390 Buddhist Ethics gsum), the preceptor being Shantarakshita, the master, Padmasambhava, and the king, Trisong De’utsen (730-800) The relaxation was later revived by the Kadampa Geshé Kokyimpa (Ko khyim pa), soon to disappear again (CNPTV, f 45b) 214 Vishakhadeva mentions seven appropriate materials for the monks’ robes (rgyur rung ba bdun): wool (bal gos), hempen cloth (Ÿa na’i ras), Bactrian fabric (nyi ’og gi gos), cotton (ras gos), linen (zar ma’i ras), quality kotamba wool (go tam ba’i ras), and wool made from [the inner bark of] the dakula plant (du gu la’i ras) (Stanzas on the Discipline, f 17a3) 215 Ibid., f 18a2 216 Ibid., f 18a1 217 Dyes considered valuable (tshon chen brgyad) (and therefore not permissible): red cochineal (rgya skyegs), poppy (safflower) (le brgan rtsi), Bengal madder (Rubia manjith) (btsod), red sanders (Caesalpinia sappam) (rma shing rtsi), indigo (mthing shing), vermilion (cinnabar) (mtshal), red lead (minium) (li khri), and saffron (gur gum) Permissible dyes include: blue (Delphinium cashmirianum) (sngon po), red-ochre (red chalk) (btsag), orange (ngur smrig) Shakhyaprabha states that “orange” refers to any orange dye extracted from leaves, flowers, or fruits Blue can be of any type (CTHSN, f 150a2) 218 Skirt (mthang gos) refers to the lower robe or shamtap (sham thabs) 219 Skirt must cover waist and knees in cross-legged position 220 SD, f 23b6 221 Sönam Drakpa states that the consecration of cloth intended for robes or the robes themselves (chos gos byin gyis brlab) is done in order not to incur the downfalls of “keeping” and “retaining” and to avoid the minor fault of not consecrating the robes The robes are consecrated in front of a qualified fellow monk or by oneself if there is no other monk Prescribed accessory garments that are larger than one cubit and extra articles are to be consecrated through a threepart ritual: First, the monk offers prostrations to the fellow monk For the main part, the monk recites three times the appropriate words addressed to the other monk, thereby consecrating the cloth To conclude, the fellow monk says, “That is the method!” to which the monk replies, “Excellent!” Minor garments, such as hat and belt, that are not the size of a square cubit may be possessed after mentally examining them Prescribed garments should be considered as one’s own; extras, as belonging to others; and accessory garments, as belonging in common to oneself and others Extra garments are allowed only in certain cases, such as illness or infestation by lice (SID16, ff 41b1-42b3) 222 Under no circumstances may a monk use the leather of elephant, tiger, lion, horse, or donkey (Dharmashri’s Commentary on the Three Vows, f 102a4-5) 223 According to Gunaprabha, in the first category, the five foods (bza’ ba lnga) are dough-balls (zan), cooked rice (’bras chen), light mash (lde gu), meat (sha), and pastry (khur ba); the five beverages (bca’ ba lnga) are drinks made from roots (rsta ba), Notes to Chapter II 391 stalks or trees (sdong bu), leaves (lo ma), flowers (me tog), and fruits (’bras bu) Cooked rice includes all kinds of cooked cereals Meat and fish may be eaten following the specifications given by the Buddha, which include the way the meat is acquired, the place, etc Each of these foods denotes a whole class of foods that are included within permissible foods However, the Buddha specified certain foods not to be eaten, such as the flesh of elephant, horse, snake, fox, monkey, as well as birds who eat human flesh and worms; elephant and human milk should also not be drunk by monks (SD, f 77a7-b1) Shakhyaprabha lists the five foods as cooked barley, pastry cooked in oil, cooked rice, fish, and meat (CTHSN, f 144a2) 224 According to Sönam Drakpa, only the latter three types of foods and medicines are to be consecrated, provided that they belong to oneself and are permissible foods Foods to be used within a day and foods and medicine to be kept until one is cured of an illness may be consecrated only for monks who are ill Foods to be kept for seven days may be consecrated for the disciplinary monk, the monk managing the affairs of the monastery, or a monk who is embarking on a journey and needs provisions These are consecrated in the presence of a qualified monk, or if no monks are available, by the monk himself First, he adds some permissible water to the food or medicine item Then, if the food is the type that is permissible for a day, the requesting monk exclaims three times, “O Venerable One, pay attention to me! Consecrate this food of mine, the monk (so and so), to be permissible within a day.” At the end, the qualified monk states, “This is the method,” to which one replies, “Excellent.” The other two types of foods are consecrated in the same way (SID16, ff 46b1-50a1) Dharmashri states that no consecration is specified for foods permissible before noon since the consecration of these foods will not prevent the downfall of storing them (Commentary on the Three Vows, f 104a3-4) 225 Apple (ku shu), grape (rgun ’brum), and dates (’bra go) 226 Buttermilk (dar ba), curd whey (zho kha chu), sour gruel of rice, etc., in a state of natural fermentation (tsab mo) 227 Tsonapa says that suitable water (rung chu) is added to avoid the minor infraction of “not adding suitable water” and to observe the rules concerning what is permitted to be consumed and what is not (SIRD, f 338b6) Shakhyaprabha states that water was declared suitable to be used in foods or drinks if ascertained to be pure in three ways: drawn from a well or spring; strained by oneself, or given by a monk who knows for certain the water has been strained or by the monastic community who knows for certain; and left to sit for a day (CTHSN, f 85b2) 228 See Shakhyaprabha’s CTHSN, ff 144b4-145a1, for details on these medicines 229 According to Sönam Drakpa, these refer to five principal herbal medicines and five secondary ones The five principal medicines are medicinal roots, stalks, branches, flowers, and fruits Examples of roots include sweet flag (shu dag) and white aconite (bon dkar po); of stalks, sandalwood and heart-leaved moonseed 392 Buddhist Ethics (sle bres); of branches, malabar nut tree (ba sha ka) and Picra fel-terrae (nim pa); of flowers, Malabar nut tree, Picra fel-terrae, Schisandra sphareandra (dha ta ki, or da tri ga), and naga tree (klu shing); and of fruits, chebulic myrobalan (a ru ra), beleric myrobalan (ba ru ra), emblic myrobalan (skyu ru ra), black pepper (na le sham), and long pepper (pi pi ling) Examples of each of the five secondary medicines are asafoetida (shing kun), etc., potential-transforming medicines (’gyur byed), rock salt (rgyam tshwa), etc., dung from calves fed on breast milk, etc., and toxic medicines (dug gi sman) (SID16, f 45a2-b3) 230 The three humors of Tibetan medicine: wind (anila, rlung), bile (pitta, mkhris pa), and phlegm (kapha, bad kan) The imbalance of one, two, or all three humors is said to cause illness 231 Sönam Drakpa specifies that the infraction of cooking within the boundary (mtshams btsod kyi nyes byas) means to touch raw food with fire (to make it permissible to cook) with the intention to cook it within the boundary of the monastic community or in the vicinity but in a spot other than the appropriate kitchen The infraction of one day elapsing (zhag lon gyi nye byas) is to leave for one day (until night) food within the boundary of the community or in the vicinity but in a spot other than the kitchen (SID, 129a5-b3) 232 The monastic kitchen is called “house that makes permissible” (rung khang) because it allows the monks to cook raw food and keep food for a day, activities that would otherwise be infractions (Dharmashri’s Commentary on the Three Vows, f 105a2) The kitchen, located within the monastery or in its vicinity, must be consecrated on four different occasions: (1) When initially laying bricks for the walls, the monks, or the steward alone, must consecrate the kitchen by thinking and saying: “This ground is becoming the kitchen of the monastic community.” (2) At any appropriate time during construction of the walls, a large number of monks consecrate the kitchen by saying: “O Venerable Ones, be in agreement that this ground is becoming the kitchen of the monastic community.” (3) Once the kitchen building is completed and when one resident monk is present, the kitchen is consecrated by the monks with a two-part procedure including proposal (4) The kitchen is consecrated by newly arrived monks when none of the previous resident monks is there, by saying simultaneously: “This place is the kitchen of the monastic community” (Pema Karpo’s TV, vol Nga, f 300a2-b5) According to Sönam Drakpa, the space designated as the monks’ kitchen must be within the boundary of the monastery, the monks who together designate the space should all have the right to use the kitchen, it should not be the temple or a house needed by the other monks, it must have a roof, and it must not have been designated as the kitchen before The rite to designate the kitchen may be performed by the monastic community as a whole or by the monk who manages the affairs of the monastery, who does so by saying three times: “May this place be fit for the monastic kitchen.” This constitutes the rite (SID16, ff 50a6-52a1) 233 For a description of these ceremonies, see CBS on sanghakamma, pp 102149 See also SID16, ff 52a5-62b1 Notes to Chapter II 393 234 This implies that if the candidate is unaware that he is less than twenty during the ordination ceremony, the ordination is valid This ordination lasts as long as he is not aware of what his real age was at the time of ordination 235 Atisha attributes this view to Sarvastivadin discipline masters See Commentary on the Lamp for the Path (Byang chub lam gyi sgron ma’i dka’ ’grel) (Toh 3948), f 262b6-7 236 See note 20 237 According to Pema Karpo, the Traditionalists assert that any defeating offense is necessarily a concealed one Analysts state that the intention to conceal is not a complementary factor to the defeat, since in the case of sexual intercourse, for example, it is impossible to experience orgasm and the intention to conceal the act simultaneously, and that after the defeat has occurred, the intention to conceal it is not a complementary branch (TV, vol Nga, ff 48b4-49a1) 238 Gunaprabha lists the five menial tasks (dman pa’i spyod pa’i lnga) as follows: in the morning, the demoted monk should rise before all other monks and open the doors of the temple, etc.; when spiritual instructions are given, fan the other monks; sound the gandi stick to summon the community to the assembly hall at the appropriate times, prepare their seats, and burn incense, etc.; in the evening, wash the feet of the monks, etc.; engage continuously in wholesome activities and sit at the end of the row of monks The five privileges (khyad par gyi spyod pa’i lnga) are to be honored along with one’s fellow monks; to befriend other monks, which means live in the same house, place one’s bedding in the same area, etc.; to bring forth an allegation about another monk with pure status; to inflict disciplinary measures on a fellow monk; and to travel with another monk (SD, f 87a3-b1) Dharmashri’s Commentary on the Three Vows notes that only if the monk becomes a saint (arhat) may his original status be fully restored (f 114b2) 239 Sönam Drakpa mentions one exception: an outstanding monk who is shameful and who upholds and understands the discourses, the discipline, and the phenomenology classes of teachings can purify a partial defeat by just confessing it in front of a single monk, without having to be demoted, appeasing services, or be expelled from the monastery (SID16, f 71b4-6) 240 Sönam Drakpa specifies that legal procedures in cases of disagreement over formal procedures (las dbye ba’i gzhi) are applied when a group of [at least four] monks professes ideas contrary to the doctrine with the intention of performing different formal procedures Such disagreements involve the basis, intent, action, and consummation The basis is a division occurring in one of the three continents (worlds) (Unpleasant Sound is not included since the Buddha’s doctrine is not found there) and within the same monastic boundary The number of monks within that boundary number eight or more The monks are ordinary (not exalted) and worthy to perform ceremonies The monks causing the division profess ideas contrary to the discipline while knowing these not conform to the monastic code 394 Buddhist Ethics The intention comprises an unmistaken apprehension of the matter in question and an unabated wish to create different formal procedures based on grasping to ideas contrary to the doctrine while knowing these not to conform to the monastic code The act consists in the performance of different ceremonies The consummation refers to the completion of the major parts of the formal procedure (SID16, f 79b6-80b5) Dharmashri states that the procedure for quelling such disagreement consists in first having the monks who profess ideas contrary to the doctrine admit that they have incurred a downfall that has to with creating a schism in the monastic community and then applying subjugating measures, etc., that will remove the causes of the disagreement As an internal support for the remedial measures, the monks should always conform to the four duties of a monk (not to respond to being chided by chiding, etc.) As an external support, the monks who have created the division should apologize A ceremony to accept the apology is then performed and the monks are asked to perform a confession for the sake of harmony Once this is done, both sides of the community perform the confession to promote harmony (Commentary on the Three Vows, f 118a2-4) 241 See note 171 242 See the comprehensive discussion on this subject in CBS, p 125 243 See CBS, p 126, section “Nissayakamma.” 244 See CBS, p 126 Sönam Drakpa makes the further point that if after the disciplinary measures of censuring, surveillance, banishment, and ostracism, the monk still persists in his behavior, he must be expelled from the monastery (SID16, f 64a1-2) 245 See CBS, p 126 This is imposed on the monk until his attitude has changed 246 See CBS, p 127 247 The suspension from further advice (gdams ngag gzhag pa) means that the community ceases trying to make the monk aware of an offense he has committed This happens after the community has brought forth the allegation, has tried to make him acknowledge his offense, etc., but the monk has refused to admit his guilt and becomes insubordinate 248 When a layperson, without basis, accuses a monk of having committed a defeat or shows contempt toward him, the monastic community may decree the penalty called “turning down the begging bowl” through a formal procedure A monk is appointed to inform the layperson of its decision If the layperson apologizes to the offended monk, the community may remove the penalty upon the layperson’s request If not, the penalty entails that monks not visit or stay in that household, not accept offerings or beg from him or her, and not teach the doctrine to members of that household Thus, the order penalizes the layperson by not giving him the privilege of acquiring merit by giving alms to the monks (Gunaprabha’s SD, f 86a3 and Pema Karpo’s TV, vol Nga, ff 311b4-312a) ... Karpo’s TV, vol Nga, f 300a2-b5) According to Sönam Drakpa, the space designated as the monks’ kitchen must be within the boundary of the monastery, the monks who together designate the space... all have the right to use the kitchen, it should not be the temple or a house needed by the other monks, it must have a roof, and it must not have been designated as the kitchen before The rite... are given, fan the other monks; sound the gandi stick to summon the community to the assembly hall at the appropriate times, prepare their seats, and burn incense, etc.; in the evening, wash the