THE GREAT CHRONICLE OF BUDDHAS
696
(Likewise, if he, taking any of these true aggregates, declares, ‚This indeed is no
Dhamma,‛ (2) he indicates what is Dhamma as no Dhamma.
(In terms of Vinaya, if a person questions another's offence, makes him realize it and takes
action correctly in accordance with the latter's confession, that is a righteous action
(
dhamma-kamma
). If a person, without questioning, without making him realizes it and
without bringing about his confession, takes action incorrectly, that is an unrighteous action
(
adhamma
-
kamma
). If one speaks of a righteous action as unrighteous, then one indicates
Dhamma as no Dhamma. ‘To speak of’ means ‘to indicate.’
(By way of Suttanta, elimination of lust (
raga
), elimination of hate (
dosa
), elimination of
delusion (
moha
), the fivefold restraint (
saÑvara
), namely , restraint by precepts (
sÊla-
saÑvara
), restraint by mindfulness (
sati-saÑvara
), restraint by wisdom (
ÒÈÓa-saÑvara
),
restraint by forbearance (
khantÊ-saÑvara
), restraint by energy (
vÊriya-saÑvara
); the
fivefold rejection (
pahÈna
), namely, rejection of evil by right view (
tada~ga-pahÈna
),
rejection by mental concentration (
samÈdhi-pahÈna
), rejection by destruction (
samuccheda-
pahÈna
), rejection by being peaceful (
patippassaddhi-pahÈna
), and rejection by attainment
of NibbÈna (
nissaraÓa-pahÈna
), and reflection so that there can be no happening of lust,
hate and delusion. These aggregates [of elimination, restraint, rejection and reflection form
discipline; reversibly. the aggregates of non-elimination, non-restraint [non-rejection], and
non-reflection of lust, etc. form no discipline.
(In terms of Vinaya, completeness of the five factors, namely, candidate (
vatthu
),
ordination-house (
sÊma
), assembly (
parisÈ
), declaration (
Òatti
), and ‘text for deeds’
(
kamma
-
vÈcÈ
) is discipline; incompleteness or defectiveness of these five is no discipline.
(By way of Suttanta, the four foundations of mindfulness, the four right efforts, the four
bases of psychic powers, the five faculties, and the eight constituents of the path, these
doctrinal aggregates are what the Buddha teaches; never does the Buddha teach that there
are three foundations of mindfulness, three right efforts, three bases of psychic powers, six
faculties, six psychic powers, eight factors of Enlightenment, and nine constituents of the
Path.
(In terms of Vinaya, there are four
PÈrÈjika
1
rules, thirteen
SanghÈdisesa
2
rules, two
Aniyata
3
rules, thirty
Nisssaggiya
4
rules, etc. are taught by the Buddha; never does the
Buddha teach that there are three
PÈrÈjika
rules, fourteen
Sa~ghÈdisesa
rules, two
Aniyata
rules, thirty-one
Nissaggiya
rules, etc. (The set of rules taught implies the set of rules
prescribed.)
(By way of Suttanta, everyday absorption in attainment of Fruition (
Phala-samÈpatti
),
absorption in attainment of Great Compassion (
MahÈkaruÓÈ-samÈpatti
), survey of the
world of sentient beings through the Buddha-Eye (
Buddha-cakkhu
) consisting in both
ŒsayÈnusaya-ÒÈÓa
5
and
Indriya-Paropariyatti-ÒÈÓa
6
, delivery of relevant discourses and
1.
PÈrÈjika
: ‚Any transgressor of these rules is defeated in his purpose in becoming a bhikkhu.‛ The
four offence of this kind are: (l) indulgence in sexual intercourse, (2) taking with intention to steal
what is not given, (3) intentional deprivation of a human life, and (4) making claim to attainments
which he does not really possess.
2.
Sa~ghÈdisesa
: An offence of this kind entails formal meeting of the Sangha to decide the case and
the action to be taken against the offender of the rule. The first of the 13
SanghÈdisesa
offences is
engagement in bodily contact with a woman through immoral thoughts.
3.
Aniyata
: The nature of such offence is to be determined whether it is
PÈrÈjika, Sa~ghÈdisesa
or not
so grave
PÈcittiya
as in the case of a monk who sits in a place secluded, unseen and convenient for
an immoral purpose. The other case is when he does so in a place seen and inconvenient for an
immoral purpose but convenient for talking immorally to the woman.
4.
Nissaggiya
: Offences of this kind involve forfeit and repentance, the first of them occurs when a
bhikkhu keeps more than permissible number of robes: he has then to surrender the extra ones and
confess his offence.
See U Ko Lay, Guide to Tipitaka, pp. 11-12, Burma PiÔaka Association
Rangoon. 1986.
5.
ŒsayÈnusaya ÒÈÓa
: The knowledge of inclinations and the latent tendercies.