Misc 1
- Pc 2, Insult
- Pc 3, Telling a bhikkhu about an insult
- Pc 46, Visiting families without informing
- Pc 85, Entering a village without informing
- Pc 56, Lighting a fire
- Pc 57, Bathing in the middle Ganges Valley
- Pc 66, Travelling by arrangement with thieves
- Pc 84, Picking up a valuable
Note on principles:
- Pc 2 and 3 are 'conflict, bad speech, argument'
- Pc 46, 85 are 'relationship with supporters'
- Pc 56, 57 are 'wastefulness, carelessness with resources'
- Pc 66 is 'travel'
- Pc 84 is 'not a monk's business'
Pc 2, Insult
- Effort, face-to-face insult in the topics of abuse
- Object, a bhikkhu
- Intention, to humiliate him
The ten topics of abuse (akkosa-vattu) are pacittiya, other topics are dukkata.
Critical or joking remarks on the ten topics, when not meant as an insult, are dubbhāsita.
Dubbhāsita could be translated as bad joke or malicious speech.
Indirect- or insinuating remarks, if meant as an insult, are dukkata.
Overheard or implied insults are just as painful and damaging.
Telling it to someone else is dukkata. Drinking-buddy relationship VS trustworthy companions in the bhikkhus' system of training.
Offenses 'being only a dukkaṭa' are not an excuse.
Non-offenses: aiming at Dhamma, aiming at the person's benefit.
Offensive non-offenses: insult and slander not on the ten topics of abuse.
Pc 3, Telling a bhikkhu about an insult
One hears remarks about a bhikkhu in the ten topics, and one repeats it to another. Called 'bad-mouthing'.
Hoping to cause a rift, loss of respect, etc.
False tale-bearing is Pc 1.
Not an offense: informing the abbot about a difficult situation, hoping for a good outcome, not for causing a rift.
Pc 46, Visiting families without informing
After dawn, before midday, when invited to a meal, one enters a family residence without taking leave of an available bhikkhu, except during the right times.
Right times: the robe-season, or when one is making a robe (see NP 1 for robe-season).
The principle of Pc 46 and Pc 85 is to stop bhikkhus spending their time in inappropriate ways at lay people's homes.
Civara-dana samayo and civara-kara samayo are the same time, robe-season.
Keeping people informed about what are you doing.
'Your family' are the people who feel they can refuse your request and tell you to go away.
Pc 85, Entering a village without informing
Origin: the group of six monks having entered a village at the wrong time, having sat down in a hall, talked a variety of worldly talk.
After midday, before dawn, without informing an available bhikkhu, except for emergencies.
Village, cities, etc., any large inhabited area.
One may take leave in any understood language.
Treating negative response ('No you shouldn't go') with disrespect is Pc 54.
"Vikāle gāmappa-vesanaṁ āpucchāmi."
"Vou à cidade na hora errada."
"A városba megyek a rossz időben."
"Je vais au ville pendant la mauvai periode."
"I am going into the village at the wrong time."
The rule applies during the whole year.
During the Vassa, the additional concern is that one must return before the next dawn, or make a determination before leaving, that one intends to return within 7 days.
If a community of 5 bhikkhus wanted to observe Kathina, but if one of them breaks the Vassa, they can't.
Example: During the Vassa, a bhikkhu goes to town for some purpose and doesn't determine to return within 7 days. If his transport breaks down and he can't return, or if he has an accident and wakes up in the hospital next morning, his determination of the Vassa is broken.
Unsuitable topics of conversation for bhikkhus: "Talk of kings, thieves, great ministers, armies, fears, battles, food, drink, clothes, beds, garlands, scents, relations, vehicles, villages, little towns, towns, the country, women, strong drink, streets, wells, those departed before, diversity, speculation about the world, speculation about the sea, talk on becoming and not becoming thus or thus."
Pc 56, Lighting a fire
Lighting a fire, or getting it lit, when one is not ill for warming oneself, unless there is a suitable reason.
Allowance for wording it right.
Perception of one being ill or not is not a factor.
One should be sure that the extra warmth is necessary for one's health before lighting a fire.
Lighting a fire in the sauna is not an offense.
There is no offense for lighting a for a purpose other than warming oneself, such as boiling water or burning dead leaves or firing a bowl.
On living soil there can be Pc 10, on living plants there can be Pc 11. Using a tin can to light the fire in can avoid this.
Can also light a fire where the ground is burnt already, such as a burning area.
Put down rocks, put the tin can on the rocks.
Disadvantages of a bonfire: "It's bad for your eyes. It's bad for your complexion. It makes you weak. It draws in groups. And it encourages low talk." (AN 5.219)
Running the heater needlessly: wastefulness.
Pc 57, Bathing in the middle Ganges Valley
Origin: King Bimbisara waited for the bhikkhus to finish bathing at the hot springs. They saw the king, but kept bathing until nightfall. When the king finished, the city gates were already locked.
The original formulation was later relaxed.
Taking a long shower while others are waiting, or showering like a lobster: carelessness, wastefulness.
Pc 66, Travelling by arrangement with thieves
One has to know that they have committed or planning to commit a theft, and the arrangement has to be mutual.
Note: travelling with sb whom one knows is going to try to avoid paying customs.
Pc 84, Picking up a valuable
Origin: a bhikkhu picks up a brahmin's money-bag who forgot it at the river bank. When he gives it back, the brahmin claims it had more money in it.
The purpose is to avoid getting mixed up in cases of ownership and value of property.
Valuable or what is considered a valuable.
Outside a monastery, one should leave the valuables where they are.
One may wait at the item until the owner appears.
Inside a monastery, one should pick them up and put them away for safe keeping. This includes money.
One should take note of the features of the item, and confirm the true owner carefully.
Finding keys or valuables outside: maybe take it out of cover and put it in a place where it can be found when the owner comes looking.
Leaving cars or valuables in the monastery when travelling: get the permission to use from the owner in writing. Get the owner to sign a paper to give away after six months.