..續本文上一頁hed through not observing it; and at the same time, whatever was not set down by the Buddha should not be established as a new observance through the example of one”s behavior.

　　There are many kinds of standards and procedures related to the Vinaya that must be studied, practiced and observed. Taken together, they are called vinaya-kamma. Some vinaya-kamma are our own personal responsibility in training ourselves. For example —

　　1. Kaya-kamma: Act only in ways that are correct in light of the Vinaya and that are called "karaniya-kicca," things to be done (such as observing the precepts of the Patimokkha). Whatever goes against the Buddha”s ordinances should be renounced. Such things are termed "akaraniya-kicca," things not to be done.

　　2. Vaci-kamma: Any words whose purpose would be incorrect in light of the Vinaya should not be spoken in any circumstances. Speak only those words that would be classed as Right Speech.

　　3. Mano-kamma: We are bound to have thoughts that tend toward the accumulation of defilement and lead to transgressions of the training rules, such as abhijjha: greed focused on the four necessities of life (food, clothing, shelter, and medicine); byapada: ill will and malevolence; miccha-ditthi: wrong views that would draw the mind into ways running counter to the standards of the Vinaya.

　　If we don”t correct such mental states, we are bound to break the training rules. For this reason, we should establish ourselves in all four of the Principles of Purity (parisuddhisila) —

　　a. Patimokkha-sanvara-sila: Restraining our thoughts, words, and deeds so as to show respect for all of the major and minor rules of the basic monastic code.

　　b. Indriya-sanvara-sila: Keeping watch over our senses of sight, hearing, smell, taste, feeling, and ideation, so as to keep them quiet and restrained, and to do away with any defilements pertaining to the training rules.

　　c. Ajiva-parisuddhi-sila: Maintaining our livelihood in an honest and above-board manner, not asking for anything, by word or deed, in circumstances ruled out by the Vinaya; training ourselves to have few wants; keeping our conduct in line with the standards of the Vinaya; searching for the necessities of life with the proper attitude in each stage of the search —

　　(1) Pubba-cetana: When the thought first occurs to the mind, keep it in line so as not to deviate from the Vinaya.

　　(2) Muñcaya-cetana: When going through the actions of searching, maintain purity in thought and deed.

　　(3) Aparapara-cetana: Once the desired item has been obtained, use it in line with the regulations laid down in the Vinaya. This is called —

　　d. Paccavekkhana-sila: Reflecting carefully before using things. The act of reflection gives results on many levels:

　　— We should first reflect on our thoughts, words, and deeds while using the item to see if they are in line with the Vinaya.

　　— Then we should reflect further on the fact that all things are made up of impersonal elements or properties, foul and repugnant; that they are inconstant, stressful and not-self — not beings, not inpiduals, not "my self" or anyone else”s.

　　suñño sabbo:

　　All things are empty, with no one in charge.

　　When we consider things correctly in accordance with the standards of the Vinaya, we are genuinely exercising good internal governance over ourselves. The ultimate standards for judging clearly whether or not we are governing ourselves well are as follows:

　　(1) Whatever maxim or rule leads one to behave with a mind tinged by sensual desire is neither Dhamma nor Vinaya.

　　(2) Whatever behavior aims at the creation of suffering for oneself or for others is neither Dhamma nor Vinaya.

　　(3) Whatever behavior leads to the accumulation of defilement is neither Dhamma nor Vinaya.

　　(4) Whatever behavior …

《Duties of the Sangha》全文未完，請進入下頁繼續閱讀…