Lzh Dg Bu Pm Sk 2Evenly All Around (2nd)

Source Status

This entry is based only on the descriptive information provided: designation Lzh Dg Bu Pm Sk 2, Vietnamese title Evenly All Around, second time, English title Evenly All Around, second, Pāli title Dutiyaparimaṇḍala, Comparative Sectarian Canon tradition, Chinese Comparative Vinaya collection, and the truncated ending of the Vietnamese text. The data does not contain the full source text for comparison. Therefore, what follows is not a translation of the original scripture and does not confirm details concerning the Chinese text, the circumstances in which the rule was established, the persons involved, the chapter, or specific teaching beyond what the descriptive information permits.

Context

The title parimaṇḍala commonly suggests the idea of being evenly rounded, symmetrical, covering all around, or properly arranged around the body, but within the scope of this data one should not rigidly identify the object as robe, posture, boundary, or a specific ritual without direct evidence. The previously truncated ending, however, had interpreted the matter in terms of circles, boundaries, responsibilities, and authority within the community.

Yet caution is required: that ending may be an exposition that went far beyond the descriptive information, and the present task requires that no details be invented. Therefore, the appropriate handling is to note two pieces of data: the title speaks of evenness all around, while the ending shows that the previous AI text connected it with communal structure and boundaries of responsibility.

In Vinaya studies, the idea of evenness and proper arrangement often has both symbolic and practical value. It points to being without crookedness, without ostentation, without looseness on one side and also without constraint so excessive that it becomes unnatural. Whether applied to clothing, decorum, or communal activity, the general spirit remains that body and conduct are brought into a harmonious order, so that the practitioner is not pulled by personal arbitrariness.

Content That Can Be Determined from the Descriptive Information

It can be determined with certainty that this is an entry in the Sk training-rule group of the Chinese Comparative Vinaya, and that the Vietnamese title clearly states Evenly All Around, second time. From this, the focus of exposition should be placed on propriety, symmetry, and non-crookedness in an action or form related to monastic life. There is not enough data to determine whether this concerns a robe, a manner of covering the body, a boundary for Sangha acts, or a procedure for handling disputes. The ending mentions teaching the Dharma, practicing the Dharma, disciplinary administration, circles of responsibility, and judicial procedures, but because there is no full source text, these elements should be treated only as traces of the older exposition, not as verified textual fact.

What can be safely retained is the meaning of order in community. A community of practice does not operate by the individual inspiration of each person. It needs discipline, the distinction of responsibilities, and evenness in conduct in order to avoid bias, disorder, or display. If Evenly All Around is understood as a principle of decorum, it reminds the practitioner to keep the body properly arranged. If understood broadly as a principle of communal life, it reminds us that all conduct should be balanced, not leaning to any side, and not injuring harmony for the sake of an individual.

From the word “second,” one may infer that this entry is related to another similar rule in the same group, but one should not state the specific difference without comparison. Repetition in training rules often shows that the same principle is applied in multiple circumstances or with multiple nuances. This reflects the Vinaya’s way of training habit: it does not speak once only about dignity, but reminds repeatedly in small actions so that the practitioner gradually forms a way of living in awareness.

Meaning for Practice

The meaning for practice first of all is uprightness. The practitioner does not need to create a stiff outward appearance, but must avoid carelessness. What is called evenness all around may be understood as a reminder that practice should not be beautiful in one aspect while lax in another. A person may speak profound words while bodily conduct lacks proper arrangement; one may be solemn in ceremony while heedless in daily activity. A training rule on evenness reminds us that the path must permeate body, speech, and mind, both when others are watching and when no one pays attention.

For the assembly, evenness also means fairness and harmony. When everyone relies on one shared discipline and no one places themselves outside the rules, the community gives rise to fewer doubts. Discipline is not meant to make life heavy, but to reduce friction between people. A common standard of decorum, when understood with wisdom, helps each individual be less drawn into contest and comparison.

For laypeople, this lesson can be brought into family, work, and the Dharma hall. To live evenly all around is to live consistently: speech does not contradict action, practice is not separate from the way one treats family members, and reverence in the temple is not far removed from kindness in daily life. When body and mind are adjusted steadily and evenly, life has fewer hidden corners of heedlessness. This is an ordinary but profound way of practice.

Comparative Note

The point that must be emphasized is that the truncated ending used the heading Meaning for Application, but the present requirement calls for the heading Meaning for Practice. This regenerated version keeps the five required headings and does not continue unverified speculations about circles of authority, dispute adjudication, or organizational structure when the descriptive information does not confirm them.

When comparison becomes possible, one must check the source link in the data directly in order to determine what object parimaṇḍala concerns here, what terminology the Chinese version uses, and how the second instance differs from the first. Until that comparison is available, the appropriate reading is to regard this entry as a cautious exposition on propriety, symmetry, harmony, and consistency in the life of practice. In this way, the text does not pretend to know more than the source has provided, while still preserving the Buddhist spirit needed for readers today.