Two Kinds of Reflection (Paccavekkhaṇā)

Two Kinds of Reflection (Paccavekkhaṇā)

There are two kinds of reflection (paccavekkhanā) on the four requisites (1) reflection at the time of receiving them and (2) reflection at the time of using them. Not only at the time of using the requisites but also at the time of receiving them one reflects either (a) as mere elements (Dhātu paccavekkhanā), or (b) as repulsive objects (Patikūla paccavekkhanā) and put them away for later use.

(a) Reflection as elements: This robe (etc.) is a mere aggregate of eight elements which arise when conditions are present. So is the person who uses them.

(b) Reflection as repulsive objects: Reflection on food as in meditation on perception of foulness in nutriment (Ahare patikula sanna); and reflection on robes, etc. thus: “All these robes, etc. which are not in themselves disgusting become utterly repulsive when associated with this filthy body.”

(To recapitulate, reflection is of three kinds in all: (1) Mahā paccavekkhanā as described in detail regarding the use in general of the four requisites, (2) Dhātu paccavekkhana, reflecting on the four requisites as mere elements, and (3) Patikūdamanasikāra paccavekkhanā reflection on them as repulsive objects whether in their own nature or when put in use.)

If a bhikkhu reflects on the robes, etc. at the time of receiving them and if he does again at the time of use, his use of the requisites is blameless from beginning to end.

Four Kinds of Use

To dispel doubts about use of requisites, one should take note of four kinds of their use:

(a) Theyya paribhoga

Use like an act of thieving (theyya paribhoga): use of requisites by an immoral person even in the midst of the Sangha is called theyya paribhoga.

(The Blessed One has permitted the use of the four requisites for men of morality. Lay devotees also make their offerings to virtuous persons only, expecting great benefit for their good deeds. Therefore, immoral persons have no right whatever to enjoy the requisites.

Hence, using them without such right by immoral persons resembles an act of thieving.)

——Visuddhi-magga Mahā Ṭikā——

(b) Ina paribhoga

Use like owing debt (ina paribhoga): use of requisites by a moral person without due reflection is like owing a debt. One should reflect every time a robe is used; every time a morsel of food is eaten. Failing to do so at the time of using these requisites, one should reflect on them in the morning, at dusk, during the first watch, middle watch and last watch of the night. If dawn breaks without his making such reflection, he finds himself in the position of one who owes a debt.

Every time he passes under the roof to enter the dwelling place and after entering it, every time he sits, every time he lies down, he should make due reflection. In receiving a requisite of medicine and in using it, he should make reflection. But if he makes reflection while receiving and fails to do so when using it, he is guilty of an offence. On the other hand, even if he fails to make reflection when receiving but does when using it, he is free from guilt.

Four Kinds of Purification of Sīla

If a bhikkhu happens to have committed an offence, he should take a recourse to any of the four kinds of purification of his morality as mentioned below:

(1) Purification by admission of fault (desanā suddhi): Patimokkāsamvara-sīla is purified by open declaration of its breach.

(2) Purification by restraint (samvara suddhi): Indriyasamvara-sīla is purified by making the resolution, “Never will I do it again.”

(3) Purification by search (pariyetthi suddhi): Ajivapariuddhi-sīla is purified by abandoning wrong search and seeking requisites in a lawful manner.

(4) Purification by reflection (paccavekkanā suddhi): Paccayasannissita-sīla is purified by reflection according to the manner mentioned above.

(c) Dāyajja paribhoga

Use like getting an inheritance (dāyajja paribhoga): use of requisite by the seven kinds of Learners (sekkha implying Noble Ones who have realized three lower Paths and three lower Fruition States and the Path of arahatship). These seven kinds of Learners are sons of the Buddha. Just as a son is a heir to his father, these noble persons, as heirs, make use of the requisites allowed by the Buddha. (Although the requisites are, in practice, given by the laity, yet they are allowed by the Buddha and thus they are to be considered as the Buddha’s requisites.)

(d) Sami paribhoga

Use like a master by an arahat (sami paribhoga); worldlings (puthujjanas) and Learners (sekkhas) are not free from craving yet and accordingly, they remain subject to craving and their use of requisites is not as masters but as slaves of craving. On the other hand, Arahats have been liberated from servitude of craving and their use of requisites is as masters with full control over craving. Therefore, they can use disgusting things, reflecting on their nondisgusting nature or they can use non-disgusting things reflecting on their disgusting nature, or they can use reflecting on them as neither disgusting nor non-disgusting things. Of these four kinds of use, use like a master by an arahat and use like getting an inheritance are allowable to all. Herein, as said before, use of requisites like a master is applicable only to arahats; but if sekkhas and puthujjanas use the requisites by abandoning craving through perception of their foulness, it is like being liberated from servitude of craving; therefore, this kind of use may also be classed as use like a master by an arahat, sami paribhoga. In the same way, arahats and puthujjanas may also be considered as inheriting sons of the Buddha.

Use like owing a debt is not allowable, more so is the use like an act of thieving which is certainly not allowable. Use of requisites after reflection by one endowed with morality is opposite to use like owing a debt, ina paribhoga and is thus called use without owing a debt, ananya paribhoga. At the same time puthujjanas endowed with morality who use the requisites after due reflection may be reckoned as a sekkha, noble person. Therefore, use of requisites after due reflection by such puthujjanas endowed with morality is also reckoned as use like getting an inheritance. Of these four kinds of use, use like a master by an arahat is the noblest;a bhikkhu who wishes to use the requisites like a master should fulfil the Paccayasannissita-sīla by using the four requisites only after due reflection.