Bu Pc 5555. Scaring a monk
Pāli / Sanskrit:Bhiṁsāpana
A monk who frightens another monk must confess the offense.
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COMMENTARY ON THE BHIṀSĀPANA SUTTA
The Sutta on Frightening a Fellow Monk
Background
The Bhiṁsāpana Sutta (Bhimsana = to frighten, to cause trembling) is one of the rules of ethical conduct within the Monastic Order, recorded in the Vinaya Piṭaka of the Theravāda Buddhist tradition. This code of discipline establishes standards for the life of practice, intended to protect the purity and harmony of the community of bhikkhus.
The historical context of this sutta lies in the earliest period of the Sangha, when the Buddha was still living and was training his practitioner-disciples to adhere to the principles of communal life. These rules are not rigid, unfeeling laws, but compassionate guidelines that help monks refrain from causing harm to one another, thereby protecting the spiritual life and the growth of the Dharma.
Main Content
The Bhiṁsāpana Sutta stipulates that: any bhikkhu who intentionally causes another bhikkhu to feel frightened, anxious, or mentally disturbed must confess and repent this offense according to the proper procedure of the Monastic Order (pāṭidesanīya).
The concept of "causing fright" here has a broad meaning: it encompasses not only acts of violence or direct threats, but also behaviors that cause shock, unwanted surprise, or ways of acting that make another person feel unsettled or unsafe within the monastic community. This may include making loud noises to startle someone, creating unexpected situations, or even words or gestures that cause another to feel fear or alarm.
This offense is classified under pāṭidesanīya (Pāli, meaning a matter requiring confession), which is one of the four categories of serious offenses in the Vinaya Piṭaka. A bhikkhu who commits this offense must openly confess before the Sangha, express remorse, and make a commitment not to reoffend. This process of confession is not merely a formality, but an opportunity for the practitioner to reflect upon his own actions, and to more deeply understand the ethical rationale of non-harming (ahiṁsā) and loving-kindness (mettā).
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