Lzh Mg Bu Pm Pc 65Scaring

Source Status

This entry has been reconstructed as an AI interpretation based on the descriptive information: Lzh Mg Bu Pm Pc 65, Vietnamese title “Scaring,” English title “Scaring,” Pāli title “Bhiṁsāpana,” belonging to the Chinese Comparative Vinaya. The data does not provide the complete source text, the Chinese version, or an accompanying commentary. Therefore, this section is not presented as a translation, and it does not assert an origin story, names of persons, local context, or detailed clauses beyond the topic stated in the title and the remaining thread of the text.

Context

From the title, the training rule concerns the act of making another person afraid. In the communal life of monastics, psychological ease is an important condition for studying the Dharma, meditating, resting, and living in harmony. An act of scaring someone may appear on the surface to be playful, but its consequences may make another person anxious, startled, ashamed, distrustful, or harmed in health. Especially in an environment of practice, where people are training the mind to be sensitive and deeply settled, such disturbance cannot be taken lightly.

The truncated ending shows that the previous section was explaining that even an action seemingly done in jest can cause harm, especially toward someone weak, ill, or in a mental state easily affected. This thread accords with the spirit of discipline: training body, speech, and mind is not only to avoid great evil, but also to avoid causing useless disturbance to others.

Content That Can Be Determined from the Descriptive Information

The code Pc shows that this rule belongs to the Pācittiya group according to the supplied cataloguing system. The Pāli title “Bhiṁsāpana” and the Vietnamese and English titles all focus on the act of causing fear. The main topic can be determined as the prevention of actions that make others panic or become uneasy. However, there are not enough data to say which specific situation the training rule applies to, or whether it includes speech, gestures, sounds, objects, or staged actions. Such details require the complete source.

What can be cautiously interpreted is this: the discipline reminds the practitioner not to use another person’s fear as entertainment, as a means of teasing, or as a way to express power. Fear is a painful state of mind. Deliberately causing fear means deliberately placing someone in unease, even if only briefly. This is contrary to loving-kindness and contrary to the responsibility to preserve harmony in the Sangha.

Meaning for Practice

The act of scaring often arises from a lack of mindfulness or a lack of empathy. The one who does it may think, “It is only a joke,” but the one affected has their own body and mind, memories, illnesses, and sensitivity. Practice begins with the capacity to see that another person’s feelings are not subject to one’s own definition. If the other person is afraid, hurt, panicked, or wounded, we cannot use our playful intention to erase that consequence.

This training rule also illuminates the use of speech. A threat, an insinuating phrase, a sudden noise, or a gesture that startles another can all become unwholesome if done with the intention to cause fear. A Buddhist practitioner needs to recognize the energy they bring into shared space: are we bringing calm or agitation, supporting others’ practice or making them guard themselves?

In modern life, this lesson can be extended to forms of psychological pressure: intimidation, manipulation through fear, spreading rumors, or using authority to make others uneasy. A healthy community is not built upon fear, but upon trust and responsibility. One who keeps the precepts avoids not only bodily violence, but also harming the psychological life of others.

Collation Note

It cannot yet be determined from the data what the technical scope of this training rule is in the Chinese version, such as the degree of intention, the object who is scared, or any exceptions. When the complete text is available, careful collation is needed before recording detailed commentary. The present text only restores interpretive content according to the title and the spirit still visible in the truncated passage, with the aim of maintaining dignity and not assuming beyond the supplied data.