Search results for: virtue

1. The Buddhist Monastic Code, Volumes I & II Pāṭimokkha | The Buddhist Monastic Code, Volumes I & II
    … the training in heightened virtue, the training in heightened mind, the training in heightened discernment?’ “‘Yes, venerable sir, I can….’ “‘Then train in reference to those three trainings…. Your passion, aversion, and delusion—when trained in heightened virtue, heightened mind, and heightened discernment will be abandoned. You—with the abandoning of passion… aversion… delusion—will not do anything unskillful or engage in any evil … 
2. The Buddhist Monastic Code, Volumes I & II Ordination | The Buddhist Monastic Code, Volumes I & II
    … 4) He does not have a keen desire for recitation, interrogation (asking questions about the meaning of the Dhamma—see AN 8:2), heightened virtue, heightened mind, or heightened discernment. According to the Commentary, heightened virtue means the Pāṭimokkha; heightened mind, worldly concentration; heightened discernment, the transcendent paths. 5) He feels angered, displeased, and upset if dispraise is spoken of the teacher, the view … 
3. The Buddhist Monastic Code, Volumes I & II Invitation | The Buddhist Monastic Code, Volumes I & II
    … But if they know him to be pure in his bodily behavior, verbal behavior, and livelihood, to be knowledgeable, experienced, and competent to respond to questioning, they should interrogate him as to whether the accusation deals with a defect in virtue, in conduct, or in view. (According to Mv.IV.16.12, a defect in virtue means a pārājika or a saṅghādisesa; a defect … 
4. The Buddhist Monastic Code, Volumes I & II Disciplinary Transactions | The Buddhist Monastic Code, Volumes I & II
    … GIHI-SAṀSAṬṬHO VIHARATI, ANANULOMIKEHI GIHI-SAṀSAGGEHI He is one who, in light of heightened virtue, is defective in his virtue: ADHI-SĪLE SĪLA-VIPANNO HOTI He is one who, in light of heightened conduct, is defective in his conduct: AJJHĀCĀRE ĀCĀRA-VIPANNO HOTI He is one who, in light of higher view, is defective in his views: ATIDIṬṬHIYĀ DIṬṬHI-VIPANNO HOTI He speaks in … 
5. The Buddhist Monastic Code, Volumes I & II Technical Terms | The Buddhist Monastic Code, Volumes I & II
    … This is a principle paired with good behavior in the standard passage on virtue, in the compound ācāra-gocara-sampanno, consummate in behavior and range. This is further paired with the principle, sīla-sampanno, consummate in virtue. A bhikkhu consummate in his virtue, behavior, and range adorns the religion and makes it shine.”
6. The Buddhist Monastic Code, Volumes I & II Disciplinary Transactions | The Buddhist Monastic Code, Volumes I & II
    … b) He is one who, in light of heightened virtue (§), is defective in his virtue. He is one who, in light of heightened conduct (§), is defective in his conduct. He is one who, in light of higher view (§), is defective in his views. c) He speaks in dispraise of the Buddha; speaks in dispraise of the Dhamma; speaks in dispraise of the Saṅgha. The … 
7. The Buddhist Monastic Code, Volumes I & II Glossary | The Buddhist Monastic Code, Volumes I & II
    … censure, a transaction whereby a Community strips a bhikkhu of some of his communal rights if he is a maker of strife; if he is defective in virtue, conduct, or views; or if he criticizes the Buddha, Dhamma, or Saṅgha. If he mends his ways, the act may be repealed. See Sg 8, Ay 1, Chapter 11, and BMC2, Chapter 19. Thullaccaya: grave offense … 
8. The Buddhist Monastic Code, Volumes I & II Uposatha | The Buddhist Monastic Code, Volumes I & II
    … These are eight cancelations of the Pāṭimokkha that are not in accordance with the Dhamma. “Which eight cancelations of the Pāṭimokkha are in accordance with the Dhamma? The Pāṭimokkha is canceled on a founded (charge of) a defect in virtue that has not (in fact) been done. The Pāṭimokkha is canceled on a founded (charge of) a defect in virtue that has been done … 
9. The Buddhist Monastic Code, Volumes I & II Misbehavior | The Buddhist Monastic Code, Volumes I & II
    … We have noted elsewhere—for example, under the discussions of NP 10 and Pc 11 in BMC1—that the Commentary seems to have used the open-ended nature of this list of bad habits to impose dukkaṭas on activities that, according to DN 2, a bhikkhu consummate in virtue would abstain from but are not explicitly mentioned in the Vinaya. Because the Commentary has … 
10. The Buddhist Monastic Code, Volumes I & II Nissaya | The Buddhist Monastic Code, Volumes I & II
     … The preceptor should have an arahant’s virtue, concentration, discernment, release, and knowledge and vision of release; and should be able to train another person to the same level of attainment. He should have faith, a sense of shame, a sense of compunction (in the American sense of the term, i.e., an reluctance to do wrong for fear of its consequences), persistence in … 
11. The Buddhist Monastic Code, Volumes I & II Medicine | The Buddhist Monastic Code, Volumes I & II
    CHAPTER FIVE Medicine The Great Section on Virtue in the Sāmaññaphala Sutta (DN 2) lists the types of wrong livelihood from which a bhikkhu should abstain. Among them is the practice of medicine, or in the words of the sutta: “Administering emetics, purges, purges from above, purges from below, head-purges; ear-oil, eye-drops, treatments through the nose, ointments, and counter-ointments; practicing … 
12. The Buddhist Monastic Code, Volumes I & II Personal Grooming | The Buddhist Monastic Code, Volumes I & II
     … The Buddha extolled the virtues of using tooth wood as follows: “There are five advantages in chewing tooth wood: It is good for the eyes, the mouth does not smell foul, the taste buds are cleaned, bile and phlegm do not coat one’s food, one enjoys one’s food.” At present, toothbrushes and dental floss would come under the allowance for tooth wood … 
13. The Buddhist Monastic Code, Volumes I & II Appendices | The Buddhist Monastic Code, Volumes I & II
     … This means, Venerable sirs, bhikkhus have charged me groundlessly with a defect in virtue. I, having reached fullness of mindfulness, ask the Community for a verdict of mindfulness. Venerable sirs, bhikkhus have charged me groundlessly with a defect in virtue. I, having reached fullness of mindfulness, ask the Community a second time… a third time for a verdict of mindfulness. To give this verdict … 
14. The Buddhist Monastic Code, Volumes I & II Dhamma-Vinaya | The Buddhist Monastic Code, Volumes I & II
     … as rules, principles, models, and virtues. The different forms are best suited for different purposes. Principles, models, and virtues are meant as personal, subjective standards and tend to be loosely defined. Their interpretation and application are left to the judgment of the individual. Rules are meant to serve as more objective standards. To work, they must be precisely defined in a way acceptable to … 
15. The Buddhist Monastic Code, Volumes I & II Respect | The Buddhist Monastic Code, Volumes I & II
     … SN 6:2 reports the Buddha as saying, “One suffers if dwelling without reverence or deference.” This was why, after his Awakening—when he had nothing further to learn in terms of virtue, concentration, discernment, release, or knowledge and vision of release—he decided to honor and respect the Dhamma to which he had awakened. However, an attitude of respect benefits not only the … 
16. The Buddhist Monastic Code, Volumes I & II Rule Index | The Buddhist Monastic Code, Volumes I & II
     … The first three categories—the factors of the Noble Eightfold Path that make up the training in heightened virtue—show in particular how the training rules relate to the Buddhist path as a whole. These five categories are not sharply distinct types. Instead, they are more like the colors in the band of light thrown off by a prism—discernibly different, but shading into … 
17. The Buddhist Monastic Code, Volumes I & II Pācittiya Five: The Naked Ascetic Chapter | The Buddhist Monastic Code, Volumes I & II
     … 7) He practices the celibate life intent on being born in one or another of the deva hosts, (thinking) “By this virtue or practice or abstinence or celibate life I will be a deva of one sort or another.” The joy a person finds in any of these things is termed a sexual fetter (methuna-saṁyoga) that prevents him from gaining release from birth … 
18. The Buddhist Monastic Code, Volumes I & II Pācittiya Seven: The Animal Chapter | The Buddhist Monastic Code, Volumes I & II
     … Now, these Sakyan-son monks are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind. If Upāli went forth among the Sakyan-son monks, he would live pleasantly after our death and not suffer.’ “The boy Upāli heard his parents’ conversation. So he went to the boys… and said, ‘Come, masters, let’s go forth … 
19. The Buddhist Monastic Code, Volumes I & II Pācittiya Four: The Food Chapter | The Buddhist Monastic Code, Volumes I & II
     … We are left with a rule that applies exclusively to invitations to specific groups—not Communities—of four or more bhikkhus regardless of whether the invitation mentions the word “food” or “meal.” The rule in this form has the virtue of fulfilling the express purposes mentioned for it in Cv.VII.3.13: It would prevent evil-minded bhikkhus and lay people from trying … 
20. The Buddhist Monastic Code, Volumes I & II Community Transactions | The Buddhist Monastic Code, Volumes I & II
     … opinions, heated words, abusiveness based on this are called a dispute-issue. “What here is an accusation-issue? There is the case where bhikkhus accuse a bhikkhu of a defect in virtue or a defect in conduct or a defect in views or a defect in livelihood. Any accusation there, any condemnation, scolding, blaming, denunciation, ganging up is called an accusation-issue. “What here … 
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