Notable points about sīmā: the boundary for community transactions

9 October 2023 DNA 66 Views 0 Comments

NOTABLE POINTS ABOUT SĪMĀ: THE BOUNDARY FOR COMMUNITY TRANSACTIONS

by Tharamanaykyaw Sayadaw

Translated by U Sobhana

PDF & WORD https://archive.org/details/sima–questions–and–answers

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Q. What is the meaning of ‘sīmā’?

In the Pāḷi language, ‘sīmā’ means ‘boundary.’ In the Vinaya, however, it refers to aboundary within which monks can conduct community transactions (saṅghakamma).

Q. Why was sīmā allowed by the Buddha at first?

Sīmā was allowed by the Buddha so that monks living in a certain area could recite the Pāṭimokkha in harmony.

Q. Why is ‘sīmā’ important?

It is important because without a ‘sīmā,’ legal transactions of the community (saṅghakamma) such as ‘ordination’ (pabbajjā), ‘sabbath’ (uposatha), ‘invitation’ (pavāraṇā), and ‘giving a kathina robe’ cannot be performed.

Q. When monks are engaging in a community transaction within a sīmā, can monks and unordained people approach them?

When monks are conducting a transaction by gathering within a sīmā, individuals such as laypersons and novices should not come within two handspans of the outermost monk. If they do, although the transaction does not become invalid, the monks commit an offense.

Furthermore, monks should not be in the area within the sīmā beyond two handspans from the outermost monk. If there are monks within the sīmā beyond two handspans of the outermost monk, the community transaction becomes invalid.

Q. How many kinds of sīmā are there?

In brief, there are two kinds of sīmā:

(i) a sīmā consecrated by a gathering of four or more monks by reciting kammavācā,

(ii) a sīmā which is naturally a sīmā without being consecrated by reciting kammavācā.

Among these two, the first kind of sīmā is also called ‘baddhasīmā’ (a sīmā that is bound by reciting kammavācā), and the second kind of sīmā is called ‘abaddhasīmā’ (a sīmā that is not bound by kammavācā).

There are three kinds of baddha–sīmā:

(i) Part (khaṇḍa),

(ii) same communion (samānasaṃvāsaka),

(iii) Non–separation (avippavāsa).

There are three kinds of Abaddha– sīmā:

(i) Village (gāma),

(ii) ‘water–thrown’ (udakukkhepa),

(iii) Seven abbhantara (sattabbhantara).

Q. Is it necessary to consecrate a sīmā?

No. There are two kinds of sīmā, namely the sīmā that is consecrated and the sīmā that is not.

Q. Why is it necessary to consecrate a baddha sīmā although village and so on are already sīmā?

When monks perform community transactions, all monks gather at the place where the transaction is being performed, whether the sīmā is big or small. If there is a monk who cannot come, he must agree to the transaction by giving his consent. If he cannot give his consent, he must go out of the boundary of the sīmā. If there is such a monk who did not give his consent, did not come to the gathering, did not go out of the boundary of sīmā, then the transaction performed by the monks become invalid.

If there are only one or two monasteries in a village boundary, it may be possible to gather all monks to one place. However, it may not be possible to do so if there are many monasteries in a big village.

Furthermore, it is also not a possible task to prevent a monk from entering the boundary of sīmā because of the boundary of gāma–sīmā is big.

Q. How many monks are necessary to consecrate a sīmā?

There should be at least four fully ordained monks.

Q. What kind of sīmā is not consecrated?

A village (gāma) which includes town and city, seven ‘abbhantara’ in an area where there are no residences, and ‘water thrown’ (udakukkhepa). The ‘water thrown’ sīmā is also called ‘water sīmā.’

Q. Why is it necessary to remove the sīmā from an area before consecrating a new

sīmā?

If a sīmā is consecrated touching the boundary of another sīmā or overlapping with another sīmā, its consecration is invalid. Therefore, the procedure for the ‘removal of sīmā’ is necessary to ensure that there was no sīmā consecrated in that area. If, in any case, there was a sīmā, it is considered a fault of ‘sīmāsaṅkāra’ (mixing different sīmās).

Q. Why do monks stand separately when chanting kammavācā?

If they touch, it can lead to the possible fault of ‘sīmāsaṅkāra,’ mixing one sīmā with another.

Q. What is the size of the smallest sīmā?

The smallest valid sīmā is one where 21 monks can sit down. A sīmā smaller than this size is considered invalid.

Q. What kind of sīmā is considered suitable in size?

The consecration of a sīmā is deemed successful if it has enough space for 21 monks to sit. There are different types of sīmā transactions, and the highest number of monks required for a transaction is 21. Therefore, a sīmā should be large enough to accommodate 21 monks. If it is smaller than this, it is categorized as a ‘very small sīmā’ and becomes a faulty or invalid sīmā.

Q. How to calculate the size of the smallest sīmā?

The space for a monk is about 2 square feet. Therefore, the least requirement for a proper sīmā is 21 sections of each 2 square feet. If we calculate accurately, there will be three rows of seven squares each. This will be 14 foot in length and 6 foot in breadth. This is the size of the smallest sīmā. One can also arrange the 21 squares in other ways.

Q. Is it possible to make a square?

It is difficult to make exact room for 21 people with equal length and breadth. Therefore, it is better if the area is calculated for 25 people, five persons in length and five in breadth. In this way, one can measure about 10 square feet.

Q. What is the size of the largest sīmā?

If a sīmā is consecrated in an area of 3 yujanas (about 27 miles), then it is the largest sīmā.

If the size is more than 3 yujanas, then it is extremely large.

Q. What are the three requirements (sampatti) for a successful consecration of a sīmā?

The three Requirements are:

(1) Valid Boundary sign (Nimitta)

(2) Valid Assembly (Parisa)

(3) Valid Recitation of Legal procedure (Kammavācā)

Q. What are the factors that make the sīmā invalid?

There are 11 factors:

(1) Too small sīmā

(2) Too big sīmā

(3) Sīmā that skips ‘boundary sign’ (nimitta)

(4) A sīmā which is consecrated by making shadow as boundary sign

(5) A sīmā which does not have boundary sign

(6) A sīmā which is consecrated by standing outside the area of sīmā

(7) A sīmā which is consecrated on a river.

(8) A sīmā which is consecrated in an ocean.

(9) A sīmā which is consecrated in a natural lake

(10) The boundary of sīmā is connected to another sīmā

(11) The boundary of a sīmā is overlapping the boundary another sīmā

Q. Is it possible to consecrate a sīmā in a river, ocean, or natural lake?

Rivers, oceans, and natural lakes cannot be consecrated as sīmā.

Q. Is it possible to perform community legal procedures (saṅghakamma) in a river, ocean, or natural lake?

Yes, community legal procedures (saṅghakamma) can be performed in rivers, oceans, or natural lakes, as these areas are considered natural sīmā without the need for consecration.

Q. Is it possible to perform community transactions in a lake created by humans?

No, only a ‘natural lake’ (jātassara) is considered a sīmā. This term refers to a lake that is naturally formed and not created by humans.

Q. Is it possible to use flowing water as a boundary mark?

No, only stable water in a tank or vessel can be used as a boundary mark, not flowing water.

Q. Is it necessary to throw water and create a boundary marker when using

‘udakukkhepa–sīmā’?

No, when monks enter the water, the area about the size where a medium–sized person can throw water or sand automatically becomes the boundary.

Q. How is the water or sand thrown?

Water or sand is thrown without lifting the hand.

Q. How many kinds of boundary signs (nimitta) are suitable?

There are eight kinds of suitable boundary signs:

(i) Mountain

(ii) Rock

(iii) Forest

(iv) Tree

(v) Road

(vi) Ant hill

(vii) River

(viii) Water

Q. How should a sīmā boundary be placed?

The boundary mark should be placed in a clockwise direction in several directions and finally end in the same direction which was declared first. For example, if the marking starts at the eastern direction, the marking should end by declaring the eastern boundary mark again.

The method is as follows:

Expert in Vinaya: What is the sign in the eastern direction? (puratthimāya disāya kiṃ nimittaṁ?)

Boundary marker: It is a mountain, Venerable Sir! (Pabbato bhante)

Expert in Vinaya: This mountain is the boundary marker (eso pabbato nimittaṁ)

Q. How many times should the Q and A between the expert in Vinaya and the boundary marker be conducted?

Once is sufficient. Some communities perform it three times.

Q. Is it necessary for an Expert in Vinaya and the Boundary marker to be monks?

The Expert in Vinaya should be a monk, but the Boundary Marker can be either an ordained monk or an unordained individual.

Q. Is it necessary to use the Pāḷi language when fixing boundary marks?

No, one can use Burmese or other languages.

Q. How many boundary markers (nimitta) should be used?

One or two are not suitable; more than that is appropriate.

Q. What is the meaning of ‘pāsāda’?

The word ‘pāsāda’ refers to a building that is multi–story, with at least two stories.

Q. Is it possible to consecrate a sīmā only on the upper floor of a building?

Yes, it is possible. If the building has many floors, only one floor can be consecrated.

Q. What is the name of the sīmā in Pāḷi that is consecrated on the upper floor?

Upper–story sīmā (uparipāsāda–sīmā).

Q. What are the important points to consider when consecrating a sīmā on the upper floor?

There are three important points to consider when consecrating a sīmā on the upper floor:

(i) The wall should not act as a ‘boundary marker’ (nimitta). Signs such as

rocks should be placed as ‘boundary markers’ inward from the wall.

(ii) The space should be large enough for 21 monks to sit down within the handspan of one another.

Q. What is the suitable distance between the wall and the rock signs?

The boundary markers should be placed six fingers or one foot inward from the wall.

Q. Is the procedure for the removal of sīmā necessary if a sīmā is consecrated on the upper floor of the building?

No, it is not necessary.

Q. In what case will the sīmā consecrated on the upper floor make the lower floor also a sīmā?

If the four walls inside the designated area on the lower floor are continuous with the upper floor and the area is big enough for 21 persons to sit, then the lower floor also becomes a sīmā.

Q. What kind of sīmā is referred to as ‘visuṁgāma’ (separate village)?

If a king or the government declares a space within a village as a separate area with special regulations (historically used to be a non–taxed area given to a person), this area automatically becomes a ‘separate village sīmā.’ It means that if a village is owned by one person, the ‘separate village’ is owned by another person.

Q. What is the difference between ‘gāma–sīmā’ or ‘village area’ (gāmakhetta) and visuṁgāma?

The visuṁgāma is an area within a gāmasīmā which is naturally a sīmā without the need for consecration. The village area which is owned by a person is called ‘gāmakhetta.’ Here, the term ‘village’ also refers to a town or city legally declared as such by the king or government.

Q. What kind of sīmā is called a ‘tied off’ (baddha–sīmā)?

It is a sīmā which is consecrated formally by four or more monks reciting the formal action (kammavācā). It has a fixed boundary.

Q. What kind of sīmā is called ‘not tied off’ (abaddha–sīmā)?

A sīmā which is not consecrated formally by four or more monks reciting the formal action (kammavācā). There are three kinds of abaddha–sīmā: village, uninhabited area with seven abbhantara around, and ‘water thrown’ (udakukkhepa) which includes river, ocean, and natural lake. One abbhantara has 28 handspans. Therefore, 7 abbhantara means 392 handspans. The ‘water thrown’ sīmā is so called because the area is demarcated by throwing water or sand.

Q. What is Great–sīmā (Mahāsīmā) and what is ‘partial sīmā’ (khaṇḍa–sīmā)?

A large area such as the entire expanse of a monastery is referred to as Great–sīmā. A sīmā consecrated within a Great–sīmā is termed ‘partial sīmā.’ Performing legal transactions (saṅgha–kamma) in a vast area with many residing monks can be

challenging. Therefore, to facilitate legal transactions, a relatively smaller partial sīmā is consecrated. In a partial sīmā, legal transactions can take place without the necessity for all monks in the Great–sīmā to be present there.

Q. How are Mahāsīmā and Khaṇḍa–sīmā consecrated?

First, the khaṇḍa–sīmā is consecrated. Subsequently, after leaving an interspace outside the boundary of the khaṇḍa–sīmā, the Mahāsīmā is consecrated.

Q. What is the meaning of ‘interspace’ (sīmantarikā)?

The space kept outside the boundary markers of a consecrated sīmā is called ‘interspace.’ It is an area that is clear of sīmā due to the procedure of ‘removing sīmā,’ but not inside the area that has been consecrated as a new sīmā.

Q. How large should the size of the ‘interspace’ be?

It is recommended to keep a space of one handspan.

Q. In some sīmās, there are inner boundary marks and outer boundary marks. What are they?

To demarcate the interspace, boundary marks are placed after each of the boundary marks of a sīmā to indicate that that area is not a sīmā.

Q. Why is it necessary to consecrate a baddha–sīmā within a visuṁgāma–sīmā?

The visuṁgāma can be taken back by the king or the government. Therefore, a baddha–sīmā is consecrated.

Q. What kind of sīmā is referred to as ‘same dwelling’ (samānasaṃvāsaka)?

When a baddha sīmā is consecrated, the first recitation of kammavācā is for the creation of a ‘same dwelling.’ Monks living there can perform legal transactions together. Therefore, a baddha–sīmā can also be called a ‘samānasaṃvāsaka–sīmā.’

Q. What kind of sīmā is referred to as ‘non–separation’ (avippavāsa)?

Following the consecration of the ‘same dwelling’ sīmā, the next recitation of kammavācā is for the ‘non–separation’ sīmā. Here, monks can live separated from the three robes that they have determined.

Q. Why is a ‘non–separation’ sīmā consecrated after the consecration of the ‘same dwelling’ sīmā?

This ensures that the ‘same dwelling sīmā’ cannot be removed, as it is covered by the

‘non–separation’ sīmā.

Q. When removing the sīmā, which one should be removed first?

The ‘non–separation’ sīmā should be removed before the ‘same dwelling.’

Q. How is a ‘village area’ (gāmakhetta) sīmā consecrated?

If there are monks in the area who cannot attend, they should stay inside the consecrated sīmā. They can also enter rivers, oceans, or natural lakes in that area, which are considered natural sīmā. If the monks are unable to do so, they must come to the area where the sīmā is being consecrated and stay within two handspans (hatthapāsa) of the community of monks. Alternatively, they can send their approval (chanda) to the community.

Q. What is the distance covered by hatthapāsa?

The area that can be reached with the hand, approximately two handspans.

Q. Will communal transactions become invalid if an electricity wire extends from outside the boundary of the sīmā to inside?

Some teachers suggest that if the wire extends from one baddha–sīmā to another, it creates ‘sīmā–saṅkāra,’ meaning the boundary of one sīmā is mixed with another. They remove the wire before performing communal transactions. However, other teachers argue that this does not create sīmāsaṅkāra. This viewpoint is supported by a saying in Vimativinodani–ṭīkā, which states that a tree branch can create ‘sīmā–saṅkāra.’ Similarly, in the ‘water–thrown’ sīmā, it is mentioned that the rope touching the boat should not be tied to the ground, which is a village sīmā.

Q. Will there be sīmā–saṅkāra if there are roots or other objects under the ground touching the baddhasīmā from outside?

No, objects under the ground (bhumigatika) do not create sīmā–saṅkāra. Only objects

above the ground create sīmā–saṅkāra.

Q. Can monks chant the kammavācā for sīmā consecration from outside the boundary sign?

No.

Q. Can different boundary markers (nimitta) be used within a single sīmā?

Yes.

They are outside.

Q. In how many ways can the sīmā be removed?

There are two ways. First, monks remove it using the formal procedure. Second, when the Buddhasāsana disappears.

Appendix

(i) Procedure for fixing boundary marks (nimitta)

An expert in Vinaya: What is the sign in the eastern direction? (puratthimāya disāya kiṃ nimittaṁ?)

Boundary marker: It is mountain, Venerable Sir! (Pabbato bhante)

An expert in Vinaya: This mountain is the boundary marker (eso pabbato nimittaṁ)

(It should be repeated for each direction and ended by fixing the first mark again.)

Appendix

(ii) Kammavācā for Removing Sīmā

First the ‘non–separation’ sīmā should be removed. After that the ‘non– separation’ sīmā. The kammavācā for the removal of ‘non–separation’ sīmā is thus:

‘‘Suṇātu me, bhante, saṅgho. Yo so saṅghena ticīvarena avippavāso sammato, yadi saṅghassa pattakallaṃ, saṅgho taṃ ticīvarena avippavāsaṃ samūhaneyya. Esā ñatti.”

‘‘Suṇātu me, bhante, saṅgho. Yo so saṅghena ticīvarena avippavāso sammato, saṅgho taṃ ticīvarena avippavāsaṃ samūhanati. Yassāyasmato khamati etassa ticīvarena avippavāsassa samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. Samūhato so saṅghena ticīvarena avippavāso. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘Venerable sirs, let the Community listen to me. Whatever non–separation from three robes was agreed upon by the Community if it seems right to the Community the Community may remove that non–separation from three robes. This is the motion.

Venerable sirs, let the Community listen to me. Whatever non–separation from three robes was agreed upon by the Community, the Community removes that non–separation from three robes. If the removal of non–separation from three robes is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. The Community has removed the non–separation from the three robes. It is pleasing to the Community; therefore, it is silent; I consider it thus.”

 The kammavācā for removal of ‘same communion’ sīmā:

‘‘Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, yadi saṅghassa pattakallaṃ, saṅgho taṃ sīmaṃ samūhaneyya

samānasaṃvāsaṃ ekuposathaṃ. Esā ñatti.”

‘‘Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ samūhanati samānasaṃvāsaṃ ekuposathaṃ.

Yassāyasmato khamati etissā sīmāya samānasaṃvāsāya ekuposathāya samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. Samūhatā sā sīmā saṅghena samānasaṃvāsā ekuposathā. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“Venerable sirs, let the Community listen to me. Whatever boundary was agreed upon by the Community for the same communion, for one Observance, if it seems right to the Community the Community may remove this boundary which has same communion and one Observance. This is the motion.

Venerable sirs, let the Community listen to me. Whatever boundary was agreed upon by the Community for the same communion, for one Observance the Community removes this boundary to regard that boundary which has same communion and one Observance. If the removal of this boundary which has same communion and one Observance is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. This boundary which has the same communion and one Observance has been removed by the Community. It is pleasing to the Community; therefore, it is silent; I consider it thus.”

Appendix

(iii) Kammavācā for Consecrating Sīmā

First the ‘same dwelling’ sīmā should be consecrated by reciting the following

kammavācā:

‘‘Suṇātu me, bhante, saṅgho. Yāvatā samantā nimittā kittitā. Yadi saṅghassa pattakallaṃ, saṅgho etehi nimittehi sīmaṃ sammanneyya samānasaṃvāsaṃ ekuposathaṃ. Esā ñatti.”

‘‘Suṇātu me, bhante, saṅgho. Yāvatā samantā nimittā kittitā. Saṅgho etehi nimittehi sīmaṃ sammannati samānasaṃvāsaṃ ekuposathaṃ. Yassāyasmato khamati etehi nimittehi sīmāya sammuti samānasaṃvāsāya ekuposathāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammatā sīmā saṅghena etehi nimittehi samānasaṃvāsā ekuposathā. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“Venerable sirs, let the Community listen to me. In as much as boundary marks all round have been announced, if it seems right to the Community the Community may agree upon within these boundary marks a boundary which has same communion and one Observance. This is the motion.”

“Venerable Sir, let the Community listen to me. In as much as boundary marks all round have been announced, the Community agrees upon within these boundary marks a boundary which has same communition and one Observance. If the agreement upon a boundary which has same communition and one Observance is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. Within these boundary marks, a boundary which has same communition and one Observance is agreed upon by the Community. It is pleasing to the Community; therefore, it is silent; I consider it thus.”

 After the consecration of ‘same dwelling’ sīmā, the ‘non–separation’ sīmā should be consecrated:

‘‘Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, yadi saṅghassa pattakallaṃ saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammanneyya. Esā ñatti.”

‘‘Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannati. Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammatā sā sīmā saṅghena ticīvarena avippavāsā. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘Venerable sirs, let the Community listen to me. Whatever boundary was agreed upon by the Community for the same communion, for one Observance, if it seems right to the Community the Community may agree to regard that boundary as a place for non–separation from the three robes. This is the motion.”

“Venerable sirs, let the Community listen to me. Whatever boundary was agreed upon by the Community for the same communion, for one Observance the Community agrees to regard that boundary as a place for non–separation from the three robes. If the agreement to regard this boundary as a place for non–separation from the three robes is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. This boundary is agreed upon the by Community to be regarded as a place for non–separation from the three robes. It is pleasing to the Community; therefore, it is silent; I consider it thus.”

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References:

1. Mahāvagga Pāḷi

2. Mahāvagga Aṭṭhakathā, Ācariya Buddhaghosa

3. Vimativinodanī–ṭīkā, Coḷaraṭṭha Kassapa

4. Vinaya–mahāvagga Bhāsāṭīkā, Book 1, Sayadaw Janakābhivaṁsa

5. Teachings on Sīmā, Mahāsi Sayadaw

6. Teachings on Sīmā by Mahāgandhāyon Sayadaw, Tharmanaykyaw Sayadaw

7. Lectures on Sīmā, Sayadaw Sīlānanda

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