Lzh Sarv Bu Pm 2 Pc 77Leaving Without Giving Consent

Source Status

This item has been regenerated as an AI interpretation based on the descriptive information: item number Lzh Sarv Bu Pm 2 Pc 77, Vietnamese title “Leaving Without Giving Consent,” English title “Leaving Without Giving Consent,” Pali title “Chandaṁadatvāgamana,” belonging to the Vinaya Parallels — Chinese in the tradition of Sectarian Canon · Parallels. The truncated ending of the Vietnamese text indicates that the text is discussing a bhikkhu leaving a communal residence without informing others or without the necessary consent, thereby affecting discipline, safety, and the cohesion of the community.

The full source text has not been compared within the scope of the data, so the details of the origin story, persons, place, or specific legal procedure cannot be stated beyond what the descriptive information allows.

Context

The renunciant life is a shared life within the discipline. An individual is not only responsible for their own practice, but is also connected with the peace of the assembly. Therefore, going or staying is not merely a private decision. When a person leaves a common residence without informing others, the assembly may not know where that person is, whether they need assistance, whether they have left common work unfinished, or whether some misunderstanding may arise.

In a community of practice, freedom is placed within the framework of awareness and responsibility. One who has discipline is not bound by worldly control, but neither does one live carelessly according to personal preference. Asking permission, informing others, or discussing matters before leaving is a way of showing respect for those who live together, for those who guide, and for the shared pattern of communal life. This helps the assembly function in order, prevents suspicion, and protects both the person who leaves and those who remain.

Content Identifiable from the Descriptive Information

From the title “Leaving Without Giving Consent” and “Chandaṁadatvāgamana,” the focus can be identified as the act of leaving a communal situation or a shared duty without appropriate consent. The ending shows that the content emphasizes three consequences: disrupting cohesion and responsibility in the community, possibly leading to danger or difficulty because no one knows the person’s condition, and expressing lack of respect for common rules and for those responsible.

The truncated passage also mentions that one should inform the manager, first of all the elders or those with responsibility, and only then leave. The phrase “asking for chanda” in the ending shows that the interpretation understands chanda as consent, permission, or approving opinion in the context of Sangha life. However, since the source has not been compared, one should not affirm the specific form of procedure, who must necessarily be informed, or which cases are exempt.

What can be determined with certainty at the ethical level is that this rule is not intended to deny the need to move about, but to transform movement into a responsible act. The person who leaves does not make themselves the sole center of the decision, but places that decision in relation to the assembly.

Meaning for Practice and Study

The practical meaning of this item lies in cutting off carelessness. Carelessness is when we think that our own affairs belong only to ourselves and do not require consideration of their effect on others. In the life of practice, that thought is very subtle. It may wear the appearance of independence, but in fact it is a lack of mindfulness regarding the dependent arising of communal life. A step taken without notice can make others worry, delay shared work, or weaken trust in the assembly.

Asking permission or informing others is not a lowering of dignity. It is a practice of humility. One who knows how to ask permission knows that they are living within a web of support from many people. They understand that their own peace is connected with the peace of others. They also understand that discipline is kept not only in major decisions, but in small gestures such as giving a word of notice, waiting for approval, or clearly explaining the reason for absence.

In a modern context, this spirit can be applied to every form of communal residence and Buddhist collaboration. When leaving a retreat session, a duty shift, a working group, or a responsibility one has accepted, a practitioner should notify others in advance, hand matters over clearly, and not leave others to guess. Such transparency lightens the hearts of the assembly and purifies one’s own mind. It also prevents defilements such as pride, silent resentment, or the attitude of leaving in order to apply pressure.

Comparative Notes

The full source text has not been compared in this data. This writing is based only on the descriptive information and the truncated Vietnamese text, so the interpretations concerning permission, consent, notification, and communal responsibility should be understood as general guidance for practice and study. When the source can be compared, the applicable subject, the circumstances of leaving, the technical meaning of chanda in context, and any exceptions stated in the Vinaya text should be checked. Until such comparison is made, this should not be regarded as a translation or complete presentation of the original rule.