun, 1962.
 
−
 
 
−
Vmv = Vimativinodanitika , 2 Vols., Challhasangayana edition, publ. [[Buddha Sasana]]
 
−
Council, Rankun, 1960.
 
−
 
 
−
 
 
−
number of cxtrinsically motivated applicants for membership which led
 
−
to a need to withdraw and cultivate the [[purity]] of the [[Samgha]].
 
−
 
 
−
This {{Wiki|mechanism}} presupposes an [[Indian]] setting where the {{Wiki|status}} of the
 
−
rcnounccr is high and where there is a general [[belief]] in [[rebirth]] and
 
−
[[karma]] and a need for merit-making among [[common people]]. I have
 
−
shown that this process is expressed in the early [[Buddhist literature]].
 
−
However, the dynamic is not restricted to [[ancient]] times. In the intro¬
 
−
duction 1 referred to similar features in {{Wiki|medieval}} and modem Sn [[Lanka]]
 
−
and modem [[Burma]] reflected in the research of M. CARRITHERS, M.
 
−
 
 
−
SPIRO and R.A.L.H. GUNAWARDENA. ' . .
 
−
 
 
−
t have suggested an explanation of the relationship between the
 
−
. [[Buddhist]] [[Samgha]] and the laity which emphasizes the unintended conse¬
 
−
quences of the {{Wiki|behaviour}} of the members of the [[Samgha]] Extrinsic moti¬
 
−
vation among the members and potential members of the [[Samgha]] tends
 
−
to introversionism. lntroversionism leads to more support from the ai y.
 
−
Support from the laity leads to extrinsic [[motivation]]. Thus, we have a
 
−
self-enforcing {{Wiki|mechanism}}. It is a good circle, and in the historical
 
−
periods when the [[Samgha]] has been able to maintain the [[balance]], it has
 
−
led to a certain [[degree]] of stability in [[Buddhist]] {{Wiki|societies}}. The {{Wiki|structure}} of
 
−
Thcravada [[Buddhist]] {{Wiki|societies}} arc the best example of this built-in co -
 
−
servatism. The crucial point in the circle is the teMte
 
−
[[constant]] need to bar out the wrong [[people]] and to {{Wiki|purify}} the Sarpgha y
 
−
getting rid of lax and [[greedy]] [[monks]]. When the [[Samgha]] fails on this
 
−
point, the {{Wiki|mechanism}} turns around, and we end up with a “ ' cv ‘., CI ”L C ‘
 
−
The [[Samgha]] is seen as impure and lax, support from the laity fails,
 
−
the [[Samgha]] becomes less able to restore its [[purity]]. 54
 
−
 
 
−
 
 
−
54. This {{Wiki|mechanism}} has been mentioned in R. GOMBRICH, op. at.
 
−
 
 
−
Some Remarks on the Rise of the bhiksunisamgha and
 
−
on the [[Ordination]] {{Wiki|Ceremony}} for bkiksunis according to
 
−
the [[Dharmaguptaka Vinaya]]
 
−
 
 
−
^P[« cnt artialc is bascd on the [[Dharmaguptaka]] [[vinaya]] or Caturvargavinaya
 
−
(ESttw), one of the five [[Vinayas]] that survived in its {{Wiki|Chinese}} translation ([[Taisho]]
 
−
Shinslw Dcizdkyo, Vol.22, No.1428, translated by BuddhayaSas in [[die]] beginning of
 
−
the fifth century AD) 1 , and the most widely spread and most influential [[Vinaya]] in
 
−
[[China]]. T.1428 consists of three parts: (1) a twofold detailed explanation of the roles of
 
−
the Pratlmokfa* (Bhiksuvibhahga and Bhiksunivibhaiiga), (2) twenty [[skandhakas]]
 
−
([[chapter]], section) that regulate the [[monastic life]] in detail, and (3) some appendices
 
−
[[including]] historic [[information]]. Throughout the article, the findings of T.1428 have been
 
−
compared With the other Chinee [[Vinayas]], with the [[Pali Vinaya]], and with the [[Bhiksu]] ni-
 
−
[[vibhanga]] of the MahasSrpghika-Lokottaravada School. ’ '
 
−
 
 
−
Although it is evident from the {{Wiki|present}} studies ofthc [[Vinaya]] {{Wiki|literature}}, that the orders
 
−
of [[monks and nuns]] ( [[bhiksu]] - and bhiksunisamgha) arc highly structuralizcd commu¬
 
−
nities, possessing many {{Wiki|rules}} to be kept and formal acts to be performed; and that these
 
−
organizations gradually came into being (first the bhiksusatpglm, and later the bhikfuni-
 
−
 
 
−
1. The other [[Vinayas]] arc: Mahisasakavinaya T.1421, Mahasamghikavinaya
 
−
 
 
−
T. 1425, Sarvastivddavmaya T. 1435, Mulasarvastivadavinaya T.1442 up to and
 
−
including-T. 1459 (because of its size, the Mulasarvaslivadavinaya was not edited
 
−
into one work, but consists of a number of diflcrcnl works). Ofthc [[latter]] Vinava
 
−
also a [[Tibetan translation]] [[exists]]. *
 
−
 
 
−
Closely related to the Mahasatpghikavinaya, is the Bhikfunlvibhahga of the
 
−
Mahasaipghika-Lokottaravada School*, a text written in a transitional [[language]]
 
−
between {{Wiki|Prakrit}} and [[Sanskrit]] (ROTll, G.. 1970, pp. Iv-lvi). Apart from these texut
 
−
the [[Vinaya]] transmitted by the [[Theravada School]] survived in thO original [[Pali language]]. Finally, many [[Sanskrit]] fragments have been found. An {{Wiki|excellent}}
 
−
survey of the [[Vinaya]] {{Wiki|literature}} is given by YUYAMA, A., 1979.
 
−
 
 
−
* Hereafter M.-L.
 
−
 
 
−
2. The [[pratimoksa]] is a list of offenses against the prescriptions ofthc order with an
 
−
indication of ihc {{Wiki|punishment}} to be meted out to those who commit them. There is
 
−
a list of prescriptions for [[monks]] and one for [[nuns]]. For the [[Dharmaguptaka School]], the [[pratimoksa]] for [[monks]] is to be found in T. 1429 (a compilation from
 
−
T.1428 by Huai-su (634-707 AD))** and in T.1430 (a translation of a [[Sanskrit]]
 
−
original by BuddhayaSas, to be dated in the beginning ofthc fifth century AD)**;
 
−
the [[pratimoksa]] for [[nuns]] is to be found in T.I43I (compiled from T 1428 by
 
−
Huai-su (634-707 AD))**.
 
−
 
 
−
** Cf. YUYAMA, A., 1979, pp. 33-34.
 
−
 
 
−
 
 
−
samghal ; careful reading of L.1428, compared with the other extant Vi nay as -
 
−
{{Wiki|Chinese}}, [[Pali]] and [[Sanskrit]] 3 4 - has revealed the exact ‘{{Wiki|theoretical}}* career of a [[nun]], and
 
−
lias given us {{Wiki|evidence}} concerning the exact position of a {{Wiki|novice}} ( srdmanerl ), a
 
−
probationer (sihiamdnd) and a [[nun]] ([[bhiksuni]]) in the bhiksumsbtpglia , concerning the
 
−
origin of the [[siksamana]] period, and concerning the age of a [[married]] woman to become
 
−
a probationer and a [[nun]], and has also enabled us to add some new [[elements]] in solving
 
−
the problems of the five [[robes]] of a [[nun]], the mdnatva period for [[bhiksunis]] , and the
 
−
[[interpretation]] of the {{Wiki|Chinese}} term in the [[sense]] of‘to admit*.
 
−
 
 
−
/. The rise of the order of [[bhiksunis]] and the [[organization]] of the ordi¬
 
−
{{Wiki|nation}} {{Wiki|ceremony}}
 
−
 
 
−
The [[chapter]] concerning the [[bhiksunis]] (Bhiksuniskandhaka) in T. 1428** informs us how
 
−
the order of [[bhiksunis]] came into being, and how an [[ordination]] into the new order has to
 
−
be organized (the “[[ordination]] {{Wiki|ceremony}}").
 
−
 
 
−
1) The eight rides that may not be transgressed
 
−
 
 
−
The Bhiksuniskandhaka** starts with the well-known story of [[Maha]]-
 
−
[[prajapati]] [[Gautami]], [[Buddha’s]] stepmother, who, together with five
 
−
hundred §akya women asks the [[Buddha]] for permission to go forth into
 
−
the [[homeless]] [[state]] and to follow the law proclaimed by the [[Buddha]]. At
 
−
first, [[Buddha]] refuses, because the presence of women threatens to
 
−
destroy the law. Later, [[Mahaprajapati]], her [[hair]] cut off and wearing the
 
−
kasdya [[clothes]] 5 , goes, to see the [[Buddha]] again, and, together with five
 
−
hundred [[Sakya]] women, she weeps outside the [[monastery]] where [[Buddha]]
 
−
remains. When the [[disciple]] [[Ananda]] sees them, he decides to help them
 
−
to convince [[Buddha]]. At [[first Buddha]] refuses again. However, when
 
−
[[Ananda]] asks whether women have the capacities to become an [[arhat]], He
 
−
answers in the affirmative and, after [[Ananda]] again asked Him to let the
 
−
women go forth, He finally accepts them to become [[nuns]], provided that
 
−
 
 
−
 
 
−
3. We use ‘[[Sanskrit]]* to refer to the transitional [[language]] used in the &hik$uni-
 
−
vibhengu of the M.-L. School: cf. ROTH, G., 1970, pp.lv-lvi.
 
−
 
 
−
4. T.1428, pp.922c6-930c5: bhikfiiniskandha(ka) (cf. NAKAMURA,
 
−
 
 
−
H„ BGD, p. 327: ftlJJE, chicn-tu, and chien-tu, as a phonetic rendering of
 
−
the Skt. [[skandha]]{ka ), [[chapter]]).
 
−
 
 
−
5. Kasdya (MONlER-WILLIAMS, M., SED , p.265: “[[red]], dull [[red]], yellowish [[red]]*’)
 
−
 
 
−
refers to the {{Wiki|color}} of the garments of a [[monk]] or a [[nun]]. Hence it also was used to
 
−
 
 
−
indicate the garments themselves. Concerning the {{Wiki|color}} of the garments, see
 
−
IIUIRMAN, A., 1995: 11-13.
 
−
 
 
−
they accept [[eight rules]] 6 that will make the bhiksunisamglta [[dependent upon]] the [[monks]]. These [[eight rules]] that may never be transgressed 7 are:
 
−
 
 
−
(1) Even though a [[bhiksuni]] has been [[ordained]] for one hundred years,
 
−
she has to rise when she meets a bhik.su who has been newly [[ordained]],
 
−
site has to pay obeisance to him and has to offer him a place to sit.®
 
−
 
 
−
 
 
−
6. [[Pali]] [[garudhamma]] (OLDENBERG, H., [[Vinaya]] Pitakant, Vol.ll, p. 256ff.); Bh iksu-  
 
−
nivibhanga of the M.-L. School: [[gurudharma]] (ROTH, G., 1970. p. 16, §12).
 
−
 
 
−
7. See T.1428, p. 923a27: “AsMJEJSfT'Pn®j£”, [[eight rules]] that may not be trans¬
 
−
gressed during the whole [[lifetime]]. They arc explained from p. 923a28 un to and
 
−
[[including]] p.923bl 8.  
 
  
−
These [[eight rules]] differ slightly from [[Vinaya]] to [[Vinaya]]. The most
+
http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html 
−
differences with T.l$28 (D) arc: OLDENUERG, H., [[Vinaya]] Pifakam, Vol.II,
 
−
p. 255: the [[eight rules]] coincide with the {{Wiki|rules}} in D\ the only different is that*
 
−
accordiug to the [[Pali Vinaya]], the [[nuns]] should not only ask the mAntr, f or
 
−
instruction every half mondi, but should also ask for the date of the [[uposatha]]
 
−
{{Wiki|ceremony}} (see D, {{Wiki|rule}} 6): T.1421, p. 185c20*29: the [[eight rules]] coincide with the
 
−
{{Wiki|rules}} in D; the only difference is that, according to T.142I, a [[nun]] who has
 
−
committed a saipghavasesa offense, not only has to undergo the m S n atva
 
−
[[discipline]] in the tv> > orders (bhiksusaijigha and bluksunisciinghu), but also has to
 
−
be rehabilitated in the two orders (see A {{Wiki|rule}} 5); T.1425, pp.47lbl-476bll: the
 
−
third {{Wiki|rule}} of D is not to be found; the [[Vinaya]] has another {{Wiki|rule}}, that is only to be
 
−
found in the BhtkfWfivibhaiiga of the M.-L. School, and not in any other [[Vinaya]]',
 
−
a [[nun]] should not receive {{Wiki|donations}} before these {{Wiki|donations}} have been presented to
 
−
a [[monk]]; the other {{Wiki|rules}} [[essentially]] coincide with the {{Wiki|rules}} in £>, the only
 
−
differences are that, according to T.1425, a [[nun]] not only has to undergo the
 
−
mdnatva penance after having committed a saipglMsosa offense, but also after
 
−
having transgressed a [[gurudharma]] (see D, {{Wiki|rule}} 5), and Dial the [[nuns]] should not
 
−
only ask the [[monks]] for instruction eveiy half month, but should also ask for the
 
−
date of the pofodha {{Wiki|ceremony}} (see D, {{Wiki|rule}} 6); [[Bhiksunivibhanga]] of the M.-L.
 
−
School, ROTH, G., 1970, pp. 16-72, §§12-110: the third {{Wiki|rule}} of D is not to be
 
−
found; the [[Vinaya]] has another {{Wiki|rule}} that is only to be found in T.1425, and not in
 
−
any other [[Vinaya]]: a [[nun]] should not receive {{Wiki|donations}}, before these
 
−
have been presented to a [[monk]]; the other {{Wiki|rules}} [[essentially]] coincide with the {{Wiki|rules}}
 
−
in D\ T.1435, p.345c8-18: the third {{Wiki|rule}} of D is not to be found; the [[Vinaya]] has
 
−
' another tule: the [[nuns]] must ask the [[monks]] for instruction in the [[Sutra]], [[Vinaya]]
 
−
and [[Abhidharma]]; the other {{Wiki|rules}} coincide with the {{Wiki|rules}} in D. It is to be noted,
 
−
however, that the sixth {{Wiki|rule}} in T.1435 explicitly says that the [[nuns]] have to ask for
 
−
instruction in the [[eight gurudharmas]]. The [[latter]] coincides with the sixth {{Wiki|rule}} in
 
−
D\ T.1451, p.3Slal-25: the [[eight rules]] coincide with the {{Wiki|rules}} in D\ the only
 
−
difference is that, according to T.1451, the [[nuns]] not only have to perform the
 
−
[[ordination]] {{Wiki|ceremony}} in both the orders, but also the {{Wiki|ceremony}} of the going forth
 
−
has to be performed in both [[die]] orders (see D, {{Wiki|rule}} 4).  
 
  
−
8. Sec T.1428, p.923a28-b2;
+
It,s a [[shame]] to take a [[money]] from [[buddhist monks]]. [[Interesting]] how much {{Wiki|Swedish}} government pays for [[Christian]] {{Wiki|church}}  to keep it alive.
  
−
(2) A [[bhiksuni]] may not scold or [[slander]] a [[bhiksu]] by saying that he has
+
it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say  frankly that they [[hate]] [[Buddhism]]  
−
broken the [[precepts]] (if/a), the [[right views]] {[[drsti]]), or the right {{Wiki|behavior}}
 
  
−
(dedra). 9 . . ,
+
It shows how wrong  country I chose when I was expelled from the {{Wiki|Soviet Union}} by [[Gorbachev]]  when I made,  first time in [[Soviet]] history, an [[opposition]] party against [[Communist Party]], My [[idea]]  that erupted  the {{Wiki|Soviet Union}} and perestroika.  
  
−
(3) A [[bhiksuni]] may not punish a [[bhiksu]] , nor prevent him to join m the
+
Having lived in {{Wiki|Sweden}} for years, I did not come to the [[idea]] or  [[understanding]] that  {{Wiki|Sweden}} does not like  a [[Buddhism]] because I was not involved in promoting [[Buddhism]] in {{Wiki|Sweden}}.  
−
{{Wiki|ceremonies}} of the order (such as the [[posadha]] *° or th<; pravarana '). A
 
−
bhiksuni may not admonish a bhiksu, whereas a bhiksu may admonish
 
  
−
bhiksuni. n
+
I have been actively involved in [[Buddhism]] for 45 years, I established the [[Nyingma]] [[Buddhist tradition]] in {{Wiki|Estonia}}, built 5 [[stupas]] there, My friends also actively contributed to the translation of a large amount of [[Buddhist literature]]. [[Soviet]] times nobody paid [[attention]] to my work in field  of [[Buddhism]].
  
−
(4) After having been trained in the six rules'* for ^o years as a
+
Now when I went back to {{Wiki|Estonia}} and started [[to build]]  a new [[stupa]] the new [[Estonian]]  government arrested me and my friends and   accused me that I am hiding [[weapons]] in my country house what I haven't visited already 15 years .
−
probationer {siksamdnd"), the ordination ceremony of a bhiksuni has to
 
−
be carried out in both samghas (i.e. first in the bhiksumsamgha and then
 
−
in the bhiksusamgha ). 15
 
  
 +
They hold me in jail two days until  {{Wiki|swedish}} ambassador Dag Hartelius  called to the police. Why it's happened? Because in {{Wiki|Estonia}} old [[Wikipedia:Communism|communists]] are still  in power. And they [[hate]] me because I destroyed the {{Wiki|Soviet Union}}.
  
−
O See T 1428.0.92362-4.  
+
I built a [[stupa]]  and large [[prayer wheel]] then left {{Wiki|Estonia}}., 1982  I build 4 [[stupas]]  with my friends in {{Wiki|Estonia}}, first [[Buddhist]] [[thangkas]] were made by Arno Arrak it was the start for [[Buddhism in Estonia]].  
  
−
any. whether seen, or heard or suspected. See also HORNER i.b. ;
+
At the same time, the {{Wiki|University of Tartu}} in {{Wiki|Estonia}} was extremely contemptuous of my [[activities]], led by Linnart Mäll,who was  a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him.  
−
committed any offences.  
 
  
−
13 mle a?e 8 ;he 9 six rnles that have to be panicularly taken into account by a
+
It is striking that instead of cooperation, there is an immediate denigration against  [[Buddhist]] [[activities]] from [[scientific]] side . Now that everyone is talking about a multicultural {{Wiki|era}}, both freedom of {{Wiki|speech}} and freedom of [[religion]], the {{Wiki|Swedish}} government is asking to tax {{Wiki|donations}} to [[Buddhists]] .  
−
probationer (siksamdnd). Sec further pp. 45-47 iiksam dna-
 
  
−
14. Ishih-ch’a-mo-nal, a ^^S <aimanepa da, training one-
+
An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference  [[Buddhism]] and Nordland and she got such answer : 
  
−
nUlxy oC »i»M in » »— *
+
I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any {{Wiki|academic}} salaries. We also have nobody here who [[knows]] anything about [[Buddhism]] and Nordland, so we cannot offer any expertise
  
−
15. See T. 1428, p. 923b8-10.
+
Yours sincerely,
 +
[[Richard Gombrich]]
  
 +
And it is a solid old {{Wiki|university}} with English [[traditions]].
  
−
(5) When a bhiksuni commits a samghavasesa offense 16 , she has to  
+
The same time we have big site in [[Internet]] dedicated to this conference.  
−
undergo the manatva' 2 in both orders (i.e. bhiksusamgha and bhiksuni-
 
−
samgha) during half a month.'*
 
  
−
Concerning this rule, the chapter concerning the ordination'’ informs us
+
The question arises as  how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland.
−
that when a monk commits a santghdvascsa offense, there arc four
 
−
formal acts ( karman ) which can, each time by means of a jnapticatur-
 
−
thakarman 20 , be performed by the samgha 2 ': (a) a parivdsa penance**,
 
  
−
16. Skt. samghavasesa, Pali saqighadisesa, M.-L. School: samghatisefa, ‘remainder
+
It shows the [[stupidity]] and short-sightedness of the {{Wiki|Europeans}} and its [[universities]], And we talk about [[religious]] freedom here . Compared to the {{Wiki|University}} of [[Berkeley]], who immediately agreed to collaborate with leading [[professor]] [[Lewis Lancaster]] .The only company that is actively involved in translating texts and spreading [[knowledge]] about Buddhism,in our days which is  [[Lotsawa house]] and its a very big contribution to {{Wiki|European}} [[Buddhism]],  
−
in the order’. These offenses lead to a temporary exclusion from the order. They
 
−
include such offenses as acting as a go-between, slandering, conferring the
 
−
ordination to a thief, remaining without the company of other bhikfunis, staying
 
−
together with a man^sreating disputes, and so on.
 
  
−
17. This is a kind of penance: EDGERTON, F., BHSD, p.429: "...; it thus appears
+
https://www.lotsawahouse.org/
  
−
that, according to both northern and southern tradition, this penance consisted in,
+
It,s [[interesting]] most of those [[people]] doesn't belong to {{Wiki|Europe}} who translate in [[Lotsawa House]]. I know  {{Wiki|Erik Pema Kunsang}} because when I started with {{Wiki|Chinese}} {{Wiki|Encyclopedia}} he connected me and his relationship to my project was very positive and favorable. He is from {{Wiki|Denmark}} . And well known [[translator]] from [[Tibetan]].  
−
or at least involved, some kind of ceremonial homage paid by the eulprit to the
 
−
general-community of monks. This can be interpreted as supporting the apparent
 
−
ctym., mdna-tva, condition of (paying) respect.” In T.I428 the manatva penance
 
−
is ext laincd on pp. 896b25-906a8. For references concerning the other kinayas
 
−
SCC.FRAUWALLNER, E., 1956, pp.I09-.il 1. ’
 
−
 
 
−
18. SeeT.1428, p.923bl0-12.
 
−
 
 
−
19. T.1428,pp.779a6-816c4(;gJfc«K).
 
−
 
 
−
20. This is a formal act in which the motion is fourfold (cf. Lamottb, fc, 1988,
 
−
 
 
−
p. 56). It is one of the formal acts that can be performed by the samgha in miri ng
 
−
decisions. These acts can be a jdaptikarman, a jnaptidvitiyakamum. or ajiumti-
 
−
caturtliakarman : EDGERTON, F., BHSD, p. 244, s.v. >;«/«»': there are three
 
−
 
 
−
[[forms]] in which the {{Wiki|motion}} may be made, (I) isolated, simple {{Wiki|motion}}, not
 
−
followed by a separate question as to whether the [[monks]] (or [[nuns]]) {{Wiki|present}}
 
−
approve, (2) accompanied (followed) by a single such formal question, called
 
−
jhapti-dvitiyam, (3) accompanied by three such questions, called jhapti-caturtha."
 
−
 
 
−
21. see t. 1428, P .8oia4-7: B feSfUl* B
 
−
 
 
−
ttSNJIlilMttMIlWUiNiUlltNtiill: if one has to give Uk parivdsa
 
−
 
 
−
[po-li-p’o-sha], see note 22), then one ought to give the parivdsa. If
 
−
one has to give ‘the correcting from the beginning’ (# □ Hi. [[Pali]] muldya
 
−
patikassana, see note 23), then one ought to give ‘the correcting from the
 
−
beginning’. If one has to give the mSnatva [mo-na-to], sec note 17),
 
−
 
 
−
then one ought to give [[die]] manatva. If one has to give the rehabilitation (tllUg,'
 
−
dbarhana, see note 24), then one ought to give the rehabilitation.
 
−
 
 
−
22. EDGERTON, F., BHSD, p. 329: “(Skt., period of residence; [[Pali]] [[id]]. in technical
 
−
[[sense]]) period of probation to which certain [[monks]] are subjected, as a disciplinary
 
−
measure, for [[concealment]] of a [[samghavasesa]] oifcnsc.” In T. 1428 the parivdsa i s
 
−
explained on pp. 896b25-906a8. For references concerning the other [[Vinayas]] see
 
−
FRAUWALLNER, E., 1956, pp. 109-111.
 
−
 
 
−
(b) *a correcting from the beginning’ 23 , (c) a manatva penance 17 *, (d) a
 
−
taking away the offense* (= rehabilitation) 24 . Further [[information]] on
 
−
these barmans is found in two chapters of T. 1428: the [[chapter]] con-
 
−
• ceming persons 23 and the [[chapter]] concerning probation 26 . In case of a
 
−
[[parivasa]] penance (a), a [[bhiksu]] has to ask the bhiksusamgha three times
 
−
to impose upon him this penance, which is then given to him by the
 
−
bhiksusamgha, by means of a jiiapticaturthakarman , 27 The period of the
 
−
[[parivasa]] penance corresponds to the period during which the [[bhiksu]]
 
−
concealed the samghdvasesa offense. During this period, many restric¬
 
−
tions arc imposed upon the [[monk]]. The most important of these arc*, he
 
−
cannot participate in the formal acts leading to [[parivasa]] , manatva or
 
−
rehabilitation; he cannot confer the [[ordination]] or give guidance to a
 
−
[[newly ordained monk]]; he cannot take [[care]] of a {{Wiki|novice}}; he cannot give
 
−
instruction to the [[bhiksunis]]\ he cannot punish [[bhiksus]]\ and he may not be
 
−
honored by the other [[bhiksus]]. Every half-month, a [[bhiksu]] who under¬
 
−
goes a [[parivasa]] penance, has to remind the bhiksusamgha that he is in  
 
−
such a [[condition]]. 28 If, during the [[parivasa]] period, the [[bhiksu]] commits
 
−
another * amghavasesa offense, he has to be told to start again from the
 
−
beginning of the [[parivasa]] period. In ease of such ‘a correcting [[Trom]] the
 
−
beginning’ (b), the [[bhiksu]] has, again, to ask the bhiksusamgha three
 
−
times to impose upon him this penance, which is then given to him by
 
−
the bhiksusamgha , by means of a jhapticaturthakarmqn? 19 When a
 
−
[[bhiksu]] has completed the [[parivasa]] period, the [[samgha]] imposes upon him
 
−
the manatva period (c), which lasts for six nights. Again, this penance is
 
−
 
 
−
23. [[Pali]]: tnulaya patikassatur, RHYS DAVIDS, T.W. and STEDE, W. t PED t p.392,
 
−
s.v, patikassana : “drawing back, in [[phrase]] mulaya p. “throwing back to the
 
−
beginning, causing to begin over & over again”.*’
 
−
 
 
−
24. Cf. [[Nakamura]], H. # BGD , p.672: dill, the rehabilitation of a bhikfu , [[Pali]]
 
−
abbhana; WOGUIARA, U., BW % p. 199: abarhana [[[Pali]] abbhana J, with as
 
−
{{Wiki|Chinese}} rendering: di ft.
 
−
 
 
−
25. T.1428, pp. 896b25-903cl9 (ASlffi): this [[chapter]] entirely concerns the
 
−
regulations concerning the four formal acts that can be performed when a bhik$u
 
−
commits a samghdvasesa offense.
 
−
 
 
−
26. T.1428. pp. 904a6-906a8 (SStSiffi): this [[chapter]] concerns the restrictions
 
−
imposed upon a [[bhiksu]] who is undergoing the [[parivasa]] or the manatva
 
−
penances.
 
−
 
 
−
27. See T.1428, p.896b26-c!7.
 
−
 
 
−
28. See T.1428, pp. 904a7-906al.
 
−
 
 
−
29. See T.1428, pp. 896cl7-897al4.
 
−
 
 
−
 
 
−
given to him by means of a jiiapticaturthakarman, after the [[bhiksu]] a <fr<»d
 
−
it three times to the samgha * 0 The restrictions imposed upon the bhiiqu
 
−
during this manatva period arc the same as those during the parivasa
 
−
period. The only difference is that the bhiksu now daily lias to inform
 
−
the bhiksusamgha that he-is undergoing the manatva penance.* 1 Finally,
 
−
the order can readmit the bhiksu by a rehabilitation. This rehabilitation
 
−
(d) is conferred to him by means of a jiiapticaturthakarman, itftcrlhc
 
−
bhiksu asked for this three times. 32
 
−
 
 
−
In case a bhiksu did not conceal the samghdvasesa offense, he docs not
 
−
have to undergo a parivasa period, but the manatva penance is imme¬
 
−
diately imposed upon him. When he commits another santghavasefa
 
−
offense during this manatva period, he has to start again from the
 
−
beginning. After this period, the samgha can rehabilitate the bhiksu**
 
−
 
 
−
In these chapters ^concerning persons and concerning probation, no
 
−
indications are given whether or not this also applies to bliilqunis. It is
 
−
only from the fifth rule (gurudharma) for bhiksunis, mentioned in the
 
−
Bhiksuniskandhaka** of T.1428, that we can deduce that a bhiksuni has
 
−
to undergo the manatva penance in both the santghas during half a
 
−
month, and not during six nights as this is the ease for the bhiksus. The
 
−
karmavacand 34 for diiksunis of the Dharmaguptaka School, T. 1434,
 
−
pp. 1068b 14-1069aI, however, clearly mentions this period of half a
 
−
month, and gives further details concerning this point: the latter text
 
−
adds that a bhiksuni has to undergo this penance even after having con¬
 
−
cealed the saittghavasesa offense, and that she has to present herself
 
−
daily before both the samghas.
 
−
 
 
−
Also, since the parivasa penance is closely related to the manatva
 
−
penance, it is striking that in the eight rules for bhiksunis in T.1428,
 
−
there is no mentioning of this parivasa penance, while there is a special
 
−
rule for the manatva penance. This is also the ease in the other
 
−
Vinayas.**
 
−
 
 
−
30. See T.1428, p. 897a 14-b 16.
 
−
 
 
−
31. See T.1428, p.?06a2-8.
 
−
 
 
−
32. See T. 1428, p. 897b 16-c24.
 
−
 
 
−
33. See T.1428, pp. 897c25-898c7.
 
−
 
 
−
34. Karmavacand is the name of a text containing a list of acts and ceremonies to be
 
−
pcrfoimed in the order.
 
−
 
 
−
35. OLDENBERG, H„ Vinaya Pitakam, Vol.lI, p.255, rule 5; Sanskrit* Bhiksuni-
 
−
vibhanga of the M.-L. School, ROTH, G., 1970, p.63, §93. rule 5 (apart (torn
 
−
mentioning manatva, it is further said that a bhiksuni has to ask for rehabilitation
 
−
 
 
−
 
 
−
la the Pali Vinaya, information concerning the manatva penance is to
 
−
be found in two different chapters. 1) In the chapter concerning the
 
−
nuns 16 , the eight rules (P. garudhamma) to be followed by the nuns are
 
−
enumerated. The fifth of these garudhammas says that a nun who has
 
−
committed a samghddisesa» offense, has to undergo a manatta™
 
−
penance lasting for a fortnight in both the orders. 2) In the chapter
 
−
concerning the samghddisesa offenses for nuns 1 ’, the technical term
 
−
samghddisesa is explained as follows: “the Order inflicts the manatta
 
−
discipline on account of her offence, it sends back to the beginning, it
 
−
rehabilitates; ...” 40 . In the chapter concerning the samghddisesa offenses
 
−
for monks, however, the same technical term is explained as follows:
 
−
 
 
−
' “the Order places him on probation [= pari'vdsa] on account of the
 
−
offence, it sends him back to the beginning, it inflicts the manatta disci¬
 
−
pline, it rehabilitates; ... .” 41 Moreover, the Pali Vinaya concludes the
 
−
chapter on the samghddisesa offenses for nuns 41 by saying that a nun
 
−
who has committed a samghddisesa offense, has to undergo a manatta
 
−
penance lasting for a fortnight in both the orders, after which she can be
 
−
rehabilitated. Thus, in both the above mentioned chapters of the Pali
 
−
Vinaya, there is no mentioning of a parivdsa period imposed upon a
 
−
nun. From this, UPASAK, C.S., DEBMT , p. 183, concludes that there is
 
−
no parivdsa penance for nuns.
 
−
 
 
−
 
 
−
i„ Mfe «*nkCite Vinayav. T.H2I. P- > <»?;J~ » *^
 
−
 
 
−
that a bfuksimi has to ask for rehabilitation m both the orders), T. 12 , p.
 
−
 
 
−
13, rule 5 (here it is said that a bhiksuni who transgresses a S^ a rma has to
 
−
undergo the manatva in both the ^amghas)-, T.1435, p.345cl0-12, ru e ,
 
−
T.t 451, p. 351 a20-22, rule 7.
 
−
 
 
−
• See note 3.
 
−
 
 
−
36. OLDENBERG, H.. Vinaya Pitakam, Vol.H, Cullavagga X, pp. 25J-28J.
 
−
 
 
−
37. This is the Pali for the Ski. sumghuvasesa. See also NOLOT. E., 1991. pp.401-
 
−
 
 
−
405. •
 
−
 
 
−
38. This is the Pah for the Skt. wanorvo.
 
−
 
 
−
39 OLDENBERG, H., Vinaya Pilakam, Vol.1V, BhikkhunMbhaAga, pp. •
 
−
 
 
−
40. OLDENBERG. 11.. Vinaya Pilakam, Vol.IV. p. 225. translated by HORNER, I.B.,
 
−
 
 
−
so, vault, p. iso.
 
−
 
 
−
41 . OLDENBERG, H., Vinaya Pitakam, Vol.lll. p. U2. translated by HORNER, I.B..
 
−
BD, Vol.l, p. 196.
 
−
 
 
−
42. OLDENBERG, H., Vinaya Pilakam, Vol.1V, p.242.
 
−
 
 
−
Taking into consideration the indications given in other Vinaya texts
 
−
and in T.1434, it seems safe to state that UPASAK’s conclusion concern¬
 
−
ing the Pali Vinaya, is equally valid for the other Vinaya texts.
 
−
 
 
−
(6) Every fortnight, the bhiksunis have to ask the hhiksus for instmc-
 
−
tion ( avavdda 43 ). 44
 
−
 
 
−
Concerning this rule, pacittika” 141 <6 ofthc BhiksunMbhanga
 
−
informs us how a bhiksuni, by means of ttjnaptidvitiyakarntan 20 * has to
 
−
be appointed to go to the bhiksusanxgha to as.k for instruction, -or her
 
−
safety, she must take two or three bhiksunis with her. After her arrival in
 
−
the bhiksusamgha, she should ask the bhiksus three times for instruction
 
−
Since she has to ask for instruction the same day the posadha
 
−
ceremony 16 * is held by the bhiksusamgha, it might be too long to wait
 
−
till the end of the recitation, and that is why Buddha permits her to ask
 
−
only one important bhiksu for instruction, after which demand, she may
 
−
leave. Afterwards, the bhiksusamgha has to appoint a bhiksu to go to the
 
−
bluksunisamgha to give instruction. •
 
−
 
 
−
It is ih pacittika 21 4 ’ of the Bhiksuvibhahga, that we read how the
 
−
bhiksu who is to give the instruction to the bhiksunis has to be appointed
 
−
by means of a jiiapiidviiiyakarman”, after which lie lias to go to the
 
−
bluksunisamgha. The instruction he has to give concerns the eight rules
 
−
imposed upon bhiksunis , 4 ’
 
−
 
 
−
(7) The bhiksunis cannot spend the rainy season in a residence where
 
−
there are no bhiksus. S0
 
−
 
 
−
 
 
−
43. WOOIHARA, U„ BW, p. 145.
 
−
 
 
−
44. See T.1428, p.923bl2-14.
 
−
 
 
−
45 ‘ ™ Skt. palayantika, payantika, Dharmaguptaka School' pa ci ttika
 
−
 
 
−
Waldschmidt, E. <cd.), 1965, pp. 297-298, No.656). M.-L. School: pacattika
 
−
(for alternative fonns see Edgerton, F„ BHSD, p. 340)*. The original form and
 
−
meaning of the word cannot be confidently reconstructed. According to IIlRA-
 
−
KAWA, A.. 1982, p. 191, note 1. it probably means ‘expiation’. The pddttika rules
 
−
arc a class of precepts concerning minor offenses. Committing such an offense
 
−
requires a confession.
 
−
 
 
−
* Hereafter all Pac.
 
−
 
 
−
46. See T.1428, p.765all-c!3.
 
−
 
 
−
47. See T. 1428, pp. 647b9-649c3.
 
−
 
 
−
48. See T. 1428, p. 648b20-27.
 
−
 
 
−
49. See T.1428, p, 649al-2.
 
−
 
 
−
50. See T.1428, p.923bl4-15.
 
−
 
 
−
 
 
−
(8) At the end of the rainy season, the bhiksunis have to perform the
 
−
pravarana ceremony' 1 * in the bhiksusamgha . 5I
 
−
 
 
−
In respect to this rule, the chapter concerning the pravarana 52 , informs
 
−
is how, at the pravarana ceremony, a monk asks the order three times to
 
−
ell him whether he has been seen or heard or is suspected to have
 
−
ommitted any offenses so that he can make amends for it. 53 It has to be
 
−
lotcd, however, that any offense committed by any monk has to be
 
−
vanished before the start of the pravarana ceremony, and that no such
 
−
crcmony can start before discussions on any offense have been settled.
 
−
This means that, in practice, no new offense could be brought out during
 
−
he pravarana ceremony. 54
 
−
 
 
−
In pdcittika 142 55 of the Bhiksunivibhanga , it is said that the
 
−
ihiksunis , by means of a jhaptidvitiyakarman™* , have to delegate a
 
−
diiksuni to go to the bhiksusamgha in order to perform the pravarana . 56
 
−
>he has to ask whether the bhiksusamgha has any remarks concerning an
 
−
>ffcnsc that a [[bhiksuni]] is seen or heard or is suspected to have
 
−
ommitted. For her safety, this bhiksum must take two or three other
 
−
diiksunis with her. It is further said that the [[bhiksus]] have to perform the
 
−
n [[avarana]] {{Wiki|ceremony}} the fourteenth day of the month, whereas the
 
−
> hiksunis have to go to the bhiksusamgha on the fifteenth day. 57
 
−
 
 
−
The [[exposition]] of these [[eight rules]] for [[bhiksunis]] in the BhiktunJ-
 
−
kandhaka is followed by the statement that for [[Mahaprajapati]] GautamI
 
−
uid the fi ve hundred [[Sakya]] women, accepting these {{Wiki|rules}} is of the same
 
−
aluc as an [[ordination]]. 58 [[Mahaprajapati Gautami]] and the five hundred
 
−
i a Icy a women thus became [[fully ordained nuns]] by accepting these {{Wiki|rules}}.
 
−
\lso from T.1428, it is thus clear that, although [[Mahaprajapati Gautami]]
 
−
uid the five hundred [[Sakya]] women accepted the [[eight rules]], these {{Wiki|rules}}
 
−
:annot have been applied to the first [[Buddhist nuns]], since they are not
 
−
>rdaincd before both orders, ,nor did they have to go through a proba-
 
−
 
 
−
51. See T.1428, p. 923b 15-17.
 
−
 
 
−
52. T.1428, pp.837cJ9-S43bl0 (ft &&«£).
 
−
 
 
−
53. S # 'c T. 1428, p. 837a4-7.
 
−
 
 
−
54. See T. 1428, pp. 839a 15-840a 19.
 
−
 
 
−
55. See T.1428, pp. 765c 14-766b9.
 
−
 
 
−
56. See T.1428, p.766a6-18.
 
−
 
 
−
57. See T.1428, p.766a24-25.
 
−
 
 
−
58. See T.1428, p.923b21.
 
−
 
 
−
 
 
−
S tionary period of two years as a sikjamdnd"* ({{Wiki|rule}} 4). This is due to the
 
−
simple fact that there was no bhiksunisamgha at that [[moment]] yet. 59 The
 
−
[[eight rules]] were to become operative only after the rise of this new order
 
−
of [[bhiksunis]]. Although [[Buddha]] agreed to the creation of this [[bhiksuni]] -
 
−
sanigha , he was not [[happy]] with it and predicts that, because of this, the
 
−
law will only last for five hundred years. 60
 
−
 
 
−
 
 
−
I 2) The [[ordination]] of a new [[bhiksuni]]
 
−
 
 
−
i- In order to become a [[fully ordained nun]], one has to pass through three
 
−
 
 
−
t stages: (a) the going forth [[pravrajya]]), (b) a probationary period
 
−
 
 
−
I of two years as a [[siksamana]] 14 *, and (c) the [[full ordination]] 61,
 
−
 
 
−
| [[upasampada]]).
 
−
 
 
−
,, a. the going forth
 
−
 
 
−
| In the Bhiksuniskandhakafi, T.1428 explains how this {{Wiki|ceremony}} is to be
 
−
 
 
−
! carried out 62 :
 
−
 
 
−
First, 'he bhiksunlsanxgha has to be asked, by means of a jnapti-
 
−
[[karman]] 20 *, for permission to cut the [[hair]] ( mundayati «) of the [[candi]]-
 
−
date 64 , after which the [[hair]] is cut. Next, the bhiksunisanigha has to be
 
−
asked, by mean, of a jhaptikarman, for permission to hold the {{Wiki|ceremony}}
 
−
 
 
−
 
 
−
59. See also Horner, I.L)., BD, Vol.V, p.354, note 3: “... She would not therefore
 
−
have to pass two years as a probationer, and this praetiee will no [[doubt]] have been
 
−
introduced later, after an [[order of nuns]] had been in being for some time.”
 
−
 
 
−
60. See T.1428, p.923cl0-ll.
 
−
 
 
−
In his Les montales bouddhistes, pp. 28-32, M. WijayaRATNA tries to explain
 
−
this statement of the [[Buddha]]. According to M. Wijayaratna, the 0 f
 
−
 
 
−
[[Buddha]] has to be seen in the historical context of the creation of the [[order of nuns]]. This creation was socially very difficult, since women were expected to
 
−
serve men and not to organize themselves in an {{Wiki|independent}} order. Since [[Buddha]]
 
−
agrees that women can become [[arhats]]. He accepts the creation of an order for
 
−
[[bhiksunis]], not, however, without waiting for the bhiksusamgha to be sufficiently
 
−
established and not without warning the [[Buddhist community]] of the [[risks]] in¬
 
−
volved. In order not to let the law socially degrade by the presence of women. He
 
−
proclaims the [[eight rules]] for bhikfuitis.
 
−
 
 
−
61. Many other {{Wiki|Chinese}} terms arc used in the [[Vinayas]]: cf WoGlHARA, U BW
 
−
 
 
−
p. 274. ' ’
 
−
 
 
−
62. See T.1428, pp.923cl6-924al6. A similar [[exposition]] is found in the [[Bhiksuni]] -
 
−
[[vibhanga]], Pac. 121, p. 755b4-c5,
 
−
 
 
−
63. WOGtHARA, U.,BIV, p. 1049.
 
−
 
 
−
64. See T.1428, p.923c!8-20.  
 
 
   
 
   
 +
https://lotsawahouse.blog/interviews/erik-pema-kunsang/
  
−
to confer the going forth ( pravrajyd ) to the candidate 65 , after which the
+
Another [[person]] who has helped me a lot is from [[Holland]]. I asked [[money]] to buy a new {{Wiki|computer}} and new glasses for myself because the old {{Wiki|computer}} is too old and slow he reacted immediately . The rest of the {{Wiki|europe}} was quiet.  
−
[[pravrajya]] is conferred.
 
−
 
 
−
The actual [[pravrajya]] {{Wiki|ceremony}} has to be organized in the following
 
−
way:
 
−
 
 
−
The candidate, her [[hair]] cut off and wearing the [[kasaya]] [[clothes]] 5 *, has
 
−
to inform the bhiksunisamgha that she is [[taking refuge]] in the [[Buddha]],;
 
−
that she is [[taking refuge]] in the law, and that she is [[taking refuge]] in the
 
−
order. At this occasion, she has to ask the [[samgha]] for permission to go
 
−
forth, guided by her [[teacher]] (t upddhydyini J 66 . Thus she has to speak three
 
−
times. By subsequently informing the bhiksunisamgha that she has taken
 
−
[[refuge]] in the [[Buddha]], in the law, and in the order, and that she has gone
 
−
forth guided by her upddhydyini , she becomes a {{Wiki|novice}} ([[sramaneri]]).
 
−
The bhiksunisamgha then confers the [[ten precepts]] (+*& [[dasa]] siksa -
 
−
p'adani) that particularly have to be taken into account by novices to the
 
−
new [[sramaneri]]:
 
−
 
 
−
(1) she may not kill, (2) she may not steal, (3) she may not have an
 
−
unchaste ( [[maithuna]]) {{Wiki|behavior}}, (4) she may not lie, (5) she may not
 
−
drink [[alcohol]], (6) she may not wear [[flowers]], [[perfume]] or jewelry, (7) she
 
−
may not sing, [[dance]], or make [[music]], or go to see singing, [[dancing]] and
 
−
[[music]], (8) she may not use a high, large, and big bed, (9) she may not
 
−
{{Wiki|cat}} at the wrong time, i.c. after noon, (10) she may not possess {{Wiki|gold}},
 
−
{{Wiki|silver}}, or [[money]].
 
−
 
 
−
 
 
−
65. See T.1428, p.923c22-24.
 
−
 
 
−
66. This is a bliiksuni who, as a [[teacher]], guides and instructs new candidates. She
 
−
ought to help these new candidates from the [[moment]] they ask for the [[pravrajya]]
 
−
till two years after the [[ordination]] (see Bhikfunivbhaiiga, Pac. 128, p. 760a8-bl4).
 
−
 
 
−
67. This is the version of the Bliiksuniskandhaka, pp. 923c25-924a2. In the Bluksuni-
 
−
vibliahga , Pac. 121, p. 755bl2-19, the candidate first informs the bliiksunisaingha
 
−
that she is [[taking refuge]] in the [[Buddha]], in the Law, and in the Order, and, at the
 
−
same occasion, she asks for permission to go forth, guided by her ttpadhyayini.
 
−
Next, she informs the [[samgha]] that she has taken rcftigc in the [[Buddha]], in the
 
−
law, and in the order; and, at the same occasion, she again asks for the
 
−
per'mission-to go forth, guided by her upadhyayini.
 
−
 
 
−
68. See T.1428. p.924a2-16. . „
 
−
 
 
−
These [[ten precepts]] (for [[Buddhist]] novices, {{Wiki|male}} and fcma c) arc [[essentially]] the
 
−
same in the other [[Vinayas]]: OLDENBERG, H„ [[Vinaya]] Pitakanj, Vol l.pp. 83-84
 
−
T.1421, pp. I Kc26-l17a4; T.1435, P .150al9-b8; T.1453, p.456b25-28. In
 
−
T.1425 and in the Dhiksunivibltanga of the M.-L. School, an [[exposition]] of the [[ten precepts]] lacks.
 
−
 
 
−
 
 
−
b. the probationary period as a $ik$amana
 
−
In the Bliiksuniskandhaka**, T. 1428 exDlainc hm„ „
 
−
which one becomes a probationer WtamtyU*) is to berried o^
 
−
When she is eighteen years old, the [[sramaneri]] three times hnmhi k
 
−
to ask the bhiksunisamgha to let her study the [[precepts]] for two ^ ^
 
−
probationer. For [[married]] women, nn e«cS1!* £“*
 
−
age of eighteen yearn: a mamed CnTSn ZLTt ‘
 
−
 
 
−
S1 A d ft lh ' prCCCpls for ‘ wo *“*. wht " sbe is only ten years old » ” l °
 
−
After the request to become a probationer, the [[sramaneri]] has to be led
 
−
o a place front where she can see the Uihu^ ms l,a. but cannot,
 
−
<t. A bhtksum who is capable of performing a formal act (karman) h «1
 
−
be appointed by the This appointed M,lZ7Z te o
 
−
 
 
−
perform a fortmtl act in which the motion is fourfold ti e ?'n^ 0
 
−
bntoWO.) 0 ,dc, to ask the bhO, m is whether tiy JccZZTr
 
−
 
 
−
to the sm»o, m a tratntng for two years in the precepts, under “T.”
 
−
 
 
−
,n Case ,hl!y a8rce ’ lhc «*»* is iK'cby settled
 
−
Subsequently, one has to explain the six rules (7^)71 particular’v m
 
−
 
 
−
be taken into account by a siksamand to this newly accepted siksamdna.
 
−
 
 
−
69. Sep T.1428, p.924al6-c4. A similar exposition (with the execution of ih<»
 
−
 
 
−
explanation on the six rules to be particularly taken into acrnum k P ... 1 of . lh . c
 
−
is found in the Bhiksunivibliaiiga, Pac. 121, p. 755c5-24. y 3 sl ^ amS, - ,a )
 
−
 
 
−
70. See T.1428, p. 924a 17-19.1 will discuss this further on pp. 62IT
 
−
 
 
−
71. These six rules di (Ter from Vinaya to Vinaya:
 
−
 
 
−
The Pali Vinaya has the same rules as T.1428 (OLDt-Nitnu- it i/ „ ,
 
−
 
 
−
al. the bhiksunis and above all the sramanerikas (female novices) (2) Snnn'ih° W
 
−
that is an offence for a siksamaaa (need) not to be an offence for a ( bhiksu^ai
 
−
 
 
−
UVAhlri th3t ‘ S a " 0nbnCC f ° r 3 bhik5uoi is also an offence for a siksamdnd
 
−
A ^ U '- " Uy Sl3y W “ h 3 iik * ama, >“ ( in a cell) for three consecutive days
 
−
(5) A stksamana may stay with a sramanerikd (in a cell) for three ennuv r
 
−
days. (6) A sikpamana may give some [[food]] to a bhiksimi (7) a Hi* ? CC . Ut,vc
 
−
be si.ee .„y few, b, , but me «.y S'S fcteSTS
 
−
 
 
−
rccc,vc f o , [[id]] \ s : i ? r and c ° ins - <*> ^ «*»**) sh 0u [[id]] L poim
 
−
 
 
−
out to a bhtksun, any of the bliiksuni 's offences from ihe pdrdjika down to the
 
−
vinayatikrama. (9) (A stksamana) may not speak (to a bhiksunii cnnnw
 
−
(matters oQ not committing {{Wiki|sexual}} intercourse, not [[stealing]], not kiiling. not {{Wiki|lying}} 6
 
−
(10, 11) 0) (A stksamana may not attend the [[Posadha]] meeting of the bhiksimi
 
−
 
 
−
n °‘ i UICn th ° ,,rm ' 0r( "-‘ 0 mcc,in 8 lhc bhiksttnf Order). On the
 
−
 
 
−
[[Posadha]] day and on the pravaratta day, before the Order'smeeting, putting her
 
−
 
 
−
 
 
−
palms together Site (sic) should say ‘I am so-and-so, [[pure]] and unsullied. May the
 
−
Order remember that 1 have followed (the eighteen {{Wiki|rules}} for a siksamuna).' She
 
−
should repeat it three times, then go out. (12) If a siksamdnd has committed one
 
−
of the last four of the eight pdrajikas , she must begin the sikfamana* s two year
 
−
course over again, and ought to start {{Wiki|learning}} the disciplinary {{Wiki|rules}} again on that
 
−
very day. (13) If the offence (that a siksamuna has committed) is one of the
 
−
nineteen which constitute a samghdtisesa offence, or any other offence (down to
 
−
the Vinayatikrama (sic)), she ought to make a [[duskrta]] {{Wiki|confession}} for each of the
 
−
offences which she has committed. (14-18) If she violates (any of) the next [[five precepts]], then her time as a siksamuna will be extended for as many days as she
 
−
has broken the [[precepts]]. What arc these five? They arc: (14) taking a meal at an
 
−
improper time, (15) taking [[food]] which was lefi over from the previous days, (16)
 
−
accepting {{Wiki|gold}}, {{Wiki|silver}} and [[money]], (17) drinking [[liquor]], and (18) decorating
 
−
herself with wreaths of [[flowers]] or [[incense]].*’ The [[Bhiksunivibhanga]] of the M.-L.
 
−
School, ROTH, G., 1970, pp. 26-28, §§26-27, gives eighteen {{Wiki|rules}} that agree to a
 
−
large extent with the eighteen {{Wiki|rules}} given in T.1425: NOLOT, E., 1991, pp. 15-17:
 
−
“Qucllcs sont scs obligations? [1] Vis-a-vis dc toutes les nonnes, clle cst
 
−
nouvcllc; vis-a-vis dc toutes les novices, [[die]] cst ancicnnc; [[die]] doit sc contcntcr
 
−
du siege infcricur. [2] Ellc doit sc contcntcr dc la nourriture infcricurc. [3] Elle
 
−
doit sc contcntcr du gruau infcricur. [4] Les biens matcriels illicites pour ellc sont
 
−
dcs biens matcriels licitcs pour les nonnes. [5] Les biens matcriels licitcs pour les
 
−
nonnes sont dcs biens matcriels illicites pour [[die]]. [6] Les nonnes nc doivent pas
 
−
dormir tournees dc son cote; [7] cllc-mcmc i*c doit pas donmir tournee du cote des
 
−
novices. [8] Les nonnes peuvent la charger de rcccvoir [dcs dons], excepte
 
−
V agnikalpa* , [9] 1’or ct 1’argcnt; [10] cllc-mcmc peut charger lcsTiovices de
 
−
rcccvoir [dcs dons). [1*1) line convicntpas qu’clle assistc au [[Posadha]], [12] nia
 
−
la Pravdranu. Mais, quand a lieu lc [[Posadha]] ou la Pravdrana , montant jusqu’au
 
−
rang dcs ancicnnes puis accomplissant Yahjali debout devant [[dies]], elle doit dire:
 
−
“Jc saluc. C [[Arya]], considcrez-moi commc [[pure]]” - ct une deuxiemc, une troisieme
 
−
fois. Quand elle a dit trois fois “Jc saluc. 6 [[Arya]], considcrcz[-moi] comme [[pure]]”,
 
−
[[die]] doit partir. [13] II nc convicnt pas dc lui fairc entendre lc Prdtimok$asutra.
 
−
Au contrairc, il faut lui fairc apprendre tout cc qu’clle peut apprendre avec une
 
−
padaphalakd **; il faut [lui] dire: [14] “II nc convicnt pas d’enfreindre la chastcte;
 
−
[15] il nc convicni pas dc prendre cc qui n’est pas denne; [16] il .nc convicnt pas
 
−
d’otcr la vie, dc sa propre main, a un ctre humain; [17] il ne convient pas de
 
−
pretendre mcnsongcrcmcnt a un pouvoir sumaturcl” - ainsi doit-on lui faire
 
−
apprendre tout cc qu’dlc peut apprendre avec une padaphalakd . [18] Les
 
−
infractions aux cinq prcceptcs [sont]: manger hors du temps prcscrit; manger des
 
−
aliments mis cn reserve; accepter Tor ct 1’argent; porter dcs parfums, des
 
−
guirlandcs, dcs fards, boirc dcs liqueurs, dc 1’alcoo), des boissons fortes.”
 
−
 
 
−
• NOLOT, E., 1991, p. 16, note 34: “[...] Le compose signifie litt. “prepare au feu”
 
−
ou “rendu licitc par lc feu”; [...]. Il n’est pas impossible {{Wiki|a priori}} qu 'agnikalpa
 
−
ddsigne les cinq ccrcalcs bouitlics ou grillccs du regime monastique [...]. La
 
−
proximitc dc jdtaruparajata [{{Wiki|gold}} and {{Wiki|silver}}) indique peut-etre qu’il s’agit d’une
 
−
[[substance]] prccicusc.”
 
−
 
 
−
The first four of these [[six rules]] coincide with the first four pdrdjika
 
−
offenses 72 : (1) {{Wiki|sexual}} intercourse, (2) [[stealing]] (anything with a value of'
 
−
five coins 73 , or more), (3) taking [[Wikipedia:Human life|human life]] and (4) {{Wiki|lying}} about one's
 
−
[[spiritual]] achievements. The other two {{Wiki|rules}} arc: (5) a siksamaqa may not
 
−
{{Wiki|cat}} at the wrong time, i.c. after noon, and (6) she may noLdrink [[alcohol]].
 
−
The disciplinary measures that are to be taken against a siksamdnd who
 
−
transgresses one of these [[six rules]] arc explained in the Bhiksumvibhanga ,
 
−
pdcittika 123 74 of T. 1428: the four pdrdjika offenses lead to a definitive
 
−
 
 
−
 
 
−
NOLOT, E., 1991, p. 17, note 36: “[...] lc sens apparent cst iplanchette, feuille
 
−
ou ecorcc [...] [pour ccrirc dcs] mots ou phrasesM. Mais [...] le terme pourrait
 
−
designer une nonne specialiscc dans 1’instruction dcs probationnaires ”
 
−
 
 
−
T, 1435, p.327a7-c2, gives [[six rules]]: (1) she may not have an unchaste {{Wiki|behavior}},
 
−
(2) she may not steal, (3^shc may not kill, (4) she may not lie, (5) she may not let
 
−
herself be touched by a man with impure [[thoughts]] from below her [[hair]] till her
 
−
wrist and her knee, (6) she may not do eight wrong things together with a man
 
−
with impure [[thoughts]] (to allow that the man touches her hand, that he touches her
 
−
[[clothes]], that they stand together, speak together, make appointments, or go to a
 
−
secret place, to wail for a man, and to offer her [[body]]).
 
−
 
 
−
T. 1443, p. !G05a3-19, gives [[six rules]] and six additional {{Wiki|rules}}. The [[six rules]] arc:
 
−
she may not (1) walk alone, (2) cross a [[river]] alone, (3) {{Wiki|touch}} a man on {{Wiki|purpose}},
 
−
(4) spend a night together with a man, (5) act as a go-between, and (6) conceal a
 
−
[[parajika]] offense of a bhiksum. The six additional {{Wiki|rules}} are: she may not (1) {{Wiki|touch}}
 
−
{{Wiki|silver}} or {{Wiki|gold}}, (2) shave her pubic [[hair]], (3) dig in the ground, (4) cut grass or fell
 
−
a [[tree]], (5) {{Wiki|cat}} [[food]] that has not been given, and (6) {{Wiki|cat}} [[food]] that has been left
 
−
over.
 
−
 
 
−
As said by HlRAKAWA, A., 1982, p.54, note 17, the [[six rules]] of the [[Pali Vinaya]]
 
−
and T. 1428 arc probably the oldest.
 
−
 
 
−
72. A pdrdjika is an offense that leads to a [[permanent]], [[lifetime]] exclusion from the
 
−
order. There are four offenses for [[monks]] and eight offenses for [[nuns]]: {{Wiki|sexual}}
 
−
intercourse, [[stealing]], taking [[Wikipedia:Human life|human life]] and {{Wiki|lying}} about one’s [[spiritual]] achieve¬
 
−
ments; and, only for [[nuns]]: having [[physical]] [[contact]] below the armpit and above
 
−
the knee, being together with a man and doing eight wrong things (According to
 
−
T. 1428, p. 716a24-27; [[touching]] the hand, [[touching]] the [[clothes]], going to a secret
 
−
place together, being in a secret place, talking together, walking together, leaning
 
−
against one another, and making appointments. The eight wrong things differ
 
−
slightly from [[Vinaya]] to [[Vinaya]] ), concealing a grave offense of another bhikfuni
 
−
(in all [[Vinayas]] stated to be * pdrdjika, and in T.1435, p. 304a28-29, also stated to
 
−
be a [[samghavasesa]]), and persisting in accompanying a suspended bhikfu.
 
−
 
 
−
73. mdsaka : see RHYS DAVIDS, T.W. and STEDE, W., PED % p.531, s.v. mdsaka:
 
−
“lit. a small bean, used as a standard of {{Wiki|weight}} & value; hence a small coin of
 
−
very low value. Of {{Wiki|copper}}, [[wood]] & lac.”
 
−
 
 
−
74. See T.1428, p. 756bl8-c25.
 
−
 
 
−
 
 
−
expulsion from the order; the two other offenses and offenses closely
 
−
linked to the four [[parajika]] offenses lead to an extension of the two-year
 
−
{{Wiki|training}}.
 
−
 
 
−
T.1428 also mentions that, apart from these [[six rules]] particularly to be
 
−
taken into account by a [[siksamana]], a [[siksamana]] also should study all the
 
−
[[precepts]] for [[bhiksunis]], except for the [[precept]] on [[offering]] and accepting -
 
−
[[food]] with one’s [[own]] hands 75 .
 
−
 
 
−
The [[latter]] regulation for the [[siksamana]] is difficult to understand, since
 
−
no [[precept]] in the Prdtimoksa 2 * for [[bhiksunis]] concerning [[offering]] and
 
−
accepting [[food]] with one’s [[own]] hands is to be found. The first [[prati]]¬
 
−
desaniya 76 offense in the Bhiksuvibhahga 77 might give a clue to a solu¬
 
−
tion. Here, z [[bhiksuni]] offers her [[own]] [[food]] to a [[bhiksu]]. However, when
 
−
.she, because of this, becomes very weak and ill, [[Buddha]] says that a
 
−
[[bhiksu]] may not, with his [[own]] hands, accept [[food]] of a [[bhiksuni]], except
 
−
when he is ill or when the [[bhiksuni]] is related to him. If he does accept
 
−
[[food]], he commits a pratidesaniya offense. T.W28 78 also says - by
 
−
means of a standardized [[formula]] - that in ease a [[bhiksuni]] accepts [[food]],
 
−
she commits a [[duskrta]] 7 ’, and that, in the same ease, also a [[siksamana]], a
 
−
[[sramanera]], and a srdmaneri (i.c. a probationer, a {{Wiki|male}}, and a [[female novice]]) commit a [[duskrta]]. This implies that they too cannot accept [[food]]
 
−
from a [[bhiksuni]].
 
−
 
 
−
In the [[Pali Vinaya]], Bhikkhuvibhahga, [[Patidesaniya]] l 80 , we find the
 
−
[[interesting]] remark that, although a [[monk]] cannot accept [[food]] from a [[nun]]
 
−
with his [[own]] hands, he may accept [[food]] from a sikkhamdnd or from a
 
−
sdmaneri.
 
−
 
 
−
75. See T.1428, Bhiksuniskandhaka, p. 924c2-4 (particularly, p.924c3-4:
 
−
 
 
−
ItixJiijSfi 6 exception made for giving [[food]] to a [[bhiksuni]] and
 
−
 
 
−
personally taking [[food]] to cal); Bhiksunivibhaitga, Pac.121, p.755c23-24
 
−
(particularly: BfcS-flDtftlS&lBflL exception made for taking [[food]] with one’s
 
−
[[own]] hands and [[offering]] [[food]] to someone else).
 
−
 
 
−
76. These [[minor offenses]] [[concern]] the [[acceptance]] and the consumption of inappro¬
 
−
priate [[food]]. These offenses have to be confessed.
 
−
 
 
−
77. T.1428, pp.695cl7-696bl3. This offense is also found in the [[Pali]] and the other
 
−
{{Wiki|Chinese}} [[Vinayas]]: OLDENBEKG, H„ [[Vinaya]] Pitakam, Vol.IV, pp. 175-177,
 
−
[[patidesaniya]] 1; T.1421, pp.71c7-72b6, pratidesaniya l; T.1425, pp.397al4-
 
−
398al . pratidesanika 2; T.1435, p,131a6-bl8, pratidesaniya 1; T.1442,
 
−
pp. 897a22-899b 18, pratidesaniya l.
 
−
 
 
−
78. See T.1428, p.696b7-8.
 
−
 
 
−
79. This literally means ‘a bad [[action]]’ and indicates a very {{Wiki|light}} offense.
 
−
 
 
−
80. See note 77.
 
−
 
 
−
Furthermore, the ninth {{Wiki|rule}} for the siksamdnds in T. 1425 8 ' says that a
 
−
[[siksamana]] can give some [[food]] to a [[bhiksuni]].
 
−
 
 
−
Considering the above mentioned facts, we can [[state]] that a [[bhiksu]] and,
 
−
as mentioned in T.1428, a [[bhiksuni]], may not accept [[food]] from a
 
−
[[bhiksuni]] with their [[own]] hands. This also implies that a [[bhiksuni]] cannot
 
−
give [[food]] into the hands of a [[bhiksu]] or a [[bhiksuni]]. This might be the
 
−
[[precept]] for [[bhiksunis]] referred to in the above mentioned passage concer¬
 
−
ning the [[precepts]] to be followed by a [[siksamana]].
 
−
 
 
−
In ease the [[latter]] [[precept]] is the [[precept]] for [[bhiksunis]] referred to in the
 
−
passage concerning the [[precepts]] to be followed by a [[siksamana]], then we
 
−
are confronted with a {{Wiki|contradiction}} in T. 1428:
 
−
 
 
−
I. On the one hand, in the Bhiksuniskandhaka of T.1428', it is said that
 
−
a [[siksamana]] should follow all the [[precepts]] for [[bhiksunis]]. except for the
 
−
one [[precept]] on [[offering]] and accepting [[food]] with one’s [[own]] hands, a
 
−
[[precept]] that we have identified as being {{Wiki|equivalent}} to the first pratidesa¬
 
−
niya in the Bhiksuvibhahga. Unlike a [[bhiksuni]], z-siksamdnu can offer
 
−
[[food]] to. a [[bhiksu]] or to a [[bhiksuni]] with her [[own]] hands, and can receive
 
−
[[food]] from a [[bhiksuni]]. The above is congruous with the [[Pali Vinaya]],
 
−
B.'tikkhuvibhahga, [[Patidesaniya]] l 8 ®*, where it is said that a [[monk]] can
 
−
always accept [[food]] from a sikkhomdnd or from a sdmaneri, which
 
−
implies that a sikkhamdnd or a sdmaneri also can give [[food]] to a [[monk]],
 
−
and also coincides with the ninth {{Wiki|rule}} to be taken into account by a
 
−
sik?amania of T. 142581*, according to which a [[siksamana]] may give [[food]]
 
−
to a [[bhiksuni]].
 
−
 
 
−
II. On the other hand, in the Bhiksuvibhahga, Pratidesaniya 1 of
 
−
T.1428, it is said that a [[bhiksu]] cannot receive [[food]] from a [[bhiksuni]] and
 
−
that this also applies to a [[bhiksuni]], a [[siksamana]], a [[sramanera]] and a
 
−
srdmaneri. These, equally, cannot receive [[food]] from a [[bhiksuni]]. This is
 
−
in direct conflict with the above mentioned (1.). A possible explanation
 
−
for this {{Wiki|contradiction}} in T.1428 may be that, in the Bhiksuvibhahga,
 
−
Pratidesaniya 1 , T.1428 uses a standardized [[formula]] 87 , to be found in
 
−
many other [[precepts]], as a result of which, probably, no [[attention]] was
 
−
paid to the particular position of the siksamdnd (and, possibly, as
 
−
mentioned in the [[Pali Vinaya]], of the srdmaneri).
 
−
 
 
−
81. See note 71.
 
−
 
 
−
82. T.1423 ,pratidesaniya l,p.696b7-8: jt;
 
−
 
 
−
M, a [[bhiksuni]] is with a [[duskrta]]. A [[siksamana]] , a [[sramanera]] and a srdmaneri arc
 
−
with a [[duskrta]]
 
−
 
 
−
 
 
−
The difference between a [[sramaneri]] and a [[siksamana]] appears to be only
 
−
forma!. As we can see from the above, the admission {{Wiki|ceremony}}, by
 
−
means of a jhapticaturthakarman , of a [[siksamana]], is a lot more elabo¬
 
−
rated than the one of a [[sramaneri]], for whom no formal act has to be per¬
 
−
formed. Except for this formal [[element]], of which it might be expected
 
−
that it leads to a different {{Wiki|status}} of the two members, there appears to be
 
−
no [[essential]] difference as to their role, or duties in the bhiksumsamgha .
 
−
 
 
−
In this way, having a closer look at the [[ten precepts]] (+Jj£) imposed
 
−
upon a [[sramaneri]] and on the [[six rules]] (a\?£) to be particularly taken
 
−
into account by a [[siksamana]] , we see that thc*six {{Wiki|rules}} of the [[siksamana]]
 
−
coincide with six of the [[ten precepts]] imposed on a [[sramaneri]] . This does
 
−
not mean that a [[siksamana]] docs not have to follow, the other four
 
−
[[precepts]], [[precepts]] saying that a [[sramaneri]] may not wear [[flowers]],
 
−
[[perfume]] or jewelry, that she may not sing, [[dance]], or make [[music]], or go
 
−
to see singing, [[dancing]] and [[music]], that she may not use a high, large,
 
−
and big bed, and that she may not possess {{Wiki|gold}}, {{Wiki|silver}}, or [[money]]. Since
 
−
it is also said that a [[siksamana]] has to keep all the [[precepts]] that apply to
 
−
[[bhiksunis]], except for one (i.c. the [[precept]] on [[offering]] and accepting
 
−
[[food]]), this implies that a [[siksamana]] necessarily also has to foljow the
 
−
four remaining [[precepts]] for a [[sramaneri]] , these [[latter]] [[precepts]] belonging v
 
−
to the set of [[precepts]] for [[bhiksunis]]**.
 
−
 
 
−
This could still lead to the wrong conclusion that a [[sramaneri]] has to
 
−
follow [[ten precepts]] only, while a [[siksamana]] has to keep up all the
 
−
[[precepts]] for [[bhiksunis]] , except for one, hereby particularly taking into
 
−
account [[six rules]]. Since in these eases where the commentary on these
 
−
[[precepts]] for [[bhiksunis]] (of the [[Bhiksunivibhanga]] ) is also applicable to
 
−
[[siksamanas]] and to [[sramaneris]] , there always is an indication of the
 
−
offense committed by the [[latter]] two members of the {{Wiki|community}}, it is
 
−
evident that also the [[latter]] two members of the {{Wiki|community}} have to keep
 
−
up the [[precepts]] concerned, be it that - exception made for the case they
 
−
commit one of the first four [[parajika]] offenses 84 - siksalnanas and
 
−
[[sramaneris]] arc not punished in the same way as bhiksunr arc.
 
−
 
 
−
83. A [[bhiksuni]] may not embellish herself (, [[Bhiksunivibhanga]] , Pacittika 157). A
 
−
[[bhiksuni]] may not go to see singing, [[dancing]] and [[music]] ( Pacittika 79). A [[bhiksuni]]
 
−
must follow strict {{Wiki|rules}} concerning the bedding she uses ( Pacittikas 68 and 69).
 
−
 
 
−
A [[bhiksuni]] may not possess {{Wiki|gold}}, {{Wiki|silver}} or [[money]] (Nihsargikapacittika 9).
 
−
 
 
−
84. Of these four [[parajika]] offenses, the [[Bhiksunivibhanga]] only mentions the essen¬
 
−
tials. Exception made for some additional commentary on the first [[parajika]]
 
−
offense, the commentary is to be found in the Bhikfuvibhanga. In the com-
 
−
 
 
−
Hence, we have to conclude that for a [[siksamana]] or a [[sramaneri]], the
 
−
offenses that are mentioned and the measures that arc taken are the same.
 
−
 
 
−
Finally, it is [[interesting]] to note that all the formal acts and ail the cere¬
 
−
monies performed by the bhiksumsamgha can only be done by the
 
−
[[bhiksunis]] themselves, whereas both the [[sramaneris]] arid the [[siksamanas]]
 
−
cannot participate in them.
 
−
 
 
−
We thus have to conclude that, since the [[precepts]] to be followed by
 
−
and the measures that can be taken against a [[sramaneri]] and a [[siksamana]]
 
−
arc the same, and since both do not participate in the {{Wiki|ceremonies}} and the
 
−
formal acts in the [[bhiksunis]] am glia, there is no [[essential]] difference
 
−
between the position of a [[sramaneri]] and the one of a [[siksamana]], except
 
−
probably for the {{Wiki|social}} rank in the {{Wiki|community}}, given the importance
 
−
[[attached]] to the admittance {{Wiki|ceremony}} of a [[siksamana]].
 
−
 
 
−
c. the [[ordination]] {{Wiki|ceremony}}
 
−
 
 
−
When a [[siksamana]] has concluded the two-year {{Wiki|training}}, she is ready to
 
−
become a [[bhiksuni]], provided that she did not act against one of the [[six rules]] (/\$i) that she particularly has to take into account.
 
−
 
 
−
in the Bliiksuuiskandhaka**, T.1428 explains how this {{Wiki|ceremony}} is to
 
−
be carried out 85 :
 
−
 
 
−
Although the candidate to the [[ordination]], as a [[sramaneri]] and as a
 
−
[[siksamana]], has been guided by an upadliyayini w*. she now must offi¬
 
−
cially ask a [[bhiksuni]] to become her upadliyayini. After this request, re¬
 
−
peated three times, that [[bhiksuni]] consents to become her upadliyayini .w
 
−
 
 
−
Next, the candidate has to be led to a place from where she can see the
 
−
bhiksunisamgha , hut cannot hear it. The [[karman]] [[master]] 87 then performs
 
−
 
 
−
 
 
−
mentary on the first four [[parajika]] offenses, the Bhiksuvibhahga mentions that in
 
−
* case a srdmanera, a [[sramaneri]] or a [[siksamana]] commit such an offense, they
 
−
commit a [[duskrta]] and they have to be sent away definitively. Although a
 
−
srdmanera, a [[sramaneri]] and a [[siksamana]] are not said to have committed the
 
−
same offense as a [[bhiksu]] (or a [[bhiksuni]]), they arc punished in the same way.
 
−
 
 
−
Ji5. See T.1428, pp. 924c4-926a26. A similar [[exposition]] is found in the [[Bhiksuni]] -
 
−
[[vibhahga]], Pac.424, pp.756c26-758c28.
 
−
 
 
−
86. Sec T.1428, p.924c4-7.
 
−
 
 
−
87. [[karmakaraka]] (?) (f. karmakarikd): cf. WOGIHARA/U., BW % p.323, s.v.
 
−
 
 
−
[[karmakaraka]] : ftsf tM, EDGERTON, F., BHSD,
 
−
 
 
−
p. 170, s.v. [[karmakaraka]]." the presiding officer at an assembly of [[monks and nuns]] before which a jdapti, q.v., is presented; he or she presents the jhapti, and
 
−
the following karmavdeand , q.v. (if any).*’ possibly also may render the
 
−
 
 
−
 
 
−
a jnaptikarman 20 *, in order to appoint an instructress 88 in the [[bhiksuni]]-
 
−
[[samgha]] , 89 Hereafter, that instructress goes to the candidate and asks her
 
−
whether she possesses the five required [[robes]] (i.c. the [[antarvasa]] , the
 
−
[[uttarasanga]] , the samghdti , the samkaksika, and the robe that covers the
 
−
shoulder 90 ) as well as the [[alms bowl]] ( [[patra]] ), after which the instructress >
 
−
 
 
−
Skt. term karmdedrya * (f. karmdedrya *): cf. NAKAMURA, H., BGD, p. 164, s.v.
 
−
fifcliili: [[Pali]] kamma-dcariya.
 
−
 
 
−
88. if, anusdsikd: cf. WOGiHARA, U., BW, p. 68, s.v. anusdsaka : Apart
 
−
 
 
−
from the upddhydyini and the karmakdrika , the anusdsikd is the third [[person]] to
 
−
be {{Wiki|present}} during an [[ordination]] {{Wiki|ceremony}}. In addition to these three,’ seven
 
−
witnesses arc required (cf. T.I428, p. 886a22-28, in the [[chapter]] concerning an
 
−
intervention of [[Buddha]] in [[Campa]], where he explains, among other things, which
 
−
kind of assemblies have to carry out {{Wiki|community}} proceedings).
 
−
 
 
−
89. SecT.1428,p.924cl0-l2.
 
−
 
 
−
90. Sec T.1428, p. 924cl3-14.
 
−
 
 
−
These arc the five [[robes]] that are to be possessed by a [[bhiksuni]]. The first three
 
−
correspond to the [[three robes]] of a [[monk]]: an [[antarvasa]] , i.c. an [[inner robe]], an
 
−
[[uttarasanga]] , i.c. a upper robe, and a samghdti , i.c. an outer cloak: sec HORNER,
 
−
I.B., BD, Vol.ll, p. 1, note 2: “The [[antaravasaka]] is put on at the waist, and hangs
 
−
down to just above the ankles, being tied with the kdyabandhana , a strip of cloth .
 
−
made into a belt or girdle [... ]. The [[uttarasanga]] is the upper robe worn when a
 
−
[[monk]] is in residence. It covers him from neck to ankle, leaving one shoulder bare
 
−
[... J. The [[sanghati]] is put on over this when *he [[monk]] goes out. It may be exactly
 
−
the same size as the [[uttarasanga]] , but it consists of double cloth, since to make it
 
−
two [[robes]] arc woven together. [... ] All these [[three robes]] arc made in the patch- _
 
−
work fashion.”
 
−
 
 
−
The two additional [[robes]] arc ((scng-chich-chih), a phonetic rendering of
 
−
 
 
−
the Skt. samkaksika) and 1213#, a robe that covers the shoulder.
 
−
 
 
−
By comparing several texts and dictionaries, VON HINOBER, 0., 1975, pp. 133-
 
−
139, concluded that a samkaksika is a small band worn to support the breasts, so
 
−
that they do not catch the [[eye]]. This is also the [[reason]] why according to T.1428,
 
−
Bhiksunivibhahga, Pac. 160, a samkaksika should be worn by a [[bhiksuni]]. Still
 
−
according to O. VON HINOBER, another garment should be worn over the
 
−
samkaksika: a gandapraticchadana ([[pata]]), lit. a robe to hide the rounding (of the
 
−
breasts). This [[latter]] statement is based upon [[information]] given in the [[Bhiksuni]] -
 
−
[[vibhanga]] of the M.-L. School (ROTH, G., 1970, bhiksuniprakirnaka (miscella¬
 
−
neous matters), p. 313, §277). The Skt. term gandapraticchadana ( [[pata]] )
 
−
corresponds to the {{Wiki|Chinese}} term SB# in the Bhiksunivibhahga of the {{Wiki|Chinese}}
 
−
[[Vinaya]] of the [[Mahasamghika School]] (T.1425, p.546b28). This makes it clear
 
−
that the {{Wiki|purpose}} of wearing 52)3 £ is to cover the rounding of the breasts.
 
−
Probably this robe also covered the shoulder left bare by the [[uttarasanga]] .
 
−
 
 
−
These two additional [[robes]] of the [[bhiksunis]] arc not the same in all the [[Vinayas]].
 
−
In passages where the five [[robes]] arc enumerated in the [[Vinayas]], wc find the
 
−
following two additional [[robes]]:
 
−
 
 
−
 
 
−
OLDENBERG, H., [[Vinaya]] Pifakani. Vol.II, p.272: (1) [[samkacchika]], (2)
 
−
udakaffitika, i.e. a [[bathing-cloth]]. This [[Vinaya]] docs not mention a cloth worn over
 
−
the [[samkacchika]].
 
−
 
 
−
T. 1421, p. 187cl9-20: (I) 52J3# : a robe that covers the shoulder, (2) itfciSJC:
 
−
a [[bathing-cloth]]. Apart from this, in the Bhiksunivibhahga , Pac. 181, p. 98a 11 -17,
 
−
it is said that a [[bhiksuni]] should wear a samkaksika (fiS ftYi' (seng-ch’i-chihl)
 
−
T.1425, p.472b2I-22 and p.521a25-26: (I) ?2B#: a robe that covers* the
 
−
shoulder, (2) Hi# (p.472b22) MY6H (p. 521a26): a [[bathing-cloth]]. Apart from
 
−
this, in the Bhiksunivibhahga, prakirnaka 23, p.546b25-c2, it is said that a
 
−
[[bhiksuni]] should wear a 5213# over the samkaksika & [scng-chT-chih]).
 
−
 
 
−
In the Skt.* Bhiksunivibhahga of the M.-L. School, wc find the same infor¬
 
−
mation: ROTH, G., 1970, p. 146, §165: (I) kanthapraticchadana * *: a robe that
 
−
covers the rounding (of the breasts), (2) udakasutika: a [[bathing-cloth]]. Apart from
 
−
this, in the Bhiksunivibhahga,prakirnaka 24, p.313, §277, it is said that a
 
−
bfvksuni should wear ^gandapraticchadana ([[pata]]) over the samkaksika .
 
−
 
 
−
* Sec note 3.
 
−
 
 
−
** According to NOLOT, E.,1991, p. 136, note 174, this should be gandiaprati -
 
−
c chad ana.
 
−
 
 
−
T.1428, p.924cl3-!4: (I) samkaksika , (2) 5213#: a robe that covers
 
−
 
 
−
the shoulder. Apart from this, in the Bhiksunivibhahga , Pac. 102, p. 749al9-bI6,
 
−
a [[bathing-cloth]] (iff #) to be worn by a [[bhiksuni]] is mentioned.
 
−
T.I435,p.335b28:(l) 5213#: a robe that covers the shoulder, (2) (U|£Sg [chu-
 
−
hsiu-Io]: this is a phonetic rendering of the Skt. kusulaka . There arc different
 
−
opinions about what exactly a kusulaka is: according to NAKAMURA,
 
−
p.269, it is an [[undergarment]], also called ({{Wiki|bamboo}} basket), because of its
 
−
resemblance with such a basket. According to EDGERTON, I\, IS USD, p. 189, s.v.
 
−
kusulaka , there arc two different garments called kusulaka : a) “a woman’s {{Wiki|breast}}¬
 
−
covering” (= kusulaka ); b) “a man’s garment”. The first [[interpretation]] is based on
 
−
the Mahdvyutpatti , No,9000 (!?2?t?)”). To our opinion, since in T.1435
 
−
 
 
−
a kusulaka is mentioned together with a ‘robe that covers the shoulder*, it could
 
−
well have the same use as a samkaksika in T.1428, i.c. a garment to support the
 
−
breasts, worn under another garment that hides the rounding of the breasts and
 
−
covers the shoulder. Edgerton’s second [[interpretation]], a man’s garment, is also
 
−
to be found in T.1435, p.347b!4-17: what man’s garment, in this passage, a
 
−
kusulaka exactly is, is difficult to know. It is likely to be an [[undergarment]]. The
 
−
term samkaksika ({$#;& [scng-ch’i-chih]) is mentioned only once in the
 
−
[[Vinaya]] , namely as part of a series of [[robes]] that can be used by a [[monk]]
 
−
(p. 466a23). It is clear that the original [[sense]] of samkaksika has been lost here.
 
−
Besides this, in the Bhiksunivibhahga, Pac. 128, p. 335a 1-25, a [[bathing-cloth]]
 
−
(tS#) to be worn by a [[bhiksuni]] is mentioned.
 
−
 
 
−
T.1443, p.944b8-9: (I) [chu-su-lo-chia]: kusulaka, (2) (SfUllQ
 
−
 
 
−
(scng-chiao-ch’i], which according to our opinion, is a phonetic rendering of the
 
−
Skt. term samkaksika. What, in this [[Vinaya]] , exactly is meant by a kusulaka or by
 
−
a samkaksika, and what the difference between these two is, is impossible to say.
 
−
Apart from ther-abovc two [[clothes]], T.I443, Bhiksunivibhahga, Pac. 139,
 
−
p. 101 Ia3-9, mentions a [[bathing-cloth]] (iftfif ) to be worn by a [[bhiksuni]].
 
−
 
 
−
 
 
−
questions her in order to find out if there are any stumbling blocks
 
−
(antardya) to her [[ordination]]. 91 She asks after her [[name]] and her upd-
 
−
dhyayini. She then asks whether she is twenty years old, whether she has
 
−
all the [[robes]] and the [[alms bowl]], whether she has the permission of her
 
−
[[parents]] and the permission of her husband, whether she has any debts,
 
−
whether she is not a slave, and whether she is a woman. Finally, the in¬
 
−
structress questions the candidate concerning such {{Wiki|diseases}} as {{Wiki|leprosy}},
 
−
boils, [[eczema]], tuberculosis, {{Wiki|epilepsy}}, bisexuality, or the {{Wiki|disease}} that the
 
−
two tracts come together 91 , and asks her whether she is able to hold up
 
−
{{Wiki|urine}}, {{Wiki|excrements}}, mucus and saliva.
 
−
 
 
−
In ease the answer is satisfactory, the instructress brings the candidate
 
−
back to the other [[bhiksunis]] and positions her within her reach. Hereafter,
 
−
the instructress performs a jnaptikarman in order to ask the [[bhiksuni]]-
 
−
[[samgha]] for permission to let the candidate return among the [[bhiksunis]].
 
−
In ease the bhiksunisamgha consents, the instructress tells the candidate
 
−
to come nearer. 93 The instructress then has to hold the [[robes]] and the
 
−
[[alms bowl]] of the candidate and has to instruct her to humbly ask the
 
−
bhiksunisamgha three times to confer her the [[ordination]]. 94
 
−
 
 
−
After this request, the kannan [[master]] performs a jnaptikarman to ask
 
−
permission to interrogate the candidate in order to find out whether there
 
−
arc any stumbling blocks to the [[ordination]]." The [[karman]] [[master]] then
 
−
asks the same questions as the instmetress. This time, hosyever, the
 
−
interrogation is public. 90 In case the answer is satisfactory, the ordina¬
 
−
tion is finally carried out by means of a jiiapiicaturthakarman . 91
 
−
 
 
−
 
 
−
We can conclude that the [[three robes]] common for [[monks and nuns]] ([[antarvasa]],
 
−
[[uttarasanga]], and samghuti) are always the same. Furthermore, exception made
 
−
for tltc [[Pali]] I'inayti. every [[Vinaya]] mentions a [[bathing-cloth]] and two garments to
 
−
cover the breasts to be worn by a [[bhiksuni]]. Of these [[three robes]], two arc added to
 
−
the three common [[robes]], in this way making a scries of five [[robes]] that should
 
−
always be possessed by a [[bhiksuni]], and that a iikfamana should possess at her
 
−
[[ordination]] {{Wiki|ceremony}}.
 
−
 
 
−
91. See T. 1428, p. 924c 15-21.
 
−
 
 
−
92. This is further explained in the Bhiksunivibhaiiga, p.774b7: it means that the
 
−
tracts of {{Wiki|urine}} and {{Wiki|excrements}} arc not separated.
 
−
 
 
−
93. See T.1428,p.924c22-27.
 
−
 
 
−
94. See T.1428, pp. 924c27-925a3.
 
−
 
 
−
95. See T.l 428, p. 925a3-6.
 
−
 
 
−
96. See T.1428, p.925a6-13.
 
−
 
 
−
97. See T.1428, p.925al3-25
 
−
 
 
−
After the [[ordination]] {{Wiki|ceremony}} in the bhiksunisamgha, the candidate
 
−
has to be led to the bhiksusamgha. She humbly asks the bhiksusatpgha
 
−
three times to confer her the [[ordination]]. 98 After this triple request, the
 
−
kannan [[master]] of the [[bhiksus]] interrogates her on possible stumbling
 
−
blocks, as this had been done before in the bhiksunisanigha. The [[karman]]
 
−
[[master]] further asks the candidate whether she has studied the [[precepts]]
 
−
and whether she is [[pure]] 99 . In ease her answer is satisfactory, he asks the
 
−
other [[bhiksunis]] whether the candidate has studied the [[precepts]] and
 
−
whether she is [[pure]]. In ease the answer, again, is satisfactory, the
 
−
[[ordination]] is conferred to'her by means of a jiiapticaturthakarman .too
 
−
 
 
−
Before the [[ordination]] {{Wiki|ceremony}} is finally concluded, two important
 
−
instructions arc given to the newly [[ordained]] [[bhiksuni]]. One first explains
 
−
the eight [[parajika]] offenses which would exclude her definitively .from
 
−
the order of [[bhiksunis]]: i.e. {{Wiki|sexual}} intercourse, [[stealing]], taking [[Wikipedia:Human life|human life]]
 
−
and {{Wiki|lying}} about one’s [[spiritual]] achievements, having [[physical]] [[contact]]
 
−
below the armpit and above the knee, being together with a man and
 
−
doing eight wrong things (according to T.1428, Bhikfunivibhadga,
 
−
p.716a24-27: [[touching]] the hand, [[touching]] the [[clothes]], going to a secret
 
−
place together, being in .a secret place, talking together, walking
 
−
together, leaning against one another, and making appointments),
 
−
concealing a grave offense (i.e. a [[parajika]]) of another [[bhiksuni]], and
 
−
persisting in accompanying a suspended bhikfu. The newly [[ordained]]
 
−
[[bhiksuni]] has to profess that she is able to take on these interdictions. 101
 
−
Secondly, four supports {[[nisraya]]) are [[taught]] to her. These four supports
 
−
arc: (1) she should dress in refuse rags 102 , (2) she should only rely on
 
−
[[alms food]] 103 , (3) she should dwell at the [[root]] of a [[tree]] 104 , and (4) she
 
−
has to use [[medicine]] made of putrid [[elements]] 103 . These supports are the
 
−
 
 
−
 
 
−
98. See T.1428, p.925a25-bl.
 
−
 
 
−
99. [[parisuddha]], without stumbling blocks.
 
−
 
 
−
' 100. See T.1428, p.925bl-17.
 
−
 
 
−
101. See T.1428, pp.925bl7-926a5.
 
−
 
 
−
102. paipsukula (WOGIHARA, U., BW, p. 770; EOGERTON, F., BHSD, p.307).
 
−
 
 
−
103. [[pindapata]] (WOGIHARA, U., BW, p.784; EOGERTON, F., BHSD, p. 307).
 
−
 
 
−
104. vrksamula (WOGIHARA, U., BW, p. 1265; EOGERTON, F„ BHSD, p.307).
 
−
 
 
−
105. [[medicine]] made of putrid [[elements]]: putimuktabhaisajya (WOGIHARA,
 
−
U„ BW, p.802; EDGERTON, F., BHSD, p.307). See [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]], T.W. and
 
−
STEDE, W., PED, p. 470, s.v. putimutta, ‘‘strong-smelling {{Wiki|urine}}, usually wine of
 
−
 
 
−
minimum requirements for a [[life]] as a [[bhiksu]] or as a bliiksuni', it is, how¬
 
−
ever, allowed to receive more and better than what is stipulated in these
 
−
four supports, provided one docs not ask for it. Because the candidate
 
−
may not be able to endure such an [[austere]] [[life]], these supports are
 
−
explained to her before the conclusion of the [[ordination]] {{Wiki|ceremony}}, and
 
−
the candidate is asked whether she will obey them. 106
 
−
Ultimately, the. [[ordination]] {{Wiki|ceremony}} is officially concluded. 107
 
−
As we have said before, [[Mahaprajapati Gautami]] and the five hundred
 
−
[[Sakya]] women did not receive this official [[ordination]]: they became
 
−
bliiksunis by accepting the [[eight rules]] (gttrudliarinas) for bliiksunis.
 
−
When some bliiksunis suggested that the [[ordination]] of [[Mahaprajapati Gautami]] and the five hundred [[Sakya]] women was not valid, [[Buddha]]
 
−
again said that both [[ordinations]] have the same value, and that [[Maha]]¬
 
−
[[prajapati]] [[Gautami]] and the five hundred [[Sakya]] women received the
 
−
[[precepts]] too. [[108]]
 
−
 
 
−
The Bhiksuniskandhaka of T. 1428 then adds some special [[conditions]]-
 
−
that can occ jr during the [[ordination]] {{Wiki|ceremony}}. The most important
 
−
addition is that, after having been [[ordained]] in the bhiksunisaingha ,a .
 
−
candidate can receive the [[ordination]] in the bliiksusamgha by a proxy, in
 
−
ease it is too [[dangerous]] for her to go to the [[monastery]] of the [[bhiksus]].
 
−
This proxy has to be appointed by means of a jhaptidvitiyakarman. For
 
−
her safety* the proxy must take two or three bhiksunls with her.
 
−
 
 
−
It is thus to be seen that the [[ordination]] {{Wiki|ceremony}} is a well organized,
 
−
highly formalized {{Wiki|ceremony}}, focusing on the control exercised by the
 
−
full members of the {{Wiki|community}} in order to prevent a newcomer to
 
−
damage this {{Wiki|community}}. After [[ordination]], the newly [[ordained]] bhiksum
 
−
becomes a full member of the bhiksunisaingha. This allows her to take
 
−
 
 
−
cattle used as [[medicine]] by the Wi/M/iu”; [[Bhiksunivibhanga]] or the M.-L. School,
 
−
' ROTII G., 1970, p.40, §51: “putimuiram". According to NaKAMURA, H.,
 
−
BGD, p.969, the Skt. term refers to {{Wiki|urine}} and {{Wiki|excrements}} of cows used as
 
−
[[medicine]]. On this. EDGERTON, F.. BHSD, p. 350, s.v. putimukta, says: ( [...] -
 
−
putmuna. interpreted even by [[Pali]] comms. as containing mutta - Skt. mutra,
 
−
{{Wiki|urine}}; this is prob. a late and secondary [[interpretation]], suggested by pun [...]), a
 
−
{{Wiki|medicinal}} decoction”
 
−
 
 
−
106. SccT.1428, p.926a5-19.
 
−
 
 
−
107. SccT.1428. p.926al9-26.
 
−
 
 
−
[[108]]. See T. 142S, p. 926a27-b3.
 
−
 
 
−
 
 
−
part in all the formal acts and the {{Wiki|ceremonies}} that arc performed by the
 
−
bhiksunisaingha. On the other hand, all the^precepts for bliiksunis and
 
−
the measures they include, now all apply to her. Many offenses against
 
−
the rulc$ of this [[ordination]] {{Wiki|ceremony}} can be committed.
 
−
 
 
−
II. Offenses against the [[ordination]] {{Wiki|rules}} according to the Dharnta-
 
−
guptaka [[Vinaya]]
 
−
 
 
−
Bdow all offenses against the [[ordination]] {{Wiki|rules}} appearing in the [[Bhiksunivibhanga]] of
 
−
T.1428 arc enumerated, and each of them is compared with the [[corresponding]] offenses
 
−
in the other [[Vinayas]]. In this comparison, we restrict ourselves to the [[essentials]].
 
−
 
 
−
In all the yinayas 109 , all the offenses committed against the rulcs.of the
 
−
[[ordination]] {{Wiki|ceremony}}, are found among the pdcittika offenses 4 **, except
 
−
for one offense that, in all the* [[Vinayas]], is classified as a [[samghavasesa]]
 
−
offense! 6 *, and two offenses that only in T.1425 and in the [[Bhiksuni]]-
 
−
vibhaiiga of the Mahasamghika-Lokottaravada School arc classified in a
 
−
different category!^ 0 '
 
−
 
 
−
All offenses focus either on the candidate, or on the upadhydyinB **,
 
−
or on the [[ordination]] procedure. Moreover, T.1428 adds two offenses
 
−
that [[concern]] the period immediately following the [[ordination]] {{Wiki|ceremony}}.
 
−
 
 
−
1) The candidate
 
−
 
 
−
a. T.1428, [[Bhiksunivibhanga]], [[Samghavasesa]] 5 (pp.719b7-720a5 oarti-
 
−
cularly, p.719cl5-18) llt : ’ F
 
−
 
 
−
“If a bhiksum [[knows]] in advance that a woman thief" 2 has to be put to
 
−
 
 
−
109. See note 1.
 
−
 
 
−
i 10. T.1428, Pac. 134 5 T.1425, [[Bhiksunivibhanga]] of the M.-L. School, Samzhati-
 
−
[[sesa]] 7. *
 
−
 
 
−
T.1428, Pac. 137 5 T.1425, [[Bhiksunivibhanga]] of the M.-L. School, nihsarzika -
 
−
pacaltika 18. *
 
−
 
 
−
111. [[Oldenberg]], IT., [[Vinaya]] Pitakani, Vol.IV, pp.225-227, Saipghadisesa 2-
 
−
T.1421, p. 79b6-c24, [[Samghavasesa]] 4; T.1425, pp.519c6-520bl4, [[Samghati]]-
 
−
[[sesa]] 8; [[Bhiksunivibhanga]] of the M.-L. School, ROTH, G., 1970, pp. 138-141
 
−
§§160-162, Samghatisesa 8; T.1435, pp.309c 14-310b 18, [[Samghavasesa]] 8-
 
−
T.1443, pp.935cl l-936b2, [[Samghavasesa]] 10.
 
−
 
 
−
112. This coincides with the [[precepts]] in the [[Pali Vinaya]] and in T. 1435. In the [[precepts]]
 
−
of T.1421, of T.1425, and of the [[Bhiksunivibhanga]] of the M.-L. School, it is a
 
−
woman who committed a [[crime]] (in T. 1421, this is explained as [[adultery]] or theft);
 
−
in the [[precept]] of T.1443, it is a woman who betrayed her husband (this is also
 
−
 
 
−
 
 
−
[[death]] 113 and that [[people]] know this 114 , and yet, without asking the [[king]]
 
−
or the ministers, and without asking the {{Wiki|clan}} 115 , admits 116 her into the
 
−
 
 
−
 
 
−
mentioned in the introductory stories in the [[Pali Vinaya]] , in T. 1421, in T.1425, in
 
−
the [[Bhiksunivibhanga]] of the M.-L. School, and in T.1435).
 
−
 
 
−
113. In T. 1421, in T.I425, and in T.1443, this is said in the introductory story to the
 
−
[[precept]] and not in the [[precept]] itself.
 
−
 
 
−
114. This is not found in the [[Pali Vinaya]] , in T. 1421, in T.1425, and in the Bhiksuqi*
 
−
[[vibhanga]] of the M.-L. School.
 
−
 
 
−
115. [[Pali Vinaya]] : without asking the [[king]], the [[order of nuns]], a group* or a guild* * or
 
−
a company** •; T.1421: without asking her husband (who, as it is said in the
 
−
introductory story to the [[precept]], is supported by the laws laid down by the
 
−
[[king]]); this is not found in T.1425 and in the [[Bhiksunivibhanga]] of the M.-L.
 
−
School; T.1435: without asking the [[king]] or the k$atriyas\ T.1443: without the
 
−
permission of her husband and the [[king]].
 
−
 
 
−
* See HORNER, I.B., BD, Vol.III, p. 183, note 7: “ Va . 910 [[[Takakusu]], J.,
 
−
Nagai, M., Samantapdsadikd, Vol.IV, p. 910J| makes out that this means a
 
−
group of wrestlers and so on. But, preceded by [[samgha]], it might have the usual
 
−
Vin. meaning of ? group (of two to four [[monks]] or [[nuns]]). On the other hand, it is
 
−
followed by two words that have no [[religious]] significance, and which denote
 
−
associations of [[people]] ‘in the [[world]]'.”
 
−
 
 
−
** See Horner, LB.. BD, Voi.HI, p. 183, note 8: “puga - dhammapuga, “a
 
−
guild under [[dhamma]]” (?). VA. 910 [TAKAKUSU. J. and NAGAI, M., [[Samanta]]-
 
−
pasddikd , Vol.IV, p.910]. Probably a guild governed by some {{Wiki|rule}} or law.”
 
−
*** See Horner, I.B., BD % Vol.III, p. 183, note 9: “se/ri, a % corporation,
 
−
company or guild of artisans or traders following the same business or dealing in
 
−
the same articles.”
 
−
 
 
−
116. All the {{Wiki|Chinese}} [[Vinayas]] use the term Iff, which originally meant “to bring (her)
 
−
into the order (= the first steps into the order)” (NAKAMURA, H., BGD t p. 997,
 
−
s.v. Iff O). As we can see in some {{Wiki|Chinese}} [[Vinayas]] , later the meaning “to confer
 
−
the [[ordination]]” was added to this original meaning. In this [[precept]] of T. 1428,
 
−
however,Iff is used in the original meaning, i.e. the first of three [[actions]] (1) to
 
−
admit her (UE), (2) to let her go forth, and (3) to confer her the [[ordination]]. In the
 
−
[[precept]] of T.1421, only the term Iff appears; from the commentary on the
 
−
[[precept]], however, it is clear that also the third of the above three [[actions]] (i.e. to
 
−
confer her the [[ordination]]) is understood. Also in the [[precept]] of T.1425, only the
 
−
term iff appears; from the commentary on the [[precept]], it is, again, clear that the
 
−
[[ordination]] is to be understood, while to let her go forth and to let her become a
 
−
siksamdna constitute [[minor offenses]]. In the [[precept]] of T.1435, the term
 
−
/ff to admit her as a [[disciple]], appears. From the introductory story to this
 
−
 
 
−
[[precept]], we know that the [[bhiksuni]] lets a woman go forth; the [[ordination]],
 
−
however, is not mentioned. In the [[precept]] of T.1443, the term Iff appears,
 
−
followed by the term the [[ordination]] is not mentioned. Here iff has its
 
−
 
 
−
original meaning.
 
−
 
 
−
The [[Pali Vinaya]] uses the verb vutthahati, in the [[causative]] vutthdpeti. On this
 
−
term Horner, I.B., BD, Vol.III, p. xlvii says: “To “receive” or to “accept” into
 
−
 
 
−
order, lets her go forth and confers her the [[ordination]], then this [[bhiksuni]]
 
−
commits an immediate 117 [[samghavasesa]] that has to be given up 118 .*
 
−
 
 
−
Since this offense is found among the [[samghavasesa]] offenses, it is
 
−
clear that it is a major {{Wiki|transgression}} of the {{Wiki|rules}}. Not only is the [[crime]],
 
−
committed by the admitted woman, considered as a serious crimp, the
 
−
avoidance of the {{Wiki|punishment}}, moreover, leads to friction between the
 
−
order and the [[king]] and his ministers, whose support is [[essential]] to the
 
−
[[Buddhist order]]. The [[precepts]] in the other [[Vinayas]] mention equally
 
−
serious problems 119 , and except for T.1425 and for the Bhikfuni-
 
−
[[vibhahga]] of the Mahasamghika-Lokottaravada School, the other [[Vinayas]]
 
−
all say that, without the pennission of the [[king]] to admit the woman into
 
−
the order, a major {{Wiki|transgression}}, i.e. a [[samghavasesa]] is committed, 120
 
−
We thus can say that it arc the seriousness of the [[crime]] committed by
 
−
the admitted woman anefthe problems that arise from this admission that
 
−
justify the {{Wiki|classification}} of this offense ampng the [[samghavasesa]]
 
−
offenses.
 
−
 
 
−
Comparing this [[samghavasesa]] [[precept]] with the [[corresponding]] [[precepts]]
 
−
in the other [[Vinayas]] , it is to be noticed that no [[Vinaya]] , except for
 
−
T.1425 and for the [[Bhiksunivibhanga]] of the Mahasarp?,hika-Lokottara-
 
−
 
 
−
 
 
−
ar order is perhaps [[die]] nearest rendering for which there is any {{Wiki|justification}}
 
−
I n the introductory story to this [[precept]] in the [[Pali Vinaya]], the [[nun]] [[Thullananda]]
 
−
lets the woman thief go forth. The [[ordination]] is mentioned in the commentary on
 
−
the [[precept]].
 
−
 
 
−
In the [[Bhiksunivibhanga]] of the M.-L. School, the verb upa-dstha (in the
 
−
[[causative]]) appears. It is explained in the commentary on the [[precept]] as ‘to let go
 
−
forth’ and ‘to confer the [[ordination]]’. To let her go forth and to let her become a
 
−
siksamdna constitute [[minor offenses]].
 
−
 
 
−
117. The [[samghavasesa]] offenses are divided in two categories: 1) the immediate
 
−
([[prathama]]) offenses; 2) the offenses on the third (admonition) ( ydvattrtiyakd ).
 
−
Whereas, in the first category, the [[bhiksuni]] immediately commits a
 
−
[[samghavasesa]] offense, in the second category, she first is admonished three
 
−
times. Only if she docs not give up her bad {{Wiki|behavior}}, she commits a
 
−
[[samghavasesa]] offense.
 
−
 
 
−
* 118. T.1421, T.1425? and the [[Bhiksunivibhanga]] of the M.-L. School mention the
 
−
 
 
−
following exception: the [[bhiksuni]] commits no offense when the woman she
 
−
admits has already gone forth in a [[non-Buddhist]] {{Wiki|community}}. The [[Pali Vinaya]]
 
−
says that there is no offense if the woman has already gone forth in a non-
 
−
[[Buddhist community]] or if other [[nuns]] have already conferred her the [[ordination]].
 
−
 
 
−
 
 
−
 
 
−
[[vada]] School 121 , mentions the siksamdnd period in [[respect]] to this offense.
 
−
Moreover, the introductory story to this [[precept]] in T.1428, T.1421,
 
−
T.1425 and in the Bhiksunivibhahga of the Mahasamghika-Lokottara-
 
−
[[vada]] School, all relate the story of either a woman thief or a woman
 
−
who has committed a [[crime]] and who has to be put to [[death]]. This
 
−
{{Wiki|punishment}} will be executed by the [[king]] or by the woman’s [[family]]. The
 
−
woman, however, escapes and is admitted in the order of the [[Buddhist]]
 
−
bhiksums who confer her the [[ordination]]. When, later, the [[king]] or the
 
−
woman’s [[family]] find out where the woman took [[refuge]], they can no
 
−
longer punish her, because she now is a member of the bhiksunlsamgha .
 
−
Since it is unlikely that the [[king]] or the [[family]] needed two years (i.c. the
 
−
length of a siksamdnd period) to discover where the woman fled to,
 
−
jhese stories seem to indicate a rapid [[ordination]] of the woman thief or of
 
−
the woman who committed a [[crime]]. The other Vi nay as, i.c. the [[Pali Vinaya]] , T.1435 and T.1443, only tell how the woman took [[refuge]]
 
−
among the [[nuns]], who let her go forth. The [[precepts]] mention no further
 
−
steps, i.c. a siksamdnd period or an [[ordination]].
 
−
 
 
−
We thus have to conclude that this samghdvascsa [[precept]] indicates
 
−
that, at the time the [[precept]] was issued, the siksamdnd period did not
 
−
[[exist]] or was not taken into account. As we will sec further, also other
 
−
[[precepts]] lead to a similar conclusion.
 
−
 
 
−
b. T.1428 , Bhiksimivibhanga , Pac. 43 *l 19 (p.754b!2-cl5, particularly,
 
−
p. 754c2-3) 122 :
 
−
 
 
−
“If a [[bhiksuni]] [[knows]] that a woman is {{Wiki|pregnant}}, and she admits her and
 
−
confers her the [[ordination]] 123 , then it is a pdcittika."
 
−
 
 
−
 
 
−
121. These [[Vinayas]] mention ihc siksamdnd period in the commentary on the [[precept]]:
 
−
if a [[bhiksuni]] confers the two-year instruction of a siksamdnd to a woman who
 
−
has committed a [[crime]], she docs not commit a samghdtiscsa offense, but a
 
−
sthuldtyaya , a serious offense (tnis term is used to indicate an offense that is very
 
−
close to a pdrdjika or a samghdxasesa offense).
 
−
 
 
−
122. OLDEN BERG, 11., Vi nay a Pitakam , Vol.lV, pp. 317-318, Pac.61; T.1421,
 
−
p. 92a24-b6, Pac. 116*; T.1443, pp. 1005c25-1006a5. Pac. tit.
 
−
 
 
−
• As the {{Wiki|enumeration}} of the pdcittika offenses is unclear in the Bhiksimivibhanga
 
−
of T.1421, we follow the {{Wiki|enumeration}} of the bhiksuniprdtimoksa of the same
 
−
school (T.1423).
 
−
 
 
−
123. This coincides with the [[Pali]] Vi nay a and T.1421. T.1443 says that the [[bhiksuni]]
 
−
gives her the going, forth-.
 
−
 
 
−
In the introductory story to this [[precept]], it is said that a [[bhiksuni]]
 
−
admits a {{Wiki|pregnant}} woman who gives [[birth]] after she has been [[ordained]].
 
−
In this [[precept]], there is no mention of the siksamdnd period.
 
−
 
 
−
Since T.1428 says that a [[bhiksuni]] admits )5 124 a {{Wiki|pregnant}} woman and
 
−
confers her the [[ordination]], after which she gives [[birth]], this [[ordination]]
 
−
was apparently given to her without a two-year instruction. The woman
 
−
was {{Wiki|pregnant}} before she went forth, she received the [[ordination]] during
 
−
her pregnancy, after which she gave [[birth]] to a child. A [[siksamana]] period
 
−
would have avoided such a situation. The [[precepts]] of the [[Pali Vinaya]]
 
−
and of T.1421 only say - without mentioning any earlier stage - that a
 
−
[[nun]] may not ordain a {{Wiki|pregnant}} woman, while T.1443 only says that a
 
−
[[bhiksuni]] may not let a {{Wiki|pregnant}} woman go forth.
 
−
 
 
−
Since no [[Vinaya]] mentions the important probation period, and since in
 
−
T.1428, a [[bhiksuni]] admits a {{Wiki|pregnant}} woman who gives [[birth]] after her
 
−
[[ordination]], it is clear that, at lime this [[precept]] was issued, the [[siksamana]]
 
−
period did not [[exist]] or wtfs not taken into account. .  
 
  
−
c. T.1428, Bhiksunivibhahga, Pac. 120 (pp.754cl6-755al9, particularly
+
I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},.  
−
p.755a5-6) 12 *:
 
  
−
“If a [[bhiksuni]] [[knows]] that a woman is breast-feeding a child, and she
+
When I was 11 years old I read the [[book]] about [[Buddhism]] and it was written  that [[Buddha]] was talking about huge amount of other [[worlds]] and [[universes]] the same time I head in school that  {{Wiki|Galileo}}, on the other hand, was tried by the Inquisition after his [[book]] was published.
−
confers her the [[ordination]], then it is a pdcittika."
 
  
−
Only three [[Vinayas]] mention this [[precept]] 12 **. In none of these three,
+
He said  that the [[Earth]] revolved around the {{Wiki|sun}}, a {{Wiki|theory}} now known to be true, I understood immediately value of the [[christianity]] who was telling such rubbish about [[cosmology]] . [[Buddhism]] for me as always been  a [[science]] and I don't understand why others haven't found such values in [[Buddhist teachings]].
−
there is any reference to the two-year probation period during which the
 
−
woman, [[logically]], would have given [[birth]] to the child she is now {{Wiki|breast}}¬
 
−
feeding. The introductory story to this [[precept]] in T.1428 says that a
 
−
[[bhiksuni]] admitted (Ji!!) 124 * a woman who was breast-feeding a child.  
 
  
−
Again, it seems safe to say that, at the time this [[precept]] was issued, the
+
And {{Wiki|Europe}} still holds the same {{Wiki|principles}} as you can see here in {{Wiki|Sweden}}. For them {{Wiki|Sweden}} is a center of the [[universe]] with his 10.23 million (2019) population. So narrow minded [[people]] here.When you use your {{Wiki|brain}} at least little bit you can understand who,ll be the winner in this [[war]].  
−
[[siksamana]] period did not [[exist]] or was not taken into account.  
 
  
−
d. T.1428, Bhiksunivibhahga, Pac. 121 (pp.755a20-756al5. particularly,
+
[[Buddhist psychology]] has existed  two thousand years  , {{Wiki|Europe}} discovered it just couple of hundred years back. It seems now that {{Wiki|European}} way of [[thinking]] is really slow and  and related to [[Christian]] [[thought]].  
−
p. 756a4-5) 126 :
 
  
−
124. Compare note 116;
+
One thing is a [[religion]] another is [[scientific]] approach. [[Buddhism]] is [[science]]  because it helps you to understand yourself [[Christianity]] reveals that {{Wiki|Jesus}} is your liberator. In [[Buddhism]] you have to {{Wiki|liberate}} yourself. It means different way of [[thinking]] and [[understanding]] about the [[world]] and about your [[own mind]].  
  
−
125. OLDENBERG, H., [[Vinaya]] Pitakam, Vol.lV, p.318, Pac.62; T.1421, p.92b7-12
+
Now you can see in web often  [[word]] [[tantra]] what [[Christianity]] uses for [[own]] purposes  it means borrowing from [[Buddhism]], but I havent noticed  that [[Buddhism]] is using [[christian]] {{Wiki|terminology}}. It means {{Wiki|Europe}} and {{Wiki|European}} [[knowledge]] has nothing to offer anymore  new [[ideas]] in field of [[spirituality]] and for a person’s personal [[spiritual]] development,Christianity has only  one most important [[book]] the Bible [[Buddhism]] has them thousands.  
  
−
Pac. 117. *
+
[[People]] always like to have a rich friends then what about [[religion]]? [[Books]] consist [[ideas]] , teachings view of the [[world]] and I understand why [[people]] in our days who  choose a [[buddhism]]. Because it has more real [[intellectual]] values then [[christianity]]. I understand how most of the [[people]] in {{Wiki|Europe}} and specially in {{Wiki|Sweden}} react on my words but someone have to be the first who says that [[king]] is naked.  
  
−
T.1435 contains a somehow different [[precept]] that says that a [[nun]] may not admit
+
I was first who told the [[truth]] in {{Wiki|Soviet Union}} publicly and I was expelled  does it mean that {{Wiki|Europe}} or {{Wiki|Sweden}} will expel me too ? You can see everywhere the new {{Wiki|political}} approach to be friendly, [[peaceful]], not to protest or fight with the government.
−
into the order a woman whose children necessarily have to follow her into the  
 
−
order (because no-one else can take [[care]] of them) (p. 329a 15-b2, Pac. 119).  
 
  
−
126. OLDENBERG, H., [[Vinaya]] Pitakam, Vol.lV, p.327, Pac.7l; T.I425, p.534b2-
+
Why? Because the masses are being asked to be pushed into certain frames so that someone can [[calmly]] [[empty]] the people's pockets of [[money]]. Banks {{Wiki|rule}} everywhere, but if you ask them for [[money]] for their [[own]] [[activities]], you can [[die]] before they help you.  
−
cl l, Pac. 96; Bhiksimivibhanga of the M.-L. School. Rom, G., 1970. pp. ?3K-
 
  
 +
If you look at governments, they are filled with politicians,  [[people]] who do not even have a specific [[education]] to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about {{Wiki|democracy}}, he can be said that he was a [[wise]] and the only Swede who understood the basic {{Wiki|principles}} of {{Wiki|democracy}} and expressed them exactly.
  
−
“If a [[bhiksuni]] [[knows]] that she [i.c. the woman candidate] is not fully
+
{{Wiki|Sweden}} uses his [[money]] to share prizes in [[science]], but does not notice when someone is trying to spread [[knowledge]] about [[Buddhism]]. I was told in Öland by local politicians who need this {{Wiki|encyclopedia}}  of no use or need  for the [[people]]. Then I immediately understood what the term politician means today, [[Sven Hedin]], who was an eastern investigator, has been overlooked by the {{Wiki|Swedish}} government because he had correspondence with {{Wiki|Hitler}}.  
−
twenty years old, and she confers her the [[ordination]], then it is a
 
−
pacittika."
 
  
−
The introductory story to this [[precept]] in T.1428 gives a survey of the
+
Although he is highly valued and talked about by other countries. Not that he was in correspondence with {{Wiki|Hitler}}, but his [[scientific]] work is appreciated. I have [[realized]] over the years that I have lived in {{Wiki|Sweden}} and understood , Swedes are no longer Vikings but a {{Wiki|mass}} with whom the elective class does what they  want.
−
stages that precede the [[ordination]], i.c. the going forth ( [[pravrajya]] ) and  
 
−
the probation (siksamdna) period.  
 
  
−
c. T.1428, [[Bhiksunivibhanga]], Pac.125 (pp.758c29-759b2, particularly,
+
if you do not belong to the official nomenclature does not support your work and [[activities]] it doesn't have any value for them, the same [[principle]] was chosen in the {{Wiki|Soviet Union}}, no authority in {{Wiki|Sweden}} responds positively to what I do. The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} they  does not understand what it means.  
−
p.759a22-24)i27 : ’
 
  
−
“If a [[bhiksuni]] admits a [[married]] woman of ten, and she gives her the
+
They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson
−
two-year instruction in the [[precepts]], then she may confer her the ordi¬
+
[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.  He even didn't want to meet us a or ask what kind of [[education]] I have. No authority in {{Wiki|Sweden}} responds positively to what I do. The same way reacted {{Wiki|Swedish}} [[buddhists]] on facebook.
−
{{Wiki|nation}} when she is fully twelve years old. If she confers her the ordi¬
 
−
{{Wiki|nation}} 128 when she is younger than twelve, then it is a pacittika”
 
  
−
The above [[precept]] (a) and the [[corresponding]] [[precepts]] in the other
+
The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} does not understand what it means. Why and what i do it for.  which raises the question may be should the government choose [[people]] based on {{Wiki|IQ}} .
−
[[Vinayas]] l27 * led to the [[discussion]] whether the [[ordination]] (T.1435: the
 
−
admission into the {{Wiki|community}}; T.1443: the going forth) can [[be con]]¬
 
−
ferred to a [[married]] woman aged twelve, or to a woman [[married]] for
 
−
twelve years. This [[discussion]] is [[caused]] by the use, in the {{Wiki|Chinese}}  
 
−
[[Vinayas]], as well as in the [[Pali]] and the [[Sanskrit]] texts, of an {{Wiki|ambiguous}}
 
−
{{Wiki|structure}} to indicate both the age and the duration (of the [[marriage]]).
 
−
Moreover, the same {{Wiki|structure}} is used in another [[precept]] (b) that says that
 
−
a bhiksum who [has been [[ordained]] for] less than twelve years, may not
 
−
confer the [[ordination]]: [[Pali Vinaya]] , OLDENBERG, H., [[Vinaya]] Pitdkam ,
 
−
Vol. IV, (a) p.322; Pac.65: unadvddasavassani; (b) p:329, Pac.74:
 
−
unadvddasavassa\ T.1421, (a) p.91a!8-19, Pac. 104: —IS; (b)
 
  
 +
I have huge pile of different support letters from different [[universities]] and [[scientist]] who support my work and project. But {{Wiki|Sweden}} does not think so , Why? Because they have their [[own]] {{Wiki|Swedish}} opinion. It can be understood he has having more [[knowledge]] about [[Buddhism]] and about  Eastern {{Wiki|culture}} as well  than [[Berkeley]] and other [[universities]] in [[world]] , which I deeply [[doubt]].
  
−
240, §210, Piic.96: T.1435, p.328b27-cl I, Pac. 116 (T.1435 docs not explicitly
+
I call such [[phenomenon]]  connected to [[stupidity]] Another words it's a {{Wiki|swedish}} [[knowledge]] about Eastern {{Wiki|culture}} and [[knowledge]] about [[Buddhism ]]. Most stupid  last {{Wiki|political}}  maneuver what {{Wiki|Sweden}} made with [[China]] - {{Wiki|Stockholm}} was grappling with [[China]] over a [[book]] publisher's imprisonment , unthinking what is useful or  harmful  for {{Wiki|swedish}} business .
−
say that the bhiksum ordains the woman, but only states that the [[bhiksuni]] admits
 
−
her into the order T.1443, p. 1006b25-cI0, Pac. 115.  
 
  
−
T. 1421 docs not contain this [[precept]], but a [[precept]] that is linked to it: Pac. 106:
+
Like many countries, {{Wiki|Sweden}} shares significant trade and business dealings with [[China]] -- [[including]] {{Wiki|Chinese}} ownership of one of its most {{Wiki|iconic}} brands, Volvo Cars. Gui Congyou, [[China's]] ambassador in {{Wiki|Stockholm}}, warned of "bad {{Wiki|consequences}}" if it went ahead,  {{Wiki|Swedish}} [[Prime Minister]] Stefan Lofven could be barred from visiting [[China]]. "We treat our friends with fine wine," Gui said on a {{Wiki|Swedish}} radio show. "But for our enemies we've got shotguns.
−
“If a [[bhiksuni]] confers (he study of the [[precepts]] [i.c. the siksamdna period] to a
 
−
girl who is less than eighteen years old, then it is a pacittika''  
 
  
−
127. OLDUNI3i : .kG, II.. [[Vinaya]] Pitakam , Yol.IV, pp.321-322, Pac.65; T.142I,
+
Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]].
−
p.91al5-2l, Pac. 104; T.1425, pp. 535c 19-536al, Pac. 100; [[Bhiksunivibhanga]] of
 
−
the M.-L. School. ROTH, G., 1970, p.245, §214, Pac. 100; T.1435, p.325cll-
 
−
24, Pac. [[108]]; T.1443, pp. 1004b28-1005a29, Pac. [[108]].  
 
  
−
128. This coincides with the [[Pali Vinaya]], T.1421, T.1425, and the [[Bhiksunivibhanga]]  
+
[[China]] and [[Russia]] are friends now again what means its quite powerful [[friendship]]. [[China]] has plans to double his population on  next 20 years. It means there,ll be 4 billion {{Wiki|chinese}}. [[China]] is building a aircraft mother ships. It seems they are planning to move to other continents soon.  
−
of the M.-L. School. T.1435 docs not explicitly say that the [[bhiksuni]] ordains the
 
−
woman, but only stales that the [[bhiksuni]] admits her into the order (^rflFSO,
 
−
while T.1443 slates that she gives her the going forth.  
 
  
−
p.90cl5, Pac.l02:^S5+Z^; T.1425, (a) p.535c26, Pac. 100:
+
If they  build  ships  for tourism  then its a [[peaceful]]  [[action]] it means they have an [[interest]] or need to explore other countries and continents but aircraft mother ships serve another {{Wiki|purpose}},
  
−
Wi\ (b) p.533a29-bl, Pac.92:M+~R5); [[Bhiksunivibhanga]] of the [[Maha]]-
+
It's like {{Wiki|Sweden}} doesn't notice it. Maybe  {{Wiki|swedish}} politicians  doesn't understand what's going on in [[world]] because lack of [[education]] and {{Wiki|IQ}}. And {{Wiki|chinese}} have a lot of [[money]], And soon lot of [[people]] too. [[China]] has already [[worlds]] biggest {{Wiki|army}} . It means something especially in {{Wiki|politics}} soon.
−
samghika-Lokottaravada School, ROTH, G., 1970, (a) p.245, §214,
 
−
Pac. 100: una-dvddasa-varsdnt\ (b) p.232, §206, Pac.92: unadvddasa -
 
−
[[varsa]]\ T.1428, (a) p.759a24, Pac.125: M+H; (b) p.761c5,Pac.l31:
 
−
^jffi+Hg£;T.1435, (a) p.325c21, Pac.108: (b) p.325b
 
  
−
12-13,Pac. 106: ft; T.1443, (a) p.l0C5a25, Pac.l08:*P?fc$+ #
+
Now about my [[own]] work . I understand that my {{Wiki|Chinese}} [[Buddhist]] Encylopedia has not the same [[quality]] to compare with Wikipedia where thousand [[people]] are working because I am alone and have to do  everything myself. But I have totally different approach to compare with wikipedia. I want o educate [[people]] [[about buddhism]].  
  
−
(b) p. 1004a 18, Pac. 106: *«H-:ij8).  
+
Like one {{Wiki|swedish}}  politician said to me, that I am using material what others are have produced  it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly  are based on other peoples work.  
  
−
As we can see, the above mentioned structures do not permit to decide
+
Only difference is that an {{Wiki|encyclopedia}}  is a reference work or compendium providing summaries of [[knowledge]] either from all branches or from a particular field or [[discipline]]. {{Wiki|Encyclopedia}} entries are longer and more detailed than those in most dictionaries.
−
whether the age of the candidate or the years she has been [[married]] are  
 
−
indicated.  
 
  
−
The usual age to receive the [[ordination]] is twenty. If a [[bhiksuni]] ordains
+
Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts. {{Wiki|Encyclopedia}} article is typically not limited to simple definitions, and is not limited to defining an {{Wiki|individual}} [[word]], but provides a more extensive meaning for a [[subject]] or [[discipline]].
−
a younger woman, she commits a pacittika Offense (i.e. Pac.121, see
 
−
before). In the [[latter]] [[precept]], no difference between a single girl* or a
 
−
[[married]] woman is mentioned. It is, however, [[interesting]] to note that in
 
−
all the [[Vinayas]] 12 * two different terms to indicate the woman candidate
 
−
appear: in the [[precept]] that says that a woman should be twenty years old
 
−
to receive the [[ordination]], the terms used to indicate the woman are the
 
−
{{Wiki|Chinese}} 25]£c (girl), the [[Pali]] kumdribhutd (girl), and the [[Sanskrit]] 3 *
 
−
kumdribhutd (girl), while in the [[precept]] concerning the [[married]] woman
 
−
candidate *hc terms to indicate the woman are the {{Wiki|Chinese}}  
 
−
(T.1428), m: (T.1421, T.1435, T.1443), M (T.1425), the [[Pali]] g/Ai-
 
−
gatd, and the [[Sanskrit]] 3 * grhicaritu . Although the use of these different
 
−
terms in the two [[precepts]] clearly indicate that a single girl and a [[married]]
 
−
woman are to be {{Wiki|distinguished}} at the [[moment]] they want to become a  
 
−
member of the order, the question whether for the [[married]] woman the
 
−
age of the candidate or the years she has been [[married]] arc indicated still'
 
−
remains.  
 
  
−
Some introductory stories to this [[precept]], however, clearly indicate
+
It seems that this politician  doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our [[world]]. And he is a politician.I was away from sweden  years and so much has changed here during this time. {{Wiki|Swedish}} {{Wiki|politics}} has changed, everything cost more , prizes has been  doubled , [[life]] costs more but [[people]] earn the same amount  [[money]] as before . 
−
that the age of the candidate is to be understood: the introductory stories
 
−
preceding the [[precept]] in T.1425 and in the [[Bhiksunivibhanga]] of the
 
−
Mahasamghika-Lokottaravada School relate how the [[nuns]] notice that
 
  
−
129. Except for T.442I, ail [[die]] [[Vinayas]] contain the [[precept]] concerning the minimum
+
Totally different country is {{Wiki|Sweden}} now  to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the [[state]].
−
age of twenty of the woman candidate (see note 126), and all the [[Vinayas]] also
 
−
contain the [[precept]] concerning the [[married]] woman candidate (see note 127).
 
−
Although T. 1421 docs not contain the former [[precept]], it contains a [[precept]] that is  
 
−
linked to it: Pac. 106: “If a [[bhiksuni]] confers the study of (he [[precepts]] [i.e. the
 
−
siksamdna period] to a girl who is less than eighteen years old, then it is a
 
−
pacittika ”
 
  
 +
There is a {{Wiki|mass}} of [[people]]  in our days who  has the same opinion about everything as  the [[state]] dictates and at the same  time we  speculate on freedom of {{Wiki|speech}}. I [[wonder]] what it is about. We saw what happened when [[people]] in {{Wiki|Germany}} started to protest against Coronavirus. Police used [[water]] cannons against demonstrators.
  
 +
It's called freedom and free {{Wiki|speech}} but for whom?  Only government has  right to express free {{Wiki|speech}} and those who are against it are enemies. of the [[state]] , In  {{Wiki|Soviet Union}} was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of [[thinking]] is flourishing everywhere .
  
−
[[married]] women, accepted into the order, arc able to endure hard work
+
Bunch of [[people]] without [[special knowledge]] deciding what is useful and what is not. It's called sick [[society]] and [[sickness]] comes not from [[people]] but from the government side .Why because bunch of elected politicians vote and decide what to do and how.  
−
and seem to be very smart. Therefore, the [[nuns]] ask if it is permissible to
 
−
confer the [[ordination]] to [[married]] women who are less than twenty years
 
−
old (i.c. the usual age for an [[ordination]]). 130 After [[Buddha]] has given the
 
−
permission, the [[nuns]] confer the [[ordination]] to young [[married]] women
 
−
who are only eight [[or nine]] years old. These women* however, arc too
 
−
small and feeble to endure hard work. [[Buddha]] then says that the ordina¬
 
−
tion cannot be conferred to a [[married]] woman who is less than twelve
 
−
years old.  
 
  
−
The introductory story to this [[precept]] in T.1443 131 clearly says that
+
How they know what's best for me when they even don't  know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same [[food]] and drink the same  drink not drinks. The difference enriches the {{Wiki|culture}}, [[society]] and people's [[minds]] . Everything is dictated by government. We call it {{Wiki|democracy}}. But is it?
−
[[married]] women of the age of twelve have the same capacities as single
 
−
women of the age of eighteen, and that the two-year instruction of the
 
−
[[siksamana]] can be conferred to them.  
 
  
−
The introductory stories to this [[precept]] in the three above mentioned
+
Small businesses have  disappeared thanks for coronavirus. It means [[society]] or [[people]] get poorer and some of them get richer. It's called {{Wiki|democracy}}. I wrote to 60 politicians and got no {{Wiki|reaction}} it's called {{Wiki|democracy}}. I don't blame [[society]] .  I talk about government who likes to feed [[people]] with slogans what are fake.  
−
Yinayas indicate, without any [[doubt]], that the real age of the [[married]]
 
−
woman is to be understood in the [[precept]] they introduce, and’ not the
 
−
duration of the [[marriage]]. The introductory stories to this [[precept]] in the
 
−
other Yinaya s, however, give no [[information]] that enables us to decide
 
−
between these two possibilities: the [[Pali]] Yinaya, T.1421, and T.1428
 
−
only say that [[married]] women younger than twelve - or [[married]] for less
 
−
than twelve years - do not possess the necessary capacities to become a
 
−
[[nun]], whereas T.1435 gives no [[information]] at all.  
 
  
−
130. T.1425, p. 535e21-22: hi j; Wuksunivihhany % a of the M.-L. School, Ro m
+
I talk [[about buddhism]] what is not welcome to {{Wiki|Sweden}}. It's strange we talk about free {{Wiki|speech}} but it seems that  we have forgotten about  what is free [[thinking]]. And [[education]] looks different. Stefan Arvidsson is a product of [[education]] system who has [[taught]] him that [[religion]] is {{Wiki|opium}} for [[people]].
  
−
Ci., 1970, p.245, §214: u/iu-vimsuti-vursam. The only way to interpret these _
+
In [[Marxism]] it's very popular view. So I got answer from [[communist]] who declares  that he [[knows]]   [[Buddhism]] better than me. It's the same view had so called {{Wiki|university}} workers in {{Wiki|Estonia}} in Taru {{Wiki|university}}. But then it was {{Wiki|Estonia}} part of the {{Wiki|Soviet Union}}. Coming back to {{Wiki|Sweden}} after 10 years I [[feel]] as I returned back to {{Wiki|Soviet Union}}.  
−
structures is Mess than twenty years old’, the age of twenty years being the
 
−
normal age to receive the [[ordination]]. Since [[married]] women appear to be very
 
−
capable, the [[nuns]] ask to allow an exception for these women so that they can be
 
−
[[ordained]] before they arc twenty years old.  
 
  
−
Another, theoretic::!, [[interpretation]] of the request of the [[nuns]] would be: is it
+
I understand what {{Wiki|reaction}}, ll be on my article from so called politicians side. So what I give a F,, as I did in {{Wiki|Soviet Union}}. {{Wiki|Brain}} of the [[human]] is magnificent and able to do things  which seem impossible at first glance. As one [[professor]] at the {{Wiki|University}} of [[Berkeley]] said to me; how you were the only one who came up with such  [[idea]] to dismantle the {{Wiki|Soviet Union}} and no one else wanted to do it.
−
permissible to confer the [[ordination]] to a woman who has been [[married]] for less
 
−
than twenty years? If this request is not granted, it would imply that [[married]]
 
−
women necessarily have to be older than twenty years at the time of their ordi¬
 
−
{{Wiki|nation}}, and that for some [[reason]] their [[ordination]] has to be postponed and cannot
 
−
be conferred at the usual age of twenty years. Since the introductory story to the
 
−
[[precept]] tells us how these [[married]] woman arc smart and capable to endure hard
 
−
work - which rrtcans that they possess the capacities to become a [[nun]] - it is clear
 
−
that this brings the [[nuns]] to the [[idea]] to ask for an exception for these [[married]]
 
−
women so that they can confer them the [[ordination]] at an earlier (and not at a
 
−
later) age titan the usual one.  
 
  
−
Sec also NOLOT, E., 1991, pp. 392-393.  
+
My answer to him was; My [[idea]] was that [[religion]] was banned in the {{Wiki|Soviet Union}} and the only way for [[Buddhism]] to re-emerge as a [[source of knowledge]] for many [[Buddhists]] was to change this {{Wiki|social}} order. [[Interesting]]  when such an [[idea]] will come in [[connection]] to {{Wiki|Sweden}} ? As a [[monk]] I have no right to think about this because we live in [[sansara]] and big changes in [[society]] will bring a lot of problems in my  next [[life]]. So I am already doomed.  
  
−
131. T.1443, p. I004cl-10.
+
I {{Wiki|hope}} [[Chinese Buddhist Encyclopedia]] will be as the  lifebuoy for me but {{Wiki|Swedish}} [[society]] and government doesn't want to help me with mu problems because they are doomed too I think. Sooner or later there must be certain reforms otherwise there ,ll  appear someone who wants to change something in {{Wiki|social}} order. I understand that my talk and [[thoughts]] seem absurd and out of [[mind]] for {{Wiki|Sweden}} but it,s a [[life]] what dictates our [[actions]] and survival.

Latest revision as of 14:39, 31 July 2021

Buddhism in Sweden

Couple of weeks ago I found a page in Facebook called or group of people called Buddhism in Sweden . I wrote couple of words myself an english on their page and immediately reacted on my words site Admin Peter Olin and told that everybody here on this page have to use only Swedish because it's a swedish buddhist site. He sound quite convincible.

I explained to Olin that I have been doing the Chinese Buddhist Encyclopedia for 18 hours every day for 8 years After which he started to explain to me that many links in Chinese Buddhist Encyclopedia what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my encyclopedia when there,ll be changes in Wikipedia , He seemed quite excited and determined in their own deliberations and positions.

Then I posted couple of thangkas made by me and lot of critics or by other words a large avalanche of criticism arrived at my address. compared to my attitude towards the Encyclopedia and other activities in Asia, Sweden had an extremely negative and rusty cold attitude.

With this, I felt like the admin's ironic logic killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his attitude, I asked him what have you done for Buddhism yourself? He didn't answer. At the end I just left the swedish group of buddhists..

I spend there on site just 2 days. And then left because people started to scream about my work with Chinese Buddhist Encyclopedia. My secretary who has been a member of this group started to defend me and almost all people on the page started to talk that I serve the interests of the Chinese government and they pay me for that.

I started the encyclopedia in Australia and interestingly there were no negative attitude towards my work . Australia gave me a Distinguished Talented Visa for my activities and work in Buddhism .

I am struck by how two countries may have so different views on Buddhism. I arrived back to Sweden a year ago and turned to Swedish government and asked if they would like to help me with the encyclopedia. I also wrote to the Swedish Academy of Sciences and asked them for a positive attitude towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all.

The Academy of Sciences was silent in Swedish way. I thought when I arrived first time to Sweden most of the world's press was present and even Swedish journalists but now it seemed embarrassing for Sweden that they gave me swedish citizenship, Which shows that my political activities suited them but not Buddhist .

I have organized a major international Buddhist conferences and (Buddhism and Nordland) and (Buddhism and Australia) what lasted 9 years. I myself have attended other conferences at the University of Berkeley, but I have never seen such a derogatory and monotonous attitude as in Europe, and especially in Scandinavia haven't seen such negative attitude anywhere in world. We can say openly Sweden denies Buddhism.

This summer, I approached the University of Kalmar with a proposal to hold an international conference on Buddhism. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and activities in connection with the conference. the university replied to me w month later with such this letter;

Dear Marju Broder,

I’m professor in the study of religions and like all my colleagues in the study of religions we are regularly contacted by, besides of course scholars of religions, RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.

Stefan Arvidsson Professor in the History of Religions, Linnæus University

At least someone dared to answer and say what is thought about of Buddhist activities in Sweden . It is interesting that Sweden is talking about religious freedom. How to understand it ?

This freedom seems to exist only for Christians but not for Buddhists . In addition, we wrote to many other Swedish organizations, but the answer was silence

My secretary Marju Broder also wrote to others in Scandinavia, but the answer from them was either silence or a negative attitude. The same attitude was observed by those Swedes on Facebook who call themselves a Buddhists.

That's what they wrote in Swedish newspaper;

Buddhism is a relatively small religion in Sweden, but has seen an increase in recent years. The number of Buddhists in April 2011 is estimated at around 45,000 people or close to 0.5% of Sweden's population, making it Sweden's third largest religion after Christianity and Islam. Most practitioners have an Asian background and come mostly from Thailand, China or Vietnam.

In addition, the Swedish government requested that donations to Buddhists be taxed on the basis of income.

http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html

http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html

It,s a shame to take a money from buddhist monks. Interesting how much Swedish government pays for Christian church to keep it alive.

it shows specifically how the Swedish government and people view Buddhism. You could say frankly that they hate Buddhism

It shows how wrong country I chose when I was expelled from the Soviet Union by Gorbachev when I made, first time in Soviet history, an opposition party against Communist Party, My idea that erupted the Soviet Union and perestroika.

Having lived in Sweden for years, I did not come to the idea or understanding that Sweden does not like a Buddhism because I was not involved in promoting Buddhism in Sweden.

I have been actively involved in Buddhism for 45 years, I established the Nyingma Buddhist tradition in Estonia, built 5 stupas there, My friends also actively contributed to the translation of a large amount of Buddhist literature. Soviet times nobody paid attention to my work in field of Buddhism.

Now when I went back to Estonia and started to build a new stupa the new Estonian government arrested me and my friends and accused me that I am hiding weapons in my country house what I haven't visited already 15 years .

They hold me in jail two days until swedish ambassador Dag Hartelius called to the police. Why it's happened? Because in Estonia old communists are still in power. And they hate me because I destroyed the Soviet Union.

I built a stupa and large prayer wheel then left Estonia., 1982 I build 4 stupas with my friends in Estonia, first Buddhist thangkas were made by Arno Arrak it was the start for Buddhism in Estonia.

At the same time, the University of Tartu in Estonia was extremely contemptuous of my activities, led by Linnart Mäll,who was a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him.

It is striking that instead of cooperation, there is an immediate denigration against Buddhist activities from scientific side . Now that everyone is talking about a multicultural era, both freedom of speech and freedom of religion, the Swedish government is asking to tax donations to Buddhists .

An example my secretary asked Oxford University to participate on coming conference Buddhism and Nordland and she got such answer :

I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any academic salaries. We also have nobody here who knows anything about Buddhism and Nordland, so we cannot offer any expertise

Yours sincerely, Richard Gombrich

And it is a solid old university with English traditions.

The same time we have big site in Internet dedicated to this conference.

The question arises as how Buddhists do not notice what other Buddhists are talking about Buddhism in their work on conference Buddhism and Nordland.

It shows the stupidity and short-sightedness of the Europeans and its universities, And we talk about religious freedom here . Compared to the University of Berkeley, who immediately agreed to collaborate with leading professor Lewis Lancaster .The only company that is actively involved in translating texts and spreading knowledge about Buddhism,in our days which is Lotsawa house and its a very big contribution to European Buddhism,

https://www.lotsawahouse.org/

It,s interesting most of those people doesn't belong to Europe who translate in Lotsawa House. I know Erik Pema Kunsang because when I started with Chinese Encyclopedia he connected me and his relationship to my project was very positive and favorable. He is from Denmark . And well known translator from Tibetan.

https://lotsawahouse.blog/interviews/erik-pema-kunsang/

Another person who has helped me a lot is from Holland. I asked money to buy a new computer and new glasses for myself because the old computer is too old and slow he reacted immediately . The rest of the europe was quiet.

I understand because it,s a war in our days accely between christianity and Buddhism what has found new territories here in Europe,.

When I was 11 years old I read the book about Buddhism and it was written that Buddha was talking about huge amount of other worlds and universes the same time I head in school that Galileo, on the other hand, was tried by the Inquisition after his book was published.

He said that the Earth revolved around the sun, a theory now known to be true, I understood immediately value of the christianity who was telling such rubbish about cosmology . Buddhism for me as always been a science and I don't understand why others haven't found such values in Buddhist teachings.

And Europe still holds the same principles as you can see here in Sweden. For them Sweden is a center of the universe with his 10.23 million (2019) population. So narrow minded people here.When you use your brain at least little bit you can understand who,ll be the winner in this war.

Buddhist psychology has existed two thousand years , Europe discovered it just couple of hundred years back. It seems now that European way of thinking is really slow and and related to Christian thought.

One thing is a religion another is scientific approach. Buddhism is science because it helps you to understand yourself Christianity reveals that Jesus is your liberator. In Buddhism you have to liberate yourself. It means different way of thinking and understanding about the world and about your own mind.

Now you can see in web often word tantra what Christianity uses for own purposes it means borrowing from Buddhism, but I havent noticed that Buddhism is using christian terminology. It means Europe and European knowledge has nothing to offer anymore new ideas in field of spirituality and for a person’s personal spiritual development,Christianity has only one most important book the Bible Buddhism has them thousands.

People always like to have a rich friends then what about religion? Books consist ideas , teachings view of the world and I understand why people in our days who choose a buddhism. Because it has more real intellectual values then christianity. I understand how most of the people in Europe and specially in Sweden react on my words but someone have to be the first who says that king is naked.

I was first who told the truth in Soviet Union publicly and I was expelled does it mean that Europe or Sweden will expel me too ? You can see everywhere the new political approach to be friendly, peaceful, not to protest or fight with the government.

Why? Because the masses are being asked to be pushed into certain frames so that someone can calmly empty the people's pockets of money. Banks rule everywhere, but if you ask them for money for their own activities, you can die before they help you.

If you look at governments, they are filled with politicians, people who do not even have a specific education to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about democracy, he can be said that he was a wise and the only Swede who understood the basic principles of democracy and expressed them exactly.

Sweden uses his money to share prizes in science, but does not notice when someone is trying to spread knowledge about Buddhism. I was told in Öland by local politicians who need this encyclopedia of no use or need for the people. Then I immediately understood what the term politician means today, Sven Hedin, who was an eastern investigator, has been overlooked by the Swedish government because he had correspondence with Hitler.

Although he is highly valued and talked about by other countries. Not that he was in correspondence with Hitler, but his scientific work is appreciated. I have realized over the years that I have lived in Sweden and understood , Swedes are no longer Vikings but a mass with whom the elective class does what they want.

if you do not belong to the official nomenclature does not support your work and activities it doesn't have any value for them, the same principle was chosen in the Soviet Union, no authority in Sweden responds positively to what I do. The University of Berkeley immediately supported my activities in Sweden they does not understand what it means.

They have their own Swedish opinion. expressed himself in very Swedish wayas said Stefan Arvidsson Professor in the History of Religions, Linnæus University ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. He even didn't want to meet us a or ask what kind of education I have. No authority in Sweden responds positively to what I do. The same way reacted Swedish buddhists on facebook.

The University of Berkeley immediately supported my activities in Sweden does not understand what it means. Why and what i do it for. which raises the question may be should the government choose people based on IQ .

I have huge pile of different support letters from different universities and scientist who support my work and project. But Sweden does not think so , Why? Because they have their own Swedish opinion. It can be understood he has having more knowledge about Buddhism and about Eastern culture as well than Berkeley and other universities in world , which I deeply doubt.

I call such phenomenon connected to stupidity Another words it's a swedish knowledge about Eastern culture and knowledge about Buddhism . Most stupid last political maneuver what Sweden made with China - Stockholm was grappling with China over a book publisher's imprisonment , unthinking what is useful or harmful for swedish business .

Like many countries, Sweden shares significant trade and business dealings with China -- including Chinese ownership of one of its most iconic brands, Volvo Cars. Gui Congyou, China's ambassador in Stockholm, warned of "bad consequences" if it went ahead, Swedish Prime Minister Stefan Lofven could be barred from visiting China. "We treat our friends with fine wine," Gui said on a Swedish radio show. "But for our enemies we've got shotguns.

Now I understand why Sweden does not like my work with Chinese Buddhist Encyclopedia.

China and Russia are friends now again what means its quite powerful friendship. China has plans to double his population on next 20 years. It means there,ll be 4 billion chinese. China is building a aircraft mother ships. It seems they are planning to move to other continents soon.

If they build ships for tourism then its a peaceful action it means they have an interest or need to explore other countries and continents but aircraft mother ships serve another purpose,

It's like Sweden doesn't notice it. Maybe swedish politicians doesn't understand what's going on in world because lack of education and IQ. And chinese have a lot of money, And soon lot of people too. China has already worlds biggest army . It means something especially in politics soon.

Now about my own work . I understand that my Chinese Buddhist Encylopedia has not the same quality to compare with Wikipedia where thousand people are working because I am alone and have to do everything myself. But I have totally different approach to compare with wikipedia. I want o educate people about buddhism.

Like one swedish politician said to me, that I am using material what others are have produced it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly are based on other peoples work.

Only difference is that an encyclopedia is a reference work or compendium providing summaries of knowledge either from all branches or from a particular field or discipline. Encyclopedia entries are longer and more detailed than those in most dictionaries.

Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts. Encyclopedia article is typically not limited to simple definitions, and is not limited to defining an individual word, but provides a more extensive meaning for a subject or discipline.

It seems that this politician doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our world. And he is a politician.I was away from sweden years and so much has changed here during this time. Swedish politics has changed, everything cost more , prizes has been doubled , life costs more but people earn the same amount money as before .

Totally different country is Sweden now to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the state.

There is a mass of people in our days who has the same opinion about everything as the state dictates and at the same time we speculate on freedom of speech. I wonder what it is about. We saw what happened when people in Germany started to protest against Coronavirus. Police used water cannons against demonstrators.

It's called freedom and free speech but for whom? Only government has right to express free speech and those who are against it are enemies. of the state , In Soviet Union was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of thinking is flourishing everywhere .

Bunch of people without special knowledge deciding what is useful and what is not. It's called sick society and sickness comes not from people but from the government side .Why because bunch of elected politicians vote and decide what to do and how.

How they know what's best for me when they even don't know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same food and drink the same drink not drinks. The difference enriches the culture, society and people's minds . Everything is dictated by government. We call it democracy. But is it?

Small businesses have disappeared thanks for coronavirus. It means society or people get poorer and some of them get richer. It's called democracy. I wrote to 60 politicians and got no reaction it's called democracy. I don't blame society . I talk about government who likes to feed people with slogans what are fake.

I talk about buddhism what is not welcome to Sweden. It's strange we talk about free speech but it seems that we have forgotten about what is free thinking. And education looks different. Stefan Arvidsson is a product of education system who has taught him that religion is opium for people.

In Marxism it's very popular view. So I got answer from communist who declares that he knows Buddhism better than me. It's the same view had so called university workers in Estonia in Taru university. But then it was Estonia part of the Soviet Union. Coming back to Sweden after 10 years I feel as I returned back to Soviet Union.

I understand what reaction, ll be on my article from so called politicians side. So what I give a F,, as I did in Soviet Union. Brain of the human is magnificent and able to do things which seem impossible at first glance. As one professor at the University of Berkeley said to me; how you were the only one who came up with such idea to dismantle the Soviet Union and no one else wanted to do it.

My answer to him was; My idea was that religion was banned in the Soviet Union and the only way for Buddhism to re-emerge as a source of knowledge for many Buddhists was to change this social order. Interesting when such an idea will come in connection to Sweden ? As a monk I have no right to think about this because we live in sansara and big changes in society will bring a lot of problems in my next life. So I am already doomed.

I hope Chinese Buddhist Encyclopedia will be as the lifebuoy for me but Swedish society and government doesn't want to help me with mu problems because they are doomed too I think. Sooner or later there must be certain reforms otherwise there ,ll appear someone who wants to change something in social order. I understand that my talk and thoughts seem absurd and out of mind for Sweden but it,s a life what dictates our actions and survival.

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