BUDDHIST MONASTIC CODE I

Buddhist Monastic Code IChapter 3DisrobingThe first rule in the Pāṭimokkha opens with the statement that it — and, by extension,every other rule in the Pāṭimokkha — applies to all bhikkhus who have not disrobedby renouncing the training and returning to the lay life. Thus the Vibhaṅga begins itsexplanations by discussing what does and does not count as a valid act ofdisrobing. Because this is, in effect, the escape clause for all the rules, I amdiscussing it first as a separate chapter, for if a bhikkhu disrobes in an invalidmanner, he still counts as a bhikkhu and is subject to the rules whether he realizes itor not. If he then were to break any of the pārājika rules, he would be disqualifiedfrom ever becoming a bhikkhu again in this lifetime.To disrobe, a bhikkhu with firm intent states in the presence of a witness words tothe effect that he is renouncing the training. The validity of the act depends on fourfactors:1. The bhikkhu's state of mind.2. His intention.3. His statement.4. The witness to his statement.State of mind. The bhikkhu must be in his right mind. Any statement he makes whileinsane, delirious with pain, or possessed by spirits does not count.Intention. He must seriously desire to leave the Community. If, without actuallyintending to disrobe, he makes any of the statements usually used for disrobing, itdoes not count as an act of disrobing. For example, if he makes the statement injest or is telling someone else how to disrobe, the fact that he mentions the wordsdoes not mean that he has disrobed. Also, if he is forced against his will to make astatement of disrobing, or if he says one thing and means something else — e.g.,he makes a slip of the tongue — that too does not count.The statement. The Vibhaṅga lists a wide variety of statements that one may use torenounce the training, following two basic patterns. The first pattern follows theform, "I renounce x," where x may be replaced with the Buddha, the Dhamma, theSaṅgha, the training, the discipline (vinaya), the Pāṭimokkha, the celibate life, one'spreceptor, one's teacher, one's fellow bhikkhus, or any equivalent terms. Variantson this pattern include such statements as, "I am tired of x," "What is x to me?" "Xmeans nothing to me," or "I am well freed of x." The second pattern follows the form,"Consider me to be y," where y may be replaced with a householder, a lay follower,a novice, a member of another sect, an adherent of another sect, or any otherequivalent term.19