နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

ဒွေမာတိကာပါဠိ

The Pāḷi of the Two Mātikās

ဘိက္ခုပါတိမောက္ခပါဠိ

The Pāḷi of the Bhikkhu Pātimokkha

ပုဗ္ဗကရဏံ-၄

Preliminary Acts – 4

သမ္မဇ္ဇနီ [Pg.1] ပဒီပေါ စ, ဥဒကံ အာသနေန စ;

ဥပေါသထဿ ဧတာနိ, ‘‘ပုဗ္ဗကရဏ’’န္တိ ဝုစ္စတိ.

Sweeping, a lamp, water, and a seat: These are called the “preliminary acts” for the Uposatha.

ပုဗ္ဗကိစ္စံ-၅

Preliminary Duties – 5

ဆန္ဒ, ပါရိသုဒ္ဓိ, ဥတုက္ခာနံ, ဘိက္ခုဂဏနာ စ ဩဝါဒေါ;

ဥပေါသထဿ ဧတာနိ, ‘‘ပုဗ္ဗကိစ္စ’’န္တိ ဝုစ္စတိ.

Consent, purity, announcement of the season, counting the bhikkhus, and the exhortation: these are called the “preliminary duties” for the Uposatha.

ပတ္တကလ္လအင်္ဂါ-၄

Factors of Being Qualified – 4

ဥပေါသထော, ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ;

သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တိ;

ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တိ, ‘‘ပတ္တကလ္လ’’န္တိ ဝုစ္စတိ.

The Uposatha, and as many bhikkhus as are qualified for the act; and no shared offenses are found; and no individuals to be excluded are present therein: this is called “qualified.”

ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမာပေတွာ ဒေသိတာပတ္တိကဿ သမဂ္ဂဿ ဘိက္ခုသံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ အာရာဓနံ ကရောမ.

Having completed the preliminary acts and preliminary duties, with the consent of the united Sangha of bhikkhus who have confessed their offenses, we request to recite the Pātimokkha.

နိဒါနုဒ္ဒေသော

The Introductory Recitation

သုဏာတု မေ ဘန္တေ သံဃော? အဇ္ဇုပေါသထော ပန္နရသော, ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဥပေါသထံ ကရေယျ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျ.

May the Sangha, venerable sirs, listen to me. Today is the fifteenth Uposatha. If it is qualified for the Sangha, the Sangha should perform the Uposatha and recite the Pātimokkha.

ကိံ သံဃဿ ပုဗ္ဗကိစ္စံ? ပါရိသုဒ္ဓိံ အာယသ္မန္တော အာရောစေထ, ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမိ, တံ သဗ္ဗေဝ သန္တာ သာဓုကံ သုဏောမ မနသိ ကရောမ. ယဿ သိယာ အာပတ္တိ, သော အာဝိကရေယျ, အသန္တိယာ အာပတ္တိယာ တုဏှီ ဘဝိတဗ္ဗံ, တုဏှီဘာဝေန ခေါ ပနာယသ္မန္တေ ‘‘ပရိသုဒ္ဓါ’’တိ ဝေဒိဿာမိ. ယထာ [Pg.2] ခေါ ပန ပစ္စေကပုဋ္ဌဿ ဝေယျာကရဏံ ဟောတိ, ဧဝမေဝံ ဧဝရူပါယ ပရိသာယ ယာဝတတိယံ အနုသာဝိတံ ဟောတိ. ယော ပန ဘိက္ခု ယာဝတတိယံ အနုသာဝိယမာနေ သရမာနော သန္တိံ အာပတ္တိံ နာဝိကရေယျ, သမ္ပဇာနမုသာဝါဒဿ ဟောတိ. သမ္ပဇာနမုသာဝါဒေါ ခေါ ပနာယသ္မန္တော အန္တရာယိကော ဓမ္မော ဝုတ္တော ဘဂဝတာ, တသ္မာ သရမာနေန ဘိက္ခုနာ အာပန္နေန ဝိသုဒ္ဓါပေက္ခေန သန္တီ အာပတ္တိ အာဝိကာတဗ္ဗာ, အာဝိကတာ ဟိဿ ဖာသု ဟောတိ.

What are the preliminary duties for the Sangha? Venerable ones, declare your purity. I will recite the Pātimokkha. Let all who are present listen carefully and attend in mind. Whoever has an offense should reveal it; if there is no offense, one should remain silent. By your silence, venerable ones, I shall understand that you are pure. Just as there is a reply when each individual is questioned, so it is announced thrice to an assembly of this kind. Any bhikkhu who, while the announcement is being made up to the third time, remembering an offense, does not reveal it, incurs a deliberate falsehood. Venerable ones, a deliberate falsehood is declared by the Blessed One to be an obstructive factor. Therefore, a bhikkhu who remembers an offense, having incurred it and desiring purification, should reveal the existing offense, for revealing it brings him ease.

ဥဒ္ဒိဋ္ဌံ ခေါ အာယသ္မန္တော နိဒါနံ. တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable ones, the introduction has been recited. Concerning this, I ask the venerable ones: Are you pure in this matter? A second time I ask: Are you pure in this matter? A third time I ask: Are you pure in this matter? The venerable ones are pure herein; therefore, they are silent. Thus I take it.

နိဒါနံ နိဋ္ဌိတံ.

The Introduction is concluded.

ပါရာဇိကုဒ္ဒေသော

The Recitation of the Pārājikas

တတြိမေ စတ္တာရော ပါရာဇိကာ ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

Herein, these four pārājika rules come up for recitation.

မေထုနဓမ္မ သိက္ခာပဒံ

The Training Rule on Sexual Intercourse

၁. ယော ပန ဘိက္ခု ဘိက္ခူနံ သိက္ခာသာဇီဝသမာပန္နော သိက္ခံ အပ္ပစ္စက္ခာယ ဒုဗ္ဗလျံ အနာဝိကတွာ မေထုနံ ဓမ္မံ ပဋိသေဝေယျ, အန္တမသော တိရစ္ဆာနဂတာယပိ, ပါရာဇိကော ဟောတိ အသံဝါသော.

1. Should any bhikkhu, while established in the training and livelihood of bhikkhus, without having renounced the training and without having declared his weakness, engage in sexual intercourse, even with a female animal, he is defeated and is not in communion.

အဒိန္နာဒါနသိက္ခာပဒံ

The Training Rule on Taking What Is Not Given

၂. ယော ပန ဘိက္ခု ဂါမာ ဝါ အရညာ ဝါ အဒိန္နံ ထေယျသင်္ခါတံ အာဒိယေယျ, ယထာရူပေ အဒိန္နာဒါနေ ရာဇာနော စောရံ ဂဟေတွာ ဟနေယျုံ ဝါ ဗန္ဓေယျုံ ဝါ ပဗ္ဗာဇေယျုံ ဝါ စောရောသိ ဗာလောသိ မူဠှောသိ ထေနောသီတိ, တထာရူပံ ဘိက္ခု အဒိန္နံ အာဒိယမာနော အယမ္ပိ ပါရာဇိကော ဟောတိ အသံဝါသော.

2. Should any bhikkhu, from a village or from the wilderness, take what is not given in a manner amounting to theft, such that for taking an article of such a kind, kings, having caught a thief, would execute, imprison, or banish him, saying, 'You are a thief, you are a fool, you are deluded, you are a robber'—a bhikkhu taking what is not given in such a way is also defeated and is not in communion.

မနုဿဝိဂ္ဂဟသိက္ခာပဒံ

The Training Rule on a Human Being

၃. ယော ပန ဘိက္ခု သဉ္စိစ္စ မနုဿဝိဂ္ဂဟံ ဇီဝိတာ ဝေါရောပေယျ, သတ္ထဟာရကံ ဝါဿ ပရိယေသေယျ, မရဏဝဏ္ဏံ ဝါ သံဝဏ္ဏေယျ, မရဏာယ ဝါ သမာဒပေယျ ‘‘အမ္ဘော ပုရိသ ကိံ တုယှိမိနာ ပါပကေန ဒုဇ္ဇီဝိတေန, မတံ [Pg.3] တေ ဇီဝိတာ သေယျော’’တိ, ဣတိ စိတ္တမနော စိတ္တသင်္ကပ္ပော အနေကပရိယာယေန မရဏဝဏ္ဏံ ဝါ သံဝဏ္ဏေယျ, မရဏာယ ဝါ သမာဒပေယျ, အယမ္ပိ ပါရာဇိကော ဟောတိ အသံဝါသော.

3. Should any bhikkhu intentionally deprive a human being of life, or seek a weapon-bearer for him, or praise the beauty of death, or incite him to die, saying, 'My good man, what use to you is this evil, wretched life? Death is better for you than life'—if with such a mind and such a resolve, he should in various ways praise the beauty of death or incite him to die, he too is defeated and is not in communion.

ဥတ္တရိမနုဿဓမ္မသိက္ခာပဒံ

The Training Rule on Superhuman States

၄. ယော ပန ဘိက္ခု အနဘိဇာနံ ဥတ္တရိမနုဿဓမ္မံ အတ္တုပနာယိကံ အလမရိယဉာဏဒဿနံ သမုဒါစရေယျ ‘‘ဣတိ ဇာနာမိ, ဣတိ ပဿာမီ’’တိ, တတော အပရေန သမယေန သမနုဂ္ဂါဟီယမာနော ဝါ အသမနုဂ္ဂါဟီယမာနော ဝါ အာပန္နော ဝိသုဒ္ဓါပေက္ခော ဧဝံ ဝဒေယျ ‘‘အဇာနမေဝံ အာဝုသော အဝစံ ဇာနာမိ, အပဿံ ပဿာမိ, တုစ္ဆံ မုသာ ဝိလပိ’’န္တိ, အညတြ အဓိမာနာ, အယမ္ပိ ပါရာဇိကော ဟောတိ အသံဝါသော.

4. Should any bhikkhu, without direct knowledge, claim a superhuman state, a noble attainment of knowledge and vision, saying, 'Thus I know, thus I see,' and at a later time, whether being interrogated or not, having fallen into an offense and desiring purification, should say, 'Friends, not knowing, I said I know; not seeing, I said I see. I spoke what was empty and false,' except through overestimation, he too is defeated and is not in communion.

ဥဒ္ဒိဋ္ဌာ ခေါ အာယသ္မန္တော စတ္တာရော ပါရာဇိကာ ဓမ္မာ. ယေသံ ဘိက္ခု အညတရံ ဝါ အညတရံ ဝါ အာပဇ္ဇိတွာ န လဘတိ ဘိက္ခူဟိ သဒ္ဓိံ သံဝါသံ ယထာ ပုရေ, တထာ ပစ္ဆာ, ပါရာဇိကော ဟောတိ အသံဝါသော. တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable ones, the four pārājika rules have been recited. Having committed any one of these, a bhikkhu does not obtain communion with the bhikkhus; as before, so after, he is defeated and not in communion. Concerning this, I ask the venerable ones: Are you pure in this matter? A second time I ask: Are you pure in this matter? A third time I ask: Are you pure in this matter? The venerable ones are pure in this matter; therefore, they are silent. Thus I take it.

ပါရာဇိကံ နိဋ္ဌိတံ.

The Pārājika section is concluded.

သံဃာဒိသေသုဒ္ဒေသော

The Recitation of the Saṅghādisesa Rules

ဣမေ ခေါ ပနာယသ္မန္တော တေရသ သံဃာဒိသေသာ

Now these, venerable ones, are the thirteen Saṅghādisesa rules

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

which come up for recitation.

သုက္ကဝိဿဋ္ဌိသိက္ခာပဒံ

The Training Rule on the Emission of Semen

၁. သဉ္စေတနိကာ သုက္ကဝိဿဋ္ဌိ အညတြ သုပိနန္တာ သံဃာဒိသေသော.

1. Intentional emission of semen, other than in a dream, is a Saṅghādisesa offense.

ကာယသံသဂ္ဂသိက္ခာပဒံ

The Training Rule on Bodily Contact

၂. ယော ပန ဘိက္ခု ဩတိဏ္ဏော ဝိပရိဏတေန စိတ္တေန မာတုဂါမေန သဒ္ဓိံ ကာယသံသဂ္ဂံ သမာပဇ္ဇေယျ ဟတ္ထဂ္ဂါဟံ ဝါ ဝေဏိဂ္ဂါဟံ ဝါ အညတရဿ ဝါ အညတရဿ ဝါ အင်္ဂဿ ပရာမသနံ, သံဃာဒိသေသော.

2. Should any bhikkhu, being overcome and with a perverted mind, engage in bodily contact with a woman, such as grasping her hand, grasping a braid of her hair, or touching any of her limbs whatsoever, it is a Saṅghādisesa offense.

ဒုဋ္ဌုလ္လဝါစာသိက္ခာပဒံ

The Training Rule on Coarse Speech

၃. ယော [Pg.4] ပန ဘိက္ခု ဩတိဏ္ဏော ဝိပရိဏတေန စိတ္တေန မာတုဂါမံ ဒုဋ္ဌုလ္လာဟိ ဝါစာဟိ ဩဘာသေယျ ယထာ တံ ယုဝါ ယုဝတိံ မေထုနုပသံဟိတာဟိ, သံဃာဒိသေသော.

3. Should any bhikkhu, being overcome and with a perverted mind, address a woman with coarse words connected with sexual intercourse, just as a young man might address a young woman, it is a Saṅghādisesa offense.

အတ္တကာမပါရိစရိယသိက္ခာပဒံ

The Training Rule on Praising Service for One's Own Sensual Pleasure

၄. ယော ပန ဘိက္ခု ဩတိဏ္ဏော ဝိပရိဏတေန စိတ္တေန မာတုဂါမဿ သန္တိကေ အတ္တကာမပါရိစရိယာယ ဝဏ္ဏံ ဘာသေယျ ‘‘ဧတဒဂ္ဂံ ဘဂိနိ ပါရိစရိယာနံ ယာ မာဒိသံ သီလဝန္တံ ကလျာဏဓမ္မံ ဗြဟ္မစာရိံ ဧတေန ဓမ္မေန ပရိစရေယျာ’’တိ မေထုနုပသံဟိတေန, သံဃာဒိသေသော.

4. Should any bhikkhu, overcome by a perverted mind, speak in the presence of a woman in praise of attending to his own sensual gratification, saying, "Sister, this is the foremost of services—to attend to a virtuous, well-conducted celibate like me with this act," alluding to sexual intercourse, it is a Saṅghādisesa offense.

သဉ္စရိတ္တသိက္ခာပဒံ

The training rule on acting as a go-between.

၅. ယော ပန ဘိက္ခု သဉ္စရိတ္တံ သမာပဇ္ဇေယျ ဣတ္ထိယာ ဝါ ပုရိသမတိံ ပုရိသဿ ဝါ ဣတ္ထိမတိံ, ဇာယတ္တနေ ဝါ ဇာရတ္တနေ ဝါ, အန္တမသော တင်္ခဏိကာယပိ, သံဃာဒိသေသော.

5. Should any bhikkhu engage in acting as a go-between, conveying a woman’s intention to a man or a man’s intention to a woman, whether for marriage or for an affair, even for a momentary liaison, it is a Saṅghādisesa offense.

ကုဋိကာရသိက္ခာပဒံ

The training rule concerning building a hut.

၆. သညာစိကာယ ပန ဘိက္ခုနာ ကုဋိံ ကာရယမာနေန အဿာမိကံ အတ္တုဒ္ဒေသံ ပမာဏိကာ ကာရေတဗ္ဗာ, တတြိဒံ ပမာဏံ, ဒီဃသော ဒွါဒသ ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ သတ္တန္တရာ, ဘိက္ခူ အဘိနေတဗ္ဗာ ဝတ္ထုဒေသနာယ, တေဟိ ဘိက္ခူဟိ ဝတ္ထု ဒေသေတဗ္ဗံ အနာရမ္ဘံ သပရိက္ကမနံ. သာရမ္ဘေ စေ ဘိက္ခု ဝတ္ထုသ္မိံ အပရိက္ကမနေ သညာစိကာယ ကုဋိံ ကာရေယျ, ဘိက္ခူ ဝါ အနဘိနေယျ ဝတ္ထုဒေသနာယ, ပမာဏံ ဝါ အတိက္ကာမေယျ, သံဃာဒိသေသော.

6. When a bhikkhu is having a hut built by soliciting, it must be without a patron, for his own use, and built to the proper measurement. Herein, this is the measurement: twelve spans in length and seven spans in width, measured inside, by the Sugata-span. The bhikkhus must be brought to designate the site. The bhikkhus must designate a site that is not dangerous and has open space around it. If a bhikkhu, by soliciting, should have a hut built on a dangerous site with no open space around it, or if he should not bring the bhikkhus to designate the site, or if he should exceed the measurement, it is a Saṅghādisesa offense.

ဝိဟာရကာရသိက္ခာပဒံ

The training rule on building a dwelling.

၇. မဟလ္လကံ ပန ဘိက္ခုနာ ဝိဟာရံ ကာရယမာနေန သဿာမိကံ အတ္တုဒ္ဒေသံ ဘိက္ခူ အဘိနေတဗ္ဗာ ဝတ္ထုဒေသနာယ, တေဟိ ဘိက္ခူဟိ ဝတ္ထု ဒေသေတဗ္ဗံ အနာရမ္ဘံ သပရိက္ကမနံ. သာရမ္ဘေ စေ ဘိက္ခု ဝတ္ထုသ္မိံ အပရိက္ကမနေ မဟလ္လကံ ဝိဟာရံ ကာရေယျ, ဘိက္ခူ ဝါ အနဘိနေယျ ဝတ္ထုဒေသနာယ, သံဃာဒိသေသော.

7. When a bhikkhu is having a large dwelling built, with a patron, for his own use, the bhikkhus must be brought to designate the site. The bhikkhus must designate a site that is not dangerous and has open space around it. If a bhikkhu should have a large dwelling built on a dangerous site with no open space around it, or if he should not bring the bhikkhus to designate the site, it is a Saṅghādisesa offense.

ဒုဋ္ဌဒေါသသိက္ခာပဒံ

The training rule concerning malicious accusation.

၈. ယော ပန ဘိက္ခု ဘိက္ခုံ ဒုဋ္ဌော ဒေါသော အပ္ပတီတော အမူလကေန ပါရာဇိကေန ဓမ္မေန အနုဒ္ဓံသေယျ ‘‘အပ္ပေဝ နာမ နံ ဣမမှာ ဗြဟ္မစရိယာ စာဝေယျ’’န္တိ[Pg.5], တတော အပရေန သမယေန သမနုဂ္ဂါဟီယမာနော ဝါ အသမနုဂ္ဂါဟီယမာနော ဝါ အမူလကဉ္စေဝ တံ အဓိကရဏံ ဟောတိ, ဘိက္ခု စ ဒေါသံ ပတိဋ္ဌာတိ, သံဃာဒိသေသော.

8. Should any bhikkhu, being malicious, angry, and displeased, baselessly accuse another bhikkhu of a Pārājika offense, thinking, "Perhaps I may make him fall from this holy life," and then later—whether he is cross-examined or not—the legal question is found to be baseless and the bhikkhu admits his malice, it is a Saṅghādisesa offense.

အညဘာဂိယသိက္ခာပဒံ

The training rule concerning a tangential issue.

၉. ယော ပန ဘိက္ခု ဘိက္ခုံ ဒုဋ္ဌော ဒေါသော အပ္ပတီတော အညဘာဂိယဿ အဓိကရဏဿ ကိဉ္စိဒေသံ လေသမတ္တံ ဥပါဒါယ ပါရာဇိကေန ဓမ္မေန အနုဒ္ဓံသေယျ ‘‘အပ္ပေဝ နာမ နံ ဣမမှာ ဗြဟ္မစရိယာ စာဝေယျ’’န္တိ, တတော အပရေန သမယေန သမနုဂ္ဂါဟီယမာနော ဝါ အသမနုဂ္ဂါဟီယမာနော ဝါ အညဘာဂိယဉ္စေဝ တံ အဓိကရဏံ ဟောတိ ကောစိဒေသော လေသမတ္တော ဥပါဒိန္နော, ဘိက္ခု စ ဒေါသံ ပတိဋ္ဌာတိ, သံဃာဒိသေသော.

9. Should any bhikkhu, being malicious, angry, and displeased, take up some mere trifle of an unrelated case and charge another bhikkhu with a Pārājika offense, thinking, "Perhaps I might drive him from this holy life," and then later—whether investigated or not investigated—that case turns out to be unrelated, with a mere trifle having been taken up, and the bhikkhu acknowledges his malice, it is a Saṅghādisesa offense.

သံဃဘေဒသိက္ခာပဒံ

The training rule concerning schism in the Saṅgha.

၁၀. ယော ပန ဘိက္ခု သမဂ္ဂဿ သံဃဿ ဘေဒါယ ပရက္ကမေယျ, ဘေဒနသံဝတ္တနိကံ ဝါ အဓိကရဏံ သမာဒါယ ပဂ္ဂယှ တိဋ္ဌေယျ, သော ဘိက္ခု ဘိက္ခူဟိ ဧဝမဿ ဝစနီယော ‘‘မာယသ္မာ သမဂ္ဂဿ သံဃဿ ဘေဒါယ ပရက္ကမိ, ဘေဒနသံဝတ္တနိကံ ဝါ အဓိကရဏံ သမာဒါယ ပဂ္ဂယှ အဋ္ဌာသိ, သမေတာယသ္မာ သံဃေန, သမဂ္ဂေါ ဟိ သံဃော သမ္မောဒမာနော အဝိဝဒမာနော ဧကုဒ္ဒေသော ဖာသု ဝိဟရတီ’’တိ, ဧဝဉ္စ သော ဘိက္ခု ဘိက္ခူဟိ ဝုစ္စမာနော တထေဝ ပဂ္ဂဏှေယျ, သော ဘိက္ခု ဘိက္ခူဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗော တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနော တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျ, သံဃာဒိသေသော.

10. Should any bhikkhu strive to create a schism in a united Saṅgha, or persist in taking up a matter that leads to schism, the bhikkhus should speak to him thus: "Venerable sir, do not strive to create a schism in a united Saṅgha, or persist in taking up a matter that leads to schism. May the venerable one be in accord with the Saṅgha, for a united Saṅgha, harmonious, in concord, with a single proclamation, dwells in comfort." If that bhikkhu, being spoken to thus by the bhikkhus, continues in that way, the bhikkhus should admonish him up to three times to abandon it. If, being admonished up to three times, he abandons it, that is good. If he does not abandon it, it is a Saṅghādisesa offense.

ဘေဒါနုဝတ္တကသိက္ခာပဒံ

The training rule concerning followers of a schismatic.

၁၁. တဿေဝ ခေါ ပန ဘိက္ခုဿ ဘိက္ခူ ဟောန္တိ အနုဝတ္တကာ ဝဂ္ဂဝါဒကာ ဧကော ဝါ ဒွေ ဝါ တယော ဝါ, တေ ဧဝံ ဝဒေယျုံ ‘‘မာယသ္မန္တော ဧတံ ဘိက္ခုံ ကိဉ္စိ အဝစုတ္ထ, ဓမ္မဝါဒီ စေသော ဘိက္ခု, ဝိနယဝါဒီ စေသော ဘိက္ခု, အမှာကဉ္စေသော ဘိက္ခု ဆန္ဒဉ္စ ရုစိဉ္စ အာဒါယ ဝေါဟရတိ, ဇာနာတိ, နော ဘာသတိ, အမှာကမ္ပေတံ ခမတီ’’တိ, တေ ဘိက္ခူ ဘိက္ခူဟိ ဧဝမဿု ဝစနီယာ ‘‘မာယသ္မန္တော ဧဝံ အဝစုတ္ထ, န စေသော ဘိက္ခု ဓမ္မဝါဒီ, န စေသော ဘိက္ခု ဝိနယဝါဒီ, မာယသ္မန္တာနမ္ပိ သံဃဘေဒေါ ရုစ္စိတ္ထ, သမေတာယသ္မန္တာနံ သံဃေန, သမဂ္ဂေါ ဟိ သံဃော သမ္မောဒမာနော အဝိဝဒမာနော ဧကုဒ္ဒေသော ဖာသု ဝိဟရတီ’’တိ[Pg.6], ဧဝဉ္စ တေ ဘိက္ခူ ဘိက္ခူဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျုံ, တေ ဘိက္ခူ ဘိက္ခူဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျုံ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျုံ, သံဃာဒိသေသော.

11. And should there be bhikkhus—one, two, or three—who are followers and partisans of that bhikkhu, they might say thus: 'Do not, venerable sirs, say anything to that bhikkhu. For that bhikkhu is a speaker of the Dhamma and a speaker of the Vinaya. That bhikkhu speaks having taken our preference and inclination into account. He speaks with knowledge, and this is agreeable to us.' Those bhikkhus should be addressed by the bhikkhus thus: 'Do not, venerable sirs, speak thus. That bhikkhu is not a speaker of the Dhamma, nor is he a speaker of the Vinaya. Venerable sirs, do not take pleasure in a schism of the Saṅgha. Be united with the Saṅgha, venerable sirs. For a united Saṅgha—harmonious, not disputing, with a common recitation—dwells in comfort.' If those bhikkhus, being addressed thus by the bhikkhus, persist as before, they are to be admonished up to a third time to abandon that. If, being admonished up to a third time, they abandon it, that is good. If they do not abandon it, it is a Saṅghādisesa offense.

ဒုဗ္ဗစသိက္ခာပဒံ

The training rule concerning one who is difficult to correct.

၁၂. ဘိက္ခု ပနေဝ ဒုဗ္ဗစဇာတိကော ဟောတိ ဥဒ္ဒေသပရိယာပန္နေသု သိက္ခာပဒေသု ဘိက္ခူဟိ သဟဓမ္မိကံ ဝုစ္စမာနော အတ္တာနံ အဝစနီယံ ကရောတိ ‘‘မာ မံ အာယသ္မန္တော ကိဉ္စိ အဝစုတ္ထ ကလျာဏံ ဝါ ပါပကံ ဝါ, အဟမ္ပာယသ္မန္တေ န ကိဉ္စိ ဝက္ခာမိ ကလျာဏံ ဝါ ပါပကံ ဝါ, ဝိရမထာယသ္မန္တော မမ ဝစနာယာ’’တိ, သော ဘိက္ခု ဘိက္ခူဟိ ဧဝမဿ ဝစနီယော ‘‘မာယသ္မာ အတ္တာနံ အဝစနီယံ အကာသိ, ဝစနီယမေဝါယသ္မာ အတ္တာနံ ကရောတု, အာယသ္မာပိ ဘိက္ခူ ဝဒတု သဟဓမ္မေန, ဘိက္ခူပိ အာယသ္မန္တံ ဝက္ခန္တိ သဟဓမ္မေန, ဧဝံ သံဝဒ္ဓါ ဟိ တဿ ဘဂဝတော ပရိသာ ယဒိဒံ အညမညဝစနေန အညမညဝုဋ္ဌာပနေနာ’’တိ, ဧဝဉ္စ သော ဘိက္ခု ဘိက္ခူဟိ ဝုစ္စမာနော တထေဝ ပဂ္ဂဏှေယျ, သော ဘိက္ခု ဘိက္ခူဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗော တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနော တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျ, သံဃာဒိသေသော.

12. Should a bhikkhu be of a nature difficult to correct, and when being spoken to by the bhikkhus in accordance with the Dhamma concerning the training rules included in the recitation, he makes himself unamenable to correction, saying: “Venerable sirs, say nothing to me, whether good or bad, and I too will say nothing to you, venerable sirs, whether good or bad. Refrain, venerable sirs, from speaking to me”—that bhikkhu should be addressed by the bhikkhus thus: “Venerable sir, do not make yourself unamenable to correction; let the venerable one make himself amenable to correction. Let the venerable one speak to the bhikkhus in accordance with the Dhamma, and the bhikkhus too will speak to the venerable one in accordance with the Dhamma. For it is in this way that the Blessed One’s assembly has grown: that is, through mutual admonition and mutual rehabilitation.” And if that bhikkhu, being spoken to thus by the bhikkhus, should persist as before, he is to be admonished by the bhikkhus up to a third time for the abandoning of that matter. If, being admonished up to a third time, he abandons it, that is good. If he does not abandon it, it is an offense of Saṅghādisesa.

ကုလဒူသကသိက္ခာပဒံ

The Training Rule on Corrupting Families

၁၃. ဘိက္ခု ပနေဝ အညတရံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ ကုလဒူသကော ပါပသမာစာရော, တဿ ခေါ ပါပကာ သမာစာရာ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ကုလာနိ စ တေန ဒုဋ္ဌာနိ ဒိဿန္တိ စေဝ သုယျန္တိ စ, သော ဘိက္ခု ဘိက္ခူဟိ ဧဝမဿ ဝစနီယော ‘‘အာယသ္မာ ခေါ ကုလဒူသကော ပါပသမာစာရော, အာယသ္မတော ခေါ ပါပကာ သမာစာရာ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ကုလာနိ စာယသ္မတာ ဒုဋ္ဌာနိ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ပက္ကမတာယသ္မာ ဣမမှာ အာဝါသာ, အလံ တေ ဣဓ ဝါသေနာ’’တိ, ဧဝဉ္စ သော ဘိက္ခု ဘိက္ခူဟိ ဝုစ္စမာနော တေ ဘိက္ခူ ဧဝံ ဝဒေယျ ‘‘ဆန္ဒဂါမိနော စ ဘိက္ခူ, ဒေါသဂါမိနော စ ဘိက္ခူ, မောဟဂါမိနော စ ဘိက္ခူ, ဘယဂါမိနော စ ဘိက္ခူ တာဒိသိကာယ အာပတ္တိယာ ဧကစ္စံ ပဗ္ဗာဇေန္တိ, ဧကစ္စံ န ပဗ္ဗာဇေန္တီ’’တိ, သော ဘိက္ခု ဘိက္ခူဟိ ဧဝမဿ ဝစနီယော ‘‘မာယသ္မာ ဧဝံ အဝစ, န စ ဘိက္ခူ ဆန္ဒဂါမိနော, န စ ဘိက္ခူ ဒေါသဂါမိနော, န စ ဘိက္ခူ မောဟဂါမိနော, န စ ဘိက္ခူ ဘယဂါမိနော, အာယသ္မာ ခေါ ကုလဒူသကော ပါပသမာစာရော, အာယသ္မတော [Pg.7] ခေါ ပါပကာ သမာစာရာ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ကုလာနိ စာယသ္မတာ ဒုဋ္ဌာနိ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ပက္ကမတာယသ္မာ ဣမမှာ အာဝါသာ, အလံ တေ ဣဓ ဝါသေနာ’’တိ, ဧဝဉ္စ သော ဘိက္ခု ဘိက္ခူဟိ ဝုစ္စမာနော တထေဝ ပဂ္ဂဏှေယျ, သော ဘိက္ခု ဘိက္ခူဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗော တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနော တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျ, သံဃာဒိသေသော.

13. Now, should a bhikkhu, living dependent on a certain village or town, be a corrupter of families and of bad conduct; and his bad conduct is both seen and heard, and the families corrupted by him are both seen and heard, that bhikkhu should be addressed by the bhikkhus thus: 'Venerable sir, you are a corrupter of families and of bad conduct. Your bad conduct, venerable sir, is both seen and heard, and the families corrupted by you are both seen and heard. Depart, venerable sir, from this residence. Enough of your living here.' And should that bhikkhu, being addressed by the bhikkhus thus, say to those bhikkhus: 'The bhikkhus are followers of desire, the bhikkhus are followers of hatred, the bhikkhus are followers of delusion, the bhikkhus are followers of fear. For such an offense, they banish one and do not banish another,' that bhikkhu should be addressed by the bhikkhus thus: 'Do not say so, venerable sir. The bhikkhus are not followers of desire, nor are the bhikkhus followers of hatred, nor are the bhikkhus followers of delusion, nor are the bhikkhus followers of fear. You, venerable sir, are a corrupter of families and of bad conduct. Your bad conduct is both seen and heard, and the families corrupted by you are both seen and heard. Depart, venerable sir, from this residence. Enough of your living here.' And should that bhikkhu, being addressed by the bhikkhus thus, persist in that very same way, that bhikkhu should be formally admonished by the bhikkhus up to the third time for the abandoning of that. If, being formally admonished up to the third time, he abandons it, that is good. If he does not abandon it, it is an offense of Saṅghādisesa.

ဥဒ္ဒိဋ္ဌာ ခေါ အာယသ္မန္တော တေရသ သံဃာဒိသေသာ ဓမ္မာ နဝ ပဌမာပတ္တိကာ, စတ္တာရော ယာဝတတိယကာ. ယေသံ ဘိက္ခု အညတရံ ဝါ အညတရံ ဝါ အာပဇ္ဇိတွာ ယာဝတီဟံ ဇာနံ ပဋိစ္ဆာဒေတိ, တာဝတီဟံ တေန ဘိက္ခုနာ အကာမာ ပရိဝတ္ထဗ္ဗံ. ပရိဝုတ္ထပရိဝါသေန ဘိက္ခုနာ ဥတ္တရိ ဆာရတ္တံ ဘိက္ခုမာနတ္တာယ ပဋိပဇ္ဇိတဗ္ဗံ, စိဏ္ဏမာနတ္တော ဘိက္ခု ယတ္ထ သိယာ ဝီသတိဂဏော ဘိက္ခုသံဃော, တတ္ထ သော ဘိက္ခု အဗ္ဘေတဗ္ဗော. ဧကေနပိ စေ ဦနော ဝီသတိဂဏော ဘိက္ခုသံဃော တံ ဘိက္ခုံ အဗ္ဘေယျ, သော စ ဘိက္ခု အနဗ္ဘိတော, တေ စ ဘိက္ခူ ဂါရယှာ, အယံ တတ္ထ သာမီစိ. တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable sirs, the thirteen Saṅghādisesa rules have been recited: nine entailing an initial offense, and four entailing a third admonition. Should a bhikkhu commit any one of these offenses and knowingly conceal it, for as long as he conceals it, for that long must that bhikkhu unwillingly undergo probation. Having completed probation, that bhikkhu should undertake a further six nights of penance. Having completed the penance, that bhikkhu should be rehabilitated where there is a Saṅgha of twenty bhikkhus. If a Saṅgha of fewer than twenty bhikkhus, lacking even one, were to rehabilitate that bhikkhu, that bhikkhu is not rehabilitated, and those bhikkhus are blameworthy. This is the proper procedure in this matter. In this matter, I ask the venerable ones: Are you pure? A second time I ask: Are you pure? A third time I ask: Are you pure? The venerable ones are pure in this matter, therefore they are silent. Thus do I take it.

သံဃာဒိသေသော နိဋ္ဌိတော.

The Saṅghādisesa section is concluded.

အနိယတုဒ္ဒေသော

The Recitation of the Indeterminate Rules

ဣမေ ခေါ ပနာယသ္မန္တော ဒွေ အနိယတာ ဓမ္မာ

Venerable sirs, these are the two indeterminate rules

ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

that come up for recitation.

ပဌမအနိယတသိက္ခာပဒံ

The First Indeterminate Training Rule

၁. ယော ပန ဘိက္ခု မာတုဂါမေန သဒ္ဓိံ ဧကော ဧကာယ ရဟော ပဋိစ္ဆန္နေ အာသနေ အလံကမ္မနိယေ နိသဇ္ဇံ ကပ္ပေယျ, တမေနံ သဒ္ဓေယျဝစသာ ဥပါသိကာ ဒိသွာ တိဏ္ဏံ ဓမ္မာနံ အညတရေန ဝဒေယျ ပါရာဇိကေန ဝါ သံဃာဒိသေသေန ဝါ ပါစိတ္တိယေန ဝါ, နိသဇ္ဇံ ဘိက္ခု ပဋိဇာနမာနော တိဏ္ဏံ ဓမ္မာနံ အညတရေန ကာရေတဗ္ဗော ပါရာဇိကေန ဝါ သံဃာဒိသေသေန ဝါ ပါစိတ္တိယေန [Pg.8] ဝါ, ယေန ဝါ သာ သဒ္ဓေယျဝစသာ ဥပါသိကာ ဝဒေယျ, တေန သော ဘိက္ခု ကာရေတဗ္ဗော, အယံ ဓမ္မော အနိယတော.

1. Should any bhikkhu sit down alone with a woman in a private, secluded seat suitable for sexual intercourse, and a trustworthy female lay follower, seeing this, should charge him with one of three offenses—either a pārājika, a saṅghādisesa, or a pācittiya—then that bhikkhu, admitting to the sitting, is to be dealt with for one of those three offenses. He is to be dealt with for whichever offense that trustworthy female lay follower has stated. This rule is indeterminate.

ဒုတိယအနိယတသိက္ခာပဒံ

The Second Indeterminate Training Rule

၂. န ဟေဝ ခေါ ပန ပဋိစ္ဆန္နံ အာသနံ ဟောတိ နာလံကမ္မနိယံ, အလဉ္စ ခေါ ဟောတိ မာတုဂါမံ ဒုဋ္ဌုလ္လာဟိ ဝါစာဟိ ဩဘာသိတုံ, ယော ပန ဘိက္ခု တထာရူပေ အာသနေ မာတုဂါမေန သဒ္ဓိံ ဧကော ဧကာယ ရဟော နိသဇ္ဇံ ကပ္ပေယျ, တမေနံ သဒ္ဓေယျဝစသာ ဥပါသိကာ ဒိသွာ ဒွိန္နံ ဓမ္မာနံ အညတရေန ဝဒေယျ သံဃာဒိသေသေန ဝါ ပါစိတ္တိယေန ဝါ, နိသဇ္ဇံ ဘိက္ခု ပဋိဇာနမာနော ဒွိန္နံ ဓမ္မာနံ အညတရေန ကာရေတဗ္ဗော သံဃာဒိသေသေန ဝါ ပါစိတ္တိယေန ဝါ, ယေန ဝါ သာ သဒ္ဓေယျဝစသာ ဥပါသိကာ ဝဒေယျ, တေန သော ဘိက္ခု ကာရေတဗ္ဗော, အယမ္ပိ ဓမ္မော အနိယတော.

2. Now, a seat may be neither secluded nor suitable for sexual intercourse, but sufficient for addressing a woman with coarse words. Should any bhikkhu sit down alone with a woman in private on such a seat, and a trustworthy female lay follower, seeing this, should charge him with one of two offenses—either a saṅghādisesa or a pācittiya—then that bhikkhu, admitting to the sitting, is to be dealt with for one of those two offenses. He is to be dealt with for whichever offense that trustworthy female lay follower has stated. This rule, too, is indeterminate.

ဥဒ္ဒိဋ္ဌာ ခေါ အာယသ္မန္တော ဒွေ အနိယတာ ဓမ္မာ. တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable sirs, the two indeterminate rules have been recited. Concerning them, I ask the venerable sirs: Are you pure in this? A second time I ask the venerable sirs: Are you pure in this? A third time I ask the venerable sirs: Are you pure in this? The venerable sirs are pure in this, and thus are silent. I will bear it in mind in this way.

အနိယတော နိဋ္ဌိတော.

The Indeterminate section is concluded.

နိဿဂ္ဂိယပါစိတ္တိယာ

The Nissaggiya Pācittiya Rules

ဣမေ ခေါ ပနာယသ္မန္တော တိံသ နိဿဂ္ဂိယာ ပါစိတ္တိယာ

Venerable sirs, these are the thirty Nissaggiya Pācittiya rules,

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

which come up for recitation.

ကထိနသိက္ခာပဒံ

The Training Rule Concerning the Kathina

၁. နိဋ္ဌိတစီဝရသ္မိံ ဘိက္ခုနာ ဥဗ္ဘတသ္မိံ ကထိနေ ဒသာဟပရမံ အတိရေကစီဝရံ ဓာရေတဗ္ဗံ, တံ အတိက္ကာမယတော နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

1. When a bhikkhu has finished his robes and the kathina has been withdrawn, he may keep an extra robe for at most ten days. If he exceeds that, it is an offense entailing forfeiture and expiation.

ဥဒေါသိတသိက္ခာပဒံ

The Training Rule Concerning Dwelling Apart from the Three Robes

၂. နိဋ္ဌိတစီဝရသ္မိံ ဘိက္ခုနာ ဥဗ္ဘတသ္မိံ ကထိနေ ဧကရတ္တမ္ပိ စေ ဘိက္ခု တိစီဝရေန ဝိပ္ပဝသေယျ, အညတြ ဘိက္ခုသမ္မုတိယာ နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

2. When a bhikkhu has finished his robes and the kathina has been withdrawn, if he dwells apart from his three robes even for one night—unless with the agreement of the bhikkhus—it is an offense entailing forfeiture and expiation.

အကာလစီဝရသိက္ခာပဒံ

The Training Rule Concerning an Untimely Robe

၃. နိဋ္ဌိတစီဝရသ္မိံ [Pg.9] ဘိက္ခုနာ ဥဗ္ဘတသ္မိံ ကထိနေ ဘိက္ခုနော ပနေဝ အကာလစီဝရံ ဥပ္ပဇ္ဇေယျ, အာကင်္ခမာနေန ဘိက္ခုနာ ပဋိဂ္ဂဟေတဗ္ဗံ, ပဋိဂ္ဂဟေတွာ ခိပ္ပမေဝ ကာရေတဗ္ဗံ, နော စဿ ပါရိပူရိ, မာသပရမံ တေန ဘိက္ခုနာ တံ စီဝရံ နိက္ခိပိတဗ္ဗံ ဦနဿ ပါရိပူရိယာ သတိယာ ပစ္စာသာယ. တတော စေ ဥတ္တရိ နိက္ခိပေယျ သတိယာပိ ပစ္စာသာယ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

3. When a bhikkhu has finished his robes and the kathina has been withdrawn, should an untimely robe arise for a bhikkhu, if he wishes, he may accept it. Having accepted it, he should have it made up quickly. If it is not sufficient, that bhikkhu may keep that robe for at most one month, in the hope of completing what is lacking. If he keeps it longer than that, even with that hope, it is an offense entailing forfeiture and expiation.

ပုရာဏစီဝရသိက္ခာပဒံ

The Training Rule Concerning an Old Robe

၄. ယော ပန ဘိက္ခု အညာတိကာယ ဘိက္ခုနိယာ ပုရာဏစီဝရံ ဓောဝါပေယျ ဝါ ရဇာပေယျ ဝါ အာကောဋာပေယျ ဝါ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

4. Should any bhikkhu have an old robe washed, dyed, or beaten by a bhikkhunī who is not a relative, it is an offense entailing forfeiture and expiation.

စီဝရပဋိဂ္ဂဟဏသိက္ခာပဒံ

The Training Rule Concerning Accepting a Robe

၅. ယော ပန ဘိက္ခု အညာတိကာယ ဘိက္ခုနိယာ ဟတ္ထတော စီဝရံ ပဋိဂ္ဂဏှေယျ အညတြ ပါရိဝတ္တကာ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

5. Should any bhikkhu accept a robe from the hand of a bhikkhunī who is not a relative—unless it is in exchange—it is an offense entailing forfeiture and expiation.

အညာတကဝိညတ္တိသိက္ခာပဒံ

The Training Rule Concerning Requesting from an Unrelated Person

၆. ယော ပန ဘိက္ခု အညာတကံ ဂဟပတိံ ဝါ ဂဟပတာနိံ ဝါ စီဝရံ ဝိညာပေယျ အညတြ သမယာ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ. တတ္ထာယံ သမယော, အစ္ဆိန္နစီဝရော ဝါ ဟောတိ ဘိက္ခု, နဋ္ဌစီဝရော ဝါ, အယံ တတ္ထ သမယော.

6. Should any bhikkhu request a robe from a householder or a householder’s wife who is not a relative—unless it is the proper time—it is an offense entailing forfeiture and expiation. Herein, this is the proper time: when the bhikkhu’s robe has been stolen or destroyed. This is the proper time in this case.

တတုတ္တရိသိက္ခာပဒံ

The Training Rule Concerning More Than That

၇. တဉ္စေ အညာတကော ဂဟပတိ ဝါ ဂဟပတာနီ ဝါ ဗဟူဟိ စီဝရေဟိ အဘိဟဋ္ဌုံ ပဝါရေယျ, သန္တရုတ္တရပရမံ တေန ဘိက္ခုနာ တတော စီဝရံ သာဒိတဗ္ဗံ. တတော စေ ဥတ္တရိ သာဒိယေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

7. If that unrelated householder or householder’s wife should invite him with an offer of many robes, that bhikkhu may accept from that a robe that is at most an inner and an outer one. If he should accept more than that, it is an offense entailing forfeiture and expiation.

ပဌမဥပက္ခဋသိက္ခာပဒံ

The First Training Rule Concerning What Has Been Prepared

၈. ဘိက္ခုံ ပနေဝ ဥဒ္ဒိဿ အညာတကဿ ဂဟပတိဿ ဝါ ဂဟပတာနိယာ ဝါ စီဝရစေတာပန္နံ ဥပက္ခဋံ ဟောတိ ‘‘ဣမိနာ စီဝရစေတာပန္နေန စီဝရံ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုံ စီဝရေန အစ္ဆာဒေဿာမီ’’တိ, တတြ စေ သော ဘိက္ခု ပုဗ္ဗေ အပ္ပဝါရိတော ဥပသင်္ကမိတွာ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇေယျ ‘‘သာဓု ဝတ မံ အာယသ္မာ ဣမိနာ စီဝရစေတာပန္နေန ဧဝရူပံ ဝါ ဧဝရူပံ ဝါ စီဝရံ စေတာပေတွာ အစ္ဆာဒေဟီ’’တိ ကလျာဏကမျတံ ဥပါဒါယ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

8. If, for a bhikkhu, an unrelated householder or householder’s wife has set aside money for a robe, thinking, “With this money for a robe, having had a robe bought, I will clothe the bhikkhu named so-and-so,” and if that bhikkhu, not having been previously invited, approaches and makes a specification regarding the robe, saying, “It would be good, venerable sir, if with this money for a robe you would have a robe of such-and-such a kind bought and clothe me with it,” out of a desire for a better one, it is an offense entailing forfeiture and expiation.

ဒုတိယဥပက္ခဋသိက္ခာပဒံ

The Second Training Rule Concerning What is Set Aside

၉. ဘိက္ခုံ [Pg.10] ပနေဝ ဥဒ္ဒိဿ ဥဘိန္နံ အညာတကာနံ ဂဟပတီနံ ဝါ ဂဟပတာနီနံ ဝါ ပစ္စေကစီဝရစေတာပန္နာနိ ဥပက္ခဋာနိ ဟောန္တိ ‘‘ဣမေဟိ မယံ ပစ္စေကစီဝရစေတာပန္နေဟိ ပစ္စေကစီဝရာနိ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုံ စီဝရေဟိ အစ္ဆာဒေဿာမာ’’တိ, တတြ စေ သော ဘိက္ခု ပုဗ္ဗေ အပ္ပဝါရိတော ဥပသင်္ကမိတွာ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇေယျ ‘‘သာဓု ဝတ မံ အာယသ္မန္တော ဣမေဟိ ပစ္စေကစီဝရစေတာပန္နေဟိ ဧဝရူပံ ဝါ ဧဝရူပံ ဝါ စီဝရံ စေတာပေတွာ အစ္ဆာဒေထ ဥဘောဝ သန္တာ ဧကေနာ’’တိ ကလျာဏကမျတံ ဥပါဒါယ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

9. If, for a bhikkhu, two unrelated householders or householders’ wives have set aside separate funds for robes, thinking, “With these separate funds for robes, having had separate robes bought, we will clothe the bhikkhu named so-and-so,” and if that bhikkhu, not having been previously invited, approaches and makes a specification regarding the robe, saying, “It would be good, venerable sirs, if you, being both together, would have one robe of such-and-such a kind bought with these separate funds for robes and clothe me with it,” out of a desire for a better one, it is an offense entailing forfeiture and expiation.

ရာဇသိက္ခာပဒံ

The Training Rule Concerning a King

၁၀. ဘိက္ခုံ ပနေဝ ဥဒ္ဒိဿ ရာဇာ ဝါ ရာဇဘောဂ္ဂေါ ဝါ ဗြာဟ္မဏော ဝါ ဂဟပတိကော ဝါ ဒူတေန စီဝရစေတာပန္နံ ပဟိဏေယျ ‘‘ဣမိနာ စီဝရစေတာပန္နေန စီဝရံ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုံ စီဝရေန အစ္ဆာဒေဟီ’’တိ. သော စေ ဒူတော တံ ဘိက္ခုံ ဥပသင်္ကမိတွာ ဧဝံ ဝဒေယျ ‘‘ဣဒံ ခေါ, ဘန္တေ, အာယသ္မန္တံ ဥဒ္ဒိဿ စီဝရစေတာပန္နံ အာဘတံ, ပဋိဂ္ဂဏှာတု အာယသ္မာ စီဝရစေတာပန္န’’န္တိ. တေန ဘိက္ခုနာ သော ဒူတော ဧဝမဿ ဝစနီယော ‘‘န ခေါ မယံ, အာဝုသော, စီဝရစေတာပန္နံ ပဋိဂ္ဂဏှာမ, စီဝရဉ္စ ခေါ မယံ ပဋိဂ္ဂဏှာမ ကာလေန ကပ္ပိယ’’န္တိ. သော စေ ဒူတော တံ ဘိက္ခုံ ဧဝံ ဝဒေယျ ‘‘အတ္ထိ ပနာယသ္မတော ကောစိ ဝေယျာဝစ္စကရော’’တိ. စီဝရတ္ထိကေန, ဘိက္ခဝေ, ဘိက္ခုနာ ဝေယျာဝစ္စကရော နိဒ္ဒိသိတဗ္ဗော အာရာမိကော ဝါ ဥပါသကော ဝါ ‘‘ဧသော ခေါ, အာဝုသော, ဘိက္ခူနံ ဝေယျာဝစ္စကရော’’တိ. သော စေ ဒူတော တံ ဝေယျာဝစ္စကရံ သညာပေတွာ တံ ဘိက္ခုံ ဥပသင်္ကမိတွာ ဧဝံ ဝဒေယျ ‘‘ယံ ခေါ, ဘန္တေ, အာယသ္မာ ဝေယျာဝစ္စကရံ နိဒ္ဒိသိ, သညတ္တော သော မယာ, ဥပသင်္ကမတာယသ္မာ ကာလေန, စီဝရေန တံ အစ္ဆာဒေဿတီ’’တိ. စီဝရတ္ထိကေန, ဘိက္ခဝေ, ဘိက္ခုနာ ဝေယျာဝစ္စကရော ဥပသင်္ကမိတွာ ဒွတ္တိက္ခတ္တုံ စောဒေတဗ္ဗော သာရေတဗ္ဗော ‘‘အတ္ထော မေ, အာဝုသော, စီဝရေနာ’’တိ, ဒွတ္တိက္ခတ္တုံ စောဒယမာနော သာရယမာနော တံ စီဝရံ အဘိနိပ္ဖာဒေယျ, ဣစ္စေတံ ကုသလံ, နော စေ အဘိနိပ္ဖာဒေယျ, စတုက္ခတ္တုံ ပဉ္စက္ခတ္တုံ ဆက္ခတ္တုပရမံ တုဏှီဘူတေန ဥဒ္ဒိဿ ဌာတဗ္ဗံ, စတုက္ခတ္တုံ ပဉ္စက္ခတ္တုံ ဆက္ခတ္တုပရမံ တုဏှီဘူတော ဥဒ္ဒိဿ တိဋ္ဌမာနော တံ စီဝရံ အဘိနိပ္ဖာဒေယျ, ဣစ္စေတံ ကုသလံ, တတော စေ ဥတ္တရိ ဝါယမမာနော တံ စီဝရံ အဘိနိပ္ဖာဒေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ. နော [Pg.11] စေ အဘိနိပ္ဖာဒေယျ, ယတဿ စီဝရစေတာပန္နံ အာဘတံ, တတ္ထ သာမံ ဝါ ဂန္တဗ္ဗံ, ဒူတော ဝါ ပါဟေတဗ္ဗော ‘‘ယံ ခေါ တုမှေ အာယသ္မန္တော ဘိက္ခုံ ဥဒ္ဒိဿ စီဝရစေတာပန္နံ ပဟိဏိတ္ထ, န တံ တဿ ဘိက္ခုနော ကိဉ္စိ အတ္ထံ အနုဘောတိ, ယုဉ္ဇန္တာယသ္မန္တော သကံ, မာ ဝေါ သကံ ဝိနဿာ’’တိ, အယံ တတ္ထ သာမီစိ.

10. Should a king, a royal official, a brahmin, or a householder send a robe-fund through a messenger for a specific bhikkhu, saying, ‘With this robe-fund, have a robe purchased and clothe the bhikkhu named so-and-so.’ If that messenger, having approached that bhikkhu, should say, ‘Venerable sir, this robe-fund has been brought for the venerable one’s sake. May the venerable one accept this robe-fund,’ that bhikkhu should say to that messenger, ‘Friend, we do not accept a robe-fund. We accept a robe at the proper time, when it is allowable.’ If that messenger should then say to that bhikkhu, ‘But does the venerable one have an attendant?’ then, bhikkhus, a bhikkhu who needs a robe should point out an attendant—a monastery attendant or a lay follower—saying, ‘Friend, this is the attendant for the bhikkhus.’ If that messenger, having instructed that attendant, approaches that bhikkhu and says, ‘Venerable sir, the attendant whom the venerable one pointed out has been instructed by me. Approach at the proper time, and he will clothe you with a robe,’ then, bhikkhus, a bhikkhu who needs a robe should approach the attendant and should prompt and remind him two or three times, saying, ‘Friend, I have need of a robe.’ If, on being prompted and reminded two or three times, he produces that robe, that is good. If he does not produce it, one should stand silently for that purpose for four, five, or at most six times. If, while standing silently for that purpose for four, five, or at most six times, he produces that robe, that is good. If, by striving further than that, he should get that robe produced, it is an offense entailing forfeiture and confession. If he does not produce it, one should either go oneself or send a messenger to the place from which the robe-fund was brought, saying, ‘Honorable sirs, the robe-fund that you sent for a specific bhikkhu does not benefit that bhikkhu in any way. May you make use of your own property; do not let your own property be lost.’ This is the proper course of action here.

ကထိနဝဂ္ဂေါ ပဌမော.

The Kaṭhina Chapter, the First.

ကောသိယသိက္ခာပဒံ

The Training Rule Concerning Silk

၁၁. ယော ပန ဘိက္ခု ကောသိယမိဿကံ သန္ထတံ ကာရာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

11. Should any bhikkhu have a felt rug made mixed with silk, it is an offense entailing forfeiture and confession.

သုဒ္ဓကာဠကသိက္ခာပဒံ

The Training Rule Concerning Pure Black Wool

၁၂. ယော ပန ဘိက္ခု သုဒ္ဓကာဠကာနံ ဧဠကလောမာနံ သန္ထတံ ကာရာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

12. Should any bhikkhu have a felt rug made of pure black sheep’s wool, it is an offense entailing forfeiture and confession.

ဒွေဘာဂသိက္ခာပဒံ

The Training Rule Concerning Two Parts

၁၃. နဝံ ပန ဘိက္ခုနာ သန္ထတံ ကာရယမာနေန ဒွေ ဘာဂါ သုဒ္ဓကာဠကာနံ ဧဠကလောမာနံ အာဒါတဗ္ဗာ, တတိယံ ဩဒါတာနံ, စတုတ္ထံ ဂေါစရိယာနံ. အနာဒါ စေ ဘိက္ခု ဒွေ ဘာဂေ သုဒ္ဓကာဠကာနံ ဧဠကလောမာနံ, တတိယံ ဩဒါတာနံ, စတုတ္ထံ ဂေါစရိယာနံ, နဝံ သန္ထတံ ကာရာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

13. When a bhikkhu is having a new felt rug made, two parts of pure black sheep’s wool are to be taken, a third of white, and a fourth of tawny. Should a bhikkhu, without taking two parts of pure black sheep’s wool, a third of white, and a fourth of tawny, have a new felt rug made, it is an offense entailing forfeiture and confession.

ဆဗ္ဗဿသိက္ခာပဒံ

The Training Rule Concerning Six Years

၁၄. နဝံ ပန ဘိက္ခုနာ သန္ထတံ ကာရာပေတွာ ဆဗ္ဗဿာနိ ဓာရေတဗ္ဗံ, ဩရေန စေ ဆန္နံ ဝဿာနံ တံ သန္ထတံ ဝိဿဇ္ဇေတွာ ဝါ အဝိဿဇ္ဇေတွာ ဝါ အညံ နဝံ သန္ထတံ ကာရာပေယျ အညတြ ဘိက္ခုသမ္မုတိယာ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

14. When a bhikkhu has had a new felt rug made, it is to be kept for six years. Should a bhikkhu, before the six years are up, have another new felt rug made—whether or not he has relinquished the first—unless with the agreement of the bhikkhus, it is an offense entailing forfeiture and confession.

နိသီဒနသန္ထတသိက္ခာပဒံ

The Training Rule Concerning a Sitting Felt Rug

၁၅. နိသီဒနသန္ထတံ ပန ဘိက္ခုနာ ကာရယမာနေန ပုရာဏသန္ထတဿ သာမန္တာ သုဂတဝိဒတ္ထိ အာဒါတဗ္ဗာ ဒုဗ္ဗဏ္ဏကရဏာယ. အနာဒါ စေ ဘိက္ခု ပုရာဏသန္ထ တဿ [Pg.12] သာမန္တာ သုဂတဝိဒတ္ထိံ, နဝံ နိသီဒနသန္ထတံ ကာရာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

15. When a bhikkhu is having a sitting felt rug made, a Sugata span from the border of the old felt rug is to be taken for the purpose of discoloration. Should a bhikkhu, without taking a Sugata span from the border of the old felt rug, have a new sitting felt rug made, it is an offense entailing forfeiture and confession.

ဧဠကလောမသိက္ခာပဒံ

The Training Rule Concerning Sheep’s Wool

၁၆. ဘိက္ခုနော ပနေဝ အဒ္ဓါနမဂ္ဂပ္ပဋိပန္နဿ ဧဠကလောမာနိ ဥပ္ပဇ္ဇေယျုံ, အာကင်္ခမာနေန ဘိက္ခုနာ ပဋိဂ္ဂဟေတဗ္ဗာနိ, ပဋိဂ္ဂဟေတွာ တိယောဇနပရမံ သဟတ္ထာ ဟရိတဗ္ဗာနိ အသန္တေ ဟာရကေ. တတော စေ ဥတ္တရိ ဟရေယျ, အသန္တေပိ ဟာရကေ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

16. Should sheep’s wool arise for a bhikkhu traveling on a journey, if he wishes, he may accept it. Having accepted it, he may carry it himself for at most three yojanas if there is no carrier. Should he carry it farther than that, even if there is no carrier, it is an offense entailing forfeiture and confession.

ဧဠကလောမဓောဝါပနသိက္ခာပဒံ

The Training Rule Concerning Having Sheep’s Wool Washed

၁၇. ယော ပန ဘိက္ခု အညာတိကာယ ဘိက္ခုနိယာ ဧဠကလောမာနိ ဓောဝါပေယျ ဝါ ရဇာပေယျ ဝါ ဝိဇဋာပေယျ ဝါ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

17. Should any bhikkhu have sheep’s wool washed, dyed, or carded by a bhikkhunī who is not a relative, it is an offense entailing forfeiture and confession.

ရူပိယသိက္ခာပဒံ

The Training Rule Concerning Money

၁၈. ယော ပန ဘိက္ခု ဇာတရူပရဇတံ ဥဂ္ဂဏှေယျ ဝါ ဥဂ္ဂဏှာပေယျ ဝါ ဥပနိက္ခိတ္တံ ဝါ သာဒိယေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

18. Should any bhikkhu accept gold or silver, or have it accepted, or approve of it being kept in deposit for him, it is an offense entailing forfeiture and confession.

ရူပိယသံဝေါဟာရသိက္ခာပဒံ

The Training Rule Concerning Monetary Transactions

၁၉. ယော ပန ဘိက္ခု နာနပ္ပကာရကံ ရူပိယသံဝေါဟာရံ သမာပဇ္ဇေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

19. Should any bhikkhu engage in various kinds of monetary transactions, it is an offense entailing forfeiture and confession.

ကယဝိက္ကယသိက္ခာပဒံ

The Training Rule Concerning Buying and Selling

၂၀. ယော ပန ဘိက္ခု နာနပ္ပကာရကံ ကယဝိက္ကယံ သမာပဇ္ဇေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

20. Should any bhikkhu engage in various kinds of buying and selling, it is an offense entailing forfeiture and confession.

ကောသိယဝဂ္ဂေါ ဒုတိယော.

The Kosiya Chapter, the Second.

ပတ္တသိက္ခာပဒံ

The Training Rule Concerning a Bowl

၂၁. ဒသာဟပရမံ အတိရေကပတ္တော ဓာရေတဗ္ဗော, တံ အတိက္ကာမယတော နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

21. An extra bowl is to be kept for at most ten days. For one who exceeds that, it is an offense entailing forfeiture and confession.

ဦနပဉ္စဗန္ဓနသိက္ခာပဒံ

The Training Rule Concerning a Bowl with Fewer Than Five Mends

၂၂. ယော ပန ဘိက္ခု ဦနပဉ္စဗန္ဓနေန ပတ္တေန အညံ နဝံ ပတ္တံ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ. တေန ဘိက္ခုနာ သော ပတ္တော ဘိက္ခုပရိသာယ နိဿဇ္ဇိတဗ္ဗော[Pg.13], ယော စ တဿာ ဘိက္ခုပရိသာယ ပတ္တပရိယန္တော, သော တဿ ဘိက္ခုနော ပဒါတဗ္ဗော ‘‘အယံ တေ ဘိက္ခု ပတ္တော ယာဝ ဘေဒနာယ ဓာရေတဗ္ဗော’’တိ, အယံ တတ္ထ သာမီစိ.

22. Should any bhikkhu, having a bowl with fewer than five mends, obtain another new bowl, it is an offense entailing forfeiture and confession. That new bowl is to be forfeited by that bhikkhu to the community of bhikkhus. And the last bowl in that community of bhikkhus is to be given to that bhikkhu, saying: “This, bhikkhu, is your bowl; it is to be kept until it breaks.” This is the proper procedure in this case.

ဘေသဇ္ဇသိက္ခာပဒံ

The Training Rule Concerning Medicines

၂၃. ယာနိ ခေါ ပန တာနိ ဂိလာနာနံ ဘိက္ခူနံ ပဋိသာယနီယာနိ ဘေသဇ္ဇာနိ, သေယျထိဒံ – သပ္ပိ နဝနီတံ တေလံ မဓု ဖာဏိတံ, တာနိ ပဋိဂ္ဂဟေတွာ သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗာနိ, တံ အတိက္ကာမယတော နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

23. Those medicines that are allowable for sick bhikkhus—namely, ghee, fresh butter, oil, honey, and molasses—having been received, are to be stored and consumed for at most seven days. For one who exceeds that, it is an offense of expiation with forfeiture.

ဝဿိကသာဋိကသိက္ခာပဒံ

The Training Rule Concerning the Rainy-Season Cloth

၂၄. ‘‘မာသော သေသော ဂိမှာန’’န္တိ ဘိက္ခုနာ ဝဿိကသာဋိကစီဝရံ ပရိယေသိတဗ္ဗံ, ‘‘အဒ္ဓမာသော သေသော ဂိမှာန’’န္တိ ကတွာ နိဝါသေတဗ္ဗံ. ဩရေန စေ ‘‘မာသော သေသော ဂိမှာန’’န္တိ ဝဿိကသာဋိကစီဝရံ ပရိယေသေယျ, ဩရေန‘‘ဒ္ဓမာသော သေသော ဂိမှာန’’န္တိ ကတွာ နိဝါသေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

24. When there is one month left of the hot season, a bhikkhu is to seek a rainy-season cloth. When there is half a month left of the hot season, having made it, he is to wear it. Should a bhikkhu seek a rainy-season cloth when there is more than a month left of the hot season, or, having made it, wear it when there is more than half a month left, it is an offense of expiation with forfeiture.

စီဝရအစ္ဆိန္ဒနသိက္ခာပဒံ

The Training Rule Concerning Taking Away a Robe

၂၅. ယော ပန ဘိက္ခု ဘိက္ခုဿ သာမံ စီဝရံ ဒတွာ ကုပိတော အနတ္တမနော အစ္ဆိန္ဒေယျ ဝါ အစ္ဆိန္ဒာပေယျ ဝါ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

25. Should any bhikkhu, having himself given a robe to a bhikkhu, later—angry and displeased—take it away himself or have it taken away, it is an offense of expiation with forfeiture.

သုတ္တဝိညတ္တိသိက္ခာပဒံ

The Training Rule Concerning Requesting Thread

၂၆. ယော ပန ဘိက္ခု သာမံ သုတ္တံ ဝိညာပေတွာ တန္တဝါယေဟိ စီဝရံ ဝါယာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

26. Should any bhikkhu, having himself requested thread, have a robe woven by weavers, it is an offense of expiation with forfeiture.

မဟာပေသကာရသိက္ခာပဒံ

The Training Rule on a Great Weaver

၂၇. ဘိက္ခုံ ပနေဝ ဥဒ္ဒိဿ အညာတကော ဂဟပတိ ဝါ ဂဟပတာနီ ဝါ တန္တဝါယေဟိ စီဝရံ ဝါယာပေယျ, တတြ စေ သော ဘိက္ခု ပုဗ္ဗေ အပ္ပဝါရိတော တန္တဝါယေ ဥပသင်္ကမိတွာ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇေယျ ‘‘ဣဒံ ခေါ, အာဝုသော, စီဝရံ မံ ဥဒ္ဒိဿ ဝိယျတိ, အာယတဉ္စ ကရောထ, ဝိတ္ထတဉ္စ, အပ္ပိတဉ္စ, သုဝီတဉ္စ, သုပ္ပဝါယိတဉ္စ, သုဝိလေခိတဉ္စ, သုဝိတစ္ဆိတဉ္စ ကရောထ, အပ္ပေဝ နာမ မယမ္ပိ အာယသ္မန္တာနံ ကိဉ္စိမတ္တံ အနုပဒဇ္ဇေယျာမာ’’တိ. ဧဝဉ္စ သော ဘိက္ခု ဝတွာ ကိဉ္စိမတ္တံ အနုပဒဇ္ဇေယျ အန္တမသော ပိဏ္ဍပါတမတ္တမ္ပိ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

27. If, for the sake of a bhikkhu, an unrelated householder or householder’s wife has a robe woven by weavers, and if that bhikkhu, not having been previously invited, approaches the weavers and makes a specification regarding the robe, saying, ‘Friends, this robe is being woven for my sake. Make it long and broad, sturdy, with good threads, well-woven, well-carded, and well-smoothed. Perhaps we might also give you venerable ones some small thing.’ And if that bhikkhu, having spoken thus, should give some small thing, even as little as a lump of almsfood, it is an offense of expiation with forfeiture.

အစ္စေကစီဝရသိက္ခာပဒံ

The Training Rule on an Urgent Robe

၂၈. ဒသာဟာနာဂတံ [Pg.14] ကတ္တိကတေမာသိကပုဏ္ဏမံ ဘိက္ခုနော ပနေဝ အစ္စေကစီဝရံ ဥပ္ပဇ္ဇေယျ, အစ္စေကံ မညမာနေန ဘိက္ခုနာ ပဋိဂ္ဂဟေတဗ္ဗံ, ပဋိဂ္ဂဟေတွာ ယာဝ စီဝရကာလသမယံ နိက္ခိပိတဗ္ဗံ. တတော စေ ဥတ္တရိ နိက္ခိပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

28. Should an urgent robe arise for a bhikkhu within the ten days preceding the Kattika full moon, the bhikkhu, considering it urgent, should accept it. Having accepted it, he is to keep it until the robe season. If he keeps it beyond that, it is an offense of expiation with forfeiture.

သာသင်္ကသိက္ခာပဒံ

The Training Rule on a Dangerous Place

၂၉. ဥပဝဿံ ခေါ ပန ကတ္တိကပုဏ္ဏမံ ယာနိ ခေါ ပန တာနိ အာရညကာနိ သေနာသနာနိ သာသင်္ကသမ္မတာနိ သပ္ပဋိဘယာနိ, တထာရူပေသု ဘိက္ခု သေနာသနေသု ဝိဟရန္တော အာကင်္ခမာနော တိဏ္ဏံ စီဝရာနံ အညတရံ စီဝရံ အန္တရဃရေ နိက္ခိပေယျ, သိယာ စ တဿ ဘိက္ခုနော ကောစိဒေဝ ပစ္စယော တေန စီဝရေန ဝိပ္ပဝါသာယ, ဆာရတ္တပရမံ တေန ဘိက္ခုနာ တေန စီဝရေန ဝိပ္ပဝသိတဗ္ဗံ. တတော စေ ဥတ္တရိ ဝိပ္ပဝသေယျ အညတြ ဘိက္ခုသမ္မုတိယာ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

29. After the rains retreat, up to the Kattika full moon, as to those forest dwellings that are considered dangerous and fearful—a bhikkhu dwelling in such a dwelling, if he so desires, may deposit one of his three robes in an inhabited area. Should there be for that bhikkhu some reason to be separated from that robe, he may be separated from that robe for at most six nights. If he should be separated from it beyond that, except by the agreement of the bhikkhus, it is an offense of expiation with forfeiture.

ပရိဏတသိက္ခာပဒံ

The Training Rule on What Has Been Dedicated

၃၀. ယော ပန ဘိက္ခု ဇာနံ သံဃိကံ လာဘံ ပရိဏတံ အတ္တနော ပရိဏာမေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

30. Should any bhikkhu knowingly divert to himself a gain that has been dedicated to the Sangha, it is an offense of expiation with forfeiture.

ပတ္တဝဂ္ဂေါ တတိယော.

The Bowl Chapter, the Third.

ဥဒ္ဒိဋ္ဌာ ခေါ အာယသ္မန္တော တိံသ နိဿဂ္ဂိယာ ပါစိတ္တိယာ ဓမ္မာ. တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable sirs, the thirty offenses entailing forfeiture and confession have been recited. In this matter, I ask the venerable sirs: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable sirs are pure in this, therefore they are silent. Thus do I hold it.

နိဿဂ္ဂိယပါစိတ္တိယာ နိဋ္ဌိတာ.

The offenses entailing forfeiture and confession are concluded.

သုဒ္ဓပါစိတ္တိယာ

The Offenses of Confession

ဣမေ ခေါ ပနာယသ္မန္တော ဒွေနဝုတိ ပါစိတ္တိယာ

Venerable sirs, these ninety-two offenses of confession

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

now come up for recitation.

မုသာဝါဒသိက္ခာပဒံ

The training rule on lying.

၁. သမ္ပဇာနမုသာဝါဒေ ပါစိတ္တိယံ.

1. In the case of a deliberate lie, it is an offense of confession.

ဩမသဝါဒသိက္ခာပဒံ

The training rule on abusive speech.

၂. ဩမသဝါဒေ ပါစိတ္တိယံ.

2. In the case of abusive speech, it is an offense of confession.

ပေသုညသိက္ခာပဒံ

The training rule on slander.

၃. ဘိက္ခုပေသုညေ [Pg.15] ပါစိတ္တိယံ.

3. In the case of slandering a bhikkhu, it is an offense of confession.

ပဒသောဓမ္မသိက္ခာပဒံ

The training rule on teaching the Dhamma word-by-word.

၄. ယော ပန ဘိက္ခု အနုပသမ္ပန္နံ ပဒသော ဓမ္မံ ဝါစေယျ, ပါစိတ္တိယံ.

4. Whatever bhikkhu should teach an unordained person to recite the Dhamma word-by-word, it is an offense of confession.

ပဌမသဟသေယျသိက္ခာပဒံ

The first training rule on lying down together.

၅. ယော ပန ဘိက္ခု အနုပသမ္ပန္နေန ဥတ္တရိဒိရတ္တတိရတ္တံ သဟသေယျံ ကပ္ပေယျ, ပါစိတ္တိယံ.

5. Whatever bhikkhu should arrange to lie down together with an unordained person for more than two or three nights, it is an offense of confession.

ဒုတိယသဟသေယျသိက္ခာပဒံ

The second training rule on lying down together.

၆. ယော ပန ဘိက္ခု မာတုဂါမေန သဟသေယျံ ကပ္ပေယျ, ပါစိတ္တိယံ.

6. Whatever bhikkhu should arrange to lie down together with a woman, it is an offense of confession.

ဓမ္မဒေသနာသိက္ခာပဒံ

The training rule on teaching the Dhamma.

၇. ယော ပန ဘိက္ခု မာတုဂါမဿ ဥတ္တရိဆပ္ပဉ္စဝါစာဟိ ဓမ္မံ ဒေသေယျ အညတြ ဝိညုနာ ပုရိသဝိဂ္ဂဟေန, ပါစိတ္တိယံ.

7. Whatever bhikkhu should teach the Dhamma in more than five or six sentences to a woman, unless a knowledgeable man is present, it is an offense of confession.

ဘူတာရောစနသိက္ခာပဒံ

The training rule on announcing a true superior human state.

၈. ယော ပန ဘိက္ခု အနုပသမ္ပန္နဿ ဥတ္တရိမနုဿဓမ္မံ အာရောစေယျ, ဘူတသ္မိံ ပါစိတ္တိယံ.

8. Whatever bhikkhu should announce a superior human state to an unordained person, if it is true, it is an offense of confession.

ဒုဋ္ဌုလ္လာရောစနသိက္ခာပဒံ

The training rule on announcing a serious offense.

၉. ယော ပန ဘိက္ခု ဘိက္ခုဿ ဒုဋ္ဌုလ္လံ အာပတ္တိံ အနုပသမ္ပန္နဿ အာရောစေယျ အညတြ ဘိက္ခုသမ္မုတိယာ, ပါစိတ္တိယံ.

9. Whatever bhikkhu should announce a bhikkhu's serious offense to an unordained person, unless authorized by the bhikkhus, it is an offense of confession.

ပထဝီခဏနသိက္ခာပဒံ

The training rule on digging the earth.

၁၀. ယော ပန ဘိက္ခု ပထဝိံ ခဏေယျ ဝါ ခဏာပေယျ ဝါ ပါစိတ္တိယံ.

10. Should any bhikkhu dig the earth or have it dug, it is a pācittiya offense.

မုသာဝါဒဝဂ္ဂေါ ပဌမော.

The Chapter on Lying, the First.

ဘူတဂါမသိက္ခာပဒံ

The training rule on plant life.

၁၁. ဘူတဂါမပါတဗျတာယ ပါစိတ္တိယံ.

11. For destroying plant life, it is a pācittiya offense.

အညဝါဒကသိက္ခာပဒံ

The training rule on evasiveness.

၁၂. အညဝါဒကေ, ဝိဟေသကေ ပါစိတ္တိယံ.

12. For being evasive or for being vexatious, it is a pācittiya offense.

ဥဇ္ဈာပနကသိက္ခာပဒံ

The training rule on grumbling.

၁၃. ဥဇ္ဈာပနကေ[Pg.16], ခိယျနကေ ပါစိတ္တိယံ.

13. For grumbling or for disparaging, it is a pācittiya offense.

ပဌမသေနာသနသိက္ခာပဒံ

The first training rule on lodging.

၁၄. ယော ပန ဘိက္ခု သံဃိကံ မဉ္စံ ဝါ ပီဌံ ဝါ ဘိသိံ ဝါ ကောစ္ဆံ ဝါ အဇ္ဈောကာသေ သန္ထရိတွာ ဝါ သန္ထရာပေတွာ ဝါ တံ ပက္ကမန္တော နေဝ ဥဒ္ဓရေယျ, န ဥဒ္ဓရာပေယျ, အနာပုစ္ဆံ ဝါ ဂစ္ဆေယျ, ပါစိတ္တိယံ.

14. Should any bhikkhu, having spread out or had spread out a Saṅgha-owned bed, bench, mattress, or cushion in the open air, depart without putting it away, without having it put away, or without taking leave, it is a pācittiya offense.

ဒုတိယသေနာသနသိက္ခာပဒံ

The second training rule on lodging.

၁၅. ယော ပန ဘိက္ခု သံဃိကေ ဝိဟာရေ သေယျံ သန္ထရိတွာ ဝါ သန္ထရာပေတွာ ဝါ တံ ပက္ကမန္တော နေဝ ဥဒ္ဓရေယျ, န ဥဒ္ဓရာပေယျ, အနာပုစ္ဆံ ဝါ ဂစ္ဆေယျ, ပါစိတ္တိယံ.

15. Should any bhikkhu, having spread out or had spread out bedding in a Saṅgha-owned dwelling, depart without putting it away, without having it put away, or without taking leave, it is a pācittiya offense.

အနုပခဇ္ဇသိက္ခာပဒံ

The training rule on encroaching.

၁၆. ယော ပန ဘိက္ခု သံဃိကေ ဝိဟာရေ ဇာနံ ပုဗ္ဗုပဂတံ ဘိက္ခုံ အနုပခဇ္ဇ သေယျံ ကပ္ပေယျ ‘‘ယဿ သမ္ဗာဓော ဘဝိဿတိ, သော ပက္ကမိဿတီ’’တိ ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ, ပါစိတ္တိယံ.

16. Should any bhikkhu, knowing that a bhikkhu arrived earlier, prepare a bed encroaching upon him in a Saṅgha-owned dwelling, thinking, “Whoever feels crowded will leave,” making this the sole reason and no other, it is a pācittiya offense.

နိက္ကဍ္ဎနသိက္ခာပဒံ

The training rule on expulsion.

၁၇. ယော ပန ဘိက္ခု ဘိက္ခုံ ကုပိတော အနတ္တမနော သံဃိကာ ဝိဟာရာ နိက္ကဍ္ဎေယျ ဝါ နိက္ကဍ္ဎာပေယျ ဝါ, ပါစိတ္တိယံ.

17. Should any bhikkhu, angry and displeased, eject or have ejected another bhikkhu from a Saṅgha-owned dwelling, it is a pācittiya offense.

ဝေဟာသကုဋိသိက္ခာပဒံ

The training rule on an upper-story dwelling.

၁၈. ယော ပန ဘိက္ခု သံဃိကေ ဝိဟာရေ ဥပရိဝေဟာသကုဋိယာ အာဟစ္စပါဒကံ မဉ္စံ ဝါ ပီဌံ ဝါ အဘိနိသီဒေယျ ဝါ အဘိနိပဇ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

18. Should any bhikkhu sit or lie down on a bed or bench with detachable legs in an upper-story room of a Saṅgha-owned dwelling, it is a pācittiya offense.

မဟလ္လကဝိဟာရသိက္ခာပဒံ

The training rule on a large dwelling.

၁၉. မဟလ္လကံ ပန ဘိက္ခုနာ ဝိဟာရံ ကာရယမာနေန ယာဝ ဒွါရကောသာ အဂ္ဂဠဋ္ဌပနာယ အာလောကသန္ဓိပရိကမ္မာယ ဒွတ္တိစ္ဆဒနဿ ပရိယာယံ အပ္ပဟရိတေ ဌိတေန အဓိဋ္ဌာတဗ္ဗံ, တတော စေ ဥတ္တရိ အပ္ပဟရိတေပိ ဌိတော အဓိဋ္ဌဟေယျ, ပါစိတ္တိယံ.

19. When a bhikkhu is having a large dwelling built, he may, while standing on ground free of vegetation, supervise up to the door frame for installing the bolt, the window fitting, and for two or three layers of roofing. If he supervises beyond that, even while standing on ground free of vegetation, it is a pācittiya offense.

သပ္ပာဏကသိက္ခာပဒံ

The training rule on water containing living beings.

၂၀. ယော ပန ဘိက္ခု ဇာနံ သပ္ပာဏကံ ဥဒကံ တိဏံ ဝါ မတ္တိကံ ဝါ သိဉ္စေယျ ဝါ သိဉ္စာပေယျ ဝါ, ပါစိတ္တိယံ.

20. Should any bhikkhu knowingly pour water containing living beings on grass or clay, or have it poured, it is a pācittiya offense.

ဘူတဂါမဝဂ္ဂေါ ဒုတိယော.

The Chapter on Plant Life, the Second.

ဩဝါဒသိက္ခာပဒံ

The training rule on exhortation.

၂၁. ယော [Pg.17] ပန ဘိက္ခု အသမ္မတော ဘိက္ခုနိယော ဩဝဒေယျ, ပါစိတ္တိယံ.

21. Should any bhikkhu who is not authorized exhort bhikkhunīs, it is a pācittiya offense.

အတ္ထင်္ဂတသိက္ခာပဒံ

The training rule on after sunset.

၂၂. သမ္မတောပိ စေ ဘိက္ခု အတ္ထင်္ဂတေ သူရိယေ ဘိက္ခုနိယော ဩဝဒေယျ, ပါစိတ္တိယံ.

22. Even if authorized, should a bhikkhu exhort bhikkhunīs after sunset, it is a pācittiya offense.

ဘိက္ခုနုပဿယသိက္ခာပဒံ

The Training Rule on a Bhikkhunī's Residence.

၂၃. ယော ပန ဘိက္ခု ဘိက္ခုနုပဿယံ ဥပသင်္ကမိတွာ ဘိက္ခုနိယော ဩဝဒေယျ အညတြ သမယာ, ပါစိတ္တိယံ. တတ္ထာယံ သမယော, ဂိလာနာ ဟောတိ ဘိက္ခုနီ, အယံ တတ္ထ သမယော.

23. Should any bhikkhu go to a bhikkhunī's residence and exhort bhikkhunīs, unless it is an appropriate occasion, it is a pācittiya offense. Herein, this is the appropriate occasion: a bhikkhunī is ill. This is the appropriate occasion in this case.

အာမိသသိက္ခာပဒံ

The Training Rule on Material Gain.

၂၄. ယော ပန ဘိက္ခု ဧဝံ ဝဒေယျ ‘‘အာမိသဟေတု ထေရာ ဘိက္ခူ ဘိက္ခုနိယော ဩဝဒန္တီ’’တိ, ပါစိတ္တိယံ.

24. Should any bhikkhu speak thus: “The elder bhikkhus exhort bhikkhunīs for the sake of material gain,” it is a pācittiya offense.

စီဝရဒါနသိက္ခာပဒံ

The Training Rule on Giving a Robe.

၂၅. ယော ပန ဘိက္ခု အညာတိကာယ ဘိက္ခုနိယာ စီဝရံ ဒဒေယျ အညတြ ပါရိဝတ္တကာ, ပါစိတ္တိယံ.

25. Should any bhikkhu give a robe to a bhikkhunī who is not a relative, unless it is for an exchange, it is a pācittiya offense.

စီဝရသိဗ္ဗနသိက္ခာပဒံ

The Training Rule on Sewing a Robe.

၂၆. ယော ပန ဘိက္ခု အညာတိကာယ ဘိက္ခုနိယာ စီဝရံ သိဗ္ဗေယျ ဝါ သိဗ္ဗာပေယျ ဝါ, ပါစိတ္တိယံ.

26. Should any bhikkhu sew a robe for a bhikkhunī who is not a relative, or have one sewn, it is a pācittiya offense.

သံဝိဓာနသိက္ခာပဒံ

The Training Rule on Making an Arrangement.

၂၇. ယော ပန ဘိက္ခု ဘိက္ခုနိယာ သဒ္ဓိံ သံဝိဓာယ ဧကဒ္ဓါနမဂ္ဂံ ပဋိပဇ္ဇေယျ အန္တမသော ဂါမန္တရမ္ပိ အညတြ သမယာ, ပါစိတ္တိယံ. တတ္ထာယံ သမယော, သတ္ထဂမနီယော ဟောတိ မဂ္ဂေါ, သာသင်္ကသမ္မတော, သပ္ပဋိဘယော, အယံ တတ္ထ သမယော.

27. Should any bhikkhu, having made an arrangement with a bhikkhunī, travel along the same road, even just between villages, unless it is an appropriate occasion, it is a pācittiya offense. Herein, this is the appropriate occasion: the road is one to be traveled by a caravan, it is considered to be of uncertain safety, and it is perilous. This is the appropriate occasion in this case.

နာဝါဘိရုဟနသိက္ခာပဒံ

The Training Rule on Boarding a Boat.

၂၈. ယော ပန ဘိက္ခု ဘိက္ခုနိယာ သဒ္ဓိံ သံဝိဓာယ ဧကံ နာဝံ အဘိရုဟေယျ ဥဒ္ဓံဂါမိနိံ ဝါ အဓောဂါမိနိံ ဝါ အညတြ တိရိယံ တရဏာယ, ပါစိတ္တိယံ.

28. Should any bhikkhu, having made an arrangement with a bhikkhunī, board the same boat, whether going upstream or downstream, unless it is for the purpose of crossing directly over, it is a pācittiya offense.

ပရိပါစိတသိက္ခာပဒံ

The Training Rule on Food Prepared by a Bhikkhunī.

၂၉. ယော [Pg.18] ပန ဘိက္ခု ဇာနံ ဘိက္ခုနိပရိပါစိတံ ပိဏ္ဍပါတံ ဘုဉ္ဇေယျ အညတြ ပုဗ္ဗေ ဂိဟိသမာရမ္ဘာ, ပါစိတ္တိယံ.

29. Should any bhikkhu knowingly eat alms-food that was arranged by a bhikkhunī, unless there was a prior arrangement by a householder, it is a Pācittiya offense.

ရဟောနိသဇ္ဇသိက္ခာပဒံ

The Training Rule on Sitting in a Secluded Place.

၃၀. ယော ပန ဘိက္ခု ဘိက္ခုနိယာ သဒ္ဓိံ ဧကော ဧကာယ ရဟော နိသဇ္ဇံ ကပ္ပေယျ, ပါစိတ္တိယံ.

30. Should any bhikkhu sit down with a bhikkhunī in a secluded place, one on one, it is a Pācittiya offense.

ဩဝါဒဝဂ္ဂေါ တတိယော.

The Third Chapter on Exhortation.

အာဝသထပိဏ္ဍသိက္ခာပဒံ

The Training Rule on Alms-Food at a Public Rest House.

၃၁. အဂိလာနေန ဘိက္ခုနာ ဧကော အာဝသထပိဏ္ဍော ဘုဉ္ဇိတဗ္ဗော. တတော စေ ဥတ္တရိ ဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

31. A bhikkhu who is not ill may eat one meal of alms-food at a public rest house. Should he eat more than that, it is a Pācittiya offense.

ဂဏဘောဇနသိက္ခာပဒံ

The Training Rule on a Group Meal.

၃၂. ဂဏဘောဇနေ အညတြ သမယာ ပါစိတ္တိယံ. တတ္ထာယံ သမယော, ဂိလာနသမယော, စီဝရဒါနသမယော, စီဝရကာရသမယော, အဒ္ဓါနဂမနသမယော, နာဝါဘိရုဟနသမယော, မဟာသမယော, သမဏဘတ္တသမယော, အယံ တတ္ထ သမယော.

32. Eating in a group, unless it is an appropriate occasion, is a Pācittiya offense. Here, the appropriate occasions are: a time of sickness, a time of giving robes, a time of making robes, a time of traveling on a journey, a time of embarking on a boat, a great occasion, an occasion of a meal for monastics. These are the appropriate occasions in this case.

ပရမ္ပရဘောဇနသိက္ခာပဒံ

The training rule on successive eating.

၃၃. ပရမ္ပရဘောဇနေ အညတြ သမယာ ပါစိတ္တိယံ. တတ္ထာယံ သမယော, ဂိလာနသမယော, စီဝရဒါနသမယော, စီဝရကာရသမယော, အယံ တတ္ထ သမယော.

33. Successive eating, unless it is an appropriate occasion, is a Pācittiya offense. Here, the appropriate occasions are: a time of sickness, a time of giving robes, a time of making robes. This is the appropriate occasion in this case.

ကာဏမာတုသိက္ခာပဒံ

The training rule concerning Kāṇamātā.

၃၄. ဘိက္ခုံ ပနေဝ ကုလံ ဥပဂတံ ပူဝေဟိ ဝါ မန္ထေဟိ ဝါ အဘိဟဋ္ဌုံ ပဝါရေယျ, အာကင်္ခမာနေန ဘိက္ခုနာ ဒွတ္တိပတ္တပူရာ ပဋိဂ္ဂဟေတဗ္ဗာ. တတော စေ ဥတ္တရိ ပဋိဂ္ဂဏှေယျ, ပါစိတ္တိယံ. ဒွတ္တိပတ္တပူရေ ပဋိဂ္ဂဟေတွာ တတော နီဟရိတွာ ဘိက္ခူဟိ သဒ္ဓိံ သံဝိဘဇိတဗ္ဗံ, အယံ တတ္ထ သာမီစိ.

34. When a bhikkhu has gone to a family and they invite him to accept cakes or roasted grain flour, a bhikkhu, if he wishes, may accept two or three bowlfuls. If he accepts more than that, it is a Pācittiya offense. Having accepted two or three bowlfuls, he should take them out from there and share them with the bhikkhus; this is the proper conduct in that case.

ပဌမပဝါရဏာသိက္ခာပဒံ

The first training rule on having been satisfied.

၃၅. ယော ပန ဘိက္ခု ဘုတ္တာဝီ ပဝါရိတော အနတိရိတ္တံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

35. Should any bhikkhu, having eaten and been satisfied, chew or consume non-leftover solid food or soft food, it is a Pācittiya offense.

ဒုတိယပဝါရဏာသိက္ခာပဒံ

The second training rule on having been satisfied.

၃၆. ယော [Pg.19] ပန ဘိက္ခု ဘိက္ခုံ ဘုတ္တာဝိံ ပဝါရိတံ အနတိရိတ္တေန ခါဒနီယေန ဝါ ဘောဇနီယေန ဝါ အဘိဟဋ္ဌုံ ပဝါရေယျ ‘‘ဟန္ဒ ဘိက္ခု ခါဒ ဝါ ဘုဉ္ဇ ဝါ’’တိ ဇာနံ အာသာဒနာပေက္ခော, ဘုတ္တသ္မိံ ပါစိတ္တိယံ.

36. Should any bhikkhu, desiring to find fault, invite a bhikkhu who has eaten and been satisfied to take non-leftover solid food or soft food, saying, "Come, bhikkhu, chew or consume," then when it has been eaten, it is a Pācittiya offense.

ဝိကာလဘောဇနသိက္ခာပဒံ

The training rule on eating at the wrong time.

၃၇. ယော ပန ဘိက္ခု ဝိကာလေ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

37. Should any bhikkhu chew or consume solid food or soft food at the wrong time, it is a Pācittiya offense.

သန္နိဓိကာရကသိက္ခာပဒံ

The training rule on stored food.

၃၈. ယော ပန ဘိက္ခု သန္နိဓိကာရကံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

38. Should any bhikkhu chew or consume stored solid food or soft food, it is a Pācittiya offense.

ပဏီတဘောဇနသိက္ခာပဒံ

The training rule on choice foods.

၃၉. ယာနိ ခေါ ပန တာနိ ပဏီတဘောဇနာနိ, သေယျထိဒံ – သပ္ပိ, နဝနီတံ, တေလံ, မဓု, ဖာဏိတံ, မစ္ဆော, မံသံ, ခီရံ, ဒဓိ. ယော ပန ဘိက္ခု ဧဝရူပါနိ ပဏီတဘောဇနာနိ အဂိလာနော အတ္တနော အတ္ထာယ ဝိညာပေတွာ ဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

39. There are these choice foods, namely: ghee, fresh butter, oil, honey, molasses, fish, meat, milk, and curds. Should any bhikkhu who is not ill, having requested such choice foods for his own sake, consume them, it is a Pācittiya offense.

ဒန္တပေါနသိက္ခာပဒံ

The Training Rule on the Tooth-Stick.

၄၀. ယော ပန ဘိက္ခု အဒိန္နံ မုခဒွါရံ အာဟာရံ အာဟရေယျ အညတြ ဥဒကဒန္တပေါနာ, ပါစိတ္တိယံ.

40. Whatever bhikkhu should take into the mouth food that has not been given, except for water and a tooth-stick, it is a Pācittiya offense.

ဘောဇနဝဂ္ဂေါ စတုတ္ထော.

The Fourth Chapter on Food.

အစေလကသိက္ခာပဒံ

The Training Rule on Naked Ascetics.

၄၁. ယော ပန ဘိက္ခု အစေလကဿ ဝါ ပရိဗ္ဗာဇကဿ ဝါ ပရိဗ္ဗာဇိကာယ ဝါ သဟတ္ထာ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ဒဒေယျ, ပါစိတ္တိယံ.

41. Whatever bhikkhu should give with his own hand solid food or soft food to a naked ascetic, a male wanderer, or a female wanderer, it is a Pācittiya offense.

ဥယျောဇနသိက္ခာပဒံ

The Training Rule on Dismissing.

၄၂. ယော ပန ဘိက္ခု ဘိက္ခုံ ‘‘ဧဟာဝုသော, ဂါမံ ဝါ နိဂမံ ဝါ ပိဏ္ဍာယ ပဝိသိဿာမာ’’တိ တဿ ဒါပေတွာ ဝါ အဒါပေတွာ ဝါ ဥယျောဇေယျ ‘‘ဂစ္ဆာဝုသော, န မေ တယာ သဒ္ဓိံ ကထာ ဝါ နိသဇ္ဇာ ဝါ ဖာသု ဟောတိ, ဧကကဿ မေ ကထာ ဝါ နိသဇ္ဇာ ဝါ ဖာသု ဟောတီ’’တိ ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ, ပါစိတ္တိယံ.

42. Whatever bhikkhu, having invited another bhikkhu by saying, 'Come, friend, let us enter a village or a town for alms,' then—whether having had something given to that bhikkhu or not—should dismiss him, saying, 'Go away, friend. I do not find it comfortable speaking or sitting with you; I find it comfortable speaking or sitting alone,' making this the only reason and no other, it is a Pācittiya offense.

သဘောဇနသိက္ခာပဒံ

The Training Rule on a Family at a Meal.

၄၃. ယော [Pg.20] ပန ဘိက္ခု သဘောဇနေ ကုလေ အနုပခဇ္ဇ နိသဇ္ဇံ ကပ္ပေယျ, ပါစိတ္တိယံ.

43. Whatever bhikkhu should sit down, encroaching, in a family that is having a meal, it is a Pācittiya offense.

ရဟောပဋိစ္ဆန္နသိက္ခာပဒံ

The Training Rule on a Secluded, Screened Seat.

၄၄. ယော ပန ဘိက္ခု မာတုဂါမေန သဒ္ဓိံ ရဟော ပဋိစ္ဆန္နေ အာသနေ နိသဇ္ဇံ ကပ္ပေယျ, ပါစိတ္တိယံ.

44. Whatever bhikkhu should sit together with a woman on a seat that is secluded and screened, it is a Pācittiya offense.

ရဟောနိသဇ္ဇသိက္ခာပဒံ

The Training Rule on Sitting in a Secluded Place.

၄၅. ယော ပန ဘိက္ခု မာတုဂါမေန သဒ္ဓိံ ဧကော ဧကာယ ရဟော နိသဇ္ဇံ ကပ္ပေယျ, ပါစိတ္တိယံ.

45. Whatever bhikkhu should sit down one on one with a woman in a secluded place, it is a Pācittiya offense.

စာရိတ္တသိက္ခာပဒံ

The Training Rule on Going on Rounds.

၄၆. ယော ပန ဘိက္ခု နိမန္တိတော သဘတ္တော သမာနော သန္တံ ဘိက္ခုံ အနာပုစ္ဆာ ပုရေဘတ္တံ ဝါ ပစ္ဆာဘတ္တံ ဝါ ကုလေသု စာရိတ္တံ အာပဇ္ဇေယျ အညတြ သမယာ, ပါစိတ္တိယံ. တတ္ထာယံ သမယော, စီဝရဒါနသမယော, စီဝရကာရသမယော, အယံ တတ္ထ သမယော.

46. Whatever bhikkhu, having been invited for a meal, should go on his rounds among the families either before or after the meal without having asked permission from a bhikkhu who is present—except at the proper time—it is a Pācittiya offense. Herein, this is the proper time: the time of giving robes, the time of making robes. This is the proper time in this case.

မဟာနာမသိက္ခာပဒံ

The Training Rule Concerning Mahānāma.

၄၇. အဂိလာနေန ဘိက္ခုနာ စတုမာသပ္ပစ္စယပဝါရဏာ သာဒိတဗ္ဗာ အညတြ ပုနပဝါရဏာယ, အညတြ နိစ္စပဝါရဏာယ. တတော စေ ဥတ္တရိ သာဒိယေယျ, ပါစိတ္တိယံ.

47. An invitation for requisites for four months is to be accepted by a bhikkhu who is not ill, except for a renewed invitation or a perpetual invitation. If he should accept beyond that, it is a Pācittiya offense.

ဥယျုတ္တသေနာသိက္ခာပဒံ

The Training Rule on an Army Drawn Up for Battle.

၄၈. ယော ပန ဘိက္ခု ဥယျုတ္တံ သေနံ ဒဿနာယ ဂစ္ဆေယျ အညတြ တထာရူပပ္ပစ္စယာ, ပါစိတ္တိယံ.

48. Whatever bhikkhu should go to see an army drawn up for battle, unless there is a suitable reason, it is an offense entailing expiation.

သေနာဝါသသိက္ခာပဒံ

The Training Rule on Staying with an Army.

၄၉. သိယာ စ တဿ ဘိက္ခုနော ကောစိဒေဝ ပစ္စယော သေနံ ဂမနာယ, ဒိရတ္တတိရတ္တံ တေန ဘိက္ခုနာ သေနာယ ဝသိတဗ္ဗံ. တတော စေ ဥတ္တရိ ဝသေယျ, ပါစိတ္တိယံ.

49. Should there be some reason for that bhikkhu to go to the army, that bhikkhu may stay with the army for two or three nights. If he should stay longer than that, it is an offense entailing expiation.

ဥယျောဓိကသိက္ခာပဒံ

The Training Rule on Military Displays.

၅၀. ဒိရတ္တတိရတ္တံ စေ ဘိက္ခု သေနာယ ဝသမာနော ဥယျောဓိကံ ဝါ ဗလဂ္ဂံ ဝါ သေနာဗျူဟံ ဝါ အနီကဒဿနံ ဝါ ဂစ္ဆေယျ, ပါစိတ္တိယံ.

50. Should a bhikkhu, while staying with an army for two or three nights, go to a military parade, a troop review, an army in battle array, or a display of forces, it is an offense entailing expiation.

အစေလကဝဂ္ဂေါ ပဉ္စမော.

The Chapter on Naked Ascetics, the Fifth.

သုရာပါနသိက္ခာပဒံ

The Training Rule on Drinking Intoxicants.

၅၁. သုရာမေရယပါနေ [Pg.21] ပါစိတ္တိယံ.

51. In the drinking of fermented or distilled intoxicants, there is an offense entailing expiation.

အင်္ဂုလိပတောဒကသိက္ခာပဒံ

The Training Rule on Tickling with the Fingers.

၅၂. အင်္ဂုလိပတောဒကေ ပါစိတ္တိယံ.

52. In tickling with the fingers, there is an offense entailing expiation.

ဟသဓမ္မသိက္ခာပဒံ

The Training Rule on Sportive Behavior.

၅၃. ဥဒကေ ဟသဓမ္မေ ပါစိတ္တိယံ.

53. In sportive behavior in the water, there is an offense entailing expiation.

အနာဒရိယသိက္ခာပဒံ

The Training Rule on Disrespect.

၅၄. အနာဒရိယေ ပါစိတ္တိယံ.

54. In disrespect, there is an offense entailing expiation.

ဘိံသာပနသိက္ခာပဒံ

The Training Rule on Frightening.

၅၅. ယော ပန ဘိက္ခု ဘိက္ခုံ ဘိံသာပေယျ, ပါစိတ္တိယံ.

55. Should any bhikkhu frighten a bhikkhu, it is an offense entailing expiation.

ဇောတိသိက္ခာပဒံ

The Training Rule on Fire.

၅၆. ယော ပန ဘိက္ခု အဂိလာနော ဝိသိဗ္ဗနာပေက္ခော ဇောတိံ သမာဒဟေယျ ဝါ သမာဒဟာပေယျ ဝါ အညတြ တထာရူပပ္ပစ္စယာ, ပါစိတ္တိယံ.

56. Should any bhikkhu who is not ill, with the intention of warming himself, light a fire or have one lit, except for a suitable reason, it is an offense entailing expiation.

နဟာနသိက္ခာပဒံ

The Training Rule on Bathing.

၅၇. ယော ပန ဘိက္ခု ဩရေနဒ္ဓမာသံ နဟာယေယျ အညတြ သမယာ, ပါစိတ္တိယံ. တတ္ထာယံ သမယော ‘‘ဒိယဍ္ဎော မာသော သေသော ဂိမှာန’’န္တိ ‘‘ဝဿာနဿ ပဌမော မာသော’’ ဣစ္စေတေ အဍ္ဎတေယျမာသာ ဥဏှသမယော, ပရိဠာဟသမယော, ဂိလာနသမယော, ကမ္မသမယော, အဒ္ဓါနဂမနသမယော, ဝါတဝုဋ္ဌိသမယော, အယံ တတ္ထ သမယော.

57. Should any bhikkhu bathe within a half-month period, except at the proper time, it is an offense entailing expiation. Herein, this is the proper time: the last month and a half of the hot season and the first month of the rains—these two and a half months are the time of heat, the time of fever; there is also the time of illness, the time of work, the time of going on a journey, the time of wind and storm—this is the proper time in this case.

ဒုဗ္ဗဏ္ဏကရဏသိက္ခာပဒံ

The Training Rule on Discoloring.

၅၈. နဝံ ပန ဘိက္ခုနာ စီဝရလာဘေန တိဏ္ဏံ ဒုဗ္ဗဏ္ဏကရဏာနံ အညတရံ ဒုဗ္ဗဏ္ဏကရဏံ အာဒါတဗ္ဗံ နီလံ ဝါ ကဒ္ဒမံ ဝါ ကာဠသာမံ ဝါ. အနာဒါ စေ ဘိက္ခု တိဏ္ဏံ ဒုဗ္ဗဏ္ဏကရဏာနံ အညတရံ ဒုဗ္ဗဏ္ဏကရဏံ နဝံ စီဝရံ ပရိဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

58. When a bhikkhu has obtained a new robe, one of the three means of discoloration should be applied: blue, mud, or blackish-brown. Should a bhikkhu use a new robe without having applied one of the three means of discoloration, it is an offense entailing expiation.

ဝိကပ္ပနသိက္ခာပဒံ

The Training Rule on Formal Designation.

၅၉. ယော ပန ဘိက္ခု ဘိက္ခုဿ ဝါ ဘိက္ခုနိယာ ဝါ သိက္ခမာနာယ ဝါ သာမဏေရဿ ဝါ သာမဏေရိယာ ဝါ သာမံ စီဝရံ ဝိကပ္ပေတွာ အပ္ပစ္စုဒ္ဓါရဏံ ပရိဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

59. Should any bhikkhu, having formally designated his own robe to a bhikkhu, a bhikkhunī, a female probationer, a male novice, or a female novice, use it without having withdrawn the designation, it is an offense entailing expiation.

အပနိဓာနသိက္ခာပဒံ

The Training Rule on Hiding.

၆၀. ယော [Pg.22] ပန ဘိက္ခု ဘိက္ခုဿ ပတ္တံ ဝါ စီဝရံ ဝါ နိသီဒနံ ဝါ သူစိဃရံ ဝါ ကာယဗန္ဓနံ ဝါ အပနိဓေယျ ဝါ အပနိဓာပေယျ ဝါ အန္တမသော ဟသာပေက္ခောပိ, ပါစိတ္တိယံ.

60. Should any bhikkhu hide or cause to be hidden another bhikkhu’s bowl, robe, sitting cloth, needle case, or girdle, even if only for a joke, it is an offense entailing expiation.

သုရာပါနဝဂ္ဂေါ ဆဋ္ဌော.

The Chapter on Drinking Intoxicants, the Sixth.

သဉ္စိစ္စသိက္ခာပဒံ

The Training Rule on Intention.

၆၁. ယော ပန ဘိက္ခု သဉ္စိစ္စ ပါဏံ ဇီဝိတာ ဝေါရောပေယျ, ပါစိတ္တိယံ.

61. Should any bhikkhu intentionally deprive a living being of life, it is an offense entailing expiation.

သပ္ပာဏကသိက္ခာပဒံ

The Training Rule on Water Containing Living Beings.

၆၂. ယော ပန ဘိက္ခု ဇာနံ သပ္ပာဏကံ ဥဒကံ ပရိဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

62. Should any bhikkhu knowingly use water containing living beings, it is an offense entailing expiation.

ဥက္ကောဋနသိက္ခာပဒံ

The Training Rule on Reopening a Case.

၆၃. ယော ပန ဘိက္ခု ဇာနံ ယထာဓမ္မံ နိဟတာဓိကရဏံ ပုနကမ္မာယ ဥက္ကောဋေယျ, ပါစိတ္တိယံ.

63. Should any bhikkhu knowingly reopen for further procedure a legal issue that has been settled in accordance with the Dhamma, it is an offense entailing expiation.

ဒုဋ္ဌုလ္လသိက္ခာပဒံ

The Training Rule on a Serious Offense.

၆၄. ယော ပန ဘိက္ခု ဘိက္ခုဿ ဇာနံ ဒုဋ္ဌုလ္လံ အာပတ္တိံ ပဋိစ္ဆာဒေယျ, ပါစိတ္တိယံ.

64. Should any bhikkhu knowingly conceal another bhikkhu's serious offense, it is an offense entailing expiation.

ဦနဝီသတိဝဿသိက္ခာပဒံ

The Training Rule on Being Under Twenty Years of Age.

၆၅. ယော ပန ဘိက္ခု ဇာနံ ဦနဝီသတိဝဿံ ပုဂ္ဂလံ ဥပသမ္ပာဒေယျ, သော စ ပုဂ္ဂလော အနုပသမ္ပန္နော, တေ စ ဘိက္ခူ ဂါရယှာ, ဣဒံ တသ္မိံ ပါစိတ္တိယံ.

65. Should any bhikkhu knowingly give the full ordination to a person under twenty years of age, that person is not fully ordained, and those bhikkhus are blameworthy. In this case, it is an offense entailing expiation.

ထေယျသတ္ထသိက္ခာပဒံ

The Training Rule on a Company of Thieves.

၆၆. ယော ပန ဘိက္ခု ဇာနံ ထေယျသတ္ထေန သဒ္ဓိံ သံဝိဓာယ ဧကဒ္ဓါနမဂ္ဂံ ပဋိပဇ္ဇေယျ အန္တမသော ဂါမန္တရမ္ပိ, ပါစိတ္တိယံ.

66. Should any bhikkhu, having made an arrangement, knowingly travel on the same road with a company of thieves, even just to the next village, it is an offense entailing expiation.

သံဝိဓာနသိက္ခာပဒံ

The Training Rule on Making an Arrangement.

၆၇. ယော ပန ဘိက္ခု မာတုဂါမေန သဒ္ဓိံ သံဝိဓာယ ဧကဒ္ဓါနမဂ္ဂံ ပဋိပဇ္ဇေယျ အန္တမသော ဂါမန္တရမ္ပိ, ပါစိတ္တိယံ.

67. Should any bhikkhu, having made an arrangement, travel on the same road with a woman, even just to the next village, it is an offense entailing expiation.

အရိဋ္ဌသိက္ခာပဒံ

The Training Rule Concerning Ariṭṭha.

၆၈. ယော [Pg.23] ပန ဘိက္ခု ဧဝံ ဝဒေယျ ‘‘တထာဟံ ဘဂဝတာ ဓမ္မံ ဒေသိတံ အာဇာနာမိ, ယထာ ယေမေ အန္တရာယိကာ ဓမ္မာ ဝုတ္တာ ဘဂဝတာ, တေ ပဋိသေဝတော နာလံ အန္တရာယာယာ’’တိ, သော ဘိက္ခု ဘိက္ခူဟိ ဧဝမဿ ဝစနီယော ‘‘မာယသ္မာ ဧဝံ အဝစ, မာ ဘဂဝန္တံ အဗ္ဘာစိက္ခိ, န ဟိ သာဓု ဘဂဝတော အဗ္ဘက္ခာနံ, န ဟိ ဘဂဝါ ဧဝံ ဝဒေယျ, အနေကပရိယာယေနာဝုသော အန္တရာယိကာ ဓမ္မာ အန္တရာယိကာ ဝုတ္တာ ဘဂဝတာ, အလဉ္စ ပန တေ ပဋိသေဝတော အန္တရာယာယာ’’တိ. ဧဝဉ္စ သော ဘိက္ခု ဘိက္ခူဟိ ဝုစ္စမာနော တထေဝ ပဂ္ဂဏှေယျ, သော ဘိက္ခု ဘိက္ခူဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗော တဿ ပဋိနိဿဂ္ဂါယ. ယာဝတတိယဉ္စေ သမနုဘာသိယမာနော တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ. နော စေ ပဋိနိဿဇ္ဇေယျ, ပါစိတ္တိယံ.

68. Should any bhikkhu say, “As I understand the Dhamma taught by the Blessed One, those things called obstacles by the Blessed One are not able to obstruct one who indulges in them,” the bhikkhus should say to him, “Do not say that, venerable one. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say that. In many ways, friend, the Blessed One has described obstructive things as obstructive, and they are indeed able to obstruct one who indulges in them.” If that bhikkhu, when spoken to thus by the bhikkhus, should persist in that view, he is to be admonished by the bhikkhus up to three times for the relinquishing of that view. If, while being admonished up to three times, he relinquishes it, that is good. If he does not relinquish it, it is an offense entailing expiation.

ဥက္ခိတ္တသမ္ဘောဂသိက္ခာပဒံ

The Training Rule on Associating with One Who is Suspended.

၆၉. ယော ပန ဘိက္ခု ဇာနံ တထာဝါဒိနာ ဘိက္ခုနာ အကဋာနုဓမ္မေန တံ ဒိဋ္ဌိံ အပ္ပဋိနိဿဋ္ဌေန သဒ္ဓိံ သမ္ဘုဉ္ဇေယျ ဝါ, သံဝသေယျ ဝါ, သဟ ဝါ သေယျံ ကပ္ပေယျ, ပါစိတ္တိယံ.

69. Should any bhikkhu knowingly eat with, live with, or share a lodging with a bhikkhu who speaks thus, who has not acted according to the Dhamma, and who has not relinquished that view, it is an offense entailing expiation.

ကဏ္ဋကသိက္ခာပဒံ

The Training Rule Concerning Kaṇṭaka.

၇၀. သမဏုဒ္ဒေသောပိ စေ ဧဝံ ဝဒေယျ ‘‘တထာဟံ ဘဂဝတာ ဓမ္မံ ဒေသိတံ အာဇာနာမိ, ယထာ ယေမေ အန္တရာယိကာ ဓမ္မာ ဝုတ္တာ ဘဂဝတာ, တေ ပဋိသေဝတော နာလံ အန္တရာယာယာ’’တိ, သော သမဏုဒ္ဒေသော ဘိက္ခူဟိ ဧဝမဿ ဝစနီယော ‘‘မာဝုသော, သမဏုဒ္ဒေသ ဧဝံ အဝစ, မာ ဘဂဝန္တံ အဗ္ဘာစိက္ခိ, န ဟိ သာဓု ဘဂဝတော အဗ္ဘက္ခာနံ, န ဟိ ဘဂဝါ ဧဝံ ဝဒေယျ, အနေကပရိယာယေနာဝုသော, သမဏုဒ္ဒေသ အန္တရာယိကာ ဓမ္မာ အန္တရာယိကာ ဝုတ္တာ ဘဂဝတာ, အလဉ္စ ပန တေ ပဋိသေဝတော အန္တရာယာယာ’’တိ, ဧဝဉ္စ သော သမဏုဒ္ဒေသော ဘိက္ခူဟိ ဝုစ္စမာနော တထေဝ ပဂ္ဂဏှေယျ, သော သမဏုဒ္ဒေသော ဘိက္ခူဟိ ဧဝမဿ ဝစနီယော ‘‘အဇ္ဇတဂ္ဂေ တေ, အာဝုသော, သမဏုဒ္ဒေသ န စေဝ သော ဘဂဝါ သတ္ထာ အပဒိသိတဗ္ဗော, ယမ္ပိ စညေ သမဏုဒ္ဒေသာ လဘန္တိ ဘိက္ခူဟိ သဒ္ဓိံ ဒိရတ္တတိရတ္တံ သဟသေယျံ, သာပိ တေ နတ္ထိ, စရ ပိရေ, ဝိနဿာ’’တိ. ယော ပန ဘိက္ခု ဇာနံ တထာနာသိတံ သမဏုဒ္ဒေသံ ဥပလာပေယျ ဝါ, ဥပဋ္ဌာပေယျ ဝါ, သမ္ဘုဉ္ဇေယျ ဝါ, သဟ ဝါ သေယျံ ကပ္ပေယျ, ပါစိတ္တိယံ.

70. If a novice were to say this: “As I understand the Dhamma taught by the Blessed One, those things declared obstructive by the Blessed One are not sufficient to be an obstruction for one who engages in them,” that novice should be addressed by the bhikkhus thus: “Do not speak like that, friend novice. Do not misrepresent the Blessed One. Misrepresenting the Blessed One is not good, for the Blessed One would not speak like that. In many ways, friend novice, the Blessed One has declared obstructive things to be obstructive, and they are indeed sufficient to be an obstruction for one who engages in them.” If, when addressed thus by the bhikkhus, that novice persists in the same view, that novice should be addressed by the bhikkhus thus: “From today onward, friend novice, you are not to refer to the Blessed One as your Teacher. Nor do you have the opportunity that other novices have—to share lodgings with the bhikkhus for two or three nights. Go away, perish!” Should any bhikkhu, knowing this, employ, attend upon, eat with, or share lodgings with such a rejected novice, it is an offense entailing expiation.

သပ္ပာဏကဝဂ္ဂေါ သတ္တမော.

The Seventh Chapter: On Living Beings.

သဟဓမ္မိကသိက္ခာပဒံ

The Training Rule on a Rightful Admonition.

၇၁. ယော [Pg.24] ပန ဘိက္ခု ဘိက္ခူဟိ သဟဓမ္မိကံ ဝုစ္စမာနော ဧဝံ ဝဒေယျ ‘‘န တာဝါဟံ, အာဝုသော, ဧတသ္မိံ သိက္ခာပဒေ သိက္ခိဿာမိ, ယာဝ န အညံ ဘိက္ခုံ ဗျတ္တံ ဝိနယဓရံ ပရိပုစ္ဆာမီ’’တိ, ပါစိတ္တိယံ. သိက္ခမာနေန, ဘိက္ခဝေ, ဘိက္ခုနာ အညာတဗ္ဗံ ပရိပုစ္ဆိတဗ္ဗံ ပရိပဉှိတဗ္ဗံ, အယံ တတ္ထ သာမီစိ.

71. Should any bhikkhu, when addressed by the bhikkhus in accordance with the Dhamma, say, “Friends, I will not train myself in this training rule until I have questioned another bhikkhu who is competent and an expert in the Vinaya,” it is an offense entailing expiation. A bhikkhu, O bhikkhus, who is training should learn, inquire, and question. This is the proper way in this matter.

ဝိလေခနသိက္ခာပဒံ

The Training Rule on Disparaging.

၇၂. ယော ပန ဘိက္ခု ပါတိမောက္ခေ ဥဒ္ဒိဿမာနေ ဧဝံ ဝဒေယျ ‘‘ကိံ ပနိမေဟိ ခုဒ္ဒါနုခုဒ္ဒကေဟိ သိက္ခာပဒေဟိ ဥဒ္ဒိဋ္ဌေဟိ, ယာဝဒေဝ ကုက္ကုစ္စာယ ဝိဟေသာယ ဝိလေခါယ သံဝတ္တန္တီ’’တိ, သိက္ခာပဒဝိဝဏ္ဏကေ ပါစိတ္တိယံ.

72. Should any bhikkhu, while the Pātimokkha is being recited, say, “What is the use of these minor and lesser training rules being recited? They only lead to scrupulosity, vexation, and disparagement,” it is an offense entailing expiation for disparaging the training rules.

မောဟနသိက္ခာပဒံ

The Training Rule on Feigning Ignorance.

၇၃. ယော ပန ဘိက္ခု အနွဒ္ဓမာသံ ပါတိမောက္ခေ ဥဒ္ဒိဿမာနေ ဧဝံ ဝဒေယျ ‘‘ဣဒါနေဝ ခေါ အဟံ ဇာနာမိ, အယမ္ပိ ကိရ ဓမ္မော သုတ္တာဂတော သုတ္တပရိယာပန္နော အနွဒ္ဓမာသံ ဥဒ္ဒေသံ အာဂစ္ဆတီ’’တိ. တဉ္စေ ဘိက္ခုံ အညေ ဘိက္ခူ ဇာနေယျုံ နိသိန္နပုဗ္ဗံ ဣမိနာ ဘိက္ခုနာ ဒွတ္တိက္ခတ္တုံ ပါတိမောက္ခေ ဥဒ္ဒိဿမာနေ, ကော ပန ဝါဒေါ ဘိယျော, န စ တဿ ဘိက္ခုနော အညာဏကေန မုတ္တိ အတ္ထိ, ယဉ္စ တတ္ထ အာပတ္တိံ အာပန္နော, တဉ္စ ယထာဓမ္မော ကာရေတဗ္ဗော, ဥတ္တရိ စဿ မောဟော အာရောပေတဗ္ဗော ‘‘တဿ တေ, အာဝုသော, အလာဘာ, တဿ တေ ဒုလ္လဒ္ဓံ, ယံ တွံ ပါတိမောက္ခေ ဥဒ္ဒိဿမာနေန သာဓုကံ အဋ္ဌိံ ကတွာ မနသိ ကရောသီ’’တိ, ဣဒံ တသ္မိံ မောဟနကေ ပါစိတ္တိယံ.

73. Should any bhikkhu, when the Pātimokkha is being recited every half-month, say: “Only now do I know that this rule, too, is handed down in the scripture, is included in the scripture, and comes up for recitation every half-month,” and if other bhikkhus know that that bhikkhu has previously sat through two or three recitations of the Pātimokkha, not to speak of more, there is no release for that bhikkhu on the grounds of ignorance. Whatever offense he has incurred is to be dealt with according to the Dhamma, and further, delusion is to be imputed to him: “It is a loss for you, friend, it is ill-gained for you, that when the Pātimokkha is being recited, you do not properly and carefully apply your mind.” This is an offense entailing expiation in a case of feigned ignorance.

ပဟာရသိက္ခာပဒံ

The Training Rule Concerning a Blow.

၇၄. ယော ပန ဘိက္ခု ဘိက္ခုဿ ကုပိတော အနတ္တမနော ပဟာရံ ဒဒေယျ, ပါစိတ္တိယံ.

74. Should any bhikkhu, angry and displeased, give a blow to another bhikkhu, it is an offense entailing expiation.

တလသတ္တိကသိက္ခာပဒံ

The Training Rule Concerning a Threatening Gesture.

၇၅. ယော ပန ဘိက္ခု ဘိက္ခုဿ ကုပိတော အနတ္တမနော တလသတ္တိကံ ဥဂ္ဂိရေယျ, ပါစိတ္တိယံ.

75. Should any bhikkhu, angry and displeased, make a threatening gesture toward another bhikkhu, it is an offense entailing expiation.

အမူလကသိက္ခာပဒံ

The Training Rule Concerning a Baseless Accusation.

၇၆. ယော ပန ဘိက္ခု ဘိက္ခုံ အမူလကေန သံဃာဒိသေသေန အနုဒ္ဓံသေယျ, ပါစိတ္တိယံ.

76. Should any bhikkhu groundlessly accuse another bhikkhu of an offense entailing a formal meeting of the Sangha, it is an offense entailing expiation.

သဉ္စိစ္စသိက္ခာပဒံ

The Training Rule Concerning Intentional Annoyance.

၇၇. ယော [Pg.25] ပန ဘိက္ခု ဘိက္ခုဿ သဉ္စိစ္စ ကုက္ကုစ္စံ ဥပဒဟေယျ ‘‘ဣတိဿ မုဟုတ္တမ္ပိ အဖာသု ဘဝိဿတီ’’တိ ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ, ပါစိတ္တိယံ.

77. Should any bhikkhu intentionally cause anxiety for another bhikkhu, for no other reason than thinking, “In this way he will be uncomfortable even for a moment,” it is an offense entailing expiation.

ဥပဿုတိသိက္ခာပဒံ

The Training Rule Concerning Eavesdropping.

၇၈. ယော ပန ဘိက္ခု ဘိက္ခူနံ ဘဏ္ဍနဇာတာနံ ကလဟဇာတာနံ ဝိဝါဒါပန္နာနံ ဥပဿုတိံ တိဋ္ဌေယျ ‘‘ယံ ဣမေ ဘဏိဿန္တိ, တံ သောဿာမီ’’တိ ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ, ပါစိတ္တိယံ.

78. Should any bhikkhu stand eavesdropping on bhikkhus who are arguing, quarreling, and engaged in a dispute, for no other reason than thinking, “I will hear what they say,” it is an offense entailing expiation.

ကမ္မပ္ပဋိဗာဟနသိက္ခာပဒံ

The Training Rule Concerning Obstructing a Formal Act.

၇၉. ယော ပန ဘိက္ခု ဓမ္မိကာနံ ကမ္မာနံ ဆန္ဒံ ဒတွာ ပစ္ဆာ ခီယနဓမ္မံ အာပဇ္ဇေယျ, ပါစိတ္တိယံ.

79. Should any bhikkhu, having given his consent to a lawful formal act, afterwards complain about it, it is an offense entailing expiation.

ဆန္ဒံအဒတွာဂမနသိက္ခာပဒံ

The Training Rule Concerning Leaving without Giving Consent.

၈၀. ယော ပန ဘိက္ခု သံဃေ ဝိနိစ္ဆယကထာယ ဝတ္တမာနာယ ဆန္ဒံ အဒတွာ ဥဋ္ဌာယာသနာ ပက္ကမေယျ, ပါစိတ္တိယံ.

80. Should any bhikkhu, while a matter for judgment is being discussed in the Sangha, get up from his seat and leave without having given his consent, it is an offense entailing expiation.

ဒုဗ္ဗလသိက္ခာပဒံ

The Training Rule on Revocation.

၈၁. ယော ပန ဘိက္ခု သမဂ္ဂေန သံဃေန စီဝရံ ဒတွာ ပစ္ဆာ ခီယနဓမ္မံ အာပဇ္ဇေယျ ‘‘ယထာသန္ထုတံ ဘိက္ခူ သံဃိကံ လာဘံ ပရိဏာမေန္တီ’’တိ, ပါစိတ္တိယံ.

81. Should any bhikkhu, having given a robe with a united Sangha, later complain, saying, ‘The bhikkhus divert the Sangha’s gains according to favoritism,’ it is an offense of expiation.

ပရိဏာမနသိက္ခာပဒံ

The Training Rule on Diversion

၈၂. ယော ပန ဘိက္ခု ဇာနံ သံဃိကံ လာဘံ ပရိဏတံ ပုဂ္ဂလဿ ပရိဏာမေယျ, ပါစိတ္တိယံ.

82. Should any bhikkhu knowingly divert to an individual a gain that has been assigned to the Sangha, it is an offense of expiation.

သဟဓမ္မိကဝဂ္ဂေါ အဋ္ဌမော.

The Sahadhammika Vagga, the Eighth Chapter.

အန္တေပုရသိက္ခာပဒံ

The Training Rule on the Inner Apartments

၈၃. ယော ပန ဘိက္ခု ရညော ခတ္တိယဿ မုဒ္ဓါဘိသိတ္တဿ အနိက္ခန္တရာဇကေ အနိဂ္ဂတရတနကေ ပုဗ္ဗေ အပ္ပဋိသံဝိဒိတော ဣန္ဒခီလံ အတိက္ကာမေယျ, ပါစိတ္တိယံ.

83. Should any bhikkhu, when an anointed khattiya king has not departed and the royal treasures have not been removed, cross the threshold of the inner quarters without having been previously announced, it is an offense of expiation.

ရတနသိက္ခာပဒံ

The Training Rule on Treasures

၈၄. ယော [Pg.26] ပန ဘိက္ခု ရတနံ ဝါ ရတနသမ္မတံ ဝါ အညတြ အဇ္ဈာရာမာ ဝါ အဇ္ဈာဝသထာ ဝါ ဥဂ္ဂဏှေယျ ဝါ ဥဂ္ဂဏှာပေယျ ဝါ, ပါစိတ္တိယံ. ရတနံ ဝါ ပန ဘိက္ခုနာ ရတနသမ္မတံ ဝါ အဇ္ဈာရာမေ ဝါ အဇ္ဈာဝသထေ ဝါ ဥဂ္ဂဟေတွာ ဝါ ဥဂ္ဂဟာပေတွာ ဝါ နိက္ခိပိတဗ္ဗံ ‘‘ယဿ ဘဝိဿတိ, သော ဟရိဿတီ’’တိ, အယံ တတ္ထ သာမီစိ.

84. Should any bhikkhu pick up or cause to be picked up a treasure or what is considered a treasure, except within a monastery or a dwelling place, it is an offense of expiation. But if a bhikkhu picks up or causes to be picked up a treasure or what is considered a treasure within a monastery or a dwelling place, it should be set aside with the thought, “Whoever it belongs to will take it.” This is the proper course in that case.

ဝိကာလဂါမပ္ပဝေသနသိက္ခာပဒံ

The Training Rule on Entering a Village at an Improper Time

၈၅. ယော ပန ဘိက္ခု သန္တံ ဘိက္ခုံ အနာပုစ္ဆာဝိကာလေ ဂါမံ ပဝိသေယျ အညတြ တထာရူပါ အစ္စာယိကာ ကရဏီယာ, ပါစိတ္တိယံ.

85. Should any bhikkhu, without informing an available bhikkhu, enter a village at an improper time, unless there is an urgent matter of a suitable kind, it is an offense of expiation.

သူစိဃရသိက္ခာပဒံ

The Training Rule on a Needle Case

၈၆. ယော ပန ဘိက္ခု အဋ္ဌိမယံ ဝါ ဒန္တမယံ ဝါ ဝိသာဏမယံ ဝါ သူစိဃရံ ကာရာပေယျ, ဘေဒနကံ ပါစိတ္တိယံ.

86. Should any bhikkhu have a needle case made of bone, ivory, or horn, it is an offense of expiation that requires it to be broken.

မဉ္စပီဌသိက္ခာပဒံ

The Training Rule on Beds and Stools

၈၇. နဝံ ပန ဘိက္ခုနာ မဉ္စံ ဝါ ပီဌံ ဝါ ကာရယမာနေန အဋ္ဌင်္ဂုလပါဒကံ ကာရေတဗ္ဗံ သုဂတင်္ဂုလေန အညတြ ဟေဋ္ဌိမာယ အဋနိယာ. တံ အတိက္ကာမယတော ဆေဒနကံ ပါစိတ္တိယံ.

87. When a bhikkhu is having a new bed or stool made, its legs must be made eight Sugata-fingerbreadths high, excluding the lower frame. For one who exceeds that, it is an offense of expiation that requires it to be cut down.

တူလောနဒ္ဓသိက္ခာပဒံ

The Training Rule on Cotton Padding

၈၈. ယော ပန ဘိက္ခု မဉ္စံ ဝါ ပီဌံ ဝါ တူလောနဒ္ဓံ ကာရာပေယျ, ဥဒ္ဒါလနကံ ပါစိတ္တိယံ.

88. Should any bhikkhu have a bed or stool padded with cotton made, it is an offense of expiation that requires the padding to be torn out.

နိသီဒနသိက္ခာပဒံ

The Training Rule on a Sitting Cloth

၈၉. နိသီဒနံ ပန ဘိက္ခုနာ ကာရယမာနေန ပမာဏိကံ ကာရေတဗ္ဗံ, တတြိဒံ ပမာဏံ, ဒီဃသော ဒွေ ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ ဒိယဍ္ဎံ, ဒသာ ဝိဒတ္ထိ. တံ အတိက္ကာမယတော ဆေဒနကံ ပါစိတ္တိယံ.

89. When a bhikkhu is having a sitting cloth made, it should be made to the standard measurement. Here the standard measurement is: two Sugata spans long, one and a half spans wide, with a span for the fringe. For one who exceeds that, it is an offense of expiation that requires it to be cut down.

ကဏ္ဍုပ္ပဋိစ္ဆာဒိသိက္ခာပဒံ

The Training Rule on an Itch-Covering Cloth

၉၀. ကဏ္ဍုပ္ပဋိစ္ဆာဒိံ ပန ဘိက္ခုနာ ကာရယမာနေန ပမာဏိကာ ကာရေတဗ္ဗာ, တတြိဒံ ပမာဏံ, ဒီဃသော စတဿော ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ ဒွေ ဝိဒတ္ထိယော. တံ အတိက္ကာမယတော ဆေဒနကံ ပါစိတ္တိယံ.

90. When a bhikkhu is having an itch-covering cloth made, it should be made to the standard measurement. Here the standard measurement is: four Sugata spans long and two spans wide. For one who exceeds that, it is an offense of expiation that requires it to be cut down.

ဝဿိကသာဋိကသိက္ခာပဒံ

The Training Rule on the Rainy-Season Cloth

၉၁. ဝဿိကသာဋိကံ [Pg.27] ပန ဘိက္ခုနာ ကာရယမာနေန ပမာဏိကာ ကာရေတဗ္ဗာ, တတြိဒံ ပမာဏံ, ဒီဃသော ဆ ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ အဍ္ဎတေယျာ. တံ အတိက္ကာမယတော ဆေဒနကံ ပါစိတ္တိယံ.

91. When a bhikkhu is having a rainy-season cloth made, it should be made to the standard measurement. Here the standard measurement is: six Sugata spans long and two and a half spans wide. For one who exceeds that, it is an offense of expiation that requires it to be cut down.

နန္ဒသိက္ခာပဒံ

The Training Rule Concerning Nanda

၉၂. ယော ပန ဘိက္ခု သုဂတစီဝရပ္ပမာဏံ စီဝရံ ကာရာပေယျ, အတိရေကံ ဝါ, ဆေဒနကံ ပါစိတ္တိယံ. တတြိဒံ သုဂတဿ သုဂတစီဝရပ္ပမာဏံ, ဒီဃသော နဝ ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ ဆ ဝိဒတ္ထိယော, ဣဒံ သုဂတဿ သုဂတစီဝရပ္ပမာဏန္တိ.

92. Should any bhikkhu have a robe made to the measure of the Sugata’s robe, or larger, it is an offense of expiation that requires it to be cut down. Here the measure of the Sugata’s robe is: nine Sugata spans long and six spans wide. This is the measure of the Sugata’s robe.

ရတနဝဂ္ဂေါ နဝမော.

The Ratanavagga, the Ninth Chapter.

ဥဒ္ဒိဋ္ဌာ ခေါ အာယသ္မန္တော ဒွေနဝုတိ ပါစိတ္တိယာ ဓမ္မာ. တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable sirs, these ninety-two pācittiya rules have been recited. Concerning them I ask the venerable sirs: Are you pure in this matter? A second time I ask: Are you pure in this matter? A third time I ask: Are you pure in this matter? The venerable sirs are pure in this matter, and thus they are silent. Thus I hold it.

ပါစိတ္တိယာ နိဋ္ဌိတာ.

The Pācittiyas are concluded.

ပါဋိဒေသနီယာ

The Rules of Acknowledgment

ဣမေ ခေါ ပနာယသ္မန္တော စတ္တာရော ပါဋိဒေသနီယာ

Now, venerable sirs, these four rules of acknowledgment

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

come up for recitation.

ပဌမပါဋိဒေသနီယသိက္ခာပဒံ

The First Rule of Acknowledgment

၁. ယော ပန ဘိက္ခု အညာတိကာယ ဘိက္ခုနိယာ အန္တရဃရံ ပဝိဋ္ဌာယ ဟတ္ထတော ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ သဟတ္ထာ ပဋိဂ္ဂဟေတွာ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပဋိဒေသေတဗ္ဗံ တေန ဘိက္ခုနာ ‘‘ဂါရယှံ, အာဝုသော, ဓမ္မံ အာပဇ္ဇိံ အသပ္ပာယံ ပါဋိဒေသနီယံ, တံ ပဋိဒေသေမီ’’တိ.

1. Should any bhikkhu, having received with his own hand hard or soft food from the hand of an unrelated bhikkhunī who has entered a house, then eat it, he is to acknowledge it, saying: “Friends, I have committed a blameworthy, unsuitable offense requiring acknowledgment. I acknowledge it.”

ဒုတိယပါဋိဒေသနီယသိက္ခာပဒံ

The Second Rule of Acknowledgment

၂. ဘိက္ခူ ပနေဝ ကုလေသု နိမန္တိတာ ဘုဉ္ဇန္တိ, တတြ စေ သာ ဘိက္ခုနီ ဝေါသာသမာနရူပါ ဌိတာ ဟောတိ ‘‘ဣဓ သူပံ ဒေထ, ဣဓ ဩဒနံ ဒေထာ’’တိ. တေဟိ ဘိက္ခူဟိ သာ ဘိက္ခုနီ အပသာဒေတဗ္ဗာ ‘‘အပသက္က တာဝ ဘဂိနိ, ယာဝ [Pg.28] ဘိက္ခူ ဘုဉ္ဇန္တီ’’တိ. ဧကဿပိ စေ ဘိက္ခုနော န ပဋိဘာသေယျ တံ ဘိက္ခုနိံ အပသာဒေတုံ ‘‘အပသက္က တာဝ ဘဂိနိ, ယာဝ ဘိက္ခူ ဘုဉ္ဇန္တီ’’တိ, ပဋိဒေသေတဗ္ဗံ တေဟိ ဘိက္ခူဟိ ‘‘ဂါရယှံ, အာဝုသော, ဓမ္မံ အာပဇ္ဇိမှာ အသပ္ပာယံ ပါဋိဒေသနီယံ, တံ ပဋိဒေသေမာ’’တိ.

2. If, however, bhikkhus are invited to families and are eating there, and a bhikkhunī stands there directing, saying, “Give curry here, give rice here,” then that bhikkhunī should be made to move away by those bhikkhus, saying: “Move aside, sister, while the bhikkhus are eating.” If it does not occur to even one bhikkhu to make that bhikkhunī move away, saying, “Move aside, sister, while the bhikkhus are eating,” then those bhikkhus are to acknowledge: “Friends, we have committed a blameworthy, unsuitable offense requiring acknowledgment. We acknowledge it.”

တတိယပါဋိဒေသနီယသိက္ခာပဒံ

The Third Rule of Acknowledgment

၃. ယာနိ ခေါ ပန တာနိ သေက္ခသမ္မတာနိ ကုလာနိ, ယော ပန ဘိက္ခု တထာရူပေသု သေက္ခသမ္မတေသု ကုလေသု ပုဗ္ဗေ အနိမန္တိတော အဂိလာနော ခါဒနီယံ ဝါ, ဘောဇနီယံ ဝါ သဟတ္ထာ ပဋိဂ္ဂဟေတွာ ခါဒေယျ ဝါ, ဘုဉ္ဇေယျ ဝါ, ပဋိဒေသေတဗ္ဗံ တေန ဘိက္ခုနာ ‘‘ဂါရယှံ, အာဝုသော, ဓမ္မံ အာပဇ္ဇိံ အသပ္ပာယံ ပါဋိဒေသနီယံ, တံ ပဋိဒေသေမီ’’တိ.

3. As for those families designated as 'in training,' should any bhikkhu, not being ill and not having been previously invited, receive with his own hand hard or soft food in such families and then eat it, it is to be acknowledged by that bhikkhu: “Friends, I have committed a blameworthy, unsuitable offense requiring acknowledgment. I acknowledge it.”

စတုတ္ထပါဋိဒေသနီယသိက္ခာပဒံ

The Fourth Rule of Acknowledgment

၄. ယာနိ ခေါ ပန တာနိ အာရညကာနိ သေနာသနာနိ သာသင်္ကသမ္မတာနိ သပ္ပဋိဘယာနိ, ယော ပန ဘိက္ခု တထာရူပေသု သေနာသနေသု ပုဗ္ဗေ အပ္ပဋိသံဝိဒိတံ ခါဒနီယံ ဝါ, ဘောဇနီယံ ဝါ အဇ္ဈာရာမေ သဟတ္ထာ ပဋိဂ္ဂဟေတွာ အဂိလာနော ခါဒေယျ ဝါ, ဘုဉ္ဇေယျ ဝါ, ပဋိဒေသေတဗ္ဗံ တေန ဘိက္ခုနာ ‘‘ဂါရယှံ, အာဝုသော, ဓမ္မံ အာပဇ္ဇိံ အသပ္ပာယံ ပါဋိဒေသနီယံ, တံ ပဋိဒေသေမီ’’တိ.

4. As for those forest dwellings that are regarded as dangerous and fearful, should any bhikkhu, not being ill, receive with his own hand hard or soft food within the monastery that has not been announced beforehand, and then eat it, he is to acknowledge it, saying: “Friends, I have committed a blameworthy, unsuitable offense requiring acknowledgment. I acknowledge it.”

ဥဒ္ဒိဋ္ဌာ ခေါ အာယသ္မန္တော စတ္တာရော ပါဋိဒေသနီယာ ဓမ္မာ. တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable sirs, the four rules to be acknowledged have been recited. Concerning them, I ask the venerable sirs: Are you pure in this matter? A second time I ask: Are you pure in this matter? A third time I ask: Are you pure in this matter? The venerable sirs are pure in this matter, therefore they are silent. Thus do I remember it.

ပါဋိဒေသနီယာ နိဋ္ဌိတာ.

The Rules to be Acknowledged are concluded.

သေခိယာ

The Rules of Training

ဣမေ ခေါ ပနာယသ္မန္တော သေခိယာ ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

Now, venerable sirs, these rules of training come up for recitation.

ပရိမဏ္ဍလသိက္ခာပဒံ

The Training Rule on Wearing the Robe Evenly

၁. ပရိမဏ္ဍလံ နိဝါသေဿာမီတိ သိက္ခာ ကရဏီယာ.

1. ‘I will wear the lower robe evenly,’ this is a training to be observed.

၂. ပရိမဏ္ဍလံ ပါရုပိဿာမီတိ သိက္ခာ ကရဏီယာ.

2. ‘I will wear the upper robe evenly,’ this is a training to be observed.

သုပ္ပဋိစ္ဆန္နသိက္ခာပဒံ

The Training Rule on Being Well-Covered

၃. သုပ္ပဋိစ္ဆန္နော [Pg.29] အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

3. ‘I will go into inhabited areas well-covered,’ this is a training to be observed.

၄. သုပ္ပဋိစ္ဆန္နော အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

4. ‘I will sit in inhabited areas well-covered,’ this is a training to be observed.

သုသံဝုတသိက္ခာပဒံ

The Training Rule on Being Well-Restrained

၅. သုသံဝုတော အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

5. ‘I will go into inhabited areas well-restrained,’ this is a training to be observed.

၆. သုသံဝုတော အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

6. ‘I will sit in inhabited areas well-restrained,’ this is a training to be observed.

ဩက္ခိတ္တစက္ခုသိက္ခာပဒံ

The Training Rule on Downcast Eyes

၇. ဩက္ခိတ္တစက္ခု အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

7. ‘I will go into inhabited areas with downcast eyes,’ this is a training to be observed.

၈. ဩက္ခိတ္တစက္ခု အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

8. ‘I will sit in inhabited areas with downcast eyes,’ this is a training to be observed.

ဥက္ခိတ္တကသိက္ခာပဒံ

The Training Rule on Raising the Robe

၉. န ဥက္ခိတ္တကာယ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

9. ‘I will not go into inhabited areas with robes hitched up,’ this is a training to be observed.

၁၀. န ဥက္ခိတ္တကာယ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

10. ‘I will not sit in inhabited areas with robes hitched up,’ this is a training to be observed.

ပရိမဏ္ဍလဝဂ္ဂေါ ပဌမော.

The First Chapter on Wearing Evenly.

ဥဇ္ဇဂ္ဃိကသိက္ခာပဒံ

The Training Rule on Loud Laughter

၁၁. န ဥဇ္ဇဂ္ဃိကာယ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

11. ‘I will not go into inhabited areas with loud laughter,’ this is a training to be observed.

၁၂. န ဥဇ္ဇဂ္ဃိကာယ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

12. ‘I will not sit in inhabited areas with loud laughter,’ this is a training to be observed.

ဥစ္စသဒ္ဒသိက္ခာပဒံ

The Training Rule on Loud Noise

၁၃. အပ္ပသဒ္ဒေါ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

13. ‘I will go into inhabited areas making little noise,’ this is a training to be observed.

၁၄. အပ္ပသဒ္ဒေါ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

14. ‘I will sit in inhabited areas making little noise,’ this is a training to be observed.

ကာယပ္ပစာလကသိက္ခာပဒံ

The Training Rule on Swaying the Body

၁၅. န ကာယပ္ပစာလကံ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

15. ‘I will not go into inhabited areas swaying the body,’ this is a training to be observed.

၁၆. န ကာယပ္ပစာလကံ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

16. ‘I will not sit in inhabited areas swaying the body,’ this is a training to be observed.

ဗာဟုပ္ပစာလကသိက္ခာပဒံ

The Training Rule on Swaying the Arms

၁၇. န ဗာဟုပ္ပစာလကံ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

17. ‘I will not go into inhabited areas swinging my arms,’ this is a training to be observed.

၁၈. န ဗာဟုပ္ပစာလကံ အန္တရဃရေနိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

18. ‘I will not sit in inhabited areas swinging my arms,’ this is a training to be observed.

သီသပ္ပစာလကသိက္ခာပဒံ

The Training Rule on Swaying the Head

၁၉. န [Pg.30] သီသပ္ပစာလကံ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

19. ‘I will not go into inhabited areas swaying my head,’ this is a training to be observed.

၂၀. န သီသပ္ပစာလကံ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

20. ‘I will not sit in inhabited areas swaying my head,’ this is a training to be observed.

ဥဇ္ဇဂ္ဃိကဝဂ္ဂေါ ဒုတိယော.

The Second Chapter on Boisterous Laughter.

ခမ္ဘကတသိက္ခာပဒံ

The Training Rule on Arms Akimbo

၂၁. န ခမ္ဘကတော အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

21. ‘I will not go into inhabited areas with arms akimbo,’ this is a training to be observed.

၂၂. န ခမ္ဘကတော အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

22. ‘I will not sit in inhabited areas with arms akimbo,’ this is a training to be observed.

ဩဂုဏ္ဌိတသိက္ခာပဒံ

The Training Rule on Covering the Head

၂၃. န ဩဂုဏ္ဌိတော အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

23. I will not go about in inhabited areas with my head covered—this is a training to be observed.

၂၄. န ဩဂုဏ္ဌိတော အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

24. I will not sit in inhabited areas with my head covered—this is a training to be observed.

ဥက္ကုဋိကသိက္ခာပဒံ

The Training Rule on Squatting

၂၅. န ဥက္ကုဋိကာယ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

25. I will not go about in inhabited areas squatting—this is a training to be observed.

ပလ္လတ္ထိကသိက္ခာပဒံ

The Training Rule on Clasping the Knees

၂၆. န ပလ္လတ္ထိကာယ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

26. I will not sit in inhabited areas clasping my knees—this is a training to be observed.

သက္ကစ္စပဋိဂ္ဂဟဏသိက္ခာပဒံ

The Training Rule on Receiving Almsfood Respectfully

၂၇. သက္ကစ္စံ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

27. I will receive almsfood respectfully—this is a training to be observed.

ပတ္တသညီပဋိဂ္ဂဟဏသိက္ခာပဒံ

The Training Rule on Receiving Almsfood with Attention to the Bowl

၂၈. ပတ္တသညီ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

28. I will receive almsfood with attention to the bowl—this is a training to be observed.

သမသူပကပဋိဂ္ဂဟဏသိက္ခာပဒံ

The Training Rule on Receiving Almsfood with an Equal Amount of Curry

၂၉. သမသူပကံ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

29. I will receive almsfood with an equal amount of curry—this is a training to be observed.

သမတိတ္တိကသိက္ခာပဒံ

The Training Rule on Receiving Almsfood Level with the Brim

၃၀. သမတိတ္တိကံ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

30. I will receive almsfood level with the brim—this is a training to be observed.

ခမ္ဘကတဝဂ္ဂေါ တတိယော.

The Third Chapter on Arms Akimbo.

သက္ကစ္စဘုဉ္ဇနသိက္ခာပဒံ

The Training Rule on Eating Respectfully

၃၁. သက္ကစ္စံ [Pg.31] ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

31. I will eat almsfood respectfully—this is a training to be observed.

ပတ္တသညီဘုဉ္ဇနသိက္ခာပဒံ

The Training Rule on Eating with Attention to the Bowl

၃၂. ပတ္တသညီ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

32. I will eat almsfood with attention to the bowl—this is a training to be observed.

သပဒါနသိက္ခာပဒံ

The Training Rule on Eating in Sequence

၃၃. သပဒါနံ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

33. I will eat almsfood in sequence—this is a training to be observed.

သမသူပကသိက္ခာပဒံ

The Training Rule on Equal Portions of Curry

၃၄. သမသူပကံ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

34. I will eat almsfood with equal portions of curry—this is a training to be observed.

နထူပကတသိက္ခာပဒံ

The Training Rule on Not Making a Stupa-like Mound

၃၅. န ထူပကတော ဩမဒ္ဒိတွာ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

35. I will not eat almsfood by making it into a stupa-like mound and pressing down on it—this is a training to be observed.

ဩဒနပ္ပဋိစ္ဆာဒနသိက္ခာပဒံ

The Training Rule on Covering Curry with Rice

၃၆. န သူပံ ဝါ ဗျဉ္ဇနံ ဝါ ဩဒနေန ပဋိစ္ဆာဒေဿာမိ ဘိယျောကမျတံ ဥပါဒါယာတိ သိက္ခာ ကရဏီယာ.

36. I will not cover curry or other dishes with rice out of a desire to get more—this is a training to be observed.

သူပေါဒနဝိညတ္တိသိက္ခာပဒံ

The Training Rule on Requesting Curry or Rice

၃၇. န သူပံ ဝါ ဩဒနံ ဝါ အဂိလာနော အတ္တနော အတ္ထာယ ဝိညာပေတွာ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

37. When not ill, I will not request curry or rice for my own sake and then eat it—this is a training to be observed.

ဥဇ္ဈာနသညီသိက္ခာပဒံ

The Training Rule on Looking with a Critical Mind

၃၈. န ဥဇ္ဈာနသညီ ပရေသံ ပတ္တံ ဩလောကေဿာမီတိ သိက္ခာ ကရဏီယာ.

38. I will not look into the bowls of others with a critical mind—this is a training to be observed.

ကဗဠသိက္ခာပဒံ

The Training Rule on Large Morsels

၃၉. နာတိမဟန္တံ ကဗဠံ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

39. I will not make an excessively large mouthful—this is a training to be observed.

အာလောပသိက္ခာပဒံ

The Training Rule on Round Morsels

၄၀. ပရိမဏ္ဍလံ အာလောပံ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

40. I will make a well-rounded mouthful—this is a training to be observed.

သက္ကစ္စဝဂ္ဂေါ စတုတ္ထော.

The Fourth Chapter on Respectful Conduct.

အနာဟဋသိက္ခာပဒံ

The Training Rule on Not Opening the Mouth Prematurely

၄၁. န [Pg.32] အနာဟဋေ ကဗဠေ မုခဒွါရံ ဝိဝရိဿာမီတိ သိက္ခာ ကရဏီယာ.

41. I will not open my mouth until the mouthful is brought to it—this is a training to be observed.

ဘုဉ္ဇမာနသိက္ခာပဒံ

The Training Rule on Putting the Hand in the Mouth

၄၂. န ဘုဉ္ဇမာနော သဗ္ဗဟတ္ထံ မုခေ ပက္ခိပိဿာမီတိ သိက္ခာ ကရဏီယာ.

42. While eating, I will not put my entire hand into my mouth—a training to be undertaken.

သကဗဠသိက္ခာပဒံ

The Training Rule on Speaking with a Mouthful

၄၃. န သကဗဠေန မုခေန ဗျာဟရိဿာမီတိ သိက္ခာ ကရဏီယာ.

43. I will not speak with my mouth full—a training to be undertaken.

ပိဏ္ဍုက္ခေပကသိက္ခာပဒံ

The Training Rule on Tossing Food

၄၄. န ပိဏ္ဍုက္ခေပကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

44. I will not eat by tossing food into my mouth—a training to be undertaken.

ကဗဠာဝစ္ဆေဒကသိက္ခာပဒံ

The Training Rule on Biting off Morsels

၄၅. န ကဗဠာဝစ္ဆေဒကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

45. I will not eat by biting off morsels—a training to be undertaken.

အဝဂဏ္ဍကာရကသိက္ခာပဒံ

The Training Rule on Stuffing the Cheeks

၄၆. န အဝဂဏ္ဍကာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

46. I will not eat while stuffing my cheeks—a training to be undertaken.

ဟတ္ထနိဒ္ဓုနကသိက္ခာပဒံ

The Training Rule on Shaking the Hand

၄၇. န ဟတ္ထနိဒ္ဓုနကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

47. I will not eat while shaking my hand—a training to be undertaken.

သိတ္ထာဝကာရကသိက္ခာပဒံ

The Training Rule on Scattering Rice Grains

၄၈. န သိတ္ထာဝကာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

48. I will not eat scattering grains of rice—a training to be undertaken.

ဇိဝှာနိစ္ဆာရကသိက္ခာပဒံ

The Training Rule on Sticking Out the Tongue

၄၉. န ဇိဝှာနိစ္ဆာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

49. I will not eat sticking out my tongue—a training to be undertaken.

စပုစပုကာရကသိက္ခာပဒံ

The Training Rule on Making Smacking Sounds

၅၀. န စပုစပုကာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

50. I will not eat making smacking sounds—a training to be undertaken.

ကဗဠဝဂ္ဂေါ ပဉ္စမော.

The Fifth Chapter on Morsels.

သုရုသုရုကာရကသိက္ခာပဒံ

The Training Rule on Making Slurping Sounds

၅၁. န သုရုသုရုကာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

51. I will not eat making slurping sounds—a training to be undertaken.

ဟတ္ထနိလ္လေဟကသိက္ခာပဒံ

The Training Rule on Licking the Hand

၅၂. န ဟတ္ထနိလ္လေဟကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

52. I will not eat licking my hand—a training to be undertaken.

ပတ္တနိလ္လေဟကသိက္ခာပဒံ

The Training Rule on Licking the Bowl

၅၃. န [Pg.33] ပတ္တနိလ္လေဟကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

53. I will not eat licking the bowl—a training to be undertaken.

ဩဋ္ဌနိလ္လေဟကသိက္ခာပဒံ

The Training Rule on Licking the Lips

၅၄. န ဩဋ္ဌနိလ္လေဟကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

54. I will not eat licking my lips—a training to be undertaken.

သာမိသသိက္ခာပဒံ

The Training Rule on a Soiled Hand

၅၅. န သာမိသေန ဟတ္ထေန ပါနီယထာလကံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

55. I will not receive a water vessel with a soiled hand—a training to be undertaken.

သသိတ္ထကသိက္ခာပဒံ

The Training Rule on Bowl-Water with Rice Grains

၅၆. န သသိတ္ထကံ ပတ္တဓောဝနံ အန္တရဃရေ ဆဍ္ဍေဿာမီတိ သိက္ခာ ကရဏီယာ.

56. I will not discard bowl-washing water containing rice grains inside a house—a training to be undertaken.

ဆတ္တပါဏိသိက္ခာပဒံ

The Training Rule on Holding an Umbrella

၅၇. န ဆတ္တပါဏိဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

57. I will not teach the Dhamma to one who is holding an umbrella and is not sick—a training to be undertaken.

ဒဏ္ဍပါဏိသိက္ခာပဒံ

The Training Rule on Holding a Staff

၅၈. န ဒဏ္ဍပါဏိဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

58. I will not teach the Dhamma to one who is holding a staff and is not sick—a training to be undertaken.

သတ္ထပါဏိသိက္ခာပဒံ

The Training Rule on Holding a Knife

၅၉. န သတ္ထပါဏိဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

59. I will not teach the Dhamma to one who is holding a knife and is not sick—a training to be undertaken.

အာဝုဓပါဏိသိက္ခာပဒံ

The Training Rule on Holding a Weapon

၆၀. န အာဝုဓပါဏိဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

60. I will not teach the Dhamma to one who is holding a weapon and is not sick—a training to be undertaken.

သုရုသုရုဝဂ္ဂေါ ဆဋ္ဌော.

The Sixth Chapter on Slurping Sounds.

ပါဒုကသိက္ခာပဒံ

The Training Rule on Wearing Sandals

၆၁. န [Pg.34] ပါဒုကာရုဠှဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

61. I will not teach the Dhamma to one who is not ill and is wearing sandals—this is a training to be undertaken.

ဥပါဟနသိက္ခာပဒံ

The Training Rule on Footwear.

၆၂. န ဥပါဟနာရုဠှဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

62. I will not teach the Dhamma to one who is not ill and is wearing shoes—this is a training to be undertaken.

ယာနသိက္ခာပဒံ

The Training Rule on Vehicles.

၆၃. န ယာနဂတဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

63. I will not teach the Dhamma to one who is not ill and is in a vehicle—this is a training to be undertaken.

သယနသိက္ခာပဒံ

The Training Rule on Lying Down.

၆၄. န သယနဂတဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

64. I will not teach the Dhamma to one who is not ill and is lying down—this is a training to be undertaken.

ပလ္လတ္ထိကသိက္ခာပဒံ

The Training Rule on Sitting Hugging the Knees.

၆၅. န ပလ္လတ္ထိကာယ နိသိန္နဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

65. I will not teach the Dhamma to one who is not ill and is sitting hugging the knees—this is a training to be undertaken.

ဝေဌိတသိက္ခာပဒံ

The Training Rule on a Wrapped Head.

၆၆. န ဝေဌိတသီသဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

66. I will not teach the Dhamma to one who is not ill and has a wrapped head—this is a training to be undertaken.

ဩဂုဏ္ဌိတသိက္ခာပဒံ

The Training Rule on a Covered Head.

၆၇. န ဩဂုဏ္ဌိတသီသဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

67. I will not teach the Dhamma to one who is not ill and whose head is covered—this is a training to be undertaken.

ဆမာသိက္ခာပဒံ

The Training Rule on the Ground.

၆၈. န ဆမာယံ နိသီဒိတွာ အာသနေ နိသိန္နဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

68. I will not teach the Dhamma to one who is not ill and is sitting on a seat while I am sitting on the ground—this is a training to be undertaken.

နီစာသနသိက္ခာပဒံ

The Training Rule on a Low Seat.

၆၉. န နီစေ အာသနေ နိသီဒိတွာ ဥစ္စေ အာသနေ နိသိန္နဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

69. I will not teach the Dhamma to one who is not ill and is sitting on a high seat while I am sitting on a low seat—this is a training to be undertaken.

ဌိတသိက္ခာပဒံ

The Training Rule on Standing.

၇၀. န ဌိတော နိသိန္နဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

70. I will not teach the Dhamma to one who is not ill and is seated, while I am standing—this is a training to be undertaken.

ပစ္ဆတောဂမနသိက္ခာပဒံ

The Training Rule on Going Behind.

၇၁. န [Pg.35] ပစ္ဆတော ဂစ္ဆန္တော ပုရတော ဂစ္ဆန္တဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

71. I will not teach the Dhamma to one who is not ill and is going in front while I am going behind—this is a training to be undertaken.

ဥပ္ပထေနဂမနသိက္ခာပဒံ

The Training Rule on Going Off the Path.

၇၂. န ဥပ္ပထေန ဂစ္ဆန္တော ပထေန ဂစ္ဆန္တဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

72. I will not teach the Dhamma to one who is not ill and is going along the path while I am going off the path—this is a training to be undertaken.

ဌိတောဥစ္စာရသိက္ခာပဒံ

The Training Rule on Excreting While Standing.

၇၃. န ဌိတော အဂိလာနော ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

73. I will not, if not ill, defecate or urinate while standing—this is a training to be undertaken.

ဟရိတေဥစ္စာရသိက္ခာပဒံ

The Training Rule on Excreting on Greenery.

၇၄. န ဟရိတေ အဂိလာနော ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ ခေဠံ ဝါ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

74. I will not, if not ill, defecate, urinate, or spit on green plants—this is a training to be undertaken.

ဥဒကေဥစ္စာရသိက္ခာပဒံ

The Training Rule on Excreting in Water.

၇၅. န ဥဒကေ အဂိလာနော ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ ခေဠံ ဝါ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

75. I will not, if not ill, defecate, urinate, or spit in water—this is a training to be undertaken.

ပါဒုကဝဂ္ဂေါ သတ္တမော.

The Seventh Chapter on Footwear.

ဥဒ္ဒိဋ္ဌာ ခေါ အာယသ္မန္တော သေခိယာ ဓမ္မာ. တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerables, the training rules have been recited. Concerning this, I ask the Venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The Venerables are pure in this, therefore they are silent. Thus I hold it.

သေခိယာ နိဋ္ဌိတာ.

The training rules are concluded.

အဓိကရဏသမထာ

The Settlement of Disputes

ဣမေ ခေါ ပနာယသ္မန္တော သတ္တ အဓိကရဏသမထာ

Now, Venerables, these seven rules for the settlement of disputes

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

come up for recitation.

ဥပ္ပန္နုပ္ပန္နာနံ အဓိကရဏာနံ သမထာယ ဝူပသမာယ သမ္မုခါဝိနယော ဒါတဗ္ဗော.

For the settling and appeasement of disputes that have arisen, the procedure in the presence should be applied.

သတိဝိနယော ဒါတဗ္ဗော.

The procedure by mindfulness should be applied.

အမူဠှဝိနယော ဒါတဗ္ဗော.

The procedure for one of past sanity should be applied.

ပဋိညာယ [Pg.36] ကာရေတဗ္ဗံ.

It should be carried out on the basis of an admission.

ယေဘုယျသိကာ.

The procedure of the majority.

တဿပါပိယသိကာ.

The procedure for one of bad character.

တိဏဝတ္ထာရကောတိ.

The covering over as with grass.

ဥဒ္ဒိဋ္ဌာ ခေါ အာယသ္မန္တော သတ္တ အဓိကရဏသမထာ ဓမ္မာ. တတ္ထာယသ္မန္တေ, ပုစ္ဆာမိ ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerables, the seven rules for the settlement of disputes have been recited. Concerning this, I ask the Venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The Venerables are pure in this, therefore they are silent. Thus I hold it.

အဓိကရဏသမထာ နိဋ္ဌိတာ.

The rules for the settlement of disputes are concluded.

ဥဒ္ဒိဋ္ဌံ ခေါ အာယသ္မန္တော နိဒါနံ,

Venerables, the introduction has been recited.

ဥဒ္ဒိဋ္ဌာ စတ္တာရော ပါရာဇိကာ ဓမ္မာ,

The four Pārājika rules have been recited.

ဥဒ္ဒိဋ္ဌာ တေရသ သံဃာဒိသေသာ ဓမ္မာ,

The thirteen Saṅghādisesa rules have been recited.

ဥဒ္ဒိဋ္ဌာ ဒွေ အနိယတာ ဓမ္မာ,

The two undetermined rules have been recited.

ဥဒ္ဒိဋ္ဌာ တိံသ နိဿဂ္ဂိယာ ပါစိတ္တိယာ ဓမ္မာ,

The thirty rules entailing forfeiture and expiation have been recited.

ဥဒ္ဒိဋ္ဌာ ဒွေနဝုတိ ပါစိတ္တိယာ ဓမ္မာ,

The ninety-two rules entailing expiation have been recited.

ဥဒ္ဒိဋ္ဌာ စတ္တာရော ပါဋိဒေသနီယာ ဓမ္မာ,

The four rules entailing acknowledgment have been recited.

ဥဒ္ဒိဋ္ဌာ သေခိယာ ဓမ္မာ,

The training rules have been recited.

ဥဒ္ဒိဋ္ဌာ သတ္တ အဓိကရဏသမထာ ဓမ္မာ, ဧတ္တကံ တဿ ဘဂဝတော သုတ္တာဂတံ သုတ္တပရိယာပန္နံ အနွဒ္ဓမာသံ ဥဒ္ဒေသံ အာဂစ္ဆတိ, တတ္ထ သဗ္ဗေဟေဝ သမဂ္ဂေဟိ သမ္မောဒမာနေဟိ အဝိဝဒမာနေဟိ သိက္ခိတဗ္ဗန္တိ.

The seven rules for the settlement of disputes have been recited. This much of the Blessed One's teaching, come down in the Suttas and included in the Suttas, comes up for recitation every half-month. Therein, all should train in concord, with mutual appreciation, without dispute.

ဝိတ္ထာရုဒ္ဒေသော ပဉ္စမော.

The detailed recitation, the fifth.

ဘိက္ခုပါတိမောက္ခံ နိဋ္ဌိတံ.

The Bhikkhu Pātimokkha is concluded.

နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

ဘိက္ခုနီပါတိမောက္ခပါဠိ

The Pāli Text of the Bhikkhunī Pātimokkha

ပုဗ္ဗကရဏံ-၄

Preliminary Acts – 4

သမ္မဇ္ဇနီ [Pg.37] ပဒီပေါ စ, ဥဒကံ အာသနေန စ;

ဥပေါသထဿ ဧတာနိ, ‘‘ပုဗ္ဗကရဏ’’န္တိ ဝုစ္စတိ.

Sweeping, a lamp, water, and a seat: these are called the 'preliminary acts' for the Uposatha.

ပုဗ္ဗကိစ္စံ-၅

Preliminary Duties – 5

ဆန္ဒ, ပါရိသုဒ္ဓိ, ဥတုက္ခာနံ, ဘိက္ခုနိဂဏနာ စ ဩဝါဒေါ;

ဥပေါသထဿ ဧတာနိ, ‘‘ပုဗ္ဗကိစ္စ’’န္တိ ဝုစ္စတိ.

Consent, purity, the announcement of the season, the counting of the bhikkhunīs, and the exhortation: these are called the 'preliminary duties' of the Uposatha.

ပတ္တကလ္လအင်္ဂါ-၄

The Four Factors of Eligibility

ဥပေါသထော, ယာဝတိကာ စ ဘိက္ခုနီ ကမ္မပ္ပတ္တာ;

သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တိ;

ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တိ, ‘‘ပတ္တကလ္လ’’န္တိ ဝုစ္စတိ.

The Uposatha day; as many bhikkhunīs as are fit for the formal act are present; there are no similar offenses; and persons to be avoided are not present: this is called 'eligibility'.

ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမာပေတွာ ဒေသိတာပတ္တိကဿ သမဂ္ဂဿ ဘိက္ခုနိသံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ အာရာဓနံ ကရောမ.

Having completed the preliminary acts and preliminary duties, with the consent of the harmonious Bhikkhunī Saṅgha whose members have confessed their offenses, we request the recitation of the Pātimokkha.

နိဒါနုဒ္ဒေသော

The Recitation of the Introduction

သုဏာတု မေ အယျေ သံဃော, အဇ္ဇုပေါသထော ပန္နရသော, ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဥပေါသထံ ကရေယျ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျ.

Venerable ladies, may the Saṅgha listen to me. Today is the Uposatha of the fifteenth day. If it is suitable for the Saṅgha, the Saṅgha should perform the Uposatha and recite the Pātimokkha.

ကိံ သံဃဿ ပုဗ္ဗကိစ္စံ? ပါရိသုဒ္ဓိံ အယျာယော အာရောစေထ, ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမိ, တံ သဗ္ဗာဝ သန္တာ သာဓုကံ သုဏောမ မနသိ ကရောမ. ယဿာ သိယာ အာပတ္တိ, သာ အာဝိကရေယျ, အသန္တိယာ အာပတ္တိယာ တုဏှီ ဘဝိတဗ္ဗံ, တုဏှီဘာဝေန ခေါ ပနာယျာယော, ‘‘ပရိသုဒ္ဓါ’’တိ ဝေဒိဿာမိ. ယထာ ခေါ ပန ပစ္စေကပုဋ္ဌဿာ ဝေယျာကရဏံ ဟောတိ, ဧဝမေဝံ ဧဝရူပါယ ပရိသာယ ယာဝတတိယံ အနုသာဝိတံ ဟောတိ. ယာ ပန ဘိက္ခုနီ ယာဝတတိယံ အနုသာဝိယမာနေ သရမာနာ သန္တိံ အာပတ္တိံ နာဝိကရေယျ, သမ္ပဇာနမုသာဝါဒဿာ ဟောတိ. သမ္ပဇာနမုသာဝါဒေါ ခေါ ပနာယျာယော, အန္တရာယိကော ဓမ္မော [Pg.38] ဝုတ္တော ဘဂဝတာ, တသ္မာ သရမာနာယ ဘိက္ခုနိယာ အာပန္နာယ ဝိသုဒ္ဓါပေက္ခာယ သန္တီ အာပတ္တိ အာဝိကာတဗ္ဗာ, အာဝိကတာ ဟိဿာ ဖာသု ဟောတိ.

What is the preliminary duty of the Saṅgha? Venerable ladies, announce your purity. I shall recite the Pātimokkha. Let all of us who are present listen well and pay attention. Should any have an offense, let her declare it. If there is no offense, she should remain silent. By your silence, venerable ladies, I will know you to be pure. Just as there is a declaration for one who is questioned individually, so too in an assembly of this kind, it is announced up to the third time. Any bhikkhunī who, while it is being announced up to the third time, remembers an existing offense and does not declare it, commits a deliberate falsehood. A deliberate falsehood, venerable ladies, has been declared by the Blessed One to be an obstructive state. Therefore, a bhikkhunī who remembers an offense she has committed and who desires purity should declare that existing offense. For when it is declared, it is comfortable for her.

ဥဒ္ဒိဋ္ဌံ ခေါ, အယျာယော, နိဒါနံ. တတ္ထာယျာယော ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယျာယော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable ladies, the introduction has been recited. In this matter, I ask the venerable ladies: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ladies are pure in this matter; therefore, they are silent. Thus do I take it.

နိဒါနံ နိဋ္ဌိတံ.

The Introduction is concluded.

ပါရာဇိကုဒ္ဒေသော

The Recitation of the Pārājikas

တတြိမေ အဋ္ဌ ပါရာဇိကာ ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

Herein, these eight pārājika rules come up for recitation.

မေထုနဓမ္မသိက္ခာပဒံ

The Training Rule on Sexual Intercourse

၁. ယာ ပန ဘိက္ခုနီ ဆန္ဒသော မေထုနံ ဓမ္မံ ပဋိသေဝေယျ, အန္တမသော တိရစ္ဆာနဂတေနပိ, ပါရာဇိကာ ဟောတိ အသံဝါသာ.

1. Whatever bhikkhunī intentionally engages in sexual intercourse, even with an animal, is pārājika and no longer in communion.

အဒိန္နာဒါနသိက္ခာပဒံ

The Training Rule on Taking What Is Not Given

၂. ယာ ပန ဘိက္ခုနီ ဂါမာ ဝါ အရညာ ဝါ အဒိန္နံ ထေယျသင်္ခါတံ အာဒိယေယျ, ယထာရူပေ အဒိန္နာဒါနေ ရာဇာနော စောရံ ဂဟေတွာ ဟနေယျုံ ဝါ ဗန္ဓေယျုံ ဝါ ပဗ္ဗာဇေယျုံ ဝါ စောရာသိ ဗာလာသိ မူဠှာသိ ထေနာသီတိ, တထာရူပံ ဘိက္ခုနီ အဒိန္နံ အာဒိယမာနာ အယမ္ပိ ပါရာဇိကာ ဟောတိ အသံဝါသာ.

2. Whatever bhikkhunī, from a village or a wilderness, takes what is not given, in the manner of theft, whereby kings, having seized a thief, would execute, imprison, or banish him, saying: 'You are a thief, a fool, a deluded one, a robber!'—such a bhikkhunī, taking what is not given, is also pārājika and no longer in communion.

မနုဿဝိဂ္ဂဟသိက္ခာပဒံ

The Training Rule on Taking a Human Life

၃. ယာ ပန ဘိက္ခုနီ သဉ္စိစ္စ မနုဿဝိဂ္ဂဟံ ဇီဝိတာ ဝေါရောပေယျ, သတ္ထဟာရကံ ဝါဿ ပရိယေသေယျ, မရဏဝဏ္ဏံ ဝါ သံဝဏ္ဏေယျ, မရဏာယ ဝါ သမာဒပေယျ ‘‘အမ္ဘော ပုရိသ, ကိံ တုယှိမိနာ ပါပကေန ဒုဇ္ဇီဝိတေန, မတံ တေ ဇီဝိတာ သေယျော’’တိ, ဣတိ စိတ္တမနာ စိတ္တသင်္ကပ္ပာ အနေကပရိယာယေန မရဏဝဏ္ဏံ ဝါ သံဝဏ္ဏေယျ, မရဏာယ ဝါ သမာဒပေယျ, အယမ္ပိ ပါရာဇိကာ ဟောတိ အသံဝါသာ.

3. Whatever bhikkhunī intentionally deprives a human being of life, or seeks a weapon-bearer for him, or praises death, or incites him to die, saying: 'Hey, man, what good is this wretched, miserable life to you? Death is better for you than life!'—with such a mind and such intentions, in various ways praises death or incites him to die, she too is pārājika and no longer in communion.

ဥတ္တရိမနုဿဓမ္မသိက္ခာပဒံ

The Training Rule on Superior Human States

၄. ယာ ပန ဘိက္ခုနီ အနဘိဇာနံ ဥတ္တရိမနုဿဓမ္မံ အတ္တုပနာယိကံ အလမရိယဉာဏဒဿနံ သမုဒါစရေယျ ‘‘ဣတိ ဇာနာမိ, ဣတိ ပဿာမီ’’တိ, တတော [Pg.39] အပရေန သမယေန သမနုဂ္ဂါဟီယမာနာ ဝါ အသမနုဂ္ဂါဟီယမာနာ ဝါ အာပန္နာ ဝိသုဒ္ဓါပေက္ခာ ဧဝံ ဝဒေယျ ‘‘အဇာနမေဝံ, အယျေ, အဝစံ ဇာနာမိ, အပဿံ ပဿာမိ, တုစ္ဆံ မုသာ ဝိလပိ’’န္တိ, အညတြ အဓိမာနာ, အယမ္ပိ ပါရာဇိကာ ဟောတိ အသံဝါသာ.

4. Whatever bhikkhunī, not actually knowing, should claim for herself a superior human state, a noble knowledge and vision, saying, “Thus I know, thus I see,” and then at a later time, whether being questioned or not, having committed an offense and desiring purification, should say, “Venerable ladies, not knowing, I said, ‘I know’; not seeing, I said, ‘I see.’ I spoke empty falsehood”—unless it was through overestimation, she too is pārājika and no longer in communion.

ဥဗ္ဘဇာဏုမဏ္ဍလိကာသိက္ခာပဒံ

The Training Rule on the Region Above the Knees

၅. ယာ ပန ဘိက္ခုနီ အဝဿုတာ အဝဿုတဿ ပုရိသပုဂ္ဂလဿ, အဓက္ခကံ ဥဗ္ဘဇာဏုမဏ္ဍလံ အာမသနံ ဝါ ပရာမသနံ ဝါ ဂဟဏံ ဝါ ဆုပနံ ဝါ ပဋိပီဠနံ ဝါ သာဒိယေယျ, အယမ္ပိ ပါရာဇိကာ ဟောတိ အသံဝါသာ ဥဗ္ဘဇာဏုမဏ္ဍလိကာ.

5. Whatever bhikkhunī, being lustful, should consent to a lustful man touching, stroking, grasping, contacting, or pressing her in the area below the armpits and above the knees, she too is defeated, no longer in communion, on account of the Ubbhajāṇumaṇḍalikā.

ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာသိက္ခာပဒံ

The Training Rule on Concealing an Offense

၆. ယာ ပန ဘိက္ခုနီ ဇာနံ ပါရာဇိကံ ဓမ္မံ အဇ္ဈာပန္နံ ဘိက္ခုနိံ နေဝတ္တနာ ပဋိစောဒေယျ, န ဂဏဿ အာရောစေယျ, ယဒါ စ သာ ဌိတာ ဝါ အဿ စုတာ ဝါ နာသိတာ ဝါ အဝဿဋာ ဝါ, သာ ပစ္ဆာ ဧဝံ ဝဒေယျ ‘‘ပုဗ္ဗေဝါဟံ, အယျေ, အညာသိံ ဧတံ ဘိက္ခုနိံ ‘ဧဝရူပါ စ ဧဝရူပါ စ သာ ဘဂိနီ’တိ, နော စ ခေါ အတ္တနာ ပဋိစောဒေဿံ, န ဂဏဿ အာရောစေဿ’’န္တိ, အယမ္ပိ ပါရာဇိကာ ဟောတိ အသံဝါသာ ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာ.

6. Whatever bhikkhunī, knowing a bhikkhunī has committed a pārājika offense, neither reproves her herself nor informs the group, and later, when that bhikkhunī is still present, or has died, or has been expelled, or has disrobed, she should say: 'Venerable ones, I knew before of this bhikkhunī that she was a sister of such and such a kind, but I did not reprove her myself, nor did I inform the group'—she too is defeated, no longer in communion, for concealing an offense.

ဥက္ခိတ္တာနုဝတ္တိကာသိက္ခာပဒံ

The Training Rule on Following a Suspended One

၇. ယာ ပန ဘိက္ခုနီ သမဂ္ဂေန သံဃေန ဥက္ခိတ္တံ ဘိက္ခုံ ဓမ္မေန ဝိနယေန သတ္ထုသာသနေန အနာဒရံ အပ္ပဋိကာရံ အကတသဟာယံ တမနုဝတ္တေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘ဧသော ခေါ, အယျေ, ဘိက္ခု သမဂ္ဂေန သံဃေန ဥက္ခိတ္တော, ဓမ္မေန ဝိနယေန သတ္ထုသာသနေန အနာဒရော အပ္ပဋိကာရော အကတသဟာယော, မာယျေ, ဧတံ ဘိက္ခုံ အနုဝတ္တီ’’တိ, ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယံ စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျ, အယမ္ပိ ပါရာဇိကာ ဟောတိ အသံဝါသာ ဥက္ခိတ္တာနုဝတ္တိကာ.

7. Whatever bhikkhunī should follow a bhikkhu suspended by a united Saṅgha in accordance with the Dhamma, the Vinaya, and the Teacher's instruction—one who is disrespectful, unrepentant, and unreconciled—that bhikkhunī should be spoken to by the bhikkhunīs thus: 'Venerable one, this bhikkhu has been suspended by a united Saṅgha in accordance with the Dhamma, the Vinaya, and the Teacher's instruction; he is disrespectful, unrepentant, and unreconciled. Venerable one, do not follow this bhikkhu.' And if that bhikkhunī, being spoken to thus by the bhikkhunīs, should persist in that very way, that bhikkhunī should be admonished by the bhikkhunīs up to the third time for the relinquishing of that. If, being admonished up to the third time, she should relinquish it, that is good. If she should not relinquish it, she too is defeated, no longer in communion, for following one who is suspended.

အဋ္ဌဝတ္ထုကာသိက္ခာပဒံ

The Training Rule on the Eight Grounds

၈. ယာ [Pg.40] ပန ဘိက္ခုနီ အဝဿုတာ အဝဿုတဿ ပုရိသပုဂ္ဂလဿ ဟတ္ထဂ္ဂဟဏံ ဝါ သာဒိယေယျ, သံဃာဋိကဏ္ဏဂ္ဂဟဏံ ဝါ သာဒိယေယျ, သန္တိဋ္ဌေယျ ဝါ, သလ္လပေယျ ဝါ, သင်္ကေတံ ဝါ ဂစ္ဆေယျ, ပုရိသဿ ဝါ အဗ္ဘာဂမနံ သာဒိယေယျ, ဆန္နံ ဝါ အနုပဝိသေယျ, ကာယံ ဝါ တဒတ္ထာယ ဥပသံဟရေယျ ဧတဿ အသဒ္ဓမ္မဿ ပဋိသေဝနတ္ထာယ, အယမ္ပိ ပါရာဇိကာ ဟောတိ အသံဝါသာ အဋ္ဌဝတ္ထုကာ.

8. Whatever bhikkhunī, being lustful, should consent to a lustful man taking her hand, or taking the corner of her outer robe, or should stand near him, or converse with him, or go to an appointed place, or consent to a man's approach, or enter a concealed place, or present her body for that purpose, for the sake of engaging in this unrighteous practice—she too is defeated, no longer in communion, on account of the eight grounds.

ဥဒ္ဒိဋ္ဌာ ခေါ, အယျာယော, အဋ္ဌ ပါရာဇိကာ ဓမ္မာ. ယေသံ ဘိက္ခုနီ အညတရံ ဝါ အညတရံ ဝါ အာပဇ္ဇိတွာ န လဘတိ ဘိက္ခုနီဟိ သဒ္ဓိံ သံဝါသံ ယထာ ပုရေ, တထာ ပစ္ဆာ, ပါရာဇိကာ ဟောတိ အသံဝါသာ. တတ္ထာယျာယော, ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယျာယော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable ladies, the eight Pārājika rules have been recited. A bhikkhunī who has committed any one of these does not receive communion with the bhikkhunīs; as before, so after, she is defeated and no longer in communion. In this matter, venerable ladies, I ask you: Are you pure? A second time I ask: Are you pure? A third time I ask: Are you pure? The venerable ladies are pure in this, therefore you are silent. Thus do I take it.

ပါရာဇိကံ နိဋ္ဌိတံ.

The Pārājika section is concluded.

သံဃာဒိသေသုဒ္ဒေသော

The Recitation of the Saṅghādisesa Rules

ဣမေ ခေါ ပနာယျာယော သတ္တရသ သံဃာဒိသေသာ

Now, venerable ladies, these seventeen Saṅghādisesa rules

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

come up for recitation.

ဥဿယဝါဒိကာသိက္ခာပဒံ

The Training Rule on Being Quarrelsome

၁. ယာ ပန ဘိက္ခုနီ ဥဿယဝါဒိကာ ဝိဟရေယျ ဂဟပတိနာ ဝါ ဂဟပတိပုတ္တေန ဝါ ဒါသေန ဝါ ကမ္မကာရေန ဝါ အန္တမသော သမဏပရိဗ္ဗာဇကေနာပိ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

1. Whatever bhikkhunī should be quarrelsome, arguing with a householder, a householder’s son, a slave, a worker, or even with a wandering ascetic, this bhikkhunī has, at the first instance, committed an offense requiring rehabilitation, a Saṅghādisesa.

စောရီဝုဋ္ဌာပိကာသိက္ခာပဒံ

The Training Rule on Ordaining a Female Thief

၂. ယာ ပန ဘိက္ခုနီ ဇာနံ စောရိံ ဝဇ္ဈံ ဝိဒိတံ အနပလောကေတွာ ရာဇာနံ ဝါ သံဃံ ဝါ ဂဏံ ဝါ ပူဂံ ဝါ သေဏိံ ဝါ, အညတြ ကပ္ပာ ဝုဋ္ဌာပေယျ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

2. Whatever bhikkhunī, knowingly, should ordain a woman who is a known thief liable to punishment, without having asked permission of the king, the Saṅgha, a group, a corporation, or a guild—unless it is a suitable case—this bhikkhunī has, at the first instance, committed an offense requiring rehabilitation, a Saṅghādisesa.

ဧကဂါမန္တရဂမနသိက္ခာပဒံ

The Training Rule on Going to Another Village Alone

၃. ယာ [Pg.41] ပန ဘိက္ခုနီ ဧကာ ဝါ ဂါမန္တရံ ဂစ္ဆေယျ, ဧကာ ဝါ နဒီပါရံ ဂစ္ဆေယျ, ဧကာ ဝါ ရတ္တိံ ဝိပ္ပဝသေယျ, ဧကာ ဝါ ဂဏမှာ ဩဟိယေယျ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

3. Whatever bhikkhunī should go to another village alone, or cross to the other side of a river alone, or spend a night away alone, or be left behind by her group alone, this bhikkhunī has, at the first instance, committed an offense requiring rehabilitation, a Saṅghādisesa.

ဥက္ခိတ္တကဩသာရဏသိက္ခာပဒံ

The Training Rule on Reinstating a Suspended Bhikkhunī

၄. ယာ ပန ဘိက္ခုနီ သမဂ္ဂေန သံဃေန ဥက္ခိတ္တံ ဘိက္ခုနိံ ဓမ္မေန ဝိနယေန သတ္ထုသာသနေန အနပလောကေတွာ ကာရကသံဃံ, အနညာယ ဂဏဿ ဆန္ဒံ ဩသာရေယျ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

4. Whatever bhikkhunī should reinstate a bhikkhunī who has been suspended by a united Saṅgha in accordance with the Dhamma, the Vinaya, and the Teacher’s instruction, without asking permission of the Saṅgha that performed the act and without ascertaining the consent of the group, this bhikkhunī has, at the first instance, committed an offense requiring rehabilitation, a Saṅghādisesa.

ဘောဇနပဋိဂ္ဂဟဏပဌမသိက္ခာပဒံ

The First Training Rule on Accepting Food

၅. ယာ ပန ဘိက္ခုနီ အဝဿုတာ အဝဿုတဿ ပုရိသပုဂ္ဂလဿ ဟတ္ထတော ခါဒနီယံ ဝါ, ဘောဇနီယံ ဝါ သဟတ္ထာ ပဋိဂ္ဂဟေတွာ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

5. Whatever bhikkhunī, being lustful, should accept with her own hand either hard or soft food from the hand of a lustful man and then eat or consume it, this bhikkhunī has, at the first instance, committed an offense requiring rehabilitation, a Saṅghādisesa.

ဘောဇနပဋိဂ္ဂဟဏဒုတိယသိက္ခာပဒံ

The Second Training Rule on Receiving Food

၆. ယာ ပန ဘိက္ခုနီ ဧဝံ ဝဒေယျ ‘‘ကိံ တေ, အယျေ, ဧသော ပုရိသပုဂ္ဂလော ကရိဿတိ အဝဿုတော ဝါ အနဝဿုတော ဝါ, ယတော တွံ အနဝဿုတာ, ဣင်္ဃ, အယျေ, ယံ တေ ဧသော ပုရိသပုဂ္ဂလော ဒေတိ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ, တံ တွံ သဟတ္ထာ ပဋိဂ္ဂဟေတွာ ခါဒ ဝါ ဘုဉ္ဇ ဝါ’’တိ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

6. Whatever bhikkhunī should say thus: ‘What, venerable one, will this man, whether lustful or not, do to you, since you are not lustful? Come, venerable one, whatever hard or soft food this man gives you, accept it with your own hand and eat or consume it,’ this bhikkhunī has, at the first instance, committed an offense requiring rehabilitation, a Saṅghādisesa.

သဉ္စရိတ္တသိက္ခာပဒံ

The Training Rule on Acting as a Go-Between

၇. ယာ ပန ဘိက္ခုနီ သဉ္စရိတ္တံ သမာပဇ္ဇေယျ ဣတ္ထိယာ ဝါ ပုရိသမတိံ, ပုရိသဿ ဝါ ဣတ္ထိမတိံ, ဇာယတ္တနေ ဝါ ဇာရတ္တနေ ဝါ အန္တမသော တင်္ခဏိကာယပိ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

7. Whatever bhikkhunī should engage in acting as a go-between, conveying a woman’s intention to a man or a man’s intention to a woman, whether for marriage or for adultery, even for a momentary liaison, this bhikkhunī has, at the first instance, committed an offense requiring rehabilitation, a Saṅghādisesa.

ဒုဋ္ဌဒေါသသိက္ခာပဒံ

The Training Rule on a Malicious Accusation

၈. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိံ ဒုဋ္ဌာ ဒေါသာ အပ္ပတီတာ အမူလကေန ပါရာဇိကေန ဓမ္မေန အနုဒ္ဓံသေယျ ‘‘အပ္ပေဝ နာမ နံ ဣမမှာ ဗြဟ္မစရိယာ စာဝေယျ’’န္တိ, တတော အပရေန သမယေန သမနုဂ္ဂါဟီယမာနာ ဝါ အသ မနုဂ္ဂါဟီယမာနာ ဝါ အမူလကဉ္စေဝ တံ အဓိကရဏံ ဟောတိ, ဘိက္ခုနီ စ ဒေါသံ [Pg.42] ပတိဋ္ဌာတိ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

8. Should any bhikkhunī, out of malice, anger, and displeasure, groundlessly charge another bhikkhunī with a Pārājika offense, thinking, ‘Perhaps I can make her fall away from this holy life,’ and then later, whether questioned or not, that accusation proves to be groundless and the bhikkhunī persists in her malice, this bhikkhunī too has committed an offense at the first instance, a Saṅghādisesa offense that requires being sent away.

အညဘာဂိယသိက္ခာပဒံ

The Training Rule on a Tangential Issue.

၉. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိံ ဒုဋ္ဌာ ဒေါသာ အပ္ပတီတာ အညဘာဂိယဿ အဓိကရဏဿ ကိဉ္စိဒေသံ လေသမတ္တံ ဥပါဒါယ ပါရာဇိကေန ဓမ္မေန အနုဒ္ဓံသေယျ ‘‘အပ္ပေဝ နာမ နံ ဣမမှာ ဗြဟ္မစရိယာ စာဝေယျ’’န္တိ, တတော အပရေန သမယေန သမနုဂ္ဂါဟီယမာနာ ဝါ အသမနုဂ္ဂါဟီယမာနာ ဝါ အညဘာဂိယဉ္စေဝ တံ အဓိကရဏံ ဟောတိ. ကောစိဒေသော လေသမတ္တော ဥပါဒိန္နော, ဘိက္ခုနီ စ ဒေါသံ ပတိဋ္ဌာတိ, အယမ္ပိ ဘိက္ခုနီ ပဌမာပတ္တိကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

9. Should any bhikkhunī, out of malice, anger, and displeasure, taking up some portion, a mere trifle, of a tangential legal issue, charge another bhikkhunī with a Pārājika offense, thinking, ‘Perhaps I can make her fall away from this holy life,’ and then later, whether questioned or not, that legal issue proves to be tangential, with only some trifling portion having been taken up, and the bhikkhunī persists in her malice, this bhikkhunī too has committed an offense at the first instance, a Saṅghādisesa offense that requires being sent away.

သိက္ခံပစ္စာစိက္ခဏသိက္ခာပဒံ

The Training Rule on Renouncing the Training.

၁၀. ယာ ပန ဘိက္ခုနီ ကုပိတာ အနတ္တမနာ ဧဝံ ဝဒေယျ ‘‘ဗုဒ္ဓံ ပစ္စာစိက္ခာမိ ဓမ္မံ ပစ္စာစိက္ခာမိ, သံဃံ ပစ္စာစိက္ခာမိ, သိက္ခံ ပစ္စာစိက္ခာမိ, ကိန္နုမာဝ သမဏိယော ယာ သမဏိယော သကျဓီတရော, သန္တညာပိ သမဏိယော လဇ္ဇိနိယော ကုက္ကုစ္စိကာ သိက္ခာကာမာ, တာသာဟံ သန္တိကေ ဗြဟ္မစရိယံ စရိဿာမီ’’တိ. သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျေ ကုပိတာ အနတ္တမနာ ဧဝံ အဝစ ‘ဗုဒ္ဓံ ပစ္စာစိက္ခာမိ, ဓမ္မံ ပစ္စာစိက္ခာမိ, သံဃံ ပစ္စာစိက္ခာမိ, သိက္ခံ ပစ္စာစိက္ခာမိ, ကိန္နုမာဝ သမဏိယော ယာ သမဏိယော သကျဓီတရော, သန္တညာပိ သမဏိယော လဇ္ဇိနိယော ကုက္ကုစ္စိကာ သိက္ခာကာမာ, တာသာဟံ သန္တိကေ ဗြဟ္မစရိယံ စရိဿာမီ’တိ, အဘိရမာယျေ, သွာက္ခာတော ဓမ္မော, စရ ဗြဟ္မစရိယံ သမ္မာ ဒုက္ခဿ အန္တကိရိယာယာ’’တိ, ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျ, အယမ္ပိ ဘိက္ခုနီ ယာဝတတိယကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

10. Should any bhikkhunī, angry and displeased, say: “I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, I renounce the training. What use are these nuns to me, these nuns who are daughters of the Sakyans? There are other nuns who are conscientious, scrupulous, and desirous of training—I will practice the holy life in their presence,” that bhikkhunī should be addressed by the bhikkhunīs thus: “Venerable one, do not, being angry and displeased, say: ‘I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, I renounce the training. What use are these nuns to me, these nuns who are daughters of the Sakyans? There are other nuns who are conscientious, scrupulous, and desirous of training—I will practice the holy life in their presence.’ Find delight, venerable one; the Dhamma is well-proclaimed. Live the holy life for the complete ending of suffering.” If that bhikkhunī, being spoken to thus by the bhikkhunīs, persists as before, she should be formally admonished by the bhikkhunīs up to three times for the sake of abandoning that. If, after being formally admonished up to three times, she abandons it, that is good. If she does not abandon it, this bhikkhunī too has committed an offense requiring a third admonition, a Saṅghādisesa offense that requires being sent away.

အဓိကရဏကုပိတသိက္ခာပဒံ

The Training Rule on Anger in a Legal Issue.

၁၁. ယာ ပန ဘိက္ခုနီ ကိသ္မိဉ္စိဒေဝ အဓိကရဏေ ပစ္စာကတာ ကုပိတာ အနတ္တမနာ ဧဝံ ဝဒေယျ ‘‘ဆန္ဒဂါမိနိယော စ ဘိက္ခုနိယော, ဒေါသဂါမိနိယော စ ဘိက္ခုနိယော, မောဟဂါမိနိယော စ ဘိက္ခုနိယော, ဘယဂါမိနိယော စ ဘိက္ခုနိယော’’တိ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျေ, ကိသ္မိဉ္စိဒေဝ အဓိကရဏေ ပစ္စာကတာ ကုပိတာ အနတ္တမနာ ဧဝံ အဝစ ‘ဆန္ဒဂါမိနိယော [Pg.43] စ ဘိက္ခုနိယော, ဒေါသဂါမိနိယော စ ဘိက္ခုနိယော, မောဟဂါမိနိယော စ ဘိက္ခုနိယော, ဘယဂါမိနိယော စ ဘိက္ခုနိယော’တိ, အယျာ ခေါ ဆန္ဒာပိ ဂစ္ဆေယျ, ဒေါသာပိ ဂစ္ဆေယျ, မောဟာပိ ဂစ္ဆေယျ, ဘယာပိ ဂစ္ဆေယျာ’’တိ. ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျ, အယမ္ပိ ဘိက္ခုနီ ယာဝတတိယကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

11. Should any bhikkhunī, having been overruled in some legal matter, angry and displeased, say: ‘The bhikkhunīs are led by desire, the bhikkhunīs are led by hatred, the bhikkhunīs are led by delusion, the bhikkhunīs are led by fear,’ that bhikkhunī should be spoken to by the bhikkhunīs thus: ‘Venerable one, having been overruled in some legal matter, do not, being angry and displeased, say: “The bhikkhunīs are led by desire, the bhikkhunīs are led by hatred, the bhikkhunīs are led by delusion, the bhikkhunīs are led by fear.” The venerable one herself might be led by desire, might be led by hatred, might be led by delusion, might be led by fear.’ And if that bhikkhunī, being spoken to thus by the bhikkhunīs, should persist in that very thing, she should be formally admonished by the bhikkhunīs up to the third time for the abandoning of that. If, being formally admonished up to the third time, she should abandon it, that is good. If she should not abandon it, this bhikkhunī too has committed an offense requiring a third admonition, a Saṅghādisesa offense that requires being sent away.

ပါပသမာစာရပဌမသိက္ခာပဒံ

The First Training Rule on Wrong Conduct.

၁၂. ဘိက္ခုနိယော ပနေဝ သံသဋ္ဌာ ဝိဟရန္တိ ပါပါစာရာ ပါပသဒ္ဒါ ပါပသိလောကာ ဘိက္ခုနိသံဃဿ ဝိဟေသိကာ အညမညိဿာ ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာ, တာ ဘိက္ခုနိယော ဘိက္ခုနီဟိ ဧဝမဿု ဝစနီယာ ‘‘ဘဂိနိယော ခေါ သံသဋ္ဌာ ဝိဟရန္တိ ပါပါစာရာ ပါပသဒ္ဒါ ပါပသိလောကာ ဘိက္ခုနိသံဃဿ ဝိဟေသိကာ အညမညိဿာ ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာ, ဝိဝိစ္စထာယျေ, ဝိဝေကညေဝ ဘဂိနီနံ သံဃော ဝဏ္ဏေတီ’’တိ, ဧဝဉ္စ တာ ဘိက္ခုနိယော ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျုံ, တာ ဘိက္ခုနိယော ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျုံ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျုံ, ဣမာပိ ဘိက္ခုနိယော ယာဝတတိယကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

12. If bhikkhunīs live in close association, behaving badly, speaking badly, of bad reputation, harassing the Bhikkhunī Saṅgha, and concealing each other’s faults, those bhikkhunīs should be addressed by the bhikkhunīs thus: “Sisters, you live in close association, behaving badly, speaking badly, of bad reputation, harassing the Bhikkhunī Saṅgha, and concealing each other’s faults. Separate, venerable ones; the Saṅgha praises seclusion for the sisters.” If those bhikkhunīs, being spoken to thus by the bhikkhunīs, persist as before, they should be formally admonished by the bhikkhunīs up to three times for the sake of abandoning that. If, being formally admonished up to three times, they abandon that, that is good. If they do not abandon it, these bhikkhunīs too have fallen into a matter requiring a third admonition, a Saṅghādisesa offense that requires being sent away.

ပါပသမာစာရဒုတိယသိက္ခာပဒံ

The Second Training Rule on Wrong Conduct.

၁၃. ယာ ပန ဘိက္ခုနီ ဧဝံ ဝဒေယျ ‘‘သံသဋ္ဌာဝ, အယျေ, တုမှေ ဝိဟရထ, မာ တုမှေ နာနာ ဝိဟရိတ္ထ, သန္တိ သံဃေ အညာပိ ဘိက္ခုနိယော ဧဝါစာရာ ဧဝံသဒ္ဒါ ဧဝံသိလောကာ ဘိက္ခုနိသံဃဿ ဝိဟေသိကာ အညမညိဿာ ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာ, တာ သံဃော န ကိဉ္စိ အာဟ တုမှညေဝ သံဃော ဥညာယ ပရိဘဝေန အက္ခန္တိယာ ဝေဘဿိယာ ဒုဗ္ဗလျာ ဧဝမာဟ – ‘ဘဂိနိယော ခေါ သံသဋ္ဌာ ဝိဟရန္တိ ပါပါစာရာ ပါပသဒ္ဒါ ပါပသိလောကာ ဘိက္ခုနိသံဃဿ ဝိဟေသိကာ အညမညိဿာ ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာ, ဝိဝိစ္စထာယျေ, ဝိဝေကညေဝ ဘဂိနီနံ သံဃော ဝဏ္ဏေတီ’’’တိ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျေ, ဧဝံ အဝစ, သံသဋ္ဌာဝ အယျေ တုမှေ ဝိဟရထ, မာ တုမှေ နာနာ ဝိဟရိတ္ထ, သန္တိ သံဃေ အညာပိ ဘိက္ခုနိယော ဧဝါစာရာ ဧဝံသဒ္ဒါ ဧဝံသိလောကာ ဘိက္ခုနိသံဃဿ ဝိဟေသိကာ အညမညိဿာ ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာ, တာ [Pg.44] သံဃော န ကိဉ္စိ အာဟ, တုမှညေဝ သံဃော ဥညာယ ပရိဘဝေန အက္ခန္တိယာ ဝေဘဿိယာ ဒုဗ္ဗလျာ ဧဝမာဟ – ‘ဘဂိနိယော ခေါ သံသဋ္ဌာ ဝိဟရန္တိ ပါပါစာရာ ပါပသဒ္ဒါ ပါပသိလောကာ ဘိက္ခုနိသံဃဿ ဝိဟေသိကာ အညမညိဿာ ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာ, ဝိဝိစ္စထာယျေ, ဝိဝေကညေဝ ဘဂိနီနံ သံဃော ဝဏ္ဏေတီ’’’တိ, ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ, နော စေ ပဋိနိဿဇ္ဇေယျ, အယမ္ပိ ဘိက္ခုနီ ယာဝတတိယကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

13. Whatever bhikkhunī should speak thus: ‘Live together, venerable ones, do not live separately. There are other bhikkhunīs in the Saṅgha of such conduct, such repute, and such fame, who are vexatious to the Bhikkhunī Saṅgha and conceal one another's faults. The Saṅgha says nothing to them, but it is to you alone that the Saṅgha speaks thus out of contempt, scorn, intolerance, contentiousness, and weakness, saying: “Sisters, you live together with bad conduct, bad repute, and bad fame, being vexatious to the Bhikkhunī Saṅgha and concealing one another's faults. Live in seclusion, venerable ones; the Saṅgha praises seclusion for the sisters.”’ That bhikkhunī should be addressed by the bhikkhunīs thus: ‘Venerable one, do not speak thus: “Live together, venerable ones, do not live separately. There are other bhikkhunīs in the Saṅgha of such conduct, such repute, and such fame, who are vexatious to the Bhikkhunī Saṅgha and conceal one another's faults. The Saṅgha says nothing to them, but it is to you alone that the Saṅgha speaks thus out of contempt, scorn, intolerance, contentiousness, and weakness, saying: ‘Sisters, you live together with bad conduct, bad repute, and bad fame, being vexatious to the Bhikkhunī Saṅgha and concealing one another's faults. Live in seclusion, venerable ones; the Saṅgha praises seclusion for the sisters.’”’ If that bhikkhunī, being spoken to thus by the bhikkhunīs, persists in that same way, she should be admonished by the bhikkhunīs up to the third time for the abandoning of that. If, being admonished up to the third time, she abandons it, that is good. If she does not abandon it, this bhikkhunī too has committed a Saṅghādisesa offense that is to be dealt with on the third admonition and requires sending away.

သံဃဘေဒကသိက္ခာပဒံ

The training rule concerning causing a schism in the Saṅgha.

၁၄. ယာ ပန ဘိက္ခုနီ သမဂ္ဂဿ သံဃဿ ဘေဒါယ ပရက္ကမေယျ, ဘေဒနသံဝတ္တနိကံ ဝါ အဓိကရဏံ သမာဒါယ ပဂ္ဂယှ တိဋ္ဌေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျာ, သမဂ္ဂဿ သံဃဿ ဘေဒါယ ပရက္ကမိ, ဘေဒနသံဝတ္တနိကံ ဝါ အဓိကရဏံ သမာဒါယ ပဂ္ဂယှ အဋ္ဌာသိ, သမေတာယျာ, သံဃေန, သမဂ္ဂေါ ဟိ သံဃော သမ္မောဒမာနော အဝိဝဒမာနော ဧကုဒ္ဒေသော ဖာသု ဝိဟရတီ’’တိ. ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ. နော စေ ပဋိနိဿဇ္ဇေယျ, အယမ္ပိ ဘိက္ခုနီ ယာဝတတိယကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

14. Furthermore, if any bhikkhunī should strive to cause a schism in a united Saṅgha, or should persist in taking up a legal issue that leads to schism, that bhikkhunī should be addressed by the bhikkhunīs thus: “Venerable one, do not strive to cause a schism in a united Saṅgha, nor persist in taking up a legal issue that leads to schism. Venerable one, be reconciled with the Saṅgha, for a united Saṅgha—harmonious, without dispute, with a single recitation—lives in comfort.” If that bhikkhunī, being spoken to thus by the bhikkhunīs, persists as before, that bhikkhunī should be formally admonished by the bhikkhunīs up to three times for the sake of abandoning that. If, being formally admonished up to three times, she abandons that, that is good. If she does not abandon it, this bhikkhunī too has committed a Saṅghādisesa offense, established on the third admonition, that requires being sent away.

ဘေဒါနုဝတ္တကသိက္ခာပဒံ

The training rule concerning following a schismatic.

၁၅. တဿာယေဝ ခေါ ပန ဘိက္ခုနိယာ ဘိက္ခုနိယော ဟောန္တိ အနုဝတ္တိကာ ဝဂ္ဂဝါဒိကာ ဧကာ ဝါ ဒွေ ဝါ တိဿော ဝါ, တာ ဧဝံ ဝဒေယျုံ ‘‘မာယျာယော, ဧတံ ဘိက္ခုနိံ ကိဉ္စိ အဝစုတ္ထ ဓမ္မဝါဒိနီ စေသာ ဘိက္ခုနီ, ဝိနယဝါဒိနီ စေသာ ဘိက္ခုနီ, အမှာကဉ္စေသာ ဘိက္ခုနီ ဆန္ဒဉ္စ ရုစိဉ္စ အာဒါယ ဝေါဟရတိ, ဇာနာတိ, နော ဘာသတိ, အမှာကမ္ပေတံ ခမတီ’’တိ, တာ ဘိက္ခုနိယော ဘိက္ခုနီဟိ ဧဝမဿု ဝစနီယာ ‘‘မာယျာယော, ဧဝံ အဝစုတ္ထ, န စေသာ ဘိက္ခုနီ ဓမ္မဝါဒိနီ, န စေသာ ဘိက္ခုနီ ဝိနယဝါဒိနီ, မာယျာနမ္ပိ သံဃဘေဒေါ ရုစ္စိတ္ထ, သမေတာယျာနံ သံဃေန, သမဂ္ဂေါ ဟိ သံဃော သမ္မောဒမာနော အဝိဝဒမာနော ဧကုဒ္ဒေသော ဖာသု ဝိဟရတီ’’တိ, ဧဝဉ္စ တာ ဘိက္ခုနိယော ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျုံ, တာ ဘိက္ခုနိယော ဘိက္ခုနီဟိ [Pg.45] ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျုံ. ဣစ္စေတံ ကုသလံ. နော စေ ပဋိနိဿဇ္ဇေယျုံ, ဣမာပိ ဘိက္ခုနိယော ယာဝတတိယကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

15. Now, if that bhikkhunī has bhikkhunī followers—one, two, or three—who side with her and speak in her favor, saying, “Venerables, do not say anything to this bhikkhunī. She speaks according to the Dhamma, she speaks according to the Vinaya. She acts according to our wishes and preferences; she speaks with knowledge, not without it. This is agreeable to us,” then those bhikkhunīs should be addressed by the bhikkhunīs thus: “Venerables, do not speak thus. This bhikkhunī does not speak according to the Dhamma, nor does she speak according to the Vinaya. Venerables, do not approve of schism in the Saṅgha. Be reconciled with the Saṅgha, for a united Saṅgha—harmonious, free from dispute, with a single recitation—lives in comfort.” If those bhikkhunīs, being spoken to thus by the bhikkhunīs, still persist in the same way, those bhikkhunīs should be formally admonished by the bhikkhunīs up to three times to relinquish that view. If they relinquish it while being formally admonished up to three times, that is good. If they do not relinquish it, then these bhikkhunīs too have committed a Saṅghādisesa offense, incurred after the third admonition and requiring sending away.

ဒုဗ္ဗစသိက္ခာပဒံ

The training rule concerning one who is difficult to admonish.

၁၆. ဘိက္ခုနီ ပနေဝ ဒုဗ္ဗစဇာတိကာ ဟောတိ ဥဒ္ဒေသပရိယာပန္နေသု သိက္ခာပဒေသု ဘိက္ခုနီဟိ သဟဓမ္မိကံ ဝုစ္စမာနာ အတ္တာနံ အဝစနီယံ ကရောတိ ‘‘မာ မံ အယျာယော ကိဉ္စိ အဝစုတ္ထ ကလျာဏံ ဝါ ပါပကံ ဝါ, အဟမ္ပာယျာယော, န ကိဉ္စိ ဝက္ခာမိ ကလျာဏံ ဝါ ပါပကံ ဝါ, ဝိရမထာယျာယော, မမ ဝစနာယာ’’တိ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျာ, အတ္တာနံ အဝစနီယံ အကာသိ, ဝစနီယမေဝ, အယျာ, အတ္တာနံ ကရောတု, အယျာပိ ဘိက္ခုနိယော ဝဒတု သဟဓမ္မေန, ဘိက္ခုနိယောပိ အယျံ ဝက္ခန္တိ သဟဓမ္မေန, ဧဝံ သံဝဒ္ဓါ ဟိ တဿ ဘဂဝတော ပရိသာ ယဒိဒံ အညမညဝစနေန အညမညဝုဋ္ဌာပနေနာ’’တိ. ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ. နော စေ ပဋိနိဿဇ္ဇေယျ, အယမ္ပိ ဘိက္ခုနီ ယာဝတတိယကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

16. If a bhikkhunī is of a nature that makes her difficult to admonish, and when the bhikkhunīs rightfully admonish her regarding the training rules included in the recitation, she makes herself unadmonishable, saying, “Do not say anything to me, Venerables, whether good or bad, and I too will not say anything to you, Venerables, whether good or bad. Refrain, Venerables, from speaking to me,” then that bhikkhunī should be addressed by the bhikkhunīs thus: “Do not, Venerable, make yourself unadmonishable. You should make yourself admonishable, Venerable. Let the Venerable admonish the bhikkhunīs rightfully, and let the bhikkhunīs admonish the Venerable rightfully. For thus, indeed, is the Blessed One’s community fostered—by mutual admonition, by mutual rehabilitation.” If, after being addressed thus by the bhikkhunīs, she persists in that behavior, then that bhikkhunī should be formally admonished up to three times to abandon that behavior. If, being formally admonished up to three times, she abandons it, that is good. If she does not abandon it, this bhikkhunī too has incurred a Saṅghādisesa offense requiring sending away, established at the third admonition.

ကုလဒူသကသိက္ခာပဒံ

The training rule concerning corrupting families.

၁၇. ဘိက္ခုနီ ပနေဝ အညတရံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ ကုလဒူသိကာ ပါပသမာစာရာ, တဿာ ခေါ ပါပကာ သမာစာရာ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ကုလာနိ စ တာယ ဒုဋ္ဌာနိ ဒိဿန္တိ စေဝ သုယျန္တိ စ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘အယျာ, ခေါ ကုလဒူသိကာ ပါပသမာစာရာ, အယျာယ ခေါ ပါပကာ သမာစာရာ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ကုလာနိ စာယျာယ, ဒုဋ္ဌာနိ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ပက္ကမတာယျာ ဣမမှာ အာဝါသာ, အလံ တေ ဣဓ ဝါသေနာ’’တိ. ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တာ ဘိက္ခုနိယော ဧဝံ ဝဒေယျ ‘‘ဆန္ဒဂါမိနိယော စ ဘိက္ခုနိယော, ဒေါသဂါမိနိယော စ ဘိက္ခုနိယော, မောဟဂါမိနိယော စ ဘိက္ခုနိယော, ဘယဂါမိနိယော စ ဘိက္ခုနိယော, တာဒိသိကာယ အာပတ္တိယာ ဧကစ္စံ ပဗ္ဗာဇေန္တိ ဧကစ္စံ န ပဗ္ဗာဇေန္တီ’’တိ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျာ, ဧဝံ အဝစ, န စ ဘိက္ခုနိယော ဆန္ဒဂါမိနိယော, န စ ဘိက္ခုနိယော ဒေါသဂါမိနိယော[Pg.46], န စ ဘိက္ခုနိယော မောဟဂါမိနိယော, န စ ဘိက္ခုနိယော ဘယဂါမိနိယော, အယျာ ခေါ ကုလဒူသိကာ ပါပသမာစာရာ, အယျာယ ခေါ ပါပကာ သမာစာရာ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ကုလာနိ စာယျာယ ဒုဋ္ဌာနိ ဒိဿန္တိ စေဝ သုယျန္တိ စ, ပက္ကမတာယျာ, ဣမမှာ အာဝါသာ အလံ တေ ဣဓ ဝါသေနာ’’တိ. ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ. နော စေ ပဋိနိဿဇ္ဇေယျ, အယမ္ပိ ဘိက္ခုနီ ယာဝတတိယကံ ဓမ္မံ အာပန္နာ နိဿာရဏီယံ သံဃာဒိသေသံ.

17. If a bhikkhunī, residing dependent on a certain village or town, is a corrupter of families and of bad conduct, whose bad conduct is both seen and heard about, and the families corrupted by her are both seen and heard about, that bhikkhunī should be addressed by the bhikkhunīs thus: “Venerable, you are a corrupter of families and of bad conduct. Your bad conduct is both seen and heard about, and the families corrupted by you are both seen and heard about. Depart, Venerable, from this residence; you have dwelt here long enough.” If, being spoken to thus by the bhikkhunīs, she replies to those bhikkhunīs thus: “The bhikkhunīs are led by desire, the bhikkhunīs are led by hatred, the bhikkhunīs are led by delusion, and the bhikkhunīs are led by fear. For such an offense, they expel some and do not expel others,” that bhikkhunī should be addressed by the bhikkhunīs thus: “Do not say that, Venerable. The bhikkhunīs are not led by desire, nor are the bhikkhunīs led by hatred, nor are the bhikkhunīs led by delusion, nor are the bhikkhunīs led by fear. You, Venerable, are a corrupter of families and of bad conduct. Your bad conduct is both seen and heard about, and the families corrupted by you are both seen and heard about. Depart, Venerable, from this residence; you have dwelt here long enough.” If, being spoken to thus by the bhikkhunīs, she persists in that same way, that bhikkhunī should be formally admonished by the bhikkhunīs up to the third time for relinquishing that. If, being formally admonished up to the third time, she relinquishes it, that is good. If she does not relinquish it, this bhikkhunī too has incurred a Saṅghādisesa offense requiring expulsion, which is established on the third occasion.

ဥဒ္ဒိဋ္ဌာ ခေါ အယျာယော သတ္တရသ သံဃာဒိသေသာ ဓမ္မာ နဝ ပဌမာပတ္တိကာ, အဋ္ဌ ယာဝတတိယကာ,

Venerables, the seventeen Saṅghādisesa rules have been recited: nine of which are incurred at the first instance, and eight of which are established on the third occasion.

ယေသံ ဘိက္ခုနီ အညတရံ ဝါ အညတရံ ဝါ အာပဇ္ဇတိ, တာယ ဘိက္ခုနိယာ ဥဘတောသံဃေ ပက္ခမာနတ္တံ စရိတဗ္ဗံ. စိဏ္ဏမာနတ္တာ ဘိက္ခုနီ ယတ္ထ သိယာ ဝီသတိဂဏော ဘိက္ခုနိသံဃော, တတ္ထ သာ ဘိက္ခုနီ အဗ္ဘေတဗ္ဗာ. ဧကာယပိ စေ ဦနော ဝီသတိဂဏော ဘိက္ခုနိသံဃော တံ ဘိက္ခုနိံ အဗ္ဘေယျ, သာ စ ဘိက္ခုနီ အနဗ္ဘိတာ, တာ စ ဘိက္ခုနိယော ဂါရယှာ, အယံ တတ္ထ သာမီစိ. တတ္ထာယျာယော ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ, ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယျာယော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

The bhikkhunī who incurs any one or another of these offenses must undergo the pakkha-mānatta in both Saṅghas. After completing the mānatta, that bhikkhunī should be reinstated where there is a Saṅgha of twenty bhikkhunīs. If a Saṅgha of fewer than twenty bhikkhunīs reinstates that bhikkhunī, that bhikkhunī is not reinstated, and those bhikkhunīs are blameworthy. This is the proper procedure here. Venerables, I ask you: Are you pure in this matter? A second time, I ask: Are you pure in this matter? A third time, I ask: Are you pure in this matter? The Venerables are pure in this matter. Therefore, they are silent. Thus, I bear this in mind.

သံဃာဒိသေသော နိဋ္ဌိတော.

The Saṅghādisesa section is concluded.

နိဿဂ္ဂိယ ပါစိတ္တိယာ

Offenses Entailing Relinquishment and Confession

ဣမေ ခေါ ပနာယျာယော တိံသ နိဿဂ္ဂိယာ ပါစိတ္တိယာ

Venerable ladies, these thirty offenses entailing relinquishment and confession

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

are the rules that come up for recitation.

ပတ္တသန္နိစယသိက္ခာပဒံ

The training rule on accumulating bowls.

၁. ယာ ပန ဘိက္ခုနီ ပတ္တသန္နိစယံ ကရေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

1. Should any bhikkhunī accumulate bowls, it is an offense entailing relinquishment and confession.

အကာလစီဝရဘာဇနသိက္ခာပဒံ

The training rule on distributing robes out of season.

၂. ယာ ပန ဘိက္ခုနီ အကာလစီဝရံ ‘‘ကာလစီဝရ’’န္တိ အဓိဋ္ဌဟိတွာ ဘာဇာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

2. Should any bhikkhunī, having determined an out-of-season robe to be an in-season robe, have it distributed, it is an offense entailing relinquishment and confession.

စီဝရပရိဝတ္တနသိက္ခာပဒံ

The training rule on exchanging robes.

၃. ယာ [Pg.47] ပန ဘိက္ခုနီ ဘိက္ခုနိယာ သဒ္ဓိံ စီဝရံ ပရိဝတ္တေတွာ သာ ပစ္ဆာ ဧဝံ ဝဒေယျ ‘‘ဟန္ဒာယျေ, တုယှံ စီဝရံ, အာဟရ မေတံ စီဝရံ, ယံ တုယှံ တုယှမေဝေတံ, ယံ မယှံ မယှမေဝေတံ, အာဟရ မေတံ စီဝရံ, သကံ ပစ္စာဟရာ’’တိ အစ္ဆိန္ဒေယျ ဝါ အစ္ဆိန္ဒာပေယျ ဝါ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

3. Should any bhikkhunī, having exchanged a robe with another bhikkhunī, later say, “Here, venerable, take your robe; bring me my robe. What is yours is yours, and what is mine is mine. Bring me my robe; take back your own,” and should she snatch it back or have it snatched back, it is an offense entailing relinquishment and confession.

အညဝိညာပနသိက္ခာပဒံ

The training rule on requesting something else.

၄. ယာ ပန ဘိက္ခုနီ အညံ ဝိညာပေတွာ အညံ ဝိညာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

4. Should any bhikkhunī, having requested one thing, then request another, it is an offense entailing relinquishment and confession.

အညစေတာပန သိက္ခာပဒံ

The training rule on causing something else to be obtained.

၅. ယာ ပန ဘိက္ခုနီ အညံ စေတာပေတွာ အညံ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

5. Should any bhikkhunī, having caused one thing to be obtained, then cause another thing to be obtained, it is an offense entailing relinquishment and confession.

ပဌမသံဃိကစေတာပနသိက္ခာပဒံ

The first training rule on causing something to be obtained for the Saṅgha.

၆. ယာ ပန ဘိက္ခုနီ အညဒတ္ထိကေန ပရိက္ခာရေန အညုဒ္ဒိသိကေန သံဃိကေန အညံ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

6. Should any bhikkhunī, with a requisite belonging to the Saṅgha and intended for one purpose, cause something else to be obtained, it is an offense entailing relinquishment and confession.

ဒုတိယသံဃိကစေတာပနသိက္ခာပဒံ

The Second Training Rule on Causing Something to be Obtained for the Saṅgha.

၇. ယာ ပန ဘိက္ခုနီ အညဒတ္ထိကေန ပရိက္ခာရေန အညုဒ္ဒိသိကေန သံဃိကေန သညာစိကေန အညံ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

7. Should any bhikkhunī, with a requisite belonging to the Saṅgha, obtained by request, and intended for one purpose, cause something else to be obtained, it is an offense entailing relinquishment and confession.

ပဌမဂဏိကစေတာပနသိက္ခာပဒံ

The First Training Rule on Causing Something to be Obtained for a Group.

၈. ယာ ပန ဘိက္ခုနီ အညဒတ္ထိကေန ပရိက္ခာရေန အညုဒ္ဒိသိကေန မဟာဇနိကေန အညံ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

8. Should any bhikkhunī, with a requisite belonging to a group and intended for one purpose, cause something else to be obtained, it is an offense entailing relinquishment and confession.

ဒုတိယဂဏိကစေတာပနသိက္ခာပဒံ

The Second Training Rule on Causing Something to be Obtained for a Group.

၉. ယာ ပန ဘိက္ခုနီ အညဒတ္ထိကေန ပရိက္ခာရေန အညုဒ္ဒိသိကေန မဟာဇနိကေန သညာစိကေန အညံ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

9. Should any bhikkhunī, with a requisite belonging to a group, obtained by request, and intended for one purpose, cause something else to be obtained, it is an offense entailing relinquishment and confession.

ပုဂ္ဂလိကစေတာပနသိက္ခာပဒံ

The Training Rule on Causing Something to be Obtained for an Individual.

၁၀. ယာ ပန ဘိက္ခုနီ အညဒတ္ထိကေန ပရိက္ခာရေန အညုဒ္ဒိသိကေန ပုဂ္ဂလိကေန သညာစိကေန အညံ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

10. Should any bhikkhunī, with a requisite belonging to an individual, obtained by request, and intended for one purpose, cause something else to be obtained, it is an offense entailing relinquishment and confession.

ပတ္တဝဂ္ဂေါ ပဌမော.

The First Chapter on Bowls.

ဂရုပါဝုရဏသိက္ခာပဒံ

The Training Rule on the Heavy Outer Robe.

၁၁. ဂရုပါဝုရဏံ [Pg.48] ပန ဘိက္ခုနိယာ စေတာပေန္တိယာ စတုက္ကံသပရမံ စေတာပေတဗ္ဗံ. တတော စေ ဥတ္တရိ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

11. When a bhikkhunī is having a heavy outer robe made, it should be made to a maximum value of four kaṃsas. If she has it made exceeding that, it is an offense entailing relinquishment and confession.

လဟုပါဝုရဏသိက္ခာပဒံ

The Training Rule on the Light Outer Robe.

၁၂. လဟုပါဝုရဏံ ပန ဘိက္ခုနိယာ စေတာပေန္တိယာ အဍ္ဎတေယျကံသပရမံ စေတာပေတဗ္ဗံ. တတော စေ ဥတ္တရိ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

12. When a bhikkhunī is having a light outer robe made, it should be made to a maximum value of two and a half kaṃsas. If she has it made exceeding that, it is an offense entailing relinquishment and confession.

ကထိနသိက္ခာပဒံ

The Training Rule on the Kathina.

၁၃. နိဋ္ဌိတစီဝရသ္မိံ ဘိက္ခုနိယာ ဥဗ္ဘတသ္မိံ ကထိနေ ဒသာဟပရမံ အတိရေကစီဝရံ ဓာရေတဗ္ဗံ. တံ အတိက္ကာမေန္တိယာ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

13. When a bhikkhunī's robe-making is finished and the kathina has been withdrawn, an extra robe may be kept for a maximum of ten days. For one who exceeds that, it is an offense entailing relinquishment and confession.

ဥဒေါသိတသိက္ခာပဒံ

The Training Rule on Separation from the Robes.

၁၄. နိဋ္ဌိတစီဝရသ္မိံ ဘိက္ခုနိယာ ဥဗ္ဘတသ္မိံ ကထိနေ ဧကရတ္တမ္ပိ စေ ဘိက္ခုနီ တိစီဝရေန ဝိပ္ပဝသေယျ, အညတြ ဘိက္ခုနိသမ္မုတိယာ နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

14. When a bhikkhunī's robe-making is finished and the kathina has been withdrawn, if she should be separated from her three robes for even a single night—except with the permission of the bhikkhunīs—it is an offense entailing relinquishment and confession.

အကာလစီဝရသိက္ခာပဒံ

The Training Rule on an Out-of-Season Robe.

၁၅. နိဋ္ဌိတစီဝရသ္မိံ ဘိက္ခုနိယာ ဥဗ္ဘတသ္မိံ ကထိနေ ဘိက္ခုနိယာ ပနေဝ အကာလစီဝရံ ဥပ္ပဇ္ဇေယျ, အာကင်္ခမာနာယ ဘိက္ခုနိယာ ပဋိဂ္ဂဟေတဗ္ဗံ, ပဋိဂ္ဂဟေတွာ ခိပ္ပမေဝ ကာရေတဗ္ဗံ, နော စဿ ပါရိပူရိ, မာသပရမံ တာယ ဘိက္ခုနိယာ တံ စီဝရံ နိက္ခိပိတဗ္ဗံ ဦနဿ ပါရိပူရိယာ သတိယာ ပစ္စာသာယ. တတော စေ ဥတ္တရိ နိက္ခိပေယျ သတိယာပိ ပစ္စာသာယ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

15. When a bhikkhunī's robe-making is finished and the kathina has been withdrawn, if an out-of-season robe should arise for a bhikkhunī, she may accept it if she wishes. Having accepted it, she should have it made quickly. If it is not sufficient for her, that bhikkhunī may keep that robe for at most a month, in the hope of completing what is lacking. If she keeps it longer than that, even if there is hope, it is an offense entailing relinquishment and confession.

အညာတကဝိညတ္တိသိက္ခာပဒံ

The Training Rule on Requesting from an Unrelated Person.

၁၆. ယာ ပန ဘိက္ခုနီ အညာတကံ ဂဟပတိံ ဝါ ဂဟပတာနိံ ဝါ စီဝရံ ဝိညာပေယျ အညတြ သမယာ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ. တတ္ထာယံ သမယော အစ္ဆိန္နစီဝရာ ဝါ ဟောတိ ဘိက္ခုနီ, နဋ္ဌစီဝရာ ဝါ, အယံ တတ္ထ သမယော.

16. Should any bhikkhunī ask an unrelated householder or householder’s wife for a robe, except at the proper time, it is an offense entailing relinquishment and confession. Herein, this is the proper time: when the bhikkhunī has been robbed of her robe or has lost her robe. This is the proper time in this case.

တတုတ္တရိသိက္ခာပဒံ

The Training Rule on Exceeding.

၁၇. တဉ္စေ အညာတကော ဂဟပတိ ဝါ ဂဟပတာနီ ဝါ ဗဟူဟိ စီဝရေဟိ အဘိဟဋ္ဌုံ ပဝါရေယျ, သန္တရုတ္တရပရမံ တာယ ဘိက္ခုနိယာ တတော စီဝရံ သာဒိတဗ္ဗံ. တတော စေ ဥတ္တရိ သာဒိယေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

17. If that unrelated householder or householder’s wife should invite her with many robes, that bhikkhunī may accept from that at most an inner and an outer robe. If she accepts more than that, it is an offense entailing relinquishment and confession.

ပဌမဥပက္ခဋသိက္ခာပဒံ

The First Training Rule on a Prepared Fund.

၁၈. ဘိက္ခုနိံ [Pg.49] ပနေဝ ဥဒ္ဒိဿ အညာတကဿ ဂဟပတိဿ ဝါ ဂဟပတာနိယာ ဝါ စီဝရစေတာပန္နံ ဥပက္ခဋံ ဟောတိ ‘‘ဣမိနာ စီဝရစေတာပန္နေန စီဝရံ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုနိံ စီဝရေန အစ္ဆာဒေဿာမီ’’တိ. တတြ စေသာ ဘိက္ခုနီ ပုဗ္ဗေ အပ္ပဝါရိတာ ဥပသင်္ကမိတွာ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇေယျ ‘‘သာဓု ဝတ, မံ အာယသ္မာ ဣမိနာ စီဝရစေတာပန္နေန ဧဝရူပံ ဝါ ဧဝရူပံ ဝါ စီဝရံ စေတာပေတွာ အစ္ဆာဒေဟီ’’တိ ကလျာဏကမျတံ ဥပါဒါယ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

18. If, for the sake of a bhikkhunī, an unrelated householder or householder’s wife has set aside a robe-fund, thinking, “With this robe-fund, having had a robe bought, I will clothe the bhikkhunī named so-and-so,” and if that bhikkhunī, not having been previously invited, approaches and makes a stipulation concerning the robe, saying, “It would be good, venerable one, if with this robe-fund you would have a robe of such-and-such a kind bought and clothe me with it,” out of a desire for a finer one, it is an offense entailing relinquishment and confession.

ဒုတိယဥပက္ခဋသိက္ခာပဒံ

The Second Training Rule on a Prepared Fund.

၁၉. ဘိက္ခုနိံ ပနေဝ ဥဒ္ဒိဿ ဥဘိန္နံ အညာတကာနံ ဂဟပတီနံ ဝါ ဂဟပတာနီနံ ဝါ ပစ္စေကစီဝရစေတာပန္နာနိ ဥပက္ခဋာနိ ဟောန္တိ ‘‘ဣမေဟိ မယံ ပစ္စေကစီဝရစေတာပန္နေဟိ ပစ္စေကစီဝရာနိ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုနိံ စီဝရေဟိ အစ္ဆာဒေဿာမာ’’တိ. တတြ စေသာ ဘိက္ခူနီ ပုဗ္ဗေ အပ္ပဝါရိတာ ဥပသင်္ကမိတွာ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇေယျ ‘‘သာဓု ဝတ မံ အာယသ္မန္တော ဣမေဟိ ပစ္စေကစီဝရစေတာပန္နေဟိ ဧဝရူပံ ဝါ ဧဝရူပံ ဝါ စီဝရံ စေတာပေတွာ အစ္ဆာဒေထ ဥဘောဝ သန္တာ ဧကေနာ’’တိ ကလျာဏကမျတံ ဥပါဒါယ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

19. Now, should there be, with reference to a bhikkhunī, separate robe-funds prepared by two unrelated householders or householders' wives, who think, “With these separate robe-funds of ours, we will have separate robes acquired and clothe the bhikkhunī of such-and-such a name,” and that bhikkhunī, not having been previously invited, approaches and makes a stipulation concerning the robe, saying, “It would be good, venerables, if with these separate robe-funds you would have a robe of such-and-such a kind acquired and clothe me, both of you together with one,” out of a desire for something better, it is an offense entailing relinquishment and confession.

ရာဇသိက္ခာပဒံ

The Training Rule Concerning a King.

၂၀. ဘိက္ခုနိံ ပနေဝ ဥဒ္ဒိဿ ရာဇာ ဝါ ရာဇဘောဂ္ဂေါ ဝါ ဗြာဟ္မဏော ဝါ ဂဟပတိကော ဝါ ဒူတေန စီဝရစေတာပန္နံ ပဟိဏေယျ ‘‘ဣမိနာ စီဝရစေတာပန္နေန စီဝရံ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုနိံ စီဝရေန အစ္ဆာဒေဟီ’’တိ. သော စေ ဒူတော တံ ဘိက္ခုနိံ ဥပသင်္ကမိတွာ ဧဝံ ဝဒေယျ ‘‘ဣဒံ ခေါ, အယျေ, အယျံ ဥဒ္ဒိဿ စီဝရစေတာပန္နံ အာဘတံ, ပဋိဂ္ဂဏှာတာယျာ စီဝရစေတာပန္န’’န္တိ. တာယ ဘိက္ခုနိယာ သော ဒူတော ဧဝမဿ ဝစနီယော ‘‘န ခေါ မယံ, အာဝုသော, စီဝရစေတာပန္နံ ပဋိဂ္ဂဏှာမ, စီဝရဉ္စ ခေါ မယံ ပဋိဂ္ဂဏှာမ ကာလေန ကပ္ပိယ’’န္တိ. သော စေ ဒူတော တံ ဘိက္ခုနိံ ဧဝံ ဝဒေယျ ‘‘အတ္ထိ ပနာယျာယ, ကောစိ ဝေယျာဝစ္စကရော’’တိ, စီဝရတ္ထိကာယ, ဘိက္ခဝေ, ဘိက္ခုနိယာ ဝေယျာဝစ္စကရော နိဒ္ဒိသိတဗ္ဗော အာရာမိကော ဝါ ဥပါသကော ဝါ ‘‘ဧသော ခေါ, အာဝုသော, ဘိက္ခုနီနံ ဝေယျာဝစ္စကရော’’တိ. သော စေ ဒူတော တံ ဝေယျာဝစ္စကရံ သညာပေတွာ တံ ဘိက္ခုနိံ ဥပသင်္ကမိတွာ ဧဝံ ဝဒေယျ ‘‘ယံ ခေါ, အယျေ, အယျာ ဝေယျာဝစ္စကရံ နိဒ္ဒိသိ, သညတ္တော သော မယာ, ဥပသင်္ကမတာယျာ [Pg.50] ကာလေန, စီဝရေန တံ အစ္ဆာဒေဿတီ’’တိ. စီဝရတ္ထိကာယ, ဘိက္ခဝေ, ဘိက္ခုနိယာ ဝေယျာဝစ္စကရော ဥပသင်္ကမိတွာ ဒွတ္တိက္ခတ္တုံ စောဒေတဗ္ဗော သာရေတဗ္ဗော ‘‘အတ္ထော မေ, အာဝုသော, စီဝရေနာ’’တိ, ဒွတ္တိက္ခတ္တုံ စောဒယမာနာ သာရယမာနာ တံ စီဝရံ အဘိနိပ္ဖာဒေယျ, ဣစ္စေတံ ကုသလံ, နော စေ အဘိနိပ္ဖာဒေယျ, စတုက္ခတ္တုံ ပဉ္စက္ခတ္တုံ ဆက္ခတ္တုပရမံ တုဏှီဘူတာယ ဥဒ္ဒိဿ ဌာတဗ္ဗံ, စတုက္ခတ္တုံ ပဉ္စက္ခတ္တုံ ဆက္ခတ္တုပရမံ တုဏှီဘူတာ ဥဒ္ဒိဿ တိဋ္ဌမာနာ တံ စီဝရံ အဘိနိပ္ဖာဒေယျ, ဣစ္စေတံ ကုသလံ. တတော စေ ဥတ္တရိ ဝါယမမာနာ တံ စီဝရံ အဘိနိပ္ဖာဒေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ. နော စေ အဘိနိပ္ဖာဒေယျ, ယတဿာ စီဝရစေတာပန္နံ အာဘတံ, တတ္ထ သာမံ ဝါ ဂန္တဗ္ဗံ, ဒူတော ဝါ ပါဟေတဗ္ဗော ‘‘ယံ ခေါ တုမှေ အာယသ္မန္တော ဘိက္ခုနိံ ဥဒ္ဒိဿ စီဝရစေတာပန္နံ ပဟိဏိတ္ထ, န တံ တဿာ ဘိက္ခုနိယာ ကိဉ္စိ အတ္ထံ အနုဘောတိ, ယုဉ္ဇန္တာယသ္မန္တော သကံ, မာ ဝေါ သကံ ဝိနဿာ’’တိ, အယံ တတ္ထ သာမီစိ.

20. If a king, a royal official, a brahmin, or a householder sends a robe-fund through a messenger for the sake of a bhikkhunī, saying, ‘With this robe-fund, have a robe acquired and clothe the bhikkhunī of such-and-such a name,’ and if that messenger goes to that bhikkhunī and says, ‘Venerable, this robe-fund has been brought for your sake. Please accept this robe-fund,’ then that bhikkhunī should reply to the messenger thus: ‘We do not accept robe-funds, friend. We accept a robe, when it is allowable, at the proper time.’ If the messenger says to that bhikkhunī, ‘Does the venerable have an attendant?’ then a bhikkhunī in need of a robe should point out a monastery attendant or a lay follower, saying, ‘That, friend, is the attendant for the bhikkhunīs.’ If that messenger, having instructed that attendant, goes to that bhikkhunī and says, ‘Venerable, the attendant you pointed out has been instructed by me. Go to him at the proper time, and he will clothe you with the robe,’ then the bhikkhunī in need of a robe should approach the attendant and urge and remind him two or three times, saying, ‘I have need of a robe, friend.’ If, by urging and reminding him two or three times, she obtains the robe, that is good. If she does not obtain it, she should stand silently with the intention of reminding him for a fourth, fifth, and at most a sixth time. If, by standing silently with the intention of reminding him for a fourth, fifth, and at most a sixth time, she obtains the robe, that is good. If she strives further than that and obtains the robe, it is an offense entailing relinquishment and confession. If she does not obtain it, she should go herself or send a messenger to the place from which the robe-fund was sent, saying, ‘The robe-fund you venerable sirs sent for the sake of the bhikkhunī has not been of any use to her. Make use of what is yours; do not let what is yours be lost.’ This is the proper course in that case.

စီဝရဝဂ္ဂေါ ဒုတိယော.

The Robe Chapter, the Second.

ရူပိယသိက္ခာပဒံ

The Training Rule Concerning Gold and Silver.

၂၁. ယာ ပန ဘိက္ခုနီ ဇာတရူပရဇတံ ဥဂ္ဂဏှေယျ ဝါ ဥဂ္ဂဏှာပေယျ ဝါ ဥပနိက္ခိတ္တံ ဝါ သာဒိယေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

21. Should any bhikkhunī accept gold or silver, have it accepted, or assent to its being placed in deposit for her, it is an offense entailing forfeiture and confession.

ရူပိယသံဝေါဟာရသိက္ခာပဒံ

The training rule on monetary transactions.

၂၂. ယာ ပန ဘိက္ခုနီ နာနပ္ပကာရကံ ရူပိယသံဝေါဟာရံ သမာပဇ္ဇေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

22. Should any bhikkhunī engage in various kinds of monetary transactions, it is an offense entailing forfeiture and confession.

ကယဝိက္ကယသိက္ခာပဒံ

The training rule on buying and selling.

၂၃. ယာ ပန ဘိက္ခုနီ နာနပ္ပကာရကံ ကယဝိက္ကယံ သမာပဇ္ဇေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

23. Should any bhikkhunī engage in various kinds of buying and selling, it is an offense entailing forfeiture and confession.

ဦနပဉ္စဗန္ဓနသိက္ခာပဒံ

The training rule on a bowl with less than five mends.

၂၄. ယာ ပန ဘိက္ခုနီ ဦနပဉ္စဗန္ဓနေန ပတ္တေန အညံ နဝံ ပတ္တံ စေတာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ. တာယ ဘိက္ခုနိယာ သော ပတ္တော ဘိက္ခုနိပရိသာယ နိဿဇ္ဇိတဗ္ဗော, ယော စ တဿာ ဘိက္ခုနိပရိသာယ ပတ္တပရိယန္တော, သော တဿာ ဘိက္ခုနိယာ ပဒါတဗ္ဗော ‘‘အယံ တေ ဘိက္ခုနိ ပတ္တော ယာဝဘေဒနာယ ဓာရေတဗ္ဗော’’တိ, အယံ တတ္ထ သာမီစိ.

24. Should any bhikkhunī, having a bowl with less than five mends, cause a new bowl to be obtained, it is an offense entailing forfeiture and confession. That bowl is to be forfeited by that bhikkhunī to the assembly of bhikkhunīs. And the last bowl in that assembly of bhikkhunīs' inventory is to be given to that bhikkhunī, saying: ‘This, bhikkhunī, is your bowl; it is to be kept until it breaks.’ This is the proper procedure in this case.

ဘေသဇ္ဇသိက္ခာပဒံ

The training rule concerning medicines.

၂၅. ယာနိ [Pg.51] ခေါ ပန တာနိ ဂိလာနာနံ ဘိက္ခုနီနံ ပဋိသာယနီယာနိ ဘေသဇ္ဇာနိ, သေယျထိဒံ – သပ္ပိ နဝနီတံ တေလံ မဓု ဖာဏိတံ, တာနိ ပဋိဂ္ဂဟေတွာ သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗာနိ. တံ အတိက္ကာမေန္တိယာ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

25. Those medicines that are allowable for sick bhikkhunīs—namely, ghee, fresh butter, oil, honey, and molasses—having been received, may be stored and used for at most seven days. For one who goes beyond that limit, it is an offense entailing forfeiture and confession.

စီဝရအစ္ဆိန္ဒနသိက္ခာပဒံ

The training rule on taking back a robe.

၂၆. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ သာမံ စီဝရံ ဒတွာ ကုပိတာ အနတ္တမနာ အစ္ဆိန္ဒေယျ ဝါ အစ္ဆိန္ဒာပေယျ ဝါ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

26. Should any bhikkhunī, having herself given a robe to a bhikkhunī, being angry and displeased, take it back or have it taken back, it is an offense entailing forfeiture and confession.

သုတ္တဝိညတ္တိသိက္ခာပဒံ

The training rule on requesting thread.

၂၇. ယာ ပန ဘိက္ခုနီ သာမံ သုတ္တံ ဝိညာပေတွာ တန္တဝါယေဟိ စီဝရံ ဝါယာပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

27. Should any bhikkhunī, having herself requested thread, have a robe woven by weavers, it is an offense entailing forfeiture and confession.

မဟာပေသကာရသိက္ခာပဒံ

The training rule on making specifications to weavers.

၂၈. ဘိက္ခုနိံ ပနေဝ ဥဒ္ဒိဿ အညာတကော ဂဟပတိ ဝါ ဂဟပတာနီ ဝါ တန္တဝါယေဟိ စီဝရံ ဝါယာပေယျ, တတြ စေသာ ဘိက္ခုနီ ပုဗ္ဗေ အပ္ပဝါရိတာ တန္တဝါယေ ဥပသင်္ကမိတွာ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇေယျ ‘‘ဣဒံ ခေါ အာဝုသော စီဝရံ မံ ဥဒ္ဒိဿ ဝိယျတိ, အာယတဉ္စ ကရောထ, ဝိတ္ထတဉ္စ အပ္ပိတဉ္စ သုဝီတဉ္စ သုပ္ပဝါယိတဉ္စ သုဝိလေခိတဉ္စ သုဝိတစ္ဆိတဉ္စ ကရောထ, အပ္ပေဝ နာမ မယမ္ပိ အာယသ္မန္တာနံ ကိဉ္စိမတ္တံ အနုပဒဇ္ဇေယျာမာ’’တိ, ဧဝဉ္စ သာ ဘိက္ခုနီ ဝတွာ ကိဉ္စိမတ္တံ အနုပဒဇ္ဇေယျ အန္တမသော ပိဏ္ဍပါတမတ္တမ္ပိ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

28. If an unrelated householder or householder’s wife has a robe woven by weavers for the sake of a bhikkhunī, and if that bhikkhunī, not previously invited, approaches the weavers and makes specifications about the robe: “This robe, friends, is being woven for me. Make it long, wide, closely woven, well woven, well spread, well scraped, and well carded. Perhaps I may give you something in return,” and if that bhikkhunī, having said this, gives them something in return, even so little as a lump of almsfood, it is an offense entailing forfeiture and confession.

အစ္စေကစီဝရသိက္ခာပဒံ

The training rule concerning an urgent robe.

၂၉. ဒသာဟာနာဂတံ ကတ္တိကတေမာသိကပုဏ္ဏမံ ဘိက္ခုနိယာ ပနေဝ အစ္စေကစီဝရံ ဥပ္ပဇ္ဇေယျ, အစ္စေကံ မညမာနာယ ဘိက္ခုနိယာ ပဋိဂ္ဂဟေတဗ္ဗံ, ပဋိဂ္ဂဟေတွာ ယာဝ စီဝရကာလသမယံ နိက္ခိပိတဗ္ဗံ. တတော စေ ဥတ္တရိ နိက္ခိပေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

29. If an urgent robe should arise for a bhikkhunī when less than ten days remain until the Kattika full-moon day, the bhikkhunī, considering it to be urgent, may accept it. Having accepted it, she should keep it until the robe season. If she keeps it longer than that, it is an offense entailing forfeiture and confession.

ပရိဏတသိက္ခာပဒံ

The training rule on what has been dedicated.

၃၀. ယာ ပန ဘိက္ခုနီ ဇာနံ သံဃိကံ လာဘံ ပရိဏတံ အတ္တနော ပရိဏာမေယျ, နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

30. Should any bhikkhunī knowingly divert to herself a gain that has been dedicated to the Sangha, it is an offense entailing forfeiture and confession.

ပတ္တဝဂ္ဂေါ တတိယော.

The Bowl Chapter, the third.

ဥဒ္ဒိဋ္ဌာ [Pg.52] ခေါ, အယျာယော, တိံသ နိဿဂ္ဂိယာ ပါစိတ္တိယာ ဓမ္မာ. တတ္ထာယျာယော, ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယျာယော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable sisters, the thirty rules entailing forfeiture and confession have been recited. In this matter, venerable sisters, I ask you: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? You are pure in this, venerable sisters. Therefore you are silent. Thus I take it.

နိဿဂ္ဂိယပါစိတ္တိယာ နိဋ္ဌိတာ.

The offenses entailing forfeiture and confession are concluded.

သုဒ္ဓပါစိတ္တိယာ

Offenses of Confession

ဣမေ ခေါ ပနာယျာယော, ဆသဋ္ဌိသတာ ပါစိတ္တိယာ

Furthermore, venerable sisters, these are the one hundred and sixty-six offenses of confession,

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

rules that come up for recitation.

လသုဏသိက္ခာပဒံ

The training rule on garlic.

၁. ယာ ပန ဘိက္ခုနီ လသုဏံ ခါဒေယျ ပါစိတ္တိယံ.

1. Should any bhikkhunī eat garlic, it is an offense of confession.

သမ္ဗာဓလောမသိက္ခာပဒံ

The training rule on removing hair from a private part.

၂. ယာ ပန ဘိက္ခုနီ သမ္ဗာဓေ လောမံ သံဟရာပေယျ, ပါစိတ္တိယံ.

2. Should any bhikkhunī have hair removed from a private part, it is an offense of confession.

တလဃာတကသိက္ခာပဒံ

The training rule on striking with the palm.

၃. တလဃာတကေ ပါစိတ္တိယံ.

3. Striking with the palm is an offense of confession.

ဇတုမဋ္ဌကသိက္ခာပဒံ

The training rule on using an artificial implement.

၄. ဇတုမဋ္ဌကေ ပါစိတ္တိယံ.

4. Using an artificial implement is an offense of confession.

ဥဒကသုဒ္ဓိကသိက္ခာပဒံ

The Training Rule on the Water-Strainer.

၅. ဥဒကသုဒ္ဓိကံ ပန ဘိက္ခုနိယာ အာဒိယမာနာယ ဒွင်္ဂုလပဗ္ဗပရမံ အာဒါတဗ္ဗံ. တံ အတိက္ကာမေန္တိယာ ပါစိတ္တိယံ.

5. Now, when a bhikkhunī is accepting a water-strainer, it should be accepted up to a maximum of two finger-joints. If she exceeds that, it is an offense of confession.

ဥပတိဋ္ဌနသိက္ခာပဒံ

The Training Rule on Attending.

၆. ယာ ပန ဘိက္ခုနီ ဘိက္ခုဿ ဘုဉ္ဇန္တဿ ပါနီယေန ဝါ ဝိဓူပနေန ဝါ ဥပတိဋ္ဌေယျ, ပါစိတ္တိယံ.

6. Should any bhikkhunī attend upon a bhikkhu who is eating with drinking water or a fan, it is an offense of confession.

အာမကဓညသိက္ခာပဒံ

The Training Rule on Uncooked Grain.

၇. ယာ ပန ဘိက္ခုနီ အာမကဓညံ ဝိညတွာ ဝါ ဝိညာပေတွာ ဝါ ဘဇ္ဇိတွာ ဝါ ဘဇ္ဇာပေတွာ ဝါ ကောဋ္ဋေတွာ ဝါ ကောဋ္ဋာပေတွာ ဝါ ပစိတွာ ဝါ ပစာပေတွာ ဝါ ဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

7. Should any bhikkhunī, having asked for uncooked grain, or having had it asked for, or having roasted it, or having had it roasted, or having pounded it, or having had it pounded, or having cooked it, or having had it cooked, then eat it, it is an offense of confession.

ပဌမဥစ္စာရဆဍ္ဍနသိက္ခာပဒံ

The First Training Rule on Discarding Excrement.

၈. ယာ [Pg.53] ပန ဘိက္ခုနီ ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ သင်္ကာရံ ဝါ ဝိဃာသံ ဝါ တိရောကုဋ္ဋေ ဝါ တိရောပါကာရေ ဝါ ဆဍ္ဍေယျ ဝါ ဆဍ္ဍာပေယျ ဝါ, ပါစိတ္တိယံ.

8. Should any bhikkhunī throw away, or have thrown away, excrement, urine, rubbish, or food scraps over a wall or beyond an enclosure, it is a Pācittiya.

ဒုတိယဥစ္စာရဆဍ္ဍနသိက္ခာပဒံ

The Second Training Rule on Discarding Excrement.

၉. ယာ ပန ဘိက္ခုနီ ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ သင်္ကာရံ ဝါ ဝိဃာသံ ဝါ ဟရိတေ ဆဍ္ဍေယျ ဝါ ဆဍ္ဍာပေယျ ဝါ, ပါစိတ္တိယံ.

9. Should any bhikkhunī discard, or have discarded, excrement, urine, rubbish, or food scraps on green vegetation, it is a Pācittiya.

နစ္စဂီတသိက္ခာပဒံ

The Training Rule on Dancing and Singing.

၁၀. ယာ ပန ဘိက္ခုနီ နစ္စံ ဝါ ဂီတံ ဝါ ဝါဒိတံ ဝါ ဒဿနာယ ဂစ္ဆေယျ, ပါစိတ္တိယံ.

10. Should any bhikkhunī go to see dancing, singing, or instrumental music, it is a Pācittiya.

လသုဏဝဂ္ဂေါ ပဌမော.

The First Chapter on Garlic.

ရတ္တန္ဓကာရသိက္ခာပဒံ

The Training Rule on Darkness at Night.

၁၁. ယာ ပန ဘိက္ခုနီ ရတ္တန္ဓကာရေ အပ္ပဒီပေ ပုရိသေန သဒ္ဓိံ ဧကေနေကာ သန္တိဋ္ဌေယျ ဝါ သလ္လပေယျ ဝါ, ပါစိတ္တိယံ.

11. Should any bhikkhunī stand or converse alone with a man in the darkness of night without a lamp, it is a Pācittiya.

ပဋိစ္ဆန္နောကာသသိက္ခာပဒံ

The Training Rule on a Concealed Place.

၁၂. ယာ ပန ဘိက္ခုနီ ပဋိစ္ဆန္နေ ဩကာသေ ပုရိသေန သဒ္ဓိံ ဧကေနေကာ သန္တိဋ္ဌေယျ ဝါ သလ္လပေယျ ဝါ, ပါစိတ္တိယံ.

12. Should any bhikkhunī stand or converse alone with a man in a concealed place, it is a Pācittiya.

အဇ္ဈောကာသသလ္လပနသိက္ခာပဒံ

The Training Rule on Conversing in an Open Place.

၁၃. ယာ ပန ဘိက္ခုနီ အဇ္ဈောကာသေ ပုရိသေန သဒ္ဓိံ ဧကေနေကာ သန္တိဋ္ဌေယျ ဝါ သလ္လပေယျ ဝါ, ပါစိတ္တိယံ.

13. Should any bhikkhunī stand or converse alone with a man in an open place, it is a Pācittiya.

ဒုတိယိကဥယျောဇနသိက္ခာပဒံ

The Training Rule on Dismissing a Companion.

၁၄. ယာ ပန ဘိက္ခုနီ ရထိကာယ ဝါ ဗျူဟေ ဝါ သိင်္ဃာဋကေ ဝါ ပုရိသေန သဒ္ဓိံ ဧကေနေကာ သန္တိဋ္ဌေယျ ဝါ သလ္လပေယျ ဝါ နိကဏ္ဏိကံ ဝါ ဇပ္ပေယျ ဒုတိယိကံ ဝါ ဘိက္ခုနိံ ဥယျောဇေယျ, ပါစိတ္တိယံ.

14. Should any bhikkhunī stand or converse alone with a man on a road, in a lane, or at a crossroads, or whisper to him, or send away a companion bhikkhunī, it is a Pācittiya.

အနာပုစ္ဆာပက္ကမနသိက္ခာပဒံ

The Training Rule on Departing Without Asking Permission.

၁၅. ယာ ပန ဘိက္ခုနီ ပုရေဘတ္တံ ကုလာနိ ဥပသင်္ကမိတွာ အာသနေ နိသီဒိတွာ သာမိကေ အနာပုစ္ဆာ ပက္ကမေယျ, ပါစိတ္တိယံ.

15. Should any bhikkhunī, having approached families before the meal, sit down on a seat and then leave without asking the owner, it is a Pācittiya.

အနာပုစ္ဆာအဘိနိသီဒနသိက္ခာပဒံ

The Training Rule on sitting down without asking permission.

၁၆. ယာ [Pg.54] ပန ဘိက္ခုနီ ပစ္ဆာဘတ္တံ ကုလာနိ ဥပသင်္ကမိတွာ သာမိကေ အနာပုစ္ဆာ အာသနေ အဘိနိသီဒေယျ ဝါ အဘိနိပဇ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

16. Should any bhikkhunī, having approached families after the meal, sit down or lie down on a seat without asking the owner, it is a Pācittiya.

အနာပုစ္ဆာသန္ထရဏသိက္ခာပဒံ

The Training Rule on spreading out bedding without asking permission.

၁၇. ယာ ပန ဘိက္ခုနီ ဝိကာလေ ကုလာနိ ဥပသင်္ကမိတွာ သာမိကေ အနာပုစ္ဆာ သေယျံ သန္ထရိတွာ ဝါ သန္ထရာပေတွာ ဝါ အဘိနိသီဒေယျ ဝါ အဘိနိပဇ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

17. Should any bhikkhunī, having approached families at an unseemly time, without asking the owner, spread out a bed or have it spread out, and then sit down or lie down, it is a Pācittiya.

ပရဥဇ္ဈာပနကသိက္ခာပဒံ

The Training Rule on censuring others.

၁၈. ယာ ပန ဘိက္ခုနီ ဒုဂ္ဂဟိတေန ဒူပဓာရိတေန ပရံ ဥဇ္ဈာပေယျ, ပါစိတ္တိယံ.

18. Should any bhikkhunī, by means of what is poorly grasped and poorly ascertained, cause another to be censured, it is a Pācittiya.

ပရအဘိသပနသိက္ခာပဒံ

The Training Rule on cursing others.

၁၉. ယာ ပန ဘိက္ခုနီ အတ္တာနံ ဝါ ပရံ ဝါ နိရယေန ဝါ ဗြဟ္မစရိယေန ဝါ အဘိသပေယျ, ပါစိတ္တိယံ.

19. Should any bhikkhunī curse herself or another with reference to hell or the holy life, it is a Pācittiya.

ရောဒနသိက္ခာပဒံ

The Training Rule on weeping.

၂၀. ယာ ပန ဘိက္ခုနီ အတ္တာနံ ဝဓိတွာ ဝဓိတွာ ရောဒေယျ, ပါစိတ္တိယံ.

20. Should any bhikkhunī, beating herself again and again, weep, it is a Pācittiya.

ရတ္တန္ဓကာရဝဂ္ဂေါ ဒုတိယော.

The Chapter on Darkness at Night, the Second.

နဂ္ဂသိက္ခာပဒံ

The Training Rule on nakedness.

၂၁. ယာ ပန ဘိက္ခုနီ နဂ္ဂါ နဟာယေယျ, ပါစိတ္တိယံ.

21. Should any bhikkhunī bathe naked, it is a Pācittiya.

ဥဒကသာဋိကသိက္ခာပဒံ

The Training Rule on the bathing cloth.

၂၂. ဥဒကသာဋိကံ ပန ဘိက္ခုနိယာ ကာရယမာနာယ ပမာဏိကာ ကာရေတဗ္ဗာ, တတြိဒံ ပမာဏံ, ဒီဃသော စတဿော ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ ဒွေ ဝိဒတ္ထိယော. တံ အတိက္ကာမေန္တိယာ ဆေဒနကံ ပါစိတ္တိယံ.

22. When a bhikkhunī is having a bathing cloth made, it should be made to the standard measure. Herein, this is the measure: four Sugata spans in length and two spans in width. For one who exceeds that, it is a Pācittiya offense requiring cutting.

စီဝရသိဗ္ဗနသိက္ခာပဒံ

The Training Rule on sewing robes.

၂၃. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ စီဝရံ ဝိသိဗ္ဗေတွာ ဝါ ဝိသိဗ္ဗာပေတွာ ဝါ သာ ပစ္ဆာ အနန္တရာယိကိနီ နေဝ သိဗ္ဗေယျ, န သိဗ္ဗာပနာယ ဥဿုက္ကံ ကရေယျ အညတြ စတူဟပဉ္စာဟာ, ပါစိတ္တိယံ.

23. Should any bhikkhunī, having unsewn or having had unsewn a bhikkhunī’s robe, afterwards, without any impediment, neither sew it nor make an effort to have it sewn for four or five days, it is a Pācittiya.

သံဃာဋိစာရသိက္ခာပဒံ

The Training Rule on being separated from the outer robe.

၂၄. ယာ [Pg.55] ပန ဘိက္ခုနီ ပဉ္စာဟိကံ သံဃာဋိစာရံ အတိက္ကာမေယျ, ပါစိတ္တိယံ.

24. Should any bhikkhunī exceed the five-day period of separation from her outer robe, it is a Pācittiya.

စီဝရသင်္ကမနီယသိက္ခာပဒံ

The Training Rule on a transferable robe.

၂၅. ယာ ပန ဘိက္ခုနီ စီဝရသင်္ကမနီယံ ဓာရေယျ, ပါစိတ္တိယံ.

25. Should any bhikkhunī wear a robe intended for transfer, it is a Pācittiya.

ဂဏစီဝရသိက္ခာပဒံ

The Training Rule on a group robe.

၂၆. ယာ ပန ဘိက္ခုနီ ဂဏဿ စီဝရလာဘံ အန္တရာယံ ကရေယျ, ပါစိတ္တိယံ.

26. Should any bhikkhunī create an obstruction to the Sangha's receipt of robes, it is a Pācittiya.

ပဋိဗာဟနသိက္ခာပဒံ

The Training Rule on obstructing.

၂၇. ယာ ပန ဘိက္ခုနီ ဓမ္မိကံ စီဝရဝိဘင်္ဂံ ပဋိဗာဟေယျ, ပါစိတ္တိယံ.

27. Should any bhikkhunī obstruct a lawful distribution of robes, it is an offense of expiation.

စီဝရဒါနသိက္ခာပဒံ

The training rule on giving robes.

၂၈. ယာ ပန ဘိက္ခုနီ အဂါရိကဿ ဝါ ပရိဗ္ဗာဇကဿ ဝါ ပရိဗ္ဗာဇိကာယ ဝါ သမဏစီဝရံ ဒဒေယျ, ပါစိတ္တိယံ.

28. Should any bhikkhunī give a monastic robe to a householder, a male wanderer, or a female wanderer, it is an offense of expiation.

ကာလအတိက္ကမနသိက္ခာပဒံ

The training rule on exceeding the time limit.

၂၉. ယာ ပန ဘိက္ခုနီ ဒုဗ္ဗလစီဝရပစ္စာသာယ စီဝရကာလသမယံ အတိက္ကာမေယျ, ပါစိတ္တိယံ.

29. Should any bhikkhunī, hoping for a superior robe, exceed the robe season, it is an offense of expiation.

ကထိနုဒ္ဓါရသိက္ခာပဒံ

The training rule on removing the kathina.

၃၀. ယာ ပန ဘိက္ခုနီ ဓမ္မိကံ ကထိနုဒ္ဓါရံ ပဋိဗာဟေယျ, ပါစိတ္တိယံ.

30. Should any bhikkhunī obstruct a lawful removal of the kathina, it is an offense of expiation.

နဂ္ဂဝဂ္ဂေါ တတိယော.

The third chapter on nakedness.

ဧကမဉ္စတုဝဋ္ဋနသိက္ခာပဒံ

The training rule on sharing a single bed.

၃၁. ယာ ပန ဘိက္ခုနိယော ဒွေ ဧကမဉ္စေ တုဝဋ္ဋေယျုံ, ပါစိတ္တိယံ.

31. Should two bhikkhunīs lie down on one bed, it is an offense of expiation.

ဧကတ္ထရဏတုဝဋ္ဋနသိက္ခာပဒံ

The training rule on using a single covering.

၃၂. ယာ ပန ဘိက္ခုနိယော ဒွေ ဧကတ္ထရဏပါဝုရဏာ တုဝဋ္ဋေယျုံ, ပါစိတ္တိယံ.

32. Should two bhikkhunīs lie down under one covering, it is an offense of expiation.

အဖာသုကရဏသိက္ခာပဒံ

The training rule on causing discomfort.

၃၃. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ သဉ္စိစ္စ အဖာသုံ ကရေယျ, ပါစိတ္တိယံ.

33. Should any bhikkhunī intentionally cause discomfort to another bhikkhunī, it is an offense of expiation.

နဥပဋ္ဌာပနသိက္ခာပဒံ

The training rule on not attending.

၃၄. ယာ [Pg.56] ပန ဘိက္ခုနီ ဒုက္ခိတံ သဟဇီဝိနိံ နေဝ ဥပဋ္ဌဟေယျ, န ဥပဋ္ဌာပနာယ ဥဿုက္ကံ ကရေယျ, ပါစိတ္တိယံ.

34. Should any bhikkhunī not attend to a sick co-resident, nor make an effort to arrange for her attendance, it is an offense of expiation.

နိက္ကဍ္ဎနသိက္ခာပဒံ

The training rule on expulsion.

၃၅. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ ဥပဿယံ ဒတွာ ကုပိတာ အနတ္တမနာ နိက္ကဍ္ဎေယျ ဝါ နိက္ကဍ္ဎာပေယျ ဝါ, ပါစိတ္တိယံ.

35. Should any bhikkhunī, having given lodging to another bhikkhunī, being angry and displeased, evict her or have her evicted, it is an offense of expiation.

သံသဋ္ဌသိက္ခာပဒံ

The training rule on association.

၃၆. ယာ ပန ဘိက္ခုနီ သံသဋ္ဌာ ဝိဟရေယျ ဂဟပတိနာ ဝါ ဂဟပတိပုတ္တေန ဝါ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျေ, သံသဋ္ဌာ ဝိဟရိ ဂဟပတိနာပိ ဂဟပတိပုတ္တေနာပိ, ဝိဝိစ္စာယျေ, ဝိဝေကညေဝ ဘဂိနိယာ သံဃော ဝဏ္ဏေတီ’’တိ. ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ, ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ. နော စေ ပဋိနိဿဇ္ဇေယျ, ပါစိတ္တိယံ.

36. Should any bhikkhunī live in close association with a householder or a householder’s son, the bhikkhunīs should say to her: "Sister, do not live in close association with a householder or a householder’s son. Live secluded, sister, for the Sangha praises seclusion for a sister." If that bhikkhunī, being spoken to thus by the bhikkhunīs, persists in that behavior, she should be formally admonished up to three times to relinquish that behavior. If, while being admonished up to the third time, she relinquishes it, that is good. If she does not relinquish it, it is an offense of expiation.

အန္တောရဋ္ဌသိက္ခာပဒံ

The training rule on being within the country.

၃၇. ယာ ပန ဘိက္ခုနီ အန္တောရဋ္ဌေ သာသင်္ကသမ္မတေ သပ္ပဋိဘယေ အသတ္ထိကာ စာရိကံ စရေယျ, ပါစိတ္တိယံ.

37. Should any bhikkhunī travel without a companion within the country in a region considered to be dangerous and perilous, it is an offense of expiation.

တိရောရဋ္ဌသိက္ခာပဒံ

The training rule on being outside the country.

၃၈. ယာ ပန ဘိက္ခုနီ တိရောရဋ္ဌေ သာသင်္ကသမ္မတေ သပ္ပဋိဘယေ အသတ္ထိကာ စာရိကံ စရေယျ, ပါစိတ္တိယံ.

38. Should any bhikkhunī travel without a companion outside the country in a region considered to be dangerous and perilous, it is an offense of expiation.

အန္တောဝဿသိက္ခာပဒံ

The training rule on the rains-retreat.

၃၉. ယာ ပန ဘိက္ခုနီ အန္တောဝဿံ စာရိကံ စရေယျ, ပါစိတ္တိယံ.

39. Should any bhikkhunī travel during the rains-retreat, it is an offense of expiation.

စာရိကနပက္ကမနသိက္ခာပဒံ

The training rule on not setting out on a journey.

၄၀. ယာ ပန ဘိက္ခုနီ ဝဿံဝုဋ္ဌာ စာရိကံ န ပက္ကမေယျ အန္တမသော ဆပ္ပဉ္စယောဇနာနိပိ, ပါစိတ္တိယံ.

40. Should any bhikkhunī, having completed the rains-retreat, not set out on a journey of at least five or six yojanas, it is an offense of expiation.

တုဝဋ္ဋဝဂ္ဂေါ စတုတ္ထော.

The Fourth Chapter: On Lying Down.

ရာဇာဂါရသိက္ခာပဒံ

The training rule on a royal residence.

၄၁. ယာ [Pg.57] ပန ဘိက္ခုနီ ရာဇာဂါရံ ဝါ စိတ္တာဂါရံ ဝါ အာရာမံ ဝါ ဥယျာနံ ဝါ ပေါက္ခရဏိံ ဝါ ဒဿနာယ ဂစ္ဆေယျ, ပါစိတ္တိယံ.

41. Should any bhikkhunī go to see a royal residence, a painted hall, a pleasure grove, a park, or a lotus pond, it is an offense of expiation.

အာသန္ဒိပရိဘုဉ္ဇနသိက္ခာပဒံ

The training rule on using a high seat.

၄၂. ယာ ပန ဘိက္ခုနီ အာသန္ဒိံ ဝါ ပလ္လင်္ကံ ဝါ ပရိဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

42. Should any bhikkhunī use a high seat or a couch, it is an offense of expiation.

သုတ္တကန္တနသိက္ခာပဒံ

The training rule on spinning thread.

၄၃. ယာ ပန ဘိက္ခုနီ သုတ္တံ ကန္တေယျ, ပါစိတ္တိယံ.

43. Should any bhikkhunī spin thread, it is an offense of expiation.

ဂိဟိဝေယျာဝစ္စသိက္ခာပဒံ

The training rule on service to householders.

၄၄. ယာ ပန ဘိက္ခုနီ ဂိဟိဝေယျာဝစ္စံ ကရေယျ, ပါစိတ္တိယံ.

44. Should any bhikkhunī perform a service for a householder, it is an offense of expiation.

အဓိကရဏသိက္ခာပဒံ

The training rule on a legal issue.

၄၅. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ ‘‘ဧဟာယျေ, ဣမံ အဓိကရဏံ ဝူပသမေဟီ’’တိ ဝုစ္စမာနာ ‘‘သာဓူ’’တိ ပဋိဿုဏိတွာ သာ ပစ္ဆာ အနန္တရာယိကိနီ နေဝ ဝူပသမေယျ, န ဝူပသမာယ ဥဿုက္ကံ ကရေယျ, ပါစိတ္တိယံ.

45. Should any bhikkhunī, being told by another bhikkhunī, 'Come, venerable sister, settle this legal issue,' agree, saying, 'Very well,' but later, without any impediment, neither settle it nor make an effort to settle it, it is an offense of expiation.

ဘောဇနဒါနသိက္ခာပဒံ

The training rule on giving food.

၄၆. ယာ ပန ဘိက္ခုနီ အဂါရိကဿ ဝါ ပရိဗ္ဗာဇကဿ ဝါ ပရိဗ္ဗာဇိကာယ ဝါ သဟတ္ထာ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ဒဒေယျ, ပါစိတ္တိယံ.

46. Should any bhikkhunī give, with her own hand, chewable food or edible food to a householder, a male wanderer, or a female wanderer, it is a Pācittiya.

အာဝသထစီဝရသိက္ခာပဒံ

The training rule on a lodging robe.

၄၇. ယာ ပန ဘိက္ခုနီ အာဝသထစီဝရံ အနိဿဇ္ဇေတွာ ပရိဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

47. Should any bhikkhunī use a lodging robe without relinquishing it, it is a Pācittiya.

အာဝသထဝိဟာရသိက္ခာပဒံ

The training rule on a lodging.

၄၈. ယာ ပန ဘိက္ခုနီ အာဝသထံ အနိဿဇ္ဇိတွာ စာရိကံ ပက္ကမေယျ, ပါစိတ္တိယံ.

48. Should any bhikkhunī, without relinquishing her lodging, set out on a journey, it is a Pācittiya.

တိရစ္ဆာနဝိဇ္ဇာပရိယာပုဏနသိက္ခာပဒံ

The training rule on learning worldly arts.

၄၉. ယာ ပန ဘိက္ခုနီ တိရစ္ဆာနဝိဇ္ဇံ ပရိယာပုဏေယျ, ပါစိတ္တိယံ.

49. Should any bhikkhunī learn worldly arts, it is a Pācittiya.

တိရစ္ဆာနဝိဇ္ဇာဝါစနသိက္ခာပဒံ

The training rule on teaching worldly arts.

၅၀. ယာ ပန ဘိက္ခုနီ တိရစ္ဆာနဝိဇ္ဇံ ဝါစေယျ, ပါစိတ္တိယံ.

50. Should any bhikkhunī teach worldly arts, it is a Pācittiya.

စိတ္တာဂါရဝဂ္ဂေါ ပဉ္စမော.

The Painted Hall Chapter, the Fifth.

အာရာမပဝိသနသိက္ခာပဒံ

The training rule on entering a monastery.

၅၁. ယာ [Pg.58] ပန ဘိက္ခုနီ ဇာနံ သဘိက္ခုကံ အာရာမံ အနာပုစ္ဆာ ပဝိသေယျ, ပါစိတ္တိယံ.

51. Should any bhikkhunī knowingly enter a monastery where bhikkhus are present without asking permission, it is a Pācittiya.

ဘိက္ခုအက္ကောသနသိက္ခာပဒံ

The training rule on insulting a bhikkhu.

၅၂. ယာ ပန ဘိက္ခုနီ ဘိက္ခုံ အက္ကောသေယျ ဝါ ပရိဘာသေယျ ဝါ, ပါစိတ္တိယံ.

52. Should any bhikkhunī insult or revile a bhikkhu, it is a Pācittiya.

ဂဏပရိဘာသနသိက္ခာပဒံ

The training rule on abusing a group.

၅၃. ယာ ပန ဘိက္ခုနီ စဏ္ဍီကတာ ဂဏံ ပရိဘာသေယျ, ပါစိတ္တိယံ.

53. Should any bhikkhunī, being quarrelsome, revile a group, it is a Pācittiya.

ပဝါရိတသိက္ခာပဒံ

The training rule on invitation.

၅၄. ယာ ပန ဘိက္ခုနီ နိမန္တိတာ ဝါ ပဝါရိတာ ဝါ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

54. Should any bhikkhunī, having been invited or offered, eat or consume chewable food or edible food, it is a Pācittiya.

ကုလမစ္ဆရိနီသိက္ခာပဒံ

The training rule on miserliness toward families.

၅၅. ယာ ပန ဘိက္ခုနီ ကုလမစ္ဆရိနီ အဿ, ပါစိတ္တိယံ.

55. Should any bhikkhunī be miserly toward families, it is a Pācittiya.

အဘိက္ခုကာဝါသသိက္ခာပဒံ

The training rule on a residence without bhikkhus.

၅၆. ယာ ပန ဘိက္ခုနီ အဘိက္ခုကေ အာဝါသေ ဝဿံ ဝသေယျ, ပါစိတ္တိယံ.

56. Should any bhikkhunī spend the Rains in a residence without bhikkhus, it is a Pācittiya.

အပဝါရဏာသိက္ခာပဒံ

The training rule on not holding the Pavāraṇā.

၅၇. ယာ ပန ဘိက္ခုနီ ဝဿံဝုဋ္ဌာ ဥဘတောသံဃေ တီဟိ ဌာနေဟိ န ပဝါရေယျ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ပါစိတ္တိယံ.

57. Should any bhikkhunī who has completed the Rains residence not hold the Pavāraṇā in both Saṅghas on three grounds—by what has been seen, by what has been heard, or by suspicion—it is a Pācittiya.

ဩဝါဒသိက္ခာပဒံ

The training rule on instruction.

၅၈. ယာ ပန ဘိက္ခုနီ ဩဝါဒါယ ဝါ သံဝါသာယ ဝါ န ဂစ္ဆေယျ, ပါစိတ္တိယံ.

58. Should any bhikkhunī not go for instruction or for communion, it is a Pācittiya.

ဩဝါဒူပသင်္ကမနသိက္ခာပဒံ

The training rule on approaching for instruction.

၅၉. အနွဒ္ဓမာသံ ဘိက္ခုနိယာ ဘိက္ခုသံဃတော ဒွေ ဓမ္မာ ပစ္စာသီသိတဗ္ဗာ ဥပေါသထပုစ္ဆကဉ္စ ဩဝါဒူပသင်္ကမနဉ္စ. တံ အတိက္ကာမေန္တိယာ ပါစိတ္တိယံ.

59. Every half-month, a bhikkhunī should expect two things from the Bhikkhu Saṅgha: the asking of the Uposatha day and the approaching for instruction. Should she neglect this, it is a Pācittiya.

ပသာခေဇာတသိက္ခာပဒံ

The training rule on a growth in the armpit.

၆၀. ယာ ပန ဘိက္ခုနီ ပသာခေ ဇာတံ ဂဏ္ဍံ ဝါ ရုဓိတံ ဝါ အနပလောကေတွာ သံဃံ ဝါ ဂဏံ ဝါ ပုရိသေန သဒ္ဓိံ ဧကေနေကာ ဘေဒါပေယျ ဝါ [Pg.59] ဖာလာပေယျ ဝါ ဓောဝါပေယျ ဝါ အာလိမ္ပာပေယျ ဝါ ဗန္ဓာပေယျ ဝါ မောစာပေယျ ဝါ, ပါစိတ္တိယံ.

60. Should any bhikkhunī, without having gained the consent of the Saṅgha or a group, have a boil or a sore that has arisen in the armpit lanced, pierced, washed, anointed, bandaged, or unbandaged by a man, one on one, it is a Pācittiya.

အာရာမဝဂ္ဂေါ ဆဋ္ဌော.

The Monastery Chapter, the Sixth.

ဂဗ္ဘိနီသိက္ခာပဒံ

The training rule on a pregnant woman.

၆၁. ယာ ပန ဘိက္ခုနီ ဂဗ္ဘိနိံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

61. Should any bhikkhunī give the full admission to a pregnant woman, it is a Pācittiya.

ပါယန္တီသိက္ခာပဒံ

The training rule on a nursing mother.

၆၂. ယာ ပန ဘိက္ခုနီ ပါယန္တိံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

62. Should any bhikkhunī give the full admission to a nursing mother, it is a Pācittiya.

ပဌမသိက္ခမာနသိက္ခာပဒံ

The first training rule on a probationer.

၆၃. ယာ ပန ဘိက္ခုနီ ဒွေ ဝဿာနိ ဆသု ဓမ္မေသု အသိက္ခိတသိက္ခံ သိက္ခမာနံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

63. Should any bhikkhunī give the full admission to a probationer who has not trained for two years in the six principles, it is a Pācittiya.

ဒုတိယသိက္ခမာနသိက္ခာပဒံ

The second training rule on a probationer.

၆၄. ယာ ပန ဘိက္ခုနီ ဒွေ ဝဿာနိ ဆသု ဓမ္မေသု သိက္ခိတသိက္ခံ သိက္ခမာနံ သံဃေန အသမ္မတံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

64. Should any bhikkhunī give full admission to a probationer who, having trained for two years in the six rules, has not been approved by the Saṅgha, it is a Pācittiya.

ပဌမဂိဟိဂတသိက္ခာပဒံ

The first training rule on a woman living the household life.

၆၅. ယာ ပန ဘိက္ခုနီ ဦနဒွါဒသဝဿံ ဂိဟိဂတံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

65. Should any bhikkhunī give the full admission to a laywoman who is under twelve years of age, it is an offense of expiation.

ဒုတိယဂိဟိဂတသိက္ခာပဒံ

The Second Training Rule on a Laywoman

၆၆. ယာ ပန ဘိက္ခုနီ ပရိပုဏ္ဏဒွါဒသဝဿံ ဂိဟိဂတံ ဒွေ ဝဿာနိ ဆသု ဓမ္မေသု အသိက္ခိတသိက္ခံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

66. Should any bhikkhunī give the full admission to a laywoman who has completed twelve years of age but has not trained for two years in the six rules, it is an offense of expiation.

တတိယဂိဟိဂတသိက္ခာပဒံ

The Third Training Rule on a Laywoman

၆၇. ယာ ပန ဘိက္ခုနီ ပရိပုဏ္ဏဒွါဒသဝဿံ ဂိဟိဂတံ ဒွေ ဝဿာနိ ဆသု ဓမ္မေသု သိက္ခိတသိက္ခံ သံဃေန အသမ္မတံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

67. Should any bhikkhunī give the full admission to a laywoman who has completed twelve years of age, has trained for two years in the six rules, but has not been approved by the Saṅgha, it is an offense of expiation.

ပဌမသဟဇီဝိနီသိက္ခာပဒံ

The First Training Rule on a Co-resident

၆၈. ယာ ပန ဘိက္ခုနီ သဟဇီဝိနိံ ဝုဋ္ဌာပေတွာ ဒွေ ဝဿာနိ နေဝ အနုဂ္ဂဏှေယျ န အနုဂ္ဂဏှာပေယျ, ပါစိတ္တိယံ.

68. Should any bhikkhunī, having given the full admission to a co-resident, for two years neither support her nor arrange for her support, it is an offense of expiation.

ပဝတ္တိနီနာနုဗန္ဓနသိက္ခာပဒံ

The Training Rule on Attending on the Preceptor

၆၉. ယာ ပန ဘိက္ခုနီ ဝုဋ္ဌာပိတံ ပဝတ္တိနိံ ဒွေ ဝဿာနိ နာနုဗန္ဓေယျ, ပါစိတ္တိယံ.

69. Should any bhikkhunī not attend on her preceptor for two years after her full admission, it is an offense of expiation.

ဒုတိယသဟဇီဝိနီသိက္ခာပဒံ

The Second Training Rule on a Co-resident

၇၀. ယာ [Pg.60] ပန ဘိက္ခုနီ သဟဇီဝိနိံ ဝုဋ္ဌာပေတွာ နေဝ ဝူပကာသေယျ န ဝူပကာသာပေယျ အန္တမသော ဆပ္ပဉ္စယောဇနာနိပိ, ပါစိတ္တိယံ.

70. Should any bhikkhunī, having given the full admission to a co-resident, neither send her away nor arrange for her to be sent away, even for a distance of five or six leagues, it is an offense of expiation.

ဂဗ္ဘိနိဝဂ္ဂေါ သတ္တမော.

The Seventh Chapter: The Pregnant Woman

ပဌမကုမာရိဘူတသိက္ခာပဒံ

The First Training Rule on a Maiden

၇၁. ယာ ပန ဘိက္ခုနီ ဦနဝီသတိဝဿံ ကုမာရိဘူတံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

71. Should any bhikkhunī give the full admission to a maiden who is under twenty years of age, it is an offense of expiation.

ဒုတိယကုမာရိဘူတသိက္ခာပဒံ

The Second Training Rule on a Maiden

၇၂. ယာ ပန ဘိက္ခုနီ ပရိပုဏ္ဏဝီသတိဝဿံ ကုမာရိဘူတံ ဒွေ ဝဿာနိ ဆသု ဓမ္မေသု အသိက္ခိတသိက္ခံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

72. Should any bhikkhunī give the full admission to a maiden who has completed twenty years of age but has not trained for two years in the six rules, it is an offense of expiation.

တတိယကုမာရိဘူတသိက္ခာပဒံ

The Third Training Rule on a Maiden

၇၃. ယာ ပန ဘိက္ခုနီ ပရိပုဏ္ဏဝီသတိဝဿံ ကုမာရိဘူတံ ဒွေ ဝဿာနိ ဆသု ဓမ္မေသု သိက္ခိတသိက္ခံ သံဃေန အသမ္မတံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

73. Should any bhikkhunī give the full admission to a maiden who has completed twenty years of age, has trained in the six rules for two years, but has not been approved by the Saṅgha, it is an offense of expiation.

ဦနဒွါဒသဝဿသိက္ခာပဒံ

The Training Rule on Being Under Twelve Years of Seniority

၇၄. ယာ ပန ဘိက္ခုနီ ဦနဒွါဒသဝဿာ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

74. Should any bhikkhunī who is under twelve years of seniority give the full admission, it is an offense of expiation.

ပရိပုဏ္ဏဒွါဒသဝဿသိက္ခာပဒံ

The Training Rule on Having Completed Twelve Years

၇၅. ယာ ပန ဘိက္ခုနီ ပရိပုဏ္ဏဒွါဒသဝဿာ သံဃေန အသမ္မတာ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

75. Should any bhikkhunī who has completed twelve years of seniority, but has not been authorized by the Saṅgha, give the full admission, it is an offense of expiation.

ခိယျနဓမ္မသိက္ခာပဒံ

The Training Rule on Expressing Discontent

၇၆. ယာ ပန ဘိက္ခုနီ ‘‘အလံ တာဝ တေ, အယျေ, ဝုဋ္ဌာပိတေနာ’’တိ ဝုစ္စမာနာ ‘‘သာဓူ’’တိ ပဋိဿုဏိတွာ သာ ပစ္ဆာ ခိယျနဓမ္မံ အာပဇ္ဇေယျ, ပါစိတ္တိယံ.

76. Should any bhikkhunī, on being told, 'Venerable, enough of giving the full admission for now,' after having replied, 'Very well,' later express discontent, it is an offense of expiation.

ပဌမသိက္ခမာနနဝုဋ္ဌာပနသိက္ခာပဒံ

The First Training Rule on Not Giving the Full Admission to a Probationer

၇၇. ယာ ပန ဘိက္ခုနီ သိက္ခမာနံ ‘‘သစေ မေ တွံ, အယျေ, စီဝရံ ဒဿသိ, ဧဝါဟံ တံ ဝုဋ္ဌာပေဿာမီ’’တိ ဝတွာ သာ ပစ္ဆာ အနန္တရာယိကိနီ နေဝ ဝုဋ္ဌာပေယျ, န ဝုဋ္ဌာပနာယ ဥဿုက္ကံ ကရေယျ, ပါစိတ္တိယံ.

77. Should any bhikkhunī, having said to a probationer, 'Venerable, if you give me a robe, I will give you the full admission,' later, when there is no impediment, neither give the full admission nor make an effort to do so, it is an offense of expiation.

ဒုတိယသိက္ခမာနနဝုဋ္ဌာပနသိက္ခာပဒံ

The Second Training Rule on Not Giving the Full Admission to a Probationer

၇၈. ယာ [Pg.61] ပန ဘိက္ခုနီ သိက္ခမာနံ ‘‘သစေ မံ တွံ, အယျေ, ဒွေ ဝဿာနိ အနုဗန္ဓိဿသိ, ဧဝါဟံ တံ ဝုဋ္ဌာပေဿာမီ’’တိ ဝတွာ သာ ပစ္ဆာ အနန္တရာယိကိနီ နေဝ ဝုဋ္ဌာပေယျ, န ဝုဋ္ဌာပနာယ ဥဿုက္ကံ ကရေယျ, ပါစိတ္တိယံ.

78. Should any bhikkhunī, having said to a probationer, 'Venerable, if you attend upon me for two years, I will give you the full admission,' later, when there is no impediment, neither give the full admission nor make an effort to do so, it is an offense of expiation.

သောကာဝါသသိက္ခာပဒံ

The Training Rule on a Source of Sorrow

၇၉. ယာ ပန ဘိက္ခုနီ ပုရိသသံသဋ္ဌံ ကုမာရကသံသဋ္ဌံ စဏ္ဍိံ သောကာဝါသံ သိက္ခမာနံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

79. Should any bhikkhunī give the full admission to a probationer who is involved with men, involved with boys, is fierce, and is a source of sorrow, it is an offense of expiation.

အနနုညာတသိက္ခာပဒံ

The Training Rule on One Who Is Unpermitted

၈၀. ယာ ပန ဘိက္ခုနီ မာတာပိတူဟိ ဝါ သာမိကေန ဝါ အနနုညာတံ သိက္ခမာနံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

80. Should any bhikkhunī give the full admission to a probationer who is unpermitted by her parents or her husband, it is an offense of expiation.

ပါရိဝါသိကသိက္ခာပဒံ

The Training Rule on One Undergoing Probation

၈၁. ယာ ပန ဘိက္ခုနီ ပါရိဝါသိကဆန္ဒဒါနေန သိက္ခမာနံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

81. Should any bhikkhunī give the full admission to a probationer by means of the consent of a bhikkhunī on probation, it is an offense of expiation.

အနုဝဿသိက္ခာပဒံ

The Training Rule on Giving Full Admission Annually

၈၂. ယာ ပန ဘိက္ခုနီ အနုဝဿံ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

82. Should any bhikkhunī give the full admission annually, it is an offense of expiation.

ဧကဝဿသိက္ခာပဒံ

The Training Rule on a Single Year

၈၃. ယာ ပန ဘိက္ခုနီ ဧကံ ဝဿံ ဒွေ ဝုဋ္ဌာပေယျ, ပါစိတ္တိယံ.

83. Should any bhikkhunī give the full admission to two women in a single year, it is an offense of expiation.

ကုမာရိဘူတဝဂ္ဂေါ အဋ္ဌမော.

The Eighth Chapter: Maidens

ဆတ္တုပါဟနသိက္ခာပဒံ

The Training Rule on Parasols and Footwear

၈၄. ယာ ပန ဘိက္ခုနီ အဂိလာနာ ဆတ္တုပါဟနံ ဓာရေယျ, ပါစိတ္တိယံ.

84. Should any bhikkhunī, not being ill, use a parasol and footwear, it is an offense entailing expiation.

ယာနသိက္ခာပဒံ

The training rule concerning vehicles.

၈၅. ယာ ပန ဘိက္ခုနီ အဂိလာနာ ယာနေန ယာယေယျ, ပါစိတ္တိယံ.

85. Should any bhikkhunī, not being ill, travel by vehicle, it is an offense entailing expiation.

သံဃာဏိသိက္ခာပဒံ

The training rule concerning the saṅghāṇi.

၈၆. ယာ ပန ဘိက္ခုနီ သံဃာဏိံ ဓာရေယျ, ပါစိတ္တိယံ.

86. Should any bhikkhunī wear a saṅghāṇi, it is an offense entailing expiation.

ဣတ္ထာလင်္ကာရသိက္ခာပဒံ

The training rule concerning women's adornments.

၈၇. ယာ ပန ဘိက္ခုနီ ဣတ္ထာလင်္ကာရံ ဓာရေယျ, ပါစိတ္တိယံ.

87. Should any bhikkhunī wear women's adornments, it is an offense entailing expiation.

ဂန္ဓဝဏ္ဏကသိက္ခာပဒံ

The training rule concerning scented powder.

၈၈. ယာ [Pg.62] ပန ဘိက္ခုနီ ဂန္ဓဝဏ္ဏကေန နဟာယေယျ, ပါစိတ္တိယံ.

88. Should any bhikkhunī bathe with scented powder, it is an offense entailing expiation.

ဝါသိတကသိက္ခာပဒံ

The training rule concerning perfumed oil-cake.

၈၉. ယာ ပန ဘိက္ခုနီ ဝါသိတကေန ပိညာကေန နဟာယေယျ, ပါစိတ္တိယံ.

89. Should any bhikkhunī bathe with perfumed oil-cake, it is an offense entailing expiation.

ဘိက္ခုနိဥမ္မဒ္ဒါပနသိက္ခာပဒံ

The training rule concerning being massaged by a bhikkhunī.

၉၀. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ ဥမ္မဒ္ဒါပေယျ ဝါ ပရိမဒ္ဒါပေယျ ဝါ, ပါစိတ္တိယံ.

90. Should any bhikkhunī have a bhikkhunī rub or massage her, it is an offense entailing expiation.

သိက္ခမာနဥမ္မဒ္ဒါပနသိက္ခာပဒံ

The training rule concerning being massaged by a female probationer.

၉၁. ယာ ပန ဘိက္ခုနီ သိက္ခမာနာယ ဥမ္မဒ္ဒါပေယျ ဝါ ပရိမဒ္ဒါပေယျ ဝါ, ပါစိတ္တိယံ.

91. Should any bhikkhunī have a female probationer rub or massage her, it is an offense entailing expiation.

သာမဏေရီဥမ္မဒ္ဒါပနသိက္ခာပဒံ

The training rule concerning being massaged by a female novice.

၉၂. ယာ ပန ဘိက္ခုနီ သာမဏေရိယာ ဥမ္မဒ္ဒါပေယျ ဝါ ပရိမဒ္ဒါပေယျ ဝါ, ပါစိတ္တိယံ.

92. Should any bhikkhunī have a female novice rub or massage her, it is an offense entailing expiation.

ဂိဟိနိဥမ္မဒ္ဒါပနသိက္ခာပဒံ

The training rule concerning being massaged by a laywoman.

၉၃. ယာ ပန ဘိက္ခုနီ ဂိဟိနိယာ ဥမ္မဒ္ဒါပေယျ ဝါ ပရိမဒ္ဒါပေယျ ဝါ, ပါစိတ္တိယံ.

93. Should any bhikkhunī have a laywoman rub or massage her, it is an offense entailing expiation.

အနာပုစ္ဆာသိက္ခာပဒံ

The training rule concerning not asking permission.

၉၄. ယာ ပန ဘိက္ခုနီ ဘိက္ခုဿ ပုရတော အနာပုစ္ဆာ အာသနေ နိသီဒေယျ, ပါစိတ္တိယံ.

94. Should any bhikkhunī sit down on a seat in front of a bhikkhu without asking permission, it is an offense entailing expiation.

ပဉှာပုစ္ဆနသိက္ခာပဒံ

The training rule concerning asking a question.

၉၅. ယာ ပန ဘိက္ခုနီ အနောကာသကတံ ဘိက္ခုံ ပဉှံ ပုစ္ဆေယျ, ပါစိတ္တိယံ.

95. Should any bhikkhunī ask a question of a bhikkhu who has not given permission, it is an offense entailing expiation.

အသံကစ္စိကသိက္ခာပဒံ

The training rule concerning not wearing the saṅkaccika.

၉၆. ယာ ပန ဘိက္ခုနီ အသံကစ္စိကာ ဂါမံ ပဝိသေယျ, ပါစိတ္တိယံ.

96. Should any bhikkhunī enter a village without wearing the saṅkaccika, it is an offense entailing expiation.

ဆတ္တုပါဟနဝဂ္ဂေါ နဝမော.

The Ninth Chapter on Parasols and Footwear.

မုသာဝါဒသိက္ခာပဒံ

The training rule concerning false speech.

၉၇. သမ္ပဇာနမုသာဝါဒေ [Pg.63] ပါစိတ္တိယံ.

97. For intentional false speech, it is an offense entailing expiation.

ဩမသဝါဒသိက္ခာပဒံ

The training rule concerning contemptuous speech.

၉၈. ဩမသဝါဒေ ပါစိတ္တိယံ.

98. For contemptuous speech, it is an offense entailing expiation.

ပေသုညသိက္ခာပဒံ

The training rule concerning divisive speech.

၉၉. ဘိက္ခုနိပေသုညေ ပါစိတ္တိယံ.

99. For divisive speech concerning bhikkhunīs, it is an offense entailing expiation.

ပဒသောဓမ္မသိက္ခာပဒံ

The training rule concerning reciting the Dhamma word by word.

၁၀၀. ယာ ပန ဘိက္ခုနီ အနုပသမ္ပန္နံ ပဒသော ဓမ္မံ ဝါစေယျ, ပါစိတ္တိယံ.

100. Should any bhikkhunī have an unordained person recite the Dhamma word by word, it is an offense entailing expiation.

ပဌမသဟသေယျသိက္ခာပဒံ

The first training rule concerning sleeping together.

၁၀၁. ယာ ပန ဘိက္ခုနီ အနုပသမ္ပန္နာယ ဥတ္တရိဒိရတ္တတိရတ္တံ သဟသေယျံ ကပ္ပေယျ, ပါစိတ္တိယံ.

101. Should any bhikkhunī arrange to sleep in the same lodging with an unordained woman for more than two or three nights, it is an offense entailing expiation.

ဒုတိယသဟသေယျသိက္ခာပဒံ

The second training rule concerning sleeping together.

၁၀၂. ယာ ပန ဘိက္ခုနီ ပုရိသေန သဟသေယျံ ကပ္ပေယျ, ပါစိတ္တိယံ.

102. Should any bhikkhunī arrange to sleep in the same lodging with a man, it is an offense entailing expiation.

ဓမ္မဒေသနာသိက္ခာပဒံ

The training rule concerning teaching the Dhamma.

၁၀၃. ယာ ပန ဘိက္ခုနီ ပုရိသဿ ဥတ္တရိဆပ္ပဉ္စဝါစာဟိ ဓမ္မံ ဒေသေယျ အညတြ ဝိညုနာ ဣတ္ထိဝိဂ္ဂဟေန, ပါစိတ္တိယံ.

103. Should any bhikkhunī teach the Dhamma to a man in more than five or six phrases, unless there is a knowledgeable woman present, it is an offense entailing expiation.

ဘူတာရောစနသိက္ခာပဒံ

The training rule on revealing a factual attainment.

၁၀၄. ယာ ပန ဘိက္ခုနီ အနုပသမ္ပန္နာယ ဥတ္တရိမနုဿဓမ္မံ အာရောစေယျ, ဘူတသ္မိံ ပါစိတ္တိယံ.

104. Should any bhikkhunī reveal a superior human state to an unordained person, if it is factual, it is an offense entailing expiation.

ဒုဋ္ဌုလ္လာရောစနသိက္ခာပဒံ

The training rule on revealing a grave offense.

၁၀၅. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ ဒုဋ္ဌုလ္လံ အာပတ္တိံ အနုပသမ္ပန္နာယ အာရောစေယျ အညတြ ဘိက္ခုနိသမ္မုတိယာ, ပါစိတ္တိယံ.

105. Should any bhikkhunī reveal a grave offense of another bhikkhunī to an unordained person, except with authorization from the bhikkhunīs, it is an offense entailing expiation.

ပထဝီခဏနသိက္ခာပဒံ

The training rule on digging the earth.

၁၀၆. ယာ ပန ဘိက္ခုနီ ပထဝိံ ခဏေယျ ဝါ ခဏာပေယျ ဝါ, ပါစိတ္တိယံ.

106. Should any bhikkhunī dig the earth or have it dug, it is an offense entailing expiation.

မုသာဝါဒဝဂ္ဂေါ ဒသမော.

The Tenth Chapter on False Speech.

ဘူတဂါမသိက္ခာပဒံ

The training rule on plant life.

၁၀၇. ဘူတဂါမပါတဗျတာယ [Pg.64] ပါစိတ္တိယံ.

107. For the destruction of plant life, it is an offense entailing expiation.

အညဝါဒကသိက္ခာပဒံ

The training rule on evasive speech.

၁၀၈. အညဝါဒကေ, ဝိဟေသကေ ပါစိတ္တိယံ.

108. For evasive speech or for causing vexation, it is an offense entailing expiation.

ဥဇ္ဈာပနကသိက္ခာပဒံ

The training rule on disparagement.

၁၀၉. ဥဇ္ဈာပနကေ, ခိယျနကေ ပါစိတ္တိယံ.

109. For disparagement or contempt, it is an offense entailing expiation.

ပဌမသေနာသနသိက္ခာပဒံ

The First Training Rule on Lodgings.

၁၁၀. ယာ ပန ဘိက္ခုနီ သံဃိကံ မဉ္စံ ဝါ ပီဌံ ဝါ ဘိသိံ ဝါ ကောစ္ဆံ ဝါ အဇ္ဈောကာသေ သန္ထရိတွာ ဝါ သန္ထရာပေတွာ ဝါ တံ ပက္ကမန္တီ နေဝ ဥဒ္ဓရေယျ, န ဥဒ္ဓရာပေယျ, အနာပုစ္ဆံ ဝါ ဂစ္ဆေယျ, ပါစိတ္တိယံ.

110. Should any bhikkhunī, having spread out or having had spread out a communal bed, seat, mattress, or cushion in the open air, depart without putting it away, without having it put away, or without asking leave, it is an offense entailing expiation.

ဒုတိယသေနာသနသိက္ခာပဒံ

The Second Training Rule on Lodgings.

၁၁၁. ယာ ပန ဘိက္ခုနီ သံဃိကေ ဝိဟာရေ သေယျံ သန္ထရိတွာ ဝါ သန္ထရာပေတွာ ဝါ တံ ပက္ကမန္တီ နေဝ ဥဒ္ဓရေယျ, န ဥဒ္ဓရာပေယျ, အနာပုစ္ဆံ ဝါ ဂစ္ဆေယျ, ပါစိတ္တိယံ.

111. Should any bhikkhunī, having spread out or having had spread out bedding in a communal dwelling, depart without putting it away, without having it put away, or without asking leave, it is an offense entailing expiation.

အနုပခဇ္ဇသိက္ခာပဒံ

The Training Rule on Encroaching.

၁၁၂. ယာ ပန ဘိက္ခုနီ သံဃိကေ ဝိဟာရေ ဇာနံ ပုဗ္ဗုပဂတံ ဘိက္ခုနိံ အနုပခဇ္ဇ သေယျံ ကပ္ပေယျ ‘‘ယဿာ သမ္ဗာဓော ဘဝိဿတိ, သာ ပက္ကမိဿတီ’’တိ ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ, ပါစိတ္တိယံ.

112. Should any bhikkhunī, knowing that a bhikkhunī had arrived earlier, set up a bed intruding upon her in a communal dwelling, making this and no other the reason, thinking, “Whoever feels crowded will leave,” it is an offense entailing expiation.

နိက္ကဍ္ဎနသိက္ခာပဒံ

The Training Rule on Expulsion.

၁၁၃. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိံ ကုပိတာ အနတ္တမနာ သံဃိကာ ဝိဟာရာ နိက္ကဍ္ဎေယျ ဝါ နိက္ကဍ္ဎာပေယျ ဝါ, ပါစိတ္တိယံ.

113. Should any bhikkhunī, angry and displeased, eject or cause to be ejected another bhikkhunī from a communal dwelling, it is an offense entailing expiation.

ဝေဟာသကုဋိသိက္ခာပဒံ

The Training Rule on an Upper-Story Dwelling.

၁၁၄. ယာ ပန ဘိက္ခုနီ သံဃိကေ ဝိဟာရေ ဥပရိဝေဟာသကုဋိယာ အာဟစ္စပါဒကံ မဉ္စံ ဝါ ပီဌံ ဝါ အဘိနိသီဒေယျ ဝါ အဘိနိပဇ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

114. Should any bhikkhunī sit or lie down on a bed or chair with removable legs in an upper-story room of a communal dwelling, it is an offense entailing expiation.

မဟလ္လကဝိဟာရသိက္ခာပဒံ

The Training Rule on a Large Dwelling.

၁၁၅. မဟလ္လကံ ပန ဘိက္ခုနိယာ ဝိဟာရံ ကာရယမာနာယ ယာဝ ဒွါရကောသာ အဂ္ဂဠဋ္ဌပနာယ, အာလောကသန္ဓိပရိကမ္မာယ ဒွတ္တိစ္ဆဒနဿ ပရိယာယံ အပ္ပဟရိတေ ဌိတာယ အဓိဋ္ဌာတဗ္ဗံ. တတော စေ ဥတ္တရိ အပ္ပဟရိတေပိ ဌိတာ အဓိဋ္ဌဟေယျ, ပါစိတ္တိယံ.

115. When a bhikkhunī is having a large dwelling built, she may oversee it, while standing on ground cleared of green growth, up to the setting of the door-frame for placing the bolt, the finishing of the window-openings, and two or three layers of roofing. If she oversees it beyond that, even while standing on ground cleared of green growth, it is an offense entailing expiation.

သပ္ပာဏကသိက္ခာပဒံ

The Training Rule on Water Containing Living Beings.

၁၁၆. ယာ [Pg.65] ပန ဘိက္ခုနီ ဇာနံ သပ္ပာဏကံ ဥဒကံ တိဏံ ဝါ မတ္တိကံ ဝါ သိဉ္စေယျ ဝါ သိဉ္စာပေယျ ဝါ, ပါစိတ္တိယံ.

116. Should any bhikkhunī knowingly pour, or have someone pour, water containing living beings on grass or clay, it is an offense entailing expiation.

ဘူတဂါမဝဂ္ဂေါ ဧကာဒသမော.

The Eleventh Chapter on Plant Life.

အာဝသထပိဏ္ဍသိက္ခာပဒံ

The Training Rule on Alms-Food at a Public Rest House.

၁၁၇. အဂိလာနာယ ဘိက္ခုနိယာ ဧကော အာဝသထပိဏ္ဍော ဘုဉ္ဇိတဗ္ဗော. တတော စေ ဥတ္တရိ ဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

117. A bhikkhunī who is not ill may eat one portion of alms-food from a public rest house. Should she eat more than that, it is an offense entailing expiation.

ဂဏဘောဇနသိက္ခာပဒံ

The Training Rule on Group Meals.

၁၁၈. ဂဏဘောဇနေ အညတြ သမယာ ပါစိတ္တိယံ. တတ္ထာယံ သမယော, ဂိလာနသမယော, စီဝရဒါနသမယော, စီဝရကာရသမယော, အဒ္ဓါနဂမနသမယော, နာဝါဘိရုဟနသမယော, မဟာသမယော, သမဏဘတ္တသမယော, အယံ တတ္ထ သမယော.

118. There is an offense entailing expiation for eating in a group meal, except at the proper time. Herein, this is the proper time: a time of sickness, a time of giving robes, a time of making robes, a time of journeying, a time of embarking on a boat, a great occasion, a meal for ascetics—this is the proper time in this case.

ကာဏမာတုသိက္ခာပဒံ

The Training Rule Concerning Kāṇamātā.

၁၁၉. ဘိက္ခုနိံ ပနေဝ ကုလံ ဥပဂတံ ပူဝေဟိ ဝါ မန္ထေဟိ ဝါ အဘိဟဋ္ဌုံ ပဝါရေယျ, အာကင်္ခမာနာယ ဘိက္ခုနိယာ ဒွတ္တိပတ္တပူရာ ပဋိဂ္ဂဟေတဗ္ဗာ. တတော စေ ဥတ္တရိ ပဋိဂ္ဂဏှေယျ, ပါစိတ္တိယံ. ဒွတ္တိပတ္တပူရေ ပဋိဂ္ဂဟေတွာ တတော နီဟရိတွာ ဘိက္ခုနီဟိ သဒ္ဓိံ သံဝိဘဇိတဗ္ဗံ, အယံ တတ္ထ သာမီစိ.

119. Should a bhikkhunī who has approached a family be invited by them with an offering of cakes or pastries, she may, if she wishes, accept two or three bowlfuls. If she should accept more than that, it is an offense entailing expiation. Having accepted two or three bowlfuls, she should take them from there and share them with the other bhikkhunīs. This is the proper conduct in this case.

ဝိကာလဘောဇနသိက္ခာပဒံ

The Training Rule on Eating at the Wrong Time.

၁၂၀. ယာ ပန ဘိက္ခုနီ ဝိကာလေ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

120. Should any bhikkhunī eat or consume hard food or soft food at the wrong time, it is an offense entailing expiation.

သန္နိဓိကာရကသိက္ခာပဒံ

The Training Rule on Storing Food.

၁၂၁. ယာ ပန ဘိက္ခုနီ သန္နိဓိကာရကံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယံ.

121. Should any bhikkhunī eat or consume stored hard food or soft food, it is an offense entailing expiation.

ဒန္တပေါနသိက္ခာပဒံ

The Training Rule Concerning the Tooth-Cleaner.

၁၂၂. ယာ ပန ဘိက္ခုနီ အဒိန္နံ မုခဒွါရံ အာဟာရံ အာဟရေယျ အညတြ ဥဒကဒန္တပေါနာ, ပါစိတ္တိယံ.

122. Should a bhikkhunī take into her mouth food that has not been given, with the exception of water and a tooth-cleaner, it is an offense entailing expiation.

ဥယျောဇနသိက္ခာပဒံ

The Training Rule on Dismissing

၁၂၃. ယာ [Pg.66] ပန ဘိက္ခုနီ ဘိက္ခုနိံ ‘‘ဧဟာယျေ, ဂါမံ ဝါ နိဂမံ ဝါ ပိဏ္ဍာယ ပဝိသိဿာမာ’’တိ တဿာ ဒါပေတွာ ဝါ အဒါပေတွာ ဝါ ဥယျောဇေယျ ‘‘ဂစ္ဆာယျေ, န မေ တယာ သဒ္ဓိံ ကထာ ဝါ နိသဇ္ဇာ ဝါ ဖာသု ဟောတိ, ဧကိကာယ မေ ကထာ ဝါ နိသဇ္ဇာ ဝါ ဖာသု ဟောတီ’’တိ ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ, ပါစိတ္တိယံ.

123. Should a bhikkhunī, having said to another bhikkhunī, “Come, venerable one, let us enter a village or a town for alms,” then, whether having arranged for her to receive alms or not, dismiss her, saying, “Go, venerable one. It is not pleasant for me to talk or sit with you; it is pleasant for me to talk or sit alone,” making this the sole reason and no other, it is an offense entailing expiation.

သဘောဇနသိက္ခာပဒံ

The Training Rule on a Family at a Meal

၁၂၄. ယာ ပန ဘိက္ခုနီ သဘောဇနေ ကုလေ အနုပခဇ္ဇ နိသဇ္ဇံ ကပ္ပေယျ, ပါစိတ္တိယံ.

124. Should any bhikkhunī intrude upon a family that is having a meal and sit down, it is an offense entailing expiation.

ရဟောပဋိစ္ဆန္နသိက္ခာပဒံ

The Training Rule on a Secluded, Concealed Seat

၁၂၅. ယာ ပန ဘိက္ခုနီ ပုရိသေန သဒ္ဓိံ ရဟော ပဋိစ္ဆန္နေ အာသနေ နိသဇ္ဇံ ကပ္ပေယျ, ပါစိတ္တိယံ.

125. Should any bhikkhunī sit with a man in seclusion on a concealed seat, it is an offense entailing expiation.

ရဟောနိသဇ္ဇသိက္ခာပဒံ

The Training Rule on Sitting in Seclusion

၁၂၆. ယာ ပန ဘိက္ခုနီ ပုရိသေန သဒ္ဓိံ ဧကေနေကာ ရဟော နိသဇ္ဇံ ကပ္ပေယျ, ပါစိတ္တိယံ.

126. Should any bhikkhunī sit in seclusion, alone with a man, it is an offense entailing expiation.

ဘောဇနဝဂ္ဂေါ ဒွါဒသမော.

The Chapter on Meals, the Twelfth.

စာရိတ္တသိက္ခာပဒံ

The Training Rule on the Alms-Round

၁၂၇. ယာ ပန ဘိက္ခုနီ နိမန္တိတာ သဘတ္တာ သမာနာ သန္တိံ ဘိက္ခုနိံ အနာပုစ္ဆာ ပုရေဘတ္တံ ဝါ ပစ္ဆာဘတ္တံ ဝါ ကုလေသု စာရိတ္တံ အာပဇ္ဇေယျ အညတြ သမယာ, ပါစိတ္တိယံ. တတ္ထာယံ သမယော, စီဝရဒါနသမယော, စီဝရကာရသမယော, အယံ တတ္ထ သမယော.

127. Whatever bhikkhunī, having been invited for a meal, should go on a round among families either before the meal or after the meal without having asked permission from an available bhikkhunī, except at the proper time, it is an offense entailing expiation. Herein, this is the proper time: the time of giving robes, the time of making robes. This is the proper time herein.

မဟာနာမသိက္ခာပဒံ

The Training Rule Concerning Mahānāma

၁၂၈. အဂိလာနာယ ဘိက္ခုနိယာ စတုမာသပ္ပစ္စယပဝါရဏာ သာဒိတဗ္ဗာ အညတြ ပုနပဝါရဏာယ, အညတြ နိစ္စပဝါရဏာယ. တတော စေ ဥတ္တရိ သာဒိယေယျ, ပါစိတ္တိယံ.

128. An invitation for requisites for four months is to be accepted by a bhikkhunī who is not ill, except for a renewed invitation, except for a standing invitation. If she should accept beyond that, it is an offense entailing expiation.

ဥယျုတ္တသေနာသိက္ခာပဒံ

The Training Rule Concerning a Deployed Army

၁၂၉. ယာ ပန ဘိက္ခုနီ ဥယျုတ္တံ သေနံ ဒဿနာယ ဂစ္ဆေယျ အညတြ တထာရူပပ္ပစ္စယာ, ပါစိတ္တိယံ.

129. Whatever bhikkhunī should go to see a deployed army, except for a suitable reason, it is an offense entailing expiation.

သေနာဝါသသိက္ခာပဒံ

The Training Rule Concerning Staying with an Army

၁၃၀. သိယာ [Pg.67] စ တဿာ ဘိက္ခုနိယာ ကောစိဒေဝ ပစ္စယော သေနံ ဂမနာယ, ဒိရတ္တတိရတ္တံ တာယ ဘိက္ခုနိယာ သေနာယ ဝသိတဗ္ဗံ. တတော စေ ဥတ္တရိ ဝသေယျ, ပါစိတ္တိယံ.

130. And if there should be for that bhikkhunī some reason for going to the army, she may stay with the army for two or three nights. If she should stay beyond that, it is an offense entailing expiation.

ဥယျောဓိကသိက္ခာပဒံ

The Training Rule Concerning Military Reviews

၁၃၁. ဒိရတ္တတိရတ္တံ စေ ဘိက္ခုနီ သေနာယ ဝသမာနာ ဥယျောဓိကံ ဝါ ဗလဂ္ဂံ ဝါ သေနာဗျူဟံ ဝါ အနီကဒဿနံ ဝါ ဂစ္ဆေယျ, ပါစိတ္တိယံ.

131. If a bhikkhunī, while staying with an army for two or three nights, should go to see a military review, or the head of the forces, or a battle array, or a troop inspection, it is an offense entailing expiation.

သုရာပါနသိက္ခာပဒံ

The Training Rule on Drinking Intoxicants

၁၃၂. သုရာမေရယပါနေ ပါစိတ္တိယံ.

132. In the drinking of fermented and distilled intoxicants, it is an offense entailing expiation.

အင်္ဂုလိပတောဒကသိက္ခာပဒံ

The Training Rule on Tickling

၁၃၃. အင်္ဂုလိပတောဒကေ ပါစိတ္တိယံ.

133. In tickling with the finger, it is an offense entailing expiation.

ဟသဓမ္မသိက္ခာပဒံ

The Training Rule on Playful Conduct

၁၃၄. ဥဒကေ ဟသဓမ္မေ ပါစိတ္တိယံ.

134. In playful conduct in water, it is an offense entailing expiation.

အနာဒရိယသိက္ခာပဒံ

The Training Rule on Irreverence

၁၃၅. အနာဒရိယေ ပါစိတ္တိယံ.

135. In irreverence, it is an offense entailing expiation.

ဘိံသာပနသိက္ခာပဒံ

The Training Rule on Frightening

၁၃၆. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိံ ဘိံသာပေယျ, ပါစိတ္တိယံ.

136. Whatever bhikkhunī should frighten a bhikkhunī, it is an offense entailing expiation.

စာရိတ္တဝဂ္ဂေါ တေရသမော.

The Chapter on the Alms-Round, the Thirteenth.

ဇောတိသိက္ခာပဒံ

The Training Rule on Fire

၁၃၇. ယာ ပန ဘိက္ခုနီ အဂိလာနာ ဝိသိဗ္ဗနာပေက္ခာ ဇောတိံ သမာဒဟေယျ ဝါ သမာဒဟာပေယျ ဝါ အညတြ တထာရူပပ္ပစ္စယာ, ပါစိတ္တိယံ.

137. Whatever bhikkhunī, not being ill, should kindle a fire or cause one to be kindled for the purpose of warming herself, except for a suitable reason, it is an offense entailing expiation.

နဟာနသိက္ခာပဒံ

The Training Rule on Bathing

၁၃၈. ယာ ပန ဘိက္ခုနီ ဩရေနဒ္ဓမာသံ နဟာယေယျ အညတြ သမယာ, ပါစိတ္တိယံ. တတ္ထာယံ သမယော ‘‘ဒိယဍ္ဎော မာသော သေသော ဂိမှာန’’န္တိ ‘‘ဝဿာနဿ ပဌမော မာသော’’ ဣစ္စေတေ အဍ္ဎတေယျမာသာ ဥဏှသမယော, ပရိဠာဟသမယော, ဂိလာနသမယော, ကမ္မသမယော, အဒ္ဓါနဂမနသမယော, ဝါတဝုဋ္ဌိသမယော, အယံ တတ္ထ သမယော.

138. Should any bhikkhunī bathe more frequently than every half-month, except on an occasion, it is an offense entailing expiation. Herein, this is the occasion: ‘one and a half months remaining of the hot season,’ and ‘the first month of the rains’—these two and a half months are a time of heat, a time of fever, a time of illness, a time of work, a time of journeying, a time of wind and rain—this is the occasion herein.

ဒုဗ္ဗဏ္ဏကရဏသိက္ခာပဒံ

The Training Rule on Discoloring

၁၃၉. နဝံ [Pg.68] ပန ဘိက္ခုနိယာ စီဝရလာဘာယ တိဏ္ဏံ ဒုဗ္ဗဏ္ဏကရဏာနံ အညတရံ ဒုဗ္ဗဏ္ဏကရဏံ အာဒါတဗ္ဗံ နီလံ ဝါ ကဒ္ဒမံ ဝါ ကာဠသာမံ ဝါ. အနာဒါ စေ ဘိက္ခုနီ တိဏ္ဏံ ဒုဗ္ဗဏ္ဏကရဏာနံ အညတရံ ဒုဗ္ဗဏ္ဏကရဏံ နဝံ စီဝရံ ပရိဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

139. When a bhikkhunī obtains a new robe, one of three means of discoloring should be applied: blue, mud, or blackish-brown. Should a bhikkhunī use a new robe without applying one of these three means of discoloring, it is an offense entailing expiation.

ဝိကပ္ပနသိက္ခာပဒံ

The Training Rule on Shared Ownership

၁၄၀. ယာ ပန ဘိက္ခုနီ ဘိက္ခုဿ ဝါ ဘိက္ခုနိယာ ဝါ သိက္ခမာနာယ ဝါ သာမဏေရဿ ဝါ သာမဏေရိယာ ဝါ သာမံ စီဝရံ ဝိကပ္ပေတွာ အပစ္စုဒ္ဓါရဏံ ပရိဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

140. Should any bhikkhunī, having placed a robe under shared ownership with a bhikkhu, a bhikkhunī, a female probationer, a male novice, or a female novice, use it without having the shared ownership revoked, it is an offense entailing expiation.

အပနိဓာပနသိက္ခာပဒံ

The Training Rule on Hiding

၁၄၁. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ ပတ္တံ ဝါ စီဝရံ ဝါ နိသီဒနံ ဝါ သူစိဃရံ ဝါ ကာယဗန္ဓနံ ဝါ အပနိဓေယျ ဝါ အပနိဓာပေယျ ဝါ အန္တမသော ဟသာပေက္ခာပိ, ပါစိတ္တိယံ.

141. Should any bhikkhunī hide or cause to be hidden another bhikkhunī’s bowl, robe, sitting cloth, needle case, or belt, even just for a joke, it is an offense entailing expiation.

သဉ္စိစ္စသိက္ခာပဒံ

The Training Rule Concerning Intention

၁၄၂. ယာ ပန ဘိက္ခုနီ သဉ္စိစ္စ ပါဏံ ဇီဝိတာ ဝေါရောပေယျ, ပါစိတ္တိယံ.

142. Should any bhikkhunī intentionally deprive a living being of life, it is an offense of expiation.

သပ္ပာဏကသိက္ခာပဒံ

The Training Rule Concerning Water with Living Beings

၁၄၃. ယာ ပန ဘိက္ခုနီ ဇာနံ သပ္ပာဏကံ ဥဒကံ ပရိဘုဉ္ဇေယျ, ပါစိတ္တိယံ.

143. Should any bhikkhunī knowingly use water that contains living beings, it is an offense of expiation.

ဥက္ကောဋနသိက္ခာပဒံ

The Training Rule Concerning Reopening a Case

၁၄၄. ယာ ပန ဘိက္ခုနီ ဇာနံ ယထာဓမ္မံ နိဟတာဓိကရဏံ ပုနကမ္မာယ ဥက္ကောဋေယျ, ပါစိတ္တိယံ.

144. Should any bhikkhunī, knowing a legal issue to have been settled in accordance with the Dhamma, reopen it for a new proceeding, it is an offense of expiation.

ထေယျသတ္ထသိက္ခာပဒံ

The Training Rule Concerning a Caravan of Thieves

၁၄၅. ယာ ပန ဘိက္ခုနီ ဇာနံ ထေယျသတ္ထေန သဒ္ဓိံ သံဝိဓာယ ဧကဒ္ဓါနမဂ္ဂံ ပဋိပဇ္ဇေယျ အန္တမသော ဂါမန္တရမ္ပိ, ပါစိတ္တိယံ.

145. Should any bhikkhunī, knowing it to be a caravan of thieves, make an agreement and travel along the same road with them, even just to the next village, it is an offense of expiation.

အရိဋ္ဌသိက္ခာပဒံ

The Training Rule Concerning Ariṭṭha

၁၄၆. ယာ ပန ဘိက္ခုနီ ဧဝံ ဝဒေယျ ‘‘တထာဟံ ဘဂဝတာ ဓမ္မံ ဒေသိတံ အာဇာနာမိ, ယထာ ယေမေ အန္တရာယိကာ ဓမ္မာ ဝုတ္တာ ဘဂဝတာ, တေ ပဋိသေဝတော နာလံ အန္တရာယာယာ’’တိ. သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျေ ဧဝံ အဝစ, မာ ဘဂဝန္တံ အဗ္ဘာစိက္ခိ, န ဟိ သာဓု ဘဂဝတော အဗ္ဘက္ခာနံ, န ဟိ ဘဂဝါ ဧဝံ ဝဒေယျ, အနေကပရိယာယေနာယျေ အန္တရာယိကာ ဓမ္မာ အန္တရာယိကာ ဝုတ္တာ ဘဂဝတာ, အလဉ္စ ပန တေ ပဋိသေဝတော [Pg.69] အန္တရာယာယာ’’တိ. ဧဝဉ္စ သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ ယာဝတတိယံ သမနုဘာသိတဗ္ဗာ တဿ ပဋိနိဿဂ္ဂါယ. ယာဝတတိယဉ္စေ သမနုဘာသိယမာနာ တံ ပဋိနိဿဇ္ဇေယျ, ဣစ္စေတံ ကုသလံ. နော စေ ပဋိနိဿဇ္ဇေယျ, ပါစိတ္တိယံ.

146. If a bhikkhunī should say this: “As I understand the Dhamma taught by the Blessed One, those things said by the Blessed One to be obstructive are not sufficient to be an obstruction for one who engages in them,” the bhikkhunīs should say to her: “Venerable lady, do not speak thus. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One; the Blessed One would not speak thus. In many ways, venerable lady, obstructive things have been called obstructive by the Blessed One, and they are indeed sufficient to be an obstruction for one who engages in them.” And if that bhikkhunī, being spoken to thus by the bhikkhunīs, persists in that very view, she should be formally admonished up to three times to abandon that view. If, while being formally admonished up to three times, she abandons it, that is good. If she does not abandon it, it is an offense of expiation.

ဇောတိဝဂ္ဂေါ စုဒ္ဒသမော.

The Chapter on Fire, the Fourteenth

ဥက္ခိတ္တသမ္ဘောဂသိက္ခာပဒံ

The Training Rule Concerning Associating with a Suspended Bhikkhunī

၁၄၇. ယာ ပန ဘိက္ခုနီ ဇာနံ တထာဝါဒိနိယာ ဘိက္ခုနိယာ အကဋာနုဓမ္မာယ တံ ဒိဋ္ဌိံ အပ္ပဋိနိဿဋ္ဌာယ သဒ္ဓိံ သမ္ဘုဉ္ဇေယျ ဝါ, သံဝသေယျ ဝါ, သဟ ဝါ သေယျံ ကပ္ပေယျ, ပါစိတ္တိယံ.

147. If a bhikkhunī, knowing a bhikkhunī to be one who speaks thus, to be unrehabilitated, and not to have relinquished that view, associates with her, lives with her, or sleeps in the same lodging with her, it is an offense of expiation.

ကဏ္ဋကသိက္ခာပဒံ

The Training Rule Concerning Kaṇṭakā

၁၄၈. သမဏုဒ္ဒေသာပိ စေ ဧဝံ ဝဒေယျ ‘‘တထာဟံ ဘဂဝတာ ဓမ္မံ ဒေသိတံ အာဇာနာမိ, ယထာ ယေမေ အန္တရာယိကာ ဓမ္မာ ဝုတ္တာ ဘဂဝတာ, တေ ပဋိသေဝတော နာလံ အန္တရာယာယာ’’တိ. သာ သမဏုဒ္ဒေသာ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘မာယျေ, သမဏုဒ္ဒေသေ ဧဝံ အဝစ, မာ ဘဂဝန္တံ အဗ္ဘာစိက္ခိ, န ဟိ သာဓု ဘဂဝတော အဗ္ဘက္ခာနံ, န ဟိ ဘဂဝါ ဧဝံ ဝဒေယျ, အနေကပရိယာယေနာယျေ, သမဏုဒ္ဒေသေ အန္တရာယိကာ ဓမ္မာ အန္တရာယိကာ ဝုတ္တာ ဘဂဝတာ, အလဉ္စ ပန တေ ပဋိသေဝတော အန္တရာယာယာ’’တိ. ဧဝဉ္စ သာ သမဏုဒ္ဒေသာ ဘိက္ခုနီဟိ ဝုစ္စမာနာ တထေဝ ပဂ္ဂဏှေယျ, သာ သမဏုဒ္ဒေသာ ဘိက္ခုနီဟိ ဧဝမဿ ဝစနီယာ ‘‘အဇ္ဇတဂ္ဂေ တေ, အယျေ, သမဏုဒ္ဒေသေ န စေဝ သော ဘဂဝါ သတ္ထာ အပဒိသိတဗ္ဗော, ယမ္ပိ စညာ သမဏုဒ္ဒေသာ လဘန္တိ ဘိက္ခုနီဟိ သဒ္ဓိံ ဒိရတ္တတိရတ္တံ သဟသေယျံ, သာပိ တေ နတ္ထိ, စရ ပိရေ, ဝိနဿာ’’တိ. ယာ ပန ဘိက္ခုနီ ဇာနံ တထာနာသိတံ သမဏုဒ္ဒေသံ ဥပလာပေယျ ဝါ, ဥပဋ္ဌာပေယျ ဝါ, သမ္ဘုဉ္ဇေယျ ဝါ, သဟ ဝါ သေယျံ ကပ္ပေယျ, ပါစိတ္တိယံ.

148. Even if a female novice were to say, ‘I understand the Dhamma taught by the Blessed One in such a way that those things called obstructive by the Blessed One are not sufficient to be an obstruction when indulged in,’ the bhikkhunīs should say to her thus: ‘Do not say so, venerable novice. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say such a thing. In many ways, venerable novice, the Blessed One has described obstructive things as obstructive, and they are indeed sufficient to be an obstruction when indulged in.’ If, after being addressed thus by the bhikkhunīs, the female novice persists, the bhikkhunīs should say to her: ‘From today, venerable novice, you are no longer to refer to the Blessed One as your teacher. Moreover, you do not have the privilege other female novices have of spending two or three nights together with the bhikkhunīs. Go away! Vanish!’ Any bhikkhunī who knowingly encourages, supports, shares meals with, or lies down in the same lodging with such a banished female novice, it is an offense of expiation.

သဟဓမ္မိကသိက္ခာပဒံ

The Training Rule Concerning a Matter in Accordance with the Dhamma

၁၄၉. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနီဟိ သဟဓမ္မိကံ ဝုစ္စမာနာ ဧဝံ ဝဒေယျ ‘‘န တာဝါဟံ, အယျေ, ဧတသ္မိံ သိက္ခာပဒေ သိက္ခိဿာမိ, ယာဝ န အညံ ဘိက္ခုနိံ ဗျတ္တံ ဝိနယဓရံ ပရိပုစ္ဆာမီ’’တိ, ပါစိတ္တိယံ. သိက္ခမာနာယ, ဘိက္ခဝေ, ဘိက္ခုနိယာ အညာတဗ္ဗံ ပရိပုစ္ဆိတဗ္ဗံ ပရိပဉှိတဗ္ဗံ, အယံ တတ္ထ သာမီစိ.

149. If a bhikkhunī, when being addressed by the bhikkhunīs about a matter in accordance with the Dhamma, should say, “Venerable ones, I will not train in this training rule until I have questioned another bhikkhunī who is competent and a Vinaya-holder,” it is an offense of expiation. For a bhikkhunī who is training, monks, what is unknown should be learned, what is unclear should be asked about, and what is doubtful should be investigated. This is the proper course in that case.

ဝိလေခနသိက္ခာပဒံ

The Training Rule Concerning Disparagement

၁၅၀. ယာ [Pg.70] ပန ဘိက္ခုနီ ပါတိမောက္ခေ ဥဒ္ဒိဿမာနေ ဧဝံ ဝဒေယျ ‘‘ကိံ ပနိမေဟိ ခုဒ္ဒါနုခုဒ္ဒကေဟိ သိက္ခာပဒေဟိ ဥဒ္ဒိဋ္ဌေဟိ, ယာဝဒေဝ ကုက္ကုစ္စာယ ဝိဟေသာယ ဝိလေခါယ သံဝတ္တန္တီ’’တိ, သိက္ခာပဒဝိဝဏ္ဏကေ ပါစိတ္တိယံ.

150. If a bhikkhunī, while the Pātimokkha is being recited, should say, “Why are these minor and insignificant training rules recited? They only lead to remorse, vexation, and mental agitation,” it is an offense of expiation for disparaging the training rules.

မောဟနသိက္ခာပဒံ

The Training Rule Concerning Feigning Ignorance

၁၅၁. ယာ ပန ဘိက္ခုနီ အနွဒ္ဓမာသံ ပါတိမောက္ခေ ဥဒ္ဒိဿမာနေ ဧဝံ ဝဒေယျ ‘‘ဣဒါနေဝ ခေါ အဟံ, အယျေ, ဇာနာမိ အယမ္ပိ ကိရ ဓမ္မော သုတ္တာဂတော သုတ္တပရိယာပန္နော အနွဒ္ဓမာသံ ဥဒ္ဒေသံ အာဂစ္ဆတီ’’တိ, တဉ္စေ ဘိက္ခုနိံ အညာ ဘိက္ခုနိယော ဇာနေယျုံ နိသိန္နပုဗ္ဗံ ဣမာယ ဘိက္ခုနိယာ ဒွတ္တိက္ခတ္တုံ ပါတိမောက္ခေ ဥဒ္ဒိဿမာနေ, ကော ပန ဝါဒေါ ဘိယျော, န စ တဿာ ဘိက္ခုနိယာ အညာဏကေန မုတ္တိ အတ္ထိ, ယဉ္စ တတ္ထ အာပတ္တိံ အာပန္နာ, တဉ္စ ယထာဓမ္မော ကာရေတဗ္ဗော, ဥတ္တရိ စဿာ မောဟော အာရောပေတဗ္ဗော ‘‘တဿာ တေ, အယျေ, အလာဘာ, တဿာ တေ ဒုလ္လဒ္ဓံ, ယံ တွံ ပါတိမောက္ခေ ဥဒ္ဒိဿမာနေ န သာဓုကံ အဋ္ဌိံ ကတွာ မနသိ ကရောသီ’’တိ, ဣဒံ တသ္မိံ မောဟနကေ ပါစိတ္တိယံ.

151. Whatever bhikkhunī, when the Pātimokkha is being recited every half-month, should say, ‘Only now, venerable ones, do I know that this rule, too, is handed down in the Sutta, is included in the Sutta, and comes up for recitation every half-month,’ and if other bhikkhunīs know that this bhikkhunī has sat through the recitation of the Pātimokkha two or three times—not to mention more often—then there is no exemption for that bhikkhunī on grounds of ignorance. She is to be dealt with according to the rule for whatever offense she has committed there, and further, delusion is to be imputed to her: ‘It is a loss for you, venerable one, it is a misfortune for you that you do not properly give your attention and apply your mind when the Pātimokkha is being recited.’ This is a pācittiya offense in the case of feigning ignorance.

ပဟာရသိက္ခာပဒံ

The Training Rule Concerning Striking

၁၅၂. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ ကုပိတာ အနတ္တမနာ ပဟာရံ ဒဒေယျ, ပါစိတ္တိယံ.

152. Whatever bhikkhunī, being angry and displeased, should give a blow to another bhikkhunī, it is an offense of expiation.

တလသတ္တိကသိက္ခာပဒံ

The Training Rule Concerning a Blow with the Palm

၁၅၃. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ ကုပိတာ အနတ္တမနာ တလသတ္တိကံ ဥဂ္ဂိရေယျ, ပါစိတ္တိယံ.

153. Whatever bhikkhunī, being angry and displeased, should raise the palm of her hand against another bhikkhunī, it is an offense of expiation.

အမူလကသိက္ခာပဒံ

The Training Rule Concerning a Baseless Accusation

၁၅၄. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိံ အမူလကေန သံဃာဒိသေသေန အနုဒ္ဓံသေယျ, ပါစိတ္တိယံ.

154. Whatever bhikkhunī should accuse another bhikkhunī of a groundless saṅghādisesa offense, it is an offense of expiation.

သဉ္စိစ္စသိက္ခာပဒံ

The Training Rule Concerning Intentionally Causing Anxiety

၁၅၅. ယာ ပန ဘိက္ခုနီ ဘိက္ခုနိယာ သဉ္စိစ္စ ကုက္ကုစ္စံ ဥပဒဟေယျ ‘‘ဣတိဿာ မုဟုတ္တမ္ပိ အဖာသု ဘဝိဿတီ’’တိ ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ, ပါစိတ္တိယံ.

155. Whatever bhikkhunī should intentionally cause anxiety to another bhikkhunī, thinking, ‘Thus she will be uncomfortable even for a moment,’ making this the only reason and no other, it is an offense of expiation.

ဥပဿုတိ သိက္ခာပဒံ

The Training Rule on Eavesdropping

၁၅၆. ယာ [Pg.71] ပန ဘိက္ခုနီ ဘိက္ခုနီနံ ဘဏ္ဍနဇာတာနံ ကလဟဇာတာနံ ဝိဝါဒါပန္နာနံ ဥပဿုတိံ တိဋ္ဌေယျ ‘‘ယံ ဣမာ ဘဏိဿန္တိ, တံ သောဿာမီ’’တိ ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ, ပါစိတ္တိယံ.

156. Whatever bhikkhunī should stand eavesdropping on bhikkhunīs who are arguing, quarreling, or disputing, thinking, ‘I will hear what they say,’ making this the only reason and no other, it is a pācittiya offense.

ဒိဋ္ဌိဝဂ္ဂေါ ပန္နရသမော.

The Chapter on Views, the fifteenth.

ကမ္မပ္ပဋိဗာဟနသိက္ခာပဒံ

The training rule on obstructing a formal act.

၁၅၇. ယာ ပန ဘိက္ခုနီ ဓမ္မိကာနံ ကမ္မာနံ ဆန္ဒံ ဒတွာ ပစ္ဆာ ခီယနဓမ္မံ အာပဇ္ဇေယျ, ပါစိတ္တိယံ.

157. Whatever bhikkhunī, having given her consent for legitimate formal acts, should afterwards engage in criticism, it is a pācittiya offense.

ဆန္ဒံအဒတွာဂမနသိက္ခာပဒံ

The training rule concerning leaving without giving consent.

၁၅၈. ယာ ပန ဘိက္ခုနီ သံဃေ ဝိနိစ္ဆယကထာယ ဝတ္တမာနာယ ဆန္ဒံ အဒတွာ ဥဋ္ဌာယာသနာ ပက္ကမေယျ, ပါစိတ္တိယံ.

158. Should any bhikkhunī, while a legal question is being settled in the Saṅgha, rise from her seat and depart without having given her consent, it is an offense entailing confession.

ဒုဗ္ဗလသိက္ခာပဒံ

The training rule on weakening.

၁၅၉. ယာ ပန ဘိက္ခုနီ သမဂ္ဂေန သံဃေန စီဝရံ ဒတွာ ပစ္ဆာ ခီယနဓမ္မံ အာပဇ္ဇေယျ ‘‘ယထာသန္ထုတံ ဘိက္ခုနိယော သံဃိကံ လာဘံ ပရိဏာမေန္တီ’’တိ, ပါစိတ္တိယံ.

159. Should any bhikkhunī, after a robe has been given by the harmonious Saṅgha, later complain, saying, “The bhikkhunīs divert the Saṅgha’s gains according to their favorites,” it is an offense entailing confession.

ပရိဏာမနသိက္ခာပဒံ

The training rule on diversion.

၁၆၀. ယာ ပန ဘိက္ခုနီ ဇာနံ သံဃိကံ လာဘံ ပရိဏတံ ပုဂ္ဂလဿ ပရိဏာမေယျ, ပါစိတ္တိယံ.

160. Should any bhikkhunī knowingly divert a gain intended for the Saṅgha to an individual, it is an offense entailing confession.

ရတနသိက္ခာပဒံ

The training rule on treasures.

၁၆၁. ယာ ပန ဘိက္ခုနီ ရတနံ ဝါ ရတနသမ္မတံ ဝါ အညတြ အဇ္ဈာရာမာ ဝါ အဇ္ဈာဝသထာ ဝါ ဥဂ္ဂဏှေယျ ဝါ ဥဂ္ဂဏှာပေယျ ဝါ, ပါစိတ္တိယံ. ရတနံ ဝါ ပန ဘိက္ခုနိယာ ရတနသမ္မတံ ဝါ အဇ္ဈာရာမေ ဝါ အဇ္ဈာဝသထေ ဝါ ဥဂ္ဂဟေတွာ ဝါ ဥဂ္ဂဟာပေတွာ ဝါ နိက္ခိပိတဗ္ဗံ ‘‘ယဿ ဘဝိဿတိ, သော ဟရိဿတီ’’တိ, အယံ တတ္ထ သာမီစိ.

161. Should any bhikkhunī pick up or have someone pick up a jewel or what is considered a jewel, except within a monastery or a dwelling, it is an offense entailing confession. But when a bhikkhunī has picked up or had someone pick up a jewel or what is considered a jewel within a monastery or a dwelling, it should be set aside with the thought, “Whoever it belongs to will retrieve it.” This is the proper conduct in this case.

သူစိဃရသိက္ခာပဒံ

The training rule on needle cases.

၁၆၂. ယာ [Pg.72] ပန ဘိက္ခုနီ အဋ္ဌိမယံ ဝါ ဒန္တမယံ ဝါ ဝိသာဏမယံ ဝါ သူစိဃရံ ကာရာပေယျ, ဘေဒနကံ ပါစိတ္တိယံ.

162. Should any bhikkhunī have a needle case made of bone, ivory, or horn, it is a pācittiya offense requiring it to be broken.

မဉ္စပီဌသိက္ခာပဒံ

The training rule on beds and chairs.

၁၆၃. နဝံ ပန ဘိက္ခုနိယာ မဉ္စံ ဝါ ပီဌံ ဝါ ကာရယမာနာယ အဋ္ဌင်္ဂုလပါဒကံ ကာရေတဗ္ဗံ သုဂတင်္ဂုလေန အညတြ ဟေဋ္ဌိမာယ အဋနိယာ. တံ အတိက္ကာမေန္တိယာ ဆေဒနကံ ပါစိတ္တိယံ.

163. When a bhikkhunī is having a new bed or chair made, the legs should be made eight fingerbreadths high—using the Sugata’s fingerbreadth—excluding the lower cross-brace. To exceed that is a pācittiya offense requiring it to be cut down.

တူလောနဒ္ဓသိက္ခာပဒံ

The training rule on being stuffed with cotton.

၁၆၄. ယာ ပန ဘိက္ခုနီ မဉ္စံ ဝါ ပီဌံ ဝါ တူလောနဒ္ဓံ ကာရာပေယျ, ဥဒ္ဒါလနကံ ပါစိတ္တိယံ.

164. Should any bhikkhunī have a bed or chair made that is stuffed with cotton, it is a pācittiya offense requiring the stuffing to be torn out.

ကဏ္ဍုပ္ပဋိစ္ဆာဒိသိက္ခာပဒံ

The training rule on a covering for itches.

၁၆၅. ကဏ္ဍုပ္ပဋိစ္ဆာဒိံ ပန ဘိက္ခုနိယာ ကာရယမာနာယ ပမာဏိကာ ကာရေတဗ္ဗာ, တတြိဒံ ပမာဏံ, ဒီဃသော စတဿော ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ ဒွေ ဝိဒတ္ထိယော. တံ အတိက္ကာမေန္တိယာ ဆေဒနကံ ပါစိတ္တိယံ.

165. A bhikkhunī having a covering for itches made should have it made to the correct size. The size is this: four Sugata spans in length and two spans in width. To exceed that is a pācittiya offense requiring it to be cut down.

နန္ဒသိက္ခာပဒံ

The training rule concerning Nanda.

၁၆၆. ယာ ပန ဘိက္ခုနီ သုဂတစီဝရပ္ပမာဏံ စီဝရံ ကာရာပေယျ, အတိရေကံ ဝါ, ဆေဒနကံ ပါစိတ္တိယံ. တတြိဒံ သုဂတဿ သုဂတစီဝရပ္ပမာဏံ, ဒီဃသော နဝ ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ ဆ ဝိဒတ္ထိယော, ဣဒံ သုဂတဿ သုဂတစီဝရပ္ပမာဏန္တိ.

166. Should any bhikkhunī have a robe made to the size of the Sugata's robe, or larger, it is a pācittiya offense requiring cutting. Herein, the Sugata's standard for the Sugata's robe is: nine Sugata spans long and six Sugata spans wide. This is the Sugata's standard for the Sugata's robe.

ဓမ္မိကဝဂ္ဂေါ သောဠသမော.

The Chapter on Righteousness, the sixteenth.

ဥဒ္ဒိဋ္ဌာ ခေါ, အယျာယော, ဆသဋ္ဌိသတာ ပါစိတ္တိယာ ဓမ္မာ. တတ္ထာယျာယော, ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယျာယော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable ladies, the one hundred and sixty-six pācittiya rules have been recited. In this matter, I ask you, venerable ladies: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ladies are pure in this; therefore they are silent. Thus I hold it.

ပါစိတ္တိယာ နိဋ္ဌိတာ.

The Pācittiyas are finished.

ပါဋိဒေသနီယာ

To Be Acknowledged

ဣမေ ခေါ ပနာယျာယော အဋ္ဌ ပါဋိဒေသနီယာ

Venerable ladies, these eight rules to be acknowledged

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

now come up for recitation.

သပ္ပိဝိညာပနသိက္ခာပဒံ

The training rule on requesting ghee.

၁. ယာ [Pg.73] ပန ဘိက္ခုနီ အဂိလာနာ သပ္ပိံ ဝိညာပေတွာ ဘုဉ္ဇေယျ, ပဋိဒေသေတဗ္ဗံ တာယ ဘိက္ခုနိယာ ‘‘ဂါရယှံ, အယျေ, ဓမ္မံ အာပဇ္ဇိံ အသပ္ပာယံ ပါဋိဒေသနီယံ, တံ ပဋိဒေသေမီ’’တိ.

1. Whatever bhikkhunī, not being sick, should request ghee and consume it, it is to be acknowledged by that bhikkhunī thus: “Venerable lady, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.”

တေလဝိညာပနသိက္ခာပဒံ

The training rule on requesting oil.

၂. ယာ ပန ဘိက္ခုနီ အဂိလာနာ တေလံ ဝိညာပေတွာ ဘုဉ္ဇေယျ…ပေ… တံ ပဋိဒေသေမီတိ.

2. Whatever bhikkhunī, not being sick, should request oil and consume it… I acknowledge it.

မဓုဝိညာပနသိက္ခာပဒံ

The training rule on requesting honey.

၃. ယာ ပန ဘိက္ခုနီ အဂိလာနာ မဓုံ ဝိညာပေတွာ ဘုဉ္ဇေယျ…ပေ… တံ ပဋိဒေသေမီတိ.

3. Whatever bhikkhunī, not being sick, should request honey and consume it… I acknowledge it.

ဖာဏိတဝိညာပနသိက္ခာပဒံ

The training rule on requesting molasses.

၄. ယာ ပန ဘိက္ခုနီ အဂိလာနာ ဖာဏိတံ ဝိညာပေတွာ ဘုဉ္ဇေယျ…ပေ… တံ ပဋိဒေသေမီတိ.

4. Whatever bhikkhunī, not being sick, should request molasses and consume it… I acknowledge it.

မစ္ဆဝိညာပနသိက္ခာပဒံ

The training rule on requesting fish.

၅. ယာ ပန ဘိက္ခုနီ အဂိလာနာ မစ္ဆံ ဝိညာပေတွာ ဘုဉ္ဇေယျ…ပေ… တံ ပဋိဒေသေမီတိ.

5. Whatever bhikkhunī, not being sick, should request fish and consume it… I acknowledge it.

မံသဝိညာပနသိက္ခာပဒံ

The training rule on requesting meat.

၆. ယာ ပန ဘိက္ခုနီ အဂိလာနာ မံသံ ဝိညာပေတွာ ဘုဉ္ဇေယျ…ပေ… တံ ပဋိဒေသေမီတိ.

6. Whatever bhikkhunī, not being sick, should request meat and consume it… I acknowledge it.

ခီရဝိညာပနသိက္ခာပဒံ

The Training Rule on Requesting Milk

၇. ယာ ပန ဘိက္ခုနီ အဂိလာနာ ခီရံ ဝိညာပေတွာ ဘုဉ္ဇေယျ…ပေ… တံ ပဋိဒေသေမီတိ.

7. Whatever bhikkhunī, not being sick, should request milk and consume it… I confess it.

ဒဓိဝိညာပနသိက္ခာပဒံ

The Training Rule on Requesting Curd

၈. ယာ ပန ဘိက္ခုနီ အဂိလာနာ ဒဓိံ ဝိညာပေတွာ ဘုဉ္ဇေယျ, ပဋိဒေသေတဗ္ဗံ တာယ ဘိက္ခုနိယာ ‘‘ဂါရယှံ, အယျေ, ဓမ္မံ အာပဇ္ဇိံ အသပ္ပာယံ ပါဋိဒေသနီယံ, တံ ပဋိဒေသေမီ’’တိ.

8. Should any bhikkhunī, not being sick, request curd and consume it, it is to be confessed by that bhikkhunī thus: “Venerable lady, I have fallen into a blameworthy, unsuitable matter requiring confession. I confess it.”

ဥဒ္ဒိဋ္ဌာ [Pg.74] ခေါ, အယျာယော, အဋ္ဌ ပါဋိဒေသနီယာ ဓမ္မာ. တတ္ထာယျာယော, ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယျာယော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable ladies, the eight rules requiring confession have been recited. In this matter, venerable ladies, I ask you: Are you pure? A second time I ask: Are you pure? A third time I ask: Are you pure? The venerable ladies are pure in this matter, therefore they are silent. Thus do I take this to be.

ပါဋိဒေသနီယာ နိဋ္ဌိတာ.

The Rules Requiring Confession are concluded.

သေခိယာ

The Rules for Training

ဣမေ ခေါ ပနာယျာယော, သေခိယာ ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

Now, venerable ladies, these rules for training come up for recitation.

ပရိမဏ္ဍလသိက္ခာပဒံ

The Training Rule on Wearing the Robe Evenly

၁. ပရိမဏ္ဍလံ နိဝါသေဿာမီတိ သိက္ခာ ကရဏီယာ.

1. “I will wear the lower robe evenly,” this is a training to be observed.

၂. ပရိမဏ္ဍလံ ပါရုပိဿာမီတိ သိက္ခာ ကရဏီယာ.

2. “I will wear the upper robe evenly,” this is a training to be observed.

သုပ္ပဋိစ္ဆန္နသိက္ခာပဒံ

The Training Rule on Being Well-Covered

၃. သုပ္ပဋိစ္ဆန္နာ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

3. “I will go into inhabited areas well-covered,” this is a training to be observed.

၄. သုပ္ပဋိစ္ဆန္နာ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

4. “I will sit in inhabited areas well-covered,” this is a training to be observed.

သုသံဝုတသိက္ခာပဒံ

The Training Rule on Being Well-Restrained

၅. သုသံဝုတာ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

5. “I will go into inhabited areas well-restrained,” this is a training to be observed.

၆. သုသံဝုတာ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

6. “I will sit in inhabited areas well-restrained,” this is a training to be observed.

ဩက္ခိတ္တစက္ခုသိက္ခာပဒံ

The Training Rule on Casting Down the Eyes

၇. ဩက္ခိတ္တစက္ခုနီ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

7. “I will go into inhabited areas with eyes cast down,” this is a training to be observed.

၈. ဩက္ခိတ္တစက္ခုနီ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

8. “I will sit in inhabited areas with eyes cast down,” this is a training to be observed.

ဥက္ခိတ္တကသိက္ခာပဒံ

The Training Rule on Hitching Up the Robe

၉. န ဥက္ခိတ္တကာယ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

9. “I will not go into inhabited areas with my robe hitched up,” this is a training to be observed.

၁၀. န ဥက္ခိတ္တကာယ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

10. “I will not sit in inhabited areas with my robe hitched up,” this is a training to be observed.

ပရိမဏ္ဍလဝဂ္ဂေါ ပဌမော.

The First Chapter on Wearing the Robe Evenly

ဥဇ္ဇဂ္ဃိကသိက္ခာပဒံ

The Training Rule on Boisterous Laughter

၁၁. န [Pg.75] ဥဇ္ဇဂ္ဃိကာယ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

11. “I will not go into inhabited areas laughing boisterously,” this is a training to be observed.

၁၂. န ဥဇ္ဇဂ္ဃိကာယ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

12. “I will not sit in inhabited areas laughing boisterously,” this is a training to be observed.

ဥစ္စသဒ္ဒသိက္ခာပဒံ

The Training Rule on Loud Noise

၁၃. အပ္ပသဒ္ဒါ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

13. “I will go into inhabited areas making little noise,” this is a training to be observed.

၁၄. အပ္ပသဒ္ဒါ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

14. “I will sit in inhabited areas making little noise,” this is a training to be observed.

ကာယပ္ပစာလကသိက္ခာပဒံ

The Training Rule on Swaying the Body

၁၅. န ကာယပ္ပစာလကံ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

15. “I will not go into inhabited areas swaying my body,” this is a training to be observed.

၁၆. န ကာယပ္ပစာလကံ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

16. “I will not sit in inhabited areas swaying my body,” this is a training to be observed.

ဗာဟုပ္ပစာလကသိက္ခာပဒံ

The Training Rule on Swinging the Arms

၁၇. န ဗာဟုပ္ပစာလကံ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

17. “I will not go into inhabited areas swinging my arms,” this is a training to be observed.

၁၈. န ဗာဟုပ္ပစာလကံ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

18. “I will not sit in inhabited areas swinging my arms,” this is a training to be observed.

သီသပ္ပစာလကသိက္ခာပဒံ

The Training Rule on Swinging the Head

၁၉. န သီသပ္ပစာလကံ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

19. “I will not go into inhabited areas swaying my head,” this is a training to be observed.

၂၀. န သီသပ္ပစာလကံ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

20. “I will not sit in inhabited areas swaying my head,” this is a training to be observed.

ဥဇ္ဇဂ္ဃိကဝဂ္ဂေါ ဒုတိယော.

The Second Chapter on Boisterous Laughter

ခမ္ဘကတသိက္ခာပဒံ

The Training Rule on Arms Akimbo

၂၁. န ခမ္ဘကတာ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

21. I will not go into inhabited areas with arms akimbo—this is a training to be observed.

၂၂. န ခမ္ဘကတာ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

22. I will not sit in inhabited areas with arms akimbo—this is a training to be observed.

ဩဂုဏ္ဌိတသိက္ခာပဒံ

The Training Rule on Covering the Head

၂၃. န ဩဂုဏ္ဌိတာ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

23. I will not go into inhabited areas with my head covered—this is a training to be observed.

၂၄. န ဩဂုဏ္ဌိတာ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

24. I will not sit in inhabited areas with my head covered—this is a training to be observed.

ဥက္ကုဋိကသိက္ခာပဒံ

The Training Rule on Squatting

၂၅. န ဥက္ကုဋိကာယ အန္တရဃရေ ဂမိဿာမီတိ သိက္ခာ ကရဏီယာ.

25. I will not go walking on my heels in inhabited areas—this is a training to be observed.

ပလ္လတ္ထိကသိက္ခာပဒံ

The Training Rule on Clasping the Knees

၂၆. န [Pg.76] ပလ္လတ္ထိကာယ အန္တရဃရေ နိသီဒိဿာမီတိ သိက္ခာ ကရဏီယာ.

26. I will not sit clasping my knees in inhabited areas—this is a training to be observed.

သက္ကစ္စပဋိဂ္ဂဟဏသိက္ခာပဒံ

The Training Rule on Receiving Almsfood Respectfully

၂၇. သက္ကစ္စံ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

27. I will receive almsfood respectfully—this is a training to be observed.

ပတ္တသညိနီပဋိဂ္ဂဟဏသိက္ခာပဒံ

The Training Rule on Receiving with Awareness of the Bowl

၂၈. ပတ္တသညိနီ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

28. I will receive almsfood with awareness of the bowl—this is a training to be observed.

သမသူပကပဋိဂ္ဂဟဏသိက္ခာပဒံ

The Training Rule on Receiving with an Equal Amount of Curry

၂၉. သမသူပကံ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

29. I will receive almsfood with an equal amount of curry—this is a training to be observed.

သမတိတ္တိကသိက္ခာပဒံ

The Training Rule on Level with the Brim

၃၀. သမတိတ္တိကံ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

30. I will receive almsfood level with the brim—this is a training to be observed.

ခမ္ဘကတဝဂ္ဂေါ တတိယော.

The Third Chapter on Arms Akimbo.

သက္ကစ္စဘုဉ္ဇနသိက္ခာပဒံ

The Training Rule on Eating Respectfully

၃၁. သက္ကစ္စံ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

31. I will eat almsfood respectfully—this is a training to be observed.

ပတ္တသညိနီဘုဉ္ဇနသိက္ခာပဒံ

The Training Rule on Eating with Awareness of the Bowl

၃၂. ပတ္တသညိနီ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

32. I will eat almsfood with awareness of the bowl—this is a training to be observed.

သပဒါနသိက္ခာပဒံ

The Training Rule on Eating in Sequence

၃၃. သပဒါနံ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

33. I will eat almsfood sequentially—this is a training to be observed.

သမသူပကသိက္ခာပဒံ

The Training Rule on Well-Proportioned Curry

၃၄. သမသူပကံ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

34. I will eat almsfood with well-proportioned curry—this is a training to be observed.

န ထူပကတသိက္ခာပဒံ

The Training Rule on Not Making a Heap

၃၅. န ထူပကတော ဩမဒ္ဒိတွာ ပိဏ္ဍပါတံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

35. I will not eat almsfood by making a mound of it—this is a training to be observed.

ဩဒနပ္ပဋိစ္ဆာဒနသိက္ခာပဒံ

The Training Rule on Covering Curry with Rice

၃၆. န သူပံ ဝါ ဗျဉ္ဇနံ ဝါ ဩဒနေန ပဋိစ္ဆာဒေဿာမိ ဘိယျောကမျတံ ဥပါဒါယာတိ သိက္ခာ ကရဏီယာ.

36. I will not cover soup or curry with rice out of a desire for more—this is a training to be observed.

သူပေါဒနဝိညတ္တိသိက္ခာပဒံ

The Training Rule on Requesting Curry or Rice

၃၇. န [Pg.77] သူပံ ဝါ ဩဒနံ ဝါ အဂိလာနာ အတ္တနော အတ္ထာယ ဝိညာပေတွာ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

37. I will not, unless ill, request curry or rice for my own sake and then eat it—this is a training to be observed.

ဥဇ္ဈာနသညိနီသိက္ခာပဒံ

The Training Rule on a Fault-Finding Perception

၃၈. န ဥဇ္ဈာနသညိနီ ပရေသံ ပတ္တံ ဩလောကေဿာမီတိ သိက္ခာ ကရဏီယာ.

38. I will not look at another's bowl with a fault-finding perception—this is a training to be observed.

ကဗဠသိက္ခာပဒံ

The Training Rule on the Morsel

၃၉. နာတိမဟန္တံ ကဗဠံ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

39. I will not make an overly large morsel—this is a training to be observed.

အာလောပသိက္ခာပဒံ

The Training Rule on the Mouthful

၄၀. ပရိမဏ္ဍလံ အာလောပံ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

40. I will make a well-rounded mouthful—this is a training to be observed.

သက္ကစ္စဝဂ္ဂေါ စတုတ္ထော.

The Fourth Chapter on Respectful Conduct.

အနာဟဋသိက္ခာပဒံ

The Training Rule on the Unbrought Morsel.

၄၁. န အနာဟဋေ ကဗဠေ မုခဒွါရံ ဝိဝရိဿာမီတိ သိက္ခာ ကရဏီယာ.

41. I will not open my mouth before the morsel has been brought to it—this is a training to be observed.

ဘုဉ္ဇမာနသိက္ခာပဒံ

The Training Rule on Eating.

၄၂. န ဘုဉ္ဇမာနာ သဗ္ဗဟတ္ထံ မုခေ ပက္ခိပိဿာမီတိ သိက္ခာ ကရဏီယာ.

42. I will not put my whole hand into my mouth while eating—this is a training to be observed.

သကဗဠသိက္ခာပဒံ

The Training Rule on Speaking with a Mouthful.

၄၃. န သကဗဠေန မုခေန ဗျာဟရိဿာမီတိ သိက္ခာ ကရဏီယာ.

43. I will not speak with my mouth full—this is a training to be observed.

ပိဏ္ဍုက္ခေပကသိက္ခာပဒံ

The Training Rule on Tossing Morsels.

၄၄. န ပိဏ္ဍုက္ခေပကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

44. I will not eat by tossing up morsels—this is a training to be observed.

ကဗဠာဝစ္ဆေဒကသိက္ခာပဒံ

The Training Rule on Breaking Off From a Morsel.

၄၅. န ကဗဠာဝစ္ဆေဒကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

45. I will not eat by breaking off from a morsel—this is a training to be observed.

အဝဂဏ္ဍကာရကသိက္ခာပဒံ

The Training Rule on Stuffing the Cheeks.

၄၆. န အဝဂဏ္ဍကာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

46. I will not eat while stuffing my cheeks—this is a training to be observed.

ဟတ္ထနိဒ္ဓုနကသိက္ခာပဒံ

The Training Rule on Shaking the Hand.

၄၇. န ဟတ္ထနိဒ္ဓုနကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

47. I will not eat while shaking my hand—this is a training to be observed.

သိတ္ထာဝကာရကသိက္ခာပဒံ

The Training Rule on Scattering Rice Grains.

၄၈. န သိတ္ထာဝကာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

48. I will not eat scattering rice grains—this is a training to be observed.

ဇိဝှာနိစ္ဆာရကသိက္ခာပဒံ

The Training Rule on Sticking Out the Tongue.

၄၉. န [Pg.78] ဇိဝှာနိစ္ဆာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

49. I will not eat with the tongue protruding—this is a training to be observed.

စပုစပုကာရကသိက္ခာပဒံ

The Training Rule on Making Smacking Sounds.

၅၀. န စပုစပုကာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

50. I will not eat making smacking sounds—this is a training to be observed.

ကဗဠဝဂ္ဂေါ ပဉ္စမော.

The Fifth Chapter: On Morsels.

သုရုသုရုကာရကသိက္ခာပဒံ

The Training Rule on Making Slurping Sounds.

၅၁. န သုရုသုရုကာရကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

51. I will not eat making slurping sounds—this is a training to be observed.

ဟတ္ထနိလ္လေဟကသိက္ခာပဒံ

The Training Rule on Licking the Hand.

၅၂. န ဟတ္ထနိလ္လေဟကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

52. I will not eat licking the hand—this is a training to be observed.

ပတ္တနိလ္လေဟကသိက္ခာပဒံ

The Training Rule on Licking the Bowl.

၅၃. န ပတ္တနိလ္လေဟကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

53. I will not eat licking the bowl—this is a training to be observed.

ဩဋ္ဌနိလ္လေဟကသိက္ခာပဒံ

The Training Rule on Licking the Lips.

၅၄. န ဩဋ္ဌနိလ္လေဟကံ ဘုဉ္ဇိဿာမီတိ သိက္ခာ ကရဏီယာ.

54. I will not eat licking the lips—this is a training to be observed.

သာမိသသိက္ခာပဒံ

The Training Rule on a Food-Soiled Hand.

၅၅. န သာမိသေန ဟတ္ထေန ပါနီယထာလကံ ပဋိဂ္ဂဟေဿာမီတိ သိက္ခာ ကရဏီယာ.

55. I will not receive a water vessel with a food-soiled hand—this is a training to be observed.

သသိတ္ထကသိက္ခာပဒံ

The Training Rule on [Water] with Rice Grains.

၅၆. န သသိတ္ထကံ ပတ္တဓောဝနံ အန္တရဃရေ ဆဍ္ဍေဿာမီတိ သိက္ခာ ကရဏီယာ.

56. I will not discard bowl-rinsing water that has rice grains in it in an inhabited area—this is a training to be observed.

ဆတ္တပါဏိသိက္ခာပဒံ

The Training Rule on One Holding an Umbrella.

၅၇. န ဆတ္တပါဏိဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

57. I will not teach the Dhamma to a person who is not ill and is holding an umbrella—this is a training to be observed.

ဒဏ္ဍပါဏိသိက္ခာပဒံ

The Training Rule on One Holding a Staff.

၅၈. န ဒဏ္ဍပါဏိဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

58. I will not teach the Dhamma to a person who is not ill and is holding a staff—this is a training to be observed.

သတ္ထပါဏိသိက္ခာပဒံ

The Training Rule on One Holding a Weapon.

၅၉. န [Pg.79] သတ္ထပါဏိဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

59. I will not teach the Dhamma to a person who is not ill and is holding a weapon—this is a training to be observed.

အာဝုဓပါဏိသိက္ခာပဒံ

The Training Rule on One Holding a Weapon.

၆၀. န အာဝုဓပါဏိဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

60. 'I will not teach the Dhamma to a person who is not ill and is holding a weapon'; this is a training to be observed.

သုရုသုရုဝဂ္ဂေါ ဆဋ္ဌော.

The Sixth Chapter: On Slurping.

ပါဒုကသိက္ခာပဒံ

The Training Rule on Footwear.

၆၁. န ပါဒုကာရုဠှဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

61. 'I will not teach the Dhamma to a person who is not ill and is wearing footwear'; this is a training to be observed.

ဥပါဟနသိက္ခာပဒံ

The Training Rule on Footwear.

၆၂. န ဥပါဟနာရုဠှဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

62. 'I will not teach the Dhamma to a person who is not ill and is wearing footwear'; this is a training to be observed.

ယာနသိက္ခာပဒံ

The Training Rule on Vehicles.

၆၃. န ယာနဂတဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

63. 'I will not teach the Dhamma to a person who is not ill and is in a vehicle'; this is a training to be observed.

သယနသိက္ခာပဒံ

The Training Rule on Lying Down.

၆၄. န သယနဂတဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

64. 'I will not teach the Dhamma to a person who is not ill and is lying down'; this is a training to be observed.

ပလ္လတ္ထိကသိက္ခာပဒံ

The Training Rule on Sitting with Knees Hugged.

၆၅. န ပလ္လတ္ထိကာယ နိသိန္နဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

65. 'I will not teach the Dhamma to a person who is not ill and is sitting with knees hugged'; this is a training to be observed.

ဝေဌိတသိက္ခာပဒံ

The Training Rule on a Wrapped Head.

၆၆. န ဝေဌိတသီသဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

66. 'I will not teach the Dhamma to a person who is not ill and has their head wrapped'; this is a training to be observed.

ဩဂုဏ္ဌိတသိက္ခာပဒံ

The Training Rule on a Covered Head.

၆၇. န ဩဂုဏ္ဌိတသီသဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

67. 'I will not teach the Dhamma to a person who is not ill and has their head covered'; this is a training to be observed.

ဆမာသိက္ခာပဒံ

The Training Rule on the Ground.

၆၈. န [Pg.80] ဆမာယံ နိသီဒိတွာ အာသနေ နိသိန္နဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

68. 'I will not teach the Dhamma to one sitting on a seat, unless ill, while I am sitting on the ground'; this is a training to be observed.

နီစာသနသိက္ခာပဒံ

The Training Rule on a Low Seat.

၆၉. န နီစေ အာသနေ နိသီဒိတွာ ဥစ္စေ အာသနေ နိသိန္နဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

69. 'I will not teach the Dhamma to one sitting on a high seat, unless ill, while I am sitting on a low seat'; this is a training to be observed.

ဌိတာသိက္ခာပဒံ

The Training Rule on Standing.

၇၀. န ဌိတာ နိသိန္နဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

70. 'I will not teach the Dhamma to one sitting, unless ill, while I am standing'; this is a training to be observed.

ပစ္ဆတောဂစ္ဆန္တီသိက္ခာပဒံ

The Training Rule on Walking Behind.

၇၁. န ပစ္ဆတော ဂစ္ဆန္တီ ပုရတော ဂစ္ဆန္တဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

71. 'I will not teach the Dhamma to one walking in front, unless ill, while I am walking behind'; this is a training to be observed.

ဥပ္ပထေနဂစ္ဆန္တီသိက္ခာပဒံ

The Training Rule on Walking Off the Path.

၇၂. န ဥပ္ပထေန ဂစ္ဆန္တီ ပထေန ဂစ္ဆန္တဿ အဂိလာနဿ ဓမ္မံ ဒေသေဿာမီတိ သိက္ခာ ကရဏီယာ.

72. 'I will not teach the Dhamma to one walking on the path, unless ill, while I am walking off the path'; this is a training to be observed.

ဌိတာဥစ္စာရသိက္ခာပဒံ

The Training Rule on Relieving Oneself While Standing.

၇၃. န ဌိတာ အဂိလာနာ ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

73. 'I will not, unless ill, defecate or urinate while standing'; this is a training to be observed.

ဟရိတေဥစ္စာရသိက္ခာပဒံ

The Training Rule on Relieving Oneself on Greenery.

၇၄. န ဟရိတေ အဂိလာနာ ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ ခေဠံ ဝါ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

74. 'I will not, unless ill, defecate, urinate, or spit on greenery'; this is a training to be observed.

ဥဒကေဥစ္စာရသိက္ခာပဒံ

The Training Rule on Relieving Oneself in Water.

၇၅. န ဥဒကေ အဂိလာနာ ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ ခေဠံ ဝါ ကရိဿာမီတိ သိက္ခာ ကရဏီယာ.

75. 'I will not, unless ill, defecate, urinate, or spit in water'; this is a training to be observed.

ပါဒုကဝဂ္ဂေါ သတ္တမော.

The Seventh Chapter: On Footwear.

ဥဒ္ဒိဋ္ဌာ ခေါ, အယျာယော, သေခိယာ ဓမ္မာ. တတ္ထာယျာယော, ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယျာယော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable ladies, the training rules have been recited. In this matter, venerable ladies, I ask you: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? You are pure in this, venerable ladies, therefore you are silent. Thus I remember it.

သေခိယာ နိဋ္ဌိတာ.

The Training Rules are Concluded.

အဓိကရဏသမထာ

The Settlement of Disputes.

ဣမေ [Pg.81] ခေါ ပနာယျာယော, သတ္တ အဓိကရဏသမထာ

Venerable ladies, these are the seven procedures for settling disputes.

ဓမ္မာ ဥဒ္ဒေသံ အာဂစ္ဆန္တိ.

The rules come up for recitation.

ဥပ္ပန္နုပ္ပန္နာနံ အဓိကရဏာနံ သမထာယ ဝူပသမာယ သမ္မုခါဝိနယော ဒါတဗ္ဗော.

For the settlement and resolution of disputes that have arisen, the procedure of settlement in the presence should be applied.

သတိဝိနယော ဒါတဗ္ဗော.

The procedure of recollection should be applied.

အမူဠှဝိနယော ဒါတဗ္ဗော.

The procedure of declaration of past sanity should be applied.

ပဋိညာယ ကာရေတဗ္ဗံ.

The procedure by admission should be applied.

ယေဘုယျသိကာ.

The procedure by majority vote.

တဿပါပိယသိကာ.

The procedure for his bad character.

တိဏဝတ္ထာရကောတိ.

The procedure of covering over as with grass.

ဥဒ္ဒိဋ္ဌာ ခေါ အယျာယော သတ္တ အဓိကရဏသမထာ ဓမ္မာ. တတ္ထာယျာယော ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယျာယော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီတိ.

Venerable ladies, these seven procedures for settling disputes have been recited. In this regard, venerable ladies, I ask you: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? Venerable ladies, you are pure in this, therefore you are silent. Thus do I hold it.

အဓိကရဏသမထာ နိဋ္ဌိတာ.

The Settlement of Disputes is concluded.

ဥဒ္ဒိဋ္ဌံ ခေါ အယျာယော နိဒါနံ,

Venerable ladies, the Introduction has been recited.

ဥဒ္ဒိဋ္ဌာ အဋ္ဌ ပါရာဇိကာ ဓမ္မာ,

The eight rules entailing defeat have been recited.

ဥဒ္ဒိဋ္ဌာ သတ္တရသ သံဃာဒိသေသာ ဓမ္မာ,

The seventeen Saṅghādisesa rules have been recited.

ဥဒ္ဒိဋ္ဌာ တိံသ နိဿဂ္ဂိယာ ပါစိတ္တိယာ ဓမ္မာ,

The thirty rules entailing forfeiture and expiation have been recited.

ဥဒ္ဒိဋ္ဌာ ဆသဋ္ဌိ သတာ ပါစိတ္တိယာ ဓမ္မာ,

The one hundred and sixty-six rules entailing expiation have been recited.

ဥဒ္ဒိဋ္ဌာ အဋ္ဌ ပါဋိဒေသနီယာ ဓမ္မာ,

The eight rules to be confessed have been recited.

ဥဒ္ဒိဋ္ဌာ သေခိယာ ဓမ္မာ,

The training rules have been recited.

ဥဒ္ဒိဋ္ဌာ သတ္တ အဓိကရဏသမထာ ဓမ္မာ, ဧတ္တကံ တဿ ဘဂဝတော သုတ္တာဂတံ သုတ္တပရိယာပန္နံ အနွဒ္ဓမာသံ ဥဒ္ဒေသံ အာဂစ္ဆတိ, တတ္ထ သဗ္ဗာဟေဝ သမဂ္ဂါဟိ သမ္မောဒမာနာဟိ အဝိဝဒမာနာဟိ သိက္ခိတဗ္ဗန္တိ.

The seven procedures for settling disputes have been recited. So much of the Blessed One’s teaching, as has come down in the suttas and is included in the suttas, comes up for recitation every half-month. Therein, all should train in concord, with mutual appreciation, without contention.

ဝိတ္ထာရုဒ္ဒေသော စတုတ္ထော.

The detailed recitation is the fourth.

ဘိက္ခုနိပါတိမောက္ခံ နိဋ္ဌိတံ.

The Bhikkhunī Pātimokkha is concluded.

နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

ကင်္ခါဝိတရဏီ-အဋ္ဌကထာ

The Commentary on Dispelling Doubt

ဂန္ထာရမ္ဘကထာ

Introduction to the Text

ဗုဒ္ဓံ [Pg.83] ဓမ္မဉ္စ သံဃဉ္စ, ဝိပ္ပသန္နေန စေတသာ;

ဝန္ဒိတွာ ဝန္ဒနာမာန, ပူဇာသက္ကာရဘာဇနံ.

Having paid homage with a perfectly clear mind to the Buddha, the Dhamma, and the Saṅgha, who are the recipients of homage, reverence, offerings, and respect;

ထေရဝံသပ္ပဒီပါနံ, ထိရာနံ ဝိနယက္ကမေ;

ပုဗ္ဗာစရိယသီဟာနံ, နမော ကတွာ ကတဉ္ဇလီ.

Having paid homage with joined hands to the former teachers, the lions, who are lamps illuminating the lineage of the Elders and are steadfast in the course of the Discipline;

ပါမောက္ခံ အနဝဇ္ဇာနံ, ဓမ္မာနံ ယံ မဟေသိနာ;

မုခံ မောက္ခပ္ပဝေသာယ, ပါတိမောက္ခံ ပကာသိတံ.

Which Pātimokkha was proclaimed by the Great Seer to be the foremost of blameless qualities, the entrance for entry into liberation;

သူရတေန နိဝါတေန, သုစိသလ္လေခဝုတ္တိနာ;

ဝိနယာစာရယုတ္တေန, သောဏတ္ထေရေန ယာစိတော.

Having been requested by the Elder Soṇa, who delights in good deeds, is humble, of pure and austere practice, and endowed with the conduct of the Discipline;

တတ္ထ သဉ္ဇာတကင်္ခါနံ, ဘိက္ခူနံ တဿ ဝဏ္ဏနံ;

ကင်္ခါဝိတရဏတ္ထာယ, ပရိပုဏ္ဏဝိနိစ္ဆယံ.

Its explanation, a complete determination, for the monks in whom doubts have arisen therein, for the purpose of overcoming doubt,

မဟာဝိဟာရဝါသီနံ, ဝါစနာမဂ္ဂနိဿိတံ;

ဝတ္တယိဿာမိ နာမေန, ကင်္ခါဝိတရဏိံ သုဘန္တိ.

I shall set forth the beautiful commentary named the Dispeller of Doubts, relying on the recitation tradition of the Mahāvihāra dwellers.

နိဒါနဝဏ္ဏနာ

The Commentary on the Introduction

တတ္ထ [Pg.84] ပါတိမောက္ခန္တိ ပအတိမောက္ခံ အတိပမောက္ခံ အတိသေဋ္ဌံ အတိဥတ္တမန္တိ အတ္ထော. ဣတိ ဣမိနာ ဝစနတ္ထေန ဧကဝိဓမ္ပိ သီလဂန္ထဘေဒတော ဒုဝိဓံ ဟောတိ. တထာ ဟိ ‘‘ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတီ’’တိ (မ. နိ. ၁.၆၉; ၃.၇၅; ဝိဘ. ၅၀၈) စ ‘‘အာဒိမေတံ မုခမေတံ ပမုခမေတံ ကုသလာနံ ဓမ္မာနံ, တေန ဝုစ္စတိ ပါတိမောက္ခ’’န္တိ (မဟာဝ. ၁၃၅) စ အာဒီသု သီလံ ပါတိမောက္ခန္တိ ဝုစ္စတိ, ‘‘ဥဘယာနိ ခေါ ပနဿ ပါတိမောက္ခာနိ ဝိတ္ထာရေန သွာဂတာနိ ဟောန္တီ’’တိအာဒီသု (ပါစိ. ၁၄၇; အ. နိ. ၈.၅၂; ၁၀.၃၃) ဂန္ထော ပါတိမောက္ခန္တိ ဝုစ္စတိ. တတ္ထ သီလံ ယော နံ ပါတိ ရက္ခတိ, တံ မောက္ခေတိ မောစယတိ အာပါယိကာဒီဟိ ဒုက္ခေဟိ, အတ္တာနုဝါဒါဒီဟိ ဝါ ဘယေဟီတိ ပါတိမောက္ခံ. ဂန္ထော ပန တဿ ပါတိမောက္ခဿ ဇောတကတ္တာ ပါတိမောက္ခန္တိ ဝုစ္စတိ. အာဒိမှိ ပန ဝုတ္တော ဝစနတ္ထော ဥဘိန္နမ္ပိ သာဓာရဏော ဟောတိ.

Herein, 'pātimokkha' has the meaning of 'pre-eminent,' 'most excellent,' 'supreme.' Thus, by this verbal meaning, although it is of one kind, it becomes twofold by the distinction of morality and text. Indeed, in passages such as, “he dwells restrained by the restraint of the Pātimokkha,” and, “this is the beginning, this is the entrance, this is the foremost of wholesome qualities, therefore it is called Pātimokkha,” morality is called Pātimokkha. In passages such as, “both Pātimokkhas are well-mastered by him in detail,” the text is called Pātimokkha. Among these, morality is called Pātimokkha because it releases (mokkheti) one who protects (pāti) it from sufferings such as those of the plane of misery, or from fears such as self-reproach. The text, however, is called Pātimokkha because it illuminates that Pātimokkha of morality. And the verbal meaning stated at the beginning is common to both.

တတ္ထာယံ ဝဏ္ဏနာ သီလပါတိမောက္ခဿာပိ ယုဇ္ဇတိ ဂန္ထပါတိမောက္ခဿာပိ, ဂန္ထေ ဟိ ဝဏ္ဏိတေ တဿ အတ္ထော ဝဏ္ဏိတောဝ ဟောတိ. တံ ပနေတံ ဂန္ထပါတိမောက္ခံ ဘိက္ခုပါတိမောက္ခံ ဘိက္ခုနိပါတိမောက္ခန္တိ ဒုဝိဓံ ဟောတိ. တတ္ထ ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော’’တိအာဒိကံ (မဟာဝ. ၁၃၄) ပဉ္စဟိ ဥဒ္ဒေသပရိစ္ဆေဒေဟိ ဝဝတ္ထိတံ ဘိက္ခုပါတိမောက္ခံ, ‘‘သုဏာတု မေ, အယျေ, သံဃော’’တိအာဒိကံ စတူဟိ ဥဒ္ဒေသပရိစ္ဆေဒေဟိ ဝဝတ္ထိတံ ဘိက္ခုနိပါတိမောက္ခံ. တတ္ထ ဘိက္ခုပါတိမောက္ခေ ပဉ္စ ဥဒ္ဒေသာ နာမ နိဒါနုဒ္ဒေသော, ပါရာဇိကုဒ္ဒေသော, သံဃာဒိသေသုဒ္ဒေသော, အနိယတုဒ္ဒေသော, ဝိတ္ထာရုဒ္ဒေသောတိ. တတ္ထ နိဒါနုဒ္ဒေသော တာဝ ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော…ပေ… အာဝိကတာ ဟိဿ ဖာသု ဟောတိ, တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, တတိယမ္ပိ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါ, ပရိသုဒ္ဓေတ္ထာယသ္မန္တော, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီ’’တိ ဝတွာ ‘‘ဥဒ္ဒိဋ္ဌံ ခေါ အာယသ္မန္တော နိဒါန’’န္တိအာဒိနာ နယေန အဝသေသေ သုတေန သာဝိတေ ဥဒ္ဒိဋ္ဌော ဟောတိ. ပါရာဇိကုဒ္ဒေသာဒီနံ ပရိစ္ဆေဒါ နိဒါနဿ အာဒိတော ပဋ္ဌာယ ပါရာဇိကာဒီနိ ဩသာပေတွာ ယောဇေတဗ္ဗာ. ဝိတ္ထာရော ဝိတ္ထာရောယေဝ[Pg.85]. ‘‘အဝသေသံ သုတေန သာဝေတဗ္ဗ’’န္တိ (မဟာဝ. ၁၅၀; ပရိ. ၃၂၅) ဝစနတော ပန ပါရာဇိကုဒ္ဒေသာဒီသု ယသ္မိံ ဝိပ္ပကတေ အန္တရာယော ဥပ္ပဇ္ဇတိ, တေန သဒ္ဓိံ အဝသေသံ သုတေန သာဝေတဗ္ဗံ. နိဒါနုဒ္ဒေသေ ပန အနိဋ္ဌိတေ သုတေန သာဝေတဗ္ဗံ နာမ နတ္ထိ. ဘိက္ခုနိပါတိမောက္ခေ ပန အနိယတုဒ္ဒေသော ပရိဟာယတိ, သေသံ ဝုတ္တနယမေဝ. ဧဝမေတေသံ ပဉ္စဟိ စေဝ စတူဟိ စ ဥဒ္ဒေသပရိစ္ဆေဒေဟိ ဝဝတ္ထိတာနံ ဒွိန္နမ္ပိ ပါတိမောက္ခာနံ အယံ ဝဏ္ဏနာ ဘဝိဿတိ. ယသ္မာ ပနေတ္ထ ဘိက္ခုပါတိမောက္ခံ ပဌမံ, တသ္မာ တဿ တာဝ ဝဏ္ဏနတ္ထမိဒံ ဝုစ္စတိ.

Among these, this explanation applies to both the Sīlapātimokkha and the Ganthapātimokkha, for when the text is explained, its meaning is indeed explained. Now, this Ganthapātimokkha is of two kinds: the Bhikkhupātimokkha and the Bhikkhunipātimokkha. Among these, the Bhikkhupātimokkha, beginning with “Venerable sirs, let the Saṅgha listen to me,” is arranged by five sections of recitation, while the Bhikkhunipātimokkha, beginning with “Venerable ladies, let the Saṅgha listen to me,” is arranged by four sections of recitation. In the Bhikkhupātimokkha, the five recitations are as follows: the Nidānuddesa, the Pārājikuddesa, the Saṅghādisesuddesa, the Aniyatuddesa, and the Vitthāruddesa. Therein, first, the Nidānuddesa is considered recited when, after saying, “Venerable sirs, let the Saṅgha listen to me… for disclosure is comfortable for him. Concerning this, I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, therefore they are silent. Thus do I hold this,” the remaining sections are announced by the word ‘heard’ according to the method beginning with, “Venerable sirs, the introduction has been recited.” The sections of the Pārājikuddesa and so on are to be connected by bringing the Pārājika rules and so on to a conclusion, starting from the beginning of the Nidāna. The Vitthāra is just the Vitthāra. However, according to the statement, “The remainder should be announced by the word ‘heard’,” if an interruption arises while any of the recitations from the Pārājikuddesa onwards is unfinished, the remainder, together with that unfinished one, should be announced by the word ‘heard’. But when the Nidānuddesa is unfinished, there is no such thing as announcing by the word ‘heard’. In the Bhikkhunipātimokkha, however, the Aniyatuddesa is omitted; the rest is just as has been described. Thus, this will be the explanation for both these Pātimokkhas, arranged by five and four sections of recitation respectively. Since the Bhikkhupātimokkha is first among these, this is said first for the purpose of its explanation.

‘‘သုဏာတု မေ’’တိအာဒီနံ, ပဒါနံ အတ္ထနိစ္ဆယံ;

ဘိက္ခဝေါ သီလသမ္ပန္နာ, သိက္ခာကာမာ သုဏန္တု မေတိ.

O monks, endowed with virtue and desiring the training, may you listen to my definitive explanation of the meaning of the words beginning with 'Suṇātu me'.

ဧတ္ထ ဟိ သုဏာတူတိဣဒံ သဝနာဏတ္တိဝစနံ. မေတိ ယော သာဝေတိ, တဿ အတ္တနိဒ္ဒေသဝစနံ. ဘန္တေတိ သဂါရဝသပ္ပတိဿဝစနံ. သံဃောတိ ပုဂ္ဂလသမူဟဝစနံ. သဗ္ဗမေဝ စေတံ ပါတိမောက္ခုဒ္ဒေသကေန ပဌမံ ဝတ္တဗ္ဗဝစနံ. ဘဂဝတာ ဟိ ပါတိမောက္ခုဒ္ဒေသံ အနုဇာနန္တေန ရာဇဂဟေ ဝုတ္တံ, တသ္မာ ယော ပါတိမောက္ခံ ဥဒ္ဒိသတိ, တေန သစေ သံဃတ္ထေရော ဟောတိ, ‘‘အာဝုသော’’တိ ဝတ္တဗ္ဗံ. သစေ နဝကတရော ဟောတိ, ပါဠိယံ (မဟာဝ. ၁၃၄) အာဂတနယေနေဝ ‘‘ဘန္တေ’’တိ ဝတ္တဗ္ဗံ. သံဃတ္ထေရော ဝါ ဟိ ပါတိမောက္ခံ ဥဒ္ဒိသေယျ ‘‘ထေရာဓိကံ ပါတိမောက္ခ’’န္တိဝစနတော (မဟာဝ. ၁၅၄), နဝကတရော ဝါ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ယော တတ္ထ ဘိက္ခု ဗျတ္တော ပဋိဗလော, တဿာဓေယျံ ပါတိမောက္ခ’’န္တိဝစနတော (မဟာဝ. ၁၅၅).

Here, 'suṇātu' is a word expressing an exhortation to listen. 'Me' is a word referring to the self of the one who makes the announcement. 'Bhante' is a word expressing respect and deference. 'Saṅgha' is a word denoting a collection of individuals. And all of this is speech that should be uttered first by the one who recites the Pātimokkha. Indeed, it was spoken in Rājagaha by the Blessed One when allowing the recitation of the Pātimokkha. Therefore, whoever recites the Pātimokkha—if he is the elder of the Saṅgha, he should say 'āvuso'. If he is more junior, he should say 'bhante' in the very manner that has come down in the Pāḷi. For either the elder of the Saṅgha may recite the Pātimokkha—from the statement, 'the Pātimokkha is the charge of the elder'—or a more junior monk—from the statement, 'I allow, O monks, whichever monk there is who is competent and able, the Pātimokkha is his charge'.

‘‘သံဃော’’တိဣမိနာ ပန ပဒေန ကိဉ္စာပိ အဝိသေသတော ပုဂ္ဂလသမူဟော ဝုတ္တော, အထ ခေါ သော ဒက္ခိဏေယျသံဃော, သမ္မုတိသံဃော စာတိ ဒုဝိဓော ဟောတိ. တတ္ထ ဒက္ခိဏေယျသံဃောတိ အဋ္ဌ အရိယပုဂ္ဂလသမူဟော ဝုစ္စတိ. သမ္မုတိသံဃောတိ အဝိသေသေန ဘိက္ခုသမူဟော, သော ဣဓ အဓိပ္ပေတော. သော ပနေသ ကမ္မဝသေန ပဉ္စဝိဓော (မဟာဝ. ၃၈၈) ဟောတိ – စတုဝဂ္ဂေါ ပဉ္စဝဂ္ဂေါ ဒသဝဂ္ဂေါ ဝီသတိဝဂ္ဂေါ အတိရေကဝီသတိဝဂ္ဂေါတိ. တတ္ထ စတုဝဂ္ဂေန ဌပေတွာ ဥပသမ္ပဒပဝါရဏအဗ္ဘာနာနိ သဗ္ဗံ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတိ. ပဉ္စဝဂ္ဂေန ဌပေတွာ မဇ္ဈိမေသု ဇနပဒေသု ဥပသမ္ပဒဉ္စ အဗ္ဘာနကမ္မဉ္စ သဗ္ဗံ သံဃကမ္မံ ကာတုံ [Pg.86] ဝဋ္ဋတိ. ဒသဝဂ္ဂေန အဗ္ဘာနကမ္မမတ္တံ ဌပေတွာ သဗ္ဗံ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတိ. ဝီသတိဝဂ္ဂေန န ကိဉ္စိ သံဃကမ္မံ ကာတုံ န ဝဋ္ဋတိ, တထာ အတိရေကဝီသတိဝဂ္ဂေန.သော ပန စတုဝဂ္ဂါဒိနာ သံဃေန ကတ္တဗ္ဗံ ကမ္မံ ဦနကတရေန ကာတုံ န ဝဋ္ဋတိ, အတိရေကေန ပန ဝဋ္ဋတီတိ ဒဿနတ္ထံ ဝုတ္တော. ဣမသ္မိံ ပနတ္ထေ စတုဝဂ္ဂံ ဥပါဒါယ သဗ္ဗောပိ သမ္မုတိသံဃော အဓိပ္ပေတော.

Now, by this term 'Saṅgha,' although a group of individuals is spoken of generally, it is nevertheless twofold: the Saṅgha worthy of offerings and the conventional Saṅgha. Herein, the Saṅgha worthy of offerings is called the group of the eight noble individuals. The conventional Saṅgha is generally called the group of bhikkhus, and it is this that is intended here. Now, this conventional Saṅgha, according to the formal acts, is fivefold: a group of four, a group of five, a group of ten, a group of twenty, and a group of more than twenty. Herein, by a group of four it is proper to perform all Saṅgha acts, excepting higher ordination, the invitation ceremony, and rehabilitation. By a group of five, it is proper to perform all Saṅgha acts, excepting higher ordination in the middle countries and the act of rehabilitation. By a group of ten, it is proper to perform all Saṅgha acts, excepting only the act of rehabilitation. By a group of twenty, there is no Saṅgha act that it is not proper to perform; likewise by a group of more than twenty. This is stated to show that an act to be performed by a Saṅgha beginning with a group of four is not proper to be performed by a lesser group, but it is proper to be performed by a greater group. Now, in this context, the entire conventional Saṅgha is intended, beginning with the group of four.

အဇ္ဇုပေါသထောတိ အဇ္ဇ ဥပေါသထဒိဝသော, ဧတေန အနုပေါသထဒိဝသံ ပဋိက္ခိပတိ. ပန္နရသောတိ ဣမိနာ အညံ ဥပေါသထဒိဝသံ ပဋိက္ခိပတိ. ဒိဝသဝသေန ဟိ တယော ဥပေါသထာ စာတုဒ္ဒသိကော ပန္နရသိကော သာမဂ္ဂိဥပေါသထောတိ, ဧဝံ တယော ဥပေါသထာ ဝုတ္တာ. တတ္ထ ဟေမန္တဂိမှဝဿာနာနံ တိဏ္ဏံ ဥတူနံ တတိယသတ္တမပက္ခေသု ဒွေ ဒွေ ကတွာ ဆ စာတုဒ္ဒသိကာ, အဝသေသာ အဋ္ဌာရသ ပန္နရသိကာတိ ဧဝံ ဧကသံဝစ္ဆရေ စတုဝီသတိ ဥပေါသထာ, ဣဒံ တာဝ ပကတိစာရိတ္တံ. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သကိံ ပက္ခဿ စာတုဒ္ဒသေ ဝါ ပန္နရသေ ဝါ ပါတိမောက္ခံ ဥဒ္ဒိသိတု’’န္တိ (မဟာဝ. ၁၃၆) ဝစနတော ပန ‘‘အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗ’’န္တိအာဒိဝစနတော (မဟာဝ. ၁၇၈) စ တထာရူပပစ္စယေ သတိ အညသ္မိမ္ပိ စာတုဒ္ဒသေ ဥပေါသထံ ကာတုံ ဝဋ္ဋတိ. ပုရိမဝဿံဝုဋ္ဌာနံ ပန ပုဗ္ဗကတ္တိကပုဏ္ဏမာ ဝါ, တေသံယေဝ သစေ ဘဏ္ဍနကာရကေဟိ ဥပဒ္ဒုတာ ပဝါရဏံ ပစ္စုက္ကဍ္ဎန္တိ, အထ ပုဗ္ဗကတ္တိကမာသဿ ကာဠပက္ခစာတုဒ္ဒသော ဝါ, ပစ္ဆိမကတ္တိကပုဏ္ဏမာ ဝါ, ပစ္ဆိမဝဿံဝုဋ္ဌာနဉ္စ ပစ္ဆိမကတ္တိကပုဏ္ဏမာ ဧဝါတိ ဣမေ တယော ပဝါရဏာဒိဝသာပိ ဟောန္တိ, ဣဒမ္ပိ ပကတိစာရိတ္တမေဝ. တထာရူပပစ္စယေ ပန သတိ ဒွိန္နံ ကတ္တိကပုဏ္ဏမာနံ ပုရိမေသု စာတုဒ္ဒသေသုပိ ပဝါရဏံ ကာတုံ ဝဋ္ဋတိ. ယဒါ ပန ကောသမ္ဗကက္ခန္ဓကေ (မဟာဝ. ၄၅၁) အာဂတနယေန ဘိန္နေ သံဃေ ဩသာရိတေ တသ္မိံ ဘိက္ခုသ္မိံ သံဃော တဿ ဝတ္ထုဿ ဝူပသမာယ သံဃဿ သာမဂ္ဂိံ ကရောတိ, တဒါ ‘‘တာဝဒေဝ ဥပေါသထော ကာတဗ္ဗော, ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗ’’န္တိ (မဟာဝ. ၄၇၅) ဝစနတော ဌပေတွာ စာတုဒ္ဒသပန္နရသေ, အညောပိ ယော ကောစိ ဒိဝသော သာမဂ္ဂိဥပေါသထဒိဝသော နာမ ဟောတိ, ပုရိမဝဿံဝုဋ္ဌာနံ ပန ကတ္တိကမာသဗ္ဘန္တရေ အယမေဝ သာမဂ္ဂိပဝါရဏာဒိဝသော နာမ ဟောတိ. ဣတိ ဣမေသု တီသု ဒိဝသေသု ‘‘ပန္နရသော’’တိဣမိနာ အညံ ဥပေါသထဒိဝသံ ပဋိက္ခိပတိ. တသ္မာ ယွာယံ ‘‘အဇ္ဇုပေါသထော’’တိဝစနေန အနုပေါသထဒိဝသော [Pg.87] ပဋိက္ခိတ္တော, တသ္မိံ ဥပေါသထော န ကာတဗ္ဗောယေဝ. ယော ပနာယံ အညော ဥပေါသထဒိဝသော, တသ္မိံ ဥပေါသထော ကာတဗ္ဗော. ကရောန္တေန ပန သစေ စာတုဒ္ဒသိကော ဟောတိ, ‘‘အဇ္ဇုပေါသထော စာတုဒ္ဒသော’’တိ ဝတ္တဗ္ဗံ. သစေ ပန္နရသိကော ဟောတိ, ‘‘အဇ္ဇုပေါသထော ပန္နရသော’’တိ ဝတ္တဗ္ဗံ. သစေ သာမဂ္ဂိဥပေါသထော ဟောတိ, ‘‘အဇ္ဇုပေါသထော သာမဂ္ဂီ’’တိ ဝတ္တဗ္ဗံ.

The phrase 'Today is the Uposatha' means: today is the Uposatha day. By this, a non-Uposatha day is rejected. By 'the fifteenth' (pannaraso), another Uposatha day is rejected. For, by way of the day, three Uposathas have been declared: the fourteenth-day, the fifteenth-day, and the harmony Uposatha. Thus, three Uposathas have been declared. Among them, by making two each in the third and seventh fortnights of the three seasons—winter, summer, and the rains—six are fourteenth-day Uposathas, and the remaining eighteen are fifteenth-day Uposathas. Thus, in one year, there are twenty-four Uposathas. This, firstly, is the normal practice. However, from the saying, 'I allow, O monks, the recitation of the Pātimokkha once a fortnight, on the fourteenth or on the fifteenth,' and from the saying beginning with, 'Visiting monks should comply with the resident monks,' when there is such a condition, it is allowable to perform the Uposatha even on another fourteenth day. Furthermore, for those who have completed the earlier rains-residence, it is the full moon of the earlier Kattika; if, being harassed by quarrelsome monks, they postpone the Pavāraṇā, then it is the fourteenth day of the dark fortnight of the earlier Kattika month, or the full moon of the later Kattika; and for those who have completed the later rains-residence, it is only the full moon of the later Kattika. Thus, these three are also Pavāraṇā days. This too is the normal practice indeed. However, when there is such a condition, it is allowable to perform the Pavāraṇā even on the preceding fourteenth days of the two Kattika full moons. But when, according to the method that has come in the Kosambakakkhandhaka, the Sangha was split, and when that monk has been reinstated, the Sangha creates harmony for the settling of that matter, then, because of the saying, 'At that very moment the Uposatha should be performed, the Pātimokkha should be recited,' setting aside the fourteenth and fifteenth, any other day whatsoever is called a harmony Uposatha day. Furthermore, for those who have completed the earlier rains-residence, within the Kattika months, this very day is called a harmony Pavāraṇā day. Thus, among these three days, by 'the fifteenth' (pannaraso), it rejects the other Uposatha days. Therefore, on that non-Uposatha day which is rejected by the statement 'Today is the Uposatha,' the Uposatha should certainly not be performed. But on that other Uposatha day, the Uposatha should be performed. However, when performing it, if it is a fourteenth-day Uposatha, it should be said, 'Today is the fourteenth Uposatha.' If it is a fifteenth-day Uposatha, it should be said, 'Today is the fifteenth Uposatha.' If it is a harmony Uposatha, it should be said, 'Today is the harmony Uposatha.'

ယဒိ သံဃဿ ပတ္တကလ္လန္တိ ဧတ္ထ ပတ္တော ကာလော ဣမဿ ကမ္မဿာတိ ပတ္တကာလံ, ပတ္တကာလမေဝ ပတ္တကလ္လံ. တဒေတံ ဣဓ စတူဟိ အင်္ဂေဟိ သင်္ဂဟိတံ. ယထာဟု အဋ္ဌကထာစရိယာ –

Herein, regarding the phrase 'if it is timely for the Saṅgha': the time for this act has arrived, thus it is 'timely' (pattakālaṃ); and 'timely' itself is pattakallaṃ. This is encompassed here by four factors. As the commentary teachers have said:

‘‘ဥပေါသထော ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ,သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တိ;

ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တိ,‘ပတ္တကလ္လ’န္တိ ဝုစ္စတီ’’တိ. (မဟာဝ. အဋ္ဌ. ၁၆၈);

“It is the Uposatha day; as many monks as are suitable for the act are present; no similar offenses exist; and persons to be excluded are not present therein—this is called ‘timely’.”

တတ္ထ ဥပေါသထောတိ တီသု ဥပေါသထဒိဝသေသု အညတရဥပေါသထဒိဝသော. တသ္မိဉှိ သတိ ဣဒံ သံဃဿ ဥပေါသထကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ. ယထာဟ ‘‘န စ, ဘိက္ခဝေ, အနုပေါသထေ ဥပေါသထော ကာတဗ္ဗော, ယော ကရေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၁၈၃).

Therein, 'uposatha' means one of the three Uposatha days. For when that day is present, this Uposatha act of the Saṅgha is called timely; when it is not present, it is not. As was said: “And, monks, the Uposatha is not to be performed on a non-Uposatha day; whoever should do so, incurs an offense of wrong-doing.”

ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာတိ ယတ္တကာ ဘိက္ခူ တဿ ဥပေါသထကမ္မဿ ပတ္တာ ယုတ္တာ အနုရူပါ, သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတ္တာရော ပကတတ္တာ, တေ စ ခေါ ဟတ္ထပါသံ အဝိဇဟိတွာ ဧကသီမာယံ ဌိတာ.

'Yāvatikā ca bhikkhū kammappattā' (And as many monks as are fit for the act) means: however many monks are arrived, suitable, and appropriate for that Uposatha act—by the very lowest limit, four monks of normal standing—and they are established within a single boundary, not having abandoned the hand-reach.

သီမာ စ နာမေသာ ဗဒ္ဓသီမာ အဗဒ္ဓသီမာတိ ဒုဝိဓာ ဟောတိ. တတ္ထ ဧကာဒသ ဝိပတ္တိသီမာယော အတိက္ကမိတွာ တိဝိဓသမ္ပတ္တိယုတ္တာ နိမိတ္တေန နိမိတ္တံ သမ္ဗန္ဓိတွာ သမ္မတာ သီမာ ဗဒ္ဓသီမာ နာမ, ‘‘အတိခုဒ္ဒကာ, အတိမဟတီ, ခဏ္ဍနိမိတ္တာ, ဆာယာနိမိတ္တာ, အနိမိတ္တာ, ဗဟိသီမေ ဌိတာ သမ္မတာ, နဒိယာ သမ္မတာ, သမုဒ္ဒေ သမ္မတာ, ဇာတဿရေ သမ္မတာ, သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ’’တိ ဣမာ ဟိ ‘‘ဧကာဒသဟိ အာကာရေဟိ သီမတော ကမ္မာနိ ဝိပဇ္ဇန္တီ’’တိ (ပရိ. ၄၈၆) ဝစနတော ဧကာဒသ ဝိပတ္တိသီမာယော နာမ. တတ္ထ အတိခုဒ္ဒကာ နာမ ယတ္ထ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ န သက္ကောန္တိ[Pg.88]. အတိမဟတီ နာမ ယာ အန္တမသော ကေသဂ္ဂမတ္တေနာပိ တိယောဇနံ အတိက္ကမိတွာ သမ္မတာ. ခဏ္ဍနိမိတ္တာ နာမ အဃဋိတနိမိတ္တာ ဝုစ္စတိ, ပုရတ္ထိမာယ ဒိသာယ နိမိတ္တံ ကိတ္တေတွာ အနုက္ကမေနေဝ ဒက္ခိဏာယ ပစ္ဆိမာယ ဥတ္တရာယ ဒိသာယ ကိတ္တေတွာ ပုန ပုရတ္ထိမာယ ဒိသာယ ပုဗ္ဗကိတ္တိတံ ပဋိကိတ္တေတွာ ဌပေတုံ ဝဋ္ဋတိ, ဧဝံ အက္ခဏ္ဍနိမိတ္တာ ဟောတိ. သစေ ပန အနုက္ကမေန အာဟရိတွာ ဥတ္တရာယ ဒိသာယ နိမိတ္တံ ကိတ္တေတွာ တတ္ထေဝ ဌပေတိ, ခဏ္ဍနိမိတ္တာ နာမ ဟောတိ. အပရာပိ ခဏ္ဍနိမိတ္တာ နာမ ယာ အနိမိတ္တုပဂံ တစသာရရုက္ခံ ဝါ ခါဏုကံ ဝါ ပံသုပုဉ္ဇဝါလုကပုဉ္ဇာနံ ဝါ အညတရံ အန္တရာ ဧကံ နိမိတ္တံ ကတွာ သမ္မတာ. ဆာယာနိမိတ္တာ နာမ ပဗ္ဗတစ္ဆာယာဒီနံ ယံ ကိဉ္စိ ဆာယံ နိမိတ္တံ ကတွာ သမ္မတာ. အနိမိတ္တာ နာမ သဗ္ဗေန သဗ္ဗံ နိမိတ္တာနိ အကိတ္တေတွာ သမ္မတာ. ဗဟိသီမေ ဌိတသမ္မတာ နာမ နိမိတ္တာနိ ကိတ္တေတွာ နိမိတ္တာနံ ဗဟိဌိတေန သမ္မတာ. နဒိယာ သမုဒ္ဒေ ဇာတဿရေ သမ္မတာ နာမ ဧတေသု နဒိအာဒီသု သမ္မတာ. သာ ဟိ ဧဝံ သမ္မတာပိ ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ, သဗ္ဗော သမုဒ္ဒေါ အသီမော, သဗ္ဗော ဇာတဿရော အသီမော’’တိ (မဟာဝ. ၁၄၇) ဝစနတော အသမ္မတာဝ ဟောတိ. သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ နာမ အတ္တနော သီမာယ ပရေသံ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ. သစေ ဟိ ပေါရာဏကဿ ဝိဟာရဿ ပုရတ္ထိမာယ ဒိသာယ အမ္ဗော စေဝ ဇမ္ဗူ စာတိ ဒွေ ရုက္ခာ အညမညံ သံသဋ္ဌဝိဋပါ ဟောန္တိ, တေသု အမ္ဗဿ ပစ္ဆိမဒိသာဘာဂေ ဇမ္ဗူ, ဝိဟာရသီမာ စ ဇမ္ဗုံ အန္တော ကတွာ အမ္ဗံ ကိတ္တေတွာ ဗဒ္ဓါ ဟောတိ, အထ ပစ္ဆာ တဿ ဝိဟာရဿ ပုရတ္ထိမာယ ဒိသာယ ဝိဟာရေ ကတေ သီမံ ဗန္ဓန္တာ ဘိက္ခူ တံ အမ္ဗံ အန္တော ကတွာ ဇမ္ဗုံ ကိတ္တေတွာ ဗန္ဓန္တိ, သီမာယ သီမံ သမ္ဘိန္နာ ဟောတိ. သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ နာမ အတ္တနော သီမာယ ပရေသံ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ. သစေ ဟိ ပရေသံ ဗဒ္ဓသီမံ သကလံ ဝါ တဿာ ပဒေသံ ဝါ အန္တော ကတွာ အတ္တနော သီမံ သမ္မန္နတိ, သီမာယ သီမံ အဇ္ဈောတ္ထရိတာ နာမ ဟောတိ. ဣတိ ဣမာ ဧကာဒသ ဝိပတ္တိသီမာယော အတိက္ကမိတွာ သမ္မတာ.

And this, which is called a sīmā, is of two kinds: a baddhasīmā (fixed boundary) and an abaddhasīmā (unfixed boundary). Therein, a sīmā established by connecting marker to marker, after avoiding the eleven faulty sīmās and being endowed with the three kinds of accomplishment, is called a baddhasīmā. To elaborate, these are called the eleven faulty sīmās because of the saying, 'Acts relating to a sīmā fail in eleven ways': (1) too small, (2) too large, (3) with broken markers, (4) with shadow markers, (5) without markers, (6) established while standing outside the sīmā, (7) established in a river, (8) established in the ocean, (9) established in a natural lake, (10) established by one who joins a sīmā with another sīmā, (11) established by one who encroaches upon a sīmā with another sīmā. Therein, 'too small' is a sīmā wherein twenty-one bhikkhus are not able to sit. 'Too large' is a sīmā which is established exceeding three yojanas, even by the measure of a hair's tip at the least. 'With broken markers' is said to mean 'with unconnected markers'; having announced the marker in the eastern direction, and having announced them in sequence in the southern, western, and northern directions, it is proper to conclude by announcing again the previously announced marker in the eastern direction. Thus, it becomes 'with unbroken markers'. But if, having proceeded in sequence, one stops right there after announcing the marker in the northern direction, it is called 'with broken markers'. Another kind of 'with broken markers' is a sīmā established by making a single intermediate marker out of something unsuitable as a marker, such as a tree with bark and heartwood, a stump, or either a pile of dust or a pile of sand. 'With shadow markers' is a sīmā established by making some kind of shadow, such as the shadow of a mountain, into a marker. 'Without markers' is a sīmā established without announcing any markers at all. 'Established while standing outside the sīmā' is a sīmā established by one standing outside the markers after having announced the markers. 'Established in a river, the ocean, or a natural lake' means established in these, such as rivers. For even if so established, it is not a validly established sīmā, according to the saying: 'Bhikkhus, every river is without a sīmā, every ocean is without a sīmā, every natural lake is without a sīmā.' 'Established by one who joins a sīmā with another sīmā' means established by one who joins another's sīmā with one's own sīmā. For if, in the eastern direction of an ancient monastery, there are two trees, a mango and a rose-apple, with their branches intertwined, and among them, the rose-apple is on the western side of the mango, and the monastery's sīmā is fixed by announcing the mango while including the rose-apple within; and later, when a monastery is built to the east of that monastery, the bhikkhus, when establishing their sīmā, include that mango and announce the rose-apple, then one sīmā has been joined with another. 'Established by one who encroaches upon a sīmā with another sīmā' means established by one who encroaches upon another's sīmā with one's own sīmā. For if one establishes one's own sīmā by including the whole of another's fixed sīmā or a part of it, it is called 'a sīmā has been encroached upon by another sīmā'. Thus, a sīmā established after avoiding these eleven faulty sīmās is a baddhasīmā.

တိဝိဓသမ္ပတ္တိယုတ္တာတိ နိမိတ္တသမ္ပတ္တိယာ ပရိသာသမ္ပတ္တိယာ ကမ္မဝါစာသမ္ပတ္တိယာ စ ယုတ္တာ. တတ္ထ နိမိတ္တသမ္ပတ္တိယာ ယုတ္တာ နာမ ပဗ္ဗတနိမိတ္တံ, ပါသာဏနိမိတ္တံ, ဝနနိမိတ္တံ, ရုက္ခနိမိတ္တံ, မဂ္ဂနိမိတ္တံ, ဝမ္မိကနိမိတ္တံ, နဒိနိမိတ္တံ, ဥဒကနိမိတ္တန္တိ ဧဝံ ဝုတ္တေသု အဋ္ဌသု နိမိတ္တေသု တသ္မိံ တသ္မိံ ဒိသာဘာဂေ ယထာလဒ္ဓါနိ [Pg.89] နိမိတ္တုပဂါနိ နိမိတ္တာနိ ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တံ, ပဗ္ဗတော, ဘန္တေ, ဧသော ပဗ္ဗတော နိမိတ္တ’’န္တိအာဒိနာ နယေန သမ္မာ ကိတ္တေတွာ သမ္မတာ. တတြေဝံ သင်္ခေပတော နိမိတ္တုပဂတာ ဝေဒိတဗ္ဗာ – သုဒ္ဓပံသုသုဒ္ဓပါသာဏဥဘယမိဿကဝသေန ဟိ တိဝိဓောပိ ပဗ္ဗတော ဟတ္ထိပ္ပမာဏတော ပဋ္ဌာယ ဥဒ္ဓံ နိမိတ္တုပဂေါ, တတော ဩမကတရော န ဝဋ္ဋတိ. ပါသာဏနိမိတ္တေ အယောဂုဠမ္ပိ ပါသာဏသင်္ခမေဝ ဂစ္ဆတိ, တသ္မာ ယော ကောစိ ပါသာဏော ဥက္ကံသဝသေန ဟတ္ထိပ္ပမာဏတော ဩမကတရံ အာဒိံ ကတွာ ဟေဋ္ဌိမပရိစ္ဆေဒေန ဒွတ္တိံသပလဂုဠပိဏ္ဍပရိမာဏော နိမိတ္တုပဂေါ, န တတော ခုဒ္ဒကတရော. ပိဋ္ဌိပါသာဏော ပန အတိမဟန္တောပိ ဝဋ္ဋတိ. ဝနနိမိတ္တေ အန္တောသာရေဟိ ဝါ အန္တောသာရမိဿကေဟိ ဝါ ရုက္ခေဟိ စတုပဉ္စရုက္ခမတ္တမ္ပိ ဝနံ နိမိတ္တုပဂံ, တတော ဦနကတရံ န ဝဋ္ဋတိ. ရုက္ခော ဇီဝန္တောယေဝ အန္တောသာရော ဘူမိယံ ပတိဋ္ဌိတော, အန္တမသော ဥဗ္ဗေဓတော အဋ္ဌင်္ဂုလော, ပရိဏာဟတော သူစိဒဏ္ဍကပ္ပမာဏောပိ နိမိတ္တုပဂေါ, တတော ဩမကတရော န ဝဋ္ဋတိ. မဂ္ဂေါ ဇင်္ဃမဂ္ဂေါ ဝါ ဟောတု သကဋမဂ္ဂေါ ဝါ, ယော ဝိနိဝိဇ္ဈိတွာ ဒွေ တီဏိ ဂါမခေတ္တာနိ ဂစ္ဆတိ, တာဒိသော ဇင်္ဃသတ္ထသကဋသတ္ထေဟိ ဝလဉ္ဇိယမာနောယေဝ နိမိတ္တုပဂေါ, အဝလဉ္ဇိတော န ဝဋ္ဋတိ. ဝမ္မိကော ပန ဟေဋ္ဌိမပရိစ္ဆေဒေန တံဒိဝသံဇာတော အဋ္ဌင်္ဂုလုဗ္ဗေဓော ဂေါဝိသာဏမတ္တောပိ ဝမ္မိကော နိမိတ္တုပဂေါ, တတော ဩမကတရော န ဝဋ္ဋတိ. ယံ ပန အဗဒ္ဓသီမာလက္ခဏေ နဒိံ ဝက္ခာမ, သာ နိမိတ္တုပဂါ, အညာ န ဝဋ္ဋတိ. ဥဒကံ ယံ အသန္ဒမာနံ အာဝါဋပေါက္ခရဏီတဠာကဇာတဿရလောဏိသမုဒ္ဒါဒီသု ဌိတံ, တံ အာဒိံ ကတွာ အန္တမသော တင်္ခဏေယေဝ ပထဝိယံ ခဏိတေ အာဝါဋကေ ဃဋေဟိ အာဟရိတွာ ပူရိတမ္ပိ ယာဝ ကမ္မဝါစာပရိယောသာနာ သဏ္ဌမာနကံ နိမိတ္တုပဂံ, ဣတရံ သန္ဒမာနံ ဝါ ဝုတ္တပရိစ္ဆေဒကာလံ အတိဋ္ဌန္တံ ဝါ ဘာဇနဂတံ ဝါ န ဝဋ္ဋတီတိ.

Endowed with threefold accomplishment means being endowed with the accomplishment of the markers, the accomplishment of the assembly, and the accomplishment of the formal act. Herein, 'endowed with the accomplishment of the markers' refers to a boundary that has been established by correctly announcing markers that are suitable as markers—among the eight markers spoken of thus: a mountain marker, a rock marker, a forest marker, a tree marker, a road marker, an anthill marker, a river marker, or a water marker—whichever are found in this or that direction, by the method beginning with, 'What is the marker in the eastern direction? A mountain, venerable sir. That mountain is the marker.' Therein, suitability as a marker should be understood briefly thus: a mountain, whether of pure earth, pure rock, or a mixture of both, is suitable as a marker from the size of a seven-cubit elephant upwards; one smaller than that is not allowable. In the case of a rock marker, even an iron ball is included in the category of 'rock'. Therefore, any rock, from a maximum size smaller than a seven-cubit elephant down to a lower limit the size of a lump of molasses of thirty-two palas, is suitable as a marker; one smaller than that is not. But a flat rock, even if very large, is allowable. For a forest marker, a forest of even four or five trees, whether of heartwood trees or of trees mixed with heartwood trees, is suitable as a marker; anything less is not allowable. A tree that is living, has heartwood, and is established in the ground is suitable as a marker if it is, at a minimum, eight fingerbreadths in height and its circumference is the size of a Sinhalese stylus; one smaller than that is not allowable. A road, be it a footpath or a cart track, that goes piercing through two or three village-fields—such a road is suitable as a marker only if it is being used by foot-caravans and cart-caravans; one not being used is not allowable. Furthermore, an anthill, at the lower limit, even one that has arisen on that very day that is eight fingerbreadths in height and the size of a cow's horn, is suitable as a marker; one smaller than that is not allowable. Furthermore, the river that we shall speak of in the characteristic of an unestablished boundary, that one is suitable as a marker; another is not allowable. Water that is non-flowing and is situated in pits, ponds, reservoirs, natural lakes, saltwater seas, and so on—beginning with that, down to water that has been brought in pots and used to fill a small pit dug in the earth at that very moment—if it remains until the conclusion of the formal act, it is suitable as a marker. Other water—that is flowing, or does not remain for the specified period, or is in a vessel—is not allowable.

ပရိသာသမ္ပတ္တိယာ ယုတ္တာ နာမ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတူဟိ ဘိက္ခူဟိ သန္နိပတိတွာ ယာဝတိကာ တသ္မိံ ဂါမခေတ္တေ ဗဒ္ဓသီမံ ဝါ နဒိသမုဒ္ဒဇာတဿရေ ဝါ အနောက္ကမိတွာ ဌိတာ ဘိက္ခူ, တေ သဗ္ဗေ ဟတ္ထပါသေ ဝါ ကတွာ ဆန္ဒံ ဝါ အာဟရိတွာ သမ္မတာ.

A sīmā endowed with the accomplishment of the assembly is one where, by the very lowest limit, four bhikkhus have assembled, and it is established after either bringing within hand's reach or bringing the consent of all those bhikkhus who are standing in that village-field without having entered a fixed sīmā, or a river, ocean, or natural lake.

ကမ္မဝါစာသမ္ပတ္တိယာ [Pg.90] ယုတ္တာ နာမ ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, ယာဝတာ သမန္တာ နိမိတ္တာ ကိတ္တိတာ’’တိအာဒိနာ (မဟာဝ. ၁၃၉) နယေန ဝုတ္တာယ ပရိသုဒ္ဓါယ ဉတ္တိဒုတိယကမ္မဝါစာယ သမ္မတာ. ဧဝံ ဧကာဒသ ဝိပတ္တိသီမာယော အတိက္ကမိတွာ တိဝိဓသမ္ပတ္တိယုတ္တာ နိမိတ္တေန နိမိတ္တံ သမ္ဗန္ဓိတွာ သမ္မတာ သီမာ ‘‘ဗဒ္ဓသီမာ’’တိ ဝေဒိတဗ္ဗာ. ခဏ္ဍသီမာ သမာနသံဝါသသီမာ အဝိပ္ပဝါသသီမာတိ တဿာယေဝ ပဘေဒေါ.

A sīmā endowed with the accomplishment of the formal act is one established by a completely pure formal act with motion and one announcement (ñattidutiyakammavācā) recited in the manner of “Venerable sirs, may the Saṅgha hear me. As far as the surrounding markers have been declared…” and so forth. Thus, a sīmā that has been established by connecting marker to marker, after overcoming the eleven faulty sīmās and being endowed with the three accomplishments, should be understood as a “fixed sīmā” (baddhasīmā). A fragment sīmā, a sīmā of common communion, and a sīmā of non-separation are divisions of that very fixed sīmā.

အဗဒ္ဓသီမာ ပန ဂါမသီမာ, သတ္တဗ္ဘန္တရသီမာ, ဥဒကုက္ခေပသီမာတိ တိဝိဓာ. တတ္ထ ယာဝတာ ဧကံ ဂါမက္ခေတ္တံ, အယံ ဂါမသီမာ နာမ. အဂါမကေ အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ သတ္တဗ္ဘန္တရသီမာ နာမ. တတ္ထ အဂါမကံ နာမ အရညံ ဝိဉ္ဈာဋဝိအာဒီသု ဝါ သမုဒ္ဒမဇ္ဈေ ဝါ မစ္ဆဗန္ဓာနံ အဂမနပထေသု ဒီပကေသု လဗ္ဘတိ. သမန္တာ သတ္တဗ္ဘန္တရာတိ မဇ္ဈေ ဌိတာနံ သဗ္ဗဒိသာသု သတ္တဗ္ဘန္တရာ ဝိနိဗ္ဗေဓေန စုဒ္ဒသ ဟောန္တိ. တတ္ထ ဧကံ အဗ္ဘန္တရံ အဋ္ဌဝီသတိဟတ္ထပ္ပမာဏံ ဟောတိ, အယဉ္စ သီမာ ပရိသာဝသေန ဝဍ္ဎတိ, တသ္မာ သမန္တာ ပရိသာပရိယန္တတော ပဋ္ဌာယ အဗ္ဘန္တရပရိစ္ဆေဒေါ ကာတဗ္ဗော. သစေ ပန ဒွေ သံဃာ ဝိသုံ ဥပေါသထံ ကရောန္တိ, ဒွိန္နံ သတ္တဗ္ဘန္တရာနံ အန္တရေ အညမေကံ သတ္တဗ္ဘန္တရံ ဥပစာရတ္ထာယ ဌပေတဗ္ဗံ. ယာ ပနေသာ ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ’’တိအာဒိနာ (မဟာဝ. ၁၄၇) နယေန နဒိအာဒီနံ သီမဘာဝံ ပဋိက္ခိပိတွာ ပုန ‘‘နဒိယာ ဝါ, ဘိက္ခဝေ, သမုဒ္ဒေ ဝါ ဇာတဿရေ ဝါ ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’’တိ ဝုတ္တာ အယံ ဥဒကုက္ခေပသီမာ နာမ. တတ္ထ ယဿာ ဓမ္မိကာနံ ရာဇူနံ ကာလေ အနွဍ္ဎမာသံ အနုဒသာဟံ အနုပဉ္စာဟံ အနတိက္ကမိတွာ ဒေဝေ ဝဿန္တေ ဝလာဟကေသု ဝိဂတမတ္တေသု သောတံ ပစ္ဆိဇ္ဇတိ, အယံ နဒိသင်္ချံ န ဂစ္ဆတိ. ယဿာ ပန ဤဒိသေ သုဝုဋ္ဌိကာလေ ဝဿာနဿ စတုမာသေ သောတံ န ပစ္ဆိဇ္ဇတိ, ယတ္ထ တိတ္ထေန ဝါ အတိတ္ထေန ဝါ သိက္ခာကရဏီယေ အာဂတလက္ခဏေန တိမဏ္ဍလံ ပဋိစ္ဆာဒေတွာ အန္တရဝါသကံ အနုက္ခိပိတွာ ဥတ္တရန္တိယာ ဘိက္ခုနိယာ ဧကဒွင်္ဂုလမတ္တမ္ပိ အန္တရဝါသကော တေမိယတိ, အယံ သမုဒ္ဒံ ဝါ ပဝိသတု တဠာကံ ဝါ, ပဘဝတော ပဋ္ဌာယ နဒီ နာမ. သမုဒ္ဒေါ ပါကဋောယေဝ. ယော ပန ကေနစိ ခဏိတွာ အကတော သယံဇာတော သောဗ္ဘော သမန္တတော အာဂတေန ဥဒကေန [Pg.91] ပူရိတော တိဋ္ဌတိ, ယတ္ထ နဒိယံ ဝုတ္တပ္ပကာရေ ဝဿကာလေ ဥဒကံ သန္တိဋ္ဌတိ, အယံ ဇာတဿရော နာမ. ယောပိ နဒိံ ဝါ သမုဒ္ဒံ ဝါ ဘိန္ဒိတွာ နိက္ခန္တဥဒကေန ခတော သောဗ္ဘော ဧတံ လက္ခဏံ ပါပုဏာတိ, အယမ္ပိ ဇာတဿရောယေဝ.

Unbounded boundaries, however, are of three kinds: the village boundary, the seven-abbhantara boundary, and the water-toss boundary. Here, the area as far as one village field extends is called the village boundary. In a villageless wilderness, seven abbhantaras all around is called the seven-abbhantara boundary. Here, a villageless wilderness is found in forests such as the Vindhya forest, or in the middle of the ocean, or on small islands on paths not frequented by fishermen. ‘Seven abbhantaras all around’ means that for those standing in the middle, there are seven abbhantaras in all directions; as a diameter, this makes fourteen. Here, one abbhantara measures twenty-eight cubits. This boundary increases according to the size of the assembly; therefore, the delimitation of abbhantaras should be done starting from the periphery of the assembly all around. However, if two Saṅghas perform the Uposatha separately, another seven-abbhantara should be placed between the two seven-abbhantaras for the purpose of an approach-area. As for the water-toss boundary, it is so called because after rejecting the state of being a boundary for rivers and so on by the method of “Monks, every river is not a boundary,” etc., it is then said, “Monks, in a river, or in the ocean, or in a natural lake, that which is a water-toss all around by a man of average build, this is an area for common residence and a single Uposatha.” Here, if, during the time of righteous kings, when it rains every half-month, every ten days, or every five days without fail, and the clouds have only just dispersed, its flow is interrupted, it does not count as a river. But one whose flow is not interrupted for the four months of the rainy season during such a time of good rain; and where, for a bhikkhunī crossing at a ford or not at a ford, according to the characteristic described in the Sikkhākaraṇīya, having covered the three circles (the navel and two knees) and without raising her under-robe, even a finger's breadth or two of her under-robe gets wet—this, from its source onward, is called a river, whether it flows into the ocean or a lake. The ocean is obvious. Now, a pool that is not dug by anyone but arises spontaneously, and remains filled with water that has come from all around, where water remains during the rainy season in the manner described for a river—this is called a natural lake. Also, any pool that is formed by water that has flowed out from a breached river or ocean, and which meets this characteristic, is also a natural lake.

ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါတိ ယံ ဌာနံ ထာမမဇ္ဈိမဿ ပုရိသဿ သမန္တတော ဥဒကုက္ခေပေန ပရိစ္ဆိန္နံ, တတ္ထ ယထာ အက္ခဓုတ္တာ ဒါရုဂုဠံ ခိပန္တိ, ဧဝံ ဥဒကံ ဝါ ဝါလုကံ ဝါ ဟတ္ထေန ဂဟေတွာ မဇ္ဈိမေန ပုရိသေန သဗ္ဗထာမေန ခိပိတဗ္ဗံ, တတ္ထ ယတ္ထ ဧဝံ ခိတ္တံ ဥဒကံ ဝါ ဝါလုကံ ဝါ ပတတိ, အယံ ဥဒကုက္ခေပေါ နာမ.

Regarding ‘the area within a water-toss in all directions by a man of average build’: it means the area delimited all around by the throwing of water by a man of average strength. There, just as dice-players throw a wooden ball, so should a man of average build, grasping water or sand in his hand, throw it with all his strength. Wherever the water or sand thus thrown falls, this is called the ‘water-toss’.

အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာတိ အယံ တေသု နဒိအာဒီသု ဥဒကုက္ခေပပရိစ္ဆိန္နာ သီမာ သမာနသံဝါသာ စေဝ ဧကူပေါသထာ စ, အယံ ပန ဧတေသံ နဒိအာဒီနံ အန္တောယေဝ လဗ္ဘတိ, န ဗဟိ. တသ္မာ နဒိယာ ဝါ ဇာတဿရေ ဝါ ယတ္တကံ ပဒေသံ ပကတိဝဿကာလေ စတူသု မာသေသု ဥဒကံ ဩတ္ထရတိ, သမုဒ္ဒေ ယသ္မိံ ပဒေသေ ပကတိဝီစိယော ဩတ္ထရိတွာ သဏ္ဌဟန္တိ, တတော ပဋ္ဌာယ ကပ္ပိယဘူမိ, တတ္ထ ဌတွာ ဥပေါသထာဒိကမ္မံ ကာတုံ ဝဋ္ဋတိ. ဒုဗ္ဗုဋ္ဌိကာလေ ဝါ ဂိမှေ ဝါ နဒိဇာတဿရေသု သုက္ခေသုပိ သာ ဧဝ ကပ္ပိယဘူမိ, သစေ ပန သုက္ခေ ဇာတဿရေ ဝါပိံ ဝါ ခဏန္တိ, ဝပ္ပံ ဝါ ကရောန္တိ, တံ ဌာနံ ဂါမက္ခေတ္တံ ဟောတိ. ယာ ပနေသာ ‘‘ကပ္ပိယဘူမီ’’တိ ဝုတ္တာ, တတော ဗဟိ ဥဒကုက္ခေပသီမာ န ဂစ္ဆတိ, အန္တောယေဝ ဂစ္ဆတိ, တသ္မာ တေသံ အန္တော ပရိသာပရိယန္တတော ပဋ္ဌာယ သမန္တာ ဥဒကုက္ခေပပရိစ္ဆေဒေါ ကာတဗ္ဗော. သစေ ပန ဒွေ သံဃာ ဝိသုံ ဝိသုံ ဥပေါသထာဒိကမ္မံ ကရောန္တိ, ဒွိန္နံ ဥဒကုက္ခေပါနံ အန္တရေ အညော ဧကော ဥဒကုက္ခေပေါ ဥပစာရတ္ထာယ ဌပေတဗ္ဗော. အယဉှိ သတ္တဗ္ဘန္တရသီမာ စ ဥဒကုက္ခေပသီမာ စ ဘိက္ခူနံ ဌိတောကာသတော ပဋ္ဌာယ လဗ္ဘတိ. ပရိစ္ဆေဒဗ္ဘန္တရေ ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတောပိ ပရိစ္ဆေဒတော ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတိ, ဣဒံ သဗ္ဗအဋ္ဌကထာသု (မဟာဝ. အဋ္ဌ. ၁၄၇) သန္နိဋ္ဌာနံ. ဧဝံ အဗဒ္ဓသီမာ ဝေဒိတဗ္ဗာ. ဣတိ ဣမံ ဗဒ္ဓသီမာဗဒ္ဓသီမာဝသေန ဒုဝိဓံ သီမံ သန္ဓာယေတံ ဝုတ္တံ ‘‘တေ စ ခေါ ဟတ္ထပါသံ အဝိဇဟိတွာ ဧကသီမာယံ ဌိတာ’’တိ. တေသု ဟိ စတူသု ဘိက္ခူသု ဧကသီမာယံ ဟတ္ထပါသံ အဝိဇဟိတွာ ဌိတေသွေဝေတံ [Pg.92] သံဃဿ ဥပေါသထကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, န ဣတရထာ. ယထာဟ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, စတုန္နံ ပါတိမောက္ခံ ဥဒ္ဒိသိတု’’န္တိ (မဟာဝ. ၁၆၈).

The phrase, 'This there is for common residence and a single Uposatha,' means: this boundary in those rivers and so forth, demarcated by a water-toss, is for both common residence and a single Uposatha. However, this is obtained only within these rivers and so forth, not outside. Therefore, in a river or a natural lake, whatever extent of area is covered by water during the four months of the normal rainy season, and in the ocean, whatever area the normal waves settle upon after spreading over—from that point on is allowable ground. Standing there, it is permissible to perform the Uposatha act and other acts. In a time of drought or in summer, even when the rivers and natural lakes are dry, that very ground is allowable ground. But if, in a dried-up natural lake, they dig a tank or do cultivation, that place becomes a village-field. But as for this which is called 'allowable ground,' the water-toss boundary does not go outside of it; it goes only within. Therefore, within that, starting from the edge of the assembly, the demarcation by a water-toss should be made all around. But if two Saṅghas each separately perform the Uposatha act and other acts, another single water-toss should be established between the two water-tosses for the sake of an approach-area. For this seven-abbhantara boundary and the water-toss boundary are obtained starting from the place where the bhikkhus stand. A bhikkhu who stands within the demarcation having abandoned the hand's reach, or a bhikkhu who stands outside the demarcation without transgressing another demarcation of that very same extent, spoils the act. This is the conclusion in all commentaries. Thus, the un-demarcated boundary should be understood. Thus, with reference to this twofold boundary, by way of demarcated and un-demarcated, this was said: 'And they stand within a single boundary, not having abandoned the hand's reach.' For, among those four bhikkhus, only when they are standing within a single boundary, not having abandoned the hand's reach, is this Uposatha act of the Saṅgha called 'timely and fit'; not otherwise. As it was said: 'I allow, O bhikkhus, four to recite the Pātimokkha.'

သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တီတိ ဧတ္ထ ယံ သဗ္ဗော သံဃော ဝိကာလဘောဇနာဒိနာ သဘာဂဝတ္ထုနာ လဟုကာပတ္တိံ အာပဇ္ဇတိ, ဧဝရူပါ ဝတ္ထုသဘာဂါ ‘‘သဘာဂါ’’တိ ဝုစ္စတိ, ဝိကာလဘောဇနပစ္စယာ အာပန္နံ ပန အာပတ္တိသဘာဂံ အနတိရိတ္တဘောဇနပစ္စယာ အာပန္နဿ သန္တိကေ ဒေသေတုံ ဝဋ္ဋတိ. သဘာဂါပတ္တိယာ ပန သတိ တေဟိ ဘိက္ခူဟိ ဧကော ဘိက္ခု သာမန္တာ အာဝါသာ သဇ္ဇုကံ ပါဟေတဗ္ဗော ‘‘ဂစ္ဆာဝုသော, တံ အာပတ္တိံ ပဋိကရိတွာ အာဂစ္ဆ, မယံ တေ သန္တိကေ အာပတ္တိံ ပဋိကရိဿာမာ’’တိ, ဧဝဉ္စေတံ လဘေထ, ဣစ္စေတံ ကုသလံ, နော စေ လဘေထ, ဗျတ္တေန ဘိက္ခုနာ ပဋိဗလေန သံဃော ဉာပေတဗ္ဗော ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, အယံ သဗ္ဗော သံဃော သဘာဂံ အာပတ္တိံ အာပန္နော, ယဒါ အညံ ဘိက္ခုံ သုဒ္ဓံ အနာပတ္တိကံ ပဿိဿတိ, တဒါ တဿ သန္တိကေ တံ အာပတ္တိံ ပဋိကရိဿတီ’’တိ (မဟာဝ. ၁၇၁) ဝတွာ ဥပေါသထော ကာတဗ္ဗော. သစေ ပန ဝေမတိကော ဟောတိ, ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, အယံ သဗ္ဗော သံဃော သဘာဂါယ အာပတ္တိယာ ဝေမတိကော, ယဒါ နိဗ္ဗေမတိကော ဘဝိဿတိ, တဒါ တံ အာပတ္တိံ ပဋိကရိဿတီ’’တိ ဝတွာ ဥပေါသထော ကာတဗ္ဗော. သစေ ပနေတ္ထ ကောစိ တံ သဘာဂံ အာပတ္တိံ ဒေသေတုံ ဝဋ္ဋတီတိ မညမာနော ဧကဿ သန္တိကေ ဒေသေတိ, ဒေသိတာ သုဒေသိတာဝ. အညံ ပန ဒေသနာပစ္စယာ ဒေသကော, ပဋိဂ္ဂဟဏပစ္စယာ ပဋိဂ္ဂါဟကော စာတိ ဥဘောပိ ဒုက္ကဋံ အာပဇ္ဇန္တိ, တံ နာနာဝတ္ထုကံ ဟောတိ, တသ္မာ အညမညံ ဒေသေတဗ္ဗံ. ဧတ္တာဝတာ တေ ဒွေ နိရာပတ္တိကာ ဟောန္တိ, တေသံ သန္တိကေ သေသေဟိ သဘာဂါပတ္တိယော ဒေသေတဗ္ဗာ ဝါ အာရောစေတဗ္ဗာ ဝါ. သစေ တေ ဧဝံ အကတွာ ဥပေါသထံ ကရောန္တိ, ‘‘ပါရိသုဒ္ဓိံ အာယသ္မန္တော အာရောစေထာ’’တိအာဒိနာ (မဟာဝ. ၁၃၄) နယေန သာပတ္တိကဿ ဥပေါသထကရဏေ ပညတ္တံ ဒုက္ကဋံ အာပဇ္ဇန္တိ. သစေ သဗ္ဗော သံဃော သဘာဂါပတ္တိယာ သတိ ဝုတ္တဝိဓိံ အကတွာ ဥပေါသထံ ကရောတိ, ဝုတ္တနယေနေဝ သဗ္ဗော သံဃော အာပတ္တိံ အာပဇ္ဇတိ, တသ္မာ သဘာဂါပတ္တိယာ သတိ သံဃဿ ပတ္တကလ္လံ [Pg.93] နာမ န ဟောတိ, တေန ဝုတ္တံ ‘‘သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တီ’’တိ. ဧတာသု ဟိ သဘာဂါပတ္တီသု အဝိဇ္ဇမာနာသု ဝိသဘာဂါပတ္တီသု ဝိဇ္ဇမာနာသုပိ ပတ္တကလ္လံ ဟောတိယေဝ.

In the passage, 'And there are no shared offenses': When the entire Saṅgha commits a minor offense due to a shared basis, such as eating at the wrong time, such an offense, being shared in its basis, is called a 'shared offense'. However, it is allowable to confess an offense, shared in its nature as an offense, incurred due to eating at the wrong time, in the presence of one who has incurred an offense due to eating non-leftover food. However, if there is a shared offense, one bhikkhu should be sent by those bhikkhus from a nearby residence for the same day, with the instruction: 'Go, friend, having rectified that offense, return. We will rectify our offense in your presence.' If this can be obtained, it is good. If it cannot be obtained, the Saṅgha should be informed by a competent and capable bhikkhu: 'May the Saṅgha hear me, venerable sirs. This entire Saṅgha has incurred a shared offense. When it sees another bhikkhu who is pure and without offense, then, in his presence, it will rectify that offense.' Having said this, the Uposatha should be performed. If, however, the Saṅgha is uncertain, having said, 'May the Saṅgha hear me, venerable sirs. This entire Saṅgha is uncertain about a shared offense. When it becomes certain, it will rectify that offense,' the Uposatha should be performed. If, herein, someone, thinking, 'It is allowable to confess that shared offense,' confesses in the presence of one bhikkhu, the confessed offense is indeed well-confessed. However, the confessor, on account of confessing, and the receiver, on account of receiving—both incur a dukkaṭa offense. That offense has a different basis. Therefore, they should confess to each other. By this much, those two become free from offense. In their presence, the shared offenses should be confessed or announced by the remaining bhikkhus. If they perform the Uposatha without having done so, they incur the dukkaṭa offense prescribed for one with an offense performing the Uposatha, according to the method beginning with, 'Venerable ones, declare your purity.' If the entire Saṅgha, while having a shared offense, performs the Uposatha without following the stated procedure, the entire Saṅgha incurs an offense according to the stated method. Therefore, when there is a shared offense, the Saṅgha's action is not what is called pattakalla (timely and fit). For this reason, it was said, 'And there are no shared offenses.' For when these shared offenses are not present, even though unshared offenses are present, it is indeed pattakalla.

ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တီတိ ‘‘န, ဘိက္ခဝေ, သဂဟဋ္ဌာယ ပရိသာယ ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗံ, ယော ဥဒ္ဒိသေယျ အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၁၅၄) ဝစနတော ဂဟဋ္ဌော, ‘‘န, ဘိက္ခဝေ, ဘိက္ခုနိယာ နိသိန္နပရိသာယ ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗ’’န္တိအာဒိနာ (မဟာဝ. ၁၈၃) နယေန ဝုတ္တာ ဘိက္ခုနီ, သိက္ခမာနာ, သာမဏေရော, သာမဏေရီ, သိက္ခာပစ္စက္ခာတကော, အန္တိမဝတ္ထုအဇ္ဈာပန္နကော, အာပတ္တိယာ အဒဿနေ ဥက္ခိတ္တကော, အာပတ္တိယာ အပ္ပဋိကမ္မေ ဥက္ခိတ္တကော, ပါပိကာယ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဂ္ဂေ ဥက္ခိတ္တကော, ပဏ္ဍကော, ထေယျသံဝါသကော, တိတ္ထိယပက္ကန္တကော, တိရစ္ဆာနဂတော, မာတုဃာတကော, ပိတုဃာတကော အရဟန္တဃာတကော, ဘိက္ခုနိဒူသကော, သံဃဘေဒကော, လောဟိတုပ္ပာဒကော, ဥဘတောဗျဉ္ဇနကောတိ ဣမေ ဝီသတိ စာတိ ဧကဝီသတိ ပုဂ္ဂလာ ဝဇ္ဇနီယာ နာမ, တေ ဟတ္ထပါသတော ဗဟိကရဏဝသေန ဝဇ္ဇေတဗ္ဗာ. ဧတေသု ဟိ တိဝိဓေ ဥက္ခိတ္တကေ သတိ ဥပေါသထံ ကရောန္တော သံဃော ပါစိတ္တိယံ အာပဇ္ဇတိ, သေသေသု ဒုက္ကဋံ. ဧတ္ထ စ တိရစ္ဆာနဂတောတိ ယဿ ဥပသမ္ပဒါ ပဋိက္ခိတ္တာ, တိတ္ထိယာ ဂဟဋ္ဌေနေဝ သင်္ဂဟိတာ. ဧတေပိ ဟိ ဝဇ္ဇနီယာ နာမ. ဧဝံ ပတ္တကလ္လံ ဣမေဟိ စတူဟိ အင်္ဂေဟိ သင်္ဂဟိတန္တိ ဝေဒိတဗ္ဗံ.

And the individuals to be avoided are not present there: by the words, 'Bhikkhus, the Pātimokkha should not be recited in an assembly with a householder. Whoever should recite it, falls into an offense of wrong-doing', is meant the householder; and, by the method beginning with, 'Bhikkhus, the Pātimokkha should not be recited in an assembly where a bhikkhunī is seated', are meant a bhikkhunī, a female probationer, a male novice, a female novice, one who has given up the training, one who has committed a final offense, one suspended for not seeing an offense, one suspended for not making amends for an offense, one suspended for not abandoning a wrong view, a eunuch, one who lives in clandestine communion, one who has gone over to the side of the heretics, an animal, a matricide, a patricide, a murderer of an Arahant, a violator of a bhikkhunī, a schismatic, one who has caused the Buddha's blood to flow, and a hermaphrodite. These twenty, and thus twenty-one individuals, are called 'those to be avoided.' They are to be avoided by being kept outside of arm's reach. Indeed, among these, if any of the three types of suspended ones are present while the Uposatha is being performed, the Saṅgha falls into a pācittiya offense; if the remaining individuals are present, it falls into an offense of wrong-doing. And here, by 'one gone to the animal state' is meant one whose higher ordination is rejected; heretics are included by the very term 'householder.' Indeed, these too are called 'those to be avoided.' Thus, it should be known that the 'suitable occasion' is comprised of these four factors.

သံဃော ဥပေါသထံ ကရေယျာတိဣမိနာ ယေ တေ အပရေပိ တယော ဥပေါသထာ သံဃေ ဥပေါသထော, ဂဏေ ဥပေါသထော, ပုဂ္ဂလေ ဥပေါသထောတိ, ဧဝံ ကာရကဝသေန တယော ဥပေါသထာ ဝုတ္တာ, တေသု ဣတရေ ဒွေ ပဋိက္ခိပိတွာ သံဃေ ဥပေါသထမေဝ ဒီပေတိ. ပါတိမောက္ခံ ဥဒ္ဒိသေယျာတိဣမိနာ ယေ တေ အပရေပိ တယော ဥပေါသထာ သုတ္တုဒ္ဒေသော, ပါရိသုဒ္ဓိဥပေါသထော, အဓိဋ္ဌာနဥပေါသထောတိ, ဧဝံ ကတ္တဗ္ဗာကာရဝသေန တယော ဥပေါသထာ ဝုတ္တာ, တေသု ဣတရေ ဒွေ ပဋိက္ခိပိတွာ သုတ္တုဒ္ဒေသမေဝ ဒီပေတိ. သုတ္တုဒ္ဒေသော နာမ ပါတိမောက္ခုဒ္ဒေသော ဝုစ္စတိ, သော ဒုဝိဓော ဩဝါဒပါတိမောက္ခုဒ္ဒေသော စ အာဏာပါတိမောက္ခုဒ္ဒေသော စ. တတ္ထ

By 'The Saṅgha should perform the Uposatha,' of the three Uposathas spoken of by way of the agent—the Uposatha of the Saṅgha, the Uposatha of a group, and the Uposatha of an individual—having rejected the other two, he clarifies only the Uposatha of the Saṅgha. By 'One should recite the Pātimokkha,' of the three Uposathas spoken of by way of the manner of what should be done—the Sutta-recitation Uposatha, the Purity Uposatha, and the Determination Uposatha—having rejected the other two, he clarifies only the Sutta-recitation. The Sutta-recitation is called the recitation of the Pātimokkha; it is of two kinds: the recitation of the admonitory Pātimokkha and the recitation of the authoritative Pātimokkha. Therein,

‘‘ခန္တီ [Pg.94] ပရမံ တပေါ တိတိက္ခာ…ပေ….

'Patience, forbearance, is the supreme austerity...'

‘‘သဗ္ဗပါပဿ အကရဏံ…ပေ….

'The non-doing of any evil...'

‘‘အနူပဝါဒေါ အနူပဃာတော’’တိ. (ဒီ. နိ. ၂.၉၀; ဓ. ပ. ၁၈၄, ၁၈၃, ၁၈၅)

'Non-reviling, non-harming.' (Dī. Ni. 2.90; Dha. Pa. 184, 183, 185)

အာဒိနာ နယေန ဝုတ္တာ တိဿော ဂါထာယော ဩဝါဒပါတိမောက္ခံ နာမ, တံ ဗုဒ္ဓါ ဧဝ ဥဒ္ဒိသန္တိ, န သာဝကာ. ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော’’တိအာဒိနာ (မဟာဝ. ၁၃၄) နယေန ဝုတ္တံ အာဏာပါတိမောက္ခံ နာမ, တံ သာဝကာ ဧဝ ဥဒ္ဒိသန္တိ, န ဗုဒ္ဓါ. ဣဒမေဝ စ ဣမသ္မိံ အတ္ထေ ‘‘ပါတိမောက္ခ’’န္တိ အဓိပ္ပေတံ.

The three verses spoken in the manner beginning with 'Khantī paramaṃ... anūpaghāto' are named the Ovādapātimokkha. Only the Buddhas recite it, not the disciples. That which is spoken in the manner beginning with 'Suṇātu me, bhante, saṅgho...' is named the Āṇāpātimokkha. Only the disciples recite it, not the Buddhas. And in this context, this very one is intended by the term 'Pātimokkha'.

ယေ ပန ဣတရေ ဒွေ ဥပေါသထာ, တေသု ပါရိသုဒ္ဓိဥပေါသထော တာဝ အညေသဉ္စ သန္တိကေ, အညမညဉ္စ အာရောစနဝသေန ဒုဝိဓော. တတ္ထ ယွာယံ အညေသံ သန္တိကေ ကရီယတိ, သောပိ ပဝါရိတာနဉ္စ အပ္ပဝါရိတာနဉ္စ သန္တိကေ ကရဏဝသေန ဒုဝိဓော. တတ္ထ မဟာပဝါရဏာယ ပဝါရိတာနံ သန္တိကေ ပစ္ဆိမိကာယ ဥပဂတေန ဝါ အနုပဂတေန ဝါ ဆိန္နဝဿေန ဝါ စာတုမာသိနိယံ ပန ပဝါရိတာနံ သန္တိကေ ပုရိမိကာယ ဥပဂတေန ဝါ အနုပဂတေန ဝါ ဆိန္နဝဿေန ဝါ ကာယသာမဂ္ဂိံ ဒတွာ ‘‘ပရိသုဒ္ဓေါ အဟံ, ဘန္တေ, ‘ပရိသုဒ္ဓေါ’တိ မံ ဓာရေထာ’’တိ တိက္ခတ္တုံ ဝတွာ ကာတဗ္ဗော, ဌပေတွာ စ ပန ပဝါရဏာဒိဝသံ အညသ္မိံ ကာလေ အာဝါသိကေဟိ ဥဒ္ဒိဋ္ဌမတ္တေ ပါတိမောက္ခေ အဝုဋ္ဌိတာယ ဝါ ဧကစ္စာယ ဝုဋ္ဌိတာယ ဝါ သဗ္ဗာယ ဝါ ဝုဋ္ဌိတာယ ပရိသာယ ယေ အညေ သမသမာ ဝါ ထောကတရာ ဝါ အာဂစ္ဆန္တိ, တေဟိ တေသံ သန္တိကေ ဝုတ္တနယေနေဝ ပါရိသုဒ္ဓိ အာရောစေတဗ္ဗာ. ယော ပနာယံ အညမညံ အာရောစနဝသေန ကရီယတိ, သော ဉတ္တိံ ဌပေတွာ စ အဋ္ဌပေတွာ စ ကရဏဝသေန ဒုဝိဓော. တတ္ထ ယသ္မိံ အာဝါသေ တယော ဘိက္ခူ ဝိဟရန္တိ, တေသု ဥပေါသထဒိဝသေ သန္နိပတိတေသု ဧကေန ဘိက္ခုနာ ‘‘သုဏန္တု မေ အာယသ္မန္တာ အဇ္ဇုပေါသထော စာတုဒ္ဒသော’’တိ ဝါ ‘‘ပန္နရသော’’တိ ဝါ ဝတွာ ‘‘ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ မယံ အညမညံ ပါရိသုဒ္ဓိဥပေါသထံ ကရေယျာမာ’’တိ ဉတ္တိယာ ဌပိတာယ ထေရေန ဘိက္ခုနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ဥက္ကုဋိကံ နိသီဒိတွာ အဉ္ဇလိံ ပဂ္ဂဟေတွာ ‘‘ပရိသုဒ္ဓေါ အဟံ, အာဝုသော, ‘ပရိသုဒ္ဓေါ’တိ မံ ဓာရေထာ’’တိ (မဟာဝ. ၁၆၈) တိက္ခတ္တုံ ဝတ္တဗ္ဗံ. ဣတရေဟိ ‘‘ဘန္တေ’’တိ ဝတွာ ဧဝမေဝ ဝတ္တဗ္ဗံ. ဧဝံ ဉတ္တိံ ဌပေတွာ ကာတဗ္ဗော. ယတ္ထ ပန ဒွေ ဘိက္ခူ ဝိဟရန္တိ, တတြ [Pg.95] ဉတ္တိံ အဋ္ဌပေတွာ ဝုတ္တနယေနေဝ ပါရိသုဒ္ဓိ အာရောစေတဗ္ဗာတိ အယံ ပါရိသုဒ္ဓိဥပေါသထော.

As for the other two Uposathas, among these, the Purity Uposatha is twofold according to the manner of declaration: in the presence of others, and to one another. Of these, that which is performed in the presence of others is also twofold according to the manner of its performance: in the presence of those who have performed the Pavāraṇā and in the presence of those who have not. Among these, in the presence of those who have performed the Great Pavāraṇā, it is to be performed by one who has entered the later rains-residence, or has not entered it, or whose rains-residence is broken; and in the presence of those who have performed the Cātumāsinī Pavāraṇā, by one who has entered the earlier rains-residence, or has not entered it, or whose rains-residence is broken. This is to be done by giving bodily presence and saying three times: “Venerable sir, I am pure. May you remember me as pure.” However, setting aside the Pavāraṇā day, at another time, when the Pātimokkha has just been recited by the resident bhikkhus—whether the assembly has not yet risen, or has partly risen, or has fully risen—should other bhikkhus arrive who are equal in number or fewer, their purity should be declared by them in the presence of the resident bhikkhus in the very manner already stated. As for that which is performed by means of declaration to one another, it is twofold according to the manner of its performance: by laying down a motion and without laying down a motion. In this regard, in a residence where three bhikkhus dwell, when they have assembled on the Uposatha day, after one bhikkhu has said, “Venerable sirs, listen to me. Today is the fourteenth Uposatha,” or “the fifteenth,” and when the motion, “If it is the proper time for the venerable ones, we should perform the Purity Uposatha with one another,” has been laid down, the senior bhikkhu, having arranged his upper robe over one shoulder, having sat in a squatting position, and having raised his joined palms, should say three times: “Friend, I am pure. May you remember me as pure.” The others, having said, “Venerable sir,” should also state it in the very same way. Thus, it should be done by laying down a motion. However, where two bhikkhus dwell, there, purity should be declared in the very manner already stated, without laying down a motion. This is the Purity Uposatha.

သစေ ပန ဧကောဝ ဘိက္ခု ဟောတိ, သဗ္ဗံ ပုဗ္ဗကရဏီယံ ကတွာ အညေသံ အနာဂမနံ ဉတွာ ‘‘အဇ္ဇ မေ ဥပေါသထော စာတုဒ္ဒသော’’တိ ဝါ ‘‘ပန္နရသော’’တိ ဝါ ဝတွာ ‘‘အဓိဋ္ဌာမီ’’တိ ဝတ္တဗ္ဗံ. အယံ အဓိဋ္ဌာနုပေါသထောတိ ဧဝံ ကတ္တဗ္ဗာကာရဝသေန တယော ဥပေါသထာတိ ဝေဒိတဗ္ဗာ. ဧတ္တာဝတာ နဝ ဥပေါသထာ ဒီပိတာ ဟောန္တိ. တေသု ဒိဝသဝသေန ပန္နရသိကော, ကာရကဝသေန သံဃုပေါသထော, ကတ္တဗ္ဗာကာရဝသေန သုတ္တုဒ္ဒေသောတိ ဧဝံ တိလက္ခဏသမ္ပန္နော ဥပေါသထော ဣဓ နိဒ္ဒိဋ္ဌောတိ ဝေဒိတဗ္ဗော. တသ္မိံ ပဝတ္တမာနေ ဥပေါသထံ အကတွာ တဒဟုပေါသထေ အညံ အဘိက္ခုကံ နာနာသံဝါသကေဟိ ဝါ သဘိက္ခုကံ အာဝါသံ ဝါ အနာဝါသံ ဝါ ဝါသတ္ထာယ အညတြ သံဃေန, အညတြ အန္တရာယာ ဂစ္ဆန္တဿ ဒုက္ကဋံ ဟောတိ.

If, however, there is only one bhikkhu, having done all the preliminary duties and knowing the non-arrival of others, he should say, “Today is my Uposatha, the fourteenth,” or “the fifteenth,” and then say, “I resolve.” This is the Uposatha of Resolution. Thus, the three Uposathas should be understood in terms of the manner in which they are to be performed. To this extent, nine Uposathas have been explained. Among them, the fifteenth is in terms of the day, the Saṅgha Uposatha is in terms of the agent, and the recitation of the Sutta is in terms of the manner of performance. Thus, it should be understood that the Uposatha endowed with these three characteristics is pointed out here. While that is occurring, for a bhikkhu who, not having performed the Uposatha, on that Uposatha day goes to another residence or non-residence—which is without bhikkhus or is with bhikkhus of a different communion—for the purpose of staying, except by the Saṅgha or except for an obstacle, there is an offense of wrong-doing.

ကိံ သံဃဿ ပုဗ္ဗကိစ္စန္တိ ‘‘သံဃော ဥပေါသထံ ကရေယျာ’’တိ ဧဝံ ဥပေါသထကရဏသမ္ဗန္ဓေနေဝ ဝုတ္တဿ သံဃဿ ဥပေါသထေ ကတ္တဗ္ဗေ ယံ တံ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ဥပေါသထာဂါရံ သမ္မဇ္ဇိတု’’န္တိအာဒိနာ (မဟာဝ. ၁၅၉) နယေန ပါဠိယံ အာဂတံ, အဋ္ဌကထာသု စ –

What is the Saṅgha's preliminary duty? It is that which, for the Saṅgha mentioned in connection with the performance of the Uposatha as in “The Saṅgha should perform the Uposatha,” is to be done when the Uposatha is performed, and which has come in the Pāḷi in the manner of “I allow, bhikkhus, to sweep the Uposatha hall,” and so on, and in the commentaries—

‘‘သမ္မဇ္ဇနီ ပဒီပေါ စ, ဥဒကံ အာသနေန စ;

ဥပေါသထဿ ဧတာနိ, ‘ပုဗ္ဗကရဏ’န္တိ ဝုစ္စတိ.

Sweeping, a lamp, and water, together with a seat; these are called the 'preliminary actions' of the Uposatha.

‘‘ဆန္ဒပါရိသုဒ္ဓိဥတုက္ခာနံ, ဘိက္ခုဂဏနာ စ ဩဝါဒေါ;

ဥပေါသထဿ ဧတာနိ, ‘ပုဗ္ဗကိစ္စ’န္တိ ဝုစ္စတီ’’တိ. (မဟာဝ. အဋ္ဌ. ၁၆၈);

The bringing of consent and purity, the announcement of the season, the counting of bhikkhus, and the exhortation; these are called the 'preliminary duties' of the Uposatha.

ဧဝံ ဒွီဟိ နာမေဟိ နဝဝိဓံ ပုဗ္ဗကိစ္စံ ဒဿိတံ, ကိံ တံ ကတန္တိ ပုစ္ဆတိ. န ဟိ တံ အကတွာ ဥပေါသထံ ကာတုံ ဝဋ္ဋတိ, တသ္မာ ထေရေန အာဏတ္တေန အဂိလာနေန ဘိက္ခုနာ ဥပေါသထာဂါရံ သမ္မဇ္ဇိတဗ္ဗံ, ပါနီယံ ပရိဘောဇနီယံ ဥပဋ္ဌာပေတဗ္ဗံ, အာသနံ ပညာပေတဗ္ဗံ, ပဒီပေါ ကာတဗ္ဗော, အကရောန္တော ဒုက္ကဋံ အာပဇ္ဇတိ, ထေရေနာပိ ပတိရူပံ ဉတွာ အာဏာပေတဗ္ဗံ.

Thus, the ninefold preliminary duty has been shown by two names. He asks, “Has that been done?” For indeed, it is not proper to perform the Uposatha without having done that. Therefore, a bhikkhu who is not ill and has been commanded by an elder should sweep the Uposatha hall, set up drinking water and water for use, prepare the seats, and prepare the lamp. One who does not do so incurs an offense of wrong-doing. The elder, too, knowing what is suitable, should give the command.

ဆန္ဒပါရိသုဒ္ဓီတိ ဧတ္ထ ဥပေါသထကရဏတ္ထံ သန္နိပတိတေ သံဃေ ဗဟိ ဥပေါသထံ ကတွာ အာဂတေန သန္နိပတိတဋ္ဌာနံ ဂန္တွာ ကာယသာမဂ္ဂိံ အဒေန္တေန [Pg.96] ဆန္ဒော ဒါတဗ္ဗော. ယောပိ ဂိလာနော ဝါ ဟောတိ ကိစ္စပ္ပသုတော ဝါ, တေနာပိ ပါရိသုဒ္ဓိံ ဒေန္တေန ဆန္ဒောပိ ဒါတဗ္ဗော. ကထံ ဒါတဗ္ဗော? ဧကဿ ဘိက္ခုနော သန္တိကေ ‘‘ဆန္ဒံ ဒမ္မိ, ဆန္ဒံ မေ ဟရ, ဆန္ဒံ မေ အာရောစေဟီ’’တိ (မဟာဝ. ၁၆၅) အယံ အတ္ထော ကာယေန ဝါ ဝါစာယ ဝါ ဥဘယေန ဝါ ဝိညာပေတဗ္ဗော, ဧဝံ ဒိန္နော ဟောတိ ဆန္ဒော. အကတူပေါသထေန ပန ဂိလာနေန ဝါ ကိစ္စပ္ပသုတေန ဝါ ပါရိသုဒ္ဓိ ဒါတဗ္ဗာ. ကထံ ဒါတဗ္ဗာ? ဧကဿ ဘိက္ခုနော သန္တိကေ ‘‘ပါရိသုဒ္ဓိံ ဒမ္မိ, ပါရိသုဒ္ဓိံ မေ ဟရ, ပါရိသုဒ္ဓိံ မေ အာရောစေဟီ’’တိ (မဟာဝ. ၁၆၄) အယံ အတ္ထော ကာယေန ဝါ ဝါစာယ ဝါ ဥဘယေန ဝါ ဝိညာပေတဗ္ဗော, ဧဝံ ဒိန္နာ ဟောတိ ပါရိသုဒ္ဓိ, တံ ပန ဒေန္တေန ဆန္ဒောပိ ဒါတဗ္ဗော. ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တဒဟုပေါသထေ ပါရိသုဒ္ဓိံ ဒေန္တေန ဆန္ဒမ္ပိ ဒါတုံ, သန္တိ သံဃဿ ကရဏီယ’’န္တိ (မဟာဝ. ၁၆၅). တတ္ထ ပါရိသုဒ္ဓိဒါနံ သံဃဿပိ အတ္တနောပိ ဥပေါသထကရဏံ သမ္ပာဒေတိ, န အဝသေသံ သံဃကိစ္စံ. ဆန္ဒဒါနံ သံဃဿေဝ ဥပေါသထကရဏဉ္စ သေသကိစ္စဉ္စ သမ္ပာဒေတိ, အတ္တနော ပန ဥပေါသထော အကတောယေဝ ဟောတိ. တသ္မာ ပါရိသုဒ္ဓိံ ဒေန္တေန ဆန္ဒောပိ ဒါတဗ္ဗော. ပုဗ္ဗေ ဝုတ္တံ ပန သုဒ္ဓိကစ္ဆန္ဒံ ဝါ ဣမံ ဝါ ဆန္ဒပါရိသုဒ္ဓိံ ဧကေန ဗဟူနမ္ပိ အာဟရိတုံ ဝဋ္ဋတိ. သစေ ပန သော အန္တရာမဂ္ဂေ အညံ ဘိက္ခုံ ပဿိတွာ ယေသံ တေန ဆန္ဒော ဝါ ပါရိသုဒ္ဓိ ဝါ ဂဟိတာ, တေသဉ္စ အတ္တနော စ ဆန္ဒပါရိသုဒ္ဓိံ ဒေတိ, တဿေဝ သာ အာဂစ္ဆတိ, ဣတရာ ပန ဗိဠာလသင်္ခလိကာ ဆန္ဒပါရိသုဒ္ဓိ နာမ ဟောတိ, သာ နာဂစ္ဆတိ, တသ္မာ သယမေဝ သန္နိပတိတဋ္ဌာနံ ဂန္တွာ အာရောစေတဗ္ဗံ. သစေ ပန သဉ္စိစ္စ နာရောစေတိ, ဒုက္ကဋံ အာပဇ္ဇတိ. ဆန္ဒပါရိသုဒ္ဓိ ပန တသ္မိံ ဟတ္ထပါသံ ဥပဂတမတ္တေယေဝ အာဂတာ ဟောတိ.

Herein, regarding consent and purity (chandapārisuddhi): When the Saṅgha has assembled to perform the Uposatha, a bhikkhu who has performed the Uposatha outside, upon going to the place of assembly, should give his consent without giving his physical presence. Furthermore, a bhikkhu who is sick or occupied with duties, when giving his purity, should also give his consent. How should it be given? In the presence of one bhikkhu, this meaning should be conveyed by body, or by speech, or by both: 'I give my consent, convey my consent, announce my consent for me.' Thus is consent given. However, by one who has not performed the Uposatha—whether sick or occupied with duties—purity should be given. How should it be given? In the presence of one bhikkhu, this meaning should be conveyed by body, or by speech, or by both: 'I give my purity, convey my purity, announce my purity for me.' Thus is purity given. But when giving it, consent should also be given. For this was said by the Blessed One: 'Bhikkhus, I allow that on the Uposatha day, one giving purity may also give consent, for there are duties for the Saṅgha to perform.' Therein, the giving of purity accomplishes the performance of the Uposatha for both the Saṅgha and for oneself, but not the remaining duties of the Saṅgha. The giving of consent accomplishes the performance of the Uposatha and the remaining duties for the Saṅgha only, but one’s own Uposatha remains unperformed. Therefore, when giving purity, consent should also be given. As previously stated, it is allowable for one bhikkhu to convey for many either pure consent or this consent-with-purity. If, however, on the way he meets another bhikkhu and gives to him the consent-with-purity of those from whom he had received consent or purity, as well as his own, only his own arrives. The other, however, is called a 'cat's chain' consent-with-purity; it does not arrive. Therefore, one must go to the place of assembly oneself and announce it. If, however, one intentionally does not announce it, one incurs a dukkaṭa offense. Consent-with-purity, however, is considered to have arrived as soon as the conveying bhikkhu comes within arm's reach.

ဥတုက္ခာနန္တိ ‘‘ဟေမန္တာဒီနံ ဥတူနံ ဧတ္တကံ အတိက္ကန္တံ, ဧတ္တကံ အဝသိဋ္ဌ’’န္တိ ဧဝံ ဥတူနံ အာစိက္ခနံ. ဘိက္ခုဂဏနာတိ ‘‘ဧတ္တကာ ဘိက္ခူ ဥပေါသထဂ္ဂေ သန္နိပတိတာ’’တိ ဘိက္ခူနံ ဂဏနာ. ဣဒမ္ပိ ဟိ ဥဘယံ ကတွာဝ ဥပေါသထော ကာတဗ္ဗော. ဩဝါဒေါတိ ဘိက္ခုနောဝါဒေါ. န ဟိ ဘိက္ခုနီဟိ ယာစိတံ ဩဝါဒံ အနာရောစေတွာ ဥပေါသထံ ကာတုံ ဝဋ္ဋတိ. ဘိက္ခုနိယော ဟိ ‘‘သွေ ဥပေါသထော’’တိ အာဂန္တွာ ‘‘အယံ ဥပေါသထော စာတုဒ္ဒသော ပန္နရသော’’တိ ပုစ္ဆိတွာ ပုန ဥပေါသထဒိဝသေ အာဂန္တွာ ‘‘ဘိက္ခုနိသံဃော, အယျ, ဘိက္ခုသံဃဿ [Pg.97] ပါဒေ ဝန္ဒတိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစတိ, လဘတု ကိရ, အယျ, ဘိက္ခုနိသံဃော ဩဝါဒူပသင်္ကမန’’န္တိ (စူဠဝ. ၄၁၃) ဧဝံ ဩဝါဒံ ယာစန္တိ. တံ ဌပေတွာ ဗာလဂိလာနဂမိယေ အညော သစေပိ အာရညိကော ဟောတိ, အပဋိဂ္ဂဟေတုံ န လဘတိ, တသ္မာ ယေန သော ပဋိဂ္ဂဟိတော, တေန ဘိက္ခုနာ ဥပေါသထဂ္ဂေ ပါတိမောက္ခုဒ္ဒေသကော ဘိက္ခု ဧဝံ ဝတ္တဗ္ဗော ‘‘ဘိက္ခုနိသံဃော, ဘန္တေ, ဘိက္ခုသံဃဿ ပါဒေ ဝန္ဒတိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစတိ, လဘတု ကိရ, ဘန္တေ, ဘိက္ခုနိသံဃော ဩဝါဒူပသင်္ကမန’’န္တိ. ပါတိမောက္ခုဒ္ဒေသကေန ဝတ္တဗ္ဗံ ‘‘အတ္ထိ ကောစိ ဘိက္ခု ဘိက္ခုနောဝါဒကော သမ္မတော’’တိ. သစေ ဟောတိ ကောစိ ဘိက္ခု ဘိက္ခုနောဝါဒကော သမ္မတော, တတော တေန သော ဝတ္တဗ္ဗော ‘‘ဣတ္ထန္နာမော ဘိက္ခု ဘိက္ခုနောဝါဒကော သမ္မတော, တံ ဘိက္ခုနိသံဃော ဥပသင်္ကမတူ’’တိ (စူဠဝ. ၄၁၃). သစေ နတ္ထိ, တတော တေန ပုစ္ဆိတဗ္ဗံ ‘‘ကော အာယသ္မာ ဥဿဟတိ ဘိက္ခုနိယော ဩဝဒိတု’’န္တိ. သစေ ကောစိ ဥဿဟတိ, သောပိ စ အဋ္ဌဟိ အင်္ဂေဟိ သမန္နာဂတော, တံ တတ္ထေဝ သမ္မန္နိတွာ ဩဝါဒပဋိဂ္ဂါဟကော ဝတ္တဗ္ဗော ‘‘ဣတ္ထန္နာမော ဘိက္ခု ဘိက္ခုနောဝါဒကော သမ္မတော, တံ ဘိက္ခုနိသံဃော ဥပသင်္ကမတူ’’တိ (စုဠဝ. ၄၁၃). သစေ ပန ကောစိ န ဥဿဟတိ, ပါတိမောက္ခုဒ္ဒေသကေန ဝတ္တဗ္ဗံ ‘‘နတ္ထိ ကောစိ ဘိက္ခု ဘိက္ခုနောဝါဒကော သမ္မတော, ပါသာဒိကေန ဘိက္ခုနိသံဃော သမ္ပာဒေတူ’’တိ. ဧတ္တာဝတာ ဟိ သိက္ခတ္တယသင်္ဂဟိတံ သကလံ သာသနံ အာရောစိတံ ဟောတိ. တေန ဘိက္ခုနာ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆိတွာ ပါဋိပဒဒိဝသေ ဘိက္ခုနီနံ အာရောစေတဗ္ဗံ.

The declaration of the seasons is the informing about the seasons, such as: 'So much of the winter and other seasons has passed, so much remains.' The counting of bhikkhus is the counting of bhikkhus, such as: 'So many bhikkhus have gathered in the Uposatha hall.' Indeed, only after having done both of these should the Uposatha be performed. The exhortation refers to the exhortation of the bhikkhunīs. Indeed, it is not proper to perform the Uposatha without announcing the exhortation requested by the bhikkhunīs. For the bhikkhunīs, having come on the day before the Uposatha, ask, 'Is this Uposatha the fourteenth or the fifteenth?' Then, on the Uposatha day, they come again and request the exhortation thus: 'Venerable sir, the Bhikkhunī Saṅgha pays homage at the feet of the Bhikkhu Saṅgha and requests the opportunity for exhortation. May the Bhikkhunī Saṅgha, venerable sir, indeed receive the opportunity for exhortation.' Except for one who is foolish, sick, or about to travel, another, even if he is a forest-dweller, cannot refuse to accept it. Therefore, the bhikkhu who has accepted it should inform the bhikkhu reciting the Pātimokkha in the Uposatha hall thus: 'Venerable sir, the Bhikkhunī Saṅgha pays homage at the feet of the Bhikkhu Saṅgha and requests the opportunity for exhortation. May the Bhikkhunī Saṅgha, venerable sir, indeed receive the opportunity for exhortation.' The reciter of the Pātimokkha should say, 'Is there any bhikkhu designated as the exhorter of bhikkhunīs?' If there is a bhikkhu designated as the exhorter of bhikkhunīs, then the one who accepted the exhortation request should be told, 'The bhikkhu named so-and-so is designated as the exhorter of bhikkhunīs. Let the Bhikkhunī Saṅgha approach him.' If there is none, then he should ask, 'Which venerable one is able to exhort the bhikkhunīs?' If someone is able, and he is endowed with the eight qualities, having designated him right there, the one who accepted the exhortation request should be told, 'The bhikkhu named so-and-so is designated as the exhorter of bhikkhunīs. Let the Bhikkhunī Saṅgha approach him.' But if no one is able, the reciter of the Pātimokkha should say, 'There is no bhikkhu designated as the exhorter of bhikkhunīs. Let the Bhikkhunī Saṅgha fulfill the training with inspiring confidence.' For by this much, the entire Dispensation, which is comprised of the threefold training, has been announced. That bhikkhu, having accepted it with 'Very well,' should inform the bhikkhunīs on the day following the Uposatha.

ဘိက္ခုနိသံဃေနာပိ တာ ဘိက္ခုနိယော ပေသေတဗ္ဗာ, ဂစ္ဆထ, အယျာ, ပုစ္ဆထ ‘‘ကိံ, အယျ, လဘတိ ဘိက္ခုနိသံဃော ဩဝါဒူပသင်္ကမန’’န္တိ, တာဟိ ‘‘သာဓု, အယျေ’’တိ သမ္ပဋိစ္ဆိတွာ တံ ဘိက္ခုံ ဥပသင်္ကမိတွာ ဧဝံ ဝတ္တဗ္ဗံ ‘‘ကိံ, အယျ, လဘတိ ဘိက္ခုနိသံဃော ဩဝါဒူပသင်္ကမန’’န္တိ. တေန ဝတ္တဗ္ဗံ ‘‘နတ္ထိ ကောစိ ဘိက္ခု ဘိက္ခုနောဝါဒကော သမ္မတော, ပါသာဒိကေန ဘိက္ခုနိသံဃော သမ္ပာဒေတူ’’တိ, တာဟိ ‘‘သာဓု အယျာ’’တိ သမ္ပဋိစ္ဆိတဗ္ဗံ. ဣဒဉ္စ ဧကတော အာဂတာနံ ဒွိန္နံ တိဏ္ဏံ ဝါ ဝသေန ဝုတ္တံ. တာသု ပန ဧကာယ ဘိက္ခုနိယာ ဝတ္တဗ္ဗဉ္စေဝ သမ္ပဋိစ္ဆိတဗ္ဗဉ္စ, ဣတရာ တဿာ သဟာယိကာ. သစေ ပန ဘိက္ခုသံဃော ဝါ ဘိက္ခုနိသံဃော ဝါ န ပူရတိ, ဥဘယတောပိ ဝါ ဂဏမတ္တမေဝ ပုဂ္ဂလမတ္တံ ဝါ ဟောတိ.

The bhikkhunīs should also be sent by the Bhikkhunī Saṅgha, instructing them: "Go, Venerable ladies, and ask, 'Venerable sir, does the Bhikkhunī Saṅgha obtain the approach for exhortation?'" They, having agreed, saying, "Very well, Venerable lady," should approach that bhikkhu and speak thus: "Venerable sir, does the Bhikkhunī Saṅgha obtain the approach for exhortation?" He should say: "There is no bhikkhu authorized as an exhorter of bhikkhunīs. The Bhikkhunī Saṅgha should be provided for by a pleasing bhikkhu." They should agree, saying, "Very well, Venerable sirs." And this has been stated with reference to two or three who have come together. Among them, it should be spoken and agreed to by one bhikkhunī; the others are her companions. But if the Bhikkhu Saṅgha or the Bhikkhunī Saṅgha is not complete, or on both sides there is only a group or only an individual.

တတြာယံ [Pg.98] ဝစနက္ကမော – ‘‘ဘိက္ခုနိယော, အယျ, ဘိက္ခုသံဃဿ ပါဒေဝန္ဒန္တိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစန္တိ, လဘန္တု ကိရ, အယျ, ဘိက္ခုနိယော ဩဝါဒူပသင်္ကမန’’န္တိ, ‘‘အဟံ, အယျ, ဘိက္ခုသံဃဿ ပါဒေ ဝန္ဒာမိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစာမိ, လဘာမဟံ, အယျ, ဩဝါဒူပသင်္ကမန’’န္တိ, ‘‘ဘိက္ခုနိသံဃော, အယျာ, အယျာနံ ပါဒေ ဝန္ဒတိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစတိ, လဘတု ကိရ, အယျာ, ဘိက္ခုနိသံဃော ဩဝါဒူပသင်္ကမန’’န္တိ. ‘‘ဘိက္ခုနိယော, အယျာ, အယျာနံ ပါဒေ ဝန္ဒန္တိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစန္တိ, လဘန္တု ကိရ, အယျာ, ဘိက္ခုနိယော ဩဝါဒူပသင်္ကမန’’န္တိ, ‘‘အဟံ, အယျာ, အယျာနံ ပါဒေ ဝန္ဒာမိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစာမိ, လဘာမဟံ, အယျာ, ဩဝါဒူပသင်္ကမန’’န္တိ, ‘‘ဘိက္ခုနိသံဃော, အယျ, အယျဿ ပါဒေ ဝန္ဒတိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစတိ, လဘတု ကိရ, အယျ, ဘိက္ခုနိသံဃော ဩဝါဒူပသင်္ကမန’’န္တိ. ‘‘ဘိက္ခုနိယော, အယျ, အယျဿ ပါဒေ ဝန္ဒန္တိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစန္တိ, လဘန္တု ကိရ, အယျ, ဘိက္ခုနိယော ဩဝါဒူပသင်္ကမန’’န္တိ, ‘‘အဟံ, အယျ, အယျဿ ပါဒေ ဝန္ဒာမိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစာမိ, လဘာမဟံ, အယျ, ဩဝါဒူပသင်္ကမန’’န္တိ. တေနာပိ ဘိက္ခုနာ ဥပေါသထကာလေ ဧဝံ ဝတ္တဗ္ဗံ ‘‘ဘိက္ခုနိယော, ဘန္တေ, ဘိက္ခုသံဃဿ ပါဒေ ဝန္ဒန္တိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစန္တိ, လဘန္တု ကိရ, ဘန္တေ, ဘိက္ခုနိယော ဩဝါဒူပသင်္ကမန’’န္တိ, ‘‘ဘိက္ခုနီ, ဘန္တေ, ဘိက္ခုသံဃဿ ပါဒေ ဝန္ဒတိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစတိ, လဘတု ကိရ, ဘန္တေ, ဘိက္ခုနီ ဩဝါဒူပသင်္ကမန’’န္တိ. ‘‘ဘိက္ခုနိသံဃော, ဘန္တေ, ဘိက္ခုနိယော, ဘန္တေ, ဘိက္ခုနီ ဘန္တေ အာယသ္မန္တာနံ ပါဒေ ဝန္ဒတိ, ဝန္ဒန္တိ, ဝန္ဒတိ, ဩဝါဒူပသင်္ကမနဉ္စ ယာစတိ, ယာစန္တိ, ယာစတိ, လဘတု ကိရ, ဘန္တေ, ဘိက္ခုနိသံဃော, လဘန္တု ကိရ, ဘန္တေ, ဘိက္ခုနိယော, လဘတု ကိရ, ဘန္တေ, ဘိက္ခုနီ ဩဝါဒူပသင်္ကမန’’န္တိ. ဥပေါသထဂ္ဂေပိ ပါတိမောက္ခုဒ္ဒေသကေန ဝါ ဉတ္တိဋ္ဌပကေန ဝါ ဣတရေန ဝါ ဘိက္ခုနာ သစေ သမ္မတော ဘိက္ခု အတ္ထိ, ပုရိမနယေနေဝ ‘‘တံ ဘိက္ခုနိသံဃော, တံ ဘိက္ခုနိယော, တံ ဘိက္ခုနီ ဥပသင်္ကမတု, ဥပသင်္ကမန္တု, ဥပသင်္ကမတူ’’တိ ဝတ္တဗ္ဗံ. သစေ နတ္ထိ, ‘‘ပါသာဒိကေန ဘိက္ခုနိသံဃော, ဘိက္ခုနိယော, ဘိက္ခုနီ သမ္ပာဒေတု, သမ္ပာဒေန္တု, သမ္ပာဒေတူ’’တိ ဝတ္တဗ္ဗံ. ဩဝါဒပ္ပဋိဂ္ဂါဟကေန ပါဋိပဒေ တံ ပစ္စာဟရိတွာ တထေဝ ဝတ္တဗ္ဗံ, အယမေတ္ထ သင်္ခေပဝိနိစ္ဆယော. ဧဝံ ဘိက္ခုနီဟိ ယာစိတံ ဩဝါဒံ အာရောစေတွာဝ ဥပေါသထော ကာတဗ္ဗော. တေန ဝုတ္တံ –

Here is the sequence of statements: 'The bhikkhunīs, venerable sir, pay homage at the feet of the Bhikkhu Saṅgha and request the approach for exhortation. May the bhikkhunīs, venerable sir, indeed receive the approach for exhortation.' 'I, venerable sir, pay homage at the feet of the Bhikkhu Saṅgha and request the approach for exhortation. May I, venerable sir, receive the approach for exhortation.' 'The Bhikkhunī Saṅgha, venerable sirs, pays homage at your feet and requests the approach for exhortation. May the Bhikkhunī Saṅgha, venerable sirs, indeed receive the approach for exhortation.' 'The bhikkhunīs, venerable sirs, pay homage at your feet and request the approach for exhortation. May the bhikkhunīs, venerable sirs, indeed receive the approach for exhortation.' 'I, venerable sirs, pay homage at your feet and request the approach for exhortation. May I, venerable sirs, receive the approach for exhortation.' 'The Bhikkhunī Saṅgha, venerable sir, pays homage at your feet and requests the approach for exhortation. May the Bhikkhunī Saṅgha, venerable sir, indeed receive the approach for exhortation.' 'The bhikkhunīs, venerable sir, pay homage at your feet and request the approach for exhortation. May the bhikkhunīs, venerable sir, indeed receive the approach for exhortation.' 'I, venerable sir, pay homage at your feet and request the approach for exhortation. May I, venerable sir, receive the approach for exhortation.' By that bhikkhu also, at the time of the Uposatha, it should be spoken thus: 'The bhikkhunīs, venerable sir, pay homage at the feet of the Bhikkhu Saṅgha and request the approach for exhortation. May the bhikkhunīs, venerable sir, indeed receive the approach for exhortation.' 'A bhikkhunī, venerable sir, pays homage at the feet of the Bhikkhu Saṅgha and requests the approach for exhortation. May the bhikkhunī, venerable sir, indeed receive the approach for exhortation.' 'The Bhikkhunī Saṅgha, the bhikkhunīs, a bhikkhunī, venerable sir, pays homage at the feet of the venerable ones and requests the approach for exhortation. May the Bhikkhunī Saṅgha, may the bhikkhunīs, may a bhikkhunī, venerable sir, indeed receive the approach for exhortation.' In the Uposatha hall as well, by the one reciting the Pātimokkha, or by the one placing the motion, or by another bhikkhu—if there is an appointed bhikkhu, it should be said in the same way as before: 'Let the Bhikkhunī Saṅgha, the bhikkhunīs, and a bhikkhunī approach him.' If there is none, it should be said: 'Let the Bhikkhunī Saṅgha, the bhikkhunīs, and a bhikkhunī be provided for by a pleasing bhikkhu.' On the following day, the one who received the exhortation should report it back and speak in that very way. This is the concise determination here. Thus, the Uposatha should be performed only after announcing the exhortation requested by the bhikkhunīs. Therefore, it has been said—

‘‘ဆန္ဒပါရိသုဒ္ဓိဥတုက္ခာနံ[Pg.99], ဘိက္ခုဂဏနာ စ ဩဝါဒေါ;

ဥပေါသထဿ ဧတာနိ, ‘ပုဗ္ဗကိစ္စ’န္တိ ဝုစ္စတီ’’တိ.

"Consent, purity, the declaration of the season, the counting of the bhikkhus, and the exhortation; these are called the 'preliminary duties' of the Uposatha."

ပါရိသုဒ္ဓိံ အာယသ္မန္တော အာရောစေထာတိ အတ္တနော ပရိသုဒ္ဓဘာဝံ အာရောစေထ, ‘‘ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမီ’’တိဣဒံ ပါရိသုဒ္ဓိအာရောစနဿ ကာရဏဝစနံ. ‘‘န စ, ဘိက္ခဝေ, သာပတ္တိကေန ပါတိမောက္ခံ သောတဗ္ဗံ, ယော သုဏေယျ အာပတ္တိ ဒုက္ကဋဿာ’’တိ (စူဠဝ. ၃၈၆) ဟိ ဝစနတော အပရိသုဒ္ဓေဟိ ပါတိမောက္ခံ သောတုံ န ဝဋ္ဋတိ. တေန ဝုတ္တံ – ပါရိသုဒ္ဓိံ အာယသ္မန္တော အာရောစေထ, ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမီတိ. ဧတ္ထ သိယာ ‘‘သံဃော ဥပေါသထံ ကရေယျ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာ’’တိ (မဟာဝ. ၁၃၄) ဝုတ္တတ္တာ ဣဓာပိ ‘‘ပါတိမောက္ခံ ဥဒ္ဒိသိဿတီ’’တိ ဝတ္တဗ္ဗံ, ဧဝဉှိ သတိ ပုဗ္ဗေနာပရံ သန္ဓိယတီတိ. ဝုစ္စတေ, ဝစနမတ္တမေဝေတံ န သန္ဓိယတိ, လက္ခဏတော ပန သမေတိ, သံဃဿ သာမဂ္ဂိယာ, ဂဏဿ သာမဂ္ဂိယာ, ပုဂ္ဂလဿ ဥဒ္ဒေသာ သံဃဿ ဥဒ္ဒိဋ္ဌံ ဟောတိ ပါတိမောက္ခန္တိ ဣဒဉှေတ္ထ လက္ခဏံ, တသ္မာ ‘‘ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမီ’’တိ ဣဒမေဝေတ္ထ ဝတ္တဗ္ဗံ.

"'Venerable sirs, announce your purity' means: announce your own state of purity. 'I will recite the Pātimokkha'—this is the statement of reason for announcing purity. For it is said: 'And, O bhikkhus, one with an offense should not listen to the Pātimokkha; whoever should listen incurs an offense of wrong-doing.' Thus, it is not proper for those who are impure to listen to the Pātimokkha. Therefore it is said: 'Venerable sirs, announce your purity; I will recite the Pātimokkha.' Here, an objection might be raised: Because it is said, 'The Saṅgha should perform the Uposatha; it should recite the Pātimokkha,' here also it should be said, 'he will recite the Pātimokkha.' For if it were so, the preceding would connect with the following. The reply is: This is merely a matter of wording that does not connect, but in terms of the characteristic, it is consistent. For, 'Because of the harmony of the Saṅgha, the harmony of the group, and the recitation by an individual, the Pātimokkha becomes recited for the Saṅgha'—this is the characteristic here. Therefore, this very statement, 'I will recite the Pātimokkha,' should be said here.

တံ သဗ္ဗေဝ သန္တာ သာဓုကံ သုဏောမ မနသိ ကရောမာတိ န္တိ ပါတိမောက္ခံ. သဗ္ဗေဝ သန္တာတိ ယာဝတိကာ တဿာ ပရိသာယ ထေရာ စ နဝါ စ မဇ္ဈိမာ စ. သာဓုကံ သုဏောမာတိ အဋ္ဌိံ ကတွာ မနသိ ကရိတွာ သောတဒွါရဝသေန သဗ္ဗစေတသာ သမန္နာဟရာမ. မနသိ ကရောမာတိ ဧကဂ္ဂစိတ္တာ ဟုတွာ စိတ္တေ ဌပေယျာမ. ဧတ္ထ စ ကိဉ္စာပိ ‘‘ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမီ’’တိ ဝုတ္တတ္တာ ‘‘သုဏောထ မနသိ ကရောထာ’’တိ ဝတ္တုံ ယုတ္တံ ဝိယ ဒိဿတိ, ‘‘သံဃော ဥပေါသထံ ကရေယျာ’’တိဣမိနာ ပန န သမေတိ. သမဂ္ဂဿ ဟိ သံဃဿေတံ ဥပေါသထကရဏံ, ပါတိမောက္ခုဒ္ဒေသကော စ သံဃပရိယာပန္နောဝ, ဣစ္စဿ သံဃပရိယာပန္နတ္တာ ‘‘သုဏောမ မနသိ ကရောမာ’’တိ ဣဒမေဝ ဝတ္တုံ ယုတ္တံ.

“That Pātimokkha, let all of us who are present listen well and apply our minds.” “All of us who are present” means as many as are in that assembly: elders, newly ordained, and those of middle standing. “Let us listen well” means, having made it a matter of importance, having placed it in the mind, let us pay full attention by means of the ear-door with our whole mind. “Let us apply our minds” means, having become single-pointed in mind, let us establish it in the mind. And here, although it might seem proper to say, “Listen and apply your minds!” because it was said, “I will recite the Pātimokkha,” this is not consistent with, “The Saṅgha should perform the Uposatha.” For this performance of the Uposatha is for the harmonious Saṅgha, and the reciter of the Pātimokkha is also included in the Saṅgha. Thus, because of his inclusion in the Saṅgha, this very statement, “Let us listen and let us apply our minds,” is proper to say.

ဣဒါနိ ယံ ဝုတ္တံ ‘‘ပါရိသုဒ္ဓိံ အာယသ္မန္တော အာရောစေထာ’’တိ, တတ္ထ ယထာ ပါရိသုဒ္ဓိအာရောစနံ ဟောတိ, တံ ဒဿေတုံ ယဿ သိယာ အာပတ္တိ, သော အာဝိကရေယျာတိ အာဟ. တတ္ထ ယဿ သိယာတိ ယဿ ဆန္နံ အာကာရာနံ အညတရေန အာပန္နာပတ္တိ ဘဝေယျ. အာပတ္တိဉှိ [Pg.100] အာပဇ္ဇန္တော အလဇ္ဇိတာ, အညာဏတာ, ကုက္ကုစ္စပ္ပကတတာ, အကပ္ပိယေ ကပ္ပိယသညိတာ, ကပ္ပိယေ အကပ္ပိယသညိတာ, သတိသမ္မောသာတိ ဣမေဟိ ဆဟာကာရေဟိ (ပရိ. ၂၉၅) အာပဇ္ဇတိ.

Now, regarding what was said, “Venerable sirs, you should announce your purity,” in that context, to show in what manner the announcement of purity occurs, He said, “He who may have an offense should reveal it.” Therein, “he who may have” means: he who might have an offense incurred through any one of six causes. Indeed, one who incurs an offense does so through these six causes: shamelessness, ignorance, being overcome by scrupulousness, perceiving the unsuitable as suitable, perceiving the suitable as unsuitable, and loss of mindfulness.

ကထံ အလဇ္ဇိတာယ အာပဇ္ဇတိ? အကပ္ပိယဘာဝံ ဇာနန္တောယေဝ မဒ္ဒိတွာ ဝီတိက္ကမံ ကရောတိ.

How does one incur an offense through shamelessness? While knowing the state of being impermissible, one disregards it and commits a transgression.

ဝုတ္တမ္ပိ စေတံ –

And this, too, has been said:

‘‘သဉ္စိစ္စ အာပတ္တိံ အာပဇ္ဇတိ, အာပတ္တိံ ပရိဂူဟတိ;

အဂတိဂမနဉ္စ ဂစ္ဆတိ, ဧဒိသော ဝုစ္စတိ အလဇ္ဇိပုဂ္ဂလော’’တိ. (ပရိ. ၃၅၉);

“He intentionally incurs an offense, he conceals the offense, and he follows a wrong course; such a one is called a shameless person.”

ကထံ အညာဏတာယ အာပဇ္ဇတိ? အညာဏပုဂ္ဂလော ဟိ မန္ဒော မောမူဟော ကတ္တဗ္ဗာကတ္တဗ္ဗံ အဇာနန္တော အကတ္တဗ္ဗံ ကရောတိ, ကတ္တဗ္ဗံ ဝိရာဓေတိ, ဧဝံ အညာဏတာယ အာပဇ္ဇတိ.

How does one incur an offense through ignorance? For an ignorant person is dull and very deluded; not knowing what ought to be done and what ought not to be done, he does what ought not to be done and fails in what ought to be done. Thus, one incurs an offense through ignorance.

ကထံ ကုက္ကုစ္စပ္ပကတတာယ အာပဇ္ဇတိ? ကပ္ပိယာကပ္ပိယံ နိဿာယ ကုက္ကုစ္စေ ဥပ္ပန္နေ ဝိနယဓရံ ပုစ္ဆိတွာ ကပ္ပိယံ စေ, ကတ္တဗ္ဗံ သိယာ, အကပ္ပိယံ စေ, န ကတ္တဗ္ဗံ, အယံ ပန ‘‘ဝဋ္ဋတီ’’တိ မဒ္ဒိတွာ ဝီတိက္ကမတိယေဝ, ဧဝံ ကုက္ကုစ္စပ္ပကတတာယ အာပဇ္ဇတိ.

How does one incur an offense through being overcome by scrupulousness? When a scruple arises concerning what is suitable and unsuitable, one should ask a master of the Vinaya. If it is suitable, it should be done; if it is unsuitable, it should not be done. But this person, thinking, “It is allowable,” disregards the scruple and simply transgresses. Thus, one incurs an offense through being overcome by scrupulousness.

ကထံ အကပ္ပိယေ ကပ္ပိယသညိတာယ အာပဇ္ဇတိ? အစ္ဆမံသံ ‘‘သူကရမံသ’’န္တိ ခါဒတိ, ဝိကာလေ ကာလသညာယ ဘုဉ္ဇတိ, ဧဝံ အကပ္ပိယေ ကပ္ပိယသညိတာယ အာပဇ္ဇတိ.

How does one incur an offense through perceiving the unsuitable as suitable? One eats bear's flesh, perceiving it as pork; one eats at the wrong time, with the perception that it is the right time. Thus, one incurs an offense through perceiving the unsuitable as suitable.

ကထံ ကပ္ပိယေ အကပ္ပိယသညိတာယ အာပဇ္ဇတိ? သူကရမံသံ ‘‘အစ္ဆမံသ’’န္တိ ခါဒတိ, ကာလေ ဝိကာလသညာယ ဘုဉ္ဇတိ, ဧဝံ ကပ္ပိယေ အကပ္ပိယသညိတာယ အာပဇ္ဇတိ.

How does one incur an offense through perceiving the suitable as unsuitable? One eats pork, perceiving it as bear's flesh; one eats at the right time, with the perception that it is the wrong time. Thus, one incurs an offense through perceiving the suitable as unsuitable.

ကထံ သတိသမ္မောသာ အာပဇ္ဇတိ? သဟသေယျစီဝရဝိပ္ပဝါသာဒီနိ သတိသမ္မောသာ အာပဇ္ဇတိ, ဣတိ ဣမေသံ ဆန္နံ အာကာရာနံ အညတရေန အာကာရေန အာပန္နာ ယဿ သိယာ သတ္တန္နံ အာပတ္တိက္ခန္ဓာနံ အညတရာ အာပတ္တိ ထေရဿ ဝါ နဝဿ ဝါ မဇ္ဈိမဿ ဝါတိ အတ္ထော.

How does one incur an offense through loss of mindfulness? One incurs offenses such as sleeping together and being separated from one's robes through loss of mindfulness. Thus, this is the meaning: if there is for any monk—be he an elder, a junior, or a middle-ranking one—any one offense among the seven classes of offenses, incurred through any one of these six causes.

သော အာဝိကရေယျာတိ သော တံ အာပတ္တိံ ဒေသေတု ဝါ ပကာသေတု ဝါတိ ဝုတ္တံ ဟောတိ. အသန္တိယာ အာပတ္တိယာတိ ယဿ ပန ဧဝံ အနာပန္နာ ဝါ အာပတ္တိံ [Pg.101] အာပဇ္ဇိတွာ စ ပန ဝုဋ္ဌိတာ ဝါ ဒေသိတာ ဝါ အာရောစိတာ ဝါ အာပတ္တိ, တဿ သာ အာပတ္တိ အသန္တီ နာမ ဟောတိ, ဧဝံ အသန္တိယာ အာပတ္တိယာ တုဏှီ ဘဝိတဗ္ဗံ. တုဏှီဘာဝေန ခေါ ပနာယသ္မန္တေ ‘‘ပရိသုဒ္ဓါ’’တိ ဝေဒိဿာမီတိ တုဏှီဘာဝေနာပိ ဟိ ကာရဏေန အဟံ အာယသ္မန္တေ ‘‘ပရိသုဒ္ဓါ’’ဣစ္စေဝ ဇာနိဿာမီတိ. ယထာ ခေါ ပန ပစ္စေကပုဋ္ဌဿ ဝေယျာကရဏံ ဟောတီတိ ယထာ ဧကေနေကော ပုဋ္ဌော ဗျာကရေယျ, ယထာ ဧကေနေကော ပစ္စေကပုဋ္ဌော ‘‘မံ ဧသ ပုစ္ဆတီ’’တိ ဉတွာ ဗျာကရေယျာတိ ဝုတ္တံ ဟောတိ.

“So he should declare it” means he should confess or reveal that offense. “As for an offense that does not exist”: if someone has not committed an offense, or having committed one, has recovered from it, confessed it, or announced it, then that offense is called non-existent. In such a case of a non-existent offense, one should remain silent. “By remaining silent, venerable sirs, I will understand that you are pure” means: for even by the act of remaining silent, I will know that you are pure. “Just as an answer should be given to each one questioned individually” means: just as each one, when questioned, should answer; just as each one, questioned individually, knowing, “He is asking me,” should answer—this is what is meant.

ဧဝမေဝံ ဧဝရူပါယ ပရိသာယ ယာဝတတိယံ အနုသာဝိတံ ဟောတီတိ ဧတ္ထ ဧကစ္စေ တာဝ အာစရိယာ ဧဝံ ဝဒန္တိ ‘‘ဧဝမေဝံ ဣမိဿာယ ဘိက္ခုပရိသာယ ယဒေတံ ‘ယဿ သိယာ အာပတ္တိ, သော အာဝိကရေယျ, အသန္တိယာ အာပတ္တိယာ တုဏှီ ဘဝိတဗ္ဗံ, တုဏှီဘာဝေန ခေါ ပနာယသ္မန္တေ ပရိသုဒ္ဓါတိ ဝေဒိဿာမီ’တိ တိက္ခတ္တုံ အနုသာဝိတံ, တံ ဧကမေကေန ‘မံ ဧသ ပုစ္ဆတီ’တိ ဧဝံ ဇာနိတဗ္ဗံ ဟောတီတိ အတ္ထော’’တိ. တံ န ယုဇ္ဇတိ, ကသ္မာ? အတ္ထဗျဉ္ဇနဘေဒတော. အနုဿာဝနဉှိ နာမ အတ္ထတော စ ဗျဉ္ဇနတော စ အဘိန္နံ ဟောတိ ‘‘ဒုတိယမ္ပိ ဧတမတ္ထံ ဝဒါမီ’’တိအာဒီသု (မဟာဝ. ၇၂; စူဠဝ. ၃) ဝိယ, ‘‘ယဿ သိယာ’’တိအာဒိဝစနတ္တယံ ပန အတ္ထတောပိ ဗျဉ္ဇနတောပိ ဘိန္နံ, တေနဿ အနုဿာဝနတ္တယံ န ယုဇ္ဇတိ. ယဒိ စေတံ ယာဝတတိယာနုဿာဝနံ သိယာ, နိဒါနုဒ္ဒေသေ အနိဋ္ဌိတေပိ အာပတ္တိ သိယာ. န စ ယုတ္တံ အနာပတ္တိက္ခေတ္တေ အာပတ္တိံ အာပဇ္ဇိတုံ.

Regarding “Similarly, in such an assembly, it is announced up to the third time”: Here, some teachers say thus: “Just so, in this assembly of monks, that which is announced three times—‘If any venerable one has an offense, he should reveal it; if there is no offense, he should remain silent; by that silence, I will know the venerable ones to be pure’—that should be understood by each one thus: ‘This one is asking me.’ This is the meaning.” That is not suitable. Why? Because of the difference in meaning and wording. Indeed, what is called an anussāvana is undivided in both meaning and wording, as in the passages beginning with, “For the second time I speak on this matter.” But the set of three statements beginning with “if there is for anyone” is different in both meaning and wording. Therefore, for this set, the state of being an anussāvana is not suitable. And if this were an announcement up to the third time, an offense would arise even when the recitation of the introduction is not yet finished. And it is not proper to incur an offense in a domain where there is no offense.

အပရေ ‘‘အနုသာဝိတ’’န္တိပဒဿ အနုသာဝေတဗ္ဗန္တိ အတ္ထံ ဝိကပ္ပေတွာ ‘‘ယာဝတတိယ’’န္တိဣဒံ ဥပရိ ဥဒ္ဒေသာဝသာနေ ‘‘ကစ္စိတ္ထ ပရိသုဒ္ဓါ…ပေ… တတိယမ္ပိ ပုစ္ဆာမီ’’တိ ဧတံ သန္ဓာယ ဝုတ္တန္တိ အာဟု. တမ္ပိ န ယုဇ္ဇတိ, ကသ္မာ? အတ္ထယုတ္တီနံ အဘာဝတော. ဣဒဉှိ ပဒံ ကေစိ ‘‘အနုသာဝေတ’’န္တိ သဇ္ဈာယန္တိ, ကေစိ ‘‘အနုသာဝေတ’’န္တိ, တံ ဥဘယံ ဝါပိ အတီတကာလမေဝ ဒီပေတိ, န အနာဂတံ. ယဒိ စဿ အယံ အတ္ထော သိယာ, ‘‘အနုသာဝိတံ ဟေဿတီ’’တိ ဝဒေယျ, ဧဝံ တာဝ အတ္ထာဘာဝတော န ယုဇ္ဇတိ. ယဒိ စေတံ ဥဒ္ဒေသာဝသာနေ ဝစနံ သန္ဓာယ ဝုတ္တံ သိယာ, ‘‘န အာဝိကရိဿာမီ’’တိ စိတ္တံ ဥပ္ပာဒေန္တဿ နိဒါနေ သမတ္တေပိ ဝုတ္တမုသာဝါဒေါ န သိယာ, ကသ္မာ? ‘‘ယာဝတတိယံ အနုဿာဝိယမာနေ’’တိဝစနတော (မဟာဝ. ၁၃၄) ‘‘ယာဝတတိယ’’န္တိ ဣဒံ ဝစနမေဝ [Pg.102] နိရတ္ထကံ သိယာ, ကသ္မာ? နိဒါနုဒ္ဒေသေ ယာဝတတိယာနုဿာဝနဿ အဘာဝတောတိ ဧဝံ ယုတ္တိအဘာဝတော တမ္ပိ န ယုဇ္ဇတိ. ‘‘ယာဝတတိယံ အနုသာဝိတံ ဟောတီ’’တိ ဣဒံ ပန လက္ခဏဝစနမတ္တံ, တေန ဣမမတ္ထံ ဒဿေတိ – ဣဒံ ပါတိမောက္ခံ နာမ ယာဝတတိယံ အနုဿာဝိယတိ, တသ္မိံ ယာဝတတိယံ အနုဿာဝိယမာနေ ယော သရမာနော သန္တိံ အာပတ္တိံ နာဝိကရောတိ, တဿ ယာဝတတိယာနုဿာဝနာဝသာနေ သမ္ပဇာနမုသာဝါဒေါ ဟောတီတိ.

Other teachers, having construed the meaning of the word 'anusāvitaṃ' as 'that which should be announced,' say that the phrase 'yāvatatiyaṃ' was said in reference to the statement at the end of the recitation: 'Is the assembly pure... I ask for the third time.' This too is not correct. Why? Because of the absence of meaning and reason. Indeed, some recite this word as 'anusāvitanti,' and others as 'anusāvetanti'; yet both of these indicate only the past tense, not the future. And if this were its meaning, it would have been said, 'anusāvitaṃ hessati' (it will be announced). Thus, firstly, it is not correct because of the absence of this meaning. Furthermore, if this were said in reference to the statement at the end of the recitation, for a monk who gives rise to the thought, 'I will not reveal it,' the offense of spoken falsehood would not occur even when the preliminary section is completed. Why? Because of the statement, 'while it is being announced up to the third time.' Moreover, this very phrase 'yāvatatiyaṃ' would be meaningless. Why? Because in the recitation of the preliminary section, there is no threefold announcement. Thus, because of this absence of reason, this too is not correct. However, this phrase, 'It is announced up to the third time,' is merely a statement of characteristic. By this, it shows the following meaning: This, which is called the Pātimokkha, is announced up to the third time. While it is being announced up to the third time, whatever monk, remembering an existing offense, does not make it known, for him, at the conclusion of the threefold announcement, there is an offense of deliberate falsehood.

တဒေတံ ယထာ အနုသာဝိတံ ယာဝတတိယံ အနုသာဝိတံ နာမ ဟောတိ, တံ ဒဿေတုံ တတ္ထာယသ္မန္တေ ပုစ္ဆာမီတိအာဒိ ဝုတ္တံ. တံ ပနေတံ ပါရာဇိကာဒီနံ အဝသာနေ ဒိဿတိ, န နိဒါနာဝသာနေ. ကိဉ္စာပိ န ဒိဿတိ, အထ ခေါ ဥဒ္ဒေသကာလေ ‘‘အာဝိကတာ ဟိဿ ဖာသု ဟောတီ’’တိ ဝတွာ ‘‘ဥဒ္ဒိဋ္ဌံ ခေါ အာယသ္မန္တော နိဒါနံ, တတ္ထာယသ္မန္တေ ပုစ္ဆာမီ’’တိအာဒိနာ နယေန ဝတ္တဗ္ဗမေဝ. ဧဝဉှိ နိဒါနံ သုဥဒ္ဒိဋ္ဌံ ဟောတိ, အညထာ ဒုဥဒ္ဒိဋ္ဌံ. ဣမမေဝ စ အတ္ထံ သန္ဓာယ ဥပေါသထက္ခန္ဓကေ ဝုတ္တံ ‘‘ယာဝတတိယံ အနုသာဝိတံ ဟောတီတိ သကိမ္ပိ အနုသာဝိတံ ဟောတိ, ဒုတိယမ္ပိ အနုသာဝိတံ ဟောတိ, တတိယမ္ပိ အနုသာဝိတံ ဟောတီ’’တိ (မဟာဝ. ၁၃၄). အယမေတ္ထ အာစရိယပရမ္ပရာဘတော ဝိနိစ္ဆယော.

To show in what manner that Pātimokkha is announced such that it is called 'announced up to the third time,' the words beginning with, 'Therein, venerable sirs, I ask you...' were spoken. However, this is seen at the end of the Pārājikas and so forth, not at the end of the introduction. Although it is not seen there, nevertheless, at the time of recitation, after saying, 'For it is easy for him when it is made known,' it should indeed be said according to the method beginning with, 'The introduction has been recited, venerable sirs. Therein, I ask you, venerable sirs...' For thus the introduction is well-recited; otherwise, it is badly recited. And with reference to this very meaning, it was said in the Uposathakkhandhaka: ''It is announced up to the third time' means it is announced once, it is announced a second time, and it is announced a third time.' This, herein, is the decision handed down through the succession of teachers.

ယော ပန ဘိက္ခု…ပေ… သမ္ပဇာနမုသာဝါဒဿ ဟောတီတိ သမ္ပဇာနမုသာဝါဒေါ အဿ ဟောတိ, တေနဿ ဒုက္ကဋာပတ္တိ ဟောတိ, သာ စ ခေါ ပန န မုသာဝါဒလက္ခဏေန, ‘‘သမ္ပဇာနမုသာဝါဒေ ကိံ ဟောတိ, ဒုက္ကဋံ ဟောတီ’’တိ (မဟာဝ. ၁၃၅) ဣမိနာ ပန ဘဂဝတော ဝစနေန ဝစီဒွါရေ အကိရိယသမုဋ္ဌာနာပတ္တိ ဟောတီတိ ဝေဒိတဗ္ဗာ.

As to 'Whatever monk... becomes one of deliberate false speech': for him there is a deliberate falsehood. Because of that, for him there is a dukkaṭa offense. However, that offense is not due to the characteristic of falsehood. But rather, because of this word of the Blessed One, 'In the case of a deliberate falsehood, what is there? There is a dukkaṭa,' it should be known that it is an offense not arising from an action, at the verbal door.

ဝုတ္တမ္ပိ စေတံ –

And this was also said:

‘‘အနာလပန္တော မနုဇေန ကေနစိ,ဝါစာဂိရံ နော စ ပရေ ဘဏေယျ;

အာပဇ္ဇေယျ ဝါစသိကံ, န ကာယိကံ,ပဉှာမေသာ ကုသလေဟိ စိန္တိတာ’’တိ. (ပရိ. ၄၇၉);

“Not conversing with any person, nor uttering a word of speech to others; one would incur a verbal offense, not a bodily one. This is a question considered by the skillful.”

အန္တရာယိကောတိ [Pg.103] ဝိပ္ပဋိသာရဝတ္ထုတာယ ပါမောဇ္ဇာဒိသမ္ဘဝံ နိဝါရေတွာ ပဌမဇ္ဈာနာဒီနံ အဓိဂမာယ အန္တရာယံ ကရောတိ. တသ္မာတိ ယသ္မာ အယံ အနာဝိကရဏသင်္ခါတော သမ္ပဇာနမုသာဝါဒေါ အန္တရာယိကော ဟောတိ, တသ္မာ. သရမာနေနာတိ အတ္တနိ သန္တိံ အာပတ္တိံ ဇာနန္တေန. ဝိသုဒ္ဓါပေက္ခေနာတိ ဝုဋ္ဌာတုကာမေန ဝိသုဇ္ဈိတုကာမေန. သန္တီ အာပတ္တီတိ အာပဇ္ဇိတွာ အဝုဋ္ဌိတာ အာပတ္တိ. အာဝိကာတဗ္ဗာတိ သံဃမဇ္ဈေ ဝါ ဂဏမဇ္ဈေ ဝါ ဧကပုဂ္ဂလေ ဝါ ပကာသေတဗ္ဗာ, အန္တမသော အနန္တရဿာပိ ဘိက္ခုနော ‘‘အဟံ, အာဝုသော, ဣတ္ထန္နာမံ အာပတ္တိံ အာပန္နော, ဣတော ဝုဋ္ဌဟိတွာ တံ အာပတ္တိံ ပဋိကရိဿာမီ’’တိ (မဟာဝ. ၁၇၀) ဝတ္တဗ္ဗံ. သစေပိ ဝေမတိကော ဟောတိ, ‘‘အဟံ, အာဝုသော, ဣတ္ထန္နာမာယ အာပတ္တိယာ ဝေမတိကော, ယဒါ နိဗ္ဗေမတိကော ဘဝိဿာမိ, တဒါ တံ အာပတ္တိံ ပဋိကရိဿာမီ’’တိ (မဟာဝ. ၁၆၉) ဝတ္တဗ္ဗံ. အာဝိကတာ ဟိဿ ဖာသု ဟောတီတိဧတ္ထ အာဝိကတာတိ အာဝိကတာယ, ပကာသိတာယာတိ အတ္ထော. အလဇ္ဇိတာတိအာဒီသု (ပရိ. ၂၉၅) ဝိယ ဟိ ဣဒမ္ပိ ကရဏတ္ထေ ပစ္စတ္တဝစနံ. ဟီတိ နိပါတမတ္တံ. အဿာတိ ဧတဿ ဘိက္ခုနော. ဖာသု ဟောတီတိ ပဌမဇ္ဈာနာဒီနံ အဓိဂမာယ ဖာသု ဟောတိ, အဝိပ္ပဋိသာရမူလကာနံ ပါမောဇ္ဇာဒီနံ ဝသေန သုခပ္ပဋိပဒါ သမ္ပဇ္ဇတီတိ အတ္ထော.

An obstacle is that which, being a cause for remorse, creates an obstacle for the attainment of the first jhāna and so forth by preventing the arising of joy and other states. Therefore: because this deliberate false speech, known as non-disclosure, is an obstacle, therefore... 'By one who is remembering' means by one who knows of an existing offense in oneself. 'By one who is looking for purity' means by one who desires to rise up from it, by one who desires to be purified. 'An existing offense' means an offense that has been fallen into and not yet risen from. 'It should be disclosed' means it should be revealed either in the midst of the Saṅgha, in the midst of a group, or to an individual. At the very least, it should be said to the very next monk: 'Venerable sir, I have fallen into such-and-such an offense. Having stood up from here, I will make amends for that offense.' And if one is uncertain, it should be said: 'Venerable sir, I am uncertain about such-and-such an offense. When I am no longer uncertain, I will make amends for that offense.' In the phrase 'For when disclosed, it is easy for him,' 'disclosed' means 'by its being disclosed,' 'by its being made known.' As in 'shamelessness' and so forth, this too is a word in the nominative case with an instrumental meaning. 'Hi' is merely a particle. 'Assa' means 'for this monk.' 'It is easy' means it becomes easy for the attainment of the first jhāna and so forth; the meaning is that a pleasant practice is accomplished by means of joy and other states which have non-remorse as their root.

ဣတိ ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

Thus in the Kaṅkhāvitaraṇī, the commentary on the Pātimokkha:

နိဒါနဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the introduction is completed.

ပါရာဇိကကဏ္ဍော

The Chapter on the Pārājikas

ဣဒါနိ [Pg.104] ယဒေတံ နိဒါနာနန္တရံ တတြိမေ စတ္တာရောတိအာဒိ ပါရာဇိကကဏ္ဍံ, တတ္ထ တတြာတိ တသ္မိံ ‘‘ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမီ’’တိ ဧဝံ ဝုတ္တေ ပါတိမောက္ခေ. ဣမေတိ ဣဒါနိ ဝတ္တဗ္ဗာနံ အဘိမုခီကရဏံ. စတ္တာရောတိ ဂဏနပရိစ္ဆေဒေါ. ပါရာဇိကာတိ ဧဝံနာမကာ. ဓမ္မာတိ အာပတ္တိယော. ဥဒ္ဒေသံ အာဂစ္ဆန္တီတိ သရူပေန ဥဒ္ဒိသိတဗ္ဗတံ အာဂစ္ဆန္တိ, န နိဒါနေ ဝိယ ‘‘ယဿ သိယာ အာပတ္တီ’’တိ သာဓာရဏဝစနမတ္တေန.

Now, as for this chapter on the Pārājikas which begins with 'Therein, these four...' and immediately follows the introduction, therein: 'therein' refers to that Pātimokkha which was mentioned when it was said, 'I will recite the Pātimokkha.' 'These' indicates the focusing on what is now to be stated. 'Four' is a numerical delimitation. 'Pārājika' are so named. 'Dhammas' means offenses. 'They come to the recitation' means they come to be recited in their own form, not, as in the introduction, merely by the general statement, 'If there should be an offense for anyone.'

၁. ပဌမပါရာဇိကဝဏ္ဏနာ

1. Commentary on the First Pārājika

ယော ပနာတိ ရဿဒီဃာဒိနာ လိင်္ဂါဒိဘေဒေန ယော ကောစိ. ဘိက္ခူတိ ဧဟိဘိက္ခုဥပသမ္ပဒါ, သရဏဂမနူပသမ္ပဒါ, ဩဝါဒပ္ပဋိဂ္ဂဟဏူပသမ္ပဒါ, ပဉှာဗျာကရဏူပသမ္ပဒါ, အဋ္ဌဂရုဓမ္မပ္ပဋိဂ္ဂဟဏူပသမ္ပဒါ, ဒူတေနူပသမ္ပဒါ, အဋ္ဌဝါစိကူပသမ္ပဒါ, ဉတ္တိစတုတ္ထကမ္မူပသမ္ပဒါတိ ဣမာသု အဋ္ဌသု ဥပသမ္ပဒါသု ဉတ္တိစတုတ္ထေန ဥပသမ္ပဒါကမ္မေန အကုပ္ပေန ဌာနာရဟေန ဥပသမ္ပန္နော. တဿ ပန ကမ္မဿ ဝတ္ထုဉတ္တိအနုဿာဝန သီမာ ပရိသာသမ္ပတ္တိဝသေန အကုပ္ပတာ ဝေဒိတဗ္ဗာ.

As for 'yo pana,' it refers to anyone whatsoever, distinguished by differences such as being short or long, and by characteristics and so forth. As for 'bhikkhu,' among these eight ordinations—the `ehibhikkhu` ordination, the ordination by going for refuge, the ordination by accepting the exhortation, the ordination by answering questions, the ordination by accepting the eight weighty rules, the ordination by a messenger, the ordination by eight announcements, and the ordination by a formal act with a motion as the fourth part—one is ordained by the act of ordination with a motion as the fourth part, which is unshakeable and serves as a valid basis. Furthermore, the unshakeability of that act should be known by means of the perfection of the object, the motion, the announcement, the boundary, and the assembly.

တတ္ထ ဝတ္ထူတိ ဥပသမ္ပဒါပေက္ခော ပုဂ္ဂလော, သော ဌပေတွာ ဦနဝီသတိဝဿံ အန္တိမဝတ္ထုအဇ္ဈာပန္နပုဗ္ဗံ, ပဏ္ဍကာဒယော စ ဧကာဒသ အဘဗ္ဗပုဂ္ဂလေ ဝေဒိတဗ္ဗော. တတ္ထ ဦနဝီသတိဝဿော နာမ ပဋိသန္ဓိဂ္ဂဟဏတော ပဋ္ဌာယ အပရိပုဏ္ဏဝီသတိဝဿော. အန္တိမဝတ္ထုအဇ္ဈာပန္နပုဗ္ဗော နာမ စတုန္နံ ပါရာဇိကာနံ အညတရံ အဇ္ဈာပန္နပုဗ္ဗော. ပဏ္ဍကာဒယော ဝဇ္ဇနီယပုဂ္ဂလကထာယံ ဝုတ္တာ. တေသု အာသိတ္တပဏ္ဍကဉ္စ ဥသူယပဏ္ဍကဉ္စ ဌပေတွာ ဩပက္ကမိကပဏ္ဍကော နပုံသကပဏ္ဍကော ပဏ္ဍကဘာဝပက္ခေ ဌိတော ပက္ခပဏ္ဍကော စ ဣဓ အဓိပ္ပေတော.

Therein, the 'object' refers to the person who desires higher ordination. He should be understood by excluding one who is under twenty years of age, one who has previously committed an ultimate offense, and the eleven unsuitable persons beginning with the `paṇḍaka`. Therein, 'one under twenty years of age' means a person who has not completed twenty years beginning from the time of conception. 'One who has previously committed an ultimate offense' means one who has previously committed any one of the four `pārājika` offenses. Those beginning with the `paṇḍaka` have been spoken of in the 'Discourse on Persons to be Avoided'. Among them, excluding the `āsittapaṇḍaka` and the `usūyapaṇḍaka`, the `opakkamikapaṇḍaka`, the `napuṃsakapaṇḍaka`, and the `pakkhapaṇḍaka` who is established in the state of a `paṇḍaka` for a fortnight, are intended here.

ထေယျသံဝါသကော ပန တိဝိဓော လိင်္ဂတ္ထေနကော သံဝါသတ္ထေနကော ဥဘယတ္ထေနကောတိ. တတ္ထ ယော သယံ ပဗ္ဗဇိတွာ န ဘိက္ခုဝဿာနိ ဂဏေတိ, န ယထာဝုဍ္ဎံ ဘိက္ခူနံ ဝါ သာမဏေရာနံ ဝါ ဝန္ဒနံ သာဒိယတိ, န အာသနေန ပဋိဗာဟတိ, န ဥပေါသထာဒီသု သန္ဒိဿတိ, အယံ အသုဒ္ဓစိတ္တတာယ လိင်္ဂမတ္တဿေဝ ထေနိတတ္တာ လိင်္ဂတ္ထေနကော နာမ. ယော ပန ဘိက္ခူဟိ ပဗ္ဗဇိတော သာမဏေရော သမာနော ကာသာယာနိ အပနေတွာ တေသု သဥဿာဟောဝ [Pg.105] မေထုနံ ဓမ္မံ ပဋိသေဝိတွာ ပုန နိဝါသေတွာ သာမဏေရဘာဝံ ပဋိဇာနာတိ, အယံ ဘိက္ခူဟိ ဒိန္နလိင်္ဂဿ အပရိစ္စတ္တတ္တာ န လိင်္ဂတ္ထေနကော, န လိင်္ဂါနုရူပဿ သံဝါသဿ သာဒိတတ္တာ နာပိ သံဝါသတ္ထေနကော. အန္တိမဝတ္ထုအဇ္ဈာပန္နကေပိ ဧသေဝ နယော. ယော စ ခေါ သာမဏေရော သမာနော ဝိဒေသံ ဂန္တွာ ဘိက္ခုဝဿာနိ ဂဏေတိ, ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတိ, အာသနေန ပဋိဗာဟတိ, ဥပေါသထာဒီသု သန္ဒိဿတိ, အယံ သံဝါသမတ္တဿေဝ ထေနိတတ္တာ သံဝါသတ္ထေနကော နာမ. ဘိက္ခုဝဿဂဏနာဒိကော ဟိ သဗ္ဗောပိ ကိရိယဘေဒေါ ဣမသ္မိံ အတ္ထေ ‘‘သံဝါသော’’တိ ဝေဒိတဗ္ဗော. သိက္ခံ ပစ္စက္ခာယ ‘‘န မံ ကောစိ ဇာနာတီ’’တိ ပုန ဧဝံ ပဋိပဇ္ဇန္တေပိ ဧသေဝ နယော. ယော ပန သယံ ပဗ္ဗဇိတွာ ဝိဟာရံ ဂန္တွာ ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတိ, အာသနေန ပဋိဗာဟတိ, ဘိက္ခုဝဿာနိ ဂဏေတိ, ဥပေါသထာဒီသု သန္ဒိဿတိ, အယံ လိင်္ဂဿ စေဝ သံဝါသဿ စ ထေနိတတ္တာ ဥဘယတ္ထေနကော နာမ. ဓုရနိက္ခေပဝသေန ကာသာယာနိ အပနေတွာ အန္တိမဝတ္ထုံ အဇ္ဈာပဇ္ဇိတွာ ပုန တာနိ အစ္ဆာဒေတွာ ဧဝံ ပဋိပဇ္ဇန္တေပိ ဧသေဝ နယော, အယံ တိဝိဓောပိ ထေယျသံဝါသကော ဣဓ အဓိပ္ပေတော. ဌပေတွာ ပန ဣမံ တိဝိဓံ.

One who lives in communion by theft is of three kinds: one who steals the sign, one who steals the communion, and one who steals both. Among these, one who has gone forth by himself, does not count the rains-residences of a bhikkhu, does not consent to the homage of bhikkhus or novices according to seniority, does not prevent others with a seat, and is not seen at the Uposatha and other observances—this one, due to an impure mind, is called a 'thief of the sign' because of having stolen only the sign. Now, one who, having been given the going-forth by bhikkhus, is a genuine novice but, having removed the saffron robes while still intending to wear them again, engages in sexual intercourse, then puts them on again and professes the state of being a novice—this one is not a 'thief of the sign' because the sign given by the bhikkhus has not been abandoned, nor is he a 'thief of communion' because the communion appropriate to the sign has not been consented to. This is the same method even in the case of one who has committed a final offense. And whichever genuine novice goes to a foreign country, counts the rains-residences of a bhikkhu, consents to homage according to seniority, prevents others with a seat, and is seen at the Uposatha and other observances—this one is called a 'thief of communion' because of having stolen only the communion. Indeed, every kind of action, beginning with the counting of a bhikkhu's rains-residences, should be understood in this context as 'communion'. This is the same method even for one who, having renounced the training, thinking, 'No one knows me,' then acts in this way again. Now, one who, having gone forth by himself, goes to a monastery, consents to homage according to seniority, prevents others with a seat, counts the rains-residences of a bhikkhu, and is seen at the Uposatha and other observances—this one is called a 'thief of both' because of having stolen both the sign and the communion. This is the same method even for one who, having removed the saffron robes by way of laying down the burden, having committed a final offense, then covering himself with them again, acts in this way. It is these three kinds of one who lives in communion by theft that are intended here. However, setting these three kinds aside,

‘‘ရာဇ ဒုဗ္ဘိက္ခ ကန္တာရ-ရောဂ ဝေရီ ဘယေန ဝါ;

စီဝရာဟရဏတ္ထံ ဝါ, လိင်္ဂံ အာဒိယတီဓ ယော.

Due to fear of a king, famine, a dangerous wilderness, disease, or an enemy; or for the purpose of obtaining robes, whoever here adopts the sign.

‘‘သံဝါသံ နာဓိဝါသေတိ, ယာဝ သော သုဒ္ဓမာနသော;

ထေယျသံဝါသကော နာမ, တာဝ ဧသ န ဝုစ္စတီ’’တိ. (မဟာဝ. အဋ္ဌ. ၁၁၀);

As long as that person is of pure mind, he does not consent to communion; for so long, he is not called 'one who lives in communion by theft'.

ယော ပန ဥပသမ္ပန္နော တိတ္ထိယဘာဝံ ပတ္ထယမာနော သယံ ဝါ ကုသစီရာဒိကံ တိတ္ထိယလိင်္ဂံ အာဒိယတိ, တေသံ ဝါ သန္တိကေ ပဗ္ဗဇတိ, နဂ္ဂေါ ဝါ ဟုတွာ အာဇီဝကာနံ သန္တိကံ ဂန္တွာ တေသံ ဝတာနိ အာဒိယတိ, အယံ တိတ္ထိယပက္ကန္တကော နာမ. ဌပေတွာ ပန မနုဿဇာတိကံ အဝသေသော သဗ္ဗောပိ တိရစ္ဆာနဂတော နာမ. ယေန မနုဿဇာတိကာ ဇနေတ္တိ သယမ္ပိ မနုဿဘူတေနေဝ သဉ္စိစ္စ ဇီဝိတာ ဝေါရောပိတာ, အယံ မာတုဃာတကော နာမ. ပိတုဃာတကေပိ ဧသေဝ နယော. ယေန အန္တမသော ဂိဟိလိင်္ဂေ ဌိတောပိ မနုဿဇာတိကော ခီဏာသဝေါ သဉ္စိစ္စ ဇီဝိတာ ဝေါရောပိတော, အယံ အရဟန္တဃာတကော နာမ. ယော ပန ပကတတ္တံ ဘိက္ခုနိံ တိဏ္ဏံ မဂ္ဂါနံ အညတရသ္မိံ [Pg.106] မဂ္ဂေ ဒူသေတိ, အယံ ဘိက္ခုနိဒူသကော နာမ. ယော ဒေဝဒတ္တော ဝိယ သာသနံ ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ ကတွာ စတုန္နံ ကမ္မာနံ အညတရဝသေန သံဃံ ဘိန္ဒတိ, အယံ သံဃဘေဒကော နာမ. ယော ဒေဝဒတ္တော ဝိယ ဒုဋ္ဌစိတ္တေန ဝဓကစိတ္တေန တထာဂတဿ ဇီဝမာနကသရီရေ ခုဒ္ဒကမက္ခိကာယ ပိဝနမတ္တမ္ပိ လောဟိတံ ဥပ္ပာဒေတိ, အယံ လောဟိတုပ္ပာဒကော နာမ. ယဿ ဣတ္ထိနိမိတ္တုပ္ပာဒနကမ္မတော စ ပုရိသနိမိတ္တုပ္ပာဒနကမ္မတော စ ဥဘတော ဒုဝိဓမ္ပိ ဗျဉ္ဇနံ အတ္ထိ, အယံ ဥဘတောဗျဉ္ဇနကော နာမ. ဣတိ ဣမေ တေရသ ပုဂ္ဂလာ ဥပသမ္ပဒါယ အဝတ္ထူ, ဣမေ ပန ဌပေတွာ အညသ္မိံ ဥပသမ္ပဒါပေက္ခေ သတိ ဥပသမ္ပဒါကမ္မံ ဝတ္ထုသမ္ပတ္တိဝသေန အကုပ္ပံ ဟောတိ.

Moreover, one who has been ordained, desiring the state of a sectarian, either takes upon himself the marks of a sectarian such as a grass robe, or goes forth among them, or goes naked to the Ājīvikas and adopts their vows—this is called one who has gone over to the sectarians. Excluding one of human birth, all the rest are called those gone to the animal realm. One who, being himself a human, intentionally takes the life of his own human mother, is called a matricide. The same method applies to a patricide. One who, even while established in lay attire, intentionally takes the life of a human-born arahant, is called an arahant-killer. Moreover, one who violates a bhikkhunī in her natural state in one of the three passages is called a defiler of bhikkhunīs. One who, like Devadatta, by making the Teaching non-Dhamma and non-Vinaya, divides the Saṅgha by means of one of the four acts, is called a schismatic. One who, like Devadatta, with a malicious mind and a murderous mind, causes even as much blood as a small fly could drink to arise on the living body of the Tathāgata, is called one who causes blood to arise. One who, from kamma that produces the female sign and from kamma that produces the male sign, has both kinds of sexual characteristics, is called a hermaphrodite. Thus, these thirteen individuals are not a basis for ordination. Apart from these, if there is another candidate for ordination, the ordination act is unshakable by virtue of the completeness of the basis.

ကထံ ဉတ္တိသမ္ပတ္တိဝသေန အကုပ္ပံ ဟောတိ? ဝတ္ထုသံဃပုဂ္ဂလဉတ္တီနံ အပရာမသနာနိ, ပစ္ဆာ ဉတ္တိဋ္ဌပနဉ္စာတိ ဣမေ တာဝ ပဉ္စ ဉတ္တိဒေါသာ. တတ္ထ ‘‘အယံ ဣတ္ထန္နာမော’’တိ ဥပသမ္ပဒါပေက္ခဿ အကိတ္တနံ ဝတ္ထုအပရာမသနံ နာမ. ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော’’တိဧတ္ထ ‘‘သုဏာတု မေ, ဘန္တေ’’တိ ဝတွာ ‘‘သံဃော’’တိ အဘဏနံ သံဃအပရာမသနံ နာမ. ‘‘ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဥပဇ္ဈာယဿ အကိတ္တနံ ပုဂ္ဂလအပရာမသနံ နာမ. သဗ္ဗေန သဗ္ဗံ ဉတ္တိယာ အနုစ္စာရဏံ ဉတ္တိအပရာမသနံ နာမ. ပဌမံ ကမ္မဝါစံ နိဋ္ဌာပေတွာ ‘‘ဧသာ ဉတ္တီ’’တိ ဝတွာ ‘‘ခမတိ သံဃဿာ’’တိ ဧဝံ ဉတ္တိကိတ္တနံ ပစ္ဆာ ဉတ္တိဋ္ဌပနံ နာမ. ဣတိ ဣမေဟိ ဒေါသေဟိ ဝိမုတ္တာယ ဉတ္တိယာ သမ္ပန္နံ ဉတ္တိသမ္ပတ္တိဝသေန အကုပ္ပံ ဟောတိ.

How does it become unshakable by virtue of the completeness of the motion? Non-mentioning of the object, the Saṅgha, the individual, and the motion, and the subsequent establishment of the motion—these, to begin with, are the five faults of the motion. Therein, not declaring 'this person is so-and-so' regarding the candidate for ordination is called non-mentioning of the object. In the phrase 'May the Saṅgha hear me, venerable sirs,' saying 'May the venerable ones hear me' but not saying 'Saṅgha' is called non-mentioning of the Saṅgha. Not declaring the preceptor in the phrase 'the ordination candidate of so-and-so' is called non-mentioning of the individual. Not reciting the motion in its entirety is called non-mentioning of the motion. Having first completed the formal act and then declaring the motion by saying 'this is the motion' and 'is it agreeable to the Saṅgha?' is called the subsequent establishment of the motion. Thus, an act endowed with a motion free from these faults becomes unshakable by virtue of the completeness of the motion.

အနုဿာဝနဝသေန အကုပ္ပတာယပိ ဝတ္ထုသံဃပုဂ္ဂလာနံ အပရာမသနာနိ, သာဝနာယ ဟာပနံ, အကာလေ သာဝနန္တိ ဣမေ ပဉ္စ အနုဿာဝနဒေါသာ. တတ္ထ ဝတ္ထာဒီနံ အပရာမသနာနိ ဉတ္တိယံ ဝုတ္တသဒိသာနေဝ. တီသု ပန အနုဿာဝနာသု ယတ္ထ ကတ္ထစိ ဧတေသံ အပရာမသနံ အပရာမသနမေဝ. သဗ္ဗေန သဗ္ဗံ ပန ကမ္မဝါစံ အဝတွာ စတုက္ခတ္တုံ ဉတ္တိကိတ္တနမေဝ, အထ ဝါ ပန ကမ္မဝါစာဗ္ဘန္တရေ အက္ခရဿ ဝါ ပဒဿ ဝါ အနုစ္စာရဏံ ဝါ ဒုရုစ္စာရဏံ ဝါ သာဝနာယ ဟာပနံ နာမ. သာဝနာယ အနောကာသေ ပဌမံ ဉတ္တိံ အဋ္ဌပေတွာ အနုဿာဝနကရဏံ အကာလေ သာဝနံ နာမ. ဣတိ ဣမေဟိ ဒေါသေဟိ ဝိမုတ္တာယ အနုဿာဝနာယ သမ္ပန္နံ အနုဿာဝနသမ္ပတ္တိဝသေန အကုပ္ပံ ဟောတိ.

Regarding unshakability by way of the announcement also, non-mentioning of the object, the Saṅgha, and the individuals; omission in the announcement; and announcing at the wrong time—these are the five faults of the announcement. Therein, the non-mentioning of the object and so on is just as was stated regarding the motion. Furthermore, in any of the three announcements, non-mentioning of these is indeed non-mentioning. However, not reciting the formal act at all and only declaring the motion four times, or, within the formal act, the non-utterance or mis-utterance of a syllable or a word, is called omission in the announcement. Making the announcement at an unsuitable time without having first established the motion is called announcing at the wrong time. Thus, an act endowed with an announcement free from these faults becomes unshakable by virtue of the completeness of the announcement.

ပုဗ္ဗေ ဝုတ္တံ ဝိပတ္တိသီမာလက္ခဏံ သမတိက္ကန္တာယ ပန သီမာယ ကတံ သီမာသမ္ပတ္တိဝသေန အကုပ္ပံ ဟောတိ. ယာဝတိကာ ဘိက္ခူ ကမ္မပ္ပတ္တာ, တေသံ [Pg.107] အနာဂမနံ, ဆန္ဒာရဟာနံ ဆန္ဒဿ အနာဟရဏံ, သမ္မုခီဘူတာနံ ပဋိက္ကောသနန္တိ ဣမေ ပန တယော ပရိသာဒေါသာ, တေဟိ ဝိမုတ္တာယ ပရိသာယ ကတံ ပရိသာသမ္ပတ္တိဝသေန အကုပ္ပံ ဟောတိ. ကာရဏာရဟတ္တာ ပန သတ္ထု သာသနာရဟတ္တာ ဌာနာရဟံ နာမ ဟောတိ. ဣတိ ယော ဣမိနာ ဧဝံ အကုပ္ပေန ဌာနာရဟေန ဉတ္တိစတုတ္ထေန ဥပသမ္ပဒါကမ္မေန ဥပသမ္ပန္နော, အယံ ဣဓ ‘‘ဘိက္ခူ’’တိ အဓိပ္ပေတော. ပဏ္ဏတ္တိဝဇ္ဇေသု ပန အညေပိ သင်္ဂဟံ ဂစ္ဆန္တိ.

Previously, the characteristics of a faulty boundary were stated. However, an act performed in a boundary that has transcended those characteristics is unshakable by virtue of the completeness of the boundary. As for the monks who are qualified to participate in the act, their non-attendance, the non-bringing of the consent of those entitled to give it, and the protest of those present—these, however, are the three faults of the assembly. An act done by an assembly free from these faults is unshakable by virtue of the completeness of the assembly. Moreover, due to being worthy of the reason and worthy of the Teacher’s dispensation, it is called “worthy of the status.” Thus, whoever is ordained by this unshakeable, status-worthy act of ordination with a motion as the fourth part—this is what is meant here by “bhikkhu.” In the case of offenses by designation, however, others also come to be included.

ဘိက္ခူနံ သိက္ခာသာဇီဝသမာပန္နောတိ ယာ ဘိက္ခူနံ အဓိသီလသင်္ခါတာ သိက္ခာ, တဉ္စ, ယတ္ထ စေတေ သဟ ဇီဝန္တိ, ဧကဇီဝိကာ သဘာဂဝုတ္တိနော ဟောန္တိ, တံ ဘဂဝတာ ပညတ္တံ သိက္ခာပဒသင်္ခါတံ သာဇီဝဉ္စ, တတ္ထ သိက္ခနဘာဝေန သမာပန္နောတိ ဘိက္ခူနံ သိက္ခာသာဇီဝသမအာပန္နော. သမာပန္နောတိ သိက္ခဉ္စ ပရိပူရေန္တော သာဇီဝဉ္စ အဝီတိက္ကမန္တော ဟုတွာ တဒုဘယံ ဥပဂတောတိ အတ္ထော. သိက္ခံ အပစ္စက္ခာယ ဒုဗ္ဗလျံ အနာဝိကတွာတိ ယံ သိက္ခံ သမာပန္နော, တံ အပဋိက္ခိပိတွာ, ယဉ္စ သာဇီဝံ သမာပန္နော, တသ္မိံ ဒုဗ္ဗလဘာဝံ အပ္ပကာသေတွာ. တတ္ထ စိတ္တခေတ္တကာလပယောဂပုဂ္ဂလဝိဇာနနဝသေန သိက္ခာယ ပစ္စက္ခာနံ ဉတွာ တဒဘာဝေန အပစ္စက္ခာနံ ဝေဒိတဗ္ဗံ. ကထံ? ဥပသမ္ပန္နဘာဝတော စဝိတုကာမတာစိတ္တေနေဝ ဟိ သိက္ခာပစ္စက္ခာနံ ဟောတိ, န ဒဝါ ဝါ ရဝါ ဝါ ဘဏန္တဿ. ဧဝံ စိတ္တဝသေန သိက္ခာပစ္စက္ခာနံ ဟောတိ, န တဒဘာဝေန. တထာ ‘‘ဗုဒ္ဓံ ပစ္စက္ခာမိ, ဓမ္မံ ပစ္စက္ခာမိ, သံဃံ ပစ္စက္ခာမိ, သိက္ခံ, ဝိနယံ, ပါတိမောက္ခံ, ဥဒ္ဒေသံ, ဥပဇ္ဈာယံ, အာစရိယံ, သဒ္ဓိဝိဟာရိကံ, အန္တေဝါသိကံ, သမာနုပဇ္ဈာယကံ, သမာနာစရိယကံ, သဗြဟ္မစာရိံ ပစ္စက္ခာမီ’’တိ ဧဝံ ဝုတ္တာနံ ဗုဒ္ဓါဒီနံ စုဒ္ဒသန္နံ, ‘‘ဂိဟီတိ မံ ဓာရေဟိ, ဥပါသကော, အာရာမိကော, သာမဏေရော, တိတ္ထိယော, တိတ္ထိယသာဝကော, အသမဏော, ‘အသကျပုတ္တိယော’တိ မံ ဓာရေဟီ’’တိ ဧဝံ ဝုတ္တာနံ ဂိဟိအာဒီနံ အဋ္ဌန္နဉ္စာတိ ဣမေသံ ဒွါဝီသတိယာ ခေတ္တပဒါနံ ယဿ ကဿစိ သဝေဝစနဿ ဝသေန တေသု ယံကိဉ္စိ ဝတ္တုကာမဿ ယံကိဉ္စိ ဝဒတော သိက္ခာပစ္စက္ခာနံ ဟောတိ, န ရုက္ခာဒီနံ အညတရဿ နာမံ ဂဟေတွာ ပစ္စာစိက္ခန္တဿ. ဧဝံ ခေတ္တဝသေန ပစ္စက္ခာနံ ဟောတိ, န တဒဘာဝေန.

‘One who has undertaken the training and common livelihood of bhikkhus’ means: that training of bhikkhus which is designated as higher virtue, and also that common livelihood, designated as the training rules laid down by the Blessed One, by which they live together, having a common livelihood and similar conduct. One who has undertaken these by way of training is thus ‘one who has undertaken the training and common livelihood of bhikkhus’. ‘Undertaken’ means that one has approached both by fulfilling the training and by not transgressing the common livelihood. ‘Without renouncing the training and without declaring weakness’ means without rejecting the training one has undertaken, and without revealing a state of weakness in the common livelihood one has undertaken. Herein, the renunciation of the training is to be known by way of mind, field, time, effort, person, and understanding; non-renunciation is to be understood by their absence. How so? Indeed, the renunciation of the training occurs only through the mind that desires to fall away from the state of being fully ordained, not for one who speaks in jest or in error. Thus, renunciation of the training occurs by way of the mind, not by its absence. Similarly, the renunciation of the training occurs for one who, wishing to say any one of these, says any one of them, by means of any of these twenty-two field-terms along with its synonyms: the fourteen beginning with ‘Buddha’, thus, “I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, the training, the discipline, the Pātimokkha, the recitation, the preceptor, the teacher, the co-resident, the pupil, one with the same preceptor, one with the same teacher, a fellow practitioner in the holy life”; and the eight beginning with ‘a householder’, thus, “Consider me a householder, a male lay follower, a monastery attendant, a novice, a sectarian, a disciple of a sectarian, a non-ascetic, consider me ‘not a son of the Sakyan’”. It does not occur for one who renounces while taking the name of a tree or the like. Thus, renunciation occurs by way of the field, not by its absence.

တတ္ထ ယဒေတံ ‘‘ပစ္စက္ခာမီ’’တိ စ, ‘‘မံ ဓာရေဟီ’’တိ (ပါရာ. ၅၁) စ ဝုတ္တံ ဝတ္တမာနကာလဝစနံ, ယာနိ စ ‘‘အလံ မေ ဗုဒ္ဓေန, ကိံ နု မေ ဗုဒ္ဓေန, န မမတ္ထော ဗုဒ္ဓေန[Pg.108], သုမုတ္တာဟံ ဗုဒ္ဓေနာ’’တိအာဒိနာ (ပါရာ. ၅၂) နယေန အာချာတဝသေန ကာလံ အနာမသိတွာ ပုရိမေဟိ စုဒ္ဒသဟိ ပဒေဟိ သဒ္ဓိံ ယောဇေတွာ ဝုတ္တာနိ ‘‘အလံ မေ’’တိအာဒီနိ စတ္တာရိ ပဒါနိ, တေသံယေဝ စ သဝေဝစနာနံ ဝသေန ပစ္စက္ခာနံ ဟောတိ, န ‘‘ပစ္စက္ခာသိ’’န္တိ ဝါ ‘‘ပစ္စက္ခိဿ’’န္တိ ဝါ ‘‘မံ ဓာရေသီ’’တိ ဝါ ‘‘မံ ဓာရေဿတီ’’တိ ဝါ ‘‘ယံနူနာဟံ ပစ္စက္ခေယျ’’န္တိ (ပါရာ. ၄၅) ဝါတိအာဒီနိ အတီတာနာဂတပရိကပ္ပဝစနာနိ ဘဏန္တဿ. ဧဝံ ဝတ္တမာန ကာလဝသေန စေဝ အနာမဋ္ဌကာလဝသေန စ ပစ္စက္ခာနံ ဟောတိ, န တဒဘာဝေန.

Herein, regarding that which is stated as a present tense expression, namely, 'I renounce' and 'recognize me,' and also the four phrases beginning with 'Enough for me,' such as 'Enough of the Buddha for me,' 'What use is the Buddha to me,' 'I have no need of the Buddha,' and 'I am well freed from the Buddha,' which are stated by being combined with the preceding fourteen phrases without specifying a tense by means of a finite verb—renunciation occurs by means of these very expressions or their synonyms. It does not occur for one who utters words of the past, future, or conditional mood, such as 'I have renounced,' or 'I will renounce,' or 'You have recognized me,' or 'You will recognize me,' or 'If only I were to renounce,' and so on. Thus, renunciation occurs by way of the present tense and by way of an unspecified tense, but not in their absence.

ပယောဂေါ ပန ဒုဝိဓော ကာယိကော စ ဝါစသိကော စ. တတ္ထ ‘‘ဗုဒ္ဓံ ပစ္စက္ခာမီ’’တိအာဒိနာ (ပါရာ. ၅၁) နယေန ယာယ ကာယစိ ဘာသာယ ဝစီဘေဒံ ကတွာ ဝါစသိကပ္ပယောဂေနေဝ ပစ္စက္ခာနံ ဟောတိ, န အက္ခရလိခနံ ဝါ ဟတ္ထမုဒ္ဒါဒိဒဿနံ ဝါ ကာယပ္ပယောဂံ ကရောန္တဿ. ဧဝံ ဝါစသိကပ္ပယောဂေနေဝ ပစ္စက္ခာနံ ဟောတိ, န တဒဘာဝေန.

Application, however, is twofold: physical and verbal. Herein, renunciation occurs solely through verbal application—by making a verbal utterance in any language whatsoever in the manner of 'I renounce the Buddha,' and so on. It does not occur for one who performs a physical application, such as writing letters or showing hand gestures and the like. Thus, renunciation occurs solely through verbal application, not in its absence.

ပုဂ္ဂလော ပန ဒုဝိဓော – ယော စ ပစ္စက္ခာတိ, ယဿ စ ပစ္စက္ခာတိ. တတ္ထ ယော ပစ္စက္ခာတိ, သော သစေ ဥမ္မတ္တကခိတ္တစိတ္တဝေဒနာဋ္ဋာနံ အညတရော န ဟောတိ. ယဿ ပန ပစ္စက္ခာတိ, သော သစေ မနုဿဇာတိကော ဟောတိ, န စ ဥမ္မတ္တကာဒီနံ အညတရော, သမ္မုခီဘူတော စ သိက္ခာပစ္စက္ခာနံ ဟောတိ. န ဟိ အသမ္မုခီဘူတဿ ဒူတေန ဝါ ပဏ္ဏေန ဝါ အာရောစနံ ရုဟတိ. ဧဝံ ယထာဝုတ္တပုဂ္ဂလဝသေန ပစ္စက္ခာနံ ဟောတိ, န တဒဘာဝေန.

A person, however, is of two kinds: the one who renounces and the one to whom one renounces. Herein, regarding the one who renounces, the renunciation is valid if he is not one of those who are insane, of deranged mind, or afflicted by pain. Regarding the one to whom one renounces, the renunciation of the training is valid if that person is a human being, is not one of those who are insane and so on, and is present. Indeed, an announcement made by a messenger or by a letter to one who is not present is not valid. Thus, renunciation occurs by way of the persons as described, but not in their absence.

ဝိဇာနနမ္ပိ နိယမိတာနိယမိတဝသေန ဒုဝိဓံ. တတ္ထ ယဿ ယေသံ ဝါ နိယမေတွာ ‘‘ဣမဿ, ဣမေသံ ဝါ အာရောစေမီ’’တိ ဝဒတိ, သစေ တေ ယထာ ပကတိယာ လောကေ မနုဿာ ဝစနံ သုတွာ အာဝဇ္ဇနသမယေ ဇာနန္တိ, ဧဝံ တဿ ဝစနာနန္တရမေဝ တဿ ‘‘အယံ ဥက္ကဏ္ဌိတော’’တိ ဝါ ‘‘ဂိဟိဘာဝံ ပတ္ထယတီ’’တိ ဝါ ယေန ကေနစိ အာကာရေန သိက္ခာပစ္စက္ခာနဘာဝံ ဇာနန္တိ, ပစ္စက္ခာတာဝ ဟောတိ သိက္ခာ. အထ အပရဘာဂေ ‘‘ကိံ ဣမိနာ ဝုတ္တ’’န္တိ စိန္တေတွာ ဇာနန္တိ, အညေ ဝါ ဇာနန္တိ, အပစ္စက္ခာတာဝ ဟောတိ သိက္ခာ. အနိယမေတွာ အာရောစေန္တဿ ပန သစေ ဝုတ္တနယေန ယော ကောစိ မနုဿဇာတိကော ဝစနတ္ထံ ဇာနာတိ, ပစ္စက္ခာတာဝ ဟောတိ သိက္ခာ. ဧဝံ ဝိဇာနနဝသေန ပစ္စက္ခာနံ ဟောတိ, န တဒဘာဝေန. ယော ပန အန္တမသော ဒဝါယပိ ပစ္စက္ခာတိ, တေန အပစ္စက္ခာတာဝ ဟောတိ သိက္ခာ. ဣတိ ဣမေသံ ဝုတ္တပ္ပကာရာနံ [Pg.109] စိတ္တာဒီနံ ဝါ ဝသေန, သဗ္ဗသော ဝါ ပန အပစ္စက္ခာနေန သိက္ခံ အပစ္စက္ခာယ သိက္ခာပစ္စက္ခာနဿေဝ စ အတ္ထဘူတံ ဧကစ္စံ ဒုဗ္ဗလျံ အနာဝိကတွာ.

Understanding, too, is twofold: by way of a specified person and an unspecified person. In this regard, when one, having specified a person or persons, speaks with the thought, 'I will inform this one' or 'I will inform these ones,' if they—just as people in the world naturally understand upon hearing words at the time of adverting—understand immediately after his words, in some way or another, his state of having renounced the training, such as 'This one is dissatisfied' or 'He desires the lay life,' then the training is indeed renounced. But if they understand later, after thinking, 'What was said by this one?' or if others understand, the training is indeed not renounced. However, for one who informs without specifying, if any human being understands the meaning of the words in the aforesaid manner, the training is indeed renounced. Thus, renunciation occurs by way of understanding, not by its absence. As for one who renounces even in jest, by him the training is indeed not renounced. Thus, either by way of these aforesaid kinds of mind and so forth, or by not renouncing at all; not having renounced the training, and without revealing a certain weakness which is the very essence of renouncing the training...

မေထုနံ ဓမ္မံ ပဋိသေဝေယျာတိ ဧတ္ထ မေထုနံ ဓမ္မန္တိ ရာဂပရိယုဋ္ဌာနေန သဒိသာနံ ဥဘိန္နံ ဓမ္မံ. ပဋိသေဝေယျာတိ ပဋိသေဝေယျ အဇ္ဈာပဇ္ဇေယျ. အန္တမသောတိ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန. တိရစ္ဆာနဂတာယပီတိ ပဋိသန္ဓိဝသေန တိရစ္ဆာနေသု ဂတာယပိ, အယမေတ္ထ အနုပညတ္တိ. ပါရာဇိကော ဟောတီတိ ပရာဇိတော ဟောတိ, ပရာဇယံ အာပန္နော. အသံဝါသောတိ ပကတတ္တာ ဘိက္ခူ သဟ ဝသန္တိ ဧတ္ထာတိ ဧကကမ္မာဒိကောဝ တိဝိဓောပိ ဝိဓိ သံဝါသော နာမ, သော တေန သဒ္ဓိံ နတ္ထီတိ အသံဝါသော. သံဃကမ္မေသု ဟိ ဧသ ဂဏပူရကောပိ န ဟောတိ, အယံ တာဝ ပဒဝဏ္ဏနာ.

In the phrase 'should engage in the sexual act,' 'the sexual act' means the practice of two beings who are similar through the arising of lust. 'Should engage' means one should engage in, one should commit. 'At the very least' means by the final limit. 'Even with a female animal' means even with one who has gone among animals by way of rebirth-linking; this here is a supplementary ruling. 'He is defeated' means he is defeated, he has attained defeat. 'Not in communion' means: because they are of normal status, bhikkhus dwell together; thus the threefold procedure beginning with common acts is called 'communion.' That communion does not exist together with him; therefore, he is 'not in communion.' Indeed, in the formal acts of the Sangha, this one is not even one who completes the quorum. This, for now, is the explanation of the words.

အယံ ပနေတ္ထ ဝိနိစ္ဆယော – မနုဿာမနုဿတိရစ္ဆာနဂတဝသေန ဟိ တိဿော ဣတ္ထိယော, တာသံ ဝစ္စမဂ္ဂပဿာဝမဂ္ဂမုခမဂ္ဂဝသေန တယော တယော ကတွာ နဝ မဂ္ဂါ, တထာ ဥဘတောဗျဉ္ဇနကာနံ. ပုရိသာနံ ပန ဝစ္စမဂ္ဂမုခမဂ္ဂဝသေန ဒွေ ဒွေ ကတွာ ဆ မဂ္ဂါ, တထာ ပဏ္ဍကာနန္တိ ဧဝံ တိံသ မဂ္ဂါ. တေသု အတ္တနော ဝါ ပရေသံ ဝါ ယဿ ကဿစိ မဂ္ဂဿ သန္ထတဿ ဝါ အသန္ထတဿ ဝါ, ပရေသံ ပန မတာနမ္ပိ အက္ခာယိတဿ ဝါ ယေဘုယျေန အက္ခာယိတဿ ဝါ ပကတိဝါတေန အသံဖုဋ္ဌေ အလ္လောကာသေ ယော ဘိက္ခု ဧကတိလဗီဇမတ္တမ္ပိ အတ္တနော အင်္ဂဇာတံ သန္ထတံ ဝါ အသန္ထတံ ဝါ သေဝနစိတ္တေန ပဝေသေတိ, ပရေန ဝါ ပဝေသိယမာနေ ပဝေသနပဝိဋ္ဌဋ္ဌိတဥဒ္ဓရဏေသု ယံကိဉ္စိ သာဒိယတိ, အယံ ပါရာဇိကာပတ္တိံ အာပန္နော နာမ ဟောတိ, အယံ တာဝေတ္ထ အသာဓာရဏဝိနိစ္ဆယော. သဗ္ဗသိက္ခာပဒါနံ ပန သာဓာရဏဝိနိစ္ဆယတ္ထံ အယံ မာတိကာ –

Herein, this is the judgment: Indeed, there are three kinds of females, classified as human, non-human, and animal. For them, there are three passages each—the passage for feces, the passage for urine, and the passage of the mouth—making nine passages. Likewise for hermaphrodites. For males, however, there are two passages each—the passage for feces and the passage of the mouth—making six passages. Likewise for eunuchs. Thus, there are thirty passages. Among these, if any bhikkhu, with a mind for sexual intercourse, inserts his own genital organ, whether covered or uncovered, even to the extent of a single sesame seed, into any passage whatsoever—of his own or of others, whether that passage is concealed or unconcealed; or of others, even of the dead whose passage has not been eaten or has not yet been mostly eaten—in a moist place not touched by the natural wind; or, when it is being inserted by another, if he consents to any of these acts—the insertion, the entry, the remaining, or the withdrawal—this one is called one who has committed a pārājika offense. This, for now, is the specific judgment herein. For the common judgment regarding all training rules, this is the matrix:

နိဒါနံ ပုဂ္ဂလံ ဝတ္ထုံ, ပညတ္တိဝိဓိမေဝ စ;

အာဏတ္တာပတ္တိနာပတ္တိ-ဝိပတ္တိံ အင်္ဂမေဝ စ.

The origin, the person, the subject-matter, and also the classification of the regulation; command, offense, non-offense, failure, and also the factors.

သမုဋ္ဌာနဝိဓိံ ကိရိယာ-သညာစိတ္တေဟိ နာနတ္တံ;

ဝဇ္ဇကမ္မပ္ပဘေဒဉ္စ, တိကဒွယဝိဓိံ တထာ.

The classification of origination, the diversity by way of action, perception, and thought; and the classification of faults and of actions, likewise the method of the pair of triads.

လက္ခဏံ သတ္တရသဓာ, ဌိတံ သာဓာရဏံ ဣဒံ;

ဉတွာ ယောဇေယျ မေဓာဝီ, တတ္ထ တတ္ထ ယထာရဟန္တိ.

This common characteristic, established in seventeen ways; having known this, the wise one should apply it in each and every case as is fitting.

တတ္ထ [Pg.110] နိဒါနံ နာမ ဝေသာလိ-ရာဇဂဟ-သာဝတ္ထိ-အာဠဝိ-ကောသမ္ဗိ-သဂ္ဂ-ဘဂ္ဂါနံ ဝသေန သတ္တဝိဓံ ပညတ္တိဋ္ဌာနံ, ဣဒဉှိ သဗ္ဗသိက္ခာပဒါနံ နိဒါနံ. ပုဂ္ဂလော နာမ ယံ ယံ အာရဗ္ဘ တံ တံ သိက္ခာပဒံ ပညတ္တံ. ဝတ္ထု နာမ တဿ တဿ ပုဂ္ဂလဿ အဇ္ဈာစာရော ဝုစ္စတိ. ပညတ္တိဝိဓိန္တိ ပညတ္တိအနုပညတ္တိအနုပ္ပန္နပညတ္တိသဗ္ဗတ္ထပညတ္တိပဒေသပညတ္တိသာဓာရဏပညတ္တိ အသာဓာရဏပညတ္တိဧကတောပညတ္တိဥဘတောပညတ္တိဝသေန နဝဝိဓာ ပညတ္တိ. တတ္ထ အနုပ္ပန္နပညတ္တိ နာမ အနုပ္ပန္နေ ဒေါသေ ပညတ္တာ, သာ အဋ္ဌဂရုဓမ္မပ္ပဋိဂ္ဂဟဏဝသေန (စူဠဝ. ၄၀၃) ဘိက္ခုနီနံယေဝ အာဂတာ, အညတြ နတ္ထိ. ဝိနယဓရပဉ္စမေန (မဟာဝ. ၂၅၉) ဂဏေန ဥပသမ္ပဒါ, ဂဏင်္ဂဏူပါဟနာ (မဟာဝ. ၂၅၉) ဓုဝနှာနံ စမ္မတ္ထရဏန္တိ ဧတေသံ ဝသေန စတုဗ္ဗိဓာ ပဒေသပညတ္တိ နာမ. မဇ္ဈိမဒေသေယေဝ ဟိ ဧတေဟိ အာပတ္တိ ဟောတိ, တေသုပိ ဓုဝနှာနံ ပဋိက္ခေပမတ္တမေဝ ပါတိမောက္ခေ အာဂတံ, တတော အညာ ပဒေသပညတ္တိ နာမ နတ္ထိ. သဗ္ဗာနိ သဗ္ဗတ္ထပညတ္တိယေဝ ဟောန္တိ, သာဓာရဏပညတ္တိဒုကဉ္စ ဧကတောပညတ္တိဒုကဉ္စ အတ္ထတော ဧကံ, တသ္မာ အနုပ္ပန္နပညတ္တိဉ္စ သဗ္ဗတ္ထပညတ္တိဒုကဉ္စ ဧကတောပညတ္တိဒုကဉ္စ ဌပေတွာ သေသာနံ စတဿန္နံ ပညတ္တီနံ ဝသေန သဗ္ဗတ္ထ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. အာဏတ္တာပတ္တိနာပတ္တိဝိပတ္တိန္တိဧတ္ထ အာဏတ္တီတိအာဏာပနာ ဝုစ္စတိ. အာပတ္တီတိ ပုဗ္ဗပ္ပယောဂါဒိဝသေန အာပတ္တိဘေဒေါ. အနာပတ္တီတိ အဇာနနာဒိဝသေန အနာပတ္တိ. ဝိပတ္တီတိ သီလအာစာရဒိဋ္ဌိအာဇီဝဝိပတ္တီနံ အညတရာ. ဣတိ ဣမာသံ အာဏတ္တာဒီနမ္ပိ ဝသေန သဗ္ဗတ္ထ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. အင်္ဂန္တိ သဗ္ဗသိက္ခာပဒေသု အာပတ္တီနံ အင်္ဂံ ဝေဒိတဗ္ဗံ.

Herein, ‘origin’ (nidāna) refers to the sevenfold basis for establishing rules by way of Vesālī, Rājagaha, Sāvatthi, Āḷavī, Kosambi, Sagga, and Bhagga, for this is indeed the origin of all training rules. ‘Person’ (puggala) refers to the individual in relation to whom a particular training rule was established. ‘Subject matter’ (vatthu) is said to be the transgression of that particular person. ‘Types of rules’ (paññattividhi) are ninefold by way of: an original rule (paññatti), a supplementary rule (anupaññatti), a rule for an unarisen fault (anuppannapaññatti), a universal rule (sabbatthapaññatti), a regional rule (padesapaññatti), a common rule (sādhāraṇapaññatti), an uncommon rule (asādhāraṇapaññatti), a rule for one party (ekatopaññatti), and a rule for both parties (ubhatopaññatti). Among these, ‘the rule for an unarisen fault’ (anuppannapaññatti) refers to a rule established for a fault that has not yet arisen. This applies only to bhikkhunīs, by way of the acceptance of the eight weighty rules, and nowhere else. ‘Regional rules’ (padesapaññatti) are fourfold by way of: ordination by a chapter with a Vinaya expert as the fifth, wearing multi-layered sandals, constant bathing, and a leather floor-covering. For an offense is incurred by these only in the Middle Country. Even among these, only the prohibition on constant bathing is included in the Pātimokkha. Beyond this, there is no other regional rule. All other rules are universal rules. The pair of common and uncommon rules, and the pair of one-sided and two-sided rules, are one in meaning. Therefore, setting aside the rule for an unarisen fault, the pair of universal and regional rules, and the pair of one-sided and two-sided rules, the analysis should be understood everywhere by way of the remaining four types of rules. Regarding ‘command, offense, non-offense, and failure’ (āṇattāpattināpattivipatti): herein, ‘command’ (āṇatti) is said to be an order (āṇāpanā). ‘Offense’ (āpatti) refers to the classification of offenses by way of preliminary effort, etc. ‘Non-offense’ (anāpatti) refers to not falling into an offense by way of not knowing, etc. ‘Failure’ (vipatti) refers to any one of the failures of virtue, conduct, view, or livelihood. Thus, the analysis should also be understood everywhere by way of these—command and so forth. ‘Factors’ (aṅga) should be understood as the components of offenses in all training rules.

သမုဋ္ဌာနဝိဓိန္တိ သဗ္ဗာပတ္တီနံ ကာယော ဝါစာ ကာယဝါစာ ကာယစိတ္တံ ဝါစာစိတ္တံ ကာယဝါစာစိတ္တန္တိ ဣမာနိ ဧကင်္ဂိကဒွင်္ဂိကတိဝင်္ဂိကာနိ. ဆ သမုဋ္ဌာနာနိ နာမ ယာနိ ‘‘သိက္ခာပဒသမဥဋ္ဌာနာနီ’’တိပိ ဝုစ္စန္တိ. တတ္ထ ပုရိမာနိ တီဏိ အစိတ္တကာနိ, ပစ္ဆိမာနိ သစိတ္တကာနိ. တေသု ဧကေန ဝါ ဒွီဟိ ဝါ တီဟိ ဝါ စတူဟိ ဝါ ဆဟိ ဝါ သမုဋ္ဌာနေဟိ အာပတ္တိယော သမုဋ္ဌဟန္တိ, ပဉ္စသမုဋ္ဌာနာ နာမ နတ္ထိ. တတ္ထ ဧကသမုဋ္ဌာနာ နာမ စတုတ္ထေန စ ပဉ္စမေန စ ဆဋ္ဌေန စ သမုဋ္ဌာနေန သမုဋ္ဌာတိ, န အညေန. ဒွိသမုဋ္ဌာနာ နာမ ပဌမစတုတ္ထေဟိ စ ဒုတိယပဉ္စမေဟိ စ တတိယဆဋ္ဌေဟိ စ စတုတ္ထဆဋ္ဌေဟိ စ ပဉ္စမဆဋ္ဌေဟိ စ သမုဋ္ဌာနေဟိ, သမုဋ္ဌာတိ, န အညေဟိ. တိသမုဋ္ဌာနာ နာမ ပဌမေဟိ [Pg.111] စ တီဟိ, ပစ္ဆိမေဟိ စ တီဟိ သမုဋ္ဌာနေဟိ သမုဋ္ဌာတိ, န အညေဟိ. စတုသမုဋ္ဌာနာ နာမ ပဌမတတိယစတုတ္ထဆဋ္ဌေဟိ စ ဒုတိယတတိယပဉ္စမဆဋ္ဌေဟိ စ သမုဋ္ဌာနေဟိ သမုဋ္ဌာတိ, န အညေဟိ. ဆ သမုဋ္ဌာနာ နာမ ဆဟိပိ သမုဋ္ဌာတိ.

The method of arising: For all offenses, the origins are body; speech; body and speech; body and mind; speech and mind; or body, speech, and mind; these are one-factored, two-factored, or three-factored. There are six modes of arising, which are also called 'the modes of arising of the training rules.' Among them, the first three are non-mental, while the latter three are mental. Offenses arise from one, two, three, four, or six modes of arising; there are none that arise from five modes. Among these, an offense of one origin is one that arises from the fourth, the fifth, or the sixth mode, and not from any other. An offense of two origins is one that arises from the first and fourth; the second and fifth; the third and sixth; the fourth and sixth; or the fifth and sixth modes, and not from any others. An offense of three origins is one that arises from the first three or the latter three modes, and not from any others. An offense of four origins is one that arises from the first, third, fourth, and sixth; or the second, third, fifth, and sixth modes, and not from any others. An offense of six origins is one that arises from all six.

ဧဝံ –

Thus—

တိဓာ ဧကသမုဋ္ဌာနာ, ပဉ္စဓာ ဒွိသမုဋ္ဌိတာ;

ဒွိဓာ တိစတုရော ဌာနာ, ဧကဓာ ဆသမုဋ္ဌိတာတိ.

An offense of one origin is of three kinds; an offense arising from two is of five kinds; an offense of three or four origins is of two kinds; an offense arising from six is of one kind.

သမုဋ္ဌာနဝသေန သဗ္ဗာဝ တေရသ အာပတ္တိယော ဟောန္တိ (စူဠဝ. ၁၆၅ အာဒယော), တာ ပဌမပညတ္တိသိက္ခာပဒဝသေန သမုဋ္ဌာနတော တေရသ နာမာနိ လဘန္တိ ပဌမပါရာဇိကသမုဋ္ဌာနာ, အဒိန္နာဒါန-သဉ္စရိတ္တ-သမနုဘာသန-ကထိန-ဧဠကလောမ-ပဒသောဓမ္မ-အဒ္ဓါန-ထေယျသတ္ထ-ဓမ္မဒေသနာဘူတာရောစန-စောရိဝုဋ္ဌာပန-အနနုညာတသမုဋ္ဌာနာတိ. တတ္ထ ယာ ကာယစိတ္တတော သမုဋ္ဌာတိ, အယံ ပဌမပါရာဇိကသမုဋ္ဌာနာ နာမ. ယာ သစိတ္တကေဟိ တီဟိ သမုဋ္ဌာနေဟိ သမုဋ္ဌာတိ, အယံ အဒိန္နာဒါနသမုဋ္ဌာနာ နာမ. ယာ ဆဟိပိ သမုဋ္ဌာတိ, အယံ သဉ္စရိတ္တသမုဋ္ဌာနာ နာမ. ယာ ဆဋ္ဌေနေဝ သမုဋ္ဌာတိ, အယံ သမနုဘာသနသမုဋ္ဌာနာ နာမ. ယာ တတိယဆဋ္ဌေဟိ သမုဋ္ဌာတိ, အယံ ကထိနသမုဋ္ဌာနာ နာမ. ယာ ပဌမစတုတ္ထေဟိ သမုဋ္ဌာတိ, အယံ ဧဠကလောမသမုဋ္ဌာနာ နာမ. ယာ ဒုတိယပဉ္စမေဟိ သမုဋ္ဌာတိ, အယံ ပဒသောဓမ္မသမုဋ္ဌာနာ နာမ. ယာ ပဌမတတိယစတုတ္ထဆဋ္ဌေဟိ သမုဋ္ဌာတိ, အယံ အဒ္ဓါနသမုဋ္ဌာနာ နာမ. ယာ စတုတ္ထဆဋ္ဌေဟိ သမုဋ္ဌာတိ, အယံ ထေယျသတ္ထသမုဋ္ဌာနာ နာမ. ယာ ပဉ္စမေနေဝ သမုဋ္ဌာတိ, အယံ ဓမ္မဒေသနာသမုဋ္ဌာနာ နာမ. ယာ အစိတ္တကေဟိ တီဟိ သမုဋ္ဌာနေဟိ သမုဋ္ဌာတိ, အယံ ဘူတာရောစနသမုဋ္ဌာနာ နာမ. ယာ ပဉ္စမဆဋ္ဌေဟိ သမုဋ္ဌာတိ, အယံ စောရိဝုဋ္ဌာပနသမုဋ္ဌာနာ နာမ. ယာ ဒုတိယတတိယပဉ္စမဆဋ္ဌေဟိ သမုဋ္ဌာတိ, အယံ အနနုညာတသမုဋ္ဌာနာ နာမာတိ. ဣတိ ဣမဿ သမုဋ္ဌာနဝိဓိနောပိ ဝသေန သဗ္ဗတ္ထ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော.

By way of origin, there are thirteen types of offenses in all. In connection with the first-enacted training rule, by way of origin, they obtain thirteen names: the origin of the first pārājika, the origin of taking what is not given, the origin of acting as an intermediary, the origin of admonition, the origin of the kaṭhina, the origin of sheep's wool, the origin of the verse-by-verse rule, the origin of a journey, the origin of traveling with thieves, the origin of teaching the Dhamma, the origin of reporting a true attainment, the origin of reinstating a thief, and the origin of being unauthorized. Herein, that which arises from body and mind is called the origin of the first pārājika. That which arises from the three mental origins is called the origin of taking what is not given. That which arises from all six origins is called the origin of acting as an intermediary. That which arises from the sixth alone is called the origin of admonition. That which arises from the third and sixth is called the origin of the kaṭhina. That which arises from the first and fourth is called the origin of sheep's wool. That which arises from the second and fifth is called the origin of the verse-by-verse rule. That which arises from the first, third, fourth, and sixth is called the origin of a journey. That which arises from the fourth and sixth is called the origin of traveling with thieves. That which arises from the fifth alone is called the origin of teaching the Dhamma. That which arises from the three non-mental origins is called the origin of reporting a true attainment. That which arises from the fifth and sixth is called the origin of reinstating a thief. That which arises from the second, third, fifth, and sixth is called the origin of being unauthorized. Thus, in all cases, the analysis should be understood according to this method of determining origins.

ကိရိယာသညာစိတ္တေဟိ နာနတ္တန္တိ ဧတေဟိ ကိရိယာဒီဟိ သဗ္ဗာပတ္တီနံ နာနာဘာဝံ ဉတွာ သဗ္ဗတ္ထ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. သဗ္ဗာပတ္တိယော ဟိ ကိရိယာဝသေန ပဉ္စဝိဓာ ဟောန္တိ, သေယျထိဒံ – အတ္ထာပတ္တိ ကိရိယတော သမုဋ္ဌာတိ[Pg.112], အတ္ထိ အကိရိယတော, အတ္ထိ ကိရိယာကိရိယတော, အတ္ထိ သိယာ ကိရိယတော သိယာ အကိရိယတော, အတ္ထိ သိယာ ကိရိယတော သိယာ ကိရိယာကိရိယတောတိ. တတ္ထ ယာ ကာယေန ဝါ ဝါစာယ ဝါ ပထဝိခဏနာဒီသု (ပစိ. ၈၄) ဝိယ ဝီတိက္ကမံ ကရောန္တဿ ဟောတိ, အယံ ကိရိယတော သမုဋ္ဌာတိ နာမ. ယာ ကာယဝါစာဟိ ကတ္တဗ္ဗံ အကရောန္တဿ ဟောတိ ပဌမကထိနာပတ္တိ (ပါရာ. ၄၅၉ အာဒယော) ဝိယ, အယံ အကိရိယတော သမုဋ္ဌာတိ နာမ. ယာ ကရောန္တဿ စ အကရောန္တဿ စ ဟောတိ အညာတိကာယ ဘိက္ခုနိယာ ဟတ္ထတော စီဝရပ္ပဋိဂ္ဂဟဏာပတ္တိ (ပါရာ. ၅၀၈-၅၁၁) ဝိယ, အယံ ကိရိယာကိရိယတော သမုဋ္ဌာတိ နာမ. ယာ သိယာ ကရောန္တဿ စ, သိယာ အကရောန္တဿ စ ဟောတိ ရူပိယပ္ပဋိဂ္ဂဟဏာပတ္တိ (ပါရာ. ၅၈၂) ဝိယ, အယံ သိယာ ကိရိယတော သိယာ အကိရိယတော သမုဋ္ဌာတိ နာမ. ယာ သိယာ ကရောန္တဿ စ သိယာ ကရောန္တာကရောန္တဿ စ ဟောတိ ကုဋိကာရာပတ္တိ (ပါရာ. ၃၄၂ အာဒယော) ဝိယ, အယံ သိယာ ကိရိယတော သိယာ ကိရိယာကိရိယတော သမုဋ္ဌာတိ နာမ.

Diversity by way of action, perception, and mind: The determination in all cases is to be understood by knowing the diversity of all offenses through these factors, beginning with action. Indeed, all offenses are fivefold by way of action, namely: there is an offense that arises from action; there is one from non-action; there is one from action and non-action; there is one that may arise from action or may arise from non-action; and there is one that may arise from action or may arise from action and non-action. Therein, that which occurs for one who commits a transgression by body or speech, as in digging the earth (Pācittiya 84), this is called 'arising from action.' That which occurs for one who does not do what should be done by body or speech, like the first Kathina offense (Pārājika 459, etc.), this is called 'arising from non-action.' That which occurs both for one who does and one who does not, like the offense of receiving a robe from the hand of an unrelated bhikkhunī (Pārājika 508-511), this is called 'arising from action and non-action.' That which may occur for one who does and may occur for one who does not, like the offense of receiving gold and silver (Pārājika 582), this is called 'may arise from action or may arise from non-action.' That which may occur for one who does and may occur for one who both does and does not, like the offense of building a hut (Pārājika 342, etc.), this is called 'may arise from action or may arise from action and non-action.'

သဗ္ဗာပတ္တိယော စ သညာဝသေန ဒုဝိဓာ ဟောန္တိ သညာဝိမောက္ခာ နောသညာဝိမောက္ခာတိ. တတ္ထ ယတော ဝီတိက္ကမသညာယ အဘာဝေန မုစ္စတိ, အယံ သညာဝိမောက္ခာ, ဣတရာ နောသညာဝိမောက္ခာ. ပုန စ သဗ္ဗာပိ စိတ္တဝသေန ဒုဝိဓာ ဟောန္တိ သစိတ္တကာ အစိတ္တကာ စာတိ. တတ္ထ ယာ သစိတ္တကသမုဋ္ဌာနဝသေနေဝ သမုဋ္ဌာတိ အယံ သစိတ္တကာ. ယာ အစိတ္တကေန ဝါ သစိတ္တကမိဿကေန ဝါ သမုဋ္ဌာတိ အယံ အစိတ္တကာ.

And all offenses are twofold by way of perception: released by perception and not released by perception. Therein, that from which one is freed by the absence of the perception of transgression, this is 'released by perception'; the other is 'not released by perception.' Furthermore, all offenses are also twofold by way of mind: with mind and without mind. Therein, that which arises solely by way of a mental origin is 'with mind.' That which arises by way of a non-mental origin or one mixed with a mental origin is 'without mind.'

ဝဇ္ဇကမ္မပ္ပဘေဒန္တိ ဧတ္ထ သဗ္ဗာပတ္တိယော ဝဇ္ဇဝသေန ဒုဝိဓာ ဟောန္တိ လောကဝဇ္ဇာ ပဏ္ဏတ္တိဝဇ္ဇာ စာတိ. တတ္ထ ယဿာ သစိတ္တကပက္ခေ စိတ္တံ အကုသလမေဝ ဟောတိ, အယံ လောကဝဇ္ဇာ, သေသာ ပဏ္ဏတ္တိဝဇ္ဇာ. သဗ္ဗာ စ ကာယကမ္မဝစီကမ္မတဒုဘယဝသေန တိဝိဓာ ဟောန္တိ. တတ္ထ ကာယဒွါရေ အာပဇ္ဇိတဗ္ဗာ ကာယကမ္မန္တိ ဝုစ္စတိ, ဝစီဒွါရေ အာပဇ္ဇိတဗ္ဗာ ဝစီကမ္မန္တိ ဝုစ္စတိ, ဥဘယတ္ထ အာပဇ္ဇိတဗ္ဗာ ကာယကမ္မံ ဝစီကမ္မဉ္စာတိ, မနောဒွါရေ အာပတ္တိ နာမ နတ္ထိ. ဣတိ ဣမိနာ ဝဇ္ဇကမ္မပ္ပဘေဒေနာပိ သဗ္ဗတ္ထ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော.

Regarding the classification of faults and actions: Here, all offenses, by way of the classification of faults, are of two kinds: faults in the world and faults by enactment. Among these, that offense in whose conscious aspect the mind is only unwholesome, this is a fault in the world; the remaining are faults by enactment. And all are of three kinds by way of bodily action, verbal action, and both. Among these, that which is to be incurred through the body-door is called bodily action; that which is to be incurred through the speech-door is called verbal action; that which is to be incurred in both is called bodily action and verbal action. There is no such thing as an offense through the mind-door. Thus, by this classification of faults and actions, the determination should be understood in all cases.

တိကဒွယဝိဓိန္တိ ကုသလတ္တိကဝေဒနာတ္တိကဝိဓိံ. အာပတ္တိံ အာပဇ္ဇမာနော ဟိ အကုသလစိတ္တော ဝါ အာပဇ္ဇတိ ကုသလာဗျာကတစိတ္တော ဝါ, တထာ ဒုက္ခဝေဒနာသမင်္ဂီ [Pg.113] ဝါ ဣတရဝေဒနာဒွယသမင်္ဂီ ဝါ. ဧဝံ သန္တေပိ သဗ္ဗသိက္ခာပဒေသု အကုသလစိတ္တဝသေန ဧကံ စိတ္တံ, ကုသလာဗျာကတစိတ္တဝသေန ဒွေ စိတ္တာနိ, သဗ္ဗေသံ ဝသေန တီဏိ စိတ္တာနိ. ဒုက္ခဝေဒနာဝသေန ဧကာ ဝေဒနာ, သုခဥပေက္ခာဝသေန ဒွေ, သဗ္ဗာသံ ဝသေန တိဿော ဝေဒနာတိ. အယမေဝ ပဘေဒေါ လဗ္ဘတိ, န အညော.

Regarding the method of the two triads: this is the method of the wholesome triad and the feeling triad. For one who is incurring an offense incurs it either with an unwholesome mind or with a wholesome or indeterminate mind; likewise, either accompanied by painful feeling or accompanied by the other two feelings. Even so, in all the training rules, by way of the unwholesome mind, there is one mind; by way of the wholesome and indeterminate minds, there are two minds; by way of all, there are three minds. By way of painful feeling, there is one feeling; by way of pleasant and neutral feelings, there are two; by way of all, there are three feelings. Only this classification is obtained, not another.

လက္ခဏံ သတ္တရသဓာ, ဌိတံ သာဓာရဏံ ဣဒံ, ဉတွာတိ ဣဒံ နိဒါနာဒိဝေဒနာတ္တိကပရိယောသာနံ သတ္တရသပ္ပကာရံ လက္ခဏံ ဇာနိတွာ ယောဇေယျ မေဓာဝီ. တတ္ထ တတ္ထ ယထာရဟန္တိ ပဏ္ဍိတော ဘိက္ခု တသ္မိံ တသ္မိံ သိက္ခာပဒေ ဣဒံ လက္ခဏံ ယထာနုရူပံ ယောဇေယျာတိ အတ္ထော. တံ ပန အယောဇိတံ ဒုဗ္ဗိဇာနံ ဟောတိ, တသ္မာ နံ သဗ္ဗသိက္ခာပဒါနံ အသာဓာရဏဝိနိစ္ဆယပရိယောသာနေ ဣမံ မာတိကံ အနုဒ္ဓရိတွာဝ ယောဇေတွာ ဒဿယိဿာမ.

The characteristic is seventeenfold, established as common here. As for 'having known': having known this seventeen-fold characteristic which has the origin as its beginning and the feeling triad as its end, the wise one should apply it. As for 'in each case as is suitable': the wise monk should apply this characteristic in each and every training rule as is suitable; this is the meaning. But that, when not applied, is difficult to be known. Therefore, at the end of the specific determination for all the training rules, we will show it by applying this matrix without having extracted it.

ဣဓ ပနဿ အယံ ယောဇနာ – ဣဒံ ဝေသာလိယံ သုဒိန္နတ္ထေရံ အာရဗ္ဘ မေထုနဝီတိက္ကမဝတ္ထုသ္မိံ ပညတ္တံ. ‘‘မေထုနံ ဓမ္မံ ပဋိသေဝေယျာ’’တိ အယမေတ္ထ ပညတ္တိ, ‘‘သိက္ခံ အပစ္စက္ခာယာ’’တိ စ ‘‘အန္တမသော တိရစ္ဆာနဂတာယပီ’’တိ စ ဒွေ အနုပညတ္တိယော. အနုပညတ္တိ စ နာမေသာ အာပတ္တိကရာ စ ဟောတိ အညဝါဒကသိက္ခာပဒါဒီသု (ပါစိ. ၉၅ အာဒယော) ဝိယ, အနာပတ္တိကရာ စ အညတြ သုပိနန္တာတိအာဒီသု (ပါရာ. ၂၃၆-၂၃၇) ဝိယ, အာပတ္တိဥပတ္ထမ္ဘကရာ စ အဒိန္နာဒါနာဒီသု (ပါရာ. ၉၁) ဝိယ, ဣဓ ပန ဥပတ္ထမ္ဘကရာတိ ဝေဒိတဗ္ဗာ. ဣတော ပရံ ပန ယတ္ထ အနုပညတ္တိ အတ္ထိ, တတ္ထ ‘‘အယံ အနုပညတ္တီ’’တိ ဧတ္တကမေဝ ဒဿယိဿာမ. ဌပေတွာ ပန အနုပညတ္တိံ အဝသေသာ ပညတ္တိယေဝါတိ သဗ္ဗတ္ထ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. ဘိက္ခုံ အာရဗ္ဘ ဥပ္ပန္နဝတ္ထုသ္မိံယေဝ ‘‘ယာ ပန ဘိက္ခုနီ ဆန္ဒသော မေထုနံ ဓမ္မံ ပဋိသေဝေယျာ’’တိ ဧဝံ ဘိက္ခုနီနမ္ပိ ပညတ္တိတော သာဓာရဏပညတ္တိ. အာဏတ္တိယာ အနာပဇ္ဇနတော အနာဏတ္တိကံ. ဘိက္ခုံ ပန အာဏာပေန္တော အကပ္ပိယသမာဒါနာပတ္တိတော န မုစ္စတိ, မေထုနရာဂေန ကာယသံသဂ္ဂေ ဒုက္ကဋံ, ဇီဝမာနကသရီရဿ ဝုတ္တပ္ပကာရေ မဂ္ဂေ သစေပိ တစာဒီနိ အနဝသေသေတွာ သဗ္ဗသော ဆိန္နေ နိမိတ္တသဏ္ဌာနမတ္တံ ပညာယတိ, တတ္ထ အန္တမသော အင်္ဂဇာတေ ဥဋ္ဌိတံ အနဋ္ဌကာယပ္ပသာဒံ ပီဠကံ ဝါ စမ္မခိလံ ဝါ ပဝေသေန္တဿာပိ သေဝနစိတ္တေ သတိ ပါရာဇိကံ, နဋ္ဌကာယပ္ပသာဒံ သုက္ခပီဠကံ ဝါ မတစမ္မံ ဝါ လောမံ ဝါ ပဝေသေန္တဿ ဒုက္ကဋံ, သစေ နိမိတ္တသဏ္ဌာနမတ္တမ္ပိ အနဝသေသေတွာ သဗ္ဗသော မဂ္ဂေါ ဥပ္ပာဋိတော, တတ္ထ ဥပက္ကမတော ဝဏသင်္ခေပဝသေန [Pg.114] ထုလ္လစ္စယံ, တထာ မနုဿာနံ အက္ခိနာသာကဏ္ဏစ္ဆိဒ္ဒဝတ္ထိကောသေသု သတ္ထကေန ကတဝဏေ ဝါ, ဟတ္ထိအဿာဒီနဉ္စ တိရစ္ဆာနာနံ ဝတ္ထိကောသနာသာပုဋေသု ထုလ္လစ္စယံ. တိရစ္ဆာနာနံ ပန အက္ခိကဏ္ဏနာသာဝဏေသု အဟိမစ္ဆာဒီနံ ပဝေသနပ္ပမာဏဝိရဟိတေ အဏုနိမိတ္တေ သဗ္ဗေသဉ္စ ဥပကစ္ဆကာဒီသု သေသသရီရေသု ဒုက္ကဋံ. မတသရီရေ နိမိတ္တေ ဥပဍ္ဎက္ခာယိတတော ပဋ္ဌာယ ယာဝ န ကုထိတံ ဟောတိ, တာဝ ထုလ္လစ္စယံ. ကုထိတေ ဒုက္ကဋံ, တထာ ဝဋ္ဋကတေ မုခေ အစ္ဆုပန္တံ အင်္ဂဇာတံ ပဝေသေန္တဿ ဒုက္ကဋံ. ဩဋ္ဌတော ဗဟိ နိက္ခန္တဇိဝှာယ ဝါ ဒန္တေသု ဝါ ထုလ္လစ္စယံ. နိမိတ္တတော ဗဟိ ပတိတမံသပေသိယံ ဒုက္ကဋန္တိ အယမေတ္ထ အာပတ္တိဘေဒေါ.

Here, this is its application: This was laid down in Vesālī concerning the Elder Sudinna regarding the matter of the transgression of sexual intercourse. “Should engage in sexual intercourse”—this here is the original enactment. “Without having disavowed the training” and “Even with a female animal” are two supplementary enactments. And this, which is called a supplementary enactment, can be one that creates an offense, as in the training rules on speaking otherwise and so on (Pāc. 95 ff.); one that does not entail an offense, as in ‘except for a dream’ and so on (Pārā. 236-237); and one that supports an offense, as in taking what is not given and so on (Pārā. 91). Here, however, it should be understood as one that supports. From here on, wherever there is a supplementary enactment, we will show only this much: “This is a supplementary enactment.” It should be understood that in all cases, setting aside the supplementary enactment, the remainder are the original enactments. Because it was also laid down for bhikkhunīs in the very matter that arose concerning a bhikkhu, thus, “Whatever bhikkhunī should willingly engage in sexual intercourse,” it is a common enactment. Because it is not incurred through a command, it is an offense not involving a command. However, one who commands a bhikkhu is not freed from the offense of undertaking what is improper; for bodily contact with sexual lust, there is a dukkaṭa offense. In a living body, in the path of the type described, if it has been completely cut without leaving skin and so on, and only the mere shape of the organ is apparent, then for one who inserts into it even a boil or a skin tag of undestroyed sensitive flesh that has arisen on the genital organ, there is a pārājika offense if there is the intention to engage. For one who inserts destroyed sensitive flesh, a dry boil, dead skin, or a hair, there is a dukkaṭa offense. If the path is completely torn out without leaving even the mere shape of the organ, then from the attempt, on account of it being classified as a wound, there is a thullaccaya offense. Similarly, for insertion into a wound made by a knife in the eye sockets, nostrils, ear holes, bladder, or scrotum of humans, or in the scrotum or nostrils of animals such as elephants and horses, there is a thullaccaya offense. But for animals, there is a dukkaṭa offense for insertion into wounds in the eyes, ears, or nose; into the minute organ of creatures like snakes and fish, which is devoid of the measure for penetration; and into all other parts of the body, such as the armpit. In the organ of a dead body, starting from when it is half-decayed until it is not yet putrid, there is a thullaccaya offense. When it is putrid, there is a dukkaṭa offense. Similarly, for one who inserts the genital organ into the mouth of a quail without it touching, there is a dukkaṭa offense. Into the tongue protruding out from the lips or into the teeth, there is a thullaccaya offense. Into a piece of flesh that has fallen out from the organ, there is a dukkaṭa offense. This here is the analysis of offenses.

အဇာနန္တဿ အသာဒိယန္တဿ ဥမ္မတ္တကဿ ခိတ္တစိတ္တဿ ဝေဒနာဋ္ဋဿ အာဒိကမ္မိကာနဉ္စ အနာပတ္တိ. ဧတ္ထ ပန ယော နိဒ္ဒံ ဩက္ကန္တတ္တာ ပရေန ကတမ္ပိ ဥပက္ကမံ န ဇာနာတိ, သော အဇာနန္တော. ယော ဇာနိတွာပိ န သာဒိယတိ, သော အသာဒိယန္တော. ယော ပိတ္တဝသေန အတေကိစ္ဆံ ဥမ္မာဒံ ပတ္တော, သော ဥမ္မတ္တကော. ယက္ခေဟိ ကတစိတ္တဝိက္ခေပေါ ခိတ္တစိတ္တော. ဒွိန္နမ္ပိ စ ဧတေသံ အဂ္ဂိသုဝဏ္ဏဂူထစန္ဒနာဒီသု သမပ္ပဝတ္တိဘာဝေန အဇာနနဘာဝေါဝ ပမာဏံ. ယော အဓိမတ္တဝေဒနာယ အာတုရတ္တာ ကိဉ္စိ န ဇာနာတိ, သော ဝေဒနာဋ္ဋော. ယော တသ္မိံ တသ္မိံ ဝတ္ထုသ္မိံ အာဒိဘူတော, သော အာဒိကမ္မိကော. အယံ ပန အနာပတ္တိ. စတူသု ဝိပတ္တီသု သီလဝိပတ္တိ. တဿာ ဒွေ အင်္ဂါနိ သေဝနစိတ္တဉ္စ မဂ္ဂေန မဂ္ဂပဋိပါဒနဉ္စာတိ. သမုဋ္ဌာနာဒိတော ဣဒံ သိက္ခာပဒံ ပဌမပါရာဇိကသမုဋ္ဌာနံ, ကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, အကုသလစိတ္တံ, ဒွိဝေဒနန္တိ, ဣမာနိ စ သမုဋ္ဌာနာဒီနိ နာမ အာပတ္တိယာ ဟောန္တိ, န သိက္ခာပဒဿ. ဝေါဟာရသုခတ္ထံ ပန သဗ္ဗဋ္ဌကထာသု သိက္ခာပဒသီသေန ဒေသနာ အာဂတာ, တသ္မာ အညေသုပိ ဧဝရူပေသု ဌာနေသု ဗျဉ္ဇနေ အာဒရံ အကတွာ အဓိပ္ပေတမေဝ ဂဟေတဗ္ဗံ.

There is no offense for one who is unaware, for one who does not consent, for one who is insane, for one whose mind is deranged, for one who is afflicted by pain, and for the first offender. Herein, one who, due to having fallen asleep, does not know the effort made by another, is ‘one who is unaware’. One who, though knowing, does not consent, is ‘one who does not consent’. One who has reached incurable madness due to an imbalance of bile is ‘one who is insane’. One whose mind has been scattered by yakkhas is ‘one whose mind is deranged’. For both of these, the standard is their state of not knowing, characterized by their equal disposition towards things like fire and gold, or excrement and sandalwood. One who, due to being afflicted by excessive pain, knows nothing, is ‘one afflicted by pain’. One who is the originator in any given matter is the ‘first offender’. This offense is a downfall in virtue among the four downfalls. It has two factors: the thought of engaging and the penetration of one's own organ into another's. From the point of view of its origin and so forth, this training rule has the origin of the first pārājika; it is an action, is exempted by perception, is intentional, is worldly blame, is a bodily action, has an unwholesome mind, and has two feelings. And these—the origin and so forth—pertain to the offense, not to the training rule. However, for the sake of conventional ease, in all the commentaries the teaching is presented under the heading of the training rule. Therefore, in other such cases as well, one should not pay respect to the letter but should grasp only the intended meaning.

အတ္ထဉှိ နာထော သရဏံ အဝေါစ;

န ဗျဉ္ဇနံ လောကဟိတော မဟေသီ.

Indeed, the Protector declared the meaning to be the refuge; the Great Sage, the benefactor of the world, did not declare the letter to be so.

တသ္မာ အကတွာ ရတိမက္ခရေသု;

အတ္ထေ နိဝေသေယျ မတိံ မုတီမာတိ.

Therefore, not delighting in the letters, the wise one should apply their mind to the meaning.

ပဌမပါရာဇိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the first pārājika is concluded.

၂. ဒုတိယပါရာဇိကဝဏ္ဏနာ

2. Commentary on the Second Pārājika

ဒုတိယေ [Pg.115] ဂါမာ ဝါ အရညာဝါတိ ဧတ္ထ သဗ္ဗောပိ ဧကကုဋိကာဒိဘေဒေါ ပရိက္ခိတ္တော ဝါ အပရိက္ခိတ္တော ဝါ သမနုဿော ဝါ အမနုဿော ဝါ အန္တမသော အတိရေကစာတုမာသနိဝိဋ္ဌော ယော ကောစိ သတ္ထောပိ ‘‘ဂါမော’’တိ ဝေဒိတဗ္ဗော. ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စ အဝသေသံ အရညံ နာမ. တတ္ထ အသမ္မောဟတ္ထံ ဃရံ ဃရူပစာရော ဂါမော ဂါမူပစာရောတိ အယံ ဝိဘာဂေါ ဝေဒိတဗ္ဗော. နိဗ္ဗကောသဿ ဟိ ဥဒကပတနဋ္ဌာနဗ္ဘန္တရံ ဃရံ နာမ. ယံ ပန ဒွါရေ ဌိတော မာတုဂါမော ဘာဇနဓောဝနဥဒကံ ဆဍ္ဍေတိ, တဿ ပတနဋ္ဌာနဉ္စ မာတုဂါမေနေဝ အန္တောဂေဟေ ဌိတေန ပကတိယာ ဗဟိ ခိတ္တဿ သုပ္ပဿ ဝါ သံမုဉ္ဇနိယာ ဝါ ပတနဋ္ဌာနဉ္စ ဃရဿ ပုရတော ဒွီသု ကောဏေသု သမ္ဗန္ဓိတွာ မဇ္ဈေ ရုက္ခသူစိဒွါရံ ဌပေတွာ ဂေါရူပါနံ ပဝေသနနိဝါရဏတ္ထံ ကတပရိက္ခေပေါ စ အယံ သဗ္ဗောပိ ဃရူပစာရော နာမ. ယံ ပန သဗ္ဗန္တိမံ ဃရံ ဟောတိ, တဿ ဃရဿ တာဒိသေ ဃရူပစာရေ ဌိတဿ ထာမမဇ္ဈိမဿ ပုရိသဿ ယထာ တရုဏမနုဿာ အတ္တနော ဗလံ ဒဿေန္တော ဗာဟုံ ပသာရေတွာ လေဍ္ဍုံ ခိပန္တိ, ဧဝံ ခိတ္တဿ လေဍ္ဍုဿ ပတနဋ္ဌာနဗ္ဘန္တရံ ဂါမော နာမ. တတော အညဿ လေဍ္ဍုပါတဿ အဗ္ဘန္တရံ ဂါမူပစာရော နာမ. ပတိတဿ ပန လေဍ္ဍုနော ပဝတ္တိတွာ ဂတဋ္ဌာနံ န ဂဟေတဗ္ဗံ. ပရိက္ခိတ္တဿ ပန ဂါမဿ ပရိက္ခေပေါယေဝ ဂါမဿ ပရိစ္ဆေဒေါ, တဿ သစေ ဒွေ ဣန္ဒခိလာ ဟောန္တိ အဗ္ဘန္တရိမေ ဣန္ဒခိလေ ဌိတဿ လေဍ္ဍုပါတဗ္ဘန္တရံ ဂါမူပစာရော နာမ. ပဒဘာဇနေပိ (ပါရာ. ၉၂) ဟိ ဣမိနာဝ နယေန အတ္ထော ဝေဒိတဗ္ဗော. တတ္ထ ယွာယံ အပရိက္ခိတ္တဿ ဂါမဿ ဥပစာရော ဒဿိတော, တဿ ဝသေန ဝိကာလေ ဂါမပ္ပဝေသနာဒီသု အာပတ္တိ ပရိစ္ဆိန္ဒိတဗ္ဗာ. ဣတိ ဣမံ ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စ အဝသေသံ ဣမသ္မိံ သိက္ခာပဒေ အရညံ နာမ. ဒေသနာမတ္တမေဝ စေတံ ‘‘ဂါမာ ဝါ အရညာဝါ’’တိ. ယေ ပန ဣမေသံ ပရိစ္ဆေဒဒဿနတ္ထံ ဃရဃရူပစာရဂါမူပစာရာ ဝုတ္တာ, တတောပိ ပါရာဇိကဝတ္ထုံ အဝဟရန္တဿ ပါရာဇိကံ ဟောတိယေဝ.

In the second Pārājika training rule, regarding ‘from a village or from the wilderness,’ here, any settlement, whether having the distinction of a single hut or otherwise, whether enclosed or unenclosed, whether inhabited or uninhabited, and even any caravan that has settled for more than four months, should be known as a ‘village.’ Setting aside the village and the village’s vicinity, the remainder is called the wilderness. Therein, for the sake of non-bewilderment, this distinction should be known: a house, the house’s vicinity, a village, and the village’s vicinity. Indeed, the area within the place where water falls from the eaves is called a house. Furthermore, the place where water for washing vessels, discarded by a woman standing at the door, falls; and the place where a winnowing fan or a broom, thrown outside naturally by a woman standing inside the house, falls; and an enclosure made in front of the house, connected at the two corners, having placed a wooden-bar gate in the middle for the purpose of preventing the entry of cattle—all this is called the house’s vicinity. Furthermore, regarding the very last house, for a man of medium strength standing in such a vicinity of that house, the area within the place where a clod falls, thrown in the manner that young men, wishing to show their strength, extend their arm and throw a clod, is called a village. The area within another clod-throw from that point is called the village’s vicinity. However, the place where the clod has gone after rolling should not be taken into account. Furthermore, for an enclosed village, the enclosure itself is the boundary of the village. If it has two gate-posts, the area within a clod-throw by one standing at the inner gate-post is called the village’s vicinity. Indeed, in the word-analysis too, the meaning should be understood in this same way. Therein, with reference to this vicinity of an unenclosed village that has been shown, the offense in training rules such as entering a village at the wrong time, etc., should be determined. Thus, setting aside this village and this village’s vicinity, the remaining area in this training rule is called the wilderness. And this, ‘from a village or from the wilderness,’ is merely the heading of the exposition. Furthermore, as for these—house, house’s vicinity, village, and village’s vicinity—which have been stated for the purpose of showing their boundaries, for one who takes an object liable to a Pārājika offense even from there, it is indeed a Pārājika.

အဒိန္နန္တိ အညဿ မနုဿဇာတိကဿ သန္တကံ. ထေယျသင်္ခါတန္တိ ဧတ္ထ ထေနောတိ စောရော, ထေနဿ ဘာဝေါ ထေယျံ, အဝဟရဏစိတ္တဿေတံ နာမံ. သင်္ခါ သင်္ခါတန္တိ အတ္ထတော ဧကံ, ကောဋ္ဌာသဿေတံ နာမံ ‘‘သညာနိဒါနာ [Pg.116] ဟိ ပပဉ္စသင်္ခါ’’တိအာဒီသု (သု. နိ. ၈၈၀; မဟာနိ. ၁၀၉) ဝိယ. ထေယျဉ္စ တံ သင်္ခါတဉ္စာတိ ထေယျသင်္ခါတံ, ထေယျစိတ္တသင်္ခါတော ဧကော စိတ္တကောဋ္ဌာသောတိ အတ္ထော. ကရဏတ္ထေ စေတံ ပစ္စတ္တဝစနံ, တသ္မာ ထေယျသင်္ခါတေနာတိ အတ္ထတော ဒဋ္ဌဗ္ဗံ. ယော စ ထေယျသင်္ခါတေန အာဒိယတိ, သော ယသ္မာ ထေယျစိတ္တော ဟောတိ, တသ္မာ ဗျဉ္ဇနံ အနာဒိယိတွာ အတ္ထမေဝ ဒဿေတုံ ‘‘ထေယျစိတ္တော အဝဟရဏစိတ္တော’’တိ (ပါရာ. ၉၂) ဧဝမဿ ပဒဘာဇနံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

‘What is not given’ means what belongs to another human being. Regarding ‘with the intention of theft,’ here ‘theno’ means a thief; ‘theyyaṃ’ is the state of a thief, which is a name for the mind of misappropriation. ‘Saṅkhā’ and ‘saṅkhāta’ are essentially one in meaning; this is a name for a constituent part, as in passages like ‘For the proliferation of concepts has its origin in perception.’ ‘That which is theft and that which is reckoned’ is ‘theyyasaṅkhātaṃ,’ meaning one constituent part of the mind reckoned as a thieving mind. And this is a word in the nominative case used in the sense of the instrumental; therefore, ‘by means of the intention of theft’ should be understood in meaning. And whoever takes ‘by means of the intention of theft,’ since he has a thieving mind, therefore, not taking the literal expression but to show the meaning alone, its word-analysis was stated as ‘with a thieving mind, with a mind of misappropriation’; thus, it should be understood.

အာဒိယေယျာတိ ပဉ္စဝီသတိယာ အဝဟာရာနံ အညတရဝသေန ဟရေယျ. တေ ပန အဝဟာရာ ပဉ္စ ပဉ္စကာနိ သမောဓာနေတွာ သာဓုကံ သလ္လက္ခေတဗ္ဗာ. ပဉ္စ ပဉ္စကာနိ နာမ နာနာဘဏ္ဍပဉ္စကံ ဧကဘဏ္ဍပဉ္စကံ သာဟတ္ထိကပဉ္စကံ ပုဗ္ဗပယောဂပဉ္စကံ ထေယျာဝဟာရပဉ္စကန္တိ. တတ္ထ ပုရိမာနိ ဒွေ ပဉ္စကာနိ ဧတဿေဝ ပဒဿ ပဒဘာဇနေ ဝုတ္တာနံ ‘‘အာဒိယေယျ ဟရေယျ အဝဟရေယျ ဣရိယာပထံ ဝိကောပေယျ ဌာနာ စာဝေယျာ’’တိ ဣမေသံ ပဒါနံ ဝသေန လဗ္ဘန္တိ. တတ္ထ နာနာဘဏ္ဍပဉ္စကံ သဝိညာဏကာဝိညာဏကဝသေန ဒဋ္ဌဗ္ဗံ, ဣတရံ သဝိညာဏကဝသေနေဝ. ကထံ? အာဒိယေယျာတိ အာရာမံ အဘိယုဉ္ဇတိ, အာပတ္တိ ဒုက္ကဋဿ. သာမိကဿ ဝိမတိံ ဥပ္ပာဒေတိ, အာပတ္တိ ထုလ္လစ္စယဿ. သာမိကော ‘‘န မယှံ ဘဝိဿတီ’’တိ ဓုရံ နိက္ခိပတိ, အာပတ္တိ ပါရာဇိကဿ. ဟရေယျာတိ အညဿ ဘဏ္ဍံ ဟရန္တော သီသေ ဘာရံ ထေယျစိတ္တော အာမသတိ, ဒုက္ကဋံ. ဖန္ဒာပေတိ, ထုလ္လစ္စယံ. ခန္ဓံ ဩရောပေတိ, ပါရာဇိကံ. အဝဟရေယျာတိ ဥပနိက္ခိတ္တံ ဘဏ္ဍံ ‘‘ဒေဟိ မေ ဘဏ္ဍ’’န္တိ ဝုစ္စမာနော ‘‘နာဟံ ဂဏှာမီ’’တိ ဘဏတိ, ဒုက္ကဋံ. သာမိကဿ ဝိမတိံ ဥပ္ပာဒေတိ, ထုလ္လစ္စယံ. သာမိကော ‘‘န မယှံ ဘဝိဿတီ’’တိ ဓုရံ နိက္ခိပတိ, ပါရာဇိကံ. ဣရိယာပထံ ဝိကောပေယျာတိ ‘‘သဟ ဘဏ္ဍဟာရကံ နေဿာမီ’’တိ ပဌမံ ပါဒံ အတိက္ကာမေတိ, ထုလ္လစ္စယံ. ဒုတိယံ ပါဒံ အတိက္ကာမေတိ, ပါရာဇိကံ. ဌာနာ စာဝေယျာတိ ထလဋ္ဌံ ဘဏ္ဍံ ထေယျစိတ္တော အာမသတိ, ဒုက္ကဋံ. ဖန္ဒာပေတိ, ထုလ္လစ္စယံ. ဌာနာ စာဝေတိ, ပါရာဇိကံ. ဧဝံ တာဝ နာနာဘဏ္ဍပဉ္စကံ ဝေဒိတဗ္ဗံ. သသာမိကဿ ပန ဒါသဿ ဝါ တိရစ္ဆာနဂတဿ ဝါ ယထာဝုတ္တေန အဘိယောဂါဒိနာ နယေန အာဒိယနဟရဏအဝဟရဏဣရိယာပထဝိကောပနဌာနာစာဝနဝသေန ဧကဘဏ္ဍပဉ္စကံ ဝေဒိတဗ္ဗံ.

‘He would take’ means he would carry away by any one of the twenty-five modes of removal. These modes of removal should be carefully noted by grouping them into five sets of five. The five sets of five are named: the fivefold set concerning various goods, the fivefold set concerning a single good, the fivefold set concerning direct action, the fivefold set concerning prior application, and the fivefold set concerning theft-like removal. Among these, the first two sets of five are obtained by means of the terms mentioned in the word-analysis of this very word: ‘he would take,’ ‘he would carry away,’ ‘he would remove,’ ‘he would disturb the deportment,’ and ‘he would displace from its place.’ Here, the fivefold set concerning various goods should be understood in terms of both animate and inanimate objects, while the other set pertains only to animate objects. How so? ‘He would take’: If he sues for a park, it is an offense of wrong conduct. If he causes doubt in the owner, it is a grave offense. If the owner gives up the effort, thinking, ‘It will not be mine,’ it is an offense entailing expulsion. ‘He would carry away’: If, while carrying another’s goods as a load on his head, he touches it with a thievish mind, it is an offense of wrong conduct. If he makes it move, it is a grave offense. If he lowers it to his shoulder, it is an offense entailing expulsion. ‘He would remove’: If, regarding deposited goods, when told, ‘Give me my goods,’ he says, ‘I did not take it,’ it is an offense of wrong conduct. If he causes doubt in the owner, it is a grave offense. If the owner gives up the effort, thinking, ‘It will not be mine,’ it is an offense entailing expulsion. ‘He would disturb the deportment’: If, thinking, ‘I will lead away the goods-carrier,’ he causes him to take the first step, it is a grave offense. If he causes him to take the second step, it is an offense entailing expulsion. ‘He would displace from its place’: If, with a thievish mind, he touches goods placed on the ground, it is an offense of wrong conduct. If he makes them move, it is a grave offense. If he displaces them from their place, it is an offense entailing expulsion. Thus, firstly, the fivefold set concerning various goods should be understood. However, regarding a slave or an animal that has an owner, the fivefold set concerning a single good should be understood according to the aforesaid method, which begins with making a claim and proceeds by way of taking, carrying away, removing, disturbing the deportment, and displacing from its place.

ကတမံ သာဟတ္ထိကပဉ္စကံ? သာဟတ္ထိကော အာဏတ္တိကော နိဿဂ္ဂိယော အတ္ထသာဓကော ဓုရနိက္ခေပေါတိ. တတ္ထ သာဟတ္ထိကော နာမ ပရဿ ဘဏ္ဍံ [Pg.117] သဟတ္ထာ အဝဟရတိ. အာဏတ္တိကော နာမ ‘‘အသုကဿ ဘဏ္ဍံ အဝဟရာ’’တိ အညံ အာဏာပေတိ. နိဿဂ္ဂိယော နာမ သုင်္ကဃာတကပရိကပ္ပိတောကာသာနံ အန္တော ဌတွာ ဗဟိ ပါတနံ. အတ္ထသာဓကော နာမ ‘‘အသုကဿ ဘဏ္ဍံ ယဒါ သက္ကောတိ, တဒါ တံ အဝဟရာ’’တိ အညံ အာဏာပေတိ. တတ္ထ သစေ ပရော အနန္တရာယိကော ဟုတွာ တံ အဝဟရတိ, အာဏာပကဿ အာဏတ္တိက္ခဏေယေဝ ပါရာဇိကံ. ပရဿ ဝါ ပန တေလကုမ္ဘိယာ ပါဒဂ္ဃနကတေလံ အဝဿံ ပိဝနကာနိ ဥပါဟနာဒီနိ ပက္ခိပတိ, ဟတ္ထတော မုတ္တမတ္တေယေဝ ပါရာဇိကံ. ဓုရနိက္ခေပေါ ပန အာရာမာဘိယောဂဥပနိက္ခိတ္တဘဏ္ဍဝသေန ဝေဒိတဗ္ဗော. တာဝကာလိကဘဏ္ဍဒေယျာနိ အဒေန္တဿာပိ ဧသေဝနယောတိ ဣဒံ သာဟတ္ထိကပဉ္စကံ.

What is the fivefold theft by one's own hand? Theft by one's own hand, theft by command, theft by relinquishment, theft that accomplishes the purpose, and theft by abandoning a burden. Therein, 'theft by one's own hand' is to steal another's property with one's own hand. 'Theft by command' is to command another, saying, 'Steal the property of so-and-so.' 'Theft by relinquishment' is standing inside a place for collecting customs duties or a designated place and causing goods to fall outside. 'Theft that accomplishes the purpose' is to command another, saying, 'When you are able, then steal the property of so-and-so.' Therein, if the other, being without hindrance, steals it, for the one who commanded, the Pārājika offense occurs at the very moment of the command. Or else, one puts into another's oil pot, which contains oil worth a quarter, footwear or other things that will inevitably absorb the oil; the Pārājika offense occurs as soon as they are released from the hand. 'Theft by abandoning a burden', however, should be understood by way of a lawsuit concerning a monastery or by way of goods deposited with one. For one who does not give goods for temporary use or goods that ought to be given in replacement, this is the same method. This is the fivefold theft by one's own hand.

ကတမံ ပုဗ္ဗပယောဂပဉ္စကံ? ပုဗ္ဗပယောဂေါ သဟပယောဂေါ သံဝိဓာဝဟာရော သင်္ကေတကမ္မံ နိမိတ္တကမ္မန္တိ. တတ္ထ အာဏတ္တိဝသေန ပုဗ္ဗပယောဂေါ ဝေဒိတဗ္ဗော. ဌာနာ စာဝနဝသေန, ခိလာဒီနိ သင်္ကာမေတွာ ခေတ္တာဒိဂ္ဂဟဏဝသေန စ သဟပယောဂေါ ဝေဒိတဗ္ဗော. သံဝိဓာဝဟာရော နာမ ‘‘အသုကံ နာမ ဘဏ္ဍံ အဝဟရိဿာမာ’’တိ သံဝိဒဟိတွာ သံမန္တယိတွာ အဝဟရဏံ. ဧဝံ သံဝိဒဟိတွာ ဂတေသု ဟိ ဧကေနာပိ တသ္မိံ ဘဏ္ဍေ ဌာနာ စာဝိတေ သဗ္ဗေသံ အဝဟာရာ ဟောန္တိ. သင်္ကေတကမ္မံ နာမ သဉ္ဇာနနကမ္မံ. သစေ ဟိ ပုရေဘတ္တာဒီသု ယံကိဉ္စိ ကာလံ ပရိစ္ဆိန္ဒိတွာ ‘‘အသုကသ္မိံ ကာလေ ဣတ္ထန္နာမံ ဘဏ္ဍံ အဝဟရာ’’တိ ဝုတ္တော သင်္ကေတတော အပစ္ဆာ အပုရေ တံ အဝဟရတိ, သင်္ကေတကာရကဿ သင်္ကေတကရဏက္ခဏေယေဝ အဝဟာရော. နိမိတ္တကမ္မံ နာမ သညုပ္ပာဒနတ္ထံ အက္ခိနိက္ခဏာဒိနိမိတ္တကရဏံ. သစေ ဟိ ဧဝံ ကတနိမိတ္တတော အပစ္ဆာ အပုရေ ‘‘ယံ အဝဟရာ’’တိ ဝုတ္တော, တံ အဝဟရတိ, နိမိတ္တကာရကဿ နိမိတ္တကရဏက္ခဏေယေဝ အဝဟာရောတိ ဣဒံ ပုဗ္ဗပယောဂပဉ္စကံ.

What is the fivefold prior application? Prior application, concurrent application, theft by agreement, theft by prearranged sign, and theft by signal. Herein, prior application is to be understood by way of a command. Concurrent application is to be understood by way of displacing from a place, and by way of taking a field, etc., after having moved boundary posts, etc. ‘Theft by agreement’ is the act of stealing after having come to an agreement and conspired, saying, ‘We will steal such and such an item.’ For if, after having agreed thus, when they have gone, that item is displaced from its place by even one of them, it becomes a theft for all of them. ‘Theft by prearranged sign’ is an act of recognition. For if, having specified some time, such as before the meal, one who was told, ‘Steal such and such an item at such and such a time,’ steals it according to the prearranged sign, neither late nor early, the theft occurs for the one who made the prearranged sign at the very moment of making the sign. ‘Theft by signal’ is the making of a signal, such as winking an eye, for the purpose of producing a perception. For if one who was told, ‘Steal it,’ steals it in accordance with the signal thus made, neither late nor early, the theft occurs for the one who made the signal at the very moment of making the signal. This is the fivefold prior application.

ကတမံ ထေယျာဝဟာရပဉ္စကံ? ထေယျာဝဟာရော ပသယှာဝဟာရော ပရိကပ္ပာဝဟာရော ပဋိစ္ဆန္နာဝဟာရော ကုသာဝဟာရောတိ. တတ္ထ ယော သန္ဓိစ္ဆေဒါဒီနိ ကတွာ အဒိဿမာနော အဝဟရတိ, ကူဋမာနကူဋကဟာပဏာဒီဟိ ဝါ ဝဉ္စေတွာ ဂဏှာတိ, တဿေဝံ ဂဏှတော အဝဟာရော ထေယျာဝဟာရောတိ ဝေဒိတဗ္ဗော. ယော ပန ပသယှ ဗလက္ကာရေန ပရေသံ သန္တကံ ဂဏှာတိ ဂါမဃာတကာဒယော ဝိယ, အတ္တနော ပတ္တဗလိတော ဝါ ဝုတ္တနယေနေဝ အဓိကံ ဂဏှာတိ ရာဇဘဋာဒယော ဝိယ, တဿေဝံ ဂဏှတော အဝဟာရော [Pg.118] ပသယှာဝဟာရောတိ ဝေဒိတဗ္ဗော. ပရိကပ္ပေတွာ ဂဟဏံ ပန ပရိကပ္ပာဝဟာရော နာမ. သော ဘဏ္ဍောကာသဝသေန ဒုဝိဓော. တတြာယံ ဘဏ္ဍပရိကပ္ပော – သာဋကတ္ထိကော အန္တောဂဗ္ဘံ ပဝိသိတွာ ‘‘သစေ သာဋကော ဘဝိဿတိ, ဂဏှိဿာမိ, သစေ သုတ္တံ, န ဂဏှိဿာမီ’’တိ ပရိကပ္ပေတွာ အန္ဓကာရေ ပသိဗ္ဗကံ ဂဏှာတိ, တတြ စေ သာဋကော ဟောတိ, ဥဒ္ဓါရေယေဝ ပါရာဇိကံ. သုတ္တံ စေ ဟောတိ, ရက္ခတိ. ဗဟိ နီဟရိတွာ မုဉ္စိတွာ ‘‘သုတ္တ’’န္တိ ဉတွာ ပုန အာဟရိတွာ ဌပေတိ, ရက္ခတိယေဝ. ‘‘သုတ္တ’’န္တိ ဉတွာပိ ‘‘ယံ လဒ္ဓံ, တံ ဂဟေတဗ္ဗ’’န္တိ ဂစ္ဆတိ, ပဒဝါရေန ကာရေတဗ္ဗော. ဘူမိယံ ဌပေတွာ ဂဏှာတိ, ဥဒ္ဓါရေ ပါရာဇိကံ. ‘‘စောရော စောရော’’တိ အနုဗန္ဓော ဆဋ္ဋေတွာ ပလာယတိ, ရက္ခတိ. သာမိကာ ဒိသွာ ဂဏှန္တိ, ရက္ခတိ ယေဝ. အညော စေ ကောစိ ဂဏှာတိ, ဘဏ္ဍဒေယျံ. သာမိကေသု နိဝတ္တေသု သယံ ဒိသွာ ပံသုကူလသညာယ ‘‘ပဂေဝေတံ မယာ ဂဟိတံ, မမ ဒါနိ သန္တက’’န္တိ ဂဏှန္တဿာပိ ဘဏ္ဍဒေယျမေဝ. တတ္ထ ယွာယံ ‘‘သစေ သာဋကော ဘဝိဿတိ, ဂဏှိဿာမီ’’တိအာဒိနာ နယေန ပဝတ္တော ပရိကပ္ပော, အယံ ဘဏ္ဍပရိကပ္ပော နာမ.

What is the pentad of taking by theft? They are: taking by stealth, taking by force, taking by pre-planning, taking by concealment, and taking by deception. Herein, one who takes something unseen by means such as house-breaking, or who takes something by deceiving with false measures, false coins, and so on—the taking of one who takes in this way is to be known as taking by stealth. Furthermore, one who takes the property of others by force, like village-raiders, or who, like royal officials, takes more than the tax due to him by that same method of force—the taking of one who takes in this way is to be known as taking by force. Furthermore, taking after having pre-planned is called taking by pre-planning. It is of two kinds: by way of the item and by way of the place. Herein, this is pre-planning regarding the item: one who wants a cloth enters an inner chamber and pre-plans, “If it is a cloth, I will take it; if it is thread, I will not take it.” Then, in the darkness, he takes a bag. If there is a cloth in it, a Pārājika offense is incurred at the very moment of lifting. If it is thread, he is protected. If he takes it outside, opens it, and, knowing it is thread, brings it back and puts it down, he is still protected. Even though knowing it is thread, if he proceeds, thinking, “Whatever I have gotten, that should be taken,” he is to be judged on a footstep-by-footstep basis. If he places it on the ground and then takes it, a Pārājika offense is incurred at the moment of lifting. If he is pursued with cries of “Thief! Thief!” and discards it while fleeing, he is protected. If the owners see it and take it back, he is still protected. If someone else takes it, restitution for the item is required. When the owners have departed, if he himself sees it and takes it with the perception of it as a dust-heap rag, thinking, “This was taken by me before, now it is my property,” for him also, restitution for the item is required. Herein, this pre-planning which proceeds in the manner of, “If there is a cloth, I will take it,” and so on, is called pre-planning regarding the item.

ဩကာသပရိကပ္ပော ပန ဧဝံ ဝေဒိတဗ္ဗော – ဧကစ္စော ပန ပရပရိဝေဏာဒီနိ ပဝိဋ္ဌော ကိဉ္စိ လောဘနေယျံ ဘဏ္ဍံ ဒိသွာ ဂဗ္ဘဒွါရပမုခဟေဋ္ဌာပါသာဒဒွါရကောဋ္ဌကရုက္ခမူလာဒိဝသေန ပရိစ္ဆေဒံ ကတွာ ‘‘သစေ မံ ဧတ္ထန္တရေ ပဿိဿန္တိ, ဒဋ္ဌုကာမတာယ ဂဟေတွာ ဝိစရန္တော ဝိယ ဒဿာမိ, နော စေ ပဿိဿန္တိ, ဟရိဿာမီ’’တိ ပရိကပ္ပေတိ, တဿ တံ အာဒါယ ပရိကပ္ပိတပရိစ္ဆေဒံ အတိက္ကန္တမတ္တေ အဝဟာရော ဟောတိ. ဣတိ ယွာယံ ဝုတ္တနယေနေဝ ပဝတ္တော ပရိကပ္ပော, အယံ ဩကာသပရိကပ္ပော နာမ. ဧဝမိမေသံ ဒွိန္နမ္ပိ ပရိကပ္ပာနံ ဝသေန ပရိကပ္ပေတွာ ဂဏှတော အဝဟာရော ‘‘ပရိကပ္ပာဝဟာရော’’တိ ဝေဒိတဗ္ဗော.

Pre-planning regarding a place, however, is to be understood thus: A certain monk, having entered another's enclosure and so forth, and having seen some desirable item, makes a boundary by means of the doorway of an inner chamber, a portico, the lower story of a mansion, a gateway, the base of a tree, and so forth, and pre-plans thus: 'If they see me within this area, I will give it back as if I were wandering around having taken it out of a desire to look at it; but if they do not see me, I will carry it away.' For him, the theft occurs at the very moment of having crossed the pre-planned boundary after taking that item. Thus, this pre-planning which proceeds in the manner already stated is called 'pre-planning regarding a place'. In this way, the theft of one who takes after pre-planning by means of both these two kinds of pre-planning is to be understood as 'theft by pre-planning'.

ပဋိစ္ဆာဒေတွာ ပန အဝဟရဏံ ပဋိစ္ဆန္နာဝဟာရော နာမ. သော ဧဝံ ဝေဒိတဗ္ဗော – ယော ဘိက္ခု ဥယျာနာဒီသု ပရေသံ ဩမုဉ္စိတွာ ဌပိတအင်္ဂုလိမုဒ္ဒိကာဒီနိ ဒိသွာ ‘‘ပစ္ဆာ ဂဏှိဿာမီ’’တိ ပံသုနာ ဝါ ပဏ္ဏေန ဝါ ပဋိစ္ဆာဒေတိ, တဿ ဧတ္တာဝတာ ဥဒ္ဓါရော နတ္ထီတိ န တာဝ အဝဟာရော ဟောတိ[Pg.119]. ယဒါ ပန သာမိကာ ဝိစိနန္တာ အပဿိတွာ ‘‘သွေ ဇာနိဿာမာ’’တိ သာလယာဝ ဂတာ ဟောန္တိ, အထဿ တံ ဥဒ္ဓရတော ဥဒ္ဓါရေ အဝဟာရော. ပဋိစ္ဆန္နကာလေယေဝ ‘‘ဧတံ မမ သန္တက’’န္တိ သကသညာယ ဝါ ‘‘ဂတာ ဒါနိ တေ, ဆဋ္ဋိတဘဏ္ဍံ ဣဒ’’န္တိ ပံသုကူလသညာယ ဝါ ဂဏှန္တဿ ပန ဘဏ္ဍဒေယျံ. တေသု ဒုတိယတတိယဒိဝသေ အာဂန္တွာ ဝိစိနိတွာ အဒိသွာ ဓုရနိက္ခေပံ ကတွာ ဂတေသုပိ ဂဟိတံ ဘဏ္ဍဒေယျမေဝ. ပစ္ဆာ ဉတွာ စောဒိယမာနဿ အဒဒတော သာမိကာနံ ဓုရနိက္ခေပေ အဝဟာရော ဟောတိ. ကသ္မာ? ယသ္မာ တဿ ပယောဂေန တေဟိ န ဒိဋ္ဌံ. ယော ပန တထာရူပံ ဘဏ္ဍံ ယထာဌာနေ ဌိတံယေဝ အပ္ပဋိစ္ဆာဒေတွာ ထေယျစိတ္တော ပါဒေန အက္ကမိတွာ ကဒ္ဒမေ ဝါ ဝါလုကာယ ဝါ ပဝေသေတိ, တဿ ပဝေသိတမတ္တေယေဝ အဝဟာရော.

The act of stealing by concealing, however, is called 'concealed theft.' It is to be understood thus: When a monk sees finger-rings and so forth that others have taken off and placed in gardens and the like, and thinking, 'I will take them later,' covers them with dust or leaves, for him, by this much, there is no lifting, so the theft does not yet occur. But when the owners, while searching, do not see them and go away still having attachment, thinking, 'We will find out tomorrow,' then for him, the theft occurs at the time of lifting, as he is lifting it. However, for one who takes it at the very time of concealment with the perception, 'This is my property,' or with the perception of it being refuse-cloth, thinking, 'Now they are gone; this is abandoned property,' it is an item to be restored. Even if those owners, having come on the second or third day, having searched and not seen it, have gone away after giving up responsibility, the item taken is still an item to be restored. Later, when it is known, and he, being accused, does not give it back, the theft occurs at the time the owners give up responsibility. Why? Because due to his act, it was not seen by them. But as for a monk who, with a thievish mind, without concealing such an item that is just as it was in its original place, steps on it with his foot and causes it to enter into mud or sand, for him, the theft occurs at the very moment of having caused it to enter.

ကုသံ သင်္ကာမေတွာ ပန အဝဟရဏံ ကုသာဝဟာရော နာမ. သောပိ ဧဝံ ဝေဒိတဗ္ဗော – ယော ဘိက္ခု ဝိလီဝမယံ ဝါ တာလပဏ္ဏမယံ ဝါ ကတသညာဏံ ယံကိဉ္စိ ကုသံ ပါတေတွာ စီဝရေ ဘာဇီယမာနေ အတ္တနော ကောဋ္ဌာသဿ သမီပေ ဌိတံ အပ္ပဂ္ဃတရံ ဝါ မဟဂ္ဃတရံ ဝါ သမသမံ ဝါ အဂ္ဃေန ပရဿ ကောဋ္ဌာသံ ဟရိတုကာမော အတ္တနော ကောဋ္ဌာသေ ပတိတံ ကုသံ ပရဿ ကောဋ္ဌာသေ ပါတေတုကာမတာယ ဥဒ္ဓရတိ, ရက္ခတိ တာဝ. ပရဿ ကောဋ္ဌာသေ ပါတိတေ ရက္ခတေဝ. ယဒါ ပန တသ္မိံ ပတိတေ ပရဿ ကောဋ္ဌာသတော ပရဿ ကုသံ ဥဒ္ဓရတိ, ဥဒ္ဓတမတ္တေ အဝဟာရော. သစေ ပဌမတရံ ပရကောဋ္ဌာသတော ပရဿ ကုသံ ဥဒ္ဓရတိ, အတ္တနော ကောဋ္ဌာသေ ပါတေတုကာမတာယ ဥဒ္ဓါရေ ရက္ခတိ, ပါတနေပိ ရက္ခတိ, အတ္တနော ကောဋ္ဌာသတော ပန အတ္တနော ကုသံ ဥဒ္ဓရတော ဥဒ္ဓါရေယေဝ ရက္ခတိ, တံ ဥဒ္ဓရိတွာ ပရကောဋ္ဌာသေ ပါတေန္တဿ ဟတ္ထတော မုတ္တမတ္တေ အဝဟာရော. အယံ ကုသာဝဟာရော. ဣတိ ယံ ဝုတ္တံ ‘‘အာဒိယေယျာတိ ပဉ္စဝီသတိယာ အဝဟာရာနံ အညတရဝသေန ဟရေယျာ’’တိ, တဿတ္ထော ပကာသိတော ဟောတိ.

However, the taking by means of moving a ticket is called 'theft by ticket.' That too should be understood thus: When robes are being divided by casting whatever kind of ticket—whether made of bamboo strips or of palm leaves, having a mark made on it—a certain monk, being desirous of taking another's share, which is situated near his own share and is whether of lesser value, of greater value, or of equal value, with the desire to make the ticket that has fallen in his own portion fall into the other's portion, lifts it up; for the time being, he is protected. When it has been made to fall in the other's portion, he is still protected. But when, after that ticket has fallen, he lifts up the other's ticket from the other's portion, the taking occurs at the very moment of having lifted it up. If, in the first place, he lifts up the other's ticket from the other's portion with the desire to make it fall in his own portion, he is protected at the time of lifting, and he is also protected at the time of making it fall. But for one who is lifting his own ticket from his own portion, he is protected only at the time of lifting; for him who, having lifted it, is making it fall in the other's portion, the taking occurs at the very moment it is released from his hand. This is 'theft by ticket.' Thus, the meaning of what was said, “‘He might take’ means he might carry away by means of one of the twenty-five kinds of taking,” has been made clear.

ယထာရူပေတိ ယာဒိသေ. အဒိန္နာဒါနေတိ အဒိန္နဿ ပရသန္တကဿ ဂဟဏေ. ရာဇာနောတိဣဒံ ဗိမ္ဗိသာရံယေဝ သန္ဓာယ ဝုတ္တံ, အညေ ပန တထာ ကရေယျုံ ဝါ န ကရေယျုံ ဝါတိ တေ နပ္ပမာဏံ. ဟနေယျုံ ဝါတိ ဟတ္ထာဒီဟိ ဝါ ပေါထေယျုံ, သတ္ထေန ဝါ ဆိန္ဒေယျုံ. ဗန္ဓေယျုံ ဝါတိ ရဇ္ဇုဗန္ဓနာဒီဟိ [Pg.120] ဗန္ဓေယျုံ ဝါ. ပဗ္ဗာဇေယျုံ ဝါတိ နီဟရေယျုံ ဝါ. စောရောသိ ဗာလောသိ မူဠှောသိ ထေနောသီတိ ဣမေဟိ ဝစနေဟိ ပရိဘာသေယျုံ. ကီဒိသဿ ပန အဒိန္နဿ အာဒါနေ ရာဇာနော ဧဝံ ကရောန္တိ? ပါဒဿ ဝါ ပါဒါရဟဿ ဝါ. တထာရူပံ ဘိက္ခု အဒိန္နံ အာဒိယမာနောတိ တာဒိသံ ဘိက္ခု ပေါရာဏကဿ ကဟာပဏဿ ပါဒံ ဝါ ပါဒါရဟံ ဝါ ဘဏ္ဍံ အဒိန္နံ ဘူမိအာဒီသု ယတ္ထ ကတ္ထစိ ဌိတံ ယံကိဉ္စိ သဇီဝနိဇ္ဇီဝံ ဝုတ္တပ္ပကာရာနံ အဝဟာရာနံ ယေန ကေနစိ အဝဟာရေန အဝဟရန္တော ပါရာဇိကော ဟောတိ, ကော ပန ဝါဒေါ တတော အတိရေကတရသ္မိန္တိ.

In such a case: of such a kind. Because of taking what is not given: because of taking what belongs to another and has not been given. The kings: this is said with reference to Bimbisāra himself; as for other kings, whether they would act thus or not, they are not the standard. They might kill: they might strike with their hands and so on, or they might cut with a weapon. They might bind: they might bind with ropes and the like. They might banish: they might expel. They might revile with these words: 'You are a thief! You are a fool! You are an idiot! You are a robber!' For the taking of what kind of ungiven item do kings act thus? For a quarter (of a kahāpaṇa) or for what is worth a quarter. A monk taking such an ungiven thing means: a monk who steals by any of the aforementioned types of theft an ungiven item—animate or inanimate, whatever it may be, situated on the ground or anywhere else—that is a quarter of an ancient kahāpaṇa or is worth a quarter, commits a pārājika offense. What then is to be said of a case more excessive than that?

ရာဇဂဟေ ဓနိယတ္ထေရံ အာရဗ္ဘ ရညော ဒါရူနိ အဒိန္နံ အာဒိယနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘ဂါမာ ဝါ အရညာ ဝါ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, ဟရဏတ္ထာယ ဂမနာဒိကေ ပုဗ္ဗပ္ပယောဂေ ဒုက္ကဋံ, အာမသနေ ဒုက္ကဋံ, ပါရာဇိကဝတ္ထုနော ဖန္ဒာပနေ ထုလ္လစ္စယံ. အာဒိယန္တဿ မာသကေ ဝါ ဦနမာသကေ ဝါ ဒုက္ကဋံ, အတိရေကမာသကေ ဝါ ဦနပဉ္စမာသကေ ဝါ ထုလ္လစ္စယံ, ပဉ္စမာသကေ ဝါ အတိရေကပဉ္စမာသကေ ဝါ ပါရာဇိကံ. သဗ္ဗတ္ထ ဂဟဏကာလဝသေန စ ဂဟဏဒေသဝသေန စ ပရိဘောဂဘာဇနပရိဝတ္တနာဒီဟိ စ ပရိဟီနာပရိဟီနဝသေန ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. သကသညိဿ, ဝိဿာသဂ္ဂါဟေ, တာဝကာလိကေ, ပေတပရိဂ္ဂဟေ, တိရစ္ဆာနဂတပရိဂ္ဂဟေ, ပံသုကူလသညိဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သီလဝိပတ္တိ, အညဿ မနုဿဇာတိကဿ ဝသေန ပရပရိဂ္ဂဟိတံ, ပရပရိဂ္ဂဟိတသညိတာ, ဂရုပရိက္ခာရော, ထေယျစိတ္တံ, ဝုတ္တပ္ပကာရာနံ အဝဟာရာနံ ဝသေန အဝဟရဏဉ္စာတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. အဒိန္နာဒါနသမုဋ္ဌာနံ, ကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, တိဝေဒနန္တိ.

It was laid down in Rājagaha concerning the Elder Dhaniya, on account of the matter of taking the king's timber that had not been given. Herein, 'from a village or from a wilderness' is a supplementary rule, a rule common to both bhikkhus and bhikkhunīs, and a rule involving an order. For a preliminary effort, such as going for the purpose of stealing, there is an offense of wrong-doing. For touching, there is an offense of wrong-doing. For causing the object of a pārājika offense to move, there is a grave offense. For one who is taking: for an article worth one māsaka or less than a māsaka, there is an offense of wrong-doing; for an article worth more than a māsaka and less than five māsakas, there is a grave offense; for an article worth five māsakas or more than five māsakas, it is a pārājika offense. In all cases, the legal decision should be known by way of the time of taking, the place of taking, by way of use, changing of containers, and so forth, and by way of its being diminished or not diminished. There is no offense for one who perceives it as one's own, in taking with trust, in taking it temporarily, for property possessed by petas, for property possessed by animals, for one who perceives it as refuse-cloth, and for the insane and so forth. It is a breach of morality. Herein, these are the five factors: property possessed by another human being, the perception that it is possessed by another, an article of significant value, the intention to steal, and the act of stealing by way of the aforementioned kinds of theft. It arises from taking what is not given; it is an action; it is a release through perception; it is intentional; it is a fault in the world; it is a bodily action and a verbal action; it involves an unwholesome mind; it is associated with three kinds of feeling.

ဒုတိယပါရာဇိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the second Pārājika offense is concluded.

၃. တတိယပါရာဇိကဝဏ္ဏနာ

3. The Commentary on the Third Pārājika Offense

တတိယေ သဉ္စိစ္စာတိ သံစေတေတွာ သဒ္ဓိံ စေတေတွာ. ‘‘ပါဏော’’တိသညာယ သဒ္ဓိံယေဝ ‘‘ဝဓာမိ န’’န္တိ ဝဓကစေတနာယ စေတေတွာ ပကပ္ပေတွာ. မနုဿဝိဂ္ဂဟန္တိ ကလလတော ပဋ္ဌာယ ဇီဝမာနကမနုဿဇာတိကသရီရံ. ဇီဝိတာ [Pg.121] ဝေါရောပေယျာတိ ကလလကာလေပိ တာပနမဒ္ဒနေဟိ ဝါ ဘေသဇ္ဇသမ္ပဒါနေန ဝါ တတော ဝါ ဥဒ္ဓမ္ပိ တဒနုရူပေန ဥပက္ကမေန ဇီဝိတာ ဝိယောဇေယျ. ဣမဿ ပနတ္ထဿ အာဝိဘာဝတ္ထံ ပါဏော ဝေဒိတဗ္ဗော, ပါဏာတိပါတော ဝေဒိတဗ္ဗော, ပါဏာတိပါတီ ဝေဒိတဗ္ဗော, ပါဏာတိပါတဿ ပယောဂေါ ဝေဒိတဗ္ဗော. တတ္ထ ပါဏောတိ ဝေါဟာရတော သတ္တော, ပရမတ္ထတော ဇီဝိတိန္ဒြိယံ. ပါဏာတိပါတောတိ ယာယ စေတနာယ ဇီဝိတိန္ဒြိယုပစ္ဆေဒကပယောဂံ သမုဋ္ဌာပေတိ, သာ စေတနာ. ပါဏာတိပါတီတိ ဝုတ္တစေတနာယ သမင်္ဂိပုဂ္ဂလော. ပါဏာတိပါတဿ ပယောဂေါတိ ပါဏာတိပါတဿ ဆ ပယောဂါ သာဟတ္ထိကော နိဿဂ္ဂိယော အာဏတ္တိကော ထာဝရော ဝိဇ္ဇာမယော ဣဒ္ဓိမယောတိ. တတ္ထ သာဟတ္ထိကောတိ သယံ မာရေန္တဿ ကာယေန ဝါ ကာယပ္ပဋိဗဒ္ဓေန ဝါ ပဟရဏံ. နိဿဂ္ဂိယောတိ ဒူရေ ဌိတံ မာရေတုကာမဿ ကာယေန ဝါ ကာယပ္ပဋိဗဒ္ဓေန ဝါ ဥသုသတ္တိယန္တပါသာဏာဒီနံ နိဿဇ္ဇနံ. တတ္ထ ဧကေကော ဥဒ္ဒိဿာနုဒ္ဒိဿဘေဒတော ဒုဝိဓော. တတ္ထ ဥဒ္ဒိဿကေ ယံ ဥဒ္ဒိဿ ပဟရတိ, တဿေဝ မရဏေန ကမ္မဗဒ္ဓေါ. ‘‘ယော ကောစိ မရတူ’’တိ ဧဝံ အနုဒ္ဒိဿကေ ပဟာရပ္ပစ္စယာ ယဿ ကဿစိ မရဏေန ကမ္မဗဒ္ဓေါ. ဥဘယတ္ထာပိ စ ပဟရိတမတ္တေ ဝါ မရတု, ပစ္ဆာ ဝါ တေနေဝ ရောဂေန, ပဟရိတက္ခဏေယေဝ ကမ္မဗဒ္ဓေါ. အာဏတ္တိကောတိ ‘‘အသုကံ နာမ မာရေဟီ’’တိ အညံ အာဏာပေန္တဿ အာဏာပနံ.

In the third [Pārājika], ‘intentionally’ (sañcicca) means having deliberated, having thought together. With the perception ‘This is a living being,’ and together with the volition to kill, having thought and planned, ‘I will kill him.’ ‘Human being’ (manussaviggaha) refers to a living body of the human species, starting from the kalala stage. ‘To deprive of life’ (jīvitā voropeyya) means one might sever from life even at the kalala stage, whether by means of heating or crushing, or by administering abortifacient medicine, or even after that stage by a method appropriate to it. To make this meaning clear, a living being (pāṇa) should be understood, the killing of a living being (pāṇātipāta) should be understood, one who kills a living being (pāṇātipātī) should be understood, and the method of killing a living being (pāṇātipātassa payoga) should be understood. Here, ‘living being’ (pāṇa) is conventionally a being; in the ultimate sense, it is the life-faculty (jīvitindriya). ‘Killing of a living being’ (pāṇātipāta) is the volition by which one initiates an action that severs the life-faculty. ‘One who kills a living being’ (pāṇātipātī) is a person endowed with the aforesaid volition. ‘The method of killing a living being’ (pāṇātipātassa payoga) refers to the six methods of killing a living being: by one's own hand (sāhatthika), by discharging (nissaggiya), by command (āṇattika), by a fixed contrivance (thāvara), by knowledge (vijjāmaya), and by psychic power (iddhimaya). Here, ‘by one's own hand’ (sāhatthika) is the striking by one who kills by oneself, either with one's body or with something connected to one's body. ‘By discharging’ (nissaggiya) is, for one who desires to kill someone at a distance, the discharging of arrows, spears, machines, stones, and so on, either with one's body or with something connected to one's body. Among these, each is twofold, distinguished as directed and undirected. In the directed case, when one strikes having aimed at a certain person, the kamma is bound by the death of that very person. In the undirected case, [when one strikes thinking,] ‘Let anyone at all die,’ the kamma is bound by the death of anyone at all due to the striking. And in both cases, whether the person dies at the very moment of being struck or dies later from that same affliction, the kamma is bound at the very moment of striking. ‘By command’ (āṇattika) is the commanding of one who commands another, saying, ‘Kill so-and-so.’

တတ္ထ –

Therein:

ဝတ္ထု ကာလော စ ဩကာသော, အာဝုဓံ ဣရိယာပထော;

ကြိယာဝိသေသောတိ ဣမေ, ဆ အာဏတ္တိ နိယာမကာ.

The object, the time, and the place, the weapon, the posture, and the specific action—these six are the determining factors of a command.

တတ္ထ ဝတ္ထူတိ ပုဂ္ဂလော. ယဉှိ ပုဂ္ဂလံ ‘‘မာရေဟီ’’တိ အာဏတ္တော သစေ တမေဝ မာရေတိ, အာဏာပကဿ အာပတ္တိ. အထ အညံ မာရေတိ, တံမညမာနော ဝါ အညံ မာရေတိ, အာဏာပကော မုစ္စတိ. ‘‘ဣမံ မာရေဟီ’’တိ အာဏတ္တေ ပန အာဏာပကဿ ဒုက္ကဋံ. ကာလောတိ ပုရေဘတ္တာဒိကာလော. သစေ ဟိ ‘‘ပုရေဘတ္တံ မာရေဟီ’’တိ အာဏတ္တော ပုရေဘတ္တမေဝ မာရေတိ, အာဏာပကဿ အာပတ္တိ. အထ ယံ ပုရေဘတ္တံ နိယာမိတံ, တတော ပစ္ဆာ ဝါ ပုရေ ဝါ မာရေတိ, အာဏာပကော မုစ္စတိ. ဣမိနာ နယေန သဗ္ဗတ္ထ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. ထာဝရောတိ အသံဟာရိမေန ဥပကရဏေန မာရေတုကာမဿ [Pg.122] ဩပါတက္ခဏနံ အပဿေနသံဝိဓာနံ အသိအာဒီနံ ဥပနိက္ခိပနံ တဠာကာဒီသု ဝိသသမ္ပယောဇနံ ရူပူပဟာရောတိဧဝမာဒိ. ဝုတ္တနယေနေဝ စေတ္ထာပိ ဥဒ္ဒိဿာနုဒ္ဒိဿဘေဒေါ ဝေဒိတဗ္ဗော. ဝိဇ္ဇာမယောတိ မာရဏတ္ထံ ဝိဇ္ဇာပရိဇပ္ပနံ. ဣဒ္ဓိမယောတိ ကမ္မဝိပါကဇာယ ဣဒ္ဓိယာ ပယောဇနံ.

Herein, ‘object’ means a person. Indeed, if one who was commanded, “Kill a certain person,” kills that very person, there is an offense for the one who commanded. Or, if he kills another, or kills another while thinking it is that person, the one who commanded is freed. However, when one has commanded, “Kill this one,” there is an offense of wrong-doing for the one who commanded. ‘Time’ means the time such as before the meal. Indeed, if one who was commanded, “Kill before the meal,” kills at that very time before the meal, there is an offense for the one who commanded. Or, if he kills either after or before the specified time before the meal, the one who commanded is freed. By this method, the decision should be understood in all cases. ‘By a fixed contrivance’ (thāvara) refers to the following for one who desires to kill with an immovable instrument: digging a pit-trap, arranging a support as a trap, placing swords and other weapons nearby, applying poison in reservoirs and other bodies of water, bringing a form near as a lure, and so forth. Here also, the distinction between specified and unspecified should be understood in the way already stated. ‘By knowledge’ (vijjāmaya) means muttering incantations for the purpose of killing. ‘By psychic power’ (iddhimaya) means the employment of psychic power that is born from the result of kamma.

သတ္ထဟာရကံ ဝါဿ ပရိယေသေယျာတိ ဧတ္ထ ဟရတီတိ ဟာရကံ, ကိံ ဟရတိ? ဇီဝိတံ. အထ ဝါ ဟရိတဗ္ဗန္တိ ဟာရကံ, ဥပနိက္ခိပိတဗ္ဗန္တိ အတ္ထော. သတ္ထဉ္စ တံ ဟာရကဉ္စာတိ သတ္ထဟာရကံ. အဿာတိ မနုဿဝိဂ္ဂဟဿ. ပရိယေသေယျာတိ ယထာ လဘတိ, တထာ ကရေယျ, ဥပနိက္ခိပေယျာတိ အတ္ထော. ဧတေန ထာဝရပယောဂံ ဒဿေတိ. ဣတရထာ ဟိ ပရိယိဋ္ဌိမတ္တေယေဝ ပါရာဇိကော ဘဝေယျ, န စေတံ ယုတ္တံ. ပဒဘာဇနေ ပနဿ ဗျဉ္ဇနံ အနာဒိယိတွာ ယံ ဧတ္ထ ထာဝရပယောဂသင်္ဂဟိတံ သတ္ထံ, တဒေဝ ဒဿေတုံ ‘‘အသိံ ဝါ’’တိအာဒိ ဝုတ္တံ. မရဏဝဏ္ဏံ ဝါ သံဝဏ္ဏေယျာတိ ဝါစာယ ဝါ တာလပဏ္ဏာဒီသု လိခိတွာ ဝါ ‘‘ယော ဧဝံ မရတိ, သော ဓနံ ဝါ လဘတီ’’တိအာဒိနာ နယေန မရဏေ ဂုဏံ ပကာသေယျ. ဧတေန ယထာ ‘‘အဒိန္နာဒါနေ အာဒိယေယျာ’’တိ ဝုတ္တတ္တာ ပရိယာယကထာယ မုစ္စတိ, နယိဓ, ဧဝံ ‘‘သံဝဏ္ဏေယျာ’’တိ ဝစနတော ပန ဣဓ ပရိယာယကထာယပိ န မုစ္စတီတိ အယမတ္ထော ဝေဒိတဗ္ဗော. မရဏာယ ဝါ သမာဒပေယျာတိ ‘‘သတ္ထံ ဝါ အာဟရာ’’တိအာဒိနာ (ပါရာ. ၁၇၂) နယေန မရဏတ္ထာယ ဥပါယံ ဂါဟာပေယျ. ဧတေန အာဏတ္တိကပ္ပယောဂံ ဒဿေတိ. အမ္ဘော ပုရိသာတိ အာလပနမေတံ. ကိံ တုယှိမိနာတိအာဒိ သံဝဏ္ဏနာကာရနိဒဿနံ. ဣတိ စိတ္တမနောတိ ဣတိ စိတ္တော ဣတိ မနော. ‘‘မတံ တေ ဇီဝိတာ သေယျော’’တိဧတ္ထ ဝုတ္တမရဏစိတ္တော မရဏမနောတိ အတ္ထော. ဧတ္ထ စ ‘‘မနော’’တိဣဒံ စိတ္တဿ အတ္ထဒီပနတ္ထံ ဝုတ္တံ. တေနေဝဿ ပဒဘာဇနေ ‘‘ယံ စိတ္တံ တံ မနော’’တိ (ပါရာ. ၁၇၂) အာဟ. စိတ္တသင်္ကပ္ပောတိ ဝိစိတ္တသင်္ကပ္ပော. ဧတ္ထာပိ ဣတိ-သဒ္ဒေါ အာဟရိတဗ္ဗော. ‘‘သင်္ကပ္ပော’’တိ စ သံဝိဒဟနမတ္တဿေတံ နာမံ, န ဝိတက္ကဿေဝ. တဉ္စ သံဝိဒဟနံ ဣမသ္မိံ အတ္ထေ သညာစေတနာဓိပ္ပာယေဟိ သင်္ဂဟံ ဂစ္ဆတိ, တသ္မာ ‘‘ဣတိ စိတ္တသင်္ကပ္ပော’’တိ ‘‘မတံ တေ ဇီဝိတာ သေယျော’’တိဧတ္ထ ဝုတ္တမရဏသညီ မရဏစေတနော မရဏာဓိပ္ပာယောတိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော. ပဒဘာဇနေပိ ဟိ အယမေဝ နယော ဒဿိတော[Pg.123]. ဧတေန မရဏစိတ္တာဒီဟိ ဝိနာ ‘‘ဧကာဟံ ဇီဝိတံ သေယျော, ဝီရိယမာရဘတော ဒဠှ’’န္တိအာဒိနာ (ဓ. ပ. ၁၁၂) နယေန ဓမ္မံ ဘာသန္တဿ သံဝဏ္ဏနာ နာမ န ဟောတီတိ ဒဿေတိ. အနေကပရိယာယေနာတိ နာနပ္ပကာရေန ဥစ္စာဝစေန ကာရဏေန. ပုန မရဏဝဏ္ဏန္တိအာဒိ နိဂမနဝစနံ. ပါရာဇိကော ဟောတီတိ တင်္ခဏူပပန္နမ္ပိ မနုဿဝိဂ္ဂဟံ ဝုတ္တနယေန ဇီဝိတာ ဝေါရောပေန္တော ပါရာဇိကော ဟောတီတိ.

‘Or he should seek a weapon-bearer for him’ (satthahārakaṃ vāssa pariyeseyya): Here, ‘bearer’ (hāraka) is so called because it carries away (harati). What does it carry away? Life. Alternatively, ‘bearer’ (hāraka) is so called because it is to be carried (haritabbaṃ), meaning it is to be placed nearby. It is a weapon (sattha) and it is a bearer (hāraka)—thus, a weapon-bearer (satthahāraka). ‘For him’ (assa) refers to a human being. ‘He should seek’ (pariyeseyya) means he should act so that it is obtained, that is, he should place it nearby. By this, the fixed method (thāvarapayoga) is shown. Otherwise, merely by the act of searching, he would incur a pārājika offense, and that is not fitting. However, in the word analysis, disregarding the literal expression, it is said ‘a sword or…’ (asiṃ vā) and so forth, to show only that weapon which is included in the fixed method. ‘Or he should extol the virtues of death’ (maraṇavaṇṇaṃ vā saṃvaṇṇeyya) means he should proclaim the virtues of death, either by speech or by writing on palm leaves and so forth, in such terms as, ‘Whoever dies thus obtains wealth,’ and so on. By this, it should be understood that just as in the case of taking what is not given, one is freed by indirect speech because it is stated as ‘he should take’ (ādiyeyya), it is not so here; on the contrary, because of the expression ‘he should extol’ (saṃvaṇṇeyya), one is not freed even by indirect speech in this case. ‘Or he should incite him to death’ (maraṇāya vā samādapeyya) means he should cause him to adopt a means for death, in the manner of ‘bring a weapon’ (satthaṃ vā āharā), and so forth (Pārā. 172). By this, the method of instigation (āṇattikappayoga) is shown. ‘Hey, man’ (ambho purisa) is an address. ‘What is this to you?’ (kiṃ tuyhiminā) and so forth, shows an example of the manner of extolling. ‘Thus his thought and mind’ (iti cittamano) means ‘thus his thought, thus his mind.’ Here, in ‘better for you dead than alive’ (mataṃ te jīvitā seyyo), the meaning is a thought of death, a mind on death, as stated. And here, ‘mind’ (mano) is said to clarify the meaning of ‘thought’ (citta). Therefore, in its word analysis, it says, ‘What is thought, that is mind’ (yaṃ cittaṃ taṃ mano) (Pārā. 172). ‘Intention of thought’ (cittasaṅkappa) means a varied intention. Here too, the word ‘thus’ (iti) should be supplied. And ‘intention’ (saṅkappa) is merely a name for the act of resolving, not just for initial thought (vitakka). And that act of resolving, in this context, is included under perception (saññā), volition (cetanā), and inclination (adhippāya). Therefore, ‘thus the intention of thought’ (iti cittasaṅkappo)—here, the meaning should be understood as: one who has perception of death, volition for death, and inclination toward death, as stated in ‘better for you dead than alive’ (mataṃ te jīvitā seyyo). For in the word analysis, this very method is shown. By this, it is shown that without a thought of death and so forth, extolling does not apply to one who speaks the Dhamma in such terms as, ‘Better a single day of life, steadfast in effort’ (ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷha), and so forth (Dhp. 112). ‘In many ways’ (anekapariyāyena) means by various kinds of high and low reasons. Again, ‘the virtues of death’ (maraṇavaṇṇaṃ) and so forth, is a concluding statement. ‘He is pārājika’ (pārājiko hoti) means one who, in the stated manner, deprives of life even a human being that has arisen at that moment, is pārājika.

ဝေသာလိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အညမညံ ဇီဝိတာ ဝေါရောပနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘မရဏဝဏ္ဏံ ဝါ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, မာရဏတ္ထာယ ဩပါတက္ခဏနာဒီသု ဒုက္ကဋံ, အနောဒိဿ ခတေ ဩပါတေ ယဿ ကဿစိ ပတနေပိ ဒုက္ကဋံ, ယက္ခပေတတိရစ္ဆာနဂတမနုဿဝိဂ္ဂဟာနံ တိရစ္ဆာနဂတဿ စ ဒုက္ခုပ္ပတ္တိယံ ဒုက္ကဋမေဝ, မနုဿဇာတိကဿ ဒုက္ခုပ္ပတ္တိယံ ထုလ္လစ္စယံ, တထာ ယက္ခာဒီနံ မရဏေ, တိရစ္ဆာနဂတမရဏေ ပန ပါစိတ္တိယံ, မနုဿမရဏေ ပါရာဇိကန္တိ. ဣမိနာ နယေန သဗ္ဗတ္ထ ပယောဂဘေဒဝသေန အာပတ္တိဘေဒေါ ဝေဒိတဗ္ဗော. အသဉ္စိစ္စ မာရေန္တဿ အဇာနန္တဿ နမရဏာဓိပ္ပာယဿ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. တတ္ထ အသဉ္စိစ္စာတိ ‘‘ဣမိနာ ဥပက္ကမေန ဣမံ မာရေမီ’’တိ အစေတေတွာ ကတေန ဥပက္ကမေန မုသလုဿာပနဝတ္ထုသ္မိံ (ပါရာ. ၁၈၀ အာဒယော) ဝိယ ပရေ မတေပိ အနာပတ္တိ. အဇာနန္တဿာတိ ‘‘ဣမိနာ အယံ မရိဿတီ’’တိ အဇာနန္တဿ ဥပက္ကမေန ဝိသဂတပိဏ္ဍပါတဝတ္ထုသ္မိံ (ပါရာ. ၁၈၁) ဝိယ ပရေ မတေပိ အနာပတ္တိ. နမရဏာဓိပ္ပာယဿာတိ မရဏံ အနိစ္ဆန္တဿ ဥပက္ကမေန ဘေသဇ္ဇဝတ္ထုသ္မိံ (ပါရာ. ၁၈၇) ဝိယ ပရေ မတေပိ အနာပတ္တိ. ဧဝံ အသဉ္စိစ္စာတိအာဒီသု ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. သီလဝိပတ္တိ, မနုဿဇာတိကပါဏော, ပါဏသညိတာ, ဝဓကစိတ္တံ, ဥပက္ကမော, တေန မရဏန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. အဒိန္နာဒါနသမဥဋ္ဌာနံ, ကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, ဒုက္ခဝေဒနန္တိ.

It was laid down in Vesālī on account of many monks depriving one another of life. Herein, this clause, ‘or the praise of death,’ is a supplementary enactment, a general enactment, and one involving an order. For the purpose of causing death, in cases such as digging a pit, there is a dukkaṭa offense. If a pit is dug without specifying anyone, and someone falls into it, there is also a dukkaṭa offense. For causing suffering to yakkhas, petas, human forms assumed by animals, and to animals, it is only a dukkaṭa offense. For causing suffering to one of human birth, it is a thullaccaya offense. Similarly, for the death of yakkhas and so on, it is a thullaccaya offense; however, for the death of an animal, it is a pācittiya offense; for the death of a human, it is a pārājika offense. In this way, the distinction of offenses should be understood everywhere according to the different kinds of effort. There is no offense for one who kills unintentionally, unknowingly, without the intention to kill, or for one who is insane, and so on. Therein, ‘unintentionally’ means: by an effort made without the thought, ‘With this effort, I will kill this person,’ as in the case of raising the pestle, even if another dies, there is no offense. ‘Unknowingly’ means: by the effort of one who does not know, ‘By this, this person will die,’ as in the case of the poisoned alms-food, even if another dies, there is no offense. ‘Without the intention to kill’ means: by the effort of one who does not desire death, as in the case of medicine, even if another dies, there is no offense. Thus, the determination concerning ‘unintentionally’ and so on should be understood. It is a corruption of virtue. Herein, these are the five factors: a living being of human birth, the perception that it is a living being, the intention to kill, the effort, and the resulting death. It has its origin in taking what is not given; it is an action, is absolved by perception, is intentional, is a worldly fault, is bodily karma, is verbal karma, is of unwholesome mind, and has painful feeling.

တတိယပါရာဇိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Third Pārājika is concluded.

၄. စတုတ္ထပါရာဇိကဝဏ္ဏနာ

4. Explanation of the Fourth Pārājika

စတုတ္ထေ [Pg.124] အနဘိဇာနန္တိ သကသန္တာနေ အနုပ္ပန္နတ္တာ အတ္တနိ အတ္ထိဘာဝံ အဇာနန္တော. ဥတ္တရိမနုဿဓမ္မန္တိ ဥတ္တရိမနုဿာနံ ဈာယီနဉ္စေဝ အရိယာနဉ္စ ဓမ္မံ. အတ္တုပနာယိကန္တိ အတ္တနိ တံ ဥပနေတိ ‘‘မယိ အတ္ထီ’’တိ သမုဒါစရန္တော, အတ္တာနံ ဝါ တတ္ထ ဥပနေတိ ‘‘အဟံ ဧတ္ထ သန္ဒိဿာမီ’’တိ သမုဒါစရန္တောတိ အတ္တုပနာယိကော, တံ အတ္တုပနာယိကံ. ဧဝံ ကတွာ သမုဒါစရေယျာတိ သမ္ဗန္ဓော. အလမရိယဉာဏဒဿနန္တိဧတ္ထ မဟဂ္ဂတလောကုတ္တရပညာ ဇာနနဋ္ဌေန ဉာဏံ, စက္ခုနာ စ ဒိဋ္ဌမိဝ ဓမ္မံ ပစ္စက္ခကရဏတော ဒဿနတ္ထေန ဒဿနန္တိ ဉာဏဒဿနံ, အရိယံ ဝိသုဒ္ဓံ ဥတ္တမံ ဉာဏဒဿနန္တိ အရိယဉာဏဒဿနံ, အလံ ပရိယတ္တံ ကိလေသဝိဒ္ဓံသနသမတ္ထံ အရိယဉာဏဒဿနမေတ္ထ ဈာနာဒိဘေဒေ ဥတ္တရိမနုဿဓမ္မေ, အလံ ဝါ အရိယဉာဏဒဿနမဿာတိ အလမရိယဉာဏဒဿနော, တံ အလမရိယဉာဏဒဿနံ. သမုဒါစရေယျာတိ ဝုတ္တပ္ပကာရမေတံ ဥတ္တရိမနုဿဓမ္မံ အတ္တုပနာယိကံ ကတွာ ကာယေန ဝါ ဝါစာယ ဝါ တဒုဘယေန ဝါ ဝိညုဿ မနုဿဇာတိကဿ အာရောစေယျ. ဣတိ ဇာနာမိ ဣတိ ပဿာမီတိ သမုဒါစရဏာကာရဒဿနမေတံ, အတ္တုပနာယိကဉှိ ကတွာ ဝိနာ အညာပဒေသေန သမုဒါစရန္တော ဧဝံ သမုဒါစရတိ, တသ္မာ ယွာယံ ပဒဘာဇနေ (ပါရာ. ၂၀၉) ‘‘ပဌမံ ဈာနံ သမာပဇ္ဇိံ, သမာပဇ္ဇာမိ, သမာပန္နော’’တိအာဒိဘေဒေါ ဝုတ္တော, သော သဗ္ဗော ဣဓေဝ သင်္ဂဟံ ဂစ္ဆတီတိ ဝေဒိတဗ္ဗော. ‘‘ဣတိ ဇာနာမိ ဣတိ ပဿာမီ’’တိ ဟိ ဝဒန္တော န ယိဒံ ဝစနမတ္တမေဝ ဝဒတိ, အထ ခေါ ‘‘ဣမိနာ စ ဣမိနာ စ ကာရဏေန အယံ ဓမ္မော မယိ အတ္ထီ’’တိ ဒီပေတိ, ‘‘သမာပဇ္ဇိ’’န္တိအာဒီနိ စ ဝဒန္တေန ဟိ သမာပဇ္ဇနာဒီဟိ ကာရဏေဟိ အတ္ထိတာ ဒီပိတာ ဟောတိ, တေန ဝုတ္တံ ‘‘ယွာယံ ပဒဘာဇနေ ပဌမံ ဈာနံ သမာပဇ္ဇိံ, သမာပဇ္ဇာမိ, သမာပန္နောတိအာဒိဘေဒေါ ဝုတ္တော, သော သဗ္ဗော ဣဓေဝ သင်္ဂဟံ ဂစ္ဆတီ’’တိ. တတော အပရေန သမယေနာတိ တတော အာရောစိတကာလတော အညတရသ္မိံ ကာလေ. ဣတိ အာပတ္တိပဋိဇာနနကာလဒဿနမေတံ, အယံ ပန အာရောစိတက္ခဏေဝ အာပတ္တိံ အာပဇ္ဇတိ. အာပတ္တိံ ပန အာပန္နော ယသ္မာ ပရေန စောဒိတော ဝါ အစောဒိတော ဝါ ပဋိဇာနာတိ, တသ္မာ ‘‘သမနုဂ္ဂါဟီယမာနော ဝါ အသမနုဂ္ဂါဟီယမာနော ဝါ’’တိ ဝုတ္တံ. အာပန္နောတိ အာရောစိတက္ခဏေယေဝ ပါရာဇိကံ အာပန္နော. ဝိသုဒ္ဓါပေက္ခောတိ [Pg.125] အတ္တနော ဂိဟိဘာဝါဒိကံ ဝိသုဒ္ဓိံ အပေက္ခမာနော ဣစ္ဆမာနော. အယဉှိ ယသ္မာ ပါရာဇိကံ အာပန္နော, တသ္မာ ဘိက္ခုဘာဝေ ဌတွာ အဘဗ္ဗော ဈာနာဒီနိ အဓိဂန္တုံ, ဣစ္စဿ ဘိက္ခုဘာဝေါ ဝိသုဒ္ဓိ နာမ န ဟောတိ. ယသ္မာ ပန ဂိဟိ ဝါ ဥပါသကာရာမိကသာမဏေရာနံ ဝါ အညတရော ဟုတွာ ဒါနာဒီဟိ သဂ္ဂမဂ္ဂံ ဝါ ဈာနာဒီဟိ မောက္ခမဂ္ဂံ ဝါ အာရာဓေတုံ ဘဗ္ဗော ဟောတိ, တသ္မာဿ ဂိဟိအာဒိဘာဝေါ ဝိသုဒ္ဓိ နာမ ဟောတိ. တေန ဝုတ္တံ ‘‘ဂိဟိဘာဝါဒိကံ ဝိသုဒ္ဓိံ အပေက္ခမာနော’’တိ. ဧဝံ ဝဒေယျာတိ ဧဝံ ဘဏေယျ, ကထံ? ‘‘အဇာနမေဝံ, အာဝုသော’’တိအာဒိံ. တတ္ထ အဇာနန္တိ အဇာနန္တော. အပဿန္တိ အပဿန္တော. တုစ္ဆံ မုသာ ဝိလပိန္တိ အဟံ ဝစနတ္ထဝိရဟတော တုစ္ဆံ, ဝဉ္စနာဓိပ္ပာယတော မုသာ ဝိလပိံ အဘဏိန္တိ ဝုတ္တံ ဟောတိ. အညတြ အဓိမာနာတိ ယွာယံ တိလက္ခဏံ အာရောပေတွာ သင်္ခါရေ သမ္မသန္တဿ အာရဒ္ဓဝိပဿကဿ အပတ္တေ ပတ္တသညိတာသင်္ခါတော အဓိမာနော ဥပ္ပဇ္ဇတိ, တံ အဓိမာနံ ဌပေတွာ ကေဝလံ ပါပိစ္ဆတာယ ယော သမုဒါစရေယျ, အယမ္ပိ ပါရာဇိကော ဟောတီတိ အတ္ထော.

In the Fourth, 'not knowing' (anabhijānanti) means not knowing of its existence in oneself, because it has not arisen in one's own continuum. 'A superior human state' (uttarimanussadhamma) means the state of superior humans, that is, of meditators and noble ones. 'Applying to oneself' (attupanāyika) means one applies it to oneself, declaring, 'It exists in me,' or one applies oneself to it, declaring, 'I am seen in this'; this is what is meant by 'applying to oneself.' 'Having done so, one might proclaim'—this is the connection. Regarding 'distinguished noble knowledge and vision' (alamariyañāṇadassana): herein, 'knowledge' (ñāṇa) refers to exalted and supramundane wisdom in the sense of knowing, and 'vision' (dassana) means seeing, in the sense of making the Dhamma directly perceptible as if seen with the eye; thus, 'knowledge and vision.' 'Noble knowledge and vision' is pure and supreme. Here, 'distinguished noble knowledge and vision' (alamariyañāṇadassanaṃ) means noble knowledge and vision that is distinguished, capable of destroying defilements, in this superior human state of various kinds such as jhāna. Or, 'one who has distinguished noble knowledge and vision' (alamariyañāṇadassano) means one who possesses distinguished noble knowledge and vision. That state is called 'distinguished noble knowledge and vision.' 'One might proclaim' means that having applied this aforementioned superior human state to oneself, one might announce it to an intelligent human being, whether by body, speech, or both. The phrase 'Thus I know, thus I see' is an illustration of the manner of proclamation. For when one proclaims by applying it to oneself without reference to another, one proclaims in this way. Therefore, it should be understood that in the word analysis, the distinctions spoken of, such as 'I attained the first jhāna,' 'I am attaining,' or 'I have attained,' are all included right here. For when one says, 'Thus I know, thus I see,' one is not merely uttering this statement, but rather indicating, 'This state exists in me for this reason and that reason.' And by saying 'I attained,' and so forth, its existence is indeed revealed by reasons such as the acts of attainment. Therefore it was said: 'the distinctions spoken of... are all included right here.' 'Then at a later time' means at some other time after the time of proclamation. This is an illustration of the time for confessing the offense. However, this person incurs the offense at the very moment of proclamation. But since one who has incurred an offense confesses whether questioned by another or not, it is therefore said, 'whether being interrogated or not being interrogated.' 'Having incurred' means having incurred the pārājika offense at the very moment of proclamation. 'Expecting purity' (visuddhāpekkho) means expecting and desiring one's own purity, such as the state of a householder, etc. For since this person has incurred a pārājika offense, he is incapable of attaining jhāna and other states while remaining a monk. Thus, for him, the state of a monk is not called purity. But since, having become a householder, or one among lay devotees, monastery attendants, or novices, he is capable of accomplishing the path to heaven through giving, etc., or the path to liberation through jhāna, etc., therefore, for him, the state of a householder, etc., is called purity. Therefore it was said, 'expecting purity, such as the state of a householder, etc.' 'One might speak thus' means one might say in this way. How? 'Not knowing thus, friend,' etc. Therein, 'not knowing' means not knowing. 'Not seeing' means not seeing. 'I spoke what was empty and false' means 'I spoke what was empty' because it was devoid of the meaning of the words, and 'what was false' because of the intention to deceive; this is what is said. 'Except for overestimation' means: there is an overestimation, described as the perception of having attained what has not been attained, that arises for one who has undertaken insight meditation and is contemplating formations by applying the three characteristics. Setting aside that overestimation, whoever might proclaim purely out of evil desire, this one also incurs a pārājika offense—this is the meaning.

ဝေသာလိယံ ဝဂ္ဂုမုဒါတီရိယေ ဘိက္ခူ အာရဗ္ဘ တေသံ ဥတ္တရိမနုဿဓမ္မာရောစနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ အဓိမာနာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ‘‘ပဌမံ ဈာနံ သမာပဇ္ဇိ’’န္တိအာဒိနာ နယေန ဝုတ္တပ္ပကာရံ အသန္တံ ဈာနာဒိဓမ္မံ အာရောစေန္တဿ သစေ ယဿ ကဿစိ အာရောစေတိ, သော မနုဿဇာတိကော ဟောတိ, အနန္တရမေဝ ‘‘အယံ ဈာနလာဘီ’’တိ ဝါ ‘‘အရိယော’’တိ ဝါ ယေန ကေနစိ အာကာရေန တမတ္ထံ ဇာနာတိ, ပါရာဇိကံ. သစေ န ဇာနာတိ, ထုလ္လစ္စယံ. သစေ ပန ‘‘ယော တေ ဝိဟာရေ ဝသိ, သော ဘိက္ခု ပဌမံ ဈာနံ သမာပဇ္ဇီ’’တိအာဒိနာ (ပါရာ. ၂၂၀) နယေန အညာပဒေသေန အာရောစေန္တဿ ဇာနာတိ, ထုလ္လစ္စယံ. သစေ န ဇာနာတိ, ဒုက္ကဋံ. အဓိမာနေန အာရောစေန္တဿ, အနုလ္လပနာဓိပ္ပာယဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သီလဝိပတ္တိ, ဥတ္တရိမနုဿဓမ္မဿ အတ္တနိ အသန္တတာ, ပါပိစ္ဆတာယ တဿ အာရောစနံ, အနညာပဒေသော, ယဿ အာရောစေတိ, တဿ မနုဿဇာတိကတာ, တင်္ခဏဝိဇာနနန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနေ ဝုတ္တသဒိသာနေဝါတိ.

This was laid down in Vesālī concerning the monks dwelling on the bank of the river Vaggumudā, on the occasion of their declaring a superior human state. 'Except for overestimation'—this is the supplementary ruling here; it is a general formulation, not a command. For one who declares a non-existent superior human state such as a jhāna, of the type spoken of, by the method beginning with, 'I have attained the first jhāna,' if he declares it to anyone, and that person is a human being and immediately understands the meaning in any way, such as, 'This one is an attainer of jhāna,' or 'This one is a noble one,' a pārājika offense is incurred. If he does not understand, a thullaccaya offense is incurred. Furthermore, if, for one who declares it by indirect reference, by the method beginning with, 'The monk who dwelt in your monastery attained the first jhāna,' the listener understands, a thullaccaya offense is incurred. If he does not understand, a dukkaṭa offense is incurred. There is no offense for one who declares it through overestimation, for one who has no intention of boasting, and for one who is insane, and so on. The five factors here are: the non-existence of the superior human state in oneself, the declaration of it due to evil desire, not making an indirect reference, the person to whom it is declared being a human being, and their understanding at that very moment. The origination, and so forth, are just like those stated in the case of theft.

စတုတ္ထပါရာဇိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Fourth Pārājika is concluded.

ဥဒ္ဒိဋ္ဌာ [Pg.126] ခေါ အာယသ္မန္တော စတ္တာရော ပါရာဇိကာ ဓမ္မာတိဣဒံ ဣဓ ဥဒ္ဒိဋ္ဌပါရာဇိကပရိဒီပနမေဝ. သမောဓာနေတွာ ပန သဗ္ဗာနေဝ စတုဝီသတိ ပါရာဇိကာနိ ဝေဒိတဗ္ဗာနိ. ကတမာနိ စတုဝီသတိ? ပါဠိယံ အာဂတာနိ တာဝ ဘိက္ခူနံ စတ္တာရိ ဘိက္ခုနီနံ အသာဓာရဏာနိ စတ္တာရီတိ အဋ္ဌ, တာနိ ဧကာဒသန္နံ ပဏ္ဍကာဒီနံ အဘဗ္ဗဘာဝသင်္ခါတေဟိ ဧကာဒသဟိ ပါရာဇိကေဟိ သဒ္ဓိံ ဧကူနဝီသတိ, ဂိဟိဘာဝံ ပတ္ထယမာနာယ ဘိက္ခုနိယာ ဝိဗ္ဘန္တဘာဝပါရာဇိကေန သဒ္ဓိံ ဝီသတိ, အပရာနိပိ လမ္ဗီ, မုဒုပိဋ္ဌိကော, ပရဿ အင်္ဂဇာတံ မုခေန ဂဏှာတိ, ပရဿ အင်္ဂဇာတေ အဘိနိသီဒတီတိ ဣမေသံ စတုန္နံ ဝသေန ‘‘စတ္တာရိ အနုလောမပါရာဇိကာနီ’’တိ ဝဒန္တိ, ဣတိ ဣမာနိ စ စတ္တာရိ, ပုရိမာနိ စ ဝီသတီတိ သမောဓာနေတွာ သဗ္ဗာနေဝ စတုဝီသတိ ပါရာဇိကာနိ ဝေဒိတဗ္ဗာနိ. န လဘတိ ဘိက္ခူဟိ သဒ္ဓိံ သံဝါသန္တိ ဥပေါသထာဒိဘေဒံ သံဝါသံ ဘိက္ခူဟိ သဒ္ဓိံ န လဘတိ. ယထာ ပုရေ, တထာ ပစ္ဆာတိ ယထာ ပုဗ္ဗေ ဂိဟိကာလေ အနုပသမ္ပန္နကာလေ စ, ပစ္ဆာ ပါရာဇိကံ အာပန္နောပိ တထေဝ အသံဝါသော ဟောတိ, နတ္ထိ တဿ ဘိက္ခူဟိ သဒ္ဓိံ ဥပေါသထာဒိဘေဒေါ သံဝါသောတိ. တတ္ထာယသ္မန္တေ ပုစ္ဆာမီတိ တေသု စတူသု ပါရာဇိကေသု အာယသ္မန္တေ ‘‘ကစ္စိတ္ထ ပရိသုဒ္ဓါ’’တိ ပုစ္ဆာမိ. ကစ္စိတ္ထာတိ ကစ္စိ ဧတ္ထ, ဧတေသု စတူသု ပါရာဇိကေသု ကစ္စိ ပရိသုဒ္ဓါတိ အတ္ထော. အထ ဝါ ကစ္စိတ္ထ ပရိသုဒ္ဓါတိ ကစ္စိ ပရိသုဒ္ဓါ အတ္ထ, ဘဝထာတိ အတ္ထော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

The phrase, 'Venerable sirs, the four pārājika rules have been recited,' is here only an exposition of the pārājika rules that have been recited. However, having combined them, all twenty-four pārājika rules should be known. What are the twenty-four? Firstly, the four for bhikkhus that come in the Pāḷi Canon and the four for bhikkhunīs not shared with bhikkhus, thus making eight. Those eight, together with the eleven pārājika rules designated as the state of being unfit for ordination for the eleven types of persons beginning with the paṇḍaka, become nineteen. Together with the pārājika of the state of having gone astray for a bhikkhunī who desires the lay life, it becomes twenty. Furthermore, regarding others: one with a long sexual organ; one with a soft back; one who takes another's sexual organ with the mouth; and one who sits down upon another's sexual organ—by way of these four, they are called the 'four anuloma-pārājikas' (offenses in conformity with the pārājika on sexual intercourse). Thus, these four and the previous twenty, having been combined, all twenty-four pārājika rules should be known. 'He does not obtain co-residence with the bhikkhus' means he does not obtain co-residence with the bhikkhus, which is distinguished by the Uposatha and so on. 'As before, so afterwards' means just as before, in the time of being a layman and in the time of not being ordained, so afterwards, having fallen into a pārājika, he is likewise without co-residence. For him, there is no co-residence with the bhikkhus, which is distinguished by the Uposatha and so on. 'Therein I ask the venerable ones' means concerning those four pārājika rules, I ask the venerable ones, 'Are you pure therein?' `Kaccittha` means `kacci ettha` (indeed herein). The meaning is, 'Are you indeed pure in these four pārājika rules?' Or else, `kaccittha parisuddhā` means, 'Are you indeed pure? Do you exist as pure? Are you pure?' The rest is evident everywhere.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Explanation of the Pātimokkha named the Kaṅkhāvitaraṇī.

ပါရာဇိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Pārājika is concluded.

သံဃာဒိသေသကဏ္ဍော

The Chapter on the Saṅghādisesas.

ဣမေ [Pg.127] ခေါ ပနာတိ ဣဒါနိ ဝတ္တဗ္ဗာနံ အဘိမုခီကရဏံ. အာယသ္မန္တောတိ သန္နိပတိတာနံ ပိယဝစနေန အာလပနံ. တေရသာတိ ဂဏနပရိစ္ဆေဒေါ. သံဃာဒိသေသာတိ ဧဝံနာမကာ. ဓမ္မာတိ အာပတ္တိယော. ဥဒ္ဒေသံ အာဂစ္ဆန္တီတိ သရူပေန ဥဒ္ဒိသိတဗ္ဗတံ အာဂစ္ဆန္တိ, န နိဒါနေ ဝိယ ‘‘ယဿ သိယာ အာပတ္တီ’’တိ သာဓာရဏဝစနမတ္တေန.

“Now, these” (Ime kho pana) is the bringing to the fore of what is to be spoken. “Venerable ones” (Āyasmanto) is the affectionate address to those who have gathered. “Thirteen” (Terasā) is the determination of the number. “Saṅghādisesa” (Saṅghādisesā) is their name. “Dhammas” (Dhammā) are offenses. “They come up for recitation” (Uddesaṃ āgacchanti) means they come to be recited in their specific form, not merely by a general statement like “whoever may have an offense” as in the preliminary section.

၁. သုက္ကဝိဿဋ္ဌိသိက္ခာပဒဝဏ္ဏနာ

1. The Explanation of the Training Rule on the Emission of Semen.

သံဝိဇ္ဇတိ စေတနာ အဿာတိ သဉ္စေတနာ, သဉ္စေတနာဝ သဉ္စေတနိကာ, သဉ္စေတနာ ဝါ အဿ အတ္ထီတိ သဉ္စေတနိကာ. သုက္ကဝိဿဋ္ဌီတိ သုက္ကဿ ဝိဿဋ္ဌိ, ရာဂူပတ္ထမ္ဘာဒီသု ယေန ကေနစိ အင်္ဂဇာတေ ကမ္မညတံ ပတ္တေ အာရောဂျာဒီသု ယံကိဉ္စိ အပဒိသိတွာ အဇ္ဈတ္တရူပါဒီသု ယတ္ထ ကတ္ထစိ မောစနဿာဒစေတနာယ နိမိတ္တေ ဥပက္ကမန္တဿ အာသယဓာတုနာနတ္တတော နီလာဒိဝသေန (ပါရာ. ၂၃၉-၂၄၀) ဒသဝိဓေသု သုက္ကေသု ယဿ ကဿစိ သုက္ကဿ ဌာနာ စာဝနာတိ အတ္ထော. အညတြ သုပိနန္တာတိ ယာ သုပိနေ သုက္ကဝိဿဋ္ဌိ ဟောတိ, တံ ဌပေတွာ. သံဃာဒိသေသောတိ ယာ အညတြ သုပိနန္တာ သဉ္စေတနိကာ သုက္ကဝိဿဋ္ဌိ, အယံ သံဃာဒိသေသော နာမ အာပတ္တိနိကာယောတိ အတ္ထော. ဝစနတ္ထော ပနေတ္ထ သံဃော အာဒိမှိ စေဝ သေသေ စ ဣစ္ဆိတဗ္ဗော အဿာတိ သံဃာဒိသေသော. ကိံ ဝုတ္တံ ဟောတိ – ဣမံ အာပတ္တိံ အာပဇ္ဇိတွာ ဝုဋ္ဌာတုကာမဿ ယံ တံ အာပတ္တိဝုဋ္ဌာနံ, တဿ အာဒိမှိ စေဝ ပရိဝါသဒါနတ္ထာယ, အာဒိတော သေသေ မဇ္ဈေ မာနတ္တဒါနတ္ထာယ မူလာယ ပဋိကဿနေန ဝါ သဟ မာနတ္တဒါနတ္ထာယ, အဝသာနေ အဗ္ဘာနတ္ထာယ စ သံဃော ဣစ္ဆိတဗ္ဗော, န ဟေတ္ထ ဧကမ္ပိ ကမ္မံ ဝိနာ သံဃေန သက္ကာ ကာတုံ. ဣတိ သံဃော အာဒိမှိ စေဝ သေသေ စ ဣစ္ဆိတဗ္ဗော အဿာတိ သံဃာဒိသေသောတိ.

1. “A distinct intention exists for it,” thus it is `sañcetanā`. That very `sañcetanā` is `sañcetanikā`. Or, “A distinct intention exists for it,” thus it is `sañcetanikā`. `Sukkavissaṭṭhi` means the emission of semen. The meaning is this: when the sexual organ has become workable through some means or other among causes such as rigidity due to lust, etc., or having designated some benefit or other among benefits such as health, etc., for one who makes an effort on a sign anywhere among internal forms, etc., with an intention that enjoys the release, it is the dislodging from its place of any semen whatsoever among the ten kinds of semen—distinguished as blue, etc., due to the diversity of the bodily humors and elements. “Except in a dream” means setting aside that emission of semen which occurs in a dream. `Saṅghādisesa` means that intentional emission of semen other than in a dream; this is the class of offenses called `saṅghādiseso`. The verbal meaning here is: the Saṅgha is required for this (class of offenses) at the beginning and in the remainder; thus, it is `saṅghādiseso`. What is meant? For one who, having fallen into this offense, desires to be rehabilitated, for that rehabilitation from the offense: at the beginning, for the purpose of giving probation; in the remainder from the beginning, that is, in the middle, for the purpose of giving penance, or for giving penance together with being sent back to the beginning; and at the end, for the purpose of rehabilitation, the Saṅgha is required. For here, not even one formal act can be done without the Saṅgha. Thus, the Saṅgha is required for this at the beginning and in the remainder; therefore, it is `saṅghādiseso`.

သာဝတ္ထိယံ သေယျသကံ အာရဗ္ဘ ဥပက္ကမိတွာ အသုစိမောစနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ သုပိနန္တာ’’တိ အယမေတ္ထ အနုပညတ္တိ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ. သစေ ပန ပရေန အတ္တနော အင်္ဂဇာတေ ဥပက္ကမံ ကာရေတွာ မောစာပေတိ, အာပဇ္ဇတိယေဝ. စေတေတွာ အန္တမသော အာကာသေ ကဋိကမ္ပနေနပိ နိမိတ္တေ ဥပက္ကမန္တဿ သစေ န မုစ္စတိ, ထုလ္လစ္စယံ. သစေ ပန အန္တမသော [Pg.128] ယံ ဧကာ ခုဒ္ဒကမက္ခိကာ ပိဝေယျ, တတ္တကမ္ပိ ဌာနတော မုစ္စတိ, ဒကသောတံ အနောတိဏ္ဏေပိ သံဃာဒိသေသော. ဌာနတော ပန စုတံ အဝဿမေဝ ဒကသောတံ ဩတရတိ, တသ္မာ ‘‘ဒကသောတံ ဩတိဏ္ဏမတ္တေ ဗဟိ နိက္ခန္တေ ဝါ အနိက္ခန္တေ ဝါ သံဃာဒိသေသော’’တိ (ပါရာ. အဋ္ဌ. ၂.၂၃၇) အဋ္ဌကထာသု ဝုတ္တံ. အနုပက္ကမန္တဿ စ, အမောစနာဓိပ္ပာယဿ စ, သုပိနံ ပဿန္တဿ စ, ဥမ္မတ္တကာဒီနဉ္စ မုတ္တေပိ အနာပတ္တိ. သီလဝိပတ္တိ, စေတနာ, ဥပက္ကမော, မုစ္စနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကေ ဝုတ္တသဒိသာနေဝါတိ.

At Sāvatthī, it was laid down concerning a certain bhikkhu on the occasion of discharging semen through effort. Herein, “except in a dream” is a supplementary ruling, a specific ruling, and not by command. However, if one has another person make an effort on one's own genitals and causes emission, an offense is indeed committed. If, with intention, one makes an effort on the organ, even by moving the hips in the air, and if there is no emission, it is a grave offense (thullaccaya). But if at least as much as a small fly could drink is discharged from its place, it is a Saṅghādisesa offense, even if it has not yet entered the urinary passage. Semen that has moved from its place, however, will certainly enter the urinary passage. Therefore, it is said in the commentaries: “The moment it enters the urinary passage, whether it has exited or not, it is a Saṅghādisesa offense.” For one who does not make an effort, for one who has no intention of discharging, for one who is dreaming, and for the insane and so on, there is no offense even if there is a discharge. This is a transgression of virtue. Intention, effort, and emission—these are the three factors here. The origins and so forth are just the same as those stated in the first Pārājika.

သုက္ကဝိဿဋ္ဌိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on the Emission of Semen is concluded.

၂. ကာယသံသဂ္ဂသိက္ခာပဒဝဏ္ဏနာ

Explanation of the Training Rule on Physical Contact.

ဒုတိယေ ဩတိဏ္ဏောတိ ယက္ခာဒီဟိ ဝိယ သတ္တာ အန္တော ဥပ္ပဇ္ဇန္တေန ရာဂေန ဝါ ဩတိဏ္ဏော, ကူပါဒီနိ ဝိယ သတ္တာ အသမပေက္ခိတွာ ရဇ္ဇနီယေ ဌာနေ ရဇ္ဇန္တော သယံ ဝါ ရာဂံ ဩတိဏ္ဏော, ကာယသံသဂ္ဂရာဂသမင်္ဂိဿေတံ အဓိဝစနံ. ဝိပရိဏတေန စိတ္တေနာတိ ပရိသုဒ္ဓဘဝင်္ဂသန္တတိသင်္ခါတံ ပကတိံ ဝိဇဟိတွာ အညထာ ပဝတ္တေန, ဝိရူပံ ဝါ ပရိဏတေန ယထာ ပရိဝတ္တမာနံ ဝိရူပံ ဟောတိ, ဧဝံ ဝုတ္တရာဂဝသေန ပရိဝတ္တေတွာ ဌိတေန စိတ္တေနာတိ အတ္ထော. မာတုဂါမေန သဒ္ဓိန္တိ တဒဟုဇာတာယပိ ဇီဝမာနကမနုဿိတ္ထိယာ သဒ္ဓိံ. ကာယသံသဂ္ဂံ သမာပဇ္ဇေယျာတိ ဟတ္ထဂ္ဂဟဏာဒိကအာယသမ္ပယောဂံ ကာယမိဿီဘာဝံ သမာပဇ္ဇေယျ. ဟတ္ထဂ္ဂါဟံ ဝါတိအာဒိ ပနဿ ဝိတ္ထာရေန အတ္ထဒဿနံ. တတ္ထ ဟတ္ထော နာမ ကပ္ပရတော ပဋ္ဌာယ ယာဝ အဂ္ဂနခါ. ဝေဏီ နာမ ဝိနန္ဓိတွာ ဝါ အဝိနန္ဓိတွာ ဝါ သုဒ္ဓကေသေဟိ ဝါ နီလာဒိဝဏ္ဏသုတ္တကုသုမကဟာပဏမာလာသုဝဏ္ဏစီရကမုတ္တာဝဠိအာဒီသု အညတရမိဿေဟိ ဝါ ကတကေသကလာပဿေတံ အဓိဝစနံ. ဝေဏိဂ္ဂဟဏေန စေတ္ထ ကေသာပိ ဂဟိတာယေဝ သဒ္ဓိံ လောမေဟိ. ဣတိ ဝုတ္တလက္ခဏဿ ဟတ္ထဿ ဂဟဏံ ဟတ္ထဂ္ဂါဟော, ဝေဏိယာ ဂဟဏံ ဝေဏိဂ္ဂါဟော. အဝသေသဿ သရီရဿ ပရာမသနံ အညတရဿ ဝါ အညတရဿ ဝါ အင်္ဂဿ ပရာမသနံ နာမ. ယော တံ ဟတ္ထဂ္ဂါဟံ ဝါ ဝေဏိဂ္ဂါဟံ ဝါ အညတရဿ ဝါ အညတရဿ ဝါ အင်္ဂဿ ပရာမသနံ သမာပဇ္ဇေယျ, တဿ သံဃာဒိသေသော နာမ အာပတ္တိနိကာယော ဟောတီတိ.

In the second case, 'overcome' means being overcome by lust that arises within, just as beings are possessed by yakkhas and so on; or, just as beings fall into wells and so on without due consideration, one, delighting in an enticing object, falls into lust oneself. This is a designation for one who is endowed with lust for bodily contact. 'With a perverted mind' means with a mind that, having abandoned its natural state—known as the pure continuity of the life-continuum—proceeds otherwise; or, that has become perverted. Just as something in the process of changing becomes deformed, so this means with a mind that has been transformed and remains fixed by the power of the aforesaid lust. 'With a woman' means with a living human female, even one born on that very day. 'Should engage in bodily contact' means one would attain bodily connection, a state of bodily intermingling, such as the grasping of a hand. 'Or the grasping of a hand...' and so on is a detailed explanation of the meaning. Therein, 'hand' means from the elbow up to the tips of the nails. 'Braid' is a designation for a coiffure, whether braided or unbraided, made with plain hair or with hair mixed with one or another of such things as blue and other colored threads, flowers, coin-garlands, gold strips, pearl strings, and so on. And here, by the term 'grasping a braid', the hairs of the head are also understood as grasped, along with the body-hairs. Thus, the grasping of a hand with the afore-described characteristic is 'the grasping of a hand'; the grasping of a braid is 'the grasping of a braid'. The touching of the remaining part of the body is called 'the touching of any limb whatsoever'. Whoever should engage in that grasping of a hand, or grasping of a braid, or the touching of any limb whatsoever, for him there is a class of offense called Saṅghādisesa.

သာဝတ္ထိယံ [Pg.129] ဥဒါယိတ္ထေရံ အာရဗ္ဘ ကာယသံသဂ္ဂသမာပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဣတ္ထိယာ ဣတ္ထိသညိနော အန္တမသော လောမေန လောမံ ဖုသန္တဿာပိ, ဣတ္ထိယာ ဝါ ဖုသိယမာနဿ သေဝနာဓိပ္ပာယေန ဝါယမိတွာ ဖဿံ ပဋိဇာနန္တဿ သံဃာဒိသေသော. ဧကေန ပန ဟတ္ထေန ဂဟေတွာ ဒုတိယေန ဟတ္ထေန ဒိဝသမ္ပိ တတ္ထ တတ္ထ ဖုသန္တဿ ဧကာဝ အာပတ္တိ, အဂ္ဂဟေတွာ ဖုသန္တော ပန သစေ သီသတော ယာဝ ပါဒါ, တာဝ ကာယတော ဟတ္ထံ အမောစေန္တောယေဝ ဖုသတိ, ဧကာဝ အာပတ္တိ, ပဉ္စန္နံ အင်္ဂုလီနံ ဧကတော ဂဟဏေပိ ဧကာယေဝ. သစေ ပန နာနိတ္ထီနံ ပဉ္စင်္ဂုလိယော ဧကတော ဂဏှာတိ, ပဉ္စ အာပတ္တိယော. ဣတ္ထိယာ ဝေမတိကဿ, ပဏ္ဍကပုရိသတိရစ္ဆာနဂတသညိဿ စ ထုလ္လစ္စယံ, တထာ ကာယေန ကာယပ္ပဋိဗဒ္ဓေန, အမနုဿိတ္ထိပဏ္ဍကေဟိ စ သဒ္ဓိံ ကာယသံသဂ္ဂေပိ. မနုဿိတ္ထိယာ ပန ကာယပ္ပဋိဗဒ္ဓေန ကာယပ္ပဋိဗဒ္ဓါဒီသု, ပုရိသကာယဖုသနာဒီသု စ ဒုက္ကဋံ. ဣတ္ထိယာ ဖုသိယမာနဿ သေဝနာဓိပ္ပာယဿာပိ ကာယေန အဝါယမိတွာ ဖဿံ ပဋိဇာနန္တဿ, မောက္ခာဓိပ္ပာယေန ဣတ္ထိံ ဖုသန္တဿ, အသဉ္စိစ္စ, အဿတိယာ, အဇာနန္တဿ, အသာဒိယန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သီလဝိပတ္တိ, မနုဿိတ္ထီ, ဣတ္ထိသညိတာ, ကာယသံသဂ္ဂရာဂေါ, တေန ရာဂေန ဝါယာမော, ဟတ္ထဂ္ဂါဟာဒိသမာပဇ္ဇနန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကေ ဝုတ္တသဒိသာနေဝါတိ.

At Sāvatthī, concerning the Elder Udāyī, this was formulated in the matter of engaging in bodily contact. It is a specific formulation, not subject to an injunction. For a monk who perceives a woman as a woman, who touches even a woman's hair with his own hair; or for one who, being touched by a woman, makes an effort with the intention of indulging and is aware of the contact, there is a Saṅghādisesa offense. However, for one who, having grasped with one hand, touches here and there with the second hand even for a whole day, there is only one offense. But if one touches without grasping, from the head down to the feet, without removing one's hand from the body, there is only one offense. Even in grasping the five fingers together, there is only one offense. However, if one grasps the five fingers of five different women together, there are five offenses. For one who is in doubt about a woman, or who perceives her as a paṇḍaka, a man, or an animal, there is a thullaccaya offense. Likewise, for bodily contact with non-human females and paṇḍakas by means of one's body or by means of an object attached to one's body. But, with an object attached to one's own body, in regard to an object attached to a human woman's body, etc., and in touching a man's body, etc., there is a dukkaṭa offense. For one who, being touched by a woman, is aware of the contact without making a physical effort, even though having the intention to indulge; for one who touches a woman with the intention of being released; for one who does so unintentionally, unmindfully, unknowingly, without consenting, or for one who is insane, etc., there is no offense. A human woman; the perception of her as a woman; lust for bodily contact; making an effort with that lust; engaging in acts such as grasping the hand—these are the five factors here. The origins, etc., are just the same as those stated in the first pārājika.

ကာယသံသဂ္ဂသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning bodily contact is concluded.

၃. ဒုဋ္ဌုလ္လဝါစာသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule on Offensive Speech

တတိယေ ဩတိဏ္ဏတာ စ ဝိပရိဏတစိတ္တတာ စ ဒုဋ္ဌုလ္လဝါစဿာဒရာဂဝသေန ဝေဒိတဗ္ဗာ. မာတုဂါမန္တိ ဒုဋ္ဌုလ္လာဒုဋ္ဌုလ္လသံလက္ခဏသမတ္ထံ မနုဿိတ္ထိံ. ဒုဋ္ဌုလ္လာဟိဝါစာဟီတိ ဝစ္စမဂ္ဂပဿာဝမဂ္ဂေမေထုနဓမ္မပ္ပဋိသံယုတ္တာဟိ ဝါစာဟိ. ဩဘာသေယျာတိ အဝဘာသေယျ, ဝဏ္ဏာဝဏ္ဏယာစနအာယာစနပုစ္ဆနပဋိပုစ္ဆနအာစိက္ခဏာနုသာသနအက္ကောသနဝသေန နာနပ္ပကာရံ အသဒ္ဓမ္မဝစနံ ဝဒေယျ. ယထာ တန္တိ ဧတ္ထ န္တိ နိပါတမတ္တံ, ယထာ ယုဝါ ယုဝတိန္တိ အတ္ထော. ဧတေန ဩဘာသနေ နိရာသင်္ကဘာဝံ ဒဿေတိ. မေထုနုပသံဟိတာဟီတိဣဒံ [Pg.130] ဒုဋ္ဌုလ္လဝါစာယ သိခါပတ္တလက္ခဏဒဿနံ. သံဃာဒိသေသောတိ ဒွိန္နံ မဂ္ဂါနံ ဝသေန ဝဏ္ဏာဝဏ္ဏေဟိ ဝါ မေထုနယာစနာဒီဟိ ဝါ ‘‘သိခရဏီသိ, သံဘိန္နာသိ, ဥဘတောဗျဉ္ဇနကာသီ’’တိ ဣမေသု တီသု အညတရေန အက္ကောသဝစနေန ဝါ မာတုဂါမံ ဩဘာသန္တဿ သံဃာဒိသေသော နာမ အာပတ္တိနိကာယော ဟောတီတိ.

In the third, the state of being possessed and the state of having a perverted mind should be understood as being by the power of lust which delights in coarse speech. ‘A woman’ (mātugāma) means a human female capable of discerning coarse and non-coarse speech. ‘By coarse speech’ (duṭṭhullāhi vācāhi) means by words connected with the excretory passage, the urinary passage, and the act of sexual intercourse. ‘Should address’ (obhāseyya) means one would speak unrighteous speech of various kinds by way of praising, dispraising, requesting, asking for, questioning, questioning in return, explaining when asked, instructing without being asked, or reviling. Here in the phrase `yathā taṃ`, the word `taṃ` is merely a particle; the meaning is: 'as a young man (addresses) a young woman.' This indicates the absence of hesitation in such addressing. This phrase, 'connected with sexual intercourse,' is a statement showing the characteristic of coarse speech having reached its culmination. As for `Saṅghādisesa`: for one who addresses a woman, either by praising or dispraising with reference to the two passages, or by requesting sexual intercourse and so on, or by a term of abuse, being one of these three—‘You are a `sikharaṇī` (a woman with a protuberance),’ ‘You are a `saṃbhinnā` (one with merged passages),’ ‘You are an `ubhatobyañjanaka` (a hermaphrodite)’—there is a class of offenses named `Saṅghādisesa`.

သာဝတ္ထိယံ ဥဒါယိတ္ထေရံ အာရဗ္ဘ ဒုဋ္ဌုလ္လဝါစာဟိ ဩဘာသနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဣတ္ထိယာ ဣတ္ထိသညိနော အန္တမသော ဟတ္ထမုဒ္ဒါယပိ ဝုတ္တနယေန ဩဘာသန္တဿ သစေ သာ တမတ္ထံ တသ္မိံယေဝ ခဏေ ဇာနာတိ, သံဃာဒိသေသော. ပဏ္ဍကေ ထုလ္လစ္စယံ. တသ္မိံယေဝ ဣတ္ထိသညိနော ဒုက္ကဋံ. ပုနပ္ပုနံ ဩဘာသန္တဿ, သမ္ဗဟုလာ စ ဣတ္ထိယော ဧကဝါစာယ ဩဘာသန္တဿ ဝါစာဂဏနာယ စေဝ ဣတ္ထိဂဏနာယ စ အာပတ္တိယော. သစေ ယံ ဣတ္ထိံ ဩဘာသတိ, သာ န ဇာနာတိ, ထုလ္လစ္စယံ. အဓက္ခကံ ဥဗ္ဘဇာဏုမဏ္ဍလံ အာဒိဿ ဝဏ္ဏာဒိဘဏနေပိ ထုလ္လစ္စယံ. ပဏ္ဍကေ ဒုက္ကဋံ, ဥဗ္ဘက္ခကံ အဓောဇာဏုမဏ္ဍလံ ကာယပ္ပဋိဗဒ္ဓဉ္စ အာဒိဿ ဝဏ္ဏာဒိဘဏနေ သဗ္ဗတ္ထ ဒုက္ကဋံ. အတ္ထဓမ္မအနုသာသနိပုရေက္ခာရာနံ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သီလဝိပတ္တိ, မနုဿိတ္ထီ, ဣတ္ထိသညိတာ, ဒုဋ္ဌုလ္လဝါစဿာဒရာဂေါ, တေန ရာဂေန ဩဘာသနံ, တင်္ခဏဝိဇာနနန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. အဒိန္နာဒါနသမုဋ္ဌာနံ, ကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, ဒွိဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the Elder Udāyī regarding a case of speaking with coarse speech. It is a non-general enactment, not by command. For one who speaks to a woman, perceiving her as a woman, even by cracking the finger joints, according to the method stated, if she understands that meaning at that very moment, it is a Saṅghādisesa offense. In the case of a paṇḍaka, it is a thullaccaya offense. For one perceiving that very paṇḍaka as a woman, it is a dukkaṭa offense. For one who speaks repeatedly, and for one who speaks to many women with a single utterance, there are offenses according to the count of utterances and the count of women. If the woman who is spoken to does not understand, it is a thullaccaya offense. For speaking in praise, etc., with reference to the area below the two collarbones and above the two kneecaps, it is also a thullaccaya offense. In the case of a paṇḍaka, it is a dukkaṭa offense. For speaking in praise with reference to the area above the two collarbones, the area below the two kneecaps, and that which is connected to the body, it is a dukkaṭa offense in all cases. There is no offense for those whose purpose is to teach the meaning, the Dhamma, and the discipline, nor for the insane, and so on. A transgression of virtue; a human woman, perception of her as a woman, delight and lust for coarse speech, speaking out of that lust, and her understanding at that moment—these are the five factors here. It originates from the same roots as taking what is not given, is an action, is release through perception, is intentional, is worldly blame, is a bodily action, is a verbal action, is with an unwholesome mind, and has two feelings.

ဒုဋ္ဌုလ္လဝါစာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on coarse speech is concluded.

၄. အတ္တကာမသိက္ခာပဒဝဏ္ဏနာ

4. The Explanation of the Training Rule on Service for One's Own Desire

စတုတ္ထေ ဩတိဏ္ဏတာ စ ဝိပရိဏတစိတ္တတာ စ အတ္တကာမပါရိစရိယာဝသေန ဝေဒိတဗ္ဗာ. မာတုဂါမဿ သန္တိကေတိ ဒုဋ္ဌုလ္လောဘာသနေ ဝုတ္တပ္ပကာရာယ ဣတ္ထိယာ သမီပေ. အတ္တကာမပါရိစရိယာယာတိ မေထုနဓမ္မသင်္ခါတေန ကာမေန ပါရိစရိယာ ကာမပါရိစရိယာ, အတ္တနော အတ္ထာယ ကာမပါရိစရိယာ အတ္တကာမပါရိစရိယာ, အတ္တနာ ဝါ ကာမိတာ ဣစ္ဆိတာတိ အတ္တကာမာ, သယံ မေထုနရာဂဝသေန ပတ္ထိတာတိ အတ္ထော, အတ္တကာမာ စ သာ ပါရိစရိယာ [Pg.131] စာတိ အတ္တကာမပါရိစရိယာ, တဿာ အတ္တကာမပါရိစရိယာယ. ဝဏ္ဏံ ဘာသေယျာတိ ဂုဏံ အာနိသံသံ ပကာသေယျ. ဧတဒဂ္ဂန္တိအာဒိ တဿာ အတ္တကာမပါရိစရိယာယ ဝဏ္ဏဘာသနာကာရနိဒဿနံ. တတြာယံ ပဒသမ္ဗန္ဓဝသေနေဝ သင်္ခေပတ္ထော – ယာ မာဒိသံ ပါဏာတိပါတာဒီဟိ ဝိရဟိတတ္တာ သီလဝန္တံ မေထုနဓမ္မာ ဝိရဟိတတ္တာ ဗြဟ္မစာရိံ တဒုဘယေနာပိ ကလျာဏဓမ္မံ ဧတေန ဓမ္မေန ပရိစရေယျ အဘိရမေယျ, တဿာ ဧဝံ မာဒိသံ ပရိစရန္တိယာ ယာ အယံ ပါရိစရိယာ နာမ, ဧတဒဂ္ဂံ ပါရိစရိယာနန္တိ. မေထုနုပသံဟိတေန သံဃာဒိသေသောတိ ဧဝံ အတ္တကာမပါရိစရိယာယ ဝဏ္ဏံ ဘာသန္တော စ ‘‘အရဟသိ တွံ မယှံ မေထုနဓမ္မံ ဒါတု’’န္တိအာဒိနာ မေထုနပ္ပဋိသံယုတ္တေနေဝ ဝစနေန ယော ဘာသေယျ, တဿ သံဃာဒိသေသော.

In the fourth rule, `otiṇṇatā` (being overwhelmed) and `vipariṇatacittatā` (having a perverted mind) should be understood by way of `attakāmapāricariyā` (service for the sake of one's own sensual pleasure). `Mātugāmassa santike` (near a woman) means in the presence of a woman of the kind described in the training rule concerning coarse speech. `Attakāmapāricariyā` means `kāmapāricariyā`, which is service with sensual pleasure designated as the sexual act; service with sensual pleasure for one's own sake is `attakāmapāricariyā`. Or, it is called `attakāmā` because it is desired or wished for by oneself; the meaning is that it is service longed for by oneself through the power of sexual lust. It is both desired by oneself and it is service, thus it is `attakāmapāricariyā`. `Tassā attakāmapāricariyāya` means 'of that `attakāmapāricariyā`'. `Vaṇṇaṃ bhāseyya` (one would speak praise) means one would declare its quality and benefit. `Etadaggaṃ` (this is the foremost), etc., is an illustration of the manner of speaking the praise of that `attakāmapāricariyā`. Therein, this is the concise meaning by way of the connection of the words alone: 'Whatever woman would serve and delight with this act—the sexual act—one like me, who is virtuous, being free from killing living beings and so on; who is celibate, being free from the sexual act; and who, by both these, possesses wholesome qualities—for her who thus serves one like me, this service is the foremost of services.' A `saṅghādisesa` offense is incurred by speech connected with sexual intercourse: if any monk, while praising `attakāmapāricariyā` in this way, should speak with speech directly connected with the sexual act, such as, 'You are worthy to give me the sexual act,' and so forth, for him it is a `saṅghādisesa` offense.

သာဝတ္ထိယံ ဥဒါယိတ္ထေရံ အာရဗ္ဘ အတ္တကာမပါရိစရိယာယ ဝဏ္ဏဘာသနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဣတ္ထိယာ ဣတ္ထိသညိနော အန္တမသော ဟတ္ထမုဒ္ဒါယပိ ဝုတ္တနယေနေဝ အတ္တကာမပါရိစရိယာယ ဝဏ္ဏံ ဘာသန္တဿ သစေ သာ တမတ္ထံ တသ္မိံယေဝ ခဏေ ဇာနာတိ, သံဃာဒိသေသော. နော စေ ဇာနာတိ, ထုလ္လစ္စယံ. ပဏ္ဍကေ ပဏ္ဍကသညိနောပိ ထုလ္လစ္စယံ. တသ္မိံယေဝ ဣတ္ထိသညိနော ဒုက္ကဋံ. စီဝရာဒီဟိ ဝတ္ထုကာမေဟိ ပါရိစရိယာယ ဝဏ္ဏံ ဘာသန္တဿ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သီလဝိပတ္တိ, မနုဿိတ္ထီ, ဣတ္ထိသညိတာ, အတ္တကာမပါရိစရိယာယ ရာဂေါ, တေန ရာဂေန ဝဏ္ဏဘဏနံ, တင်္ခဏဝိဇာနနန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဒုဋ္ဌုလ္လောဘာသနေ ဝုတ္တသဒိသာနေဝါတိ.

It was laid down at Sāvatthī concerning the Elder Udāyī, in the matter of praising service for one's own desire. It is a non-general enactment, not by command. If one, perceiving a woman as a woman, praises service for one's own desire in the aforementioned manner, even by a hand gesture, and if she understands its meaning at that very moment, it is a saṅghādisesa offense. If she does not understand, it is a thullaccaya offense. For one who speaks to a paṇḍaka, perceiving him as a paṇḍaka, it is also a thullaccaya offense. For one who speaks to that same paṇḍaka, perceiving him as a woman, it is a dukkaṭa offense. There is no offense for one who praises service with material sensual objects such as robes, etc., nor for the insane, and so on. A transgression of virtue; a human woman, the perception of her as a woman, lust for service for one's own desire, praising due to that lust, and her understanding at that moment—these are the five factors here. The origins, and so on, are just as stated in the case of coarse speech.

အတ္တကာမသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on service for one's own desire is concluded.

၅. သဉ္စရိတ္တသိက္ခာပဒဝဏ္ဏနာ

5. The Explanation of the Training Rule on Acting as a Go-between.

ပဉ္စမေ သဉ္စရိတ္တန္တိ ဣတ္ထိပုရိသာနံ အန္တရေ သံစရဏဘာဝံ. သမာပဇ္ဇေယျာတိ သမ္မာ ပဋိဂ္ဂဏှနဝီမံသနပစ္စာဟရဏာနိ ကရောန္တော အာပဇ္ဇေယျ. ဣတ္ထိယာ ဝါတိအာဒိ သမာပဇ္ဇနာကာရဒဿနံ. တတ္ထ ဣတ္ထိယာ ဝါ ပုရိသမတိန္တိ ပုရိသေန ဝါ တဿ မာတာပိတာဒီဟိ ဝါ ပေသိတော ပုရိသဿ မတိံ အဓိပ္ပာယံ ဣတ္ထိယာ အာရောစေယျာတိ အတ္ထော. ပုရိသဿ ဝါ ဣတ္ထိမတိန္တိ ဣတ္ထိယာ ဝါ တဿာ မာတာပိတာဒီဟိ ဝါ ပေသိတော ဣတ္ထိယာ မတိံ အဓိပ္ပာယံ ပုရိသဿ [Pg.132] အာရောစေယျာတိ အတ္ထော. ဇာယတ္တနေ ဝါ ဇာရတ္တနေ ဝါတိ ဇာယဘာဝေ ဝါ ဇာရဘာဝေ ဝါ. ပုရိသဿ ဟိ မတိံ ဣတ္ထိယာ အာရောစေန္တော ဇာယတ္တနေ အာရောစေတိ, ဣတ္ထိယာ မတိံ ပုရိသဿ အာရောစေန္တော ဇာရတ္တနေ အာရောစေတိ. အပိစ ပုရိသဿေဝ မတိံ ဣတ္ထိယာ အာရောစေန္တော ဇာယတ္တနေ ဝါ အာရောစေတိ နိဗဒ္ဓဘရိယဘာဝေ, ဇာရတ္တနေ ဝါ မိစ္ဆာစာရဘာဝေ, တေနေဝဿ ပဒဘာဇနေ (ပါရာ. ၃၀၂) ‘‘ဇာယတ္တနေ ဝါတိ ဇာယာ ဘဝိဿသိ, ဇာရတ္တနေ ဝါတိ ဇာရီ ဘဝိဿသီ’’တိ ဝုတ္တံ. ဧတေနေဝ ဥပါယေန ဣတ္ထိယာ မတိံ ပုရိသဿ အာရောစနေပိ ‘‘ပတိ ဘဝိဿသိ, ဇာရော ဘဝိဿသီ’’တိ ဝတ္တဗ္ဗတာ ဝေဒိတဗ္ဗာ. အန္တမသော တင်္ခဏိကာယပီတိ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ယာ အယံ တင်္ခဏေ မုဟုတ္တမတ္တေ သံဝသိတဗ္ဗတော ‘‘တင်္ခဏိကာ’’တိ ဝုစ္စတိ, မုဟုတ္တိကာတိ အတ္ထော. တဿာပိ ‘‘မုဟုတ္တိကာ ဘဝိဿသီ’’တိ ဧဝံ ပုရိသဿ မတိံ အာရောစေန္တဿ သံဃာဒိသေသော, ဧတေနေဝ ဥပါယေန ‘‘မုဟုတ္တိကော ဘဝိဿသီ’’တိ ဧဝံ ပုရိသဿ ဣတ္ထိမတိံ အာရောစေန္တောပိ သံဃာဒိသေသံ အာပဇ္ဇတီတိ ဝေဒိတဗ္ဗော.

In the fifth rule, ‘acting as a go-between’ means the state of going between men and women. ‘He might incur’ means he would incur an offense by properly undertaking acceptance, investigation, and reporting back. The phrase beginning ‘To a woman…’ shows the manner of incurring the offense. Herein, ‘a man’s intention to a woman’ means that one sent by a man, or by his parents and so on, conveys the man’s intention or purpose to a woman. ‘A woman’s intention to a man’ means that one sent by a woman, or by her parents and so on, conveys the woman’s intention or purpose to a man. ‘For the state of wifehood or for the state of loverhood’ means for the purpose of being a wife or for the purpose of being a lover. For one conveying a man’s intention to a woman conveys it for the state of wifehood; one conveying a woman’s intention to a man conveys it for the state of loverhood. Moreover, when conveying only a man’s intention to a woman, one conveys it either for the state of wifehood, that is, in the state of a permanent wife, or for the state of loverhood, that is, in the state of wrong conduct. For that reason, in the analysis of the term it is said: ‘“For the state of wifehood” means “you will be a wife”; “for the state of loverhood” means “you will be a lover.”’ By this same method, when conveying a woman’s intention to a man, it should be understood that the statement should be: ‘You will be a husband; you will be a lover.’ ‘Even to a temporary one’ means, by the very final classification, she who is to be cohabited with for a moment, for a short time, is called a ‘temporary one’; the meaning is a momentary one. Even to such a one, for a bhikkhu conveying a man’s intention, saying, ‘You will be a momentary one,’ there is a Saṅghādisesa offense. By this same method, it should be understood that a bhikkhu conveying a woman’s intention to a man, saying, ‘You will be a momentary one,’ also incurs a Saṅghādisesa offense.

သာဝတ္ထိယံ ဥဒါယိတ္ထေရံ အာရဗ္ဘ သဉ္စရိတ္တသမာပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အန္တမသော တင်္ခဏိကာယပီ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, ‘‘ပဋိဂ္ဂဏှာတိ, ဝီမံသတိ, အန္တေဝါသိံ ပစ္စာဟရာပေတီ’’တိဣမိနာ (ပါရာ. ၃၃၈) နယေန သာဏတ္တိကံ, အညတြ နာလံဝစနီယာယ ယာယ ကာယစိ ဣတ္ထိယာ အန္တမသော မာတုယာပိ ပုရိသမတိံ အာရောစေန္တော ‘‘ဟောဟိ ကိရ ဘရိယာ ဓနက္ကီတာ’’တိ ဝတ္တုကာမော သစေပိ ဆန္ဒဝါသိနီအာဒီသု အညတရာကာရေန အာရောစေတွာ တာယ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆိတေပိ အသမ္ပဋိစ္ဆိတေပိ ပုန အာဂန္တွာ ယေန ပဟိတော, တဿ တံ ပဝတ္တိံ အာရောစေတိ, သံဃာဒိသေသံ အာပဇ္ဇတိ. သာ ပန တဿ ဘရိယာ ဟောတု ဝါ, မာ ဝါ, အကာရဏမေတံ. သစေပိ ယဿာ သန္တိကံ ပေသိတော, တံ အဒိသွာ အညတရဿ အဝဿာရောစနကဿ ‘‘အာရောစေဟီ’’တိ ဝတွာ ပစ္စာဟရတိ, အာပဇ္ဇတိယေဝ. ‘‘မာတုရက္ခိတံ ဗြူဟီ’’တိ ပေသိတဿ ပန ဂန္တွာ အညံ ပိတုရက္ခိတာဒီသု အညတရံ ဝဒန္တဿ ဝိသင်္ကေတံ ဟောတိ, ပုရိသဿ ဝါ ဣတ္ထိယာ ဝါ ဝစနံ ‘‘သာဓူ’’တိ ကာယေန ဝါ ဝါစာယ ဝါ ဥဘယေန ဝါ ပဋိဂ္ဂဏှိတွာ တဿာ ဣတ္ထိယာ ဝါ ပုရိသဿ ဝါ အာရောစေတွာ ဝါ အာရောစာပေတွာ ဝါ ပုန ယေန ပေသိတော, တဿ တံ ပဝတ္တိံ သယံ အာရောစေန္တဿ ဝါ အညေန အာရောစာပေန္တဿ ဝါ သံဃာဒိသေသော[Pg.133]. ဧတ္တာဝတာ ဟိ ‘‘ပဋိဂ္ဂဏှာတိ, ဝီမံသတိ, ပစ္စာဟရတီ’’တိဣဒံ အင်္ဂတ္တယံ သမ္ပာဒိတမေဝ ဟောတိ, ဣတော ပန ယေဟိ ကေဟိစိ ဒွီဟိ အင်္ဂေဟိ, ပဏ္ဍကေ စ အင်္ဂတ္တယေနာပိ ထုလ္လစ္စယံ. ဧကေန ဒုက္ကဋံ. သံဃဿ ဝါ စေတိယဿ ဝါ ဂိလာနဿ ဝါ ကိစ္စေန ဂစ္ဆန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ.

It was laid down in Sāvatthī concerning the Elder Udāyī in the case of engaging in acting as a go-between. ‘Even for a temporary one’ is a supplementary regulation here, a general regulation. By the method of ‘he accepts, he investigates, he has his resident pupil report back,’ it is a rule involving a command. Other than for a woman who is unfit to be spoken to, if one conveys a man’s intention to any woman whatsoever—even to one’s own mother—wishing to say, ‘Be a wife purchased with wealth,’ and even if, having conveyed it in some way to one of the women, such as one living by consent, and whether she accepts by saying ‘Good’ or does not accept, one then returns and reports that matter to the one who sent him, one incurs a Saṅghādisesa offense. Furthermore, whether she becomes his wife or not is irrelevant. Even if, having been sent to a certain woman, one does not see her but tells another who will definitely report it, saying, ‘Report it,’ and then reports back, one still incurs the offense. For one who was sent with the instruction, ‘Speak to one protected by her mother,’ but upon going, speaks to another among those protected by her father and so on, it is a discrepancy. If one accepts the word of a man or a woman, saying ‘Good,’ whether by body, speech, or both, and then reports it or has it reported to that woman or man, and again reports that matter to the one who sent him—whether by oneself or through another—it is a Saṅghādisesa offense. By this much, this set of three factors—‘he accepts, he investigates, he reports back’—is certainly accomplished. However, for any two of these factors, and for a paṇḍaka even with all three factors, there is a thullaccaya offense. For one factor, there is a dukkaṭa offense. There is no offense for one going on business for the Saṅgha, a cetiya, or the sick, nor for the insane and so on.

သီလဝိပတ္တိ, ယေသု သဉ္စရိတ္တံ သမာပဇ္ဇတိ, တေသံ မနုဿဇာတိကတာ, န နာလံဝစနီယတာ,

It is a corruption of virtue. For those for whom one acts as a go-between, their being of human birth and their being fit to be spoken to,

ပဋိဂ္ဂဏှနဝီမံသနပစ္စာဟရဏာနီတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. ဆသမုဋ္ဌာနံ, ပဏ္ဏတ္တိံ ဝါ အလံဝစနီယဘာဝံ ဝါ အဇာနန္တဿ ကာယဝိကာရေန သာသနံ ဂဟေတွာ တထေဝ ဝီမံသိတွာ တထေဝ ပစ္စာဟရန္တဿ ကာယတော သမုဋ္ဌာတိ. ‘‘ဣတ္ထန္နာမာ အာဂမိဿတိ, တဿာ စိတ္တံ ဇာနေယျာထာ’’တိ ကေနစိ ဝုတ္တေ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆိတွာ တံ အာဂတံ ဝတွာ ပုန တသ္မိံ ပုရိသေ အာဂတေ အာရောစေန္တဿ ကာယေန ကိဉ္စိ အကတတ္တာ ဝါစတော သမုဋ္ဌာတိ. ဝါစာယ ‘‘သာဓူ’’တိ သာသနံ ဂဟေတွာ အညေန ကရဏီယေန တဿာ ဃရံ ဂန္တွာ အညတ္ထ ဝါ ဂမနကာလေ တံ ဒိသွာ ဝစီဘေဒေန ဝီမံသိတွာ ပုနပိ အညေနေဝ ကာရဏေန တတော အပက္ကမ္မ ကဒါစိဒေဝ တံ ပုရိသံ ဒိသွာ အာရောစေန္တဿာပိ ဝါစတော သမုဋ္ဌာတိ. ပဏ္ဏတ္တိံ အဇာနန္တဿ ပန ခီဏာသဝဿာပိ ပိတုဝစနေန ဂန္တွာ အလံဝစနီယံ မာတရမ္ပိ ‘‘ဧဟိ မေ ပိတရံ ဥပဋ္ဌာဟီ’’တိ ဝတွာ ပစ္စာဟရန္တဿ ကာယဝါစတော သမုဋ္ဌာတိ. ဣမာနိ တီဏိ အစိတ္တကသမုဋ္ဌာနာနိ. တဒုဘယံ ပန ဇာနိတွာ ဧတေဟေဝ တီဟိ နယေဟိ သမာပဇ္ဇန္တဿ တာနေဝ တီဏိ တဒုဘယဇာနနစိတ္တေန သစိတ္တကာနိ ဟောန္တိ, ကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, ကုသလာဒိဝသေန စေတ္ထ တီဏိ စိတ္တာနိ, သုခါဒိဝသေန တိဿော ဝေဒနာတိ.

and acceptance, investigation, and reporting back—these are the five factors here. This rule has six origins. For one not knowing the regulation or the state of being a person fit to be spoken to, who receives the message through a bodily gesture, investigates in the same way, and reports back in the same way, the offense arises from the body. When someone says, ‘A woman of such-and-such a name will come, you should ascertain her mind,’ and one accepts by saying ‘Good,’ then upon her arrival, having spoken to her, if one informs the man when he comes again, since nothing was done with the body, the offense arises from speech. If, having accepted the message with the word ‘Good,’ one goes to her house on some other business, or sees her while going elsewhere, investigates by means of a verbal statement, and later, for some other reason, having departed from that place, on some occasion sees that man and informs him, that too arises from speech. However, for one who does not know the regulation, even for a Worthy One, who goes at his father’s word and says even to his mother, who is a person fit to be spoken to, ‘Come, attend to my father,’ and reports back, the offense arises from body and speech. These three are non-volitional origins. But for one who, knowing both, engages in these same three ways, those same three become volitional, with the consciousness of knowing both. It is an offense of action, not one from which there is release through non-perception, non-volitional, an offense by regulation, a bodily action, a verbal action. In this regard, there are three types of consciousness by way of wholesome, etc., and three feelings by way of pleasant, etc.

သဉ္စရိတ္တသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on acting as a go-between is finished.

၆. ကုဋိကာရသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Training Rule on Building a Hut

ဆဋ္ဌေ သညာစိကာယ ပနာတိ ဧတ္ထ သညာစိကာ နာမ သယံ ပဝတ္တိတယာစနာ ဝုစ္စတိ, တသ္မာ သညာစိကာယာတိ အတ္တနော ယာစနာယာတိ ဝုတ္တံ ဟောတိ, သယံ ယာစိတကေဟိ ဥပကရဏေဟီတိ အတ္ထော. ဧတ္ထ စ ယံကိဉ္စိ ပရပရိဂ္ဂဟိတကံ [Pg.134] မူလစ္ဆေဒဝသေန ယာစိတုံ န ဝဋ္ဋတိ, တာဝကာလိကံ ပန ဝဋ္ဋတိ. သဟာယတ္ထာယ ကမ္မကရဏတ္ထာယ ‘‘ပုရိသံ ဒေထာ’’တိ ဝတ္တုံ ဝဋ္ဋတိ, ပုရိသတ္တကရမ္ပိ ယာစိတုံ ဝဋ္ဋတိ, ပုရိသတ္တကရော နာမ ဝဍ္ဎကိအာဒိနာ ပုရိသေန ကာတဗ္ဗံ ဟတ္ထကမ္မံ. တံ ‘‘ပုရိသတ္တကရံ ဒေဟီ’’တိ ဝါ ‘‘ဟတ္ထကမ္မံ ဒေဟီ’’တိ ဝါ ဝတွာ ယာစိတုံ ဝဋ္ဋတိ. ဟတ္ထကမ္မံ နာမ ကိဉ္စိ ဝတ္ထု န ဟောတိ, တသ္မာ ‘‘ကိံ, ဘန္တေ, အာဂတတ္ထာ’’တိ ပုစ္ဆိတေ ဝါ အပုစ္ဆိတေ ဝါ ယာစိတုံ ဝဋ္ဋတိ, ဝိညတ္တိပစ္စယာ ဒေါသော နတ္ထိ, မိဂလုဒ္ဒကာဒယော ပန သကကမ္မံ န ယာစိတဗ္ဗာ. ကုဋိန္တိ ဥလ္လိတ္တာဒီသု အညတရံ. တတ္ထ ဥလ္လိတ္တာ နာမ ဌပေတွာ ထမ္ဘတုလာပိဋ္ဌသံဃာဋဝါတပါနဓူမစ္ဆိဒ္ဒါဒိဘေဒံ အလေပေါကာသံ အဝသေသေ လေပေါကာသေ ကုဋ္ဋေဟိ သဒ္ဓိံ ဃဋေတွာ ဆဒနဿ အန္တော သုဓာယ ဝါ မတ္တိကာယ ဝါ လိတ္တာ. အဝလိတ္တာ နာမ တထေဝ ဝုတ္တနယေနေဝ ဆဒနဿ ဗဟိ လိတ္တာ. ဥလ္လိတ္တာဝလိတ္တာ နာမ တထေဝ ဆဒနဿ အန္တော စ ဗဟိ စ လိတ္တာ. ကာရယမာနေနာတိ သယံ ဝါ ကရောန္တေန, အာဏတ္တိယာ ဝါ ကာရာပေန္တေန. အသာမိကန္တိ ကာရေတာ ဒါယကေန ဝိရဟိတံ. အတ္တုဒ္ဒေသန္တိ ‘‘မယှံ ဝါသာဂါရံ ဧသာ’’တိ ဧဝံ အတ္တာ ဥဒ္ဒေသော ဧတိဿာတိ အတ္တုဒ္ဒေသာ, တံ အတ္တုဒ္ဒေသံ. ပမာဏိကာ ကာရေတဗ္ဗာတိ ပမာဏယုတ္တာ ကာရေတဗ္ဗာ. တတြိဒံ ပမာဏန္တိ တဿာ ကုဋိယာ ဣဒံ ပမာဏံ. ဒီဃသောတိ ဒီဃတော. ဒွါဒသ ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာတိဧတ္ထ သုဂတဝိဒတ္ထိ နာမ ဣဒါနိ မဇ္ဈိမဿ ပုရိသဿ တိဿော ဝိဒတ္ထိယော, ဝဍ္ဎကိဟတ္ထေန ဒိယဍ္ဎော ဟတ္ထော ဟောတိ. မိနန္တေန ပန ကုဋိယာ ဗဟိကုဋ္ဋေ ပဌမံ ဒိန္နံ မဟာမတ္တိကပရိယန္တံ အဂ္ဂဟေတွာ ထုသပိဏ္ဍပရိယန္တေန ဒွါဒသ ဝိဒတ္ထိယော မိနေတဗ္ဗာ, သစေ ထုသပိဏ္ဍကေန အနတ္ထိကော ဟောတိ, မဟာမတ္တိကလေပေနေဝ နိဋ္ဌာပေတိ, သွေဝ ပရိစ္ဆေဒေါ. တိရိယန္တိ ဝိတ္ထာရတော. သတ္တန္တရာတိ ကုဋ္ဋဿ ဗဟိအန္တံ အဂ္ဂဟေတွာ အဗ္ဘန္တရိမေန အန္တေန သတ္တ သုဂတဝိဒတ္ထိယော ပမာဏန္တိ ဝုတ္တံ ဟောတိ. ဧတ္ထ စ ကေသဂ္ဂမတ္တမ္ပိ ဒီဃတော ဟာပေတွာ တိရိယံ, တိရိယတော ဝါ ဟာပေတွာ ဒီဃံ ဝဍ္ဎေတုံ န ဝဋ္ဋတိ, ကော ပန ဝါဒေါ ဥဘတောဝဍ္ဎနေ. ယာ ပန ဒီဃတော သဋ္ဌိဟတ္ထာပိ ဟောတိ, တိရိယတော တိဟတ္ထာ ဝါ ဦနကစတုဟတ္ထာ ဝါ, ယတ္ထ ပမာဏယုတ္တော မဉ္စော ဣတော စိတော စ န ပရိဝဋ္ဋတိ, ပစ္ဆိမကောဋိယာ စတုဟတ္ထဝိတ္ထာရာ န ဟောတိ, အယံ ကုဋိသင်္ချံ န ဂစ္ဆတိ, တသ္မာ ဝဋ္ဋတိ. ဘိက္ခူ [Pg.135] အဘိနေတဗ္ဗာ ဝတ္ထုဒေသနာယာတိ ယသ္မိံ ပဒေသေ ကုဋိံ ကာရေတုကာမော ဟောတိ, တံ သောဓေတွာ ပဒဘာဇနေ (ပါရာ. ၃၄၉) ဝုတ္တနယေန သံဃံ တိက္ခတ္တုံ ယာစိတွာ သဗ္ဗေ ဝါ သံဃပရိယာပန္နာ သံဃေန ဝါ သမ္မတာ ဒွေ တယော ဘိက္ခူ တတ္ထ ဝတ္ထုဒေသနတ္ထာယ နေတဗ္ဗာ. တေဟိ ဘိက္ခူဟိ ဝတ္ထု ဒေသေတဗ္ဗံ အနာရမ္ဘံ သပရိက္ကမနန္တိ တေဟိ ဘိက္ခူဟိ ကိပိလ္လိကာဒီနံ အာသယာဒီဟိ တေရသဟိ, ပုဗ္ဗဏ္ဏာပရဏ္ဏနိဿိတာဒီဟိ သောဠသဟိ ဥပဒ္ဒဝေဟိ ဝိရဟိတတ္တာ အနာရမ္ဘံ, ဒွီဟိ ဝါ စတူဟိ ဝါ ဗလိဗဒ္ဓေဟိ ယုတ္တေန သကဋေန ဧကံ စက္ကံ နိဗ္ဗောဒကပတနဋ္ဌာနေ ဧကံ ဗဟိ ကတွာ အာဝိဇ္ဈိတုံ သက္ကုဏေယျတာယ သပရိက္ကမနန္တိ သလ္လက္ခေတွာ သစေ သံဃပဟောနကာ ဟောန္တိ, တတ္ထေဝ, နော စေ, သံဃမဇ္ဈံ ဂန္တွာ တေန ဘိက္ခုနာ ယာစိတေဟိ ဉတ္တိဒုတိယေန ကမ္မေန ဝတ္ထု ဒေသေတဗ္ဗံ. သာရမ္ဘေ စေတိအာဒိ ပဋိပက္ခနယေန ဝေဒိတဗ္ဗံ.

In the sixth [training rule], regarding the phrase saññācikāya pana: Here, saññācikā is called a request initiated by oneself. Therefore, saññācikāya means 'by one's own request'; the meaning is 'by means of things asked for by oneself.' And here, it is not permissible to ask for anything that belongs to another with the intention of permanently appropriating it, but it is permissible to ask for temporary use. For the purpose of companionship or for work, it is permissible to say, 'Give us a man.' It is also permissible to ask for a 'man's work.' 'Man's work' refers to manual labor to be done by a man, such as a carpenter. One may ask by saying, 'Give me a man's work,' or 'Give me manual labor.' Manual labor is not a physical object; therefore, whether one is asked, 'Venerable sirs, for what purpose have you come?' or not, it is permissible to request. There is no fault on account of the request. However, hunters and the like should not be asked to do their own work. 'Hut' means one among those such as ullittā. Therein, an ullittā is a hut plastered on the inside of the roof with lime or clay, joined together with the walls, having set aside the unplasterable areas such as pillars, beams, door-posts, windows, and smoke-holes. An avalittā is a hut plastered on the exterior of the roof in the same way as described. An ullittāvalittā is a hut plastered both on the interior and exterior of the roof. 'By one having it made' means either doing it oneself or having it done by giving an order. 'Without an owner' means lacking a donor who has it built. 'For one’s own designation' means, 'This is my dwelling place,' thus one's self is the one designated for it; that is 'for one's own designation.' 'It should be made to the proper measure' means it should be made endowed with the proper measure. Therein, this is the measure: the measure of that hut. 'In length' means from its length. Regarding 'twelve vidatthi according to the Sugata’s vidatthi': Here, a 'Sugata’s vidatthi' is now three vidatthi of a man of medium build; by a carpenter’s cubit, it is one and a half cubits. When measuring, one should measure twelve vidatthi up to the boundary of the bundle of husks, not including the boundary of the thick clay plaster first applied to the outer wall. If one has no need for the bundle of husks, one finishes with just the thick clay plastering; that itself is the boundary. 'Across' means in width. 'Seven inside' means the measure is seven Sugata-vidatthi by the inner edge, not taking the outer edge of the wall. And here, it is not permissible to decrease the length even by a hair's breadth and increase the width, or to decrease the width and increase the length; what then is to be said of increasing both? But a structure that is sixty cubits in length, and in width is three cubits or less than four cubits, wherein a standard-sized bed cannot be turned this way and that, and which at its far end is not four cubits in width—this does not fall into the category of a 'hut.' Therefore, it is permissible. 'Monks should be brought for the indication of the site' means: in the place where one wishes to have a hut built, after cleaning it and requesting the Sangha three times according to the method stated in the Padabhājana, either all the monks included in that Sangha, or two or three monks authorized by the Sangha, should be brought there for the purpose of indicating the site. 'The site should be indicated by those monks as being free from dangers and with space for movement' means: those monks, having determined that it is 'free from dangers' because it is devoid of the thirteen dangers such as the lairs of ants, etc., and the sixteen dangers such as being dependent on places of early-ripening and late-ripening crops, etc., and that it has 'space for movement' because of the ability to turn a cart yoked with two or four oxen by placing one wheel in the place where the eaves-water falls and one wheel outside—if they are sufficient to constitute a Sangha, they may indicate the site right there. If not, having gone into the midst of the Sangha, the site should be indicated by those requested monks through a formal act consisting of a motion and one announcement. 'If it has dangers,' etc., should be understood in the opposite way.

အာဠဝိယံ အာဠဝိကေ ဘိက္ခူ အာရဗ္ဘ သညာစိကာယ ကုဋိကရဏဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, သာဏတ္တိကံ, ‘‘အဒေသိတဝတ္ထုကံ ပမာဏာတိက္ကန္တံ ကုဋိံ ကာရေဿာမီ’’တိ ဥပကရဏတ္ထံ အရညံ ဂမနတော ပဋ္ဌာယ သဗ္ဗပယောဂေသု ဒုက္ကဋံ, ‘‘ဣဒါနိ ဒွီဟိ ပိဏ္ဍေဟိ နိဋ္ဌာနံ ဂမိဿတီ’’တိ တေသု ပဌမပိဏ္ဍဒါနေ ထုလ္လစ္စယံ, ဒုတိယဒါနေန လေပေ ဃဋိတေ သစေ အဒေသိတဝတ္ထုကာ ဧဝ ဝါ ပမာဏာတိက္ကန္တာ ဧဝ ဝါ ဟောတိ, ဧကော သံဃာဒိသေသော, ဒွေ စ ဒုက္ကဋာနိ. ဥဘယဝိပ္ပန္နာ, ဒွေ သံဃာဒိသေသာ, ဒွေ စ ဒုက္ကဋာနိ. သစေ ပန ဒွါရဗန္ဓံ ဝါ ဝါတပါနံ ဝါ အဋ္ဌပေတွာဝ မတ္တိကာယ လိမ္ပတိ, ဌပိတေ စ တသ္မိံ လေပေါ န ဃဋိယတိ, ရက္ခတိ တာဝ. ပုန လိမ္ပန္တဿ ပန ဃဋိတမတ္တေ သံဃာဒိသေသော. သစေ တံ ဌပိယမာနံ ပဌမဒိန္နလေပေန သဒ္ဓိံ နိရန္တရမေဝ ဟုတွာ တိဋ္ဌတိ, ပဌမမေဝ သံဃာဒိသေသော. ကေဝလံ သာရမ္ဘာယ ဒုက္ကဋံ, တထာ အပရိက္ကမနာယ. ဝိပ္ပကတံ ကုဋိံ အညဿ ဒဒတော စ, ဘူမိံ သမံ ကတွာ ဘိန္ဒန္တဿ စ, လေဏဂုဟာတိဏကုဋိပဏ္ဏစ္ဆဒနဂေဟေသု အညတရံ ကာရေန္တဿ, ကုဋိမ္ပိ အညဿ ဝါသတ္ထာယ, ဝါသာဂါရံ ဌပေတွာ ဥပေါသထာဂါရာဒီသု အညတရတ္ထာယ ကာရေန္တဿ စ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သီလဝိပတ္တိ, ဥလ္လိတ္တာဒီနံ အညတရတာ, ဟေဋ္ဌိမပမာဏသမ္ဘဝေါ, အဒေသိတဝတ္ထုကတာ, ပမာဏာတိက္ကန္တတာ, အတ္တုဒ္ဒေသိကတာ, ဝါသာဂါရတာ[Pg.136], လေပဃဋနာတိ ဣမာနေတ္ထ ဆ ဝါ သတ္တ ဝါ အင်္ဂါနိ. ဆသမုဋ္ဌာနံ, ကိရိယဉ္စ, ကိရိယာကိရိယဉ္စ. ဣဒဉှိ ဝတ္ထုံ ဒေသာပေတွာ ပမာဏာတိက္ကန္တံ ဝါ ကရောတော ကိရိယတော သမုဋ္ဌာတိ, အဒေသာပေတွာ ကရောတော ကိရိယာကိရိယတော သမုဋ္ဌာတိ. သေသမေတ္ထ သဉ္စရိတ္တေ ဝုတ္တသဒိသမေဝါတိ.

In Āḷavī, concerning the monks of Āḷavī, it was laid down regarding the matter of building a hut by means of one's own request; it is a specific ruling, established by a formal announcement. From the time of going to the forest for building materials, with the intention, 'I will have a hut made that has an undesignated site and exceeds the measure,' there is an offense of wrong-doing for every effort. When it is thought, 'Now it will be completed with two lumps of plaster,' there is a grave offense at the giving of the first lump. With the giving of the second lump, when the plaster has adhered, if the hut is indeed one with an undesignated site or indeed one exceeding the measure, there is one Saṅghādisesa offense and two offenses of wrong-doing. If it is faulty in both respects, there are two Saṅghādisesa offenses and two offenses of wrong-doing. But if one plasters with clay without having set up the door-frame or window, and when that frame is set up the plaster does not connect, one is protected for the time being. However, for one plastering again, at the very moment it connects, there is a Saṅghādisesa offense. If that frame, while being set up, stands continuous with the plaster applied first, there is a Saṅghādisesa offense from the very beginning. There is an offense of wrong-doing for a site with living beings, and likewise for one without a surrounding space. There is no offense for one who gives an unfinished hut to another; for one who levels the ground and then breaks it; for one who has any of these made: a rock-dwelling, a cave, a grass hut, or a leaf-roofed house; for a hut for another's residence; for one who has something made for a purpose other than a dwelling—such as an Uposatha hall—and for the insane, etc. Transgression of the precept, being one of the plastered types, etc., the possibility of the smaller measure, having an undesignated site, exceeding the measure, being for oneself, being a dwelling, and the adhering of the plaster—these are the six or seven factors here. It has six origins, and is from action, and from action-and-non-action. For this matter, for one who, having had the site designated, makes it exceeding the measure, it arises from action; for one who makes it without having had the site designated, it arises from action-and-non-action. The rest here is just as stated in the Sañcaritta.

ကုဋိကာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Kuṭikāra training rule is concluded.

၇. ဝိဟာရကာရသိက္ခာပဒဝဏ္ဏနာ

7. Commentary on the Training Rule Concerning the Building of a Dwelling

သတ္တမေ မဟလ္လကန္တိ သသာမိကဘာဝေန သညာစိတကုဋိတော မဟန္တဘာဝေါ ဧတဿ အတ္ထီတိ မဟလ္လကော, ယသ္မာ ဝါ ဝတ္ထုံ ဒေသာပေတွာ ပမာဏာတိက္ကမေနာပိ ကာတုံ ဝဋ္ဋတိ, တသ္မာ ပမာဏမဟန္တတာယပိ မဟလ္လကော, တံ မဟလ္လကံ. ယသ္မာ ပနဿ တံ ပမာဏမဟန္တတ္တံ သသာမိကတ္တာဝ လဗ္ဘတိ, တသ္မာ တဒတ္ထဒဿနတ္ထံ ‘‘မဟလ္လကော နာမ ဝိဟာရော သသာမိကော ဝုစ္စတီ’’တိ ဧဝမဿ ပဒဘာဇနေ (ပါရာ. ၃၆၇) ဝုတ္တံ. သေသံ သဗ္ဗံ ကုဋိကာရသိက္ခာပဒေ ဝုတ္တသဒိသံ, သသာမိကဘာဝမတ္တမေဝ ဟိ ဝိသေသော.

In the seventh, regarding the word 'mahallaka': because this dwelling, due to having a donor-owner, is in a state of being greater than a requested hut, it is therefore called 'mahallaka'. Alternatively, because it is allowable to build even exceeding the standard measurement after having had the site indicated, it is also called 'mahallaka' due to its largeness in measurement. Furthermore, since that state of being large in measurement is obtained for this dwelling only because of its having a donor-owner, therefore, for the purpose of showing that meaning, it was thus stated in its word-analysis: “A dwelling called ‘mahallaka’ is said to be one with a donor-owner.” All the rest is similar to what was stated in the training rule on building a hut; indeed, only the state of having a donor-owner is the distinction.

ကောသမ္ဗိယံ ဆန္နတ္ထေရံ အာရဗ္ဘ စေတိယရုက္ခံ ဆေဒါပနဝတ္ထုသ္မိံ ပညတ္တဘာဝေါ, အကိရိယမတ္တတော သမုဋ္ဌာနဘာဝေါ, ဧကသံဃာဒိသေသတာ စ ဧတ္ထ ဝိသေသော.

The distinctions here are: that it was laid down concerning the Elder Channa at Kosambī in the matter of causing a shrine-tree to be cut down; that it arises from mere non-action; and that it is a single Saṅghādisesa offense.

ဝိဟာရကာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule Concerning the Building of a Dwelling is concluded.

၈. ဒုဋ္ဌဒေါသသိက္ခာပဒဝဏ္ဏနာ

8. Commentary on the Training Rule Concerning Corrupt Ill Will

အဋ္ဌမေ ဒုဋ္ဌော ဒေါသောတိ ဒူသိတော စေဝ ဒူသကော စ. ဥပ္ပန္နေ ဟိ ဒေါသေ ပုဂ္ဂလော တေန ဒေါသေန ဒူသိတော ဟောတိ, ပကတိဘာဝံ ဇဟာပိတော, တသ္မာ ‘‘ဒုဋ္ဌော’’တိ ဝုစ္စတိ. ပရဉ္စ ဒူသေတိ ဝိနာသေတိ, တသ္မာ ‘‘ဒေါသော’’တိ ဝုစ္စတိ. ဣတိ ‘‘ဒုဋ္ဌော ဒေါသော’’တိ ဧကဿေဝေတံ ပုဂ္ဂလဿ အာကာရနာနတ္တေန နိဒဿနံ. အပ္ပတီတောတိ နပ္ပတီတော, ပီတိသုခါဒီဟိ ဝိဝဇ္ဇိတော, န အဘိသဋောတိ အတ္ထော. အမူလကေနာတိ ယံ စောဒကေန စုဒိတကမှိ [Pg.137] ပုဂ္ဂလေ အဒိဋ္ဌံ အဿုတံ အပရိသင်္ကိတံ, ဣဒံ ဧတေသံ ဒဿနသဝနပရိသင်္ကာသင်္ခါတာနံ မူလာနံ အဘာဝတော အမူလကံ နာမ. တံ ပန သော အာပန္နော ဝါ ဟောတု, အနာပန္နော ဝါ, ဧတံ ဣဓ အပ္ပမာဏံ. ဧတ္ထ စ အဒိဋ္ဌံ နာမ အတ္တနော ပသာဒစက္ခုနာ ဝါ ဒိဗ္ဗစက္ခုနာ ဝါ အဒိဋ္ဌံ, အဿုတံ နာမ တထေဝ ကေနစိ ဝုစ္စမာနံ န သုတံ, အပရိသင်္ကိတံ နာမ အတ္တနော ဝါ ပရဿ ဝါ ဒိဋ္ဌသုတမုတဝသေန စေတသာ အပရိသင်္ကိတံ, ဣတိ ဧဝရူပေန အမူလကေန. ပါရာဇိကေနာတိ ဘိက္ခုနော အနုရူပေသု ဧကူနဝီသတိယာ အညတရေန, ပဒဘာဇနေ (ပါရာ. ၃၈၆) ပန ပါရာဇိကုဒ္ဒေသေ အာဂတာနေဝ ဂဟေတွာ ‘‘စတုန္နံ အညတရေနာ’’တိ ဝုတ္တံ. အနုဒ္ဓံသေယျာတိ ဓံသေယျ ဝိဒ္ဓံသေယျ ပဓံသေယျ အဘိဘဝေယျ. တံ ပန အနုဒ္ဓံသနံ ယသ္မာ အတ္တနာ စောဒေန္တောပိ ပရေန စောဒါပေန္တောပိ ကရောတိ, တသ္မာဿ ပဒဘာဇနေ ‘‘စောဒေတိ ဝါ စောဒါပေတိ ဝါ’’တိ ဝုတ္တံ. တတ္ထ ဝတ္ထုသန္ဒဿနာ အာပတ္တိသန္ဒဿနာ သံဝါသပ္ပဋိက္ခေပေါ သာမီစိပ္ပဋိက္ခေပေါတိ သင်္ခေပတော စတဿော စောဒနာ. တာသု ဝတ္ထုသန္ဒဿနာ နာမ ‘‘တွံ မေထုနံ ဓမ္မံ ပဋိသေဝီ’’တိအာဒိနာ နယေန ပဝတ္တာ. အာပတ္တိသန္ဒဿနာ နာမ ‘‘တွံ မေထုနဓမ္မာပတ္တိံ အာပန္နော’’တိအာဒိနာ နယေန ပဝတ္တာ. သံဝါသပ္ပဋိက္ခေပေါ နာမ ‘‘နတ္ထိ တယာ သဒ္ဓိံ ဥပေါသထော ဝါ ပဝါရဏာ ဝါ သံဃကမ္မံ ဝါ’’တိ ဧဝံ ပဝတ္တော. ဧတ္တာဝတာ ပန သီသံ န ဧတိ, ‘‘အဿမဏောသီ’’တိအာဒီဟိ ဝစနေဟိ သဒ္ဓိံ ဃဋိတေယေဝ သီသံ ဧတိ. သာမီစိပ္ပဋိက္ခေပေါ နာမ အဘိဝါဒနပစ္စုဋ္ဌာနအဉ္ဇလိကမ္မသာမီစိကမ္မဗီဇနိကမ္မာဒီနံ အကရဏံ, တံ ပဋိပါတိယာ ဝန္ဒနာဒီနိ ကရောတော ဧကဿ အကတွာ သေသာနံ ကရဏကာလေ ဝေဒိတဗ္ဗံ. ဧတ္တာဝတာ စ စောဒနာ နာမ ဟောတိ, အာပတ္တိ ပန သီသံ န ဧတိ. ‘‘ကသ္မာ မမ ဝန္ဒနာဒီနိ န ကရောသီ’’တိ ပုစ္ဆိတေ ပန ‘‘အဿမဏောသီ’’တိအာဒိဝစနေဟိ သဒ္ဓိံ ဃဋိတေယေဝ သီသံ ဧတိ, တသ္မာ ယော ဘိက္ခု ဘိက္ခုံ သမီပေ ဌတွာ ‘‘တွံ မေထုနံ ဓမ္မံ ပဋိသေဝီ’’တိ ဝါ ‘‘အဿမဏောသီ’’တိ ဝါ အာဒီဟိ ဝစနေဟိ ဟတ္ထမုဒ္ဒါယ ဧဝ ဝါ ဧတမတ္ထံ ဒီပေန္တော သယံ ဝါ စောဒေတိ, ဂဟဋ္ဌပဗ္ဗဇိတေသု ဝါ အညတရေန စောဒါပေတိ, အယံ အနုဒ္ဓံသေတိ နာမ. အပ္ပေဝ နာမ နံ ဣမမှာ ဗြဟ္မစရိယာ စာဝေယျန္တိ အပိ ဧဝ နာမ နံ ပုဂ္ဂလံ ဣမမှာ သေဋ္ဌစရိယာ အပနေယျံ. ‘‘သာဓု ဝတဿ သစာဟံ ဣမံ ပုဂ္ဂလံ ဣမမှာ ဗြဟ္မစရိယာ စာဝေယျ’’န္တိ ဣမိနာ အဓိပ္ပာယေန အနုဒ္ဓံသေယျာတိ ဝုတ္တံ ဟောတိ. ဧတေန [Pg.138] ဧကံ စာဝနာဓိပ္ပာယံ ဂဟေတွာ အဝသေသာ အက္ကောသာဓိပ္ပာယော ကမ္မာဓိပ္ပာယော ဝုဋ္ဌာနာဓိပ္ပာယော ဥပေါသထဋ္ဌပနာဓိပ္ပာယော ပဝါရဏဋ္ဌပနာဓိပ္ပာယော အနုဝိဇ္ဇနာဓိပ္ပာယော ဓမ္မကထာဓိပ္ပာယောတိ သတ္တ အဓိပ္ပာယာ ပဋိက္ခိတ္တာ ဟောန္တိ. တတော အပရေန သမယေနာတိ ယသ္မိံ သမယေ အနုဒ္ဓံသိတော ဟောတိ, တတော အညသ္မိံ သမယေ. သမနုဂ္ဂါဟီယမာနော ဝါတိ အနုဝိဇ္ဇကေန ကိံ တေ ဒိဋ္ဌန္တိအာဒိနာ နယေန အနုဝိဇ္ဇိယမာနော ဥပပရိက္ခိယမာနော. အသမနုဂ္ဂါဟီယမာနော ဝါတိ ဒိဋ္ဌာဒီသု ကေနစိ ဝတ္ထုနာဝါ အနုဝိဇ္ဇကာဒီသု ယေန ကေနစိ ပုဂ္ဂလေန ဝါ အဝုစ္စမာနော. ဣမေသံ ပန ပဒါနံ ပရတော ‘‘ဘိက္ခု စ ဒေါသံ ပတိဋ္ဌာတီ’’တိ ဣမိနာ သမ္ဗန္ဓော. ဣဒဉှိ ဝုတ္တံ ဟောတိ – ဧဝံ သမနုဂ္ဂါဟီယမာနော ဝါ အသမနုဂ္ဂါဟီယမာနော ဝါ ဘိက္ခု စ ဒေါသံ ပတိဋ္ဌာတိ ပဋိစ္စ တိဋ္ဌတိ ပဋိဇာနာတိ, သံဃာဒိသေသောတိ. ဣဒဉ္စ အမူလကဘာဝဿ ပါကဋကာလဒဿနတ္ထံ ဝုတ္တံ. အာပတ္တိံ ပန အနုဒ္ဓံသိတက္ခဏေယေဝ အာပဇ္ဇတိ. အမူလကဉ္စေဝ တံ အဓိကရဏံ ဟောတီတိ ဧတ္ထ ပန ဒိဋ္ဌမူလာဒီနံ အဘာဝေန အမူလကံ, သမထေဟိ အဓိကရဏီယဘာဝေန အဓိကရဏံ. ယဉှိ အဓိကိစ္စ အာရဗ္ဘ ပဋိစ္စ သန္ဓာယ သမထာ ပဝတ္တန္တိ, တံ အဓိကရဏံ. ဣဓ ပန ပါရာဇိကသင်္ခါတံ အာပတ္တာဓိကရဏမေဝ အဓိပ္ပေတံ. ယဒိ ဟိ တံ အဓိကရဏံ ဒိဋ္ဌာဒီဟိ မူလေဟိ အမူလကဉ္စေဝ ဟောတိ, အယံ စောဒေတုံ အာဂတော ဘိက္ခု စ ဒေါသံ ပတိဋ္ဌာတိ ပဋိစ္စ တိဋ္ဌတိ, ‘‘တုစ္ဆကံ မယာ ဘဏိတ’’န္တိအာဒီနိ (ပါရာ. ၃၈၆) ဝဒန္တော ပဋိဇာနာတိ, တဿ ဘိက္ခုနော အနုဒ္ဓံသိတက္ခဏေယေဝ သံဃာဒိသေသောတိ, အယံ သိက္ခာပဒဿ ပဒါနုက္ကမေန အတ္ထော.

The eighth is “duṭṭho doso,” meaning corrupted and corrupting. For when anger arises, a person is corrupted by that anger, made to abandon their natural state, hence they are called “duṭṭho.” And they corrupt and destroy others, hence they are called “doso.” Thus, “duṭṭho doso” is a designation for one and the same person due to the difference in manner. “Appatīto” means not pleased, devoid of joy and happiness, that is, not pervaded by them. “Amūlakena” refers to what is unseen, unheard, and unsuspected by the accuser regarding the accused person. Because it lacks these grounds—namely seeing, hearing, and suspicion—it is called “amūlaka” (groundless). Moreover, whether that person has committed the offense or not is irrelevant here. And here, “unseen” means not seen with one’s own physical eye or divine eye; “unheard” means not heard being spoken by anyone; “unsuspected” means not suspected in the mind based on what was seen, heard, or cognized by oneself or another. Thus, it is by such a groundless accusation. “Pārājikena” refers to any one of the nineteen offenses suitable for a bhikkhu. However, in the Padabhājana (Pārā. 386), taking only those that come in the Pārājika section, it is stated as “by any one of the four.” “Anuddhaṃseyya” means one might destroy, ruin, utterly destroy, or overpower. Moreover, since one performs that denunciation either by accusing oneself or by causing another to accuse, in its Padabhājana it is said, “one accuses or causes to accuse.” Therein, in brief, there are four kinds of accusations: pointing out the matter, pointing out the offense, rejection of communion, and rejection of proper conduct. Among them, “pointing out the matter” is an accusation that proceeds in the manner of, “You have engaged in sexual intercourse,” and so on. “Pointing out the offense” is an accusation that proceeds in the manner of, “You have committed the offense of sexual intercourse,” and so on. “Rejection of communion” is a rejection that proceeds thus: “There is no Uposatha, Pavāraṇā, or Saṅghakamma with you.” With just this, however, it does not reach completion; it reaches completion only when connected with words such as, “You are not a samaṇa.” “Rejection of proper conduct” means the non-performance of respectful acts such as paying homage, rising up, making an añjali gesture, performing services of respect, fanning, and so on. This should be understood at the time when one who performs acts of veneration in sequence does not do them for one person while doing them for the rest. And with just this, it is called an accusation, but the offense does not yet reach completion. However, when asked, “Why do you not perform acts of veneration for me?” it reaches completion only when connected with words such as, “You are not a samaṇa.” Therefore, a bhikkhu who, standing near another bhikkhu, accuses him himself, or causes him to be accused by any householder or renunciant, by declaring this matter with words such as, “You have engaged in sexual intercourse,” or “You are not a samaṇa,” or even by a hand gesture—this one is said to “denounce.” “Appeva nāma naṃ imamhā brahmacariyā cāveyyaṃ” means, “Perhaps I might remove that person from this noble conduct.” It is meant that one might denounce with this intention: “It would indeed be good if I could make this person fall away from this holy life.” By this, taking the one intention of causing to fall away, the remaining seven intentions are rejected: the intention to abuse, the intention to perform a formal act, the intention to bring about rehabilitation from an offense, the intention to suspend the Uposatha, the intention to suspend the Pavāraṇā, the intention to interrogate, and the intention to give a Dhamma talk. “Tato aparena samayena” means at a time other than that time when one was denounced. “Samanuggāhīyamāno vā” means being interrogated or examined by an interrogator in the manner of, “What was seen by you?” and so on. “Asamanuggāhīyamāno vā” means not being questioned by any person, such as an interrogator, about any matter, such as what was seen. However, the connection of these words is with what follows: “and the bhikkhu admits his fault.” For this is what is meant: thus, whether being interrogated or not being interrogated, the bhikkhu admits his fault, stands by it, and confesses; it is a Saṅghādisesa. And this was said for the purpose of showing the time when the groundlessness becomes apparent. However, one commits the offense at the very moment of denouncing. In the phrase, “And that legal issue is groundless,” it is “groundless” due to the absence of grounds such as seeing, and it is a “legal issue” because it is to be settled by the settlements. For that on account of which the settlements proceed is called a “legal issue.” Here, however, only the legal issue concerning an offense, namely a Pārājika, is intended. For if that legal issue is indeed groundless regarding the grounds of seeing, and so on, and this bhikkhu who has come to accuse admits his fault, stands by it, and confesses, saying things like, “What was said by me was empty,” then for that bhikkhu, at the very moment of denouncing, it is a Saṅghādisesa. This is the meaning of the training rule in accordance with the sequence of words.

ရာဇဂဟေ မေတ္တိယဘူမဇကေ ဘိက္ခူ အာရဗ္ဘ အမူလကေန ပါရာဇိကေန အနုဒ္ဓံသနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, ကတူပသမ္ပဒံ သုဒ္ဓံ ဝါ အသုဒ္ဓံ ဝါ ပုဂ္ဂလံ ယေန ပါရာဇိကေန စောဒေတိ, တံ ‘‘အယံ အနဇ္ဈာပန္နော’’တိ ဉတွာ စာဝနာဓိပ္ပာယေန ‘‘ကရောတု မေ အာယသ္မာ ဩကာသံ, အဟံ တံ ဝတ္တုကာမော’’တိ ဧဝံ ဩကာသံ အကာရေတွာ စောဒေန္တဿ သစေ သော တင်္ခဏေယေဝ ဇာနာတိ ‘‘မံ စောဒေတီ’’တိ, ဝါစာယ ဝါစာယ သံဃာဒိသေသော စေဝ ဒုက္ကဋဉ္စ. ဩကာသံ ကာရေတွာ စောဒေန္တဿ သံဃာဒိသေသောယေဝ. ဟတ္ထမုဒ္ဒါယ သမ္မုခါ စောဒေန္တဿာပိ ဧသေဝ နယော. ပရမ္မုခါ စောဒေန္တဿ ပန သီသံ န ဧတိ. အတ္တနာ သမီပေ ဌတွာ အညံ ဘိက္ခုံ အာဏာပေတိ[Pg.139], သော တဿ ဝစနေန တံ စောဒေတိ, စောဒါပကဿေဝ ဝုတ္တနယေန အာပတ္တိယော. အထ သောပိ ‘‘မယာ ဒိဋ္ဌံ သုတံ အတ္ထီ’’တိ စောဒေတိ, ဒွိန္နမ္ပိ ဇာနာနံ တထေဝ အာပတ္တိယော. အက္ကောသာဓိပ္ပာယေန ပန ဩကာသံ အကာရေတွာ ဝဒန္တဿ ဝုတ္တနယေနေဝ ပါစိတ္တိယဉ္စေဝ ဒုက္ကဋဉ္စ. ဩကာသံ ကာရေတွာ ဝဒန္တဿ ပါစိတ္တိယမေဝ. ကမ္မာဓိပ္ပာယေန အသမ္မုခါ သတ္တဝိဓမ္ပိ ကမ္မံ ကရောန္တဿ ဒုက္ကဋမေဝ. ဝုဋ္ဌာနာဓိပ္ပာယေန ‘‘တွံ ဣတ္ထန္နာမံ အာပတ္တိံ အာပန္နော, တံ ပဋိကရောဟီ’’တိ ဝဒန္တဿ, ဥပေါသထံ ဝါ ပဝါရဏံ ဝါ ဌပေန္တဿ စ ဩကာသကမ္မံ နတ္ထိ, ဌပနက္ခေတ္တံ ပန ဇာနိတဗ္ဗံ, အနုဝိဇ္ဇကဿာပိ ဩသဋေ ဝတ္ထုသ္မိံ ‘‘အတ္ထေတံ တဝါ’’တိ အနုဝိဇ္ဇနာဓိပ္ပာယေန ဝဒန္တဿ ဩကာသကမ္မံ နတ္ထိ, ဓမ္မကထိကဿာပိ ‘‘ယော ဣဒဉ္စ ဣဒဉ္စ ကရောတိ, အယံ အဿမဏော’’တိအာဒိနာ နယေန အနောဒိသကံ ဓမ္မံ ကထေန္တဿ ဩကာသကမ္မံ နတ္ထိ. သစေ ပန ဩဒိဿ နိယမေတွာ ‘‘အသုကော စ အသုကော စ အဿမဏော အနုပါသကော’’တိ ကထေတိ, အာသနတော ဩရုယှ အာပတ္တိံ ဒေသေတွာ ဂန္တဗ္ဗံ. ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ, သီလဝိပတ္တိ, ယံ စောဒေတိ ဝါ စောဒါပေတိ ဝါ, တဿ ‘‘ဥပသမ္ပန္နော’’တိ သင်္ချုပဂမနံ, တသ္မိံ သုဒ္ဓသညိတာ, ယေန ပါရာဇိကေန စောဒေတိ, တဿ ဒိဋ္ဌာဒိဝသေန အမူလကတာ, စာဝနာဓိပ္ပာယေန သမ္မုခါစောဒနာ, တဿ တင်္ခဏဝိဇာနနန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ. ဝေဒနာ ပနေတ္ထ ဒုက္ခာယေဝါတိ.

In Rājagaha, regarding the monks Mettiya and Bhūmajaka, a rule was established concerning an unfounded accusation of a pārājika offense. It is a common formulation and can be committed by command. For one who accuses a person who is fully ordained—whether pure or impure—of a pārājika offense, knowing, “This person has not committed it,” with the intent to expel them, and without having permission requested thus, “Venerable, grant me permission, I wish to speak to you,” if the accused realizes at that very moment, “He is accusing me,” for each word, there is a saṅghādisesa and a dukkaṭa. For one who accuses after having permission requested, there is only a saṅghādisesa. For one who accuses face-to-face with a hand gesture, this is the same rule. However, for one who accuses in absence, it does not reach completion. If one stands nearby and commands another monk, and that one, by his word, accuses that person, the offenses are for the instigator alone, according to the method stated. Or if that commanded monk also accuses, adding, 'There is something I have seen, something I have heard,' then for both persons the offenses are just so. However, with the intent to revile, for one who speaks without having permission requested, according to the method stated, there is a pācittiya and a dukkaṭa. For one who speaks after having permission requested, there is only a pācittiya. For one who performs any of the seven kinds of formal acts in absence with the intention of a formal act, there is only a dukkaṭa. For one who speaks with the intention of rehabilitation, saying, “You have committed such-and-such an offense, you should make amends for it,” and for one who suspends the Uposatha or Pavāraṇā, there is no act of requesting permission; however, the sphere of suspension should be known. Also for an investigator, when a matter has come up, who speaks with the intention of investigating, saying, “Is this matter yours?”, there is no act of requesting permission. Also for a Dhamma-preacher who teaches the Dhamma without specifying, by the method of “Whoever does this and that, this one is not a recluse,” etc., there is no act of requesting permission. But if, having specified and designated, one says, “So-and-so and so-and-so are not recluses, not lay-followers,” one should descend from the seat, confess the offense, and go. There is no offense for the insane, etc. It is a moral failing. The five factors here are: the reckoning of the one whom one accuses or causes to be accused as 'ordained'; the perception of his purity; the baselessness, by way of what was seen, etc., of the pārājika with which one accuses; the face-to-face accusation with the intention to expel; and his recognition at that very moment. The origins, etc., are similar to those of taking what is not given. The feeling here is only painful.

ဒုဋ္ဌဒေါသသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Malice is concluded.

၉. အညဘာဂိယသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule on an Unrelated Matter

နဝမေ အညဘာဂိယဿာတိအာဒီသု အညဘာဂဿ ဣဒံ, အညဘာဂေါ ဝါ အဿ အတ္ထီတိ အညဘာဂိယံ. အဓိကရဏန္တိ အာဓာရော ဝေဒိတဗ္ဗော, ဝတ္ထု အဓိဋ္ဌာနန္တိ ဝုတ္တံ ဟောတိ. ယော ဟိ သော အဋ္ဌုပ္ပတ္တိယံ ‘‘ဒဗ္ဗော မလ္လပုတ္တော နာမာ’’တိ ဆဂလကော ဝုတ္တော. သော ယွာယံ အာယသ္မတော ဒဗ္ဗဿ မလ္လပုတ္တဿ ဘာဂေါ ကောဋ္ဌာသော ပက္ခော မနုဿဇာတိ စေဝ ဘိက္ခုဘာဝေါ စ, တတော အညဿ ဘာဂဿ ကောဋ္ဌာသဿ ပက္ခဿ ဟောတိ တိရစ္ဆာနဇာတိယာ [Pg.140] စေဝ ဆဂလကဘာဝဿ စ, သော ဝါ အညဘာဂေါ အဿ အတ္ထိ, တသ္မာ အညဘာဂိယသင်္ချံ လဘတိ. ယသ္မာ စ တေသံ ‘‘ဣမံ မယံ ဒဗ္ဗံ မလ္လပုတ္တံ နာမ ကရောမာ’’တိ ဝဒန္တာနံ တဿ နာမကရဏသညာယ အာဓာရော ဝတ္ထု အဓိဋ္ဌာနံ, တသ္မာ ‘‘အဓိကရဏ’’န္တိ ဝေဒိတဗ္ဗော. တဉှိ သန္ဓာယ ‘‘သစ္စံ ကိရ တုမှေ, ဘိက္ခဝေ, ဒဗ္ဗံ မလ္လပုတ္တံ အညဘာဂိယဿ အဓိကရဏဿာ’’တိအာဒိ (ပါရာ. ၃၉၁) ဝုတ္တံ. န ဝိဝါဒါဓိကရဏာဒီသု အညတရံ, ကသ္မာ? အသမ္ဘဝတော. န ဟိ မေတ္တိယဘူမဇကာ စတုန္နံ အဓိကရဏာနံ ကဿစိ အညဘာဂိယဿ အဓိကရဏဿ ကိဉ္စိဒေသံ လေသမတ္တံ ဥပ္ပာဒိယိံသု, န စ စတုန္နံ အဓိကရဏာနံ လေသော နာမ အတ္ထိ. ဇာတိလေသာဒယော ဟိ ပုဂ္ဂလာနံယေဝ လေသာ ဝုတ္တာ, န ဝိဝါဒါဓိကရဏာဒီနံ. တဉ္စ ‘‘ဒဗ္ဗော မလ္လပုတ္တော’’တိ နာမံ တဿ အညဘာဂိယာဓိကရဏဘာဝေ ဌိတဿ ဆဂလကဿ ကောစိ ဒေသော ဟောတိ ထေရံ ပါရာဇိကေန ဓမ္မေန အနုဒ္ဓံသေတုံ လေသမတ္တော, ဧတ္ထ စ ဒိဿတိ အပဒိဿတိ ‘‘အဿ အယ’’န္တိ ဝေါဟရီယတီတိ ဒေသော, ဇာတိအာဒီသု အညတရကောဋ္ဌာသဿေတံ အဓိဝစနံ. အညမ္ပိ ဝတ္ထုံ လိဿတိ သိလိဿတိ ဝေါဟာရမတ္တေနေဝ ဤသကံ အလ္လီယတီတိ လေသော, ဇာတိအာဒီနံယေဝ အညတရကောဋ္ဌာသဿေတံ အဓိဝစနံ. ပဒဘာဇနေ (ပါရာ. ၃၉၃) ပန ယဿ အညဘာဂိယဿ အဓိကရဏဿ ကိဉ္စိဒေသံ လေသမတ္တံ ဥပါဒါယ ပါရာဇိကေန ဓမ္မေန အနုဒ္ဓံသေယျ, တံ ယသ္မာ အဋ္ဌုပ္ပတ္တိဝသေနေဝ အာဝိဘူတံ, တသ္မာ တံ အဝိဘဇိတွာ ယာနိ ‘‘အဓိကရဏ’’န္တိ ဝစနသာမညတော အတ္ထုဒ္ဓါရဝသေန ပဝတ္တာနိ စတ္တာရိ အဓိကရဏာနိ, တေသံ အညဘာဂိယတာ စ တဗ္ဘာဂိယတာ စ ယသ္မာ အပါကဋာ, ဇာနိတဗ္ဗာ စ ဝိနယဓရေဟိ, တသ္မာ တဉ္စ အဝသာနေ အာပတ္တညဘာဂိယေန စောဒနဉ္စ အာဝိကာတုံ ‘‘အညဘာဂိယဿ အဓိကရဏဿာတိ အာပတ္တညဘာဂိယံ ဝါ ဟောတိ အဓိကရဏညဘာဂိယံ ဝါ’’တိအာဒိ ဝုတ္တံ, သေသာ ဝိနိစ္ဆယကထာ အဋ္ဌမေ ဝုတ္တသဒိသာယေဝ. အယံ ပန ဝိသေသော – ဣဒံ အညဘာဂိယဿ အဓိကရဏဿ ကိဉ္စိဒေသံ လေသမတ္တံ ဥပါဒါယ ပါရာဇိကေန ဓမ္မေန အနုဒ္ဓံသနဝတ္ထုသ္မိံ ပညတ္တံ, ဣဓ စ အာပတ္တညဘာဂိယစောဒနာယ တထာသညိနောပိ အနာပတ္တိ. အင်္ဂေသု စ အညဘာဂိယဿ အဓိကရဏဿ ကိဉ္စိဒေသံ လေသမတ္တံ ဥပါဒိယနတာ အဓိကာတိ.

In the ninth, in the passage beginning 'aññabhāgiyassa,' this is of another part (aññabhāgassa), or it has another part (aññabhāgo assa atthi); hence, 'aññabhāgiya.' 'Adhikaraṇa' should be understood as the basis (ādhāro); it is said to be the ground (vatthu), the foundation (adhiṭṭhāna). For in the origin story, that goat was spoken of as 'Dabba the Mallian's son.' That goat belongs to another part, portion, and side—namely, of animal birth and the state of a goat—from that which is the part, portion, and side of the Venerable Dabba the Mallian's son—namely, human birth and the state of a monk. Or, it has that other part; therefore, it obtains the designation 'aññabhāgiya.' And because for those who said, 'Let us make this one named Dabba the Mallian's son,' it (the goat) was the basis, the ground, and the foundation for the perception of that naming, therefore it should be understood as 'adhikaraṇa.' It is with reference to this that it was said, 'Is it true, monks, that you... Dabba the Mallian's son concerning a legal question of another part?' and so on (Pārā. 391). It is not one of the legal questions beginning with disputes. Why? Because of impossibility. For Mettiyā and Bhūmajakā did not raise any aspect, a mere trace, of any of the four legal questions as a legal question of another part. And there is no such thing as a 'trace' of the four legal questions. For traces such as birth-trace are spoken of as traces of individuals only, not of legal questions beginning with disputes. And that name, 'Dabba the Mallian's son,' for that goat abiding in the state of being a legal question of another part, becomes some aspect, a mere trace, for harassing the Elder with a Pārājika offense. And here, 'deso' (aspect) is so-called because by it something is pointed out or indicated, by which it is spoken of as 'this is his'; it is a designation for one of the portions among birth and so on. 'Leso' (trace) is so-called because it sticks or adheres to another matter, or because it clings slightly merely by way of expression; it is a designation for one of the portions among birth and so on. But in the Word-Analysis (Pārā. 393), concerning the legal question of another part based on some aspect or mere trace of which one might harass with a Pārājika offense, since that legal question is already manifest by virtue of the origin story, therefore, without analyzing it—and because for the four legal questions that arise by way of extracting meaning from the general term 'adhikaraṇa,' whether they are 'of another part' or 'of that same part' is not evident, yet should be known by experts in the Vinaya—in order to clarify at the end both that legal question and the accusation involving an offense of another part, it was said: '“Of a legal question of another part” means it is either an offense of another part or a legal question of another part,' and so on. The remaining discussion on the legal decision is just like that stated in the eighth. This, however, is the distinction: this rule was laid down concerning the matter of harassing with a Pārājika offense, based on some aspect, a mere trace, of a legal question of another part. And here, in an accusation involving an offense of another part, there is no offense even for one who perceives it as such. And among the factors, the taking up of some aspect, a mere trace, of a legal question of another part is additional.

အညဘာဂိယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on a Matter of Another Part is Concluded.

၁၀. သံဃဘေဒသိက္ခာပဒဝဏ္ဏနာ

10. The Explanation of the Training Rule on Schism in the Sangha

ဒသမေ [Pg.141] သမဂ္ဂဿ သံဃဿာတိ သဟိတဿ ဘိက္ခုသံဃဿ, စိတ္တေန စ သရီရေန စ အဝိယုတ္တဿာတိ အတ္ထော. တေနေဝဿ ပဒဘာဇနေ (ပါရာ. ၄၁၂) ‘‘သမဂ္ဂေါ နာမ သံဃော သမာနသံဝါသကော သမာနသီမာယံ ဌိတော’’တိ ဝုတ္တံ. သမာနသံဝါသကော ဟိ သမစိတ္တတာယ စိတ္တေန အဝိယုတ္တော ဟောတိ, သမာနသီမာယံ ဌိတော ကာယသာမဂ္ဂိဒါနတော သရီရေန အဝိယုတ္တော. ဘေဒါယ ပရက္ကမေယျာတိ ‘‘ကထံ နာမာယံ ဘိဇ္ဇေယျာ’’တိ ဘေဒနတ္ထာယ ဝါယာမေယျ. ဘေဒနသံဝတ္တနိကံ ဝါ အဓိကရဏန္တိ ဘေဒနဿ သံဃဘေဒဿ အတ္ထာယ သံဝတ္တနိကံ ကာရဏံ. ဣမသ္မိဉှိ ဩကာသေ ‘‘ကာမဟေတု ကာမနိဒါနံ ကာမာဓိကရဏ’’န္တိ အာဒီသု (မ. နိ. ၁.၁၆၈, ၁၇၈) ဝိယ ကာရဏံ ‘‘အဓိကရဏ’’န္တိ အဓိပ္ပေတံ. တံ ဘေဒကရဝတ္ထုဝသေန အဋ္ဌာရသဝိဓံ. သမာဒါယာတိ ဂဟေတွာ. ပဂ္ဂယှ တိဋ္ဌေယျာတိ တံ သံဃဘေဒဿ အတ္ထာယ သံဝတ္တနိကံ သံဃဘေဒနိဗ္ဗတ္တိသမတ္ထံ ကာရဏံ ဂဟေတွာ ဒီပေယျ စေဝ နပ္ပဋိနိဿဇ္ဇေယျ စ. ဘိက္ခူဟိ ဧဝမဿ ဝစနီယောတိ ယေ တံ ပဂ္ဂယှ တိဋ္ဌန္တံ သမ္မုခါ ပဿန္တိ, ယေ ဝါ ‘‘အသုကသ္မိံ နာမ ဝိဟာရေ’’တိ သုဏန္တိ, တေဟိ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန အဍ္ဎယောဇနမတ္တံ ဂန္တွာပိ ယွာယံ အနန္တရေ ‘‘မာယသ္မာ’’တိအာဒိဝစနက္ကမော ဝုတ္တော, ဧဝမဿ ဝစနီယော. ဒိသွာ ဝါ သုတွာ ဝါ အဝဒန္တာနံ ဒုက္ကဋံ. ဧတ္ထ စ မာဣတိ ပဒံ ‘‘ပရက္ကမီ’’တိပဒေန ‘‘အဋ္ဌာသီ’’တိပဒေန စ သဒ္ဓိံ ‘‘မာ ပရက္ကမိ, မာ အဋ္ဌာသီ’’တိ ယောဇေတဗ္ဗံ. သမေတာယသ္မာ သံဃေနာတိ အာယသ္မာ သံဃေန သဒ္ဓိံ သမေတု သမာဂစ္ဆတု, ဧကလဒ္ဓိကော ဟောတူတိ အတ္ထော. ကိံ ကာရဏာ? သမဂ္ဂေါ ဟိ သံဃော…ပေ… ဝိဟရတီတိ. တတ္ထ သမ္မောဒမာနောတိ အညမညသမ္ပတ္တိယာ သုဋ္ဌု မောဒမာနော. အဝိဝဒမာနောတိ ‘‘အယံ ဓမ္မော, နာယံ ဓမ္မော’’တိ ဧဝံ န ဝိဝဒမာနော. ဧကော ဥဒ္ဒေသော အဿာတိ ဧကုဒ္ဒေသော, ဧကတော ပဝတ္တပါတိမောက္ခုဒ္ဒေသောတိ အတ္ထော. ဖာသု ဝိဟရတီတိ သုခံ ဝိဟရတိ. ဧဝံ ဝိသုမ္ပိ သံဃမဇ္ဈေပိ တိက္ခတ္တုံ ဝုစ္စမာနဿ အပ္ပဋိနိဿဇ္ဇတော ဒုက္ကဋံ. ဧဝဉ္စ သောတိအာဒိမှိ သမနုဘာသိတဗ္ဗောတိ သမနုဘာသနကမ္မံ ကာတဗ္ဗံ. ဣစ္စေတံ ကုသလန္တိ ဣတိ ဧတံ ပဋိနိဿဇ္ဇနံ ကုသလံ ခေမံ သောတ္ထိဘာဝေါ တဿ ဘိက္ခုနော. နော စေ [Pg.142] ပဋိနိဿဇ္ဇေယျ, သံဃာဒိသေသောတိ ဧတ္ထ သမနုဘာသနကမ္မပရိယောသာနေ အပ္ပဋိနိဿဇ္ဇန္တဿ သံဃာဒိသေသော. သေသံ ဥတ္တာနပဒတ္ထမေဝ.

In the tenth [section], “of a united Sangha” means of a harmonious community of monks, not separated in mind and body—this is the meaning. Therefore, in the analysis of the words (Pārā. 412), it is said: “A united Sangha is one that shares the same communion and stands within the same boundary.” For one who shares the same communion is not separated in mind due to unity of mind, and one who stands within the same boundary is not separated in body because of the giving of bodily unity. “Should strive for schism” means he should exert himself with the thought, “How might this [Sangha] be divided?” for the purpose of causing division. “A cause leading to schism” means a cause that leads to division, to the splitting of the Sangha. For in this context, as in such phrases as “caused by desire, originating from desire, a matter concerning desire” (M. Ni. 1.168, 178), the term “adhikaraṇa” is intended to mean a cause. That cause, in terms of the grounds for schism, is of eighteen kinds. “Having taken up” means having grasped. “Should persist in holding it up” means having taken up that cause which leads to schism, capable of producing division in the Sangha, he should display it and not relinquish it. “The monks should say this to him”: those who see him persisting in holding it up in person, or hear about it, saying, “In such and such a monastery,” should go, as a final measure, even a distance of half a yojana, and say to him the sequence of words beginning with, “Venerable, do not…”. For those who see or hear but do not speak, it is a wrong-doing. Here, the word “mā” (do not) should be connected with the words “parakkami” (strive) and “aṭṭhāsī” (persist), meaning “do not strive, do not persist.” “Let the venerable one reconcile with the Sangha”: the venerable one should reconcile, come together with the Sangha; the meaning is, let him be of one view. For what reason? “For a united Sangha… dwells comfortably.” Here, “rejoicing together” means rejoicing well in each other’s success. “Not disputing” means not arguing, saying, “This is the Dhamma, this is not the Dhamma.” “Having one recitation” means `ekuddeso`; the meaning is that the Pātimokkha recitation proceeds as one. “Dwells comfortably” means dwells happily. Thus, for one who is told three times separately and also in the midst of the Sangha, upon not relinquishing, it is a wrong-doing. “And thus…”: here, he should be formally admonished; the act of formal admonishment should be performed. “This is skillful”: this relinquishing is skillful, safe, and for the welfare of that monk. “If he does not relinquish, it is a Saṅghādisesa”: here, at the conclusion of the act of formal admonishment, for one who does not relinquish, it is a Saṅghādisesa. The rest is clear in meaning.

ရာဇဂဟေ ဒေဝဒတ္တံ အာရဗ္ဘ သံဃဘေဒါယ ပရက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, သမနုဘာသနကမ္မေ ကရိယမာနေ အပ္ပဋိနိဿဇ္ဇန္တဿ ဉတ္တိပရိယောသာနေ ဒုက္ကဋံ, ဒွီဟိ ကမ္မဝါစာဟိ ဒွေ ထုလ္လစ္စယာ, ‘‘ယဿ နက္ခမတိ, သော ဘာသေယျာ’’တိ ဧဝံ ယျ-ကာရပတ္တာယ တတိယကမ္မဝါစာယ တဉ္စ ဒုက္ကဋံ တေ စ ထုလ္လစ္စယာ ပဋိပ္ပဿမ္ဘန္တိ, သံဃာဒိသေသောယေဝ တိဋ္ဌတိ. အသမနုဘာသိယမာနဿ စ ပဋိနိဿဇ္ဇန္တဿ စ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သီလဝိပတ္တိ, ဘေဒါယ ပရက္ကမနံ, ဓမ္မကမ္မေန သမနုဘာသနံ, ကမ္မဝါစာပရိယောသာနံ, အပ္ပဋိနိဿဇ္ဇနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမနုဘာသနသမုဋ္ဌာနံ, အကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, ဒုက္ခဝေဒနန္တိ.

This was laid down in Rājagaha concerning Devadatta in the case of striving for schism in the Saṅgha. It is a general enactment, not a command. When the formal act of admonishment is being carried out, for one who does not relinquish it, there is an offense of wrong-doing at the conclusion of the motion; with two formal declarations, there are two grave offenses. At the third formal declaration, which has reached the form of 'yya' in the phrase, “Whoever does not approve, let him speak,” that offense of wrong-doing and those grave offenses are allayed; only the Saṅghādisesa offense remains. There is no offense for one who is not being formally admonished, for one who relinquishes it, and for one who is insane, and so on. Corruption of virtue. Striving for schism, admonishment by a legitimate formal act, the conclusion of the formal declaration, and non-relinquishment—these are the four factors here. It has its origin in the admonishment, is non-action, is freed by awareness, is intentional, is a worldly fault, is a bodily action and a verbal action, has an unwholesome mind, and has a painful feeling.

သံဃဘေဒသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on schism in the Saṅgha is concluded.

၁၁. ဘေဒါနုဝတ္တကသိက္ခာပဒဝဏ္ဏနာ

11. The Explanation of the Training Rule on the Followers of a Schismatic

ဧကာဒသမေ တဿေဝ ခေါ ပနာတိ ယော သံဃဘေဒါယ ပရက္ကမတိ, တဿေဝ. အနုဝတ္တကာတိ တဿ ဒိဋ္ဌိံ ခန္တိံ ရုစိံ ဂဟဏေန အနုပဋိပဇ္ဇနကာ. ဝဂ္ဂံ အသာမဂ္ဂိပက္ခိယဝစနံ ဝဒန္တီတိ ဝဂ္ဂဝါဒကာ. ယသ္မာ ပန တိဏ္ဏံ ဥဒ္ဓံ ကမ္မာရဟာ န ဟောန္တိ. န ဟိ သံဃော သံဃဿ ကမ္မံ ကရောတိ, တသ္မာ ‘‘ဧကော ဝါ ဒွေ ဝါ တယော ဝါ’’တိ ဝုတ္တံ. ဇာနာတိ နောတိ အမှာကံ ဆန္ဒာဒီနိ ဇာနာတိ. ဘာသတီတိ ‘‘ဧဝံ ကရောမာ’’တိ အမှေဟိ သဒ္ဓိံ ဘာသတိ. အမှာကမ္ပေတံ ခမတီတိ ယံ သော ကရောတိ, ဧတံ အမှာကမ္ပိ ရုစ္စတိ. သမေတာယသ္မန္တာနံ သံဃေနာတိ အာယသ္မန္တာနံ စိတ္တံ သံဃေန သဒ္ဓိံ သမေတု သမာဂစ္ဆတု, ဧကီဘာဝံ ဂစ္ဆတူတိ ဝုတ္တံ ဟောတိ. သေသံ ပဒတ္ထတော ဥတ္တာနမေဝ. ဝိနိစ္ဆယကထာပေတ္ထ ဒသမေ ဝုတ္တသဒိသာယေဝ.

In the eleventh: “of that very one” refers to that very one who strives for schism in the Saṅgha. “Followers” are those who conform by adopting his view, preference, and inclination. Those who speak words that are divisive and partisan to disharmony are called “speakers of division.” And since those numbering more than three are not liable for a formal act—for a Saṅgha does not perform a formal act against a Saṅgha—therefore it is said, “one or two or three.” “He knows” means he knows our consent and so forth. “He speaks” means he speaks with us, saying, “Let us do thus.” “This is acceptable to us too” means what he does is also agreeable to us. “May the venerable ones unite with the Saṅgha” means may the minds of the venerable ones unite with the Saṅgha, may they come together, may they reach a state of oneness—this is what is said. The rest is clear from the meaning of the words. The discussion of the decision here is also just like what was stated in the tenth.

အယံ ပန ဝိသေသော – ဣဒံ ရာဇဂဟေ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ ဒေဝဒတ္တဿ သံဃဘေဒါယ ပရက္ကမန္တဿ အနုဝတ္တနဝတ္ထုသ္မိံ ပညတ္တံ, အင်္ဂေသု စ ယထာ တတ္ထ ပရက္ကမနံ, ဧဝံ ဣဓ အနုဝတ္တနံ ဒဋ္ဌဗ္ဗန္တိ.

This, however, is the difference: this was laid down at Rājagaha concerning a number of monks, in the case of supporting Devadatta, who was striving to cause a schism in the Saṅgha. And as for the factors, just as the striving was there, so here, the supporting should be understood.

ဘေဒါနုဝတ္တကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on the Followers of a Schismatic is concluded.

၁၂. ဒုဗ္ဗစသိက္ခာပဒဝဏ္ဏနာ

12. The Explanation of the Training Rule on Being Difficult to Admonish

ဒွါဒသမေ [Pg.143] ဒုဗ္ဗစဇာတိကောတိ ဒုဗ္ဗစသဘာဝေါ, ဝတ္တုံ အသက္ကုဏေယျောတိ အတ္ထော. ဥဒ္ဒေသပရိယာပန္နေသူတိ ဥဒ္ဒေသေ ပရိယာပန္နေသု အန္တောဂဓေသု, ‘‘ယဿ သိယာ အာပတ္တိ, သော အာဝိကရေယျာ’’တိ ဧဝံ သင်္ဂဟိတတ္တာ အန္တော ပါတိမောက္ခဿ ဝတ္တမာနေသူတိ အတ္ထော. သဟဓမ္မိကံ ဝုစ္စမာနောတိ သဟဓမ္မိကေန ဝုစ္စမာနော, ကာရဏတ္ထေ စေတံ ဥပယောဂဝစနံ. ပဉ္စဟိ သဟဓမ္မိကေဟိ သိက္ခိတဗ္ဗတ္တာ, တေသံ ဝါ သန္တကတ္တာ ‘‘သဟဓမ္မိက’’န္တိ လဒ္ဓနာမေန ဗုဒ္ဓပညတ္တေန သိက္ခာပဒေန ဝုစ္စမာနောတိ အတ္ထော. ဝိရမထာယသ္မန္တော မမ ဝစနာယာတိ ယေန ဝစနေန မံ ဝဒထ, တတော မမ ဝစနတော ဝိရမထ, မာ မံ တံ ဝစနံ ဝဒထာတိ ဝုတ္တံ ဟောတိ. ဝဒတု သဟ ဓမ္မေနာတိ သဟဓမ္မိကေန သိက္ခာပဒေန, သဟဓမ္မေန ဝါ အညေနပိ ပါသာဒိကဘာဝသံဝတ္တနိကေန ဝစနေန ဝဒေတု. ယဒိဒန္တိ ဝုဒ္ဓိကာရဏဒဿနတ္ထေ နိပါတော, တေန ယံ ဣဒံ အညမညဿ ဟိတဝစနံ, အာပတ္တိတော စ ဝုဋ္ဌာပနံ, တေန အညမညဝစနေန အညမညဝုဋ္ဌာပနေန. ဧဝံ သံဝဒ္ဓါဟိ တဿ ဘဂဝတော ပရိသာတိ ဧဝံ ပရိသာယ ဝုဒ္ဓိကာရဏံ ဒဿိတံ ဟောတိ. သေသံ ဥတ္တာနတ္ထမေဝ. ဝိနိစ္ဆယကထာပိ ဒသမေ ဝုတ္တသဒိသာယေဝ.

In the twelfth, 'of a nature difficult to admonish' means having a nature that is difficult to admonish; the meaning is 'one who cannot be spoken to.' 'Included in the recitation' means included in, contained within the recitation. Because all is included thus, 'Whatever offense there may be for someone, they should reveal it,' the meaning is 'occurring within the Pātimokkha.' 'Being spoken to in accordance with the Dhamma' means being spoken to by that which is in accordance with the Dhamma. And this word is in the accusative case, used in the sense of the instrumental. Because it is to be practiced by the five kinds of companions in the Dhamma, or because it is their possession, the meaning is: being spoken to by the training rule laid down by the Buddha, which has obtained the name 'sahadhammika' (in accordance with the Dhamma). 'Venerable sirs, desist from speaking to me' means: 'From that speech by which you speak to me, desist on my account; do not speak that speech to me.' 'Let one speak with the Dhamma' means: let one speak by the training rule that is in accordance with the Dhamma, or by other speech that is in accordance with the Dhamma and is conducive to inspiring confidence. 'That is to say' (yadidaṃ) is a particle in the sense of showing the cause for growth. By that is meant this mutual speaking for one another's welfare and this raising from an offense; by this mutual speaking and mutual raising. 'For thus this assembly of the Blessed One has grown'—in this way, the cause for the growth of the assembly is shown. The rest has a clear meaning. The discussion on the decision is also just like that which was stated in the tenth.

အယံ ပန ဝိသေသော – ဣဒံ ကောသမ္ဗိယံ ဆန္နတ္ထေရံ အာရဗ္ဘ အတ္တာနံ အဝစနီယကရဏဝတ္ထုသ္မိံ ပညတ္တံ, အင်္ဂေသု စ ယထာ တတ္ထ ပရက္ကမနံ, ဧဝံ ဣဓ အဝစနီယကရဏတာ ဒဋ္ဌဗ္ဗာတိ.

This, however, is the difference: this was laid down at Kosambī concerning the Elder Channa with regard to the case of making oneself one who should not be spoken to. And as for the factors, just as the striving was there, so here, the act of making oneself one who should not be spoken to should be understood.

ဒုဗ္ဗစသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Being Difficult to Admonish is concluded.

၁၃. ကုလဒူသကသိက္ခာပဒဝဏ္ဏနာ

13. The Explanation of the Training Rule Concerning Corrupting Families

တေရသမေ ဂါမံ ဝါ နိဂမံဝါတိ ဧတ္ထ နဂရမ္ပိ ဂါမေ အန္တောဂဓမေဝ. ဥပနိဿာယ ဝိဟရတီတိတတ္ထ ပဋိဗဒ္ဓစီဝရာဒိပစ္စယတာယ တံ နိဿာယ ဝသတိ. ပုပ္ဖဒါနာဒီဟိ မနုဿာနံ သဒ္ဓံ ဝိနာသေန္တော ကုလာနိ ဒူသေတီတိ ကုလဒူသကော. မာလာဝစ္ဆရောပနာဒယော ပါပကာ သမာစာရာ အဿာတိ ပါပသမာစာရော. သော ဘိက္ခူတိ သော ကုလဒူသကော ဘိက္ခု. အာယသ္မာ ခေါ [Pg.144] ကုလဒူသကော…ပေ… အလံ တေ ဣဓ ဝါသေနာတိ ဣမိနာဿ ပဗ္ဗာဇနီယကမ္မာရဟတံ ဒဿေတိ. ပဗ္ဗာဇနီယကမ္မကတော ပနေသ ယသ္မိံ ဂါမေ ဝါ နိဂမေ ဝါ ကုလဒူသကကမ္မံ ကတံ, ယသ္မိဉ္စ ဝိဟာရေ ဝသတိ, နေဝ တသ္မိံ ဂါမေ ဝါ နိဂမေ ဝါ စရိတုံ လဘတိ, န ဝိဟာရေ ဝသိတုံ. ဧဝဉ္စ သော ဘိက္ခူတိဧတ္ထ သောတိ ပဗ္ဗာဇနီယကမ္မကတော အဓိပ္ပေတော. ဆန္ဒေန ဂစ္ဆန္တီတိ ဆန္ဒဂါမိနော, ဧသ နယော သေသေသု. သော ဘိက္ခူတိ သော ‘‘ဆန္ဒဂါမိနော’’တိအာဒီနိ ဝဒမာနော. တဿ ဝစနဿ ပဋိနိဿဂ္ဂါယ ဧဝံ ဝစနီယော, န ကုလဒူသနနိဝါရဏတ္ထာယ. ကုလဒူသနကမ္မေန ဟိ သော အာပဇ္ဇိတဗ္ဗာ အာပတ္တိယော ပုဗ္ဗေဝ အာပန္နော, ဧဝံ ပနဿ ဝိသုမ္ပိ သံဃမဇ္ဈေပိ ဝုစ္စမာနဿ အပ္ပဋိနိဿဇ္ဇတော အပရံ ဒုက္ကဋံ. ဧဝဉ္စ သောတိအာဒိ ဣတော ပုဗ္ဗေ ဝုတ္တဉ္စ အဝုတ္တဉ္စ သဗ္ဗံ ဥတ္တာနတ္ထမေဝ. ဝိနိစ္ဆယကထာပိ ဒသမေ ဝုတ္တသဒိသာယေဝ.

In the thirteenth, in the phrase 'a village or a town,' a city is also included within 'village.' 'Dwells dependent on' means one resides relying on that place due to having connected requisites such as robes. A 'family-corrupter' (kuladūsako) is so called because he corrupts families by destroying people's faith through actions such as giving flowers. One of 'evil conduct' (pāpasamācāro) is so called because he has evil practices such as planting flowering saplings. 'That monk' means that monk who is a family-corrupter. By the text, 'Venerable… enough of your staying here,' it shows his deserving of the act of banishment. Furthermore, one who has been subjected to the act of banishment may neither wander in the village or town where the act of corrupting families was committed, nor dwell in the monastery where he resides. And so, in the phrase 'that monk,' 'that' is understood as one who has been subjected to the act of banishment. 'Those who go by desire' (chandagāmino) are those who act with partiality; this is the method for the remaining cases. 'That monk' refers to the one who says, 'Those who go by desire,' and so on. He should be spoken to thus for the abandoning of that statement, not for the purpose of preventing the corrupting of families. For by the act of corrupting families, he has already incurred the offenses that are to be incurred. But if, when he is spoken to both individually and in the midst of the Saṅgha, he does not abandon it, another offense of wrong-doing is incurred. The phrase 'And so that monk...' and so on, and everything stated or omitted before this, has a clear meaning. The discussion on the decision is also just like that which was stated in the tenth.

အယံ ပန ဝိသေသော – ဣဒံ သာဝတ္ထိယံ အဿဇိပုနဗ္ဗသုကေ ဘိက္ခူ အာရဗ္ဘ ဆန္ဒဂါမိတာဒီဟိ ပါပနဝတ္ထုသ္မိံ ပညတ္တံ, အင်္ဂေသု စ ယထာ တတ္ထ ပရက္ကမနံ, ဧဝံ ဣဓ ဆန္ဒာဒီဟိ ပါပနံ ဒဋ္ဌဗ္ဗန္တိ.

However, this is the distinction: this was laid down in Sāvatthī concerning the monks Assaji and Punabbasuka, in the matter of causing them to act with partiality due to desire, and so on. And as for the factors, just as there was striving in that case, so here the act of causing partiality through desire and so on should be understood.

ကုလဒူသကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning Corrupting Families is finished.

နိဂမနဝဏ္ဏနာ

The Explanation of the Conclusion

ဥဒ္ဒိဋ္ဌာ ခေါ…ပေ… ဧဝမေတံ ဓာရယာမီတိဧတ္ထ ပဌမံ အာပတ္တိ ဧတေသန္တိ ပဌမာပတ္တိကာ, ပဌမံ ဝီတိက္ကမနက္ခဏေယေဝ အာပဇ္ဇိတဗ္ဗာတိ အတ္ထော. ဣတရေ ပန ယထာ တတိယေ စ စတုတ္ထေ စ ဒိဝသေ ဟောတီတိ ဧတ္ထ ‘‘တတိယကော, စတုတ္ထကော’’တိ ဝုစ္စတိ, ဧဝံ ယာဝတတိယေ သမနုဘာသနကမ္မေ ဟောန္တီတိ ယာဝတတိယကာတိ ဝေဒိတဗ္ဗာ. ယာဝတီဟန္တိ ယတ္တကာနိ အဟာနိ. ဇာနံ ပဋိစ္ဆာဒေတီတိ ဇာနန္တော ပဋိစ္ဆာဒေတိ. တတ္ထာယံ ပဋိစ္ဆာဒနလက္ခဏဿ မာတိကာ – အာပတ္တိ စ ဟောတိ, အာပတ္တိသညီ စ, ပကတတ္တော စ ဟောတိ, ပကတတ္တသညီ စ, အနန္တရာယိကော စ ဟောတိ, အနန္တရာယိကသညီ စ, ပဟု စ ဟောတိ, ပဟုသညီ စ, ဆာဒေတုကာမော စ ဟောတိ, ဆာဒေတိ စာတိ. တတ္ထ အာပတ္တိ စ ဟောတိ, အာပတ္တိသညီ စာတိ ယံ အာပတ္တိံ အာပန္နော, သာ တေရသန္နံ အညတရာ ဟောတိ, သောပိ စ တတ္ထ ဝတ္ထုဝသေန ဝါ ‘‘ဣဒံ ဘိက္ခူနံ န ဝဋ္ဋတီ’’တိ [Pg.145] နာမမတ္တဝသေန ဝါ ‘‘အယံ ဣတ္ထန္နာမာ အာပတ္တီ’’တိ အာပတ္တိသညီယေဝ ဟုတွာ ‘‘န ဒါနိ နံ ကဿစိ အာရောစေဿာမီ’’တိ ဧဝံ ဆာဒေတုကာမောဝ ဓုရံ နိက္ခိပိတွာ အရုဏံ ဥဋ္ဌာပေတိ, ဆန္နာ ဟောတိ အာပတ္တိ. သစေ ပနေတ္ထ အနာပတ္တိသညီ ဝါ ဟောတိ, အညာပတ္တိက္ခန္ဓသညီ ဝါ, ဝေမတိကော ဝါ, အစ္ဆန္နာဝ ဟောတိ. ပကတတ္တောတိ အနုက္ခိတ္တော သမာနသံဝါသကော. သော စေ ပကတတ္တသညီ ဟုတွာ ဝုတ္တနယေနေဝ ဆာဒေတိ, ဆန္နာ ဟောတိ. အနန္တရာယိကောတိ ယဿ ဒသသု ရာဇစောရအဂ္ဂိဥဒကမနုဿအမနုဿဝါဠသရီသပဇီဝိတဗြဟ္မစရိယန္တရာယေသု ဧကောပိ နတ္ထိ, သော စေ အနန္တရာယိကသညီ ဆာဒေတိ, ဆန္နာ ဟောတိ. ပဟူတိ ယော သက္ကောတိ ဘိက္ခုနော သန္တိကံ ဂန္တုဉ္စေဝ အာရောစေတုဉ္စ, သော စေ ပဟုသညီ ဟုတွာ ဆာဒေတိ, ဆန္နာ ဟောတိ. ဆာဒေတုကာမော စ ဟောတိ, ဆာဒေတိ စာတိဣဒံ ဥတ္တာနမေဝ. သစေပိ ဟိ သော သဘာဂံ ဒိသွာ ‘‘အယံ မေ ဥပဇ္ဈာယော ဝါ အာစရိယော ဝါ’’တိ လဇ္ဇာယ နာရောစေတိ, ဆန္နာဝ ဟောတိ. ဥပဇ္ဈာယာဒိဘာဝေါ ဟိ ဣဓ အပ္ပမာဏံ, သဘာဂမတ္တမေဝ ပမာဏံ. အယံ ‘‘ဇာနံ ပဋိစ္ဆာဒေတီ’’တိပဒဿ သင်္ခေပတော အတ္ထဝိနိစ္ဆယော.

It has been recited...etc....thus I maintain it. Herein, because for these there is a first incurring of an offense, they are called paṭhamāpattikā, offenses of the first incurring; the meaning is that they are to be incurred at the very moment of the first transgression. As for the others, just as a fever on the third and fourth day is called 'of the third day' and 'of the fourth day,' so too, because these offenses occur up to the third act of admonition, they are to be known as yāvatatiyakā, offenses up to the third. Yāvatīhaṃ means 'for as many days.' Jānaṃ paṭicchādeti means 'knowing, one conceals.' Herein is the matrix for the characteristic of concealment: there is an offense, and one is percipient of it as an offense; one is in full standing, and one is percipient of being in full standing; one is without impediment, and one is percipient of being without impediment; one is capable, and one is percipient of being capable; one desires to conceal, and one does conceal. Herein, 'there is an offense, and one is percipient of it as an offense' means: whichever offense one has incurred, it is one of the thirteen Saṅghādisesa offenses. And that bhikkhu, being percipient of it as an offense—either by way of the substance, thinking, 'This is not allowable for bhikkhus,' or by way of the name only, thinking, 'This is an offense with such-and-such a name'—and desiring to conceal it, thinking, 'Now I will not inform anyone about it,' lays down the responsibility and lets the dawn arise; the offense is thereby concealed. But if, in this case, one is percipient of it as no offense, or is percipient of it as an offense of another class, or is doubtful, it remains unconcealed. 'In full standing' means not suspended and in communion. If, being percipient of being in full standing, one conceals it in the aforesaid manner, it is concealed. 'Without impediment' means one for whom there is not even one of the ten impediments: from a king, a thief, fire, water, humans, non-humans, beasts of prey, serpents, to one's life, or to the holy life. If, being percipient of being without impediment, one conceals, it is concealed. 'Capable' means one who is able to go to a bhikkhu's presence and inform him. If, being percipient of being capable, one conceals, it is concealed. 'One desires to conceal, and one does conceal'—this is self-evident. Indeed, even if, having seen a fellow bhikkhu, one does not inform him out of shame, thinking, 'This is my preceptor' or 'This is my teacher,' it is still concealed. For in this matter, the status of being a preceptor and so on is not the standard; the mere fact of a fellow bhikkhu's presence is the standard. This is the concise determination of the meaning of the phrase 'knowing, one conceals.'

တာဝတီဟန္တိ တတ္တကာနိ အဟာနိ, ပဋိစ္ဆာဒိတဒိဝသတော ပဋ္ဌာယ ယာဝ အာရောစိတဒိဝသော, တာဝ ဒိဝသပက္ခမာသသံဝစ္ဆရဝသေန ယတ္တကော ကာလော အတိက္ကန္တော, တတ္တကံ ကာလန္တိ အတ္ထော. အကာမာ ပရိဝတ္ထဗ္ဗန္တိ န ကာမေန န ဝသေန, အထ ခေါ အကာမေန အဝသေန ပရိဝါသံ သမာဒါယ ဝတ္ထဗ္ဗံ. တတ္ထ ပဋိစ္ဆန္နပရိဝါသော သုဒ္ဓန္တပရိဝါသော သမောဓာနပရိဝါသော စာတိ တိဝိဓော ပရိဝါသော. တတ္ထ ပဋိစ္ဆန္နပရိဝါသော တာဝ ယထာပဋိစ္ဆန္နာယ အာပတ္တိယာ ဒါတဗ္ဗော. ကဿစိ ဟိ ဧကာဟပ္ပဋိစ္ဆန္နာ အာပတ္တိ ဟောတိ, ကဿစိ ဒွီဟာဒိပ္ပဋိစ္ဆန္နာ. ကဿစိ ဧကာ အာပတ္တိ ဟောတိ, ကဿစိ ဒွေ ဝါ တိဿော ဝါ တဒုတ္တရိ ဝါ. တသ္မာ ပဋိစ္ဆန္နပရိဝါသံ ဒေန္တေန ပဌမမေဝ ဝုတ္တနယေန ပဋိစ္ဆန္နဘာဝံ ဉတွာ တတော ပဋိစ္ဆန္နဒိဝသေ စ အာပတ္တိယော စ သလ္လက္ခေတွာ သစေ ဧကာ ဧကာဟပ္ပဋိစ္ဆန္နာ ဟောတိ, ‘‘အဟံ, ဘန္တေ, ဧကံ အာပတ္တိံ အာပဇ္ဇိံ သဉ္စေတနိကံ သုက္ကဝိဿဋ္ဌိံ ဧကာဟပ္ပဋိစ္ဆန္န’’န္တိ ဧဝံ ပရိဝါသံ ယာစာပေတွာ ခန္ဓကေ (စူဠဝ. ၉၈) အာဂတနယေန ကမ္မဝါစံ ဝတွာ ပရိဝါသော ဒါတဗ္ဗော. အထ ဒွီဟတီဟာဒိပ္ပဋိစ္ဆန္နာ ဟောတိ[Pg.146], ဒွီဟပ္ပဋိစ္ဆန္နံ တီဟပ္ပဋိစ္ဆန္နံ စတူဟပ္ပဋိစ္ဆန္နံ ပဉ္စာဟပ္ပဋိစ္ဆန္နံ…ပေ… စုဒ္ဒသာဟပ္ပဋိစ္ဆန္နန္တိဧဝံ ယာဝ စုဒ္ဒသဒိဝသာနိ ဒိဝသဝသေန ယောဇနာ ကာတဗ္ဗာ, ပဉ္စဒသဒိဝသပ္ပဋိစ္ဆန္နာယံ ‘‘ပက္ခပ္ပဋိစ္ဆန္န’’န္တိ ယောဇနာ ကာတဗ္ဗာ. တတော ယာဝ ဧကူနတိံသတိမော ဒိဝသော, တာဝ ‘‘အတိရေကပက္ခပ္ပဋိစ္ဆန္န’’န္တိ, တတော မာသပ္ပဋိစ္ဆန္နံ အတိရေကမာသပ္ပဋိစ္ဆန္နံ ဒွေမာသပ္ပဋိစ္ဆန္နံ အတိရေကဒွေမာသပ္ပဋိစ္ဆန္နံ တေမာသပ္ပဋိစ္ဆန္နံ…ပေ… အတိရေကဧကာဒသမာသပ္ပဋိစ္ဆန္နန္တိ ဧဝံ ယောဇနာ ကာတဗ္ဗာ. သံဝစ္ဆရေ ပုဏ္ဏေ ‘‘ဧကသံဝစ္ဆရပ္ပဋိစ္ဆန္န’’န္တိ, တတော ပရံ အတိရေကသံဝစ္ဆရံ ဒွေသံဝစ္ဆရံ ဧဝံ ယာဝ သဋ္ဌိသံဝစ္ဆရအတိရေကသဋ္ဌိသံဝစ္ဆရပ္ပဋိစ္ဆန္နန္တိ, တတော ဝါ ဘိယျောပိ ဝတွာ ယောဇနာ ကာတဗ္ဗာ.

Tāvatīhaṃ means 'for as many days as there are'; that is, from the day of concealment up to the day of confession, for whatever period has elapsed—whether reckoned by days, fortnights, months, or years—for that much time is the meaning. 'Not willingly should one reside under probation' means not according to one's own desire or volition; rather, having undertaken probation, one must reside unwillingly. Herein, probation is of three kinds: concealed probation, pure probation, and reconciliation probation. First, concealed probation should be given according to the concealed offense. For some, an offense is concealed for one day; for others, for two days or more. Some have one offense, others two, three, or even more. Therefore, when granting concealed probation, one must first determine the fact of concealment as explained above, then assess both the days of concealment and the offenses. If there is one offense concealed for one day, one should have him request probation by saying: 'Venerable sir, I have committed one intentional offense of emission of semen, concealed for one day.' Then, following the procedure given in the Khandhaka (Cūḷavagga 98), the formal motion should be recited, and probation granted. If the concealment is for two, three, or more days—such as 'two-day concealment,' 'three-day concealment,' 'four-day concealment,' 'five-day concealment'... up to 'fourteen-day concealment'—the formulation should be made according to the days. For concealment of fifteen days, it should be termed 'fortnight concealment.' Beyond that, up to the twenty-ninth day, it is 'additional-fortnight concealment'; then 'month concealment,' 'additional-month concealment,' 'two-month concealment,' 'additional-two-month concealment,' 'three-month concealment'... up to 'additional-eleven-month concealment.' When a full year is completed, it is termed 'one-year concealment.' Beyond that, 'additional-year concealment,' 'two-year concealment,' and so on, up to 'sixty-year concealment' and 'additional-sixty-year concealment'; or, having stated even more, the formulation should be made.

သစေ ပန ဒွေ တိဿော တဒုတ္တရိ ဝါ အာပတ္တိယော ဟောန္တိ, ယထာ ‘‘ဧကံ အာပတ္တိ’’န္တိ ဝုတ္တံ, ဧဝံ ‘‘ဒွေ အာပတ္တိယော, တိဿော အာပတ္တိယော’’တိ ဝတ္တဗ္ဗံ. တတော ပရံ ပန သတံ ဝါ ဟောတု, သဟဿံ ဝါ, ‘‘သမ္ဗဟုလာ’’တိ ဝတ္တုံ ဝဋ္ဋတိ. နာနာဝတ္ထုကာသုပိ ‘‘အဟံ, ဘန္တေ, သမ္ဗဟုလာ သံဃာဒိသေသာ အာပတ္တိယော အာပဇ္ဇိံ ဧကံ သုက္ကဝိဿဋ္ဌိံ ဧကံ ကာယသံသဂ္ဂံ ဧကံ ဒုဋ္ဌုလ္လဝါစံ ဧကံ အတ္တကာမံ ဧကံ သဉ္စရိတ္တံ ဧကာဟပ္ပဋိစ္ဆန္နာယော’’တိ ဧဝံ ဂဏနဝသေန ဝါ, ‘‘အဟံ, ဘန္တေ, သမ္ဗဟုလာ သံဃာဒိသေသာ အာပတ္တိယော အာပဇ္ဇိံ နာနာဝတ္ထုကာယော ဧကာဟပ္ပဋိစ္ဆန္နာယော’’တိ ဧဝံ ဝတ္ထုကိတ္တနဝသေန ဝါ, ‘‘အဟံ, ဘန္တေ, သမ္ဗဟုလာ သံဃာဒိသေသာ အာပတ္တိယော အာပဇ္ဇိံ ဧကာဟပ္ပဋိစ္ဆန္နာယော’’တိ ဧဝံ နာမမတ္တဝသေန ဝါ ယောဇနာ ကာတဗ္ဗာ. တတ္ထ နာမံ ဒုဝိဓံ သဇာတိသာဓာရဏံ သဗ္ဗသာဓာရဏဉ္စ, တတ္ထ သံဃာဒိသေသောတိ သဇာတိသာဓာရဏံ, အာပတ္တီတိ သဗ္ဗသာဓာရဏံ, တသ္မာ ‘‘သမ္ဗဟုလာ အာပတ္တိယော အာပဇ္ဇိံ ဧကာဟပ္ပဋိစ္ဆန္နာယော’’တိ ဧဝံ သဗ္ဗသာဓာရဏနာမဝသေနာပိ ဝတ္တုံ ဝဋ္ဋတိ. ဣဒဉှိ ပရိဝါသာဒိဝိနယကမ္မံ ဝတ္ထုဝသေန ဂေါတ္တဝသေန နာမဝသေန အာပတ္တိဝသေန စ ကာတုံ ဝဋ္ဋတိယေဝ. တတ္ထ သုက္ကဝိဿဋ္ဌီတိ ဝတ္ထု စေဝ ဂေါတ္တဉ္စ, သံဃာဒိသေသောတိ နာမဉ္စေဝ အာပတ္တိ စ, တတ္ထ ‘‘သုက္ကဝိဿဋ္ဌိံ ကာယသံသဂ္ဂ’’န္တိအာဒိဝစနေနာပိ ‘‘နာနာဝတ္ထုကာယော’’တိဝစနေနာပိ ဝတ္ထု စေဝ ဂေါတ္တဉ္စ ဂဟိတံ ဟောတိ, ‘‘သံဃာဒိသေသော’’တိဝစနေနာပိ ‘‘အာပတ္တိယော’’တိဝစနေနာပိ နာမဉ္စေဝ အာပတ္တိ စ ဂဟိတာ ဟောတိ, တသ္မာ ဧတေသု ယဿ ကဿစိ ဝသေန ကမ္မဝါစာ ကာတဗ္ဗာ.

If, however, there are two, three, or more offenses, then just as it was said, “one offense,” so it should be said, “two offenses,” “three offenses.” Beyond that, however, whether there be a hundred or a thousand, it is proper to say “numerous.” Even for offenses with different grounds, the application should be made either by way of enumeration, thus: “Venerable sir, I have committed numerous Saṅghādisesa offenses—one of emission of semen, one of physical contact, one of a lewd statement, one of serving one’s own desires, one of acting as a go-between—concealed for one day”; or by way of stating the grounds, thus: “Venerable sir, I have committed numerous Saṅghādisesa offenses with different grounds, concealed for one day”; or by way of the name only, thus: “Venerable sir, I have committed numerous Saṅghādisesa offenses, concealed for one day.” Therein, the name is twofold: common to its own kind and common to all. Therein, “Saṅghādisesa” is common to its own kind; “offense” is common to all. Therefore, it is also proper to speak by way of the name common to all, thus: “I have committed numerous offenses, concealed for one day.” For this Vinaya act, such as probation, may indeed be performed by way of the ground, by way of the classification, by way of the name, and by way of the offense. Therein, “emission of semen” is both the ground and the classification; “Saṅghādisesa” is both the name and the offense. Therein, by the statement “emission of semen, physical contact,” etc., and by the statement “of different grounds,” both the ground and the classification are taken. By the statement “Saṅghādisesa” and by the statement “offenses,” both the name and the offense are taken. Therefore, the formal act should be performed by way of any one of these.

ကမ္မဝါစာပရိယောသာနေ [Pg.147] စ သစေ အပ္ပဘိက္ခုကော အာဝါသော ဟောတိ, သက္ကာ ရတ္တိစ္ဆေဒံ အနာပဇ္ဇန္တေန ဝသိတုံ, တတ္ထေဝ ‘‘ပရိဝါသံ သမာဒိယာမိ, ဝတ္တံ သမာဒိယာမီ’’တိ တိက္ခတ္တုံ ဝတ္တံ သမာဒါတဗ္ဗံ, သမာဒိယိတွာ တတ္ထေဝ သံဃဿ အာရောစေတွာ ပုန အာဂတာဂတာနံ ဘိက္ခူနံ အာရောစေန္တေန ဝတ္တဘေဒဉ္စ ရတ္တိစ္ဆေဒဉ္စ အကတွာ ပရိဝသိတဗ္ဗံ. သစေ န သက္ကာ ဟောတိ ပရိဝါသံ သောဓေတုံ, နိက္ခိတ္တဝတ္တေန ဝသိတုကာမော ဟောတိ, တတ္ထေဝ သံဃမဇ္ဈေ, ဧကပုဂ္ဂလဿ ဝါ သန္တိကေ ‘‘ပရိဝါသံ နိက္ခိပါမိ, ဝတ္တံ နိက္ခိပါမီ’’တိ ပရိဝါသော နိက္ခိပိတဗ္ဗော, ဧကပဒေနာပိ စေတ္ထ နိက္ခိတ္တော ဟောတိ ပရိဝါသော, ဒွီဟိ ပန သုနိက္ခိတ္တောယေဝ, သမာဒါနေပိ ဧသေဝ နယော. နိက္ခိတ္တကာလတော ပဋ္ဌာယ ပကတတ္တဋ္ဌာနေ တိဋ္ဌတိ, အထာနေန ပစ္စူသသမယေ ဧကေန ဘိက္ခုနာ သဒ္ဓိံ ပရိက္ခိတ္တဿ ဝိဟာရဿ ပရိက္ခေပတော, အပရိက္ခိတ္တဿ ပရိက္ခေပါရဟဋ္ဌာနတော ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာ မဟာမဂ္ဂတော ဩက္ကမ္မ ဂုမ္ဗေန ဝါ ဝတိယာ ဝါ ပဋိစ္ဆန္နဋ္ဌာနေ နိသီဒိတွာ အန္တောအရုဏေယေဝ ဝတ္တံ သမာဒိယိတွာ အာရောစေတဗ္ဗံ. ယမ္ပိ အညံ ဘိက္ခုံ ပဿတိ, တဿာပိ အာရောစေတဗ္ဗမေဝ. အရုဏေ ဥဋ္ဌိတေ တဿ သန္တိကေ ဝတ္တံ နိက္ခိပိတွာ ဝိဟာရံ ဂန္တဗ္ဗံ. သစေ သော ပုရေ အရုဏေယေဝ ကေနစိ ကရဏီယေန ဂတော, ဝိဟာရံ ဂန္တွာ ယံ သဗ္ဗပဌမံ ဘိက္ခုံ ပဿတိ, တဿ အာရောစေတွာ နိက္ခိပိတဗ္ဗံ. ဧဝံ သလ္လက္ခေတွာ ယာဝ ရတ္တိယော ပူရေန္တိ, တာဝ ပရိဝတ္ထဗ္ဗံ, အယံ သင်္ခေပတော ပဋိစ္ဆန္နပရိဝါသဝိနိစ္ဆယော, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယ ဝိနယသံဝဏ္ဏနာယ (စူဠဝ. အဋ္ဌ. ၉၇) ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော.

And at the conclusion of the formal act, if the residence has few bhikkhus and it is possible to stay without incurring a break in the nights, the duties should be undertaken right there by reciting three times: 'I undertake the probation, I undertake the duties.' Having undertaken them, one should inform the Sangha right there and, by informing the bhikkhus who arrive one after another, one should observe the probation without breaking the duties and without incurring a break in the nights. If it is not possible to complete the probation and one wishes to stay having set aside the duties, the probation should be set aside right there in the midst of the Sangha or in the presence of a single individual, saying: 'I set aside the probation, I set aside the duties.' The probation is set aside even with a single phrase, but with two it is well set aside. This same method applies to undertaking them. From the time it is set aside, one stands in the position of a regular bhikkhu. Then, at dawn, this bhikkhu, together with one other bhikkhu, should go beyond two clod-throws from the enclosure of an enclosed monastery, or from a place suitable for an enclosure for an unenclosed one, step aside from the main road, and sit in a concealed place, such as by a bush or by a fence. While it is still before dawn, he should undertake the duties and announce it. Whatever other bhikkhu he sees, he should announce it to him as well. When dawn has broken, he should set aside the duties in the presence of that bhikkhu and go to the monastery. If that bhikkhu has left before dawn on some business, one should go to the monastery and, having announced it to the very first bhikkhu one sees, set the duties aside. Having thus marked the nights, one should observe the probation for as long as the nights are being completed. This, in brief, is the determination of concealed probation. The detailed account, however, should be understood according to the method stated in the Samantapāsādikā, the commentary on the Vinaya.

ဣတရေသု ပန ဒွီသု ‘‘အာပတ္တိပရိယန္တံ န ဇာနာတိ, ရတ္တိပရိယန္တံ န ဇာနာတီ’’တိ (စူဠဝ. ၁၅၇) ဣမသ္မိံ ဝတ္ထုသ္မိံ ခန္ဓကေ အနုညာတော သုဒ္ဓန္တပရိဝါသော နာမ, သော ဒုဝိဓော စူဠသုဒ္ဓန္တော မဟာသုဒ္ဓန္တောတိ, ဒုဝိဓောပိ စေသ ရတ္တိပရိစ္ဆေဒံ သကလံ ဝါ ဧကစ္စံ ဝါ အဇာနန္တဿ စ အဿရန္တဿ စ တတ္ထ ဝေမတိကဿ စ ဒါတဗ္ဗော. အာပတ္တိပရိယန္တံ ပန ‘‘ဧတ္တိကာ အဟံ အာပတ္တိယော အာပန္နော’’တိ ဇာနာတု ဝါ, မာ ဝါ, အကာရဏမေတံ. တဿ ဒါနဝိဓိ ခန္ဓကေ အာဂတော, ဝိနိစ္ဆယကထာ ပန ဝိတ္ထာရတော သမန္တပါသာဒိကာယံ (စူဠဝ. အဋ္ဌ. ၁၀၂) ဝုတ္တာ. ဣတရော ပန သမောဓာနပရိဝါသော နာမ, သော တိဝိဓော ဟောတိ ဩဓာနသမောဓာနော [Pg.148] အဂ္ဃသမောဓာနော မိဿကသမောဓာနောတိ. တတ္ထ ဩဓာနသမောဓာနော နာမ အန္တရာပတ္တိံ အာပဇ္ဇိတွာ ပဋိစ္ဆာဒေန္တဿ ပရိဝုတ္ထဒိဝသေ ဩဓုနိတွာ မက္ခေတွာ ပုရိမာယ အာပတ္တိယာ မူလဒိဝသပရိစ္ဆေဒေ ပစ္ဆာ အာပန္နံ အာပတ္တိံ သမောဒဟိတွာ ဒါတဗ္ဗပရိဝါသော ဝုစ္စတိ. အဂ္ဃသမောဓာနော နာမ သမ္ဗဟုလာသု အာပတ္တီသု ယာ ဧကာ ဝါ ဒွေ ဝါ တိဿော ဝါ သမ္ဗဟုလာ ဝါ အာပတ္တိယော သဗ္ဗစိရပ္ပဋိစ္ဆန္နာယော, တာသံ အဂ္ဃေန သမောဓာယ တာသံ ရတ္တိပရိစ္ဆေဒဝသေန အဝသေသာနံ ဦနတရပ္ပဋိစ္ဆန္နာနံ အာပတ္တီနံ ဒါတဗ္ဗပရိဝါသော ဝုစ္စတိ. မိဿကသမောဓာနော နာမ နာနာဝတ္ထုကာယော အာပတ္တိယော ဧကတော ကတွာ ဒါတဗ္ဗပရိဝါသော ဝုစ္စတိ, အယံ တိဝိဓေပိ သမောဓာနပရိဝါသေ သင်္ခေပကထာ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ (စူဠဝ. အဋ္ဌ. ၁၀၂) ဝုတ္တော, ဣဒံ ‘‘ပရိဝတ္ထဗ္ဗ’’န္တိ ပဒဿ ဝိနိစ္ဆယကထာမုခံ.

However, in the other two cases, the probation permitted in the Khandhaka regarding this matter, 'he does not know the extent of the offense, he does not know the extent of the nights,' is called suddhantaparivāsa. It is of two kinds: cūḷasuddhanta and mahāsuddhanta. And both these types are to be given to one who does not know the division of nights, either entirely or partially, to one who does not remember, and to one who is doubtful about it. However, regarding the extent of the offense, whether one knows, 'I have committed this many offenses,' or does not, is not a factor. The procedure for giving it is found in the Khandhaka, but the detailed explanation is given in the Samantapāsādikā. The other, however, is called samodhānaparivāsa. It is of three kinds: odhānasamodhāna, agghasamodhāna, and missakasamodhāna. Among these, odhānasamodhāna is said to be the probation to be given to one who, having committed and concealed an intervening offense, after shaking off and annulling the days already spent on probation, combines the later-committed offense into the reckoning of the original days of the former offense. Agghasamodhāna is said to be the probation to be given when, among many offenses, whichever offenses—one, two, three, or many—have been concealed for the longest time, are combined according to their value, and probation is given for the remaining, lesser-concealed offenses, according to the reckoning of nights of those longest-concealed offenses. Missakasamodhāna is said to be the probation to be given by combining offenses of various kinds into one. This is a concise account of the three kinds of samodhānaparivāsa; the detailed account, however, is given in the Samantapāsādikā. This is an introductory explanation of the word 'parivatthabba'.

ဥတ္တရိ ဆာရတ္တန္တိ ပရိဝါသတော ဥတ္တရိ ဆ ရတ္တိယော. ဘိက္ခုမာနတ္တာယာတိ ဘိက္ခူနံ မာနဘာဝါယ, အာရာဓနတ္ထာယာတိ ဝုတ္တံ ဟောတိ. ပဋိပဇ္ဇိတဗ္ဗန္တိ ဝတ္တိတဗ္ဗံ. ဘိက္ခုမာနတ္တဉ္စ ပနေတံ ပဋိစ္ဆန္နာပဋိစ္ဆန္နဝသေန ဒုဝိဓံ. တတ္ထ ယဿ အပ္ပဋိစ္ဆန္နာပတ္တိ ဟောတိ, တဿ ပရိဝါသံ အဒတွာ မာနတ္တမေဝ ဒါတဗ္ဗံ, ဣဒံ အပ္ပဋိစ္ဆန္နမာနတ္တံ. ယဿ ပဋိစ္ဆန္နာ ဟောတိ, တဿ ပရိဝါသပရိယောသာနေ ဒါတဗ္ဗံ မာနတ္တံ ပဋိစ္ဆန္နမာနတ္တန္တိ ဝုစ္စတိ, ဣဒံ ဣဓ အဓိပ္ပေတံ. ဥဘိန္နမ္ပိ ပနေတေသံ ဒါနဝိဓိ ဝိနိစ္ဆယကထာ စ သမန္တပါသာဒိကာယံ (စူဠဝ. အဋ္ဌ. ၁၀၂) ဝုတ္တနယေန ဝေဒိတဗ္ဗာ, အယံ ပနေတ္ထ သင်္ခေပေါ. သစေ အယံ ဝတ္တံ နိက္ခိပိတွာ ပစ္စူသသမယေ သမာဒါတုံ ဂစ္ဆတိ, သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတူဟိ ဘိက္ခူဟိ သဒ္ဓိံ ပရိဝါသေ ဝုတ္တပ္ပကာရံ ပဒေသံ ဂန္တွာ ‘‘မာနတ္တံ သမာဒိယာမိ, ဝတ္တံ သမာဒိယာမီ’’တိ သမာဒိယိတွာ နေသံ အာရောစေတွာ တတော တေသု ဂတေသု ဝါ အဂတေသု ဝါ ပုရိမနယေန ပဋိပဇ္ဇိတဗ္ဗံ. ယတ္ထ သိယာ ဝီသတိဂဏောတိ ဧတ္ထ ဝီသတိသံဃော ဂဏော အဿာတိ ဝီသတိဂဏော. တတြာတိ ယတြ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ဝီသတိဂဏော ဘိက္ခုသံဃော အတ္ထိ, တတ္ထ. အဗ္ဘေတဗ္ဗောတိ အဘိဧတဗ္ဗော, သမ္ပဋိစ္ဆိတဗ္ဗော, အဗ္ဘာနကမ္မဝသေန ဩသာရေတဗ္ဗောတိ ဝုတ္တံ ဟောတိ. အဝှာတဗ္ဗောတိ ဝါ အတ္ထော. အဗ္ဘာနကမ္မံ ပန ပါဠိဝသေန ခန္ဓကေ (စူဠဝ. ၁၀၀ အာဒယော) ဝိနိစ္ဆယဝသေန သမန္တပါသာဒိကာယံ ဝုတ္တံ. အနဗ္ဘိတောတိ န အဗ္ဘိတော အသမ္ပဋိစ္ဆိတော, အကတဗ္ဘာနကမ္မောတိ ဝုတ္တံ ဟောတိ. အနဝှာတောတိ ဝါ အတ္ထော. တေ စ ဘိက္ခူ ဂါရယှာတိ ယေ ဦနဘာဝံ ဉတွာ [Pg.149] အဗ္ဘေန္တိ, တေ ဘိက္ခူ စ ဂရဟိတဗ္ဗာ, သာတိသာရာ သဒေါသာ ဒုက္ကဋံ အာပဇ္ဇန္တီတိ အတ္ထော. အယံ တတ္ထ သာမီစီတိ အယံ တတ္ထ အနုဓမ္မတာ လောကုတ္တရဓမ္မံ အနုဂတာ ဩဝါဒါနုသာသနီ သာမီစိ ဓမ္မတာ. သေသမေတ္ထ ဝုတ္တနယမေဝါတိ.

‘Beyond six nights’ means six nights in addition to the probation. ‘For the bhikkhus’ mānatta’ means for the purpose of being esteemed by the bhikkhus, for the purpose of pleasing them, is what is meant. ‘One should proceed’ means one should behave. Furthermore, this penance for a bhikkhu is twofold: by way of being concealed and unconcealed. Among these, for one whose offense is unconcealed, probation should not be given; only the penance should be given. This is unconcealed penance. For one whose offense is concealed, the penance to be given at the end of probation is called concealed penance. This is what is intended here. The method of giving and the discussion on the judgment for both of these, however, should be understood according to the method explained in the Samantapāsādikā. This, however, is the summary here. If this one, having abandoned the practice, goes to undertake it at dawn, he should go to a place of the kind described in the probation section; by the final reckoning, with four bhikkhus, he should undertake it by saying, ‘I undertake the penance, I undertake the practice,’ and after informing them, he should then practice according to the former method, whether they have left or not. ‘Where there might be a group of twenty’ means a group for which there is a Sangha of twenty. ‘There’ means wherever, by the final reckoning, there is a community of bhikkhus that is a group of twenty, there. ‘Should be rehabilitated’ means he should be accepted, he should be received, he should be restored to the community by means of the act of rehabilitation, is what is meant. Or, the meaning is ‘he should be summoned’. The act of rehabilitation, however, is spoken of in the Khandhaka by way of the Pāḷi, and in the Samantapāsādikā by way of the judgment. ‘Not rehabilitated’ means not accepted, not received; it means one for whom the act of rehabilitation has not been performed. Or, the meaning is ‘not summoned’. ‘And those bhikkhus are blameworthy’ means: those bhikkhus who, knowing the deficiency, rehabilitate him are to be blamed; they are with an offense causing remorse, they are at fault, and they incur a dukkaṭa offense. This is the meaning. ‘This is the proper course there’ means: this is the conformity with the Dhamma in that case, the instruction and guidance that follows the supramundane Dhamma, the proper practice. The rest here is as explained before.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the explanation of the Pātimokkha called the Kaṅkhāvitaraṇī

သံဃာဒိသေသဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Saṅghādisesa is concluded.

အနိယတကဏ္ဍော

The Chapter on the Indefinite

၁. ပဌမာနိယတသိက္ခာပဒဝဏ္ဏနာ

1. Explanation of the First Indefinite Training Rule

အနိယတုဒ္ဒေသေ [Pg.150] ဣမေ ခေါ ပနာတိအာဒိ ဝုတ္တနယမေဝ. မာတုဂါမေနာတိ တဒဟုဇာတာယပိ ဇီဝမာနကမနုဿိတ္ထိယာ. ဧကော ဧကာယာတိ ဧကော ဘိက္ခု မာတုဂါမသင်္ခါတာယ ဧကာယ ဣတ္ထိယာ သဒ္ဓိံ. ရဟောတိ စက္ခုဿ ရဟော. ကိဉ္စာပိ ပါဠိယံ (ပါရာ. ၄၄၅) သောတဿ ရဟော အာဂတော, စက္ခုဿေဝ ပန ရဟော ‘‘ရဟော’’တိ ဣဓ အဓိပ္ပေတော. သစေပိ ဟိ ပိဟိတကဝါဋဿ ဂဗ္ဘဿ ဒွါရေ နိသိန္နော ဝိညူ ပုရိသော ဟောတိ, နေဝ အနာပတ္တိံ ကရောတိ. ယတ္ထ ပန သက္ကာ ဒဋ္ဌုံ, တာဒိသေ အန္တောဒွါဒသဟတ္ထေပိ ဩကာသေ နိသိန္နော သစက္ခုကော ဝိက္ခိတ္တစိတ္တောပိ နိဒ္ဒါယန္တောပိ အနာပတ္တိံ ကရောတိ, သမီပေ ဌိတောပိ အန္ဓော န ကရောတိ, စက္ခုမာပိ နိပဇ္ဇိတွာ နိဒ္ဒါယန္တောပိ န ကရောတိ, ဣတ္ထီနံ ပန သတမ္ပိ န ကရောတိယေဝ, တေန ဝုတ္တံ ‘‘ရဟောတိ စက္ခုဿ ရဟော’’တိ. ပဋိစ္ဆန္နေ အာသနေတိ ကုဋ္ဋာဒီဟိ ပဋိစ္ဆန္နောကာသေ. အလံကမ္မနိယေတိ ကမ္မက္ခမံ ကမ္မယောဂ္ဂန္တိ ကမ္မနိယံ, အလံ ပရိယတ္တံ ကမ္မနိယဘာဝါယာတိ အလံကမ္မနိယံ, တသ္မိံ အလံကမ္မနိယေ. ယတ္ထ အဇ္ဈာစာရံ ကရောန္တာ သက္ကောန္တိ တံ ကမ္မံ ကာတုံ, တာဒိသေတိ အတ္ထော. နိသဇ္ဇံ ကပ္ပေယျာတိ နိသဇ္ဇံ ကရေယျ, နိသီဒေယျာတိ အတ္ထော. ဧတ္ထ စ သယနမ္ပိ နိသဇ္ဇာယ ဧဝ သင်္ဂဟိတံ. သဒ္ဓေယျဝစသာတိ သဒ္ဓါတဗ္ဗဝစနာ, အရိယသာဝိကာတိ အတ္ထော. နိသဇ္ဇံ ဘိက္ခု ပဋိဇာနမာနောတိ ကိဉ္စာပိ ဧဝရူပါ ဥပါသိကာ ဒိသွာ ဝဒတိ, အထ ခေါ ဘိက္ခု နိသဇ္ဇံ ပဋိဇာနမာနောဝ တိဏ္ဏံ ဓမ္မာနံ အညတရေန ကာရေတဗ္ဗော, န အပ္ပဋိဇာနမာနောတိ အတ္ထော. ယေန ဝါ သာတိ နိသဇ္ဇာဒီသု အာကာရေသု ယေန ဝါ အာကာရေန သဒ္ဓိံ မေထုနာဒီနိ အာရောပေတွာ သာ ဥပါသိကာ ဝဒေယျ, ပဋိဇာနမာနောဝ တေန သော ဘိက္ခု ကာရေတဗ္ဗော, ဧဝရူပါယပိ ဟိ ဥပါသိကာယ ဝစနမတ္တေန အာကာရေန န ကာရေတဗ္ဗောတိ အတ္ထော. ကသ္မာ? ယသ္မာ ဒိဋ္ဌံ နာမ တထာပိ ဟောတိ, အညထာပီတိ. အယံ ဓမ္မော အနိယတောတိ တိဏ္ဏံ အာပတ္တီနံ ယံ အာပတ္တိံ ဝါ ဝတ္ထုံ ဝါ ပဋိဇာနာတိ, တဿ ဝသေန ကာရေတဗ္ဗတာယ အနိယတော.

In the exposition of the Aniyata rules, the phrase beginning 'ime kho pana' is just as has been stated. 'A woman' means any living human female, even one born on that very day. 'One with one' means one bhikkhu together with one woman, designated as a woman. 'Secluded' means out of sight of the eye. Although in the Pāḷi seclusion of the ear is mentioned, here 'secluded' is intended to mean only out of sight of the eye. For even if a discerning man is sitting at the door of a room with a closed door-leaf, he does not make it a non-offense. However, in a place where it is possible to see, a sighted person sitting in such a space, even within twelve cubits, though with a distracted mind or dozing, makes it a non-offense. A blind person, even if standing nearby, does not make it a non-offense, nor does a sighted person who is lying down and sleeping. Moreover, even a hundred women do not make it a non-offense. Therefore, it was said, 'secluded means out of sight of the eye.' 'A concealed seat' means a place concealed by walls and so forth. 'Fit for the act' means suitable for the act, appropriate for the act, thus 'fit for the act'; it is sufficient, adequate for the state of being fit for the act, thus 'fit for the act'; in that place fit for the act. It refers to a place where, while engaging in misconduct, they are able to perform that act. 'Should arrange a seat' means he should take a seat, that is, he should sit. And here, lying down is also included under sitting. 'Of trustworthy speech' means her words are to be believed; she is a noble female disciple. 'If the bhikkhu admits to the sitting'—although such a female lay follower speaks after seeing him, the bhikkhu is to be dealt with according to one of the three rules only if he admits to the sitting, not if he does not admit it. 'Or by whatever...'—if that female lay follower were to make an accusation, imputing sexual intercourse or other transgressions in connection with whatever manner of sitting, etc., that bhikkhu is to be dealt with according to that manner only if he admits it. For he is not to be dealt with by the manner of the mere word of even such a female lay follower. Why? Because what is seen can be so, and it can also be otherwise. 'This rule is indefinite' because it is indefinite due to his being dealt with according to whichever of the three offenses or cases he admits.

သာဝတ္ထိယံ [Pg.151] ဥဒါယိတ္ထေရံ အာရဗ္ဘ မာတုဂါမေန သဒ္ဓိံ ဝုတ္တပ္ပကာရေ အာသနေ နိသဇ္ဇကပ္ပနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, မေထုနဓမ္မသန္နိဿိတကိလေသသင်္ခါတေန ရဟဿာဒေန မာတုဂါမဿ သန္တိကံ ဂန္တုကာမတာယ အက္ခိအဉ္ဇနာဒိတော ပဋ္ဌာယ သဗ္ဗပယောဂေသု ဒုက္ကဋံ. ဂန္တွာ တသ္မိံ ဝါ နိသိန္နေ ဣတ္ထီ နိသီဒတု, တဿာ ဝါ နိသိန္နာယ သော နိသီဒတု, အပစ္ဆာ အပုရိမံယေဝ ဥဘော ဝါ နိသီဒန္တု, ဥဘိန္နံ နိသဇ္ဇာယ ပါစိတ္တိယံ. သစေ ပန ကာယသံသဂ္ဂံ ဝါ မေထုနံ ဝါ သမာပဇ္ဇတိ, တေသံ ဝသေန ကာရေတဗ္ဗော. နိပဇ္ဇနေပိ ဧသေဝ နယော. ဝုတ္တပ္ပကာရေ ပုရိသေ နိပဇ္ဇိတွာ အနိဒ္ဒါယန္တေ အနန္ဓေ ဝိညုပုရိသေ ဥပစာရဂတေ သတိ, ဌိတဿ, အရဟောပေက္ခဿ, အညဝိဟိတဿ စ နိသဇ္ဇနပစ္စယာ အနာပတ္တိ. ဥမ္မတ္တကာဒီနံ ပန တီဟိပိ အာပတ္တီဟိ အနာပတ္တိ. သိယာ သီလဝိပတ္တိ, သိယာ အာစာရဝိပတ္တိ. ယံ ပန အာပတ္တိံ ပဋိဇာနာတိ, တဿာ ဝသေန အင်္ဂဘေဒေါ ဉာတဗ္ဗော. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနေဝါတိ.

It was laid down at Sāvatthī concerning the elder Udāyī, regarding the basis for the act of arranging to sit down on a seat of the type described together with a woman. It is a non-common ruling, not requiring a command. Due to the desire to go into the presence of a woman with the secret pleasure, which is reckoned as a defilement associated with sexual intercourse, there is a dukkaṭa offense in all preparations, starting from applying eye ointment. Having gone, whether the woman sits down where he is seated, or he sits down where she is seated, or both sit down simultaneously, there is a pācittiya offense for the sitting of both. But if he engages in physical contact or sexual intercourse, he should be dealt with according to those. The same principle applies to lying down. When a man of the type described—not sleeping after having lain down, not blind, a man of understanding—is present within the vicinity, there is no offense due to sitting for a monk who is standing, for one who is not seeking seclusion, or for one whose mind is directed elsewhere. But for the insane, etc., there is no offense by any of the three types of offenses. There might be a corruption of virtue; there might be a corruption of conduct. But whichever offense he confesses, the distinction of factors should be known according to that. The origination, etc., are just like those of the first pārājika.

ပဌမာနိယတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the first indefinite training rule is finished.

၂. ဒုတိယာနိယတသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Second Indefinite Training Rule

ဒုတိယေ ဣတ္ထီပိ ပုရိသောပိ ယော ကောစိ ဝိညူ အနန္ဓော အဗဓိရော အန္တောဒွါဒသဟတ္ထေ ဩကာသေ ဌိတော ဝါ နိသိန္နော ဝါ ဝိက္ခိတ္တောပိ နိဒ္ဒါယန္တောပိ အနာပတ္တိံ ကရောတိ. ဗဓိရော ပန စက္ခုမာပိ, အန္ဓော ဝါ အဗဓိရောပိ န ကရောတိ. ပါရာဇိကာပတ္တိဉ္စ ပရိဟာပေတွာ ဒုဋ္ဌုလ္လဝါစာပတ္တိ ဝုတ္တာတိ အယံ ဝိသေသော. သေသံ ပုရိမနယေနေဝ ဝေဒိတဗ္ဗံ. သမုဋ္ဌာနာဒီနိ ပနေတ္ထ အဒိန္နာဒါနသဒိသာနေဝါတိ.

In the second, if any discerning woman or man who is not blind and not deaf is standing or sitting within a space of twelve cubits, even if distracted or dozing, they make it a non-offense. But a deaf person, even if sighted, or a blind person, even if not deaf, does not make it a non-offense. And having excluded the pārājika offense, the offense of lewd speech is stated; this is the distinction. The rest should be understood in the same way as the previous. Here, the origination, etc., are just like those of the rule on taking what is not given.

ဒုတိယာနိယတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the second indefinite training rule is finished.

ဥဒ္ဒိဋ္ဌာ ခေါတိအာဒိ သဗ္ဗတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ.

The phrase beginning 'Uddiṭṭhā kho' should be understood everywhere in the very manner already stated.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the Commentary on the Pātimokkha

အနိယတဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Indefinite Rules is finished.

နိဿဂ္ဂိယကဏ္ဍော

The Nissaggiya Section

ဣတော ပရံ ပန ဣမေ ခေါ ပနာတိအာဒိ သဗ္ဗတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ.

Furthermore, from this point onward, the phrase beginning with 'ime kho pana' and so forth should be understood everywhere in the very manner already stated.

၁. စီဝရဝဂ္ဂေါ

1. The Chapter on Robes

၁. ကထိနသိက္ခာပဒဝဏ္ဏနာ

1. Explanation of the Kathina Training Rule

နိဿဂ္ဂိယေသု [Pg.152] ပန စီဝရဝဂ္ဂဿ တာဝ ပဌမသိက္ခာပဒေ နိဋ္ဌိတစီဝရသ္မိန္တိ သူစိကမ္မပရိယောသာနေန ဝါ, ‘‘နဋ္ဌံ ဝါ ဝိနဋ္ဌံ ဝါ ဒဍ္ဎံ ဝါ စီဝရာသာ ဝါ ဥပစ္ဆိန္နာ’’တိ (ပါရာ. ၄၆၃) ဣမေသု ဝါ ယေန ကေနစိ အာကာရေန နိဋ္ဌိတေ စီဝရသ္မိံ, စီဝရဿ ကရဏပလိဗောဓေ ဥပစ္ဆိန္နေတိ အတ္ထော. အတ္ထတကထိနဿ ဟိ ဘိက္ခုနော ယာဝ ဣမေဟာကာရေဟိ စီဝရပလိဗောဓော န ဆိဇ္ဇတိ, တာဝ ကထိနာနိသံသံ လဘတိ. ဥဗ္ဘတသ္မိံ ကထိနေတိ ယံ သံဃဿ ကထိနံ အတ္ထတံ, တသ္မိဉ္စ ဥဗ္ဘတေ. တတြေဝံ သင်္ခေပတော ကထိနတ္ထာရော စ ဥဗ္ဘာရော စ ဝေဒိတဗ္ဗော. အယဉှိ ကထိနတ္ထာရော နာမ ဘဂဝတာ ပုရိမဝဿံဝုဋ္ဌာနံ အနုညာတော, သော သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ပဉ္စန္နံ ဇနာနံ ဝဋ္ဋတိ, တသ္မာ ယတ္ထ စတ္တာရော ဝါ တယော ဝါ ဒွေ ဝါ ဧကော ဝါ ပုရိမဝဿံ ဥပဂတော, တတ္ထ ပစ္ဆိမဝဿူပဂတေ ဂဏပူရကေ ကတွာ အတ္ထရိတဗ္ဗံ, တေ စ ဂဏပူရကာဝ ဟောန္တိ, အာနိသံသေ န လဘန္တိ, တသ္မာ သစေ ပုရိမဝဿံဝုဋ္ဌာနံ ဂဟဋ္ဌပဗ္ဗဇိတေသု ယော ကောစိ ဓမ္မေန သမေန စီဝရံ ဒေတိ ‘‘ဣမိနာ ကထိနံ အတ္ထရထာ’’တိ (မဟာဝ. ၃၀၆-၃၀၉), တံ ခန္ဓကေ ဝုတ္တာယ ဉတ္တိဒုတိယကမ္မဝါစာယ ကထိနတ္ထာရာရဟဿ ဘိက္ခုနော ဒါတဗ္ဗံ. တေန တဒဟေဝ ပဉ္စ ဝါ အတိရေကာနိ ဝါ ခဏ္ဍာနိ ဆိန္ဒိတွာ သံဃာဋိ ဝါ ဥတ္တရာသင်္ဂေါ ဝါ အန္တရဝါသကော ဝါ ကာတဗ္ဗော, သေသဘိက္ခူဟိပိ တဿ သဟာယေဟိ ဘဝိတဗ္ဗံ, သစေ ကတစီဝရမေဝ ဥပ္ပဇ္ဇတိ, သုန္ဒရမေဝ. အစ္ဆိန္နာသိဗ္ဗိတံ ပန န ဝဋ္ဋတိ. တေန ဘိက္ခုနာ သစေ သံဃာဋိယာ အတ္ထရိတုကာမော ဟောတိ, ပေါရာဏိကံ သံဃာဋိံ ပစ္စုဒ္ဓရိတွာ နဝံ သံဃာဋိံ အဓိဋ္ဌဟိတွာ ‘‘ဣမာယ သံဃာဋိယာ ကထိနံ အတ္ထရာမီ’’တိ အတ္ထရိတဗ္ဗံ. ဥတ္တရာသင်္ဂအန္တရဝါသကေသုပိ ဧသေဝ နယော. တတော တေန ပုရိမဝဿံဝုဋ္ဌေ အန္တောသီမာဂတေ ဘိက္ခူ ဥပသင်္ကမိတွာ ‘‘အတ္ထတံ, ဘန္တေ, သံဃဿ ကထိနံ, ဓမ္မိကော ကထိနတ္ထာရော, အနုမောဒထာ’’တိ (ပရိ. ၄၁၃) ဝတ္တဗ္ဗံ, ထေရာနဉ္စ နဝါနဉ္စ ဗဟူနဉ္စ ဧကဿ စ အနုရူပံ သလ္လက္ခေတွာ [Pg.153] ဝတ္တဗ္ဗံ. တေဟိပိ ‘‘အတ္ထတံ, ဘန္တေ, သံဃဿ ကထိန’’န္တိ ဝါ ‘‘အတ္ထတံ, အာဝုသော, သံဃဿ ကထိန’’န္တိ ဝါ ဝတွာ ‘‘ဓမ္မိကော ကထိနတ္ထာရော, အနုမောဒါမာ’’တိ ဝါ ‘‘အနုမောဒါမီ’’တိ ဝါ ဝတ္တဗ္ဗံ. ပုရိမဝဿံဝုဋ္ဌေသုပိ ယေ အနုမောဒန္တိ, တေသံယေဝ အတ္ထတံ ဟောတိ ကထိနံ. တေ တတော ပဋ္ဌာယ ယာဝ ကထိနဿုဗ္ဘာရာ အနာမန္တစာရော, အသမာဒါနစာရော, ယာဝဒတ္ထစီဝရံ, ဂဏဘောဇနံ, ယော စ တတ္ထ စီဝရုပ္ပာဒေါ, တသ္မိံ အာဝါသေ သံဃဿ ဥပ္ပန္နစီဝရဉ္စာတိ ဣမေ ပဉ္စာနိသံသေ လဘန္တိ, အယံ တာဝ ကထိနတ္ထာရော. တံ ပနေတံ ကထိနံ ‘‘အဋ္ဌိမာ, ဘိက္ခဝေ, မာတိကာ ကထိနဿုဗ္ဘာရာယ ပက္ကမနန္တိကာ နိဋ္ဌာနန္တိကာ သန္နိဋ္ဌာနန္တိကာ နာသနန္တိကာ သဝနန္တိကာ အာသာဝစ္ဆေဒိကာ သီမာတိက္ကမနန္တိကာ သဟုဗ္ဘာရာ’’တိ (မဟာဝ. ၃၁၀) ဧဝံ ဝုတ္တာသု အဋ္ဌသု မာတိကာသု အညတရဝသေန ဥဒ္ဓရီယတိ, တတ္ထ ဝိတ္ထာရဝိနိစ္ဆယော သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၃၁၀) ဝုတ္တနယေန ဝေဒိတဗ္ဗော. ဣတိ ‘‘ဥဗ္ဘတသ္မိံ ကထိနေ’’တိဣမိနာ သေသပလိဗောဓာဘာဝံ ဒဿေတိ.

Now, among the Nissaggiya rules, in the first training rule of the Cīvaravagga (Robe Chapter), the phrase ‘when the robe is finished’ means: either by the completion of the needlework, or, as stated, “it is lost, or destroyed, or burnt, or the hope for a robe is cut off”—when the robe is finished by any of these means, the hindrance to making the robe is cut off; this is the meaning. For a bhikkhu for whom the kathina has been spread, as long as the hindrance concerning the robe is not cut off by these means, he receives the benefits of the kathina. ‘When the kathina is withdrawn’ means when that kathina which was spread by the Sangha is withdrawn. Therein, the spreading and the withdrawal of the kathina should be understood in brief thus. Indeed, this spreading of the kathina was permitted by the Blessed One for those who have completed the first rains-residence. It is valid for a minimum of five persons. Therefore, where there are four, or three, or two, or one who has completed the first rains-residence, the kathina should be spread by making those who have completed the later rains-residence the quorum-completers. And they are only quorum-completers; they do not receive the benefits. Therefore, if any householder or monastic righteously and properly gives a robe to those who have completed the first rains-residence, saying, “With this, spread the kathina,” it should be given to a bhikkhu who is worthy of spreading the kathina by means of the formal act consisting of a motion and one announcement, as stated in the Khandhaka. By him, on that very day, five or more pieces should be cut and made into either a saṅghāṭi, an uttarāsaṅga, or an antaravāsaka. The other bhikkhus should also be his assistants. If a ready-made robe arises, that is excellent. However, an uncut and unsewn robe is not allowable. If that bhikkhu is desirous of spreading the kathina with a saṅghāṭi, he should formally relinquish the old saṅghāṭi, formally determine the new saṅghāṭi, and spread it, saying, “With this saṅghāṭi, I spread the kathina.” This is the same method for the uttarāsaṅga and antaravāsaka as well. Then, he should approach the bhikkhus who have completed the first rains-residence and are within the boundary and say, “Venerable sirs, the Sangha’s kathina has been spread. The spreading of the kathina is lawful; please rejoice.” He should speak, having considered what is appropriate for elders, for juniors, for many, and for one. They too should say, “Venerable sir, the Sangha’s kathina has been spread,” or “Friend, the Sangha’s kathina has been spread,” and having said this, they should say, “The spreading of the kathina is lawful; we rejoice,” or “I rejoice.” Among those who have completed the first rains-residence, the kathina is spread only for those who rejoice. From then on, until the withdrawal of the kathina, they receive these five benefits: going about without taking leave; going about without the full set of robes; the allowance for extra robe-cloth; group meals; and that any robe-cloth that arises there in that monastery for the Sangha will be for them. This, first, is the spreading of the kathina. Now, this kathina is withdrawn by way of one or another of the eight grounds thus stated: “Bhikkhus, there are these eight grounds for the withdrawal of the kathina: on departure, on completion, on decision, on destruction, on hearing, on cutting off hope, on crossing the boundary, and together with the withdrawal.” Therein, the detailed analysis should be understood according to the method stated in the Samantapāsādikā. Thus, by this phrase “when the kathina is withdrawn,” it indicates the absence of remaining hindrances.

ဒသာဟပရမန္တိ ဒသ အဟာနိ ပရမော ပရိစ္ဆေဒေါ အဿာတိ ဒသာဟပရမော, တံ ဒသာဟပရမံ ကာလံ ဓာရေတဗ္ဗန္တိ အတ္ထော. အဓိဋ္ဌိတဝိကပ္ပိတေသု အပရိယာပန္နတ္တာ အတိရေကံ စီဝရန္တိ အတိရေကစီဝရံ, စီဝရံ နာမ ခေါမံ ကပ္ပာသိကံ ကောသေယျံ ကမ္ဗလံ သာဏံ ဘင်္ဂန္တိ ဧတေသံ ဝါ တဒနုလောမာနံ ဝါ အညတရံ အယမဿ ဇာတိ, ပမာဏတော ပန တံ ဝိကပ္ပနုပဂံ ပစ္ဆိမံ ဣဓ အဓိပ္ပေတံ. ဝုတ္တဉှေတံ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, အာယာမတော အဋ္ဌင်္ဂုလံ သုဂတင်္ဂုလေန စတုရင်္ဂုလဝိတ္ထတံ ပစ္ဆိမံ စီဝရံ ဝိကပ္ပေတု’’န္တိ (မဟာဝ. ၃၅၈). ယံ ပန ဝုတ္တံ ‘‘အဓိဋ္ဌိတဝိကပ္ပိတေသု အပရိယာပန္နတ္တာ’’တိ, ဧတ္ထ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တိစီဝရံ အဓိဋ္ဌာတုံ န ဝိကပ္ပေတုံ, ဝဿိကသာဋိကံ ဝဿာနံ စတုမာသံ အဓိဋ္ဌာတုံ တတော ပရံ ဝိကပ္ပေတုံ, နိသီဒနံ အဓိဋ္ဌာတုံ န ဝိကပ္ပေတုံ ပစ္စတ္ထရဏံ အဓိဋ္ဌာတုံ န ဝိကပ္ပေတုံ, ကဏ္ဍုပ္ပဋိစ္ဆာဒိံ ယာဝ အာဗာဓာ အဓိဋ္ဌာတုံ တတော ပရံ ဝိကပ္ပေတုံ, မုခပုဉ္ဆနစောဠကံ အဓိဋ္ဌာတုံ န ဝိကပ္ပေတုံ, ပရိက္ခာရစောဠံ အဓိဋ္ဌာတုံ န ဝိကပ္ပေတု’’န္တိ (မဟာဝ. ၃၅၈) ဣမိနာ နယေန အဓိဋ္ဌာတဗ္ဗဝိကပ္ပေတဗ္ဗတာ ဇာနိတဗ္ဗာ. တတ္ထ တိစီဝရံ အဓိဋ္ဌဟန္တေန ရဇိတွာ ကပ္ပဗိန္ဒုံ ဒတွာ ပမာဏယုတ္တမေဝ အဓိဋ္ဌာတဗ္ဗံ, တဿ ပမာဏံ ဥက္ကဋ္ဌပရိစ္ဆေဒေန သုဂတစီဝရတော ဦနကံ ဝဋ္ဋတိ, လာမကပရိစ္ဆေဒေန သံဃာဋိယာ [Pg.154] တာဝ ဥတ္တရာသင်္ဂဿ စ ဒီဃတော မုဋ္ဌိပဉ္စကံ, တိရိယံ မုဋ္ဌိတ္တိကံ, အန္တရဝါသကော ဒီဃတော မုဋ္ဌိပဉ္စကော, တိရိယံ ဒွိဟတ္ထောပိ ဝဋ္ဋတိ. ဝုတ္တပ္ပမာဏတော ပန အတိရေကဉ္စ ဦနကဉ္စ ‘‘ပရိက္ခာရစောဠ’’န္တိ အဓိဋ္ဌာတဗ္ဗံ. တတ္ထ ယသ္မာ ‘‘ဒွေ စီဝရဿ အဓိဋ္ဌာနာနိ ကာယေန ဝါ အဓိဋ္ဌေတိ, ဝါစာယ ဝါ အဓိဋ္ဌေတီ’’တိ ဝုတ္တံ, တသ္မာ ပုရာဏသံဃာဋိံ ‘‘ဣမံ သံဃာဋိံ ပစ္စုဒ္ဓရာမီ’’တိ ပစ္စုဒ္ဓရိတွာ နဝံ ဟတ္ထေန ဂဟေတွာ ‘‘ဣမံ သံဃာဋိံ အဓိဋ္ဌာမီ’’တိ စိတ္တေန အာဘောဂံ ကတွာ ကာယဝိကာရံ ကရောန္တေန ကာယေန ဝါ အဓိဋ္ဌာတဗ္ဗာ, ဝစီဘေဒံ ကတွာ ဝါစာယ ဝါ အဓိဋ္ဌာတဗ္ဗာ. တတြ ဒုဝိဓံ အဓိဋ္ဌာနံ – သစေ ဟတ္ထပါသေ ဟောတိ, ‘‘ဣမံ သံဃာဋိံ အဓိဋ္ဌာမီ’’တိ ဝါစာ ဘိန္ဒိတဗ္ဗာ. အထ အန္တောဂဗ္ဘာဒီသု သာမန္တဝိဟာရေ ဝါ ဟောတိ, ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာ ‘‘ဧတံ သံဃာဋိံ အဓိဋ္ဌာမီ’’တိ ဝါစာ ဘိန္ဒိတဗ္ဗာ. ဧသ နယော ဥတ္တရာသင်္ဂေ စ အန္တရဝါသကေ စ. နာမမတ္တမေဝ ဟိ ဝိသေသော. တသ္မာ သဗ္ဗာနိ သံဃာဋိံ ဥတ္တရာသင်္ဂံ အန္တရဝါသကန္တိ ဧဝံ အတ္တနော အတ္တနော နာမေနေဝ အဓိဋ္ဌာတဗ္ဗာနိ. သစေ အဓိဋ္ဌဟိတွာ ဌပိတဝတ္ထေဟိ သံဃာဋိအာဒီနိ ကရောတိ, နိဋ္ဌိတေ ရဇနေ စ ကပ္ပေ စ ‘‘ဣမံ ပစ္စုဒ္ဓရာမီ’’တိ ပစ္စုဒ္ဓရိတွာ ပုန အဓိဋ္ဌာတဗ္ဗာနိ. ဣဒဉ္စ ပန တိစီဝရံ သုခပရိဘောဂတ္ထံ ပရိက္ခာရစောဠံ အဓိဋ္ဌာတုမ္ပိ ဝဋ္ဋတိ.

“Dasāhaparamanti” means that ten days is its maximum limit, hence “dasāhaparamo.” The meaning is that it may be kept for this maximum period of ten days. Because it is not included among those robes that have been determined or designated, it is an extra robe, hence “atirekacīvara.” The term “robe” refers to one made of linen, cotton, silk, wool, hemp, or a blend of fibers, or one of a similar type; this is its kind. In terms of size, however, the smallest robe that is eligible for designation is intended here. For it is said: “I allow, bhikkhus, to designate the smallest robe, eight Sugata-inches in length and four Sugata-inches in width” (Mahāva. 358). As for what was said, “because it is not included among those robes that have been determined or designated,” here, what may be determined and what may be designated should be understood according to this method: “I allow, bhikkhus, the three robes to be determined but not designated; the rainy-season robe to be determined for the four months of the rains, and to be designated thereafter; the sitting-cloth to be determined but not designated; the ground-covering to be determined but not designated; the cloth for covering sores to be determined for as long as the illness lasts, and to be designated thereafter; the face-towel to be determined but not designated; the requisite-cloth to be determined but not designated” (Mahāva. 358). Therein, one who is determining the three robes should determine only a robe of the proper size after it has been dyed and the marking-spot has been applied. Its size, by the maximum limit, may be smaller than the Sugata’s robe. By the minimum limit, for the outer robe and the upper robe, five fist-lengths in length and three fist-lengths in width are allowable. For the lower robe, five fist-lengths in length and even two cubits in width are allowable. However, a robe that is larger or smaller than the stated size should be determined as “requisite-cloth.” Therein, since it is said, “There are two ways of determining a robe: one determines it by body or one determines it by speech,” therefore, having relinquished the old outer robe by saying, “I relinquish this outer robe,” one should take the new one in hand and determine it either by body—by making a bodily gesture with intention, saying, “I determine this outer robe”—or by speech, by making a verbal utterance. In this regard, the determination is twofold: if the robe is within arm’s reach, the words, “I determine this outer robe,” should be uttered. Or, if it is inside a room or in a nearby monastery, having noted the place where it is kept, the words, “I determine that outer robe,” should be uttered. This is the method for the upper robe and the lower robe as well. For the only difference is the name. Therefore, all should be determined by their own respective names: “outer robe,” “upper robe,” and “lower robe.” If one makes an outer robe, etc., from cloth that has already been determined and set aside, then when the dyeing and the marking are finished, it should be relinquished by saying, “I relinquish this,” and then determined again. Moreover, for the sake of convenient use, it is also allowable to determine this set of three robes as 'requisite-cloth'.

ဝဿိကသာဋိကာ အနတိရိတ္တပမာဏာ နာမံ ဂဟေတွာ ဝုတ္တနယေနေဝ စတ္တာရော ဝဿိကေ မာသေ အဓိဋ္ဌာတဗ္ဗာ, တတော ပရံ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတဗ္ဗာ, ဝဏ္ဏဘေဒမတ္တရတ္တာပိ စေသာ ဝဋ္ဋတိ, ဒွေ ပန န ဝဋ္ဋန္တိ. နိသီဒနံ ဝုတ္တနယေန အဓိဋ္ဌာတဗ္ဗမေဝ, တဉ္စ ခေါ ပမာဏယုတ္တံ ဧကမေဝ, ဒွေ န ဝဋ္ဋန္တိ. ပစ္စတ္ထရဏမ္ပိ အဓိဋ္ဌာတဗ္ဗမေဝ, တံ ပန မဟန္တမ္ပိ ဧကမ္ပိ ဗဟူနိပိ ဝဋ္ဋန္တိ, နီလမ္ပိ ပီတကမ္ပိ သဒသမ္ပိ ပုပ္ဖဒသမ္ပီတိ သဗ္ဗပ္ပကာရမ္ပိ ဝဋ္ဋတိ. ကဏ္ဍုပ္ပဋိစ္ဆာဒိ ယာဝ အာဗာဓော အတ္ထိ, တာဝ ပမာဏိကာ အဓိဋ္ဌာတဗ္ဗာ, အာဗာဓေ ဝူပသန္တေ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတဗ္ဗာ, သာ ဧကာဝ ဝဋ္ဋတိ. မုခပုဉ္ဆနစောဠံ အဓိဋ္ဌာတဗ္ဗမေဝ, တံ ပန ဧကမ္ပိ ဗဟူနိပိ မဟန္တမ္ပိ ဝဋ္ဋတိယေဝ. ပရိက္ခာရစောဠေ ဂဏနာ နတ္ထိ, ယတ္တကံ ဣစ္ဆတိ, တတ္တကံ အဓိဋ္ဌာတဗ္ဗမေဝ. ထဝိကာပိ ပရိဿာဝနမ္ပိ ဝိကပ္ပနုပဂံ ပစ္ဆိမပမာဏံ ‘‘ပရိက္ခာရစောဠ’’န္တိ အဓိဋ္ဌာတဗ္ဗမေဝ, ဗဟူနိပိ ဧကတော ကတွာ ‘‘ဣမာနိ စီဝရာနိ ပရိက္ခာရစောဠာနိ အဓိဋ္ဌာမီ’’တိအာဒိနာ နယေန အဓိဋ္ဌာတုံ ဝဋ္ဋတိယေဝ. မဉ္စဘိသိ ပီဌဘိသိ ဗိဗ္ဗောဟနံ [Pg.155] ပါဝါရော ကောဇဝေါတိ ဧတေသု ပန သေနာသနပရိက္ခာရတ္ထာယ ဒိန္နပစ္စတ္ထရဏေ စ အဓိဋ္ဌာနကိစ္စံ နတ္ထိယေဝ. သဗ္ဗဉ္စ ပနေတံ ဝုတ္တပ္ပကာရေန အဓိဋ္ဌိတစီဝရံ အညဿ ဒါနေန, အစ္ဆိန္ဒိတွာ ဂဟဏေန, ဝိဿာသဂ္ဂါဟေန, ဟီနာယာဝတ္တနေန, သိက္ခာပစ္စက္ခာနေန, ကာလင်္ကိရိယာယ, လိင်္ဂပရိဝတ္တနေန, ပစ္စုဒ္ဓရဏေနာတိ ဣမေဟိ အဋ္ဌဟိ ကာရဏေဟိ အဓိဋ္ဌာနံ ဝိဇဟတိ. တိစီဝရံ ပန ကနိဋ္ဌင်္ဂုလိနခပိဋ္ဌိပ္ပမာဏေန ဆိဒ္ဒေနာပိ ဝိဇဟတိ, တဉ္စ ခေါ ဝိနိဗ္ဗေဓေနေဝ. သစေ ဟိ ဆိဒ္ဒဿ အဗ္ဘန္တရေ ဧကတန္တုပိ အစ္ဆိန္နော ဟောတိ, ရက္ခတိယေဝ. တတ္ထ သံဃာဋိယာ စ ဥတ္တရာသင်္ဂဿ စ ဒီဃန္တတော ဝိဒတ္ထိပ္ပမာဏဿ တိရိယန္တတော အဋ္ဌင်္ဂုလပ္ပမာဏဿ ပဒေသဿ ဩရတော ဆိဒ္ဒံ အဓိဋ္ဌာနံ ဘိန္ဒတိ, အန္တရဝါသကေပိ ဒီဃန္တတော ဧတဒေဝ ပမာဏံ, တိရိယန္တေန ပန စတုရင်္ဂုလတာ ဝေဒိတဗ္ဗာ. တိဏ္ဏန္နမ္ပိ ဝုတ္တောကာသဿ ပရတော န ဘိန္ဒတိ, တသ္မာ ဆိဒ္ဒေ ဇာတေ တိစီဝရံ အတိရေကစီဝရဋ္ဌာနေ တိဋ္ဌတိ, သူစိကမ္မံ ကတွာ ပုန အဓိဋ္ဌာတဗ္ဗံ. ဝဿိကသာဋိကာ ဝဿာနမာသာတိက္ကမေနာပိ, ကဏ္ဍုပ္ပဋိစ္ဆာဒိ အာဗာဓဝူပသမေနာပိ အဓိဋ္ဌာနံ ဝိဇဟတိ. တသ္မာ သာ တတော ပရံ ဝိကပ္ပေတဗ္ဗာ. ဝိကပ္ပနလက္ခဏံ ပန သဗ္ဗစီဝရာနံ ဝိကပ္ပနသိက္ခာပဒေယေဝ ဝဏ္ဏယိဿာမ. ကေဝလဉှိ ဣမသ္မိံ ဩကာသေ ယံ ဧဝံ အနဓိဋ္ဌိတံ အဝိကပ္ပိတဉ္စ, တံ ‘‘အတိရေကစီဝရ’’န္တိ ဝေဒိတဗ္ဗံ.

A rains-cloth of a measure not exceeding the standard, having taken its name, should be determined for the four rainy-season months by the method already stated. After that, it should be revoked and made subject to vikappana. And this robe, even if dyed just enough to spoil its color, is allowable; but two are not allowable. The sitting-cloth should indeed be determined by the method stated, and it should be endowed with the proper measure—only one, two are not allowable. The ground-covering should also indeed be determined. But as for it, whether large, one, or many are allowable. Whether blue, yellow, with a fringe, or with a floral fringe—thus all kinds are allowable. The itch-covering cloth, as long as the ailment exists, should be determined, being of the proper measure. When the ailment has subsided, it should be revoked and made subject to vikappana; only one is allowable. The face-wiping cloth should indeed be determined. But as for it, one, many, or a large one are indeed allowable. For the requisite-cloth, there is no number limit; as much as one wishes, that much should indeed be determined. The bowl-bag and the water-strainer, being of the final measure suitable for vikappana, should indeed be determined as 'requisite-cloth'. It is indeed allowable to determine even many items together by the method beginning with, 'These robes I determine as requisite-cloths.' But for these—a bed-mattress, a chair-mattress, a pillow, a cloak, a woolen rug—and for a ground-covering given for the purpose of a lodging requisite, there is indeed no duty of determination. And all this determined cloth, in the manner stated, loses its determination through these eight causes: giving it to another, it being taken by force, being taken through familiarity, reverting to the lower life, renouncing the training, death, change of sex, or revocation. But the triple robe loses its determination even by a hole the size of the back of the little fingernail, and that only by a hole that goes right through. For if even a single thread is unbroken inside the hole, it indeed protects the determination. Among these, for the outer robe and the upper robe, a hole within the area measuring one span from the lengthwise edge and eight finger-breadths from the widthwise edge breaks the determination. In the case of the lower robe also, from the lengthwise edge this same measure applies, but from the widthwise edge, it should be known as four finger-breadths. For all three robes, a hole beyond the stated area does not break the determination. Therefore, when a hole has occurred, the triple robe stands in the place of an extra robe; having done the mending, it should be determined again. The rains-cloth loses its determination also by the passing of the rainy-season months, and the itch-covering cloth also by the subsiding of the ailment. Therefore, they should be made subject to vikappana after that. But the characteristic of vikappana for all robes we will explain in the training rule on vikappana itself. For in this context, whatever is thus not determined and not made subject to vikappana, that should be known as an 'extra robe'.

တံ အတိက္ကာမယတော နိဿဂ္ဂိယံ ပါစိတ္တိယန္တိ တံ ယထာဝုတ္တဇာတိပ္ပမာဏံ စီဝရံဒသာဟပရမံ ကာလံ အတိက္ကာမယတော ဧတ္ထန္တရေ ယထာ အတိရေကစီဝရံ န ဟောတိ, တထာ အကြုဗ္ဗတော နိဿဂ္ဂိယံ ပါစိတ္တိယံ, တဉ္စ စီဝရံ နိဿဂ္ဂိယံ ဟောတိ, ပါစိတ္တိယံ အာပတ္တိ စဿ ဟောတီတိ အတ္ထော. အထ ဝါ နိဿဇ္ဇနံ နိဿဂ္ဂိယံ, ပုဗ္ဗဘာဂေ ကတ္တဗ္ဗဿ ဝိနယကမ္မဿေတံ နာမံ, နိဿဂ္ဂိယမဿ အတ္ထီတိ နိဿဂ္ဂိယမိစ္စေဝ. ကိံ တံ? ပါစိတ္တိယံ. တံ အတိက္ကာမယတော သဟ နိဿဂ္ဂိယေန နိဿဂ္ဂိယဝိနယကမ္မံ ပါစိတ္တိယံ ဟောတီတိ အယမေတ္ထ အတ္ထော. တဉ္စ ပနေတံ စီဝရံ ယံ ဒိဝသံ ဥပ္ပန္နံ, တဿ ယော အရုဏော, သော ဥပ္ပန္နဒိဝသနိဿိတော, တသ္မာ စီဝရုပ္ပာဒဒိဝသေန သဒ္ဓိံ ဧကာဒသေ အရုဏုဂ္ဂမနေ ဒသာဟာတိက္ကမိတံ ဟောတိ, တံ ဂဟေတွာ သံဃဿ ဝါ ဂဏဿ ဝါ ပုဂ္ဂလဿ ဝါ နိဿဇ္ဇိတဗ္ဗံ, တတြာယံ နယော – သံဃဿ တာဝ ဧဝံ နိဿဇ္ဇိတဗ္ဗံ ‘‘ဣဒံ မေ, ဘန္တေ, စီဝရံ ဒသဟာတိက္ကန္တံ နိဿဂ္ဂိယံ, ဣမာဟံ သံဃဿ နိဿဇ္ဇာမီ’’တိ နိဿဇ္ဇိတွာ ‘‘အဟံ, ဘန္တေ, ဧကံ နိဿဂ္ဂိယံ ပါစိတ္တိယံ အာပန္နော, တံ [Pg.156] ပဋိဒေသေမီ’’တိ ဧဝံ အာပတ္တိ ဒေသေတဗ္ဗာ. သစေ ဒွေ ဟောန္တိ, ‘‘ဒွေ’’တိ ဝတ္တဗ္ဗံ, သစေ တဒုတ္တရိ, ‘‘သမ္ဗဟုလာ’’တိ ဝတ္တဗ္ဗံ. နိဿဇ္ဇနေပိ သစေ ဒွေ ဝါ ဗဟူနိ ဝါ ဟောန္တိ, ‘‘ဣမာနိ မေ, ဘန္တေ, စီဝရာနိ ဒသာဟာတိက္ကန္တာနိ နိဿဂ္ဂိယာနိ, ဣမာနာဟံ သံဃဿ နိဿဇ္ဇာမီ’’တိ ဝတ္တဗ္ဗံ, ပါဠိံ ဝတ္တုံ အသက္ကောန္တေန အညထာပိ ဝတ္တဗ္ဗံ. ဗျတ္တေန ဘိက္ခုနာ ပဋိဗလေန သံဃော ဉာပေတဗ္ဗော ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, အယံ ဣတ္ထန္နာမော ဘိက္ခု အာပတ္တိံ သရတိ ဝိဝရတိ ဥတ္တာနိံ ကရောတိ ဒေသေတိ, ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမဿ ဘိက္ခုနော အာပတ္တိံ ပဋိဂ္ဂဏှေယျ’’န္တိ (စူဠဝ. ၂၃၉), ဣမိနာ လက္ခဏေန အာပတ္တိံ ပဋိဂ္ဂဏှိတွာ ဝတ္တဗ္ဗော ‘‘ပဿသီ’’တိ, ‘‘အာမ ပဿာမီ’’တိ, ‘‘အာယတိံ သံဝရေယျာသီ’’တိ, ‘‘သာဓု သုဋ္ဌု သံဝရိဿာမီ’’တိ. ဒွီသု ပန သမ္ဗဟုလာသု ဝါ ပုရိမနယေနေဝ ဝစနဘေဒေါ ကာတဗ္ဗော. ဒေသိတာယ အာပတ္တိယာ ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, ဣဒံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော နိဿဂ္ဂိယံ သံဃဿ နိဿဋ္ဌံ, ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဣမံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒဒေယျာ’’တိ (ပါရာ. ၄၆၄) ဧဝံ နိဿဋ္ဌစီဝရံ ဒါတဗ္ဗံ, ဒွီသု ဗဟူသု ဝါ ဝစနဘေဒေါ ကာတဗ္ဗော.

For one who causes it to exceed, it is an offense of expiation entailing forfeiture. That is, for a monk who causes that robe of the aforementioned type and size to exceed the maximum period of ten days, by not acting within that interval in such a way that it does not become an extra robe, there is an offense of expiation entailing forfeiture. And that robe is to be forfeited, and for him there is an offense of expiation. This is the meaning. Alternatively, forfeiture (nissajjanaṃ) is that which entails forfeiture (nissaggiyaṃ). This is the name for the legal procedure to be performed in the preliminary stage. Because it has this forfeiture procedure, it is called 'entailing forfeiture'. What is that? An offense of expiation. For one who causes it to exceed that period, there is an offense of expiation together with the legal procedure of forfeiture. This is the meaning here. Furthermore, regarding this robe, on whatever day it has arisen, the dawn of that day is dependent on the day of arising. Therefore, at the eleventh sunrise, together with the day the robe arose, the ten-day period has been exceeded. Taking it, it should be forfeited to the Sangha, or to a group, or to an individual. In this matter, this is the method: first, it should be forfeited to the Sangha thus: ‘Venerable sirs, this robe of mine, having exceeded ten days, is to be forfeited. I forfeit this to the Sangha.’ Having forfeited it, the offense should be confessed thus: ‘Venerable sirs, I have committed one offense of expiation entailing forfeiture. I confess it.’ If there are two, ‘two’ should be said. If there are more than that, ‘several’ should be said. Also in the act of forfeiture, if there are two or many robes, it should be said: ‘Venerable sirs, these robes of mine, having exceeded ten days, are to be forfeited. I forfeit these to the Sangha.’ By one who is unable to say the Pāḷi, it may also be said in another way. The Sangha should be informed by a competent, capable monk: ‘Venerable sirs, let the Sangha hear me. This monk, named so-and-so, remembers, reveals, makes plain, and confesses an offense. If it is the proper time for the Sangha, I would receive the offense from the monk named so-and-so.’ Having received the offense in this manner, he should be asked, ‘Do you see it?’ ‘Yes, I see it.’ ‘You should restrain yourself in the future.’ ‘Good. I will restrain myself well.’ But in the case of two or several offenses, the distinction in wording should be made according to the previous method. When the offense has been confessed, the forfeited robe should be given back thus: ‘Venerable sirs, let the Sangha hear me. This robe of the monk named so-and-so is to be forfeited; it has been forfeited to the Sangha. If it is the proper time for the Sangha, the Sangha should give this robe to the monk named so-and-so.’ In this way, the forfeited robe should be given. In the case of two or many robes, the distinction in wording should be made.

ဂဏဿ ပန နိဿဇ္ဇန္တေန ‘‘ဣမာဟ’’န္တိ ဝါ ‘‘ဣမာနိ အဟ’’န္တိ ဝါ ဝတွာ ‘‘အာယသ္မန္တာနံ နိဿဇ္ဇာမီ’’တိ ဝတ္တဗ္ဗံ, အာပတ္တိပ္ပဋိဂ္ဂါဟကေနာပိ ‘‘သုဏန္တု မေ အာယသ္မန္တာ, အယံ ဣတ္ထန္နာမော ဘိက္ခု အာပတ္တိံ သရတိ…ပေ… ဒေသေတိ, ယဒါယသ္မန္တာနံ ပတ္တကလ္လ’’န္တိ ဝတ္တဗ္ဗံ, စီဝရဒါနေပိ ‘‘သုဏန္တု မေ အာယသ္မန္တာ, ဣဒံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော နိဿဂ္ဂိယံ အာယသ္မန္တာနံ နိဿဋ္ဌံ, ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, အာယသ္မန္တာ ဣမံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒဒေယျု’’န္တိ (ပါရာ. ၄၆၆) ဝတ္တဗ္ဗံ, သေသံ ပုရိမသဒိသမေဝ. ပုဂ္ဂလဿ ပန နိဿဇ္ဇန္တေန ‘‘ဣမာဟ’’န္တိ ဝါ ‘‘ဣမာနိ အဟ’’န္တိ ဝါ ဝတွာ ‘‘အာယသ္မတော နိဿဇ္ဇာမီ’’တိ ဝတ္တဗ္ဗံ, နိဿဇ္ဇိတွာ ‘‘အဟံ, ဘန္တေ, ဧကံ နိဿဂ္ဂိယံ ပါစိတ္တိယံ အာပန္နော, တံ ပဋိဒေသေမီ’’တိ ဧဝံ အာပတ္တိ ဒေသေတဗ္ဗာ. သစေ ပန နဝကတရော ဟောတိ, ‘‘အာဝုသော’’တိ ဝတ္တဗ္ဗံ, တေနာပိ ‘‘ပဿသီ’’တိ ဝါ ‘‘ပဿထာ’’တိ ဝါ ဝုတ္တေ ‘‘အာမ, ဘန္တေ’’တိ ဝါ ‘‘အာမ အာဝုသော’’တိ ဝါ ဝတွာ ‘‘ပဿာမီ’’တိ ဝတ္တဗ္ဗံ, တတော ‘‘အာယတိံ သံဝရေယျာသီ’’တိ ဝါ ‘‘သံဝရေယျာထာ’’တိ ဝါ ဝုတ္တေ ‘‘သာဓု သုဋ္ဌု သံဝရိဿာမီ’’တိ ဝတ္တဗ္ဗံ. ဧဝံ ဒေသိတာယ အာပတ္တိယာ ‘‘ဣမံ စီဝရံ အာယသ္မတော ဒမ္မီ’’တိ ဒါတဗ္ဗံ, ဒွီသု တီသု [Pg.157] ဝါ ပုဗ္ဗေ ဝုတ္တာနုသာရေနေဝ နယော ဝေဒိတဗ္ဗော. ဒွိန္နံ ပန ယထာ ဂဏဿ, ဧဝံ နိဿဇ္ဇိတဗ္ဗံ, တတော အာပတ္တိပ္ပဋိဂ္ဂဟဏဉ္စ နိဿဋ္ဌစီဝရဒါနဉ္စ တေသံ အညတရေန ယထာ ဧကေန ပုဂ္ဂလေန, တထာ ကာတဗ္ဗံ, ဣဒံ ပန သဗ္ဗနိဿဂ္ဂိယေသု ဝိဓာနံ. စီဝရံ ပတ္တော နိသီဒနန္တိ ဝတ္ထုမတ္တမေဝ ဟိ နာနံ, ပရမ္မုခံ ပန ဝတ္ထု ‘‘ဧတ’’န္တိ နိဿဇ္ဇိတဗ္ဗံ. သစေ ဗဟူနိ ဟောန္တိ, ‘‘ဧတာနီ’’တိ ဝတ္တဗ္ဗံ. နိဿဋ္ဌဒါနေပိ ဧသေဝ နယော. နိဿဋ္ဌဝတ္ထုံ ‘‘ဒိန္နမိဒံ ဣမိနာ မယှ’’န္တိ သညာယ န ပဋိဒေန္တဿ ဒုက္ကဋံ, တဿ သန္တကဘာဝံ ဉတွာ လေသေန အစ္ဆိန္ဒန္တော သာမိကဿ ဓုရနိက္ခေပေန ဘဏ္ဍံ အဂ္ဃာပေတွာ ကာရေတဗ္ဗောတိ.

However, when relinquishing to a group, one should say, 'imāhaṃ' or 'imāni ahaṃ', and then, 'I relinquish to the venerable ones.' The one accepting the offense should also say, 'May the venerable sirs listen to me. This monk of such-and-such a name remembers an offense... confesses it... when it is the proper time for the venerable sirs.' Also, when giving the robe, one should say, 'May the venerable sirs listen to me. This robe of the monk of such-and-such a name is to be forfeited and has been relinquished to the venerable sirs. If it is the proper time for the venerable sirs, may the venerable sirs give this robe to the monk of such-and-such a name.' The remaining procedure is just the same as before. However, when relinquishing to an individual, having said 'imāhaṃ' or 'imāni ahaṃ', one should say, 'I relinquish to the venerable one.' Having relinquished, the offense should be confessed thus: 'Venerable sir, I have committed one offense of expiation entailing forfeiture; I confess it.' If, however, he is more junior, one should say, 'āvuso' (friend). When it is said by him, 'passasi' (do you see?) or 'passatha' (do you see?), having replied, 'Āma, bhante' or 'Āma, āvuso', one should say, 'passāmi' (I see). After that, when it is said, 'āyatiṃ saṃvareyyāsi' (you should restrain yourself in the future) or 'saṃvareyyātha', one should say, 'Sādhu, suṭṭhu saṃvarissāmi' (Good, I will restrain myself well). When the offense has been confessed thus, the robe should be given, saying, 'I give this robe to the venerable one.' In the case of two or three, the method should be understood just in accordance with what was previously stated. However, to two monks, it should be relinquished in the same way as to a group. After that, both the acceptance of the offense and the giving of the relinquished robe should be done by one or the other of them, in the same way as by a single individual. However, this is the procedure in all cases of Nissaggiya. Indeed, only the object itself—'robe', 'bowl', 'sitting-cloth'—is different. However, an object that is out of sight should be relinquished by saying, 'etaṃ' (this). If there are many, one should say, 'etāni' (these). In the giving of the relinquished item, this is the very same method. For one who does not give back the relinquished object with the perception, 'This was given to me by him,' there is a dukkaṭa offense. One who, knowing it is his property, takes it away by some pretext, should be made to pay its value upon the owner's renunciation of his claim.

ဝေသာလိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ အတိရေကစီဝရဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘ဒသာဟပရမ’’န္တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, အနိဿဇ္ဇိတွာ ပရိဘုဉ္ဇန္တဿ ဒုက္ကဋံ, ယထာ စ ဣဓ, ဧဝံ သဗ္ဗတ္ထ, တသ္မာ နံ ပရတော န ဝက္ခာမ. ဒသာဟံ အနတိက္ကန္တေပိ အတိက္ကန္တသညိနော ဝေမတိကဿ စ ဒုက္ကဋံ. အတိက္ကန္တေ အနတိက္ကန္တသညိနောပိ ဝေမတိကဿပိ နိဿဂ္ဂိယံ ပါစိတ္တိယမေဝ, တထာ အနဓိဋ္ဌိတာဝိကပ္ပိတအအဿဇ္ဇိတအနဋ္ဌာဝိနဋ္ဌအဒဍ္ဎာဝိလုတ္တေသု အဓိဋ္ဌိတာဒိသညိနော. အန္တောဒသာဟံ အဓိဋ္ဌိတေ ဝိကပ္ပိတေ ဝိဿဇ္ဇိတေ နဋ္ဌေ ဝိနဋ္ဌေ ဒဍ္ဎေ အစ္ဆိန္နေ ဝိဿာသေန ဂါဟိတေ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အာစာရဝိပတ္တိ, ယထာ စ ဣဒံ, ဧဝံ ဣတော ပရာနိပိ, ဥဘတောပါတိမောက္ခေသုပိ ဟိ ပါရာဇိကာနိ စ သံဃာဒိသေသာ စ သီလဝိပတ္တိ, သေသာပတ္တိယော အာစာရဝိပတ္တိ, အာဇီဝဝိပတ္တိ ဝါ ဒိဋ္ဌိဝိပတ္တိ ဝါ ကာစိ အာပတ္တိ နာမ နတ္ထိ. အာဇီဝဝိပတ္တိပစ္စယာ ပန ဌပေတွာ ဒုဗ္ဘာသိတံ ဆ အာပတ္တိက္ခန္ဓာ ပညတ္တာ, ဒိဋ္ဌိဝိပတ္တိပစ္စယာ ပါစိတ္တိယဒုက္ကဋဝသေန ဒွေ အာပတ္တိက္ခန္ဓာ ပညတ္တာတိ, ဣဒမေတ္ထ လက္ခဏံ, ဣတိ ဝိပတ္တိကထာ ဣဓေဝ နိဋ္ဌိတာတိ, န နံ ဣတော ပရံ ဝိစာရယိဿာမ. ဇာတိပ္ပမာဏသမ္ပန္နဿ စီဝရဿ အတ္တနော သန္တကတာ, ဂဏနုပဂတာ, ဆိန္နပလိဗောဓဘာဝေါ, အတိရေကစီဝရတာ, ဒသာဟာတိက္ကမောတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. ကထိနသမုဋ္ဌာနံ, အကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

It was laid down in Vesālī concerning the group-of-six monks on the occasion of keeping an extra robe. 'For a maximum of ten days' is the supplementary regulation herein; it is a general regulation, not requiring an order. For one who uses it without having relinquished it, there is an offense of wrong-doing. As it is here, so it is everywhere; therefore, we will not speak of it further on. Even when ten days have not passed, for one who perceives them as having passed, and for one who is doubtful, there is an offense of wrong-doing. When the ten days have passed, for one who perceives them as not having passed, and for one who is doubtful, it is an offense entailing relinquishment and confession itself. Similarly, for one who perceives a robe as determined, etc., when it is undetermined, not shared, not given away, not lost, not destroyed, not burnt, or not plundered. Within ten days, there is no offense for using a robe that has been determined, shared, given away, lost, destroyed, burnt, plundered, or taken with trust; nor is there an offense for one who is insane, and so on. This is a corruption of conduct. And just as this is, so too are the subsequent rules from this one. Indeed, in both Pātimokkhas, the pārājika and saṅghādisesa offenses are corruptions of virtue; the remaining offenses are corruptions of conduct. There is no offense whatsoever called a corruption of livelihood or a corruption of view. However, on account of a corruption of livelihood, excepting the offense of wrong speech, six classes of offenses have been laid down. On account of a corruption of view, two classes of offenses—pācittiya and dukkaṭa—have been laid down. This is the defining mark herein. Thus, the discussion on corruptions is concluded right here; we will not examine it from this point onwards. For a robe complete in kind and measure, these five are the factors herein: its being one's own property, its being included in the count, the state of having its impediments cut off, its being an extra robe, and the exceeding of ten days. Its origin is the Kathina; it is non-action, not freed by perception, unintentional, an offense by regulation, a bodily action, a verbal action, of three consciousnesses, and of three feelings.

ကထိနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Kathina Training Rule is concluded.

၂. ဥဒေါသိတသိက္ခာပဒဝဏ္ဏနာ

2. The Explanation of the Training Rule on Being Separated from a Robe

ဒုတိယေ [Pg.158] နိဋ္ဌိတစီဝရသ္မိံ ဘိက္ခုနာတိဧတ္ထ ပုရိမသိက္ခာပဒေ ဝိယ အတ္ထံ အဂ္ဂဟေတွာ နိဋ္ဌိတေ စီဝရသ္မိံ ဘိက္ခုနောတိ ဧဝံ သာမိဝသေန ကရဏဝစနဿ အတ္ထော ဝေဒိတဗ္ဗော. ကရဏဝသေန ဟိ ဘိက္ခုနာ ဣဒံ နာမ ကမ္မံ ကာတဗ္ဗံ, တံ နတ္ထိ, သာမိဝသေန ပန ဘိက္ခုနော စီဝရသ္မိံ နိဋ္ဌိတေ ကထိနေ စ ဥဗ္ဘတေ ဧဝံ ဣမေဟိ စီဝရနိဋ္ဌာနကထိနုဗ္ဘာရေဟိ ဆိန္နပလိဗောဓော ဧကရတ္တမ္ပိ စေ ဘိက္ခု တိစီဝရေန ဝိပ္ပဝသေယျာတိ ဧဝံ အတ္ထော ယုဇ္ဇတိ. တတ္ထ တိစီဝရေနာတိ တိစီဝရာဓိဋ္ဌာနနယေန အဓိဋ္ဌိတေသု သံဃာဋိအာဒီသု ယေနကေနစိ. ဝိပ္ပဝသေယျာတိ ဝိယုတ္တော ဝသေယျ, ‘‘ဂါမော ဧကူပစာရော နာနူပစာရော’’တိအာဒိနာ (ပါရာ. ၄၇၇) နယေန ပါဠိယံ ဝုတ္တာနံ ဂါမနိဂမနနိဝေသနဥဒေါသိတအဋ္ဋမာဠပါသာဒဟမ္မိယနာဝါသတ္ထခေတ္တဓညကရဏအာရာမဝိဟာရရုက္ခမူလအဇ္ဈောကာသပ္ပဘေဒါနံ ပန္နရသာနံ နိက္ခေပဋ္ဌာနာနံ ယတ္ထကတ္ထစိ နိက္ခိပိတွာ တေသံ ဂါမာဒီနံ ဗဟိ ဟတ္ထပါသာတိက္ကမေန အရုဏံ ဥဋ္ဌာပေယျာတိ အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၄၇၃-၄၇၇-၈) ဝုတ္တော. အညတြ ဘိက္ခုသမ္မုတိယာတိ ယံ သံဃော ဂိလာနဿ ဘိက္ခုနော တိစီဝရေန အဝိပ္ပဝါသသမ္မုတိံ ဒေတိ, တံ ဌပေတွာ အလဒ္ဓသမ္မုတိကဿ ဘိက္ခုနော ဧကရတ္တမ္ပိ ဝိပ္ပဝါသတော ဝုတ္တနယေနေဝ နိဿဂ္ဂိယံ ပါစိတ္တိယန္တိ ဝေဒိတဗ္ဗံ, ကေဝလံ ဣဓ ‘‘ဣဒံ မေ, ဘန္တေ, စီဝရံ ရတ္တိဝိပ္ပဝုတ္ထံ အညတြ ဘိက္ခုသမ္မုတိယာ နိဿဂ္ဂိယ’’န္တိအာဒိနာ နယေန ဝစနဘေဒေါ ဟောတိ, အယံ ပန ဝိသေသော.

In the second rule, regarding the phrase 'by a bhikkhu when the robe is completed' (niṭṭhitacīvarasmiṃ bhikkhunāti), the meaning should not be taken as in the previous training rule. Instead, the meaning of the instrumental case should be understood in the possessive sense as 'when the robe of a bhikkhu is completed'. For in the instrumental sense, the meaning that 'a certain action is to be done by the bhikkhu' does not exist. However, in the possessive sense, the meaning that applies is thus: when the bhikkhu's robe is completed and the Kathina is lifted, if a bhikkhu, whose impediments have been cut off by this completion of the robe and lifting of the Kathina, should be separated from his three robes for even one night... Therein, 'by the three robes' (ticīvarena) means by any one of the robes, such as the outer robe, that have been determined by the method of determining the three robes. 'Should be separated' (vippavaseyya) means 'should dwell disjoined'. According to the method stated in the Pāḷi, such as 'a village with a single precinct, with various precincts', having deposited the robe in any one of the fifteen kinds of places for depositing—village, town, dwelling, storehouse, watchtower, hall, palace, mansion, boat, caravan, field, threshing floor, park, monastery, the foot of a tree, and open space—he allows the dawn to arise while it is outside of those villages and so forth, beyond hand's reach. This is the summary here. The detailed explanation, however, is stated in the Samantapāsādikā. 'Except with the permission of the bhikkhus' (aññatra bhikkhusammutiyā) means: setting aside the permission for non-separation from the three robes that the Saṅgha gives to a sick bhikkhu, it should be understood that for a bhikkhu who has not obtained such permission, if he is separated for even one night, there is an offense entailing relinquishment and confession in the manner already stated. Merely, here there is a difference in wording according to the method beginning with, 'Venerable Sir, this robe of mine, separated for a night without the permission of the bhikkhus, is to be relinquished.' This, however, is the distinction.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ သန္တရုတ္တရေန ဇနပဒစာရိကံ ပက္ကမနဝတ္ထုသ္မိံ

At Sāvatthī, concerning several bhikkhus, regarding the incident of setting out on a journey into the countryside with an under-robe and an upper-robe.

ပညတ္တံ, ‘‘အညတြ ဘိက္ခုသမ္မုတိယာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, အဝိပ္ပဝုတ္ထေ ဝိပ္ပဝုတ္ထသညိနော စေဝ ဝေမတိကဿ စ ဒုက္ကဋံ. ဝိပ္ပဝုတ္ထေ ဝိပ္ပဝုတ္ထသညိနောပိ အဝိပ္ပဝုတ္ထသညိနောပိ ဝေမတိကဿာပိ နိဿဂ္ဂိယံ ပါစိတ္တိယံ, တထာ အပစ္စုဒ္ဓဋအဝိဿဇ္ဇိတာဒီသု စ ပစ္စုဒ္ဓဋဝိဿဇ္ဇိတာဒိသညိနော. အန္တောအရုဏေ ပစ္စုဒ္ဓဋေ ပန ပဌမကထိနေ ဝုတ္တဝိဿဇ္ဇိတာဒိဘေဒေ စ အနာပတ္တိ, တထာ လဒ္ဓသမ္မုတိကဿ ဝိပ္ပဝါသေ. အာဗာဓေ ပန ဝူပသန္တေ ပစ္စာဂန္တဗ္ဗံ, တတ္ထေဝ ဝါ ဌိတေန ပစ္စုဒ္ဓရိတဗ္ဗံ, အထာပိဿ ပုန သော ဝါ အညော ဝါ အာဗာဓော ကုပ္ပတိ, လဒ္ဓကပ္ပိယမေဝ. အဓိဋ္ဌိတစီဝရတာ[Pg.159], အနတ္ထတကထိနတာ, အလဒ္ဓသမ္မုတိကတာ, ရတ္တိဝိပ္ပဝါသောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနေ ဝုတ္တပ္ပကာရာနေဝ. ကေဝလဉှိ တတ္ထ အနဓိဋ္ဌာနံ အဝိကပ္ပနဉ္စ အကိရိယာ, ဣဓ အပ္ပစ္စုဒ္ဓရဏံ, အယံ ဝိသေသောတိ.

It was laid down. The phrase 'except with the permission of the bhikkhus' is a supplementary enactment here, a general enactment, not requiring an order. When not separated from the robe, for one who perceives it as separated, and for one who is in doubt, there is an offense of wrong-doing. When separated from the robe, for one who perceives it as separated, for one who perceives it as not separated, and also for one who is in doubt, there is an offense entailing relinquishment and confession. Similarly, in the cases of robes not withdrawn, not given away, and so on, for one who perceives them as withdrawn, given away, and so on. However, there is no offense if it is withdrawn before dawn, or in the cases of the various kinds of giving away mentioned in the first Kathina rule; and similarly, for one who has received permission, in the case of being separated. However, when an illness has subsided, one must return, or, while remaining in that very place, one should withdraw it. And if for him that illness or another illness should arise again, it is indeed allowable. Here, these are the four factors: the state of the robe being determined, the state of one for whom the Kathina has not been spread, the state of one who has not received permission, and being separated at night. The origination and so forth are indeed just of the kinds stated in the first Kathina rule. The only difference is that there, not determining and not sharing are the non-action, while here, not withdrawing is the non-action—this is the distinction.

ဥဒေါသိတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Being Separated from a Robe is concluded.

၃. အကာလစီဝရသိက္ခာပဒဝဏ္ဏနာ

3. The Explanation of the Training Rule on an Out-of-Season Robe

တတိယေ နိဋ္ဌိတစီဝရသ္မိံ ဘိက္ခုနာတိ သာမိဝသေနေဝ ကရဏတ္ထော ဝေဒိတဗ္ဗော. အကာလစီဝရံ နာမ ယွာယံ ‘‘အနတ္ထတေ ကထိနေ ဝဿာနဿ ပစ္ဆိမော မာသော, အတ္ထတေ ကထိနေ ပဉ္စမာသာ’’တိ (ပါရာ. ၆၄၉) စီဝရကာလော ဝုတ္တော, တံ ဌပေတွာ အညဒါ ဥပ္ပန္နံ, ယဉ္စ ကာလေပိ သံဃဿ ဝါ ‘‘ဣဒံ အကာလစီဝရ’’န္တိ, ပုဂ္ဂလဿ ဝါ ‘‘ဣဒံ တုယှံ ဒမ္မီ’’တိအာဒိနာ နယေန ဒိန္နံ, ဧတံ အကာလစီဝရံ နာမ. ဥပ္ပဇ္ဇေယျာတိ ဧဝရူပံ စီဝရံ အတ္တနော ဘာဂပဋိလာဘဝသေန သံဃတော ဝါ သုတ္တန္တိကာဒိဂဏတော ဝါ ဉာတိတော ဝါ မိတ္တတော ဝါ ပံသုကူလံ ဝါ အတ္တနော ဝါ ဓနေန (ပါရာ. ၅၀၀), အထ ဝါ ပန ‘‘အဋ္ဌိမာ, ဘိက္ခဝေ, မာတိကာ စီဝရဿ ဥပ္ပာဒါယ သီမာယ ဒေတိ, ကတိကာယ ဒေတိ, ဘိက္ခာပညတ္တိကာယ ဒေတိ, သံဃဿ ဒေတိ, ဥဘတောသံဃဿ ဒေတိ, ဝဿံဝုဋ္ဌသံဃဿ ဒေတိ, အာဒိဿ ဒေတိ, ပုဂ္ဂလဿ ဒေတီ’’တိ (မဟာဝ. ၃၇၉) ဣမာသံ အဋ္ဌန္နံ မာတိကာနံ အညတရတော ဥပ္ပဇ္ဇေယျ. ဧတ္ထ စ ‘‘သီမာယ ဒမ္မီ’’တိ ဧဝံ သီမံ ပရာမသိတွာ ဒေန္တော သီမာယ ဒေတိ နာမ, ဧသ နယော သဗ္ဗတ္ထ. ဧတ္ထ စ သီမာတိ ခဏ္ဍသီမာ ဥပစာရသီမာ သမာနသံဝါသသီမာ အဝိပ္ပဝါသသီမာ လာဘသီမာ ဂါမသီမာ နိဂမသီမာ နဂရသီမာ အဗ္ဘန္တရသီမာ ဥဒကုက္ခေပသီမာ ဇနပဒသီမာ ရဋ္ဌသီမာ ရဇ္ဇသီမာ ဒီပသီမာ စက္ကဝါဠသီမာတိ ပန္နရသဝိဓာ. တတ္ထ ဥပစာရသီမာ နာမ ပရိက္ခိတ္တဿ ဝိဟာရဿ ပရိက္ခေပေန, အပရိက္ခိတ္တဿ ပရိက္ခေပါရဟဋ္ဌာနေန ပရိစ္ဆိန္နာ. အပိ စ ဘိက္ခူနံ ဓုဝသန္နိပါတဋ္ဌာနတော ဝါ ပရိယန္တေ ဌိတဘောဇနသာလတော ဝါ နိဗဒ္ဓဝသနကအာဝါသတော ဝါ ထာမမဇ္ဈိမဿ ပုရိသဿ ဒွိန္နံ လေဍ္ဍုပါတာနံ အန္တော ‘‘ဥပစာရသီမာ’’တိ ဝေဒိတဗ္ဗာ. သာ ပန အာဝါသေ ဝဍ္ဎန္တေ ဝဍ္ဎတိ, ဟာယန္တေ ဟာယတိ[Pg.160], ယောဇနသတမ္ပိ ဥပစာရသီမာဝ ဟောတိ. တတ္ထ ဒိန္နလာဘော သဗ္ဗေသံ အန္တောသီမဂတာနံ ပါပုဏာတိ, ဘိက္ခုနီနံ အာရာမပဝေသနသေနာသနာပုစ္ဆနာနိ ပရိဝါသမာနတ္တာရောစနံ ဝဿစ္ဆေဒနိဿယသေနာသနဂ္ဂါဟာဒိဝိဓာနန္တိ ဣဒမ္ပိ သဗ္ဗံ ဣမိဿာဝ သီမာယ ဝသေန ဝေဒိတဗ္ဗံ. လာဘသီမာတိ ယံ ရာဇရာဇမဟာမတ္တာဒယော ဝိဟာရံ ကာရာပေတွာ ဂါဝုတံ ဝါ အဒ္ဓယောဇနံ ဝါ ယောဇနံ ဝါ သမန္တာ ပရိစ္ဆိန္ဒိတွာ ‘‘အယံ အမှာကံ ဝိဟာရဿ လာဘသီမာ, ယံ ဧတ္ထန္တရေ ဥပ္ပဇ္ဇတိ, တံ သဗ္ဗံ အမှာကံ ဝိဟာရဿ ဒေမာ’’တိ ဌပေန္တိ, အယံ လာဘသီမာ နာမ. ကာသိကောသလာဒီနံ ပန ရဋ္ဌာနံ အန္တော ဗဟူ ဇနပဒါ ဟောန္တိ, တတ္ထ ဧကော ဇနပဒပရိစ္ဆေဒေါ ဇနပဒသီမာ, ကာသိကောသလာဒိရဋ္ဌပရိစ္ဆေဒေါ ရဋ္ဌသီမာ, ဧကဿ ရညော အာဏာပဝတ္တိဋ္ဌာနံ ရဇ္ဇသီမာ, သမုဒ္ဒန္တေန ပရိစ္ဆိန္နော မဟာဒီပေါ ဝါ အန္တရဒီပေါ ဝါ ဒီပသီမာ, ဧကစက္ကဝါဠပဗ္ဗတပရိက္ခေပဗ္ဘန္တရံ စက္ကဝါဠသီမာ, သေသာ နိဒါနကထာယံ ဝုတ္တနယာ ဧဝ. တတ္ထ ‘‘ခဏ္ဍသီမာယ ဒေမာ’’တိ ဒိန္နံ ခဏ္ဍသီမဋ္ဌာနံယေဝ ပါပုဏာတိ, တတော ဗဟိသီမာယ သီမန္တရိကဋ္ဌာနမ္ပိ န ပါပုဏာတိ. ‘‘ဥပစာရသီမာယ ဒေမာ’’တိ ဒိန္နံ ပန အန္တောပရိစ္ဆေဒေ ခဏ္ဍသီမာသီမန္တရိကာသု ဌိတာနမ္ပိ ပါပုဏာတိ, သမာနသံဝါသသီမာယ ဒိန္နံ ခဏ္ဍသီမာသီမန္တရိကဋ္ဌာနံ န ပါပုဏာတိ, အဝိပ္ပဝါသသီမာလာဘသီမာသု ဒိန္နံ တာသံ အန္တောဂဓာနံယေဝ ပါပုဏာတိ, ဂါမသီမာဒီသု ဒိန္နံ တာသံ သီမာနံ အဗ္ဘန္တရေ ဗဒ္ဓသီမဋ္ဌာနမ္ပိ ပါပုဏာတိ, အဗ္ဘန္တရသီမာဥဒကုက္ခေပသီမာသု ဒိန္နံ တတ္ထ အန္တောဂဓာနံယေဝ ပါပုဏာတိ, ဇနပဒသီမာဒီသု ဒိန္နမ္ပိ တာသံ အဗ္ဘန္တရေ ဗဒ္ဓသီမဋ္ဌာနမ္ပိ ပါပုဏာတိ, တသ္မာ ယံ ဇမ္ဗုဒီပေ ဌတွာ ‘‘တမ္ဗပဏ္ဏိဒီပေ သံဃဿ ဒေမာ’’တိ ဒီယတိ, တံ တမ္ဗပဏ္ဏိဒီပတော ဧကောပိ ဂန္တွာ သဗ္ဗေသံ သင်္ဂဏှိတုံ လဘတိ. သစေပိ တတ္ထေဝ ဧကော သဘာဂေါ ဘိက္ခု သဘာဂါနံ ဘာဂံ ဂဏှာတိ, န ဝါရေတဗ္ဗော. ယော ပန ဝိဟာရံ ပဝိသိတွာ ‘‘အသုကသီမာယာ’’တိ အဝတွာဝ ကေဝလံ ‘‘သီမာယ ဒမ္မီ’’တိ ဝဒတိ, သော ပုစ္ဆိတဗ္ဗော ‘‘သီမာ နာမ ဗဟုဝိဓာ, ကတရံ သန္ဓာယ ဝဒသီ’’တိ, သစေ ဝဒတိ ‘‘အဟမေတံ ဘေဒံ န ဇာနာမိ, သီမဋ္ဌကသံဃော ဂဏှတူ’’တိ, ဥပစာရသီမဋ္ဌေဟိ ဘာဇေတဗ္ဗံ.

In the third training rule, regarding the phrase 'niṭṭhitacīvarasmiṃ bhikkhunā', the instrumental case is to be understood in the sense of the dative. An 'untimely robe' (akālacīvara) is defined as a robe that has arisen at another time, setting aside the stated robe-period: 'when the kathina is not spread, the last month of the rains retreat; when the kathina is spread, five months.' Also, that which, even during the proper time, is given to the Sangha with the words, 'This is an untimely robe,' or to an individual by the method beginning with, 'This I give to you,' is called an untimely robe. 'It might arise' means that such a robe might arise for oneself through receiving a share from the Sangha, from a group such as the Suttantikas, from relatives, or from friends; or it might be a rags-robe (paṃsukūla), or arise from one's own wealth. Alternatively, it might arise from one of these eight headings: 'There are, O bhikkhus, these eight grounds for the arising of a robe: one gives within a boundary, one gives by agreement, one gives by what is designated as alms, one gives to the Sangha, one gives to both Sanghas, one gives to the Sangha that has completed the rains-residence, one gives having specified a recipient, or one gives to an individual.' Here, 'one gives within a boundary' refers to a person who gives having referred to a boundary, saying, 'I give within the boundary.' This is the method in all cases. And here, a boundary is of fifteen kinds: a fragmentary boundary (khaṇḍasīmā), a vicinity boundary (upacārasīmā), a boundary for common observance (samānasaṃvāsasīmā), a boundary of non-separation (avippavāsasīmā), a gains boundary (lābhasīmā), a village boundary (gāmasīmā), a market-town boundary (nigamasīmā), a city boundary (nagarasīmā), an inner boundary (abbhantarasīmā), a water-throwing boundary (udakukkhepasīmā), a district boundary (janapadasīmā), a country boundary (raṭṭhasīmā), a kingdom boundary (rajjasīmā), an island boundary (dīpasīmā), and a world-system boundary (cakkavāḷasīmā). Among these, the vicinity boundary is that which is demarcated by the enclosure of an enclosed monastery, or for an unenclosed one, by the place suitable for an enclosure. Furthermore, it should be known as the area within two clod-throws by a man of medium strength from the monks' regular place of assembly, or from a dining hall situated at the edge, or from a permanent dwelling. And that boundary expands when the residence expands and contracts when it contracts; even a hundred yojanas can be a vicinity boundary. A gain given there reaches all who are within the boundary. And all these matters—for bhikkhunīs, entering the monastery and asking for lodging; the announcement of probation and penance; the procedure for breaking the rains-residence, taking dependence, accepting lodging, and so on—should be understood by way of this very boundary. A gains boundary is when kings, royal ministers, and others, having had a monastery built, demarcate a gāvuta, half a yojana, or a yojana all around and establish it, saying: 'This is the gains boundary of our monastery. Whatever arises within this, we give all of it to our monastery.' This is called a gains boundary. Within countries such as Kāsī and Kosala, there are many districts; the demarcation of one district is a district boundary. The demarcation of a country like Kāsī or Kosala is a country boundary. The area where the authority of one king prevails is a kingdom boundary. A great island or an intermediate island demarcated by the ocean's edge is an island boundary. The interior of the enclosure of a single world-system mountain range is a world-system boundary. The remaining boundaries are as stated in the Nidānakathā. In this context, what is given with the words, 'We give within the fragmentary boundary,' reaches only those staying in the fragmentary boundary; it does not reach even those staying in an intermediate area in the boundary outside of it. What is given with the words, 'We give within the vicinity boundary,' however, reaches even those staying in fragmentary boundaries and intermediate areas within its demarcation. What is given in a boundary for common observance does not reach those staying in fragmentary boundaries and intermediate areas. What is given in a boundary of non-separation or a gains boundary reaches only those included within them. What is given in a village boundary, etc., reaches even those staying in a consecrated boundary within those boundaries. What is given in an inner boundary or a water-throwing boundary reaches only those included there. What is given in a district boundary, etc., also reaches those staying in a consecrated boundary within them. Therefore, if something is given while one is in Jambudīpa with the words, 'We give to the Sangha in Tambapaṇṇidīpa,' even one person, having gone from Tambapaṇṇidīpa, is able to collect it on behalf of all. And if, right there, one bhikkhu of the same affiliation takes the share of those of the same affiliation, he should not be prevented. But whoever enters a monastery and, without saying 'in such-and-such a boundary,' merely says, 'I give within the boundary,' he should be asked: 'Boundaries are of many kinds; referring to which one do you speak?' If he says, 'I do not know this distinction; let the Sangha staying within the boundary take it,' it should be divided by those staying in the vicinity boundary.

ကတိကာယာတိဧတ္ထ ကတိကာ နာမ သမာနလာဘကတိကာ. သာ ပန ဧဝံ ကာတဗ္ဗာ, ဧကသ္မိံ ဝိဟာရေ သန္နိပတိတေဟိ ဘိက္ခူဟိ ယံ ဝိဟာရံ သင်္ဂဏှိတုကာမာ သမာနလာဘံ ကာတုံ ဣစ္ဆန္တိ, တဿ နာမံ ဂဟေတွာ ‘‘အသုကော နာမ ဝိဟာရော ပေါရာဏကော အပ္ပလာဘော’’တိ ယံ [Pg.161] ကိဉ္စိ ကာရဏံ ဝတွာ ‘‘တံ ဝိဟာရံ ဣမိနာ ဝိဟာရေန သဒ္ဓိံ ဧကလာဘံ ကာတုံ သံဃဿ ရုစ္စတီ’’တိ တိက္ခတ္တုံ သာဝေတဗ္ဗံ, ဧတ္တာဝတာ တသ္မိံ ဝိဟာရေ နိသိန္နောပိ ဣဓ နိသိန္နောဝ ဟောတိ, တသ္မိံ ဝိဟာရေပိ ဧဝမေဝ ကာတဗ္ဗံ, ဧတ္တာဝတာ ဣဓ နိသိန္နောပိ တသ္မိံ နိသိန္နောဝ ဟောတိ. ဧကသ္မိံ ဝိဟာရေ လာဘေ ဘာဇိယမာနေ ဣတရသ္မိံ ဌိတဿ ဘာဂံ ဂဟေတုံ ဝဋ္ဋတိ.

Herein, in the text katikāya, katikā means an agreement for equal gains. Furthermore, it should be made in this way: bhikkhus, having assembled in one monastery, who wish to support a certain monastery and desire to make it of equal gain, having taken its name and stated whatever reason, such as, 'The monastery named so-and-so is ancient and has little gain,' should announce three times, 'Is it agreeable to the Sangha to make that monastery have equal gain together with this monastery?' By this much, even a bhikkhu sitting in that monastery is one who is sitting here. In that monastery also, it should be done in the same way. By this much, even a bhikkhu sitting here is one who is sitting there. When a gain is being distributed in one monastery, it is proper to take the share of one staying in the other.

ဘိက္ခာပညတ္တိယာတိ ဧတ္ထ ဘိက္ခာပညတ္တိ နာမ ဒါယကဿ ပရိစ္စာဂပညတ္တိဋ္ဌာနံ, တသ္မာ ‘‘ယတ္ထ မယှံ ဓုဝကာရာ ကရီယန္တိ, တတ္ထ ဒမ္မီ’’တိ ဝါ ‘‘တတ္ထ ဒေထာ’’တိ ဝါ ဝုတ္တေ ယတ္ထ တဿ ပါကဝတ္တံ ဝါ ဝတ္တတိ, ယတော ဝါ ဘိက္ခူ နိစ္စံ ဘောဇေတိ, ယတ္ထ ဝါ တေန ကိဉ္စိ သေနာသနံ ကတံ, သဗ္ဗတ္ထ ဒိန္နမေဝ ဟောတိ. သစေ ပန ဧကသ္မိံ ဓုဝကာရဋ္ဌာနေ ထောကတရာ ဘိက္ခူ ဟောန္တိ, ဧကမေဝ ဝါ ဝတ္ထံ ဟောတိ, မာတိကံ အာရောပေတွာ ယထာ သော ဝဒတိ, တထာ ဂဟေတဗ္ဗံ.

Herein, regarding bhikkhāpaññatti, this term means the place where a donor's offering is established. Therefore, when it is said, 'Where my regular meritorious deeds are performed, there I give,' or 'Give there,' then wherever his duty of providing cooked food occurs, or from where he regularly feeds the bhikkhus, or where some lodging has been made by him, it is indeed given in all those places. If, however, in one place of regular meritorious deeds, there are very few bhikkhus, or there is only one robe, having placed it on the register, it should be taken according to how he speaks.

သံဃဿ ဒေတီတိ ဧတ္ထ ဝိဟာရံ ပဝိသိတွာ ‘‘သံဃဿ ဒမ္မီ’’တိ ဒိန္နံ ဥပစာရသီမာဂတာနဉ္စ တတော ဗဟိဒ္ဓါပိ တေဟိ သဒ္ဓိံ ဧကာဗဒ္ဓါနဉ္စ ပါပုဏာတိ, တသ္မာ တေသံ ဂါဟကေ သတိ အသမ္ပတ္တာနမ္ပိ ဘာဂေါ ဒါတဗ္ဗော. ယံ ပန ဗဟိ ဥပစာရသီမာယ ဘိက္ခူ ဒိသွာ ‘‘သံဃဿာ’’တိ ဒီယတိ, တံ ဧကာဗဒ္ဓပရိသာယ ပါပုဏာတိ. ယေ ပန ဒွါဒသဟိ ဟတ္ထေဟိ ပရိသံ အသမ္ပတ္တာ, တေသံ န ပါပုဏာတိ.

Herein, regarding Saṅghassa deti, what is given after entering the monastery with the words, 'I give to the Sangha,' reaches those who have arrived within the precincts-boundary and also those outside it who are connected with them as one group. Therefore, when there is a proxy for them, the share should be given even to those who have not arrived. But what is given outside the precincts-boundary after seeing bhikkhus with the words, 'To the Sangha,' reaches the connected assembly. It does not, however, reach those who have not come within twelve cubits of the assembly.

ဥဘတောသံဃဿာတိ ဧတ္ထ ပန ယံ ဥဘတောသံဃဿ ဒိန္နံ, တတော ဥပဍ္ဎံ ဘိက္ခူနံ, ဥပဍ္ဎံ ဘိက္ခုနီနံ ဒါတဗ္ဗံ. သစေပိ ဧကော ဘိက္ခု ဟောတိ, ဧကာ ဝါ ဘိက္ခုနီ, အန္တမသော အနုပသမ္ပန္နဿာပိ ဥပဍ္ဎမေဝ ဒါတဗ္ဗံ. ‘‘ဥဘတောသံဃဿ စ တုယှဉ္စာ’’တိ ဝုတ္တေ ပန သစေ ဒသ ဘိက္ခူ စ ဒသ ဘိက္ခုနိယော စ ဟောန္တိ, ဧကဝီသတိ ပဋိဝီသေ ကတွာ ဧကော ပုဂ္ဂလဿ ဒါတဗ္ဗော, ဒသ ဘိက္ခုသံဃဿ, ဒသ ဘိက္ခုနိသံဃဿ စ, ယေန ပုဂ္ဂလိကော လဒ္ဓေါ, သော သံဃတောပိ အတ္တနော ဝဿဂ္ဂေန ဂဟေတုံ လဘတိ, ကသ္မာ? ဥဘတောသံဃဂ္ဂဟဏေန ဂဟိတတ္တာ, ‘‘ဥဘတောသံဃဿ စ စေတိယဿ စာ’’တိ ဝုတ္တေပိ ဧသေဝ နယော. ဣဓ ပန စေတိယဿ သံဃတော ပါပုဏကောဋ္ဌာသော နာမ နတ္ထိ, ဧကပုဂ္ဂလဿ ပတ္တကောဋ္ဌာသသမော ဧကော ကောဋ္ဌာသော ဟောတိ. ‘‘ဘိက္ခုသံဃဿ စ ဘိက္ခုနီနဉ္စာ’’တိ ဝုတ္တေ ပန န မဇ္ဈေ ဘိန္ဒိတွာ ဒါတဗ္ဗံ, ဘိက္ခူ စ ဘိက္ခုနိယော စ ဂဏေတွာ ဒါတဗ္ဗံ. ‘‘ဘိက္ခုသံဃဿ စ ဘိက္ခုနီနဉ္စ တုယှဉ္စာ’’တိ ဝုတ္တေ ပုဂ္ဂလော ဝိသုံ န လဘတိ, ပါပုဏကောဋ္ဌာသတော ဧကမေဝ လဘတိ[Pg.162]. ‘‘စေတိယဿ စာ’’တိ ဝုတ္တေ ပန စေတိယဿ ဧကော ပုဂ္ဂလပဋိဝီသော လဗ္ဘတိ. ‘‘ဘိက္ခူနဉ္စ ဘိက္ခုနီနဉ္စာ’’တိ ဝုတ္တေပိ န မဇ္ဈေ ဘိန္ဒိတွာ ဒါတဗ္ဗံ, ပုဂ္ဂလဂဏနာယ ဧဝ ဝိဘဇိတဗ္ဗံ, တေဟိ သဒ္ဓိံ ပုဂ္ဂလစေတိယပရာမသနံ အနန္တရနယသဒိသမေဝ, ယထာ စ ဘိက္ခုသံဃံ အာဒိံ ကတွာ နယော နီတော, ဧဝံ ဘိက္ခုနိသံဃံ အာဒိံ ကတွာပိ နေတဗ္ဗော. ‘‘ဘိက္ခုသံဃဿ စ တုယှဉ္စာ’’တိ ဝုတ္တေပိ ပုဂ္ဂလဿ ဝိသုံ န လဗ္ဘတိ, စေတိယဿ ပန လဗ္ဘတိ. ‘‘ဘိက္ခူနဉ္စ တုယှဉ္စာ’’တိ ဝုတ္တေပိ ဝိသုံ န လဗ္ဘတိ, စေတိယဿ ပန လဗ္ဘတိယေဝ.

Here, regarding Ubhatosaṅghassa, whatever is given to both Sanghas, from that, half should be given to the bhikkhus and half to the bhikkhunīs. Even if there is only one bhikkhu, or one bhikkhunī, or at the very least one who is not fully ordained, exactly half should be given. When it is said, 'To both Sanghas and to you,' if there are ten bhikkhus and ten bhikkhunīs, having made twenty-one shares, one share should be given to the individual, ten to the Sangha of bhikkhus, and ten to the Sangha of bhikkhunīs. The one who received the individual share is also able to receive from the Sangha according to his seniority. When it is said, 'To both Sanghas and to the shrine,' this very same method applies. Here, however, the shrine has no so-called share to be received from the Sangha; it has one share equal to the share received by a single individual. When it is said, 'To the Sangha of bhikkhus and to the bhikkhunīs,' it should not be given by dividing it in the middle; it should be given after counting the bhikkhus and the bhikkhunīs. When it is said, 'To the Sangha of bhikkhus, to the bhikkhunīs, and to you,' the individual does not receive a separate share but receives only one from the total apportioned shares. When it is said, 'And to the shrine,' the shrine receives one individual's share. Also, when it is said, 'To the bhikkhus and to the bhikkhunīs,' it should not be given by dividing it in the middle; it should be divided only by the count of individuals. The inclusion of an individual and a shrine along with them is just like the immediately preceding method. And just as the method was applied starting with the Sangha of bhikkhus, so too should it be applied starting with the Sangha of bhikkhunīs. Also, when it is said, 'To the Sangha of bhikkhus and to you,' the individual does not receive a separate share, but the shrine does. Also, when it is said, 'To the bhikkhus and to you,' a separate share is not received, but the shrine certainly does receive one.

ဝဿံဝုဋ္ဌသံဃဿာတိ ဧတ္ထ သစေ ဝိဟာရံ ပဝိသိတွာ ‘‘ဝဿံဝုဋ္ဌသံဃဿ ဒမ္မီ’’တိ ဝဒတိ, ယေ တတ္ထ ဝဿစ္ဆေဒံ အကတွာ ပုရိမဝဿံဝုဋ္ဌာ, တေသံ ဗဟိ သီမဋ္ဌာနမ္ပိ ပါပုဏာတိ, န အညေသံ. သစေ ပန ဗဟိဥပစာရသီမာယံ ဌိတော ‘‘ဝဿံဝုဋ္ဌသံဃဿာ’’တိ ဝဒတိ, ယတ္ထကတ္ထစိ ဝုဋ္ဌဝဿာနံ သဗ္ဗေသံ သမ္ပတ္တာနံ ပါပုဏာတိ. အထ ‘‘အသုကဝိဟာရေ ဝဿံဝုဋ္ဌဿာ’’တိ ဝဒတိ, တတ္ထ ဝဿံဝုဋ္ဌာနံယေဝ ယာဝ ကထိနဿုဗ္ဘာရာ ပါပုဏာတိ. ဂိမှာနံ ပဌမဒိဝသတော ပဋ္ဌာယ ဧဝံ ဝဒတိ, တတြ သမ္မုခီဘူတာနံ သဗ္ဗေသံ ပါပုဏာတိ, န အညေသံ.

Herein, regarding Vassaṃvuṭṭhasaṅghassa, if one enters the monastery and says, 'I give to the Sangha that has completed the rains-residence,' it reaches even those standing outside the boundary who have completed the preceding rains-residence there without a break, but not others. If, however, one stands outside the precincts-boundary and says, 'To the Sangha that has completed the rains-residence,' it reaches all who have arrived who have completed the rains-residence in any monastery whatsoever. Furthermore, if one says, 'To those who have completed the rains-residence in such-and-such a monastery,' it reaches only those who have completed the rains-residence there, until the time of the removal of the Kathina. If one speaks thus from the first day of the hot season onward, it reaches all those who are present there, but not others.

အာဒိဿ ဒေတီတိ အာဒိသိတွာ ပရိစ္ဆိန္ဒိတွာ ဒေတိ, ကထံ? ဘိက္ခူ အဇ္ဇတနာယ ဝါ သွာတနာယ ဝါ ယာဂုယာ နိမန္တေတွာ တေ ဃရေ ယာဂုံ ပါယေတွာ ‘‘ဣမာနိ စီဝရာနိ ယေဟိ မယှံ ယာဂု ပီတာ, တေသံ ဒမ္မီ’’တိ ဝဒတိ, ယေဟိ နိမန္တိတေဟိ ယာဂု ပီတာ, တေသံယေဝ ပါပုဏာတိ, ဘတ္တခဇ္ဇကာဒီဟိ နိမန္တိတေသုပိ ဧသေဝ နယော.

Giving by designation means giving after specifying and delimiting. How so? Having invited bhikkhus for rice gruel, either for today or for tomorrow, and having had them drink the gruel in one's house, one says, 'These robes I give to those by whom my gruel was drunk.' It reaches only those invited ones by whom the gruel was drunk. This same method applies also when they are invited for boiled rice, hard food, and so on.

ပုဂ္ဂလဿ ဒေတီတိ ‘‘ဣဒံ စီဝရံ ဣတ္ထန္နာမဿ ဒမ္မီ’’တိ ဧဝံ ပရမ္မုခါ ဝါ, ပါဒမူလေ ဌပေတွာ ‘‘ဣဒံ တုမှာက’’န္တိ ဧဝံ သမ္မုခါ ဝါ ဒေတီတိ အယမေတ္ထ သင်္ခေပကထာ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ ဝုတ္တော. ဣတိ ဣမာသံ အဋ္ဌန္နံ မာတိကာပဒါနံ ဝသေန ယံ အကာလစီဝရလက္ခဏေန ပဋိလဒ္ဓံ, တံ သန္ဓာယ ‘‘အကာလစီဝရံ ဥပ္ပဇ္ဇေယျာ’’တိ ဝုတ္တံ.

Giving to an individual means giving either in their absence, saying, 'I give this robe to so-and-so,' or in their presence, placing it at their feet and saying, 'This is for you.' This is the brief explanation here; the detailed account, however, is stated in the Samantapāsādikā. Thus, it was said, 'An unseasonable robe may arise,' with reference to that which is obtained with the characteristic of an unseasonable robe by way of these eight mātikā headings.

အာကင်္ခမာနေနာတိ ဣစ္ဆမာနေန. ခိပ္ပမေဝ ကာရေတဗ္ဗန္တိ သီဃံ အန္တောဒသာဟေယေဝ ကာရေတဗ္ဗံ. နော စဿ ပါရိပူရီတိ နော စေ ပါရိပူရီ ဘဝေယျ, ယတ္တကေန ကရိယမာနံ အဓိဋ္ဌာနစီဝရံ ပဟောတိ, တံ စီဝရံ တတ္တကံ န ဘဝေယျ, ဦနကံ ဘဝေယျာတိ အတ္ထော. သတိယာ ပစ္စာသာယာတိ ‘‘အသုကဒိဝသံ နာမ သံဃော စီဝရာနိ လဘိဿတိ, တတော မေ စီဝရံ ဥပ္ပဇ္ဇိဿတီ’’တိဣမိနာ [Pg.163] နယေန သံဃဂဏဉာတိမိတ္တေသု ဝါ အညတရဋ္ဌာနတော, ‘‘ပံသုကူလံ ဝါ လစ္ဆာမီ’’တိ, ‘‘ဣမိနာ ဝါ ကပ္ပိယဘဏ္ဍေန စီဝရံ ဂဏှိဿာမီ’’တိ ဧဝံ ဝိဇ္ဇမာနာယ စီဝရာသာယ. တတော စေ ဥတ္တရီတိ မာသပရမတော စေ ဥတ္တရိ နိက္ခိပေယျ, နိဿဂ္ဂိယန္တိ အတ္ထော. ယဒိ ပနဿ မူလစီဝရံ သဏှံ ဟောတိ, ပစ္စာသာစီဝရံ ထူလံ ဟောတိ, န သက္ကာ ယောဇေတုံ, ရတ္တိယော စ သေသာ ဟောန္တိ, န တာဝ မာသော ပူရတိ, န အကာမာ စီဝရံ ကာရေတဗ္ဗံ, အညံ ပစ္စာသာစီဝရံ လဘိတွာ ဧဝ ကာလဗ္ဘန္တရေ ကာရေတဗ္ဗံ. သစေ န လဘတိ, ပစ္စာသာစီဝရမ္ပိ ပရိက္ခာရစောဠံ အဓိဋ္ဌာတဗ္ဗံ. အထ မူလစီဝရံ ထူလံ ဟောတိ, ပစ္စာသာစီဝရံ သဏှံ, မူလစီဝရံ ပရိက္ခာရစောဠံ အဓိဋ္ဌဟိတွာ ပစ္စာသာစီဝရမေဝ မူလစီဝရံ ကတွာ ဌပေတဗ္ဗံ, တံ ပုန မာသပရိဟာရံ လဘတိ, ဧတေနုပါယေန ယာဝ န လစ္ဆတိ, တာဝ အညံ မူလစီဝရံ ကတွာ ဌပေတုံ လဗ္ဘတိ. ဣမဿ ‘‘ဣဒံ မေ, ဘန္တေ, အကာလစီဝရံ မာသာတိက္ကန္တံ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၀၀) ဣမိနာ နယေန နိဿဇ္ဇနဝိဓာနံ ဝေဒိတဗ္ဗံ.

‘By one who desires’ (ākaṅkhamānena) means ‘by one who wishes’ (icchamānena). ‘It should be made quickly’ (khippameva kāretabbaṃ) means ‘it should be made swiftly, indeed within ten days’ (sīghaṃ antodasāheyeva kāretabbaṃ). ‘If it is not complete’ (no cassa pāripūrī) means ‘if it should not be complete; that is to say, if the robe-cloth is not of the amount with which the determination-robe being made would be sufficient, it would be deficient’ (no ce pāripūrī bhaveyya, yattakena kariyamānaṃ adhiṭṭhānacīvaraṃ pahoti, taṃ cīvaraṃ tattakaṃ na bhaveyya, ūnakaṃ bhaveyyāti attho). ‘With expectation’ (satiyā paccāsāya) means ‘with an existing expectation for a robe-cloth, in this manner: “On such-and-such a day the Saṅgha will receive robe-cloths, from that a robe-cloth will arise for me,” from the Saṅgha, a group, relatives, or friends, or from another place; or “I will obtain a rag-robe”; or “I will acquire a robe-cloth with these allowable goods.”’ ‘If beyond that’ (tato ce uttarī) means ‘if he should keep it beyond the maximum of a month, it is to be forfeited’ (māsaparamato ce uttari nikkhipeyya, nissaggiyanti attho). If, however, his original robe-cloth is fine and the expected robe-cloth is coarse, and it is not possible to join them, and there are still nights remaining, and the month is not yet complete, the robe should not be made unwillingly. Instead, it should be made within the time limit only after obtaining another expected robe-cloth. If he does not obtain it, the expected robe-cloth should also be determined as a requisites-cloth. Alternatively, if the original robe-cloth is coarse and the expected robe-cloth is fine, having determined the original robe-cloth as a requisites-cloth, the expected robe-cloth itself should be made the original robe-cloth and kept. That again receives the month's allowance. By this means, for as long as he does not obtain one, he is permitted to make another the original robe-cloth and keep it. For this, the procedure of forfeiture should be understood in this manner: ‘Venerable sir, this unseasonable robe of mine, having exceeded a month, is to be forfeited.’

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အကာလစီဝရံ ပဋိဂ္ဂဟေတွာ မာသံ အတိက္ကမနဝတ္ထုသ္မိံ

At Sāvatthī, concerning several bhikkhus, on the occasion of exceeding a month after having accepted an unseasonable robe-cloth.

ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဣတော ပရံ သဗ္ဗံ ပဌမကထိနေ ဝုတ္တသဒိသမေဝ. ကေဝလဉှိ တတ္ထ ဒသာဟာတိက္ကမော, ဣဓ မာသာတိက္ကမောတိ အယံ ဝိသေသော. သေသံ တာဒိသမေဝါတိ.

It is prescribed... From this non-command onwards, everything is just as stated in the first Kathina training rule. Indeed, the only distinction is this: there, it is the exceeding of ten days; here, it is the exceeding of a month. The remainder should be regarded as just the same. Thus ends the general determination.

အကာလစီဝရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on unseasonable robes is finished.

၄. ပုရာဏစီဝရသိက္ခာပဒဝဏ္ဏနာ

4. 4. The Training Rule on Old Robes.

စတုတ္ထေ အညာတိကာယာတိ န ဉာတိကာယ, မာတိတော ဝါ ပိတိတော ဝါ ယာဝ သတ္တမံ ယုဂံ, တာဝ ကေနစိ အာကာရေန အသမ္ဗဒ္ဓါယာတိ အတ္ထော. ဘိက္ခုနိယာတိ သာကိယာနိယော ဝိယ သုဒ္ဓဘိက္ခုသံဃေ ဝါ ဥဘတောသံဃေ ဝါ ဥပသမ္ပန္နာယ. ပုရာဏစီဝရန္တိ ရဇိတွာ ကပ္ပံ ကတွာ ဧကဝါရမ္ပိ နိဝတ္ထံ ဝါ ပါရုတံ ဝါ, ယံ အန္တမသော ပရိဘောဂသီသေန အံသေ ဝါ မတ္ထကေ ဝါ ကတွာ မဂ္ဂံ ဂတော ဟောတိ, ဥဿီသကံ ဝါ ကတွာ နိပန္နော, ဧတမ္ပိ ပုရာဏစီဝရမေဝ. ဓောဝါပေယျ ဝါတိ သစေ ‘‘ဓောဝါ’’တိဝါစာယ ဝဒတိ, ကာယဝိကာရံ ဝါ ကရောတိ, ဟတ္ထေန ဝါ ဟတ္ထေ ဒေတိ, ပါဒမူလေ ဝါ ဌပေတိ, အန္တောဒွါဒသဟတ္ထေ ဩကာသေ ဌတွာ ဥပရိ ဝါ ခိပတိ, အညဿ ဝါ [Pg.164] ဟတ္ထေ ပေသေတိ, တာယ ဓောတံ, ဓောဝါပိတမေဝ ဟောတိ, ရဇာပနာကောဋာပနေသုပိ ဧသေဝ နယော. သိက္ခမာနာယ ဝါ သာမဏေရိယာ ဝါ ဥပါသိကာယ ဝါ ဟတ္ထေ ဓောဝနတ္ထာယ ဒေတိ, သာ သစေ ဥပသမ္ပဇ္ဇိတွာ ဓောဝတိ, ဧဝမ္ပိ နိဿဂ္ဂိယံ ပါစိတ္တိယံ. ဥပါသကဿ ဝါ သာမဏေရဿ ဝါ ဟတ္ထေ ဒိန္နံ ဟောတိ, သော စေ လိင်္ဂေ ပရိဝတ္တေ ဥပသမ္ပဇ္ဇိတွာ ဓောဝတိ, ဒဟရဿ ဘိက္ခုဿ ဝါ ဒိန္နံ ဟောတိ, သောပိ လိင်္ဂေ ပရိဝတ္တေ ဓောဝတိ, နိဿဂ္ဂိယံ ပါစိတ္တိယမေဝ, ရဇာပနာကောဋာပနေသုပိ ဧသေဝ နယော. ‘‘ဣဒံ မေ, ဘန္တေ, ပုရာဏစီဝရံ အညာတိကာယ ဘိက္ခုနိယာ ဓောဝါပိတံ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၀၅) ဣမိနာ ပနေတ္ထ နယေန နိဿဇ္ဇနဝိဓာနံ ဝေဒိတဗ္ဗံ.

In the fourth, 'to an unrelated woman' (aññātikāya) means not to a relative, that is, one not connected in any way up to the seventh generation from either the mother's or the father's side. 'To a bhikkhunī' refers to one who has received higher ordination either in the pure Bhikkhu Saṅgha, like the Sākiyan princesses, or in the two-fold Saṅgha. 'An old robe' (purāṇacīvara) means a robe that, after being dyed and marked with the kappa point, has been worn as a lower garment or draped even once. It also refers to a robe which, at the very least by way of use, one has taken on a journey placed on the shoulder or head, or one has lain down on after making it into a pillow; this too is an old robe. 'Should have it washed' (dhovāpeyya) means: if one says the words, 'Wash it'; or makes a bodily gesture; or gives it from one's hand into her hand; or places it at her feet; or, standing within a space of twelve cubits, throws it upwards; or sends it by the hand of another—if it is washed by her, it is considered to have been caused to be washed. This same method applies to causing it to be dyed or beaten. If one gives it for washing into the hand of a female probationer, a female novice, or a female lay devotee, and she washes it after receiving higher ordination, it is a pācittiya offense requiring forfeiture. If it is given into the hand of a male lay devotee or a male novice, and he washes it after changing his gender and receiving higher ordination; or if it is given to a young bhikkhu, and he too washes it after changing his gender, it is a pācittiya offense requiring forfeiture. This same method applies to causing it to be dyed or beaten. The procedure for forfeiture here should be understood according to this method: 'Venerable sir, this old robe of mine was caused to be washed by an unrelated bhikkhunī; it is to be forfeited.'

သာဝတ္ထိယံ ဥဒါယိတ္ထေရံ အာရဗ္ဘ ပုရာဏစီဝရဓောဝါပနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, သာဏတ္တိကံ ‘‘ဓောဝါ’’တိအာဒိကာယ အာဏတ္တိယာ, ဧဝံ အာဏတ္တာယ စ ဘိက္ခုနိယာ ဥဒ္ဓနသဇ္ဇနာဒီသု သဗ္ဗပ္ပယောဂေသု ဘိက္ခုနော ဒုက္ကဋံ. ဓောဝိတွာ ဥက္ခိတ္တမတ္တံ ပန ရတ္တမတ္တံ အာကောဋိတမတ္တဉ္စ နိဿဂ္ဂိယံ ဟောတိ, ဓောဝနာဒီနိ တီဏိပိ ဒွေ ဝါ ကာရာပေန္တဿ ဧကေန ဝတ္ထုနာ နိဿဂ္ဂိယံ, ဣတရေဟိ ဒုက္ကဋံ. သစေ ပန ‘‘ဓောဝါ’’တိ ဝုတ္တာ သဗ္ဗာနိပိ ကရောတိ, ဓောဝနပစ္စယာဝ အာပတ္တိ. ‘‘ဣမသ္မိံ စီဝရေ ယံ ကတ္တဗ္ဗံ, တံ ကရောဟီ’’တိ ဝဒတော ပန ဧကဝါစာယ ပါစိတ္တိယေန သဒ္ဓိံ ဒွေ ဒုက္ကဋာနိ, ဘိက္ခုနိသံဃဝသေန ဧကတောဥပသမ္ပန္နာယ ဓောဝါပေန္တဿ အနိဿဇ္ဇိတွာ ပရိဘုဉ္ဇန္တဿ, အညဿ ဝါ သန္တကံ နိသီဒနပစ္စတ္ထရဏံ ဝါ ဓောဝါပေန္တဿ, ဉာတိကာယ အညာတိကသညိနော စေဝ, ဝေမတိကဿ စ ဒုက္ကဋံ, အညာတိကာယ ဉာတိကသညိနောပိ ဝေမတိကဿာပိ နိဿဂ္ဂိယံ ပါစိတ္တိယမေဝ. ဣတော ပရံ ပန ဧဝရူပေသု ဌာနေသု ‘‘တိကပါစိတ္တိယ’’န္တိ ဝက္ခာမ, သစေ ဉာတိကာယ သဟာယာ အညာတိကာ ‘‘ဓောဝါ’’တိ အဝုတ္တာ ဝါ ဓောဝတိ, အပရိဘုတ္တံ ဝါ အညံ ဝါ ပရိက္ခာရံ ဓောဝတိ, သိက္ခမာနသာမဏေရိယော ဝါ ဓောဝန္တိ, အနာပတ္တိ, ဥမ္မတ္တကာဒီနံ အနာပတ္တိယေဝ. ပုရာဏစီဝရတာ, ဥပစာရေ ဌတွာ အညာတိကာယ ဘိက္ခုနိယာ အာဏာပနံ, တဿာ ဓောဝနာဒီနိ စာတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သဉ္စရိတ္တသမုဋ္ဌာနံ, ကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

At Sāvatthī, concerning the Elder Udāyī, it was laid down on the occasion of having an old robe washed. It is a rule not shared with bhikkhunīs. It is by command, by a command such as, 'Wash!' For a bhikkhu, in all the efforts of a bhikkhunī thus commanded, such as arranging the fireplace, there is a dukkaṭa offense. After it has been washed, a robe that is merely lifted up, merely dyed, or merely beaten becomes subject to forfeiture. For one who causes two or all three of the actions, such as washing, to be done, it is a nissaggiya due to one factor, and a dukkaṭa due to the other factors. But if the bhikkhunī, having been told, 'Wash!', does all of them, the offense is only on account of the washing. But for a bhikkhu who says, 'Do what should be done to this robe,' by this one utterance, there are two dukkaṭa offenses along with a pācittiya. For one who has a robe washed by a bhikkhunī ordained by one side; for one who uses it without having forfeited it; or for one who has another's property, or a sitting cloth or a ground-covering, washed, there is a dukkaṭa offense. In the case of a related bhikkhunī, for one who perceives her as unrelated, and for one who is in doubt, it is a dukkaṭa. In the case of an unrelated bhikkhunī, for one who perceives her as related, and also for one who is in doubt, it is a nissaggiya pācittiya indeed. But from now on, in such cases, we shall say 'tikapācittiya.' If an unrelated bhikkhunī who is a friend of a related bhikkhunī washes it; or if an uninstructed bhikkhunī washes it; or washes an unused robe or another requisite; or if probationers or female novices wash it, there is no offense. For the insane and so on, there is no offense indeed. The three factors here are: the fact of it being an old robe, the commanding of an unrelated bhikkhunī while standing in the vicinity, and her washing, etc. It arises from acting as a go-between, is action, is not absolved by perception, can be committed without intention, is an offense by formulation, is bodily action, verbal action, of three origins, and felt in three ways.

ပုရာဏစီဝရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on old robes is concluded.

၅. စီဝရပ္ပဋိဂ္ဂဟဏသိက္ခာပဒဝဏ္ဏနာ

5. Commentary on the Training Rule concerning the Receiving of Robes

ပဉ္စမေ [Pg.165] အညာတိကာယာတိဣဒံ ဝုတ္တနယမေဝ, တသ္မာ ဣတော ပရံ ကတ္ထစိ န ဝိစာရယိဿာမ. စီဝရန္တိ ဆန္နံ အညတရံ ဝိကပ္ပနုပဂံ, ဧသ နယော သဗ္ဗေသု စီဝရပ္ပဋိသံယုတ္တသိက္ခာပဒေသု. ယတ္ထ ပန ဝိသေသော ဘဝိဿတိ, တတ္ထ ဝက္ခာမ. ပဋိဂ္ဂဏှေယျာတိဧတ္ထ ဟတ္ထေန ဝါ ဟတ္ထေ ဒေတု, ပါဒမူလေ ဝါ ဌပေတု, ဓမ္မကထံ ကထေန္တဿ ဝတ္ထေသု ခိပိယမာနေသု ဥပစာရံ မုဉ္စိတွာပိ ဥပရိ ဝါ ခိပတု, သစေ သာဒိယတိ, ပဋိဂ္ဂဟိတမေဝ ဟောတိ. ယဿ ကဿစိ ပန အနုပသမ္ပန္နဿ ဟတ္ထေ ပေသိတံ ဂဏှိတုံ ဝဋ္ဋတိ, ‘‘ပံသုကူလံ ဂဏှိဿတီ’’တိ သင်္ကာရကူဋာဒီသု ဌပိတမ္ပိ ပံသုကူလံ အဓိဋ္ဌဟိတွာ ဂဟေတုံ ဝဋ္ဋတိယေဝ. အညတြ ပါရိဝတ္တကာတိ ယံ ‘‘အန္တမသော ဟရီဋကက္ခဏ္ဍမ္ပိ ဒတွာ ဝါ ဒဿာမီ’’တိ အာဘောဂံ ကတွာ ဝါ ပါရိဝတ္တကံ ဂဏှာတိ, တံ ဌပေတွာ အညံ အန္တမသော ဝိကပ္ပနုပဂံ ပဋပရိဿာဝနမ္ပိ ဂဏှန္တဿ နိဿဂ္ဂိယံ ဟောတိ. တတြ ‘‘ဣဒံ မေ, ဘန္တေ, စီဝရံ အညာတိကာယ ဘိက္ခုနိယာ ဟတ္ထတော ပဋိဂ္ဂဟိတံ အညတြ ပါရိဝတ္တကာ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၁၂) ဣမိနာ နယေန နိဿဇ္ဇနဝိဓာနံ ဝေဒိတဗ္ဗံ.

In the fifth, the phrase 'from a non-relative bhikkhunī' is just as has been explained; therefore, from this point on, we will not examine it in any training rule. 'Robe' means any one of the six kinds of robes that is suitable for vikappana; this is the principle in all training rules connected with robes. But where there is a special case, we will explain it there. Regarding 'should receive', let her give it by hand into the bhikkhu's hand, or let her place it at his feet. While one is giving a Dhamma talk, if robes are tossed, let her toss it even from beyond the proper vicinity or on top of the bhikkhu; if he consents, it is indeed considered received. Moreover, it is permissible to receive a robe sent into the hand of any unordained person whatsoever. Thinking, 'He will take it as a rag-robe,' it is indeed permissible to take even a robe placed in a rubbish heap or the like, having determined it as a rag-robe. 'Except by exchange' means that when one receives an exchanged item—having given at least a piece of myrobalan or having made the mental determination, 'I will give something'—excluding that, for one who receives another item, even a cloth water-strainer that is at least suitable for vikappana, it becomes an offense of expiation involving forfeiture. Therein, the procedure for forfeiture should be understood according to this method: 'Venerable sir, this robe of mine was received from the hand of a non-relative bhikkhunī, not by way of exchange; it is to be forfeited.'

ရာဇဂဟေ ဥဒါယိတ္ထေရံ အာရဗ္ဘ စီဝရပ္ပဋိဂ္ဂဟဏဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ ပါရိဝတ္တကာ’’တိ အယမေတ္ထ အနုပညတ္တိ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဂဟဏတ္ထာယ ဟတ္ထပ္ပသာရဏာဒိပ္ပယောဂေ ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ, နိဿဇ္ဇိတဗ္ဗံ, တိကပါစိတ္တိယံ, ဧကတောဥပသမ္ပန္နာယ ဉာတိကာယ စ အညာတိကသညိဿ ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ဝိဿာသဂ္ဂါဟေ, တာဝကာလိကေ, ပတ္တတ္ထဝိကာဒိမှိ စ အနဓိဋ္ဌာတဗ္ဗပရိက္ခာရေ, သိက္ခမာနသာမဏေရီနံ ဟတ္ထတော ဂဟဏေ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝိကပ္ပနုပဂစီဝရတာ, ပါရိဝတ္တကာဘာဝေါ, အညာတိကာယ ဟတ္ထတော ဂဟဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သဉ္စရိတ္တသမုဋ္ဌာနံ, ကိရိယာကိရိယံ, သေသံ စတုတ္ထသဒိသမေဝါတိ.

It was laid down in Rājagaha concerning the Elder Udāyī in the matter of receiving a robe. 'Except by exchange'—this is a supplementary enactment here. It is a rule not shared with bhikkhunīs, not involving a command. For the purpose of receiving, there is a dukkaṭa offense in the effort of stretching out the hand, etc.; upon acquisition, it becomes an offense requiring forfeiture. It must be forfeited. It is a tikapācittiya. For receiving from a bhikkhunī ordained by one side, and for receiving from a related bhikkhunī while perceiving her as unrelated or being in doubt, there is a dukkaṭa offense. There is no offense in taking on trust, for temporary use, in the case of requisites not to be determined such as a bowl-bag, etc., in receiving from the hand of a female probationer or a female novice, and from an insane person, etc. The state of the robe being one suitable for vikappana, the absence of exchange, and receiving from the hand of an unrelated bhikkhunī—these are the three factors here. It has its origin in acting as a go-between, is action and non-action; the remainder is just the same as the fourth.

စီဝရပ္ပဋိဂ္ဂဟဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule concerning the Receiving of Robes is concluded.

၆. အညာတကဝိညတ္တိသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Training Rule concerning Requesting from the Unacquainted.

ဆဋ္ဌေ ဂဟပတိန္တိ ဘိက္ခူသု အပဗ္ဗဇိတမနုဿံ. ဂဟပတာနိန္တိ ဘိက္ခုနီသု အပဗ္ဗဇိတိတ္ထိံ, ဧသ နယော သဗ္ဗေသု ဂဟပတိပ္ပဋိသံယုတ္တေသု သိက္ခာပဒေသု. ဝိညာပေယျာတိ [Pg.166] ယာစေယျ ဝါ ယာစာပေယျ ဝါ. အညတြ သမယာတိ ယော အစ္ဆိန္နစီဝရော ဝါ ဟောတိ နဋ္ဌစီဝရော ဝါ, တဿ တံ သမယံ ဌပေတွာ အညသ္မိံ ဝိညာပနပ္ပယောဂေ ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ. တတ္ထ ‘‘ဣဒံ မေ, ဘန္တေ, စီဝရံ အညာတကံ ဂဟပတိကံ အညတြ သမယာ ဝိညာပိတံ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၂၄) ဣမိနာ နယေန နိဿဇ္ဇနဝိဓာနံ ဝေဒိတဗ္ဗံ.

In the sixth, 'householder' (gahapati), in the context of bhikkhus, means a man who has not gone forth. 'Female householder' (gahapatānī), in the context of bhikkhunīs, means a woman who has not gone forth. This is the method in all training rules connected with householders. 'To cause a request to be made' means one might ask oneself or cause another to ask. 'Except on the proper occasion' refers to a bhikkhu who has had his robe snatched away or has lost his robe; setting aside that occasion, on another occasion there is an offense of wrong-doing in the effort of making a request. Upon receiving it, it becomes an offense requiring forfeiture. In that case, the procedure for forfeiture should be known by this method: 'Venerable sir, this robe was requested by me from an unacquainted householder apart from the proper occasion; it is to be forfeited.'

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ စီဝရဝိညာပနဝတ္ထုသ္မိံ ပညတ္တံ. ‘‘အညတြ သမယာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဉာတကေ အညာတကသညိနော ဝေမတိကဿ စ ဒုက္ကဋံ. သမယေ ဝါ ဉာတကပ္ပဝါရိတေ ဝါ ဝိညာပေန္တဿ, အညဿ ဝါ ဉာတကပ္ပဝါရိတေ တဿေဝတ္ထာယ ဝိညာပေန္တဿ, အတ္တနော ဓနေန ဂဏှန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝိကပ္ပနုပဂစီဝရတာ, သမယာဘာဝေါ, အညာတကဝိညတ္တိ, တာယ စ ပဋိလာဘောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ စတုတ္ထသဒိသာနေဝါတိ.

It was laid down at Sāvatthī concerning Upananda in the matter of requesting a robe. Herein, 'apart from the proper occasion' is a supplementary rule; it is a general rule, not subject to a command, entailing a threefold Pācittiya. For one who perceives a relative as not a relative, and for one who is in doubt, there is an offense of wrong-doing. There is no offense for one who requests on a proper occasion, or from relatives who have invited; or for one who requests from the invited relatives of another for that person's sake; or for one who acquires it with one's own property; and for the insane and others. Herein, these are the four factors: the robe not having been placed under shared ownership, it not being a proper occasion, requesting from one who is not a relative, and the acquisition through that. The origins and so forth are the same as for the fourth.

အညာတကဝိညတ္တိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on requesting from non-relatives is concluded.

၇. တတုတ္တရိသိက္ခာပဒဝဏ္ဏနာ

7. The Explanation of the 'More Than That' Training Rule

သတ္တမေ တဉ္စေတိ တံ အစ္ဆိန္နစီဝရံ ဝါ နဋ္ဌစီဝရံ ဝါ. အဘိဟဋ္ဌုန္တိ အဘီတိ ဥပသဂ္ဂေါ, ဟရိတုန္တိ အတ္ထော, ဂဏှိတုန္တိ ဝုတ္တံ ဟောတိ. ပဝါရေယျာတိ ဣစ္ဆာပေယျ, ဣစ္ဆံ ရုစိံ ဥပ္ပာဒေယျ, ‘‘ယာဝတ္တကံ ဣစ္ဆသိ, တာဝတ္တကံ ဂဏှာဟီ’’တိ ဧဝံ နိမန္တေယျာတိ အတ္ထော, ယထာ ဝါ ‘‘နေက္ခမ္မံ ဒဋ္ဌု ခေမတော’’တိ (သု. နိ. ၄၂၆, ၁၁၀၄; စူဠနိ. ဇတုကဏ္ဏီမာဏဝပုစ္ဆာနိဒ္ဒေသ ၆၇) ဧတ္ထ ဒိသွာတိ အတ္ထော, ဧဝမိဓာပိ ‘‘အဘိဟဋ္ဌုံ ပဝါရေယျာ’’တိ ဥပနေတွာ ပုရတော ဌပေန္တော ကာယေန ဝါ, ‘‘အမှာကံ ဒုဿကောဋ္ဌာဂါရတော ယတ္တကံ ဣစ္ဆထ, တတ္တကံ ဂဏှထာ’’တိ ဝဒန္တော ဝါစာယ ဝါ အဘိဟရိတွာ နိမန္တေယျာတိ အတ္ထော. သန္တရုတ္တရပရမန္တိ သအန္တရံ ဥတ္တရံ ပရမံ အဿ စီဝရဿာတိ သန္တရုတ္တရပရမံ, နိဝါသနေန သဒ္ဓိံ ပါရုပနံ ဥက္ကဋ္ဌပရိစ္ဆေဒေါ အဿာတိ ဝုတ္တံ ဟောတိ. တတော စီဝရံ သာဒိတဗ္ဗန္တိ တတော အဘိဟဋစီဝရတော ဧတ္တကံ စီဝရံ ဂဟေတဗ္ဗံ, န တတော ပရံ.

In the seventh, `tañceti` refers to that bhikkhu whose robe has been snatched away or destroyed. `Abhihaṭuṃ`: `abhi` is a prefix; the meaning is 'to bring'; it is said to mean 'to take'. `Pavāreyyā` means one should cause to wish, should arouse a wish or inclination; the meaning is that one should invite thus: 'Take as much as you wish.' Or, just as in the passage 'having seen renunciation as security,' the meaning is 'having seen,' so too here, `abhihaṭuṃ pavāreyyā` means that one should invite by bringing and offering, either with the body by bringing it near and placing it before him, or with speech by saying, 'From our cloth storehouse, take as much as you wish.' `Santaruttaraparamanti`: for this robe, a lower garment and an upper robe are the maximum; thus it is `santaruttaraparamaṃ`. This means that the highest limit is a covering robe together with a lower garment. `Tato cīvaraṃ sāditabbaṃ`: from that offered robe-cloth, this much robe—that is, a lower garment and an upper robe—should be accepted; not more than that.

တတြာယံ [Pg.167] ဝိနိစ္ဆယော – ယဿ အဓိဋ္ဌိတစီဝရဿ တီဏိ နဋ္ဌာနိ, တေန ဒွေ သာဒိတဗ္ဗာနိ, ဧကံ နိဝါသေတွာ ဧကံ ပါရုပိတွာ အညံ သဘာဂဋ္ဌာနတော ပရိယေသိတဗ္ဗံ. ယဿ ဒွေ နဋ္ဌာနိ, တေန ဧကံ သာဒိတဗ္ဗံ. သစေ ပန ပကတိယာဝ သန္တရုတ္တရေန စရတိ, ဒွေ သာဒိတဗ္ဗာနိ, ဧဝံ ဧကံ သာဒိယန္တေနေဝ သမော ဘဝိဿတိ. ယဿ တီသု ဧကံ နဋ္ဌံ, ကိဉ္စိ န သာဒိတဗ္ဗံ. ယဿ ပန ဒွီသု ဧကံ နဋ္ဌံ, ဧကံ သာဒိတဗ္ဗံ. ယဿ ဧကံယေဝ ဟောတိ, တဉ္စ နဋ္ဌံ, ဒွေ သာဒိတဗ္ဗာနိ. ဘိက္ခုနိယာ ပန ပဉ္စသု နဋ္ဌေသု ဒွေ သာဒိတဗ္ဗာနိ, စတူသု နဋ္ဌေသု ဧကံ သာဒိတဗ္ဗံ, တီသု နဋ္ဌေသု န ကိဉ္စိ သာဒိတဗ္ဗံ, ကော ပန ဝါဒေါ ဒွီသု ဝါ ဧကသ္မိံ ဝါ. ယေန ကေနစိ ဟိ သန္တရုတ္တရပရမတာယ ဌာတဗ္ဗံ, တတော ဥတ္တရိ ဝိညာပနပ္ပယောဂေ ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ. တတ္ထ ‘‘ဣဒံ မေ, ဘန္တေ, စီဝရံ အညာတကံ ဂဟပတိကံ တတုတ္တရိ ဝိညာပိတံ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၂၄) ဣမိနာ နယေန နိဿဇ္ဇနဝိဓာနံ ဝေဒိတဗ္ဗံ.

Here is the decision: For a monk whose three determined robes have been lost, two may be accepted. Having worn one and draped the other, another should be sought from a suitable place. For one whose two robes have been lost, one may be accepted. But if one normally goes about with only a lower robe and an upper robe, two may be accepted; thus, he will be the same as one who accepts one. For one who has lost one of the three, nothing should be accepted. For one who has lost one of two, one may be accepted. For one who has only one and that is lost, two may be accepted. For a bhikkhunī, however, if all five robes are lost, two may be accepted; if four are lost, one may be accepted; if three are lost, nothing should be accepted—what then is to be said of two or one? For anyone must be established with a lower robe and an upper robe as the limit. Beyond that, in the act of requesting, there is an offense of wrong-doing; upon receiving, it becomes subject to forfeiture. Therein, the method of forfeiture should be understood according to this formula: 'Venerable sir, this robe of mine was requested from an unrelated householder in excess of the limit; it is to be forfeited.'

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဗဟုစီဝရဝိညာပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဉာတကေ အညာတကသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ဒွေ စီဝရာနိ ကတွာ ‘‘သေသကံ အာဟရိဿာမီ’’တိ ဝတွာ ဂဏှန္တဿ, ‘‘သေသကံ တုယှံယေဝ ဟောတူ’’တိ ဝုတ္တဿ, န အစ္ဆိန္နနဋ္ဌကာရဏာ ဒိန္နံ ဂဏှန္တဿ, ဝုတ္တနယေန ဉာတကပ္ပဝါရိတေ ဝိညာပေန္တဿ, အတ္တနော ဓနေန ဂဏှန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. တတုတ္တရိတာ, အစ္ဆိန္နာဒိကာရဏတာ, အညာတကဝိညတ္တိ, တာယ စ ပဋိလာဘောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ စတုတ္ထသဒိသာနေဝါတိ.

At Sāvatthī, it was laid down concerning the group-of-six monks in the matter of requesting many robes. It is a general formulation, not by command, a pācittiya involving three factors. For one who perceives a relative as a non-relative, or is uncertain, there is an offense of wrong-doing. There is no offense for one who, having made two robes, takes the remainder saying, 'I will bring it back'; for one who is told, 'Let the remainder be yours'; for one who takes what is given on account of his robe having been stolen or lost; for one who requests from a relative who has given an invitation, in the way described; for one who acquires a robe with his own funds; and for the insane and the rest. The four factors here are: exceeding the limit, the absence of a reason such as the robe being stolen, requesting from a non-relative, and the obtaining of it thereby. The origins and so forth are the same as for the fourth training rule.

တတုတ္တရိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning 'Exceeding That' is finished.

၈. ဥပက္ခဋသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule Concerning Prepared Robe-Cloth

အဋ္ဌမေ ဘိက္ခုံ ပနေဝ ဥဒ္ဒိဿာတိ ‘‘ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒဿာမီ’’တိ ဧဝံ အပဒိသိတွာ. စီဝရစေတာပန္နန္တိ ဟိရညာဒိကံ စီဝရမူလံ. ဥပက္ခဋံ ဟောတီတိ သဇ္ဇိတံ ဟောတိ, သံဟရိတွာ ဌပိတံ. စေတာပေတွာတိ ပရိဝတ္တေတွာ, ကာရေတွာ ဝါ ကိဏိတွာ ဝါတိ အတ္ထော. စီဝရေန အစ္ဆာဒေဿာမီတိ ဝေါဟာရဝစနမေတံ, ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒဿာမီတိ အယံ ပနေတ္ထ [Pg.168] အတ္ထော. တတြ စေ သောတိ ယတြ သော ဂဟပတိ ဝါ ဂဟပတာနီ ဝါ, တတြ သော ဘိက္ခု ပုဗ္ဗေ အပ္ပဝါရိတော ဥပသင်္ကမိတွာ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇေယျ စေတိ အယမေတ္ထ ပဒသမ္ဗန္ဓော. ဝိကပ္ပံ အာပဇ္ဇေယျာတိ ဝိသိဋ္ဌကပ္ပံ အဓိကဝိဓာနံ အာပဇ္ဇေယျ. ယထာ ပန တမာပဇ္ဇတိ, တံ ဒဿေတုံ သာဓု ဝတာတိအာဒိမာဟ. တတ္ထ သာဓူတိ အာယာစနေ နိပါတော. ဝတာတိ ပရိဝိတက္ကေ. မန္တိ အတ္တာနံ နိဒ္ဒိသတိ. အာယသ္မာတိ ပရံ အာလပတိ. ဧဝရူပံ ဝါ ဧဝရူပံ ဝါတိ အာယတာဒီသု အညတရံ. ကလျာဏကမျတံ ဥပါဒါယာတိ သုန္ဒရကာမတံ ဝိသိဋ္ဌကာမတံ စိတ္တေန ဂဟေတွာ, တဿ ‘‘အာပဇ္ဇေယျ စေ’’တိဣမိနာ သမ္ဗန္ဓော, သစေ ပန ဧဝရူပံ အာပဇ္ဇန္တဿ တဿ ဝစနေန ယော ပဌမံ အဓိပ္ပေတတော မူလံ ဝဍ္ဎေတွာ သုန္ဒရတရံ စေတာပေတိ, တဿ ပယောဂေ ဘိက္ခုနော ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ. တတ္ထ ‘‘ဣဒံ မေ, ဘန္တေ, စီဝရံ ပုဗ္ဗေ အပ္ပဝါရိတံ အညာတကံ ဂဟပတိကံ ဥပသင်္ကမိတွာ ဝိကပ္ပံ အာပန္နံ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၂၉) ဣမိနာ နယေန နိဿဇ္ဇနဝိဓာနံ ဝေဒိတဗ္ဗံ.

In the eighth, 'is designated for a monk' means having pointed out thus, 'I will give to a monk of such-and-such a name.' 'Robe-fund' means gold and so forth, the price of a robe. 'Is prepared' means it is made ready, having been collected and set aside. 'Having had it procured' means having exchanged it, or having had it made, or having bought it; this is the meaning. 'I will clothe him with a robe' is a conventional expression; the meaning here is, 'I will give to a monk of such-and-such a name.' Now, 'if there' means: where that householder or householder's wife is, if that monk, not having been invited beforehand, approaches and makes a stipulation regarding the robe—this is the connection of the words here. 'Would make a stipulation' means he would make a special stipulation, an additional arrangement. And as to how one makes it, to show that, he said, beginning with 'It would be good, then...' Therein, 'sādhu' is a particle in the sense of entreaty. 'Vata' is in the sense of reflection. 'Maṃ' indicates oneself. 'Āyasmā' addresses another. 'Of such a kind or of such a kind' refers to one or another among length and so forth. 'Because of a desire for what is fine' means having taken to mind a desire for what is beautiful, a desire for what is distinguished; its connection is with 'if he should make a stipulation.' But if, on account of the words of him who is making such a stipulation, the donor increases the price beyond what was first intended and has a more beautiful one procured, for the monk, there is a dukkaṭa offense in that endeavor. Upon acquisition, it becomes subject to forfeiture. In that case, the procedure for forfeiture should be understood in this way: 'Venerable sir, this robe of mine, for which I made a stipulation after approaching an unrelated householder without a prior invitation, is to be forfeited' (cf. Pārā. 529).

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဉာတကေ အညာတကသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. မဟဂ္ဃံ စေတာပေတုကာမံ အပ္ပဂ္ဃံ ဝါ, ဧတေနေဝ မူလေန ‘‘အညံ ဧဝရူပံ ဝါ ဒေဟီ’’တိ ဝဒန္တဿ, ဝုတ္တနယေန ဉာတကပ္ပဝါရိတေ ဝိညာပေန္တဿ, အတ္တနော ဓနေန ဂဏှန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. စီဝရေ ဘိယျောကမျတာ, အညာတကဝိညတ္တိ, တာယ စ ပဋိလာဘောတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ စတုတ္ထသဒိသာနေဝါတိ.

It was laid down at Sāvatthī concerning Upananda, in the case of making a stipulation regarding a robe. It is a general rule, not requiring an order, entailing a pācittiya offense for a triad of cases. For a relative, if one perceives them as a non-relative or is doubtful, there is a dukkaṭa offense. There is no offense for one who, when a donor wishes to have an expensive robe procured, says, 'Give an inexpensive one,' or, 'With this same price, give another such robe'; for one who makes a request to relatives who have been invited, in the manner stated; for one who takes it with one's own wealth; and for the insane, etc. Desire for a better robe, requesting from a non-relative, and obtaining it through that request—these are the three factors here. The origins, etc., are just like the fourth.

ဥပက္ခဋသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning What is Prepared is finished.

၉. ဒုတိယဥပက္ခဋသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Second Training Rule on What is Prepared

နဝမေ ဣမိနာဝ နယေန အတ္ထော ဝေဒိတဗ္ဗော. ဣဒဉှိ ပုရိမဿ အနုပညတ္တိသဒိသံ, ကေဝလံ တတ္ထ ဧကဿ ပီဠာ ကတာ, ဣဓ ဒွိန္နံ, အယမေတ္ထ ဝိသေသော, သေသံ သဗ္ဗံ ပုရိမသဒိသမေဝ. ယထာ စ ဒွိန္နံ, ဧဝံ ဗဟူနံ ပီဠံ ကတွာ ဂဏှတောပိ အာပတ္တိ ဝေဒိတဗ္ဗာ. နိဿဇ္ဇနဝိဓာနေ စ ‘‘ဣဒံ မေ, ဘန္တေ[Pg.169], စီဝရံ ပုဗ္ဗေ အပ္ပဝါရိတေ အညာတကေ ဂဟပတိကေ ဥပသင်္ကမိတွာ ဝိကပ္ပံ အာပန္နံ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၃၄) ဣမိနာ နယေန ဝစနဘေဒေါ ဉာတဗ္ဗောတိ.

In the ninth, the meaning should be understood by this same method. For this is similar to a supplementary ruling of the previous one; only, there vexation was caused to one, here to two. This is the difference here; the rest is all just like the previous one. And just as for two, so too an offense should be understood for one who takes it having caused vexation to many. And in the procedure for forfeiture, the difference in wording should be known by this method: 'Venerable sir, this robe of mine, having approached non-relative householders who were not previously invited and having made a stipulation, is to be forfeited' (cf. Pārā. 534).

ဒုတိယဥပက္ခဋသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Second Training Rule on What is Prepared is finished.

၁၀. ရာဇသိက္ခာပဒဝဏ္ဏနာ

10. The Explanation of the Training Rule Concerning a King

ဒသမေ ရာဇဘောဂ္ဂေါတိ ရာဇတော ဘောဂ္ဂံ ဘုဉ္ဇိတဗ္ဗံ အဿ အတ္ထီတိ ရာဇဘောဂ္ဂေါ, ‘‘ရာဇဘောဂေါ’’တိပိ ပါဌော, ရာဇတော ဘောဂေါ အဿ အတ္ထီတိ အတ္ထော. စီဝရစေတာပန္နန္တိ ဟိရညာဒိကံ အကပ္ပိယံ. ပဟိဏေယျာတိ ပေသေယျ. ဣမိနာတိအာဒိ အာဂမနသုဒ္ဓိံ ဒဿေတုံ ဝုတ္တံ. သစေ ဟိ ‘‘ဣဒံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒေဟီ’’တိ ပေသေယျ, အာဂမနဿ အသုဒ္ဓတ္တာ အကပ္ပိယဝတ္ထုံ အာရဗ္ဘ ဘိက္ခုနာ ကပ္ပိယကာရကောပိ နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျ. အာဘတန္တိ အာနီတံ. န ခေါ မယန္တိအာဒိ ဣဒံ ကပ္ပိယဝသေန အာဘတမ္ပိ စီဝရမူလံ ဤဒိသေန ဒူတဝစနေန အကပ္ပိယံ ဟောတိ, တသ္မာ တံ ပဋိက္ခိပိတဗ္ဗန္တိ ဒဿေတုံ ဝုတ္တံ. သုဝဏ္ဏံ ရဇတံ ကဟာပဏော မာသကောတိ ဣမာနိ ဟိ စတ္တာရိ နိဿဂ္ဂိယဝတ္ထူနိ, မုတ္တာ မဏိ ဝေဠုရိယော သင်္ခေါ သိလာ ပဝါဠံ လောဟိတင်္ကော မသာရဂလ္လံ သတ္တ ဓညာနိ ဒါသိဒါသခေတ္တဝတ္ထုပုပ္ဖာရာမဖလာရာမာဒယောတိ ဣမာနိ ဒုက္ကဋဝတ္ထူနိ စ အတ္တနော ဝါ စေတိယသံဃဂဏပုဂ္ဂလာနံ ဝါ အတ္ထာယ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋန္တိ, တသ္မာ တံ သာဒိတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ ‘‘န ခေါ မယ’’န္တိအာဒိ ဝုတ္တံ.

In the tenth, a `rājabhogga` is one for whom there is revenue from the king to be enjoyed; thus he is a `rājabhogga`. There is also the reading `rājabhogo`, meaning one who has wealth from the king. ‘Robe-fund’ means gold and other impermissible items. ‘He should send’ means ‘he should dispatch.’ The passage beginning with ‘iminā’ is said to show the purity of the source. For if one were to send with the instruction, “Give this to such-and-such a monk,” due to the impurity of the source, a steward could not be appointed by the monk regarding the impermissible item. ‘Brought’ means ‘conveyed.’ The passage beginning with ‘We do not...’ is said to show that even a robe-fund brought in an allowable manner becomes impermissible by such words of a messenger; therefore, it should be rejected. Gold, silver, kahāpaṇas, and māsakas—these four are indeed items entailing forfeiture. And pearls, gems, lapis lazuli, conch shells, crystal, coral, rubies, cat’s-eye gems, the seven kinds of grain, male and female slaves, fields, land, flower gardens, fruit orchards, and so on—these are items entailing an offense of wrong-doing. They are not to be accepted for oneself or for the benefit of a shrine, the Sangha, a group, or an individual. Therefore, to show that it is not proper to consent to them, the passage beginning with ‘We do not...’ is said.

စီဝရဉ္စ ခေါ မယံ ပဋိဂ္ဂဏှာမာတိ ဣဒံ ပန အတ္တာနံ ဥဒ္ဒိဿ အာဘတတ္တာ ဝတ္တုံ ဝဋ္ဋတိ, တသ္မာ ဝုတ္တံ. ကာလေနာတိ ယုတ္တပတ္တကာလေန, ယဒါ နော အတ္ထော ဟောတိ, တဒါ ကပ္ပိယံ စီဝရံ ပဋိဂ္ဂဏှာမာတိ အတ္ထော. ဝေယျာဝစ္စကရောတိ ကပ္ပိယကာရကော. နိဒ္ဒိသိတဗ္ဗောတိဣဒံ ‘‘အတ္ထိ ပနာယသ္မတော ကောစိ ဝေယျာဝစ္စကရော’’တိ ကပ္ပိယဝစနေန ဝုတ္တတ္တာ အနုညာတံ. သစေ ပန ဒူတော ‘‘ကော ဣမံ ဂဏှာတီ’’တိ ဝါ ‘‘ကဿ ဒေမီ’’တိ ဝါ ဝဒတိ, န နိဒ္ဒိသိတဗ္ဗော. အာရာမိကော ဝါ ဥပါသကော ဝါတိဣဒံ သာရုပ္ပတာယ ဝုတ္တံ, ဌပေတွာ ပန ပဉ္စ သဟဓမ္မိကေ ယော ကောစိ ကပ္ပိယကာရကော ဝဋ္ဋတိ. ဧသော ခေါ, အာဝုသောတိဣဒံ ဘိက္ခုဿ ကပ္ပိယဝစနဒဿနတ္ထံ ဝုတ္တံ, ဧဝမေဝ ဟိ [Pg.170] ဝတ္တဗ္ဗံ, ‘‘ဧတဿ ဒေဟီ’’တိအာဒိ န ဝတ္တဗ္ဗံ. သညတ္တော သော မယာတိ အာဏတ္တော သော မယာ, ယထာ တုမှာကံ စီဝရေန အတ္ထေ သတိ စီဝရံ ဒဿတိ, ဧဝံ ဝုတ္တောတိ အတ္ထော. ဒူတေန ဟိ ဧဝံ အာရောစိတေယေဝ တံ စောဒေတုံ ဝဋ္ဋတိ, နေဝ တဿ ဟတ္ထေ ဒတွာ ဂတမတ္တကာရဏေန. သစေ ပန ‘‘အယံ ဝေယျာဝစ္စကရော’’တိ သမ္မုခါ နိဒ္ဒိဋ္ဌော ဟောတိ, ဒူတော စ သမ္မုခါ ဧဝ တဿ ဟတ္ထေ စေတာပန္နံ ဒတွာ ‘‘ထေရဿ စီဝရံ ကိဏိတွာ ဒေဟီ’’တိ ဂစ္ဆတိ, ဧဝံ ‘‘သညတ္တော သော မယာ’’တိ အဝုတ္တေပိ စောဒေတုံ ဝဋ္ဋတိ. သစေ ပန ဒူတော ဂစ္ဆန္တောဝ ‘‘အဟံ တဿ ဟတ္ထေ ဒဿာမိ, တုမှေ စီဝရံ ဂဏှေယျာထာ’’တိ ဘိက္ခုနော ဝတွာ ဝါ ဂစ္ဆတိ, အညံ ဝါ ပေသေတွာ အာရောစာပေတိ, ဧဝံ သတိ ဣတရမ္ပိ စောဒေတုံ ဝဋ္ဋတိယေဝ. ဒေသနာမတ္တမေဝ စေတံ ‘‘ဒူတေနာ’’တိ. ယောပိ အတ္တနာ အာဟရိတွာ ဧဝံ ပဋိပဇ္ဇတိ, တသ္မိမ္ပိ ဣဒမေဝ လက္ခဏံ. အတ္ထော မေ, အာဝုသော, စီဝရေနာတိ စောဒနာလက္ခဏနိဒဿနမေတံ. သစေ ဟိ ဝါစာယ စောဒေတိ, ဣဒံ ဝါ ဝစနံ ယာယ ကာယစိ ဘာသာယ ဧတဿ အတ္ထော ဝါ ဝတ္တဗ္ဗော, ‘‘ဒေဟိ မေ, အာဟရ မေ’’တိအာဒိနာ နယေန ပန ဝတ္တုံ န ဝဋ္ဋတိ. အဘိနိပ္ဖာဒေယျာတိ ဧဝံ ဝစီဘေဒံ ကတွာ တိက္ခတ္တုံ စောဒယမာနော ပဋိလာဘဝသေန သာဓေယျ. ဣစ္စေတံ ကုသလန္တိ ဧတံ သုန္ဒရံ.

‘But we accept the robe-cloth’ (cīvarañca kho mayaṃ paṭiggaṇhāma)—this is permissible to say because it has been brought specifically for oneself; therefore, it is said. ‘At the proper time’ (kālena) means at a suitable and appropriate time; when we have need, then we accept an allowable robe-cloth. This is the meaning. ‘A steward’ (veyyāvaccakaro) means one who makes things allowable (kappiyakārako). ‘He should be pointed out’ (niddisitabbo)—this is permitted because it is said with the allowable expression: “Does the venerable one have any steward?” But if the messenger says, “Who will take this?” or “To whom shall I give it?” he should not be pointed out. ‘A monastery attendant or a lay follower’ (ārāmiko vā upāsako vā)—this is said for the sake of suitability. But, excepting the five co-religionists, any kappiyakāraka is suitable. ‘This one, friend’ (eso kho, āvuso)—this is said for the purpose of showing the monk’s allowable speech. For it should be said just so; one should not say, “Give to this one” (etassa dehi), and so on. ‘He has been instructed by me’ (saññatto so mayā) means ‘he has been commanded by me,’ with the meaning, ‘It has been said in such a way that when you have need of a robe-cloth, he will give the robe-cloth.’ This is the meaning. For only when the messenger has announced it thus is it proper to urge for it, not merely for the reason of having placed it in his hand and gone away. But if he has been pointed out in person as “this is the steward,” and the messenger, right there in his presence, places the robe-fund in his hand and says, “Having bought a robe for the elder, give it,” and then goes, in such a case, even if “He has been instructed by me” is not said, it is proper to urge. But if the messenger, while departing, says to the monk, “I will give it into his hand; you should accept the robe-cloth,” and then goes, or, having sent another, has it announced, in such a case, it is indeed proper to urge that other one as well. And this phrase, ‘by a messenger’ (dūtena), is merely the heading of the exposition. Whoever, having brought it himself, acts in this way, for him too, this is the very same principle. ‘I have need, friend, of a robe-cloth’ (attho me, āvuso, cīvarena)—this is an indication of the characteristic of urging. For if one urges by speech, either this statement or its meaning in any language whatsoever should be said; but it is not proper to speak in the manner of “Give to me” (dehi me), “Bring for me” (āhara me), and so on. ‘He should produce it’ (abhinipphādeyya) means, having made such a verbal utterance, urging up to three times, he should accomplish it by means of obtaining. ‘This is skillful’ (iccetaṃ kusalaṃ) means ‘this is excellent’ (etaṃ sundaraṃ).

ဆက္ခတ္တုပရမန္တိ ဘာဝနပုံသကဝစနမေတံ. ဆက္ခတ္တုပရမဉှိ တေန စီဝရံ ဥဒ္ဒိဿ တုဏှီဘူတေန ဌာတဗ္ဗံ, န နိသီဒိတဗ္ဗံ, န အာမိသံ ပဋိဂ္ဂဟေတဗ္ဗံ, န ဓမ္မော ဘာသိတဗ္ဗော. ‘‘ကိံကာရဏာ အာဂတောသီ’’တိ ဝုတ္တေ ပန ‘‘ဇာနာဟိ, အာဝုသော’’တိ ဧတ္တကမေဝ ဝတ္တဗ္ဗံ. သစေ နိသဇ္ဇာဒီနိ ကရောတိ, ဌာနံ ဘဉ္ဇတိ, အာဂတကာရဏံ ဝိနာသေတိ, ဣဒံ ကာယေန စောဒနာယ လက္ခဏဒဿနတ္ထံ ဝုတ္တံ. ဧတ္ထ စ ဥက္ကဋ္ဌပရိစ္ဆေဒေန တိဿန္နံ စောဒနာနံ ဆန္နဉ္စ ဌာနာနံ အနုညာတတ္တာ စောဒနာယ ဒိဂုဏံ ဌာနံ အနုညာတံ ဟောတိ, တသ္မာ သစေ စောဒေတိယေဝ, န တိဋ္ဌတိ, ဆ စောဒနာယော လဗ္ဘန္တိ. သစေ တိဋ္ဌတိယေဝ, န စောဒေတိ, ဒွါဒသ ဌာနာနိ လဗ္ဘန္တိ. သစေ ဥဘယံ ကရောတိ, ဧကာယ စောဒနာယ ဒွေ ဌာနာနိ ဟာပေတဗ္ဗာနိ. တတ္ထ ယော ဧကဒိဝသမေဝ ပုနပ္ပုနံ ဂန္တွာ ဆက္ခတ္တုံ စောဒေတိ, သကိံယေဝ ဝါ ဂန္တွာ ‘‘အတ္ထော မေ, အာဝုသော, စီဝရေနာ’’တိ ဆက္ခတ္တုံ ဝဒတိ, တထာ ဧကဒိဝသမေဝ ပုနပ္ပုနံ ဂန္တွာ ဒွါဒသက္ခတ္တုံ တိဋ္ဌတိ, သကိံယေဝ ဝါ ဂန္တွာ တတြ တတြ ဌာနေ တိဋ္ဌတိ, သောပိ သဗ္ဗစောဒနာယော သဗ္ဗဋ္ဌာနာနိ စ ဘဉ္ဇတိ, ကော ပန ဝါဒေါ [Pg.171] နာနာဒိဝသေသု ဧဝံ ကရောန္တဿာတိ အယမေတ္ထ ဝိနိစ္ဆယော. ယေ ပန ကပ္ပိယကာရကေ ဒါယကော သယမေဝ ဂန္တွာ နိသီဒတိ တေ သတက္ခတ္တုမ္ပိ စောဒေတုံ ဝဋ္ဋတိ. ယော ပန ဥဘောဟိ ပိ အနိဒ္ဒိဋ္ဌော မုခဝေဝဋိကကပ္ပိယကာရကော စ ပရမ္မုခကပ္ပိယကာရကော စ, သော န ကိဉ္စိ ဝတ္တဗ္ဗော, ဧဝံ ဣဓ ဒသပိ ကပ္ပိယကာရကာ ဒဿိတာ ဟောန္တိ.

‘The limit is six times’ (chakkhattuparamaṃ)—this is a neuter term for the practice. For, regarding that robe, one should stand silently up to the limit of six times; one should not sit down, not accept any material goods, and not speak about the Dhamma. If asked, “For what reason have you come?” one should only say, “Know, friend.” If one sits down or does other such things, one breaks the standing and destroys the reason for coming. This is said for the purpose of showing the characteristic of urging by body. And here, by the highest limit, since three urgings and six standings are allowed, standing is allowed to be double the urging. Therefore, if one only urges and does not stand, six urgings are obtained. If one only stands and does not urge, twelve standings are obtained. If one does both, for one urging, two standings should be reduced. In this case, whoever, going again and again on a single day, urges six times, or, going just once, says, “I have need of a robe, friend,” six times; similarly, whoever, going again and again on a single day, stands twelve times, or, going just once, stands in this or that place—he too breaks all urgings and all standings. What then is to be said of one who does so on different days? This is the decision here. But as for those stewards whom the donor himself appoints, it is allowable to urge them even a hundred times. But one who is not appointed by either—the face-to-face steward and the out-of-sight steward—should not be told anything. Thus, here, ten stewards are shown.

တတော စေ ဥတ္တရီတိ ဝုတ္တစောဒနာဌာနပရိမာဏတော ဥတ္တရိ. နိဿဂ္ဂိယန္တိ ဥတ္တရိ ဝါယာမမာနဿ သဗ္ဗပ္ပယောဂေသု ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ. ဧတ္ထ စ ‘‘ဣဒံ မေ, ဘန္တေ, စီဝရံ အတိရေကတိက္ခတ္တုံ စောဒနာယ အတိရေကဆက္ခတ္တုံ ဌာနေန အဘိနိပ္ဖာဒိတံ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၃၉) ဣမိနာ နယေန နိဿဇ္ဇနဝိဓာနံ ဝေဒိတဗ္ဗံ. ယတဿ စီဝရစေတာပန္နံ အာဘတန္တိ ယတော ရာဇတော ဝါ ရာဇဘောဂ္ဂတော ဝါ အဿ ဘိက္ခုနော စီဝရစေတာပန္နံ အာနီတံ, ‘‘ယတွဿာ’’တိပိ ပါဌော, အယမေဝ အတ္ထော. တတ္ထာတိ တဿ ရညော ဝါ ရာဇဘောဂ္ဂဿ ဝါ သန္တိကံ, သမီပတ္ထေ ဟိ ဣဒံ ဘုမ္မဝစနံ. န တံ တဿ ဘိက္ခုနော ကိဉ္စိ အတ္ထံ အနုဘောတီတိ တံ စေတာပန္နံ တဿ ဘိက္ခုနော အပ္ပမတ္တကမ္ပိ ကမ္မံ န နိပ္ဖာဒေတိ. ယုဉ္ဇန္တာယသ္မန္တော သကန္တိ အာယသ္မန္တော အတ္တနော သန္တကံ ဓနံ ပါပုဏန္တု. မာ ဝေါ သကံ ဝိနဿာတိ တုမှာကံ သန္တကံ မာ ဝိနဿတု. အယံ တတ္ထ သာမီစီတိ အယံ တတ္ထ အနုဓမ္မတာ လောကုတ္တရဓမ္မံ အနုဂတာ, ဝတ္တဓမ္မတာတိ အတ္ထော, တသ္မာ ဧဝံ အကရောန္တော ဝတ္တဘေဒေ ဒုက္ကဋံ အာပဇ္ဇတိ.

‘If it exceeds that’ (tato ce uttari) means beyond the stated limit for requesting and standing. ‘Entailing forfeiture’ (nissaggiyaṃ) means that for one who continues striving beyond the limit, there is an offense of wrong-doing (dukkaṭa) in all efforts, and upon acquisition, it becomes an item entailing forfeiture (nissaggiya). And here, the method of forfeiture should be understood according to this procedure: “Venerable sir, this robe of mine, produced by requesting more than three times and by standing more than six times, is to be forfeited.” ‘From whom the robe-fund was brought’ (yatassa cīvaracetāpannaṃ ābhataṃ) means from whichever king or royal official the robe-fund was brought for that monk. There is also the reading ‘yatvassā,’ which has this same meaning. ‘There’ (tattha) means in the presence of that king or royal official, for this is a locative word in the sense of proximity. ‘That does not serve any purpose for that monk’ (na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti) means that fund does not accomplish even the slightest task for that monk. ‘Venerables, apply yourselves to your own’ (yuñjantāyasmanto sakaṃ) means let the venerables obtain their own wealth. ‘Do not let yours be lost’ (mā vo sakaṃ vinassā) means may your own property not be lost. ‘This is the proper course here’ (ayaṃ tattha sāmīcī) means this is the proper conduct here, which is in conformity with the supramundane Dhamma; it means it is the duty, the nature, or the custom. Therefore, one who does not act thus incurs an offense of wrong-doing for a breach of duty.

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ ‘‘အဇ္ဇုဏှော, ဘန္တေ, အာဂမေဟီ’’တိ (ပါရာ. ၅၃၇) ဝုစ္စမာနော နာဂမေသိ, တသ္မိံ ဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဦနကေသု စောဒနာဌာနေသု အတိရေကသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. အစောဒနာယ လဒ္ဓေ, သာမိကေဟိ စောဒေတွာ ဒိန္နေ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ကပ္ပိယကာရကဿ ဘိက္ခုနော နိဒ္ဒိဋ္ဌဘာဝေါ, ဒူတေန အပ္ပိတတာ, တတုတ္တရိဝါယာမော, တေန ဝါယာမေန ပဋိလာဘောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ စတုတ္ထသဒိသာနေဝါတိ.

At Sāvatthī, concerning Upananda, when he was told, “Venerable sir, please wait for just today,” he did not wait. The rule was laid down in that case. It is a general enactment, not requiring an order, and a pācittiya offense with three roots. For one who perceives an excess in what are insufficient occasions for requesting and standing, or for one who is uncertain, there is an offense of wrong-doing (dukkaṭa). There is no offense if it is obtained without requesting, if it is given by the owners after they have requested, and for the insane and so forth. Herein, these are the four factors: (1) the steward’s having been designated by the monk, (2) the robe-fund’s having been entrusted by the messenger, (3) striving beyond that limit, and (4) acquisition through that striving. The origination and so forth are just like those of the fourth.

ရာဇသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning a king is finished.

စီဝရဝဂ္ဂေါ ပဌမော.

The First Chapter on Robes.

၂. ဧဠကလောမဝဂ္ဂေါ

2. The Chapter on Sheep's Wool

၁. ကောသိယသိက္ခာပဒဝဏ္ဏနာ

1. The Commentary on the Training Rule Concerning Silk.

ဧဠကလောမဝဂ္ဂဿ [Pg.172] ပဌမေ ကောသိယမိဿကန္တိ ဧကေနာပိ ကောသိယံသုနာ အန္တမသော တဿ ကရဏဋ္ဌာနေ ဝါတဝေဂေန နိပါတိတေနာပိ မိဿီကတံ. သန္ထတန္တိ သမေ ဘူမိဘာဂေ ကောသိယံသူနိ ဥပရူပရိ သန္ထရိတွာ ကဉ္ဇိယာဒီဟိ သိဉ္စိတွာ ကတ္တဗ္ဗတာလက္ခဏံ. ကာရာပေယျ နိဿဂ္ဂိယန္တိ ကရဏကာရာပနပ္ပယောဂေသု ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ. ဧတ္ထ စ ‘‘ဣဒံ မေ, ဘန္တေ, ကောသိယမိဿကံ သန္ထတံ ကာရာပိတံ နိဿဂ္ဂိယ’’န္တိ (ပါရာ. ၅၄၄) ဣမိနာ နယေန နိဿဇ္ဇနဝိဓာနံ ဝေဒိတဗ္ဗံ, ဣမဿေဝ ဝစနဿ အနုသာရေန ဣတော ပရံ သဗ္ဗသန္ထတံ ဝေဒိတဗ္ဗံ. သက္ကာ ဟိ ဧတ္တာဝတာ ဇာနိတုန္တိ န တံ ဣတော ပရံ ဒဿယိဿာမ.

In the first (training rule) of the chapter on sheep's wool: 'Mixed with silk' means mixed with even a single silk thread, even if it was caused to fall by the force of the wind at the place of its making. 'A felted rug' means a rug characterized by being made by spreading silk threads layer upon layer on a level portion of ground and sprinkling them with rice-gruel and so on. 'Should one cause it to be made, it is to be forfeited' means: in the efforts of making it or causing it to be made, there is an offense of wrong-doing; upon acquisition, it becomes an item to be forfeited. And here, the method of forfeiture should be understood according to this formula: 'Venerable sir, this felted rug mixed with silk was caused to be made by me; it is to be forfeited.' Following this statement, all (rules regarding) felted rugs from here on should be understood (in this way). Indeed, since it is possible to know by this much, we will not show it from here on.

အာဠဝိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ကောသိယမိဿကံ သန္ထတံ ကာရာပနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အတ္တနော အတ္ထာယ ကာရာပနဝသေန သာဏတ္တိကံ, အတ္တနာ ဝိပ္ပကတပအယောသာပနနယေန စတုက္ကပါစိတ္တိယံ, အညဿတ္ထာယ ကရဏကာရာပနေသု အညေန ကတံ ပဋိလဘိတွာ ပရိဘုဉ္ဇနေ စ ဒုက္ကဋံ. ဝိတာနာဒိကရဏေ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ကောသိယမိဿကဘာဝေါ, အတ္တနော အတ္ထာယ သန္ထတဿ ကရဏကာရာပနံ, ပဋိလာဘော စာတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဓောဝါပနသိက္ခာပဒေ ဝုတ္တနယေနေဝါတိ.

It was laid down in Āḷavī concerning the group-of-six bhikkhus in the matter of causing a felted rug mixed with silk to be made. It is a specific ruling. For one's own benefit, by means of causing it to be made, it is an offense requiring an order; by the method of completing what was left unfinished by oneself, there is a pācittiya offense with four roots. For the sake of another, in making it or causing it to be made, and in using it after receiving what was made by another, there is an offense of wrong-doing. In making a canopy and so on, and for the insane and so on, there is no offense. The state of being mixed with silk, the making or causing to be made of a felted rug for one's own benefit, and the acquisition: these are the three factors here. The origins and so on are just as stated in the training rule on causing to be washed.

ကောသိယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning silk is finished.

၂. သုဒ္ဓကာဠကသိက္ခာပဒဝဏ္ဏနာ

2. The Commentary on the Training Rule Concerning Pure Black.

ဒုတိယေ သုဒ္ဓကာဠကာနန္တိ သုဒ္ဓါနံ ကာဠကာနံ အညေဟိ အမိဿီကတာနံ. ဝေသာလိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ တာဒိသံ သန္ထတံ ကရဏဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ ပဌမသဒိသမေဝါတိ.

In the second (training rule): 'Of pure black' means of pure black (wool), unmixed with others. It was laid down in Vesālī concerning the group-of-six bhikkhus in the matter of making such a felted rug. The rest is just like the first.

သုဒ္ဓကာဠကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning pure black (wool) is finished.

၃. ဒွေဘာဂသိက္ခာပဒဝဏ္ဏနာ

3. The Commentary on the Training Rule Concerning Two Parts.

တတိယေ [Pg.173] ဒွေ ဘာဂါတိ ဒွေ ကောဋ္ဌာသာ. အာဒါတဗ္ဗာတိ ဂဟေတဗ္ဗာ. ဂေါစရိယာနန္တိ ကပိလဝဏ္ဏာနံ. အယံ ပနေတ္ထ ဝိနိစ္ဆယော – ယတ္တကေဟိ ကတ္တုကာမော ဟောတိ, တေသု တုလယိတွာ ဒွေ ကောဋ္ဌာသာ ကာဠကာနံ ဂဟေတဗ္ဗာ, ဧကော ဩဒါတာနံ, ဧကော ဂေါစရိယာနံ. ဧကဿာပိ ကာဠကလောမဿ အတိရေကဘာဝေ နိဿဂ္ဂိယံ ဟောတိ, ဦနကံ ဝဋ္ဋတိ.

In the third [rule], 'two parts' means two portions. 'Should be taken' means should be taken. 'Of tawny-colored wool' refers to wool of a tawny color. Herein is the determination: with whatever amount one wishes to make, having weighed them, two portions of black wool should be taken, one of white, and one of tawny-colored. If there is an excess of even a single black wool fiber, it becomes an item to be forfeited; a deficiency is allowable.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ တာဒိသံ သန္ထတံ ကရဏဝတ္ထုသ္မိံ ပညတ္တံ, ကိရိယာကိရိယံ, သေသံ ပဌမသဒိသမေဝါတိ. ဣမာနိ ပန တီဏိ နိဿဇ္ဇိတွာ ပဋိလဒ္ဓါနိပိ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋန္တိ.

It was laid down in Sāvatthī concerning the group-of-six bhikkhus on account of making such a felt rug. It is an offense of action. The rest is just like the first [rule]. However, these three [types of felt rugs], even having been re-obtained after forfeiture, are not allowable to be used.

ဒွေဘာဂသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning two parts is finished.

၄. ဆဗ္ဗဿသိက္ခာပဒဝဏ္ဏနာ

4. Commentary on the Training Rule Concerning Six Years

စတုတ္ထေ ဩရေန စေ ဆန္နံ ဝဿာနန္တိ ဆန္နံ ဝဿာနံ ဩရိမဘာဂေ, အန္တောတိ အတ္ထော. အညတြ ဘိက္ခုသမ္မုတိယာတိ ယံ သံဃော ဂိလာနဿ ဘိက္ခုနော သန္ထတသမ္မုတိံ ဒေတိ, တံ ဌပေတွာ အလဒ္ဓသမ္မုတိကဿ ဆဗ္ဗဿဗ္ဘန္တရေ အညံ သန္ထတံ ကရောန္တဿ နိဿဂ္ဂိယံ ဟောတိ.

In the fourth [rule], 'within six years' means in the hither part of six years; the meaning is 'within'. 'Except with the permission of the bhikkhus' means: setting aside that permission for a felt rug which the Saṅgha grants to a sick bhikkhu, for one who has not obtained permission, if he makes another felt rug within six years, it becomes an item to be forfeited.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အနုဝဿံ သန္ထတံ ကာရာပနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ ဘိက္ခုသမ္မုတိယာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာ ယေန လဒ္ဓါ ဟောတိ, တဿ ယာဝ ရောဂေါ န ဝူပသမ္မတိ, ဝူပသန္တော ဝါ ပုန ကုပ္ပတိ, တာဝ ဂတဂတဋ္ဌာနေ အနုဝဿမ္ပိ ကာတုံ ဝဋ္ဋတိ, အညဿတ္ထာယ ကာရေတုံ, ကတဉ္စ ပဋိလဘိတွာ ပရိဘုဉ္ဇိတုမ္ပိ ဝဋ္ဋတိ, သေသံ ပဌမသဒိသမေဝါတိ.

It was laid down in Sāvatthī concerning a number of bhikkhus on account of the matter of having a felt rug made annually. 'Except with the permission of the bhikkhus' is a supplementary ruling here. For the one by whom that [permission] has been obtained, for as long as the illness does not subside, or having subsided, it recurs, for that long it is allowable to have one made even annually in whatever place he has gone to. It is also allowable to have one made for the sake of another, and, having received one made by others, it is also allowable to use it. The rest is just like the first [rule].

ဆဗ္ဗဿသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning six years is finished.

၅. နိသီဒနသိက္ခာပဒဝဏ္ဏနာ

5. Commentary on the Training Rule Concerning the Sitting-Cloth

ပဉ္စမေ ပုရာဏသန္ထတံ နာမ ယတ္ထ သကိမ္ပိ နိသိန္နော ဝါ ဟောတိ နိပန္နော ဝါ. သမန္တာတိ ဧကပဿတော ဝဋ္ဋံ ဝါ စတုရဿံ ဝါ ဆိန္ဒိတွာ ဂဟိတဋ္ဌာနံ ယထာ [Pg.174] ဝိဒတ္ထိမတ္တံ ဟောတိ, ဧဝံ ဂဟေတဗ္ဗံ. သန္ထရန္တေန ပန ဧကဒေသေ ဝါ သန္ထရိတဗ္ဗံ, ဝိဇဋေတွာ ဝါ မိဿကံ ကတွာ သန္ထရိတဗ္ဗံ, ဧဝံ ထိရတရံ ဟောတိ. အနာဒါ စေတိ သတိ ပုရာဏသန္ထတေ အဂ္ဂဟေတွာ. အသတိ ပန အဂ္ဂဟေတွာပိ ဝဋ္ဋတိ, အညဿတ္ထာယ ကာရေတုံ, ကတဉ္စ ပဋိလဘိတွာ ပရိဘုဉ္ဇိတုမ္ပိ ဝဋ္ဋတိ.

In the fifth, an 'old felt rug' is one on which one has sat or lain down even once. The word `samantā` means: a piece should be taken by cutting a circle or a square from one side, so that it is the measure of a span; thus it should be taken. When spreading it, however, it should be spread in one part, or it should be spread after having been untangled and mixed with new wool; in this way, it becomes more durable. And `anādā` ('without taking') means not taking a piece when an old felt rug exists. But if there is not one, it is allowable even without taking a piece; it is also allowable to have one made for the sake of another and, having received one that has been made, to use it.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ သန္ထတဝိဿဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ တတိယသဒိသမေဝါတိ.

At Sāvatthī, concerning several bhikkhus, this was laid down in connection with the matter of disposing of a felt rug. The rest is just like the third.

နိသီဒနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning the sitting-cloth is finished.

၆. ဧဠကလောမသိက္ခာပဒဝဏ္ဏနာ

6. Commentary on the Training Rule Concerning Sheep’s Wool

ဆဋ္ဌေ အဒ္ဓါနမဂ္ဂပ္ပဋိပန္နဿာတိ အဒ္ဓါနသင်္ခါတံ ဒီဃမဂ္ဂံ ပဋိပန္နဿ, သဗ္ဗဉ္စေတံ ဝတ္ထုမတ္တဒီပနမေဝ, ယတ္ထ ကတ္ထစိ ပန ဓမ္မေန လဘိတွာ ဂဏှတော ဒေါသော နတ္ထိ. တိယောဇနပရမန္တိ ဂဟိတဋ္ဌာနတော တိယောဇနပ္ပမာဏံ ဒေသံ. သဟတ္ထာတိ သဟတ္ထေန, အတ္တနာ ဟရိတဗ္ဗာနီတိ အတ္ထော. အသန္တေ ဟာရကေတိ အသန္တေယေဝ အညသ္မိမ္ပိ ဟာရကေ. သစေ ပန အတ္ထိ, တံ ဂါဟေတုံ ဝဋ္ဋတိ. အတ္တနာ ပန အန္တမသော ဝါတာဗာဓပ္ပဋိကာရတ္ထံ သုတ္တကေန အဗန္ဓိတွာ ကဏ္ဏစ္ဆိဒ္ဒေ ပက္ခိတ္တာနိပိ အာဒါယ တိယောဇနံ ဧကံ ပါဒံ အတိက္ကာမေန္တဿ ဒုက္ကဋံ, ဒုတိယပါဒါတိက္ကမေ နိဿဂ္ဂိယံ ပါစိတ္တိယံ.

In the sixth, 'one who has set out on a long road' (addhānamaggappaṭipannassa) means one who has set out on a long road, which is reckoned as a journey. And all this is merely an exposition of the basic case; however, there is no fault for one who takes what is rightfully obtained anywhere. 'Up to three yojanas' (tiyojanaparamaṃ) means to a region the measure of three yojanas from the place it was taken. 'By one's own hand' (sahatthā) means with one's own hand; the meaning is that they should be carried by oneself. 'When there is no carrier' (asante hārake) means only when there is no other carrier. But if there is one, it is allowable to have him carry it. But if one carries it oneself—even taking wool that has been placed in an earhole without being tied by a thread for the purpose of treating a wind ailment—for one who steps one foot beyond three yojanas, there is a dukkaṭa offense; upon stepping with the second foot, it becomes an offense of nissaggiya pācittiya.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ တိယောဇနာတိက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဦနကတိယောဇနေ အတိရေကသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. တိယောဇနံ ဟရဏပစ္စာဟရဏေ, ဝါသာဓိပ္ပာယေန ဂန္တွာ တတော ပရံ ဟရဏေ, အစ္ဆိန္နံ ဝါ နိဿဋ္ဌံ ဝါ ပဋိလဘိတွာ ဟရဏေ, အညံ ဟရာပနေ, အန္တမသော သုတ္တကေနပိ ဗဒ္ဓကတဘဏ္ဍဟရဏေ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဧဠကလောမာနံ အကတဘဏ္ဍတာ, ပဌမပ္ပဋိလာဘော, အတ္တနာ အာဒါယ ဝါ အညဿ အဇာနန္တဿ ယာနေ ပက္ခိပိတွာ ဝါ တိယောဇနာတိက္ကမနံ, အာဟရဏပစ္စာဟရဏံ, အဝါသာဓိပ္ပာယတာတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. ဧဠကလောမသမုဋ္ဌာနံ[Pg.175], ကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

In Sāvatthī, concerning a certain monk, this was laid down in connection with the case of exceeding three yojanas; it is a non-general enactment, not requiring an order, a triple pācittiya. For less than three yojanas, if one perceives it as more or is doubtful, it is a dukkaṭa offense. A dukkaṭa offense is also incurred for carrying it a distance of three yojanas and back; for going with the intention of dwelling and then carrying it further from that place; for obtaining wool that was snatched away or relinquished and then carrying it; for having another carry it; and for carrying made-up goods bound even with a thread. There is no offense for the insane and so forth. The factors for the offense are five: the sheep's wool being unmade-up goods; it being the first acquisition; exceeding three yojanas by taking it oneself or by placing it in the vehicle of another who is unaware; not carrying it there and back; and not having the intention to dwell. It originates from sheep's wool, is an action, has no release through non-perception, can be committed without intention, is an offense by enactment, is a bodily action, has three states of consciousness, and has three feelings.

ဧဠကလောမသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on sheep’s wool is concluded.

၇. ဧဠကလောမဓောဝါပနသိက္ခာပဒဝဏ္ဏနာ

7. The Explanation of the Training Rule on Having Sheep's Wool Washed

သတ္တမေ သက္ကေသု ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဧဠကလောမဓောဝါပနဝတ္ထုသ္မိံ ပညတ္တံ. တတ္ထ ပုရာဏစီဝရဓောဝါပနေ ဝုတ္တနယေနေဝ သဗ္ဗောပိ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော.

The seventh training rule was laid down concerning the group-of-six monks among the Sakyans, on account of the matter of having sheep's wool washed. Therein, the entire legal decision should be understood in the very same way as was stated in the training rule on having old robes washed.

ဧဠကလောမဓောဝါပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Having Sheep's Wool Washed is concluded.

၈. ဇာတရူပသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule concerning Gold and Silver

အဋ္ဌမေ ဇာတရူပရဇတန္တိ သုဝဏ္ဏဉ္စေဝ ရူပိယဉ္စ, အပိစ ကဟာပဏော လောဟမာသကဒါရုမာသကဇတုမာသကာဒယောပိ ယေ ဝေါဟာရံ ဂစ္ဆန္တိ, သဗ္ဗေ တေ ဣဓ ရဇတန္တွေဝ ဝုတ္တာ. ဥဂ္ဂဏှေယျ ဝါတိ အတ္တနော အတ္ထာယ ဒိယျမာနံ ဝါ ယတ္ထကတ္ထစိ ဌိတံ ဝါ နိပ္ပရိဂ္ဂဟိတံ ဒိသွာ သယံ ဂဏှေယျ ဝါ. ဥဂ္ဂဏှာပေယျ ဝါတိ တဒေဝ အညေန ဂါဟာပေယျ ဝါ. ဥပနိက္ခိတ္တံ ဝါ သာဒိယေယျာတိ ‘‘ဣဒံ အယျဿ ဟောတူ’’တိ ဧဝံ သမ္မုခါ ဝါ, ‘‘အသုကသ္မိံ နာမ ဌာနေ မမ ဟိရညသုဝဏ္ဏံ, တံ တုယှံ ဟောတူ’’တိ ဧဝံ ပရမ္မုခါ ဌိတံ ဝါ ကေဝလံ ဝါစာယ ဝါ ဟတ္ထမုဒ္ဒါယ ဝါ ‘‘တုယှ’’န္တိ ဝတွာ ပရိစ္စတ္တံ ယော ကာယဝါစာဟိ အပ္ပဋိက္ခိပိတွာ စိတ္တေန အဓိဝါသေယျ, အယံ ‘‘သာဒိယေယျာ’’တိ ဝုစ္စတိ. သစေ ပန စိတ္တေန သာဒိယတိ, ဂဏှိတုကာမော ဟောတိ, ကာယေန ဝါ ဝါစာယ ဝါ ‘‘နယိဒံ ကပ္ပတီ’’တိ ပဋိက္ခိပတိ, ကာယဝါစာဟိ အပ္ပဋိက္ခိပိတွာ သုဒ္ဓစိတ္တော ဟုတွာ ‘‘နယိဒံ အမှာကံ ကပ္ပတီ’’တိ န သာဒိယတိ, ဝဋ္ဋတိ. နိဿဂ္ဂိယန္တိ ဥဂ္ဂဟဏာဒီသု ယံကိဉ္စိ ကရောန္တဿ အဃနဗဒ္ဓေသု ဝတ္ထူသု ဝတ္ထုဂဏနာယ နိဿဂ္ဂိယံ ပါစိတ္တိယံ. တံ နိဿဇ္ဇန္တေန ‘‘အဟံ, ဘန္တေ, ရူပိယံ ပဋိဂ္ဂဟေသိံ, ဣဒံ မေ, ဘန္တေ, နိဿဂ္ဂိယံ, ဣမာဟံ သံဃဿ နိဿဇ္ဇာမီ’’တိ (ပါရာ. ၅၈၄) ဧဝံ သံဃမဇ္ဈေယေဝ နိဿဇ္ဇိတဗ္ဗံ. သစေ တတ္ထ ကောစိ ဂဟဋ္ဌော အာဂစ္ဆတိ[Pg.176], ‘‘ဣဒံ ဇာနာဟီ’’တိ ဝတ္တဗ္ဗော. ‘‘ဣမိနာ ကိံ အာဟရိယျတူ’’တိ ဘဏန္တေ ပန ‘‘ဣဒံ နာမာ’’တိ အဝတွာ ‘‘သပ္ပိအာဒီနိ ဘိက္ခူနံ ကပ္ပန္တီ’’တိ ဧဝံ ကပ္ပိယံ အာစိက္ခိတဗ္ဗံ. သစေ သော အာဟရတိ, ရူပိယပ္ပဋိဂ္ဂါဟကံ ဌပေတွာ သဗ္ဗေဟိ ဘာဇေတွာ ပရိဘုဉ္ဇိတဗ္ဗံ. ရူပိယပ္ပဋိဂ္ဂါဟကဿ ပန ယံ တပ္ပစ္စယာ ဥပ္ပန္နံ, တံ အညေန လဘိတွာ ဒိယျမာနမ္ပိ အန္တမသော တတော နိဗ္ဗတ္တရုက္ခစ္ဆာယာပိ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတိ. သစေ ပန သော ကိဉ္စိ အာဟရိတုံ န ဣစ္ဆတိ, ‘‘ဣမံ ဆဋ္ဋေဟီ’’တိ ဝတ္တဗ္ဗော. သစေ ယတ္ထ ကတ္ထစိ နိက္ခိပတိ, ဂဟေတွာ ဝါ ဂစ္ဆတိ, န ဝါရေတဗ္ဗော. နော စေ ဆဋ္ဋေတိ, ပဉ္စင်္ဂသမန္နာဂတော ဘိက္ခု ရူပိယဆဋ္ဋကော သမ္မန္နိတဗ္ဗော. တေန အနိမိတ္တံ ကတွာဝ ဂူထံ ဝိယ ဆဋ္ဋေတဗ္ဗံ. သစေ နိမိတ္တံ ကရောတိ, ဒုက္ကဋံ အာပဇ္ဇတိ.

In the eighth, “gold and silver” means gold and silver. Moreover, kahāpaṇas, copper coins, wooden coins, lac coins, and any other items that are used in trade—all these are here spoken of as “silver.” ‘To take’ means to personally take what is given for one’s own benefit, or what is placed anywhere, or what is unclaimed. ‘To have someone else take’ means to have another person take that very thing. ‘To consent to what is placed nearby’ means that if a bhikkhu does not reject with body or speech what is given up either in his presence, saying, ‘This is for the venerable one,’ or in his absence, saying, ‘My gold and silver is in such-and-such a place, let it be yours,’ or what is given up merely by word or by hand gesture, saying, ‘It is yours,’ but assents to it with his mind, this is called ‘consenting.’ If, however, he consents with his mind, being desirous of taking it, but rejects it with body or speech, saying, ‘This is not allowable,’ or if, without rejecting it with body or speech, he has a pure mind and does not consent, thinking, ‘This is not allowable for us,’ it is allowable. ‘Nissaggiya’ means that for one who performs any act of taking, etc., concerning objects not bound as a single mass, it is a nissaggiya pācittiya offense for each object. When forfeiting it, one should forfeit it in the midst of the Sangha itself, saying: ‘Venerable sirs, I have accepted silver. This, venerable sirs, is to be forfeited. I forfeit this to the Sangha.’ If a householder arrives there, he should be told, ‘Know this.’ But if he says, ‘What should be brought with this?’ one should not say, ‘This particular thing,’ but should point out what is allowable, saying, ‘Things such as ghee are allowable for bhikkhus.’ If he brings something, it should be divided among all and consumed, setting aside the one who accepted the silver. But for the one who accepted the silver, it is not allowable to enjoy whatever has arisen on account of that, even if it is received from another and then given, down to even the shade of a tree that has grown from it. But if he does not wish to bring anything, he should be told, ‘Discard this.’ If he deposits it somewhere or takes it and goes away, he should not be stopped. If he does not discard it, a bhikkhu endowed with five factors should be appointed as a discarder of silver. By him, it should be discarded like excrement, without making a sign. If he makes a sign, he incurs a dukkaṭa offense.

ရာဇဂဟေ ဥပနန္ဒံ အာရဗ္ဘ ရူပိယပ္ပဋိဂ္ဂဟဏဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ, အရူပိယေ ရူပိယသညိနော ဝေမတိကဿ ဝါ, သံဃစေတိယာဒီနံ အတ္ထာယ ဂဏှန္တဿ, မုတ္တာမဏိအာဒိပ္ပဋိဂ္ဂဟဏေ စ ဒုက္ကဋံ. ရတနသိက္ခာပဒနယေန နိက္ခိပန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဇာတရူပရဇတဘာဝေါ, အတ္တုဒ္ဒေသိကတာ, ဂဟဏာဒီသု အညတရဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီသု သိယာ ကိရိယံ ဂဟဏေန အာပဇ္ဇနတော, သိယာ အကိရိယံ ပဋိက္ခေပဿ အကရဏတော, သေသံ သဉ္စရိတ္တေ ဝုတ္တနယမေဝါတိ.

In Rājagaha, concerning Upananda, this was laid down regarding the matter of accepting gold and silver. It is a general enactment, requiring an order, a triple pācittiya. For what is not gold and silver, if one perceives it as gold and silver or is doubtful, it is a dukkaṭa offense; also, for one who accepts it for the sake of the Sangha, a shrine, etc., and for the acceptance of pearls, gems, and so forth, it is a dukkaṭa offense. For one who deposits it according to the method of the Ratanasikkhāpada, and for the insane and so forth, there is no offense. The three factors here are: the state of being gold and silver; its being intended for oneself; and the act being one of taking, causing to take, or consenting to what is deposited. Regarding its origins and so forth: it may be an action, because the offense is incurred through taking; it may be an inaction, because of not making a rejection. The rest is just as was stated in the case of the Sañcarittasikkhāpada.

ဇာတရူပသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule concerning Gold and Silver is concluded.

၉. ရူပိယသံဝေါဟာရသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule on Monetary Exchange

နဝမေ နာနပ္ပကာရကန္တိ ကတာဒိဝသေန အနေကဝိဓံ. ရူပိယသံဝေါဟာရန္တိ ဇာတရူပရဇတပရိဝတ္တနံ. ပုရိမသိက္ခာပဒေန ဟိ နိဿဂ္ဂိယဝတ္ထုဒုက္ကဋဝတ္ထူနံ ပဋိဂ္ဂဟဏံ ဝါရိတံ, ဣမိနာ ပရိဝတ္တနံ. တသ္မာ ဒုက္ကဋဝတ္ထုနာ ဒုက္ကဋဝတ္ထုကပ္ပိယဝတ္ထူနိ, ကပ္ပိယဝတ္ထုနာ စ ဒုက္ကဋဝတ္ထုံ ပရိဝတ္တေန္တဿ ဒုက္ကဋံ. နိဿဂ္ဂိယဝတ္ထုနာ ပန နိဿဂ္ဂိယဝတ္ထုံ ဝါ ဒုက္ကဋဝတ္ထုံ ဝါ ကပ္ပိယဝတ္ထုံ ဝါ, ဒုက္ကဋဝတ္ထုကပ္ပိယဝတ္ထူဟိ စ နိဿဂ္ဂိယဝတ္ထုံ ပရိဝတ္တေန္တဿ နိဿဂ္ဂိယံ ဟောတိ, တံ ပုရိမနယာနုသာရေနေဝ သံဃမဇ္ဈေ နိဿဇ္ဇိတဗ္ဗံ, နိဿဋ္ဌဝတ္ထုသ္မိဉ္စ တတ္ထ ဝုတ္တနယေနေဝ ပဋိပဇ္ဇိတဗ္ဗံ.

In the ninth, 'of various kinds' means of many kinds, by way of fashioned items and so on. 'Monetary exchange' means the exchanging of gold and silver. For by the previous training rule, the acceptance of items entailing forfeiture and items entailing a dukkaṭa offense was prohibited; by this rule, their exchange is prohibited. Therefore, for one exchanging an item entailing a dukkaṭa offense for another item entailing a dukkaṭa offense or for an allowable item, and for one exchanging an allowable item for an item entailing a dukkaṭa offense, a dukkaṭa offense is incurred. However, for one exchanging an item entailing forfeiture for another item entailing forfeiture, or for an item entailing a dukkaṭa offense, or for an allowable item; and for one exchanging items entailing a dukkaṭa offense or allowable items for an item entailing forfeiture, it entails forfeiture. That item must be forfeited in the midst of the Saṅgha, according to the method stated earlier. And regarding the forfeited item, one should proceed according to the method stated there.

သာဝတ္ထိယံ [Pg.177] ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ရူပိယသံဝေါဟာရဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ယံ အတ္တနော ဓနေန ပရိဝတ္တေတိ, တဿ ဝါ ဓနဿ ဝါ ရူပိယဘာဝေါ စေဝ, ပရိဝတ္တနဉ္စာတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. ကိရိယံ, သေသံ အနန္တရသိက္ခာပဒေ ဝုတ္တနယမေဝါတိ.

It was laid down in Sāvatthī concerning the group-of-six monks regarding the matter of monetary exchange. It is a rule of shared formulation and is one of non-authorization. There are two factors here: that what one exchanges with one's own wealth—either the item itself or the wealth—is gold or silver, and the exchange itself. The action... the rest is just as in the method stated in the immediately preceding training rule.

ရူပိယသံဝေါဟာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Monetary Exchange is concluded.

၁၀. ကယဝိက္ကယသိက္ခာပဒဝဏ္ဏနာ

10. The Explanation of the Training Rule on Buying and Selling

ဒသမေ နာနပ္ပကာရကန္တိ စီဝရာဒီနံ ကပ္ပိယဘဏ္ဍာနံ ဝသေန အနေကဝိဓံ. ကယဝိက္ကယန္တိ ကယဉ္စေဝ ဝိက္ကယဉ္စ. ‘‘ဣမိနာ ဣမံ ဒေဟိ, ဣမံ အာဟရ, ပရိဝတ္တေဟိ, စေတာပေဟီ’’တိ ဣမိနာ ဟိ နယေန ပရဿ ကပ္ပိယဘဏ္ဍံ ဂဏှန္တော ကယံ သမာပဇ္ဇတိ, အတ္တနော ကပ္ပိယဘဏ္ဍံ ဒေန္တော ဝိက္ကယံ သမာပဇ္ဇတိ. တသ္မာ ဌပေတွာ ပဉ္စ သဟဓမ္မိကေ ယံ ဧဝံ အတ္တနော ကပ္ပိယဘဏ္ဍံ ဒတွာ မာတု သန္တကမ္ပိ ကပ္ပိယဘဏ္ဍံ ဂဏှာတိ, တံ နိဿဂ္ဂိယံ ဟောတိ. ဝုတ္တလက္ခဏဝသေန သံဃဂဏပုဂ္ဂလေသု ယဿ ကဿစိ နိဿဇ္ဇိတဗ္ဗံ, ‘‘ဣမံ ဘုဉ္ဇိတွာ ဝါ ဂဟေတွာ ဝါ ဣဒံ နာမ အာဟရ ဝါ ကရောဟိ ဝါ’’တိ ရဇနာဒိံ အာဟရာပေတွာ ဝါ ဓမကရဏာဒိပရိက္ခာရံ ဘူမိသောဓနာဒိဉ္စ နဝကမ္မံ ကာရေတွာ ဝါ သန္တံ ဝတ္ထု နိဿဇ္ဇိတဗ္ဗံ, အသန္တေ ပါစိတ္တိယံ ဒေသေတဗ္ဗမေဝ.

In the tenth, 'of various kinds' means manifold by way of allowable goods such as robes, etc. 'Buying and selling' means both buying and selling. Indeed, by this method, saying, 'Give this for this,' 'Bring this,' 'Exchange this,' or 'Buy this,' a monk taking another's allowable goods engages in buying, and a monk giving his own allowable goods engages in selling. Therefore, excluding the five fellow practitioners, if one thus gives one's own allowable goods and takes any allowable goods, even those belonging to one's mother, that becomes subject to forfeiture. By way of the stated characteristics, it should be forfeited to anyone among the Saṅgha, a group, or an individual. Having had dye, etc., brought, or having had requisites such as a water strainer, or new work such as clearing the ground, done by saying, 'Having eaten or taken this, bring or do such-and-such a thing,' if the object exists, it should be forfeited; if it does not exist, a pācittiya offense must be confessed.

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ ကယဝိက္ကယဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘ဣဒံ ကိံ အဂ္ဃတီ’’တိ ဧဝံ အဂ္ဃံ ပုစ္ဆန္တဿ, ယဿ ဟတ္ထတော ဘဏ္ဍံ ဂဏှိတုကာမော ဟောတိ, တံ ဌပေတွာ အညံ အန္တမသော တဿေဝ ပုတ္တဘာတုကမ္ပိ ကပ္ပိယကာရကံ ကတွာ ‘‘ဣမိနာ ဣဒံ နာမ ဂဟေတွာ ဒေဟီ’’တိ အာစိက္ခန္တဿ, ‘‘ဣဒံ အမှာကံ အတ္ထိ, အမှာကဉ္စ ဣမိနာ စ ဣမိနာ စ အတ္ထော’’တိ ဧဝံ ဝတွာ အတ္တနော ဓနေန လဒ္ဓံ ဂဏှန္တဿ, သဟဓမ္မိကေဟိ သဒ္ဓိံ ကယဝိက္ကယံ ကရောန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ယံ အတ္တနော ဓနေန ပရိဝတ္တေတိ, ယေန စ ပရိဝတ္တေတိ, တေသံ ကပ္ပိယဝတ္ထုတာ, အသဟဓမ္မိကတာ, ကယဝိက္ကယာပဇ္ဇနဉ္စာတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သေသံ ရူပိယသံဝေါဟာရေ ဝုတ္တနယမေဝါတိ.

At Sāvatthī, laid down concerning Upananda in the matter of buying and selling. There is no offense for one who asks the price, saying, 'How much is this worth?'; for one who, excluding the person from whose hand one wishes to take the goods, makes another—even his own son or brother—a steward and instructs him, saying, 'Having taken such-and-such a thing with this, give it'; for one who, saying, 'This we have, and we have need of this and that,' takes what was obtained with one's own property; for one who engages in buying and selling with fellow practitioners; and for the insane, etc. The three factors here are: the allowability of the object which one exchanges with one's own property and that with which one exchanges; the other party not being a fellow practitioner; and the engaging in buying and selling. The rest is just as stated in the case of monetary transactions.

ကယဝိက္ကယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on buying and selling is finished.

ဧဠကလောမဝဂ္ဂေါ ဒုတိယော.

The Second Chapter on Sheep's Wool.

၃. ပတ္တဝဂ္ဂေါ

3. The Chapter on Bowls

၁. ပတ္တသိက္ခာပဒဝဏ္ဏနာ

3. The Explanation of the Training Rule on the Bowl.

ပတ္တဝဂ္ဂဿ [Pg.178] ပဌမေ အတိရေကပတ္တောတိ အနဓိဋ္ဌိတော စ အဝိကပ္ပိတော စ, သော စ ခေါ ဥက္ကဋ္ဌမဇ္ဈိမောမကာနံ အညတရော ပမာဏယုတ္တောဝ, တဿ ပမာဏံ ‘‘အဍ္ဎာဠှကောဒနံ ဂဏှာတီ’’တိအာဒိနာ (ပါရာ ၆၀၂) နယေန ပါဠိယံ ဝုတ္တံ. တတြာယံ ဝိနိစ္ဆယော – အနုပဟတပုရာဏသာလိတဏ္ဍုလာနံ သုကောဋ္ဋိတပရိသုဒ္ဓါနံ ဒွေ မဂဓနာဠိယော ဂဟေတွာ တေဟိ တဏ္ဍုလေဟိ အနုတ္တဏ္ဍုလမကိလိန္နမပိဏ္ဍိကံ သုဝိသဒံ ကုန္ဒမကုဠရာသိသဒိသံ အဝဿာဝိတောဒနံ ပစိတွာ နိရဝသေသံ ပတ္တေ ပက္ခိပိတွာ တဿ ဩဒနဿ စတုတ္ထဘာဂပ္ပမာဏော နာတိဃနော နာတိတနုကော ဟတ္ထဟာရိယော သဗ္ဗသမ္ဘာရသင်္ခတော မုဂ္ဂသူပေါ ပက္ခိပိတဗ္ဗော, တတော အာလောပဿ အနုရူပံ ယာဝစရိမာလောပပ္ပဟောနကံ မစ္ဆမံသာဒိဗျဉ္ဇနံ ပက္ခိပိတဗ္ဗံ, သပ္ပိတေလတက္ကရသကဉ္ဇိယာဒီနိ ပန ဂဏနူပဂါနိ န ဟောန္တိ. တာနိ ဟိ ဩဒနဂတိကာနေဝ, နေဝ ဟာပေတုံ, န ဝဍ္ဎေတုံ သက္ကောန္တိ, ဧဝမေတံ သဗ္ဗမ္ပိ ပက္ခိတ္တံ သစေ ပတ္တဿ မုခဝဋ္ဋိယာ ဟေဋ္ဌိမရာဇိသမံ တိဋ္ဌတိ, သုတ္တေန ဝါ ဟီရေန ဝါ ဆိန္ဒန္တဿ သုတ္တဿ ဝါ ဟီရဿ ဝါ ဟေဋ္ဌိမန္တံ ဖုသတိ, အယံ ဥက္ကဋ္ဌော နာမ ပတ္တော. သစေ တံ ရာဇိံ အတိက္ကမ္မ ထူပီကတံ တိဋ္ဌတိ, အယံ ဥက္ကဋ္ဌောမကော နာမ ပတ္တော. သစေ တံ ရာဇိံ န သမ္ပာပုဏာတိ, အန္တောဂဓမေဝ ဟောတိ, အယံ ဥက္ကဋ္ဌုက္ကဋ္ဌော နာမ ပတ္တော. ဥက္ကဋ္ဌတော ဥပဍ္ဎပ္ပမာဏော မဇ္ဈိမော. မဇ္ဈိမပတ္တတော ဥပဍ္ဎပ္ပမာဏော ဩမကော. တေသမ္ပိ ဝုတ္တနယေနေဝ ဘေဒေါ ဝေဒိတဗ္ဗော. ဣစ္စေတေသု နဝသု ဥက္ကဋ္ဌုက္ကဋ္ဌော စ ဩမကောမကော စာတိ ဒွေ အပတ္တာ, သေသာ သတ္တ ပတ္တာ ပမာဏယုတ္တာ နာမ, အယမေတ္ထသင်္ခေပေါ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၅၉၈ အာဒယော) ဝုတ္တော, တသ္မာ ဧဝံ ပမာဏယုတ္တံ သမဏသာရုပ္ပေန ပက္ကံ အယောပတ္တံ ဝါ မတ္တိကာပတ္တံ ဝါ လဘိတွာ ပုရာဏပတ္တံ ပစ္စုဒ္ဓရိတွာ အန္တောဒသာဟေ အဓိဋ္ဌာတဗ္ဗော. သစေ ပနဿ မူလတော ကာကဏိကမတ္တမ္ပိ ဒါတဗ္ဗံ အဝသိဋ္ဌံ ဟောတိ, အဓိဋ္ဌာနုပဂေါ န ဟောတိ, အပ္ပစ္စုဒ္ဓရန္တေန ဝိကပ္ပေတဗ္ဗော. တတ္ထ ပစ္စုဒ္ဓရဏာဓိဋ္ဌာနလက္ခဏံ စီဝရဝဂ္ဂေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ, ဝိကပ္ပနလက္ခဏံ ပရတော ဝက္ခာမ. သစေ ပန ကောစိ အပတ္တကော ဘိက္ခု ဒသ ပတ္တေ လဘိတွာ သဗ္ဗေ အတ္တနာဝ ပရိဘုဉ္ဇိတုကာမော ဟောတိ, ဧကံ ပတ္တံ အဓိဋ္ဌာယ ပုန ဒိဝသေ တံ ပစ္စုဒ္ဓရိတွာ အညော အဓိဋ္ဌာတဗ္ဗော, ဧတေနုပါယေန ဝဿသတမ္ပိ [Pg.179] ပရိဟရိတုံ သက္ကာ. ယော ပနဿ ပတ္တော မုခဝဋ္ဋိတော ဟေဋ္ဌာ ဒွင်္ဂုလမတ္တောကာသတော ပဋ္ဌာယ ယတ္ထကတ္ထစိ ကင်္ဂုသိတ္ထနိက္ခမနမတ္တေန ဆိဒ္ဒေန ဆိဒ္ဒေါ ဟောတိ, သော အဓိဋ္ဌာနုပဂေါ န ဟောတိ. ပုန ဆိဒ္ဒေ ပါကတိကေ ကတေ အဓိဋ္ဌာတဗ္ဗော, သေသံ အဓိဋ္ဌာနဝိဇဟနံ တိစီဝရေ ဝုတ္တနယမေဝ.

In the first section of the Chapter on Bowls, an ‘extra bowl’ means one that is neither determined nor placed under joint ownership. And that bowl is one of the large, medium, or small sizes, and indeed conforms to the standard measure. Its measure is stated in the Pāḷi according to the method of “it holds half an āḷhaka of cooked rice,” etc. (Pārā 602). Therein, this is the detailed explanation: Take two Magadhan nāḷis of unbroken, old Sāli rice grains, well-pounded and pure. With those rice grains, having cooked rice that is without undercooked grains, not soggy, not lumpy, very clear like a heap of jasmine buds, and from which the water has not been drained, place it all into a bowl without remainder. Then, a mung bean soup amounting to a fourth part of that cooked rice—prepared with all its ingredients, neither too thick nor too thin, and able to be carried by hand—should be added. After that, a suitable portion of curries such as fish and meat should be added, sufficient for each mouthful until the last. However, ghee, oil, buttermilk, sour gruel, and so on, do not come into the reckoning. For they follow the course of the cooked rice and are not able to decrease or increase the volume. If all this that has been placed stands level with the lower line of the bowl's rim, or if, when leveling with a thread or a strip of bark, the lower edge of the thread or strip touches the contents, this is called a large bowl. If it stands mounded up, having surpassed that line, this is called an inferior large bowl. If it does not reach that line and is just inside, this is called a superior large bowl. The medium bowl is half the measure of the large bowl. The small bowl is half the measure of the medium bowl. The distinctions among these should also be known by the same method as stated. Thus, among these nine, the superior large and the inferior small are two that are not proper bowls; the remaining seven are called bowls of proper measure. This is the summary here; the detailed explanation, however, is given in the Samantapāsādikā (Pārā. Aṭṭha. 2.598 ff.). Therefore, having obtained a bowl of such proper measure—either an iron bowl or a clay bowl, well-fired and suitable for an ascetic—one should relinquish the old bowl and determine the new one within ten days. However, if even a kākaṇi's worth of its price remains to be given, it is not fit for determination; if one does not relinquish the old bowl, the new one must be placed under joint ownership. Therein, the characteristics of relinquishing and determining should be known by the method stated in the Chapter on Robes; the characteristics of placing under joint ownership we will state later. However, if some monk without a bowl obtains ten bowls and wishes to use them all himself, he should determine one bowl and then, on the next day, relinquish it and determine another. By this method, it is possible to keep them even for a hundred years. But if his bowl, starting from a space of about two finger-breadths below the rim, has a hole anywhere of a size through which a millet grain could pass, it is not fit for determination. When the hole has been made sound, it may be determined again. The rest—the abandoning of the determination—is just as stated for the three robes.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အတိရေကပတ္တဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, သေသဝဏ္ဏနာက္ကမော စီဝရဝဂ္ဂဿ ပဌမသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗောတိ.

It was laid down in Sāvatthī concerning the group-of-six monks in the case of possessing an extra bowl. It is a non-common ruling. The remaining sequence of the explanation should be understood in the same way as stated in the first training rule of the Chapter on Robes.

ပတ္တသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on the bowl is concluded.

၂. ဦနပဉ္စဗန္ဓနသိက္ခာပဒဝဏ္ဏနာ

2. The Explanation of the Training Rule on Less Than Five Bindings

ဒုတိယေ ဦနာနိ ပဉ္စ ဗန္ဓနာနိ အဿာတိ ဦနပဉ္စဗန္ဓနော, နာဿ ပဉ္စ ဗန္ဓနာနိ ပူရေန္တီတိ အတ္ထော, တေန ဦနပဉ္စဗန္ဓနေန, ဣတ္ထမ္ဘူတဿ လက္ခဏေ ကရဏဝစနံ. တတ္ထ ယသ္မာ အဗန္ဓနဿာပိ ပဉ္စ ဗန္ဓနာနိ န ပူရေန္တိ သဗ္ဗသော နတ္ထိတာယ, တေနဿ ပဒဘာဇနေ ‘‘ဦနပဉ္စဗန္ဓနော နာမ ပတ္တော အဗန္ဓနော ဝါ ဧကဗန္ဓနော ဝါ’’တိအာဒိ (ပါရာ. ၆၁၃) ဝုတ္တံ. ‘‘ဦနပဉ္စဗန္ဓနေနာ’’တိ စ ဝုတ္တတ္တာ ယဿ ပဉ္စဗန္ဓနော ပတ္တော ဟောတိ ပဉ္စဗန္ဓနောကာသော ဝါ, တဿ သော အပတ္တော, တသ္မာ အညံ ဝိညာပေတုံ ဝဋ္ဋတိ. ယသ္မိံ ပန ပတ္တေ မုခဝဋ္ဋိတော ဟေဋ္ဌာ ဘဋ္ဌာ ဒွင်္ဂုလပ္ပမာဏာ ဧကာပိ ရာဇိ ဟောတိ, တံ တဿာ ရာဇိယာ ဟေဋ္ဌိမပရိယန္တေ ပတ္တဝေဓကေန ဝိဇ္ဈိတွာ ပစိတွာ သုတ္တရဇ္ဇုကမကစိရဇ္ဇုကာဒီဟိ ဝါ တိပုသုတ္တကေန ဝါ ဗန္ဓိတွာ တံ ဗန္ဓနံ အာမိသဿ အလဂ္ဂနတ္ထံ တိပုပဋ္ဋကေန ဝါ ကေနစိ ဗဒ္ဓသိလေသာဒိနာ ဝါ ပဋိစ္ဆာဒေတဗ္ဗံ, သော စ ပတ္တော အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗော, သုခုမံ ဝါ ဆိဒ္ဒံ ကတွာ ဗန္ဓိတဗ္ဗော, ဖာဏိတံ ဈာပေတွာ ပါသာဏစုဏ္ဏေန ဗန္ဓိတုမ္ပိ ဝဋ္ဋတိ. ယဿ ပန ဒွေ ရာဇိယော ဝါ ဧကာယေဝ ဝါ စတုရင်္ဂုလာ, တဿ ဒွေ ဗန္ဓနာနိ ဒါတဗ္ဗာနိ. ယဿ တိဿော ဝါ ဧကာယေဝ ဝါ ဆဠင်္ဂုလာ, တဿ တီဏိ. ယဿ စတဿော ဝါ ဧကာယေဝ ဝါ အဋ္ဌင်္ဂုလာ, တဿ စတ္တာရိ. ယဿ ပဉ္စ ဝါ ဧကာယေဝ ဝါ ဒသင်္ဂုလာ, သော ဗဒ္ဓေါပိ အဗဒ္ဓေါပိ အပတ္တောယေဝ, အညော ဝိညာပေတဗ္ဗော, ဧသ တာဝ မတ္တိကာပတ္တေ ဝိနိစ္ဆယော.

In the second rule, `ūnapañcabandhano` (having less than five bindings) means that it has less than five bindings; the meaning is that its five bindings are not complete. By `ūnapañcabandhanena` (with less than five bindings), this is an instrumental case in the sense of a characteristic of one who is in such a state. Herein, since even for a bowl without any bindings, the five bindings are not complete due to their complete absence, therefore in its word analysis it is said: “A bowl called ‘having less than five bindings’ is one without any binding or with one binding,” and so on. And because it is said, “with less than five bindings,” for a monk whose bowl has five bindings or has a place for five bindings, that bowl is no longer a valid bowl; therefore, it is allowable to request another. However, in a bowl where, below the rim, there is even a single crack measuring two finger-widths, that bowl should be pierced at the lower end of the crack with a small bowl-piercer, then fired, and bound with a fine thread-cord, a cord of hemp fiber, or the like, or with a thread of tin. That binding should be covered with a thin plate of tin or with some kind of binding adhesive for the purpose of preventing food from sticking to it. And that bowl, having been determined, should be used. Alternatively, a small hole may be made and it should be bound. It is also allowable to bind it with stone powder after heating molasses. For a bowl that has two cracks, or a single one measuring four finger-widths, two bindings should be applied. For one that has three cracks, or a single one measuring six finger-widths, three bindings should be applied. For one that has four cracks, or a single one measuring eight finger-widths, four bindings should be applied. For one that has five cracks, or a single one measuring ten finger-widths, that bowl, whether bound or unbound, is no longer a valid bowl at all; another should be requested. This, for now, is the ruling concerning earthenware bowls.

အယောပတ္တေ [Pg.180] ပန သစေပိ ပဉ္စ ဝါ အတိရေကာနိ ဝါ ဆိဒ္ဒါနိ ဟောန္တိ, တာနိ စေ အယစုဏ္ဏေန ဝါ အာဏိယာ ဝါ လောဟမဏ္ဍလေန ဝါ ဗဒ္ဓါနိ မဋ္ဌာနိ ဟောန္တိ, သွေဝ ပရိဘုဉ္ဇိတဗ္ဗော, အညော န ဝိညာပေတဗ္ဗော. အထ ပန ဧကမ္ပိ ဆိဒ္ဒံ မဟန္တံ ဟောတိ, လောဟမဏ္ဍလေန ဗဒ္ဓမ္ပိ မဋ္ဌံ န ဟောတိ, ပတ္တေ အာမိသံ လဂ္ဂတိ, အကပ္ပိယော ဟောတိ အယံ ပတ္တော, အညော ဝိညာပေတဗ္ဗော. ယော ပန ဧဝံ ပတ္တသင်္ခေပဂတေ ဝါ အယောပတ္တေ, ဦနပဉ္စဗန္ဓနေ ဝါ မတ္တိကာပတ္တေ သတိ အညံ ဝိညာပေတိ, ပယောဂေ ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယော ဟောတိ, နိဿဇ္ဇိတဗ္ဗော. နိဿဇ္ဇန္တေန သံဃမဇ္ဈေ ဧဝ နိဿဇ္ဇိတဗ္ဗော, တေန ဝုတ္တံ ‘‘ဘိက္ခုပရိသာယ နိဿဇ္ဇိတဗ္ဗော’’တိ. ယော စ တဿာ ဘိက္ခုပရိသာယာတိဧတ္ထ တေဟိ ဘိက္ခူဟိ ပကတိယာ ဧဝ အတ္တနော အတ္တနော အဓိဋ္ဌိတံ ပတ္တံ ဂဟေတွာ သန္နိပတိတဗ္ဗံ, တတော သမ္မတေန ပတ္တဂ္ဂါဟာပကေန ပတ္တဿ ဝိဇ္ဇမာနဂုဏံ ဝတွာ ‘‘ဘန္တေ, ဣမံ ဂဏှထာ’’တိ ထေရော ဝတ္တဗ္ဗော. သစေ ထေရဿ သော ပတ္တော န ရုစ္စတိ, အပ္ပိစ္ဆတာယ ဝါ န ဂဏှာတိ, ဝဋ္ဋတိ. တသ္မိံ ပန အနုကမ္ပာယ အဂဏှန္တဿ ဒုက္ကဋံ. သစေ ပန ဂဏှာတိ, ထေရဿ ပတ္တံ ဒုတိယတ္ထေရံ ဂါဟာပေတွာ ဧတေနေဝ ဥပါယေန ယာဝ သံဃနဝကာ ဂါဟာပေတဗ္ဗော, တေန ပရိစ္စတ္တပတ္တော ပန ပတ္တပရိယန္တော နာမ, သော တဿ ဘိက္ခုနော ပဒါတဗ္ဗော. တေနာပိ သော ယထာ ဝိညာပေတွာ ဂဟိတပတ္တော, ဧဝမေဝ သက္ကစ္စံ ပရိဘုဉ္ဇိတဗ္ဗော. သစေ ပန တံ ဇိဂုစ္ဆန္တော အဒေသေ ဝါ နိက္ခိပတိ, အပရိဘောဂေန ဝါ ပရိဘုဉ္ဇတိ, ဝိဿဇ္ဇေတိ ဝါ, ဒုက္ကဋံ အာပဇ္ဇတိ.

Regarding an iron bowl, however, even if there are five or more holes, if they are mended with iron powder, a rivet, or an iron plate and are smooth, that very bowl should be used; another should not be requested. However, if even one hole is large, and though mended with an iron plate it is not smooth, and food sticks in the bowl, it becomes unsuitable; it is not a bowl. Another should be requested. Furthermore, whatever monk, while having an iron bowl that is thus included in the category of a bowl, or an earthen bowl with fewer than five bindings, requests another, incurs an offense of wrong conduct in the act of requesting. Upon receiving it, the bowl becomes subject to forfeiture and must be relinquished. When relinquishing, it must be relinquished only in the midst of the Sangha; therefore it is said: 'It must be relinquished in the assembly of monks.' Here, regarding 'that assembly of monks': those monks should assemble as is their custom, each having taken their own determined bowl. Then, the appointed bowl-receiver, having stated the existing qualities of the bowl, should address the senior monk, saying: 'Venerable Sir, please take this.' If that bowl is not pleasing to the senior monk, or if he does not take it due to having few wishes, it is allowable. However, it is an offense of wrong conduct for one not to take it out of compassion for that monk. But if he does take it, the senior monk's bowl should be given to the next senior monk, and by this same method, the exchange should continue down to the most junior monk of the Sangha. The bowl relinquished by that last monk is called the 'end-of-the-line bowl,' and it should be given to the monk who made the request. That monk, too, should use that bowl with care, just as he would a bowl obtained by requesting. But if, despising it, he places it in an unsuitable place, or uses it improperly, or discards it, he incurs an offense of wrong conduct.

သက္ကေသု ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဗဟူ ပတ္တေ ဝိညာပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, အဗန္ဓနေန အဗန္ဓနံ, ဧကဗန္ဓနံ, ဒုဗန္ဓနံ, တိဗန္ဓနံ, စတုဗ္ဗန္ဓနံ, အဗန္ဓနောကာသံ, ဧကဒွိတိစတုဗ္ဗန္ဓနောကာသံ စေတာပေတိ, ဧဝံ ဧကေကေန ပတ္တေန ဒသဓာ ဒသဝိဓံ ပတ္တံ. စေတာပနဝသေန ပန ဧကံ နိဿဂ္ဂိယပါစိတ္တိယသတံ ဟောတိ. နဋ္ဌပတ္တဿ, ဘိန္နပတ္တဿ, အတ္တနော ဉာတကပ္ပဝါရိတေ, အညဿ စ ဉာတကပ္ပဝါရိတေ, တဿေဝတ္ထာယ ဝိညာပေန္တဿ, အတ္တနော ဓနေန ဂဏှတော, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အဓိဋ္ဌာနုပဂပတ္တဿ ဦနပဉ္စဗန္ဓနတာ, အတ္တုဒ္ဒေသိကတာ, အကတဝိညတ္တိ, တာယ စ ပဋိလာဘောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဓောဝါပနသိက္ခာပဒေ ဝုတ္တနယာနေဝါတိ.

This was laid down in the country of the Sakyans concerning the group-of-six monks in the matter of requesting many bowls. It is a general formulation, not by command. If one requests a bowl without a binding, with one binding, with two bindings, with three bindings, or with four bindings; or a bowl that has a place for no binding, a place for one binding, a place for two bindings, a place for three bindings, or a place for four bindings—thus, with each single bowl, in ten ways, it becomes a bowl of ten kinds. By way of requesting, there are one hundred Nissaggiya Pācittiya offenses. There is no offense for one whose bowl is lost; for one whose bowl is broken; when invited by one's own relatives or by another's relatives; when requesting for the sake of that other person; when acquiring it with one's own wealth; and for one who is insane, and so forth. The four factors here are: the bowl being one suitable for determination, its state of having fewer than five bindings, its state of being intended for oneself, and making a request where no invitation has been made and obtaining it thereby. The arising and so forth are in the same manner as stated in the training rule on having a robe washed.

ဦနပဉ္စဗန္ဓနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule Concerning Fewer Than Five Bindings is concluded.

၃. ဘေသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ

3. The Commentary on the Training Rule Concerning Medicines

တတိယေ [Pg.181] ပဋိသာယနီယာနီတိ ပဋိသာယိတဗ္ဗာနိ, ပရိဘုဉ္ဇိတဗ္ဗာနီတိ အတ္ထော. ဧတေန သယံ ဥဂ္ဂဟေတွာ နိက္ခိတ္တာနံ သတ္တာဟာတိက္ကမေပိ အနာပတ္တိံ ဒဿေတိ, တာနိ ဟိ ပဋိသာယိတုံ န ဝဋ္ဋန္တိ. ဘေသဇ္ဇာနီတိ ဘေသဇ္ဇကိစ္စံ ကရောန္တု ဝါ, မာ ဝါ, ဧဝံ လဒ္ဓဝေါဟာရာနိ. သပ္ပိ နာမ ဂဝါဒီနံ သပ္ပိ, ယေသံ မံသံ ကပ္ပတိ, တေသံ သပ္ပိ. တထာ နဝနီတံ. တေလံ နာမ တိလသာသပမဓူကဧရဏ္ဍကဝသာဒီဟိ နိဗ္ဗတ္တိတံ. မဓု နာမ မက္ခိကာမဓုမေဝ. ဖာဏိတံ နာမ ဥစ္ဆုရသံ ဥပါဒါယ ပန အပက္ကာ ဝါ အဝတ္ထုကပက္ကာ ဝါ သဗ္ဗာပိ ဥစ္ဆုဝိကတိ ‘‘ဖာဏိတ’’န္တိ ဝေဒိတဗ္ဗံ. တာနိ ပဋိဂ္ဂဟေတွာတိ တာနိ ဘေသဇ္ဇာနိ ပဋိဂ္ဂဟေတွာ, န တေသံ ဝတ္ထူနိ. ဧတေန ဌပေတွာ ဝသာတေလံ ယာနေတ္ထ ယာဝကာလိကဝတ္ထုကာနိ, တေသံ ဝတ္ထူနိ ပဋိဂ္ဂဟေတွာ ကတာနိ သပ္ပိအာဒီနိ သတ္တာဟံ အတိက္ကာမယတောပိ အနာပတ္တိံ ဒဿေတိ. ဝသာတေလံ ပန ကာလေ ပဋိဂ္ဂဟိတံ ကာလေ နိပက္ကံ ကာလေ သံသဋ္ဌံ တေလပရိဘောဂေန ပရိဘုဉ္ဇိတုံ အနုညာတံ, တသ္မာ ဌပေတွာ မနုဿဝသံ အညံ ယံကဉ္စိ ဝသံ ပုရေဘတ္တံ ပဋိဂ္ဂဟေတွာ သာမံ ပစိတွာ နိဗ္ဗတ္တိတတေလမ္ပိ သတ္တာဟံ နိရာမိသပရိဘောဂေန ဝဋ္ဋတိ. အနုပသမ္ပန္နေန ပစိတွာ ဒိန္နံ ပန တဒဟုပုရေဘတ္တံ သာမိသမ္ပိ ဝဋ္ဋတိ, အညေသံ ယာဝကာလိကဝတ္ထူနံ ဝတ္ထုံ ပစိတုံ န ဝဋ္ဋတိယေဝ. နိဗ္ဗတ္တိတသပ္ပိ ဝါ နဝနီတံ ဝါ ပစိတုံ ဝဋ္ဋတိ, တံ ပန တဒဟုပုရေဘတ္တမ္ပိ သာမိသံ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတိ. ပုရေဘတ္တံ ပဋိဂ္ဂဟိတခီရာဒိတော အနုပသမ္ပန္နေန ပစိတွာ ကတသပ္ပိအာဒီနိ ပန တဒဟုပုရေဘတ္တံ သာမိသာနိပိ ဝဋ္ဋန္တိ, ပစ္ဆာဘတ္တတော ပဋ္ဌာယ အနဇ္ဈောဟရဏီယာနိ, သတ္တာဟာတိက္ကမေပိ အနာပတ္တိ. သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗာနီတိ သန္နိဓိံ ကတွာ နိဒဟိတွာ ပုရေဘတ္တံ ပဋိဂ္ဂဟိတာနိ တဒဟုပုရေဘတ္တံ သာမိသပရိဘောဂေနာပိ ဝဋ္ဋန္တိ, ပစ္ဆာဘတ္တတော ပဋ္ဌာယ ပန တာနိ စ, ပစ္ဆာဘတ္တံ ပဋိဂ္ဂဟိတာနိ စ သတ္တာဟံ နိရာမိသပရိဘောဂေန ပရိဘုဉ္ဇိတဗ္ဗာနီတိ အတ္ထော. ‘‘ပရိဘုဉ္ဇိတဗ္ဗာနီ’’တိ စ ဝစနတော အန္တောသတ္တာဟေ အဗ္ဘဉ္ဇနာဒီနံ အတ္ထာယ အဓိဋ္ဌဟိတွာ ဌပိတေသု အနာပတ္တိ, ယာဝဇီဝိကာနိ သာသပမဓူကဧရဏ္ဍကအဋ္ဌီနိ တေလကရဏတ္ထံ ပဋိဂ္ဂဟေတွာ တဒဟေဝ ကတတေလံ သတ္တာဟကာလိကံ, ဒုတိယဒိဝသေ ကတံ ဆာဟံ ဝဋ္ဋတိ, တတိယဒိဝသေ ကတံ ပဉ္စာဟံ, စတုတ္ထပဉ္စမဆဋ္ဌသတ္တမဒိဝသေ ကတံ တဒဟေဝ ဝဋ္ဋတိ. သစေ ယာဝ အရုဏဿ ဥဂ္ဂမနာ [Pg.182] တိဋ္ဌတိ, နိဿဂ္ဂိယံ ဟောတိ, အဋ္ဌမဒိဝသေ ကတံ အနဇ္ဈောဟရဏီယံ, အနိဿဂ္ဂိယတ္တာ ပန ဗာဟိရပရိဘောဂေန ဝဋ္ဋတိ. သစေပိ န ကရောတိ, တေလတ္ထာယ ပဋိဂ္ဂဟိတသာသပါဒီနံ ပန ပါဠိယံ အနာဂတသပ္ပိအာဒီနဉ္စ သတ္တာဟာတိက္ကမေ ဒုက္ကဋံ အာပဇ္ဇတိ. သီတုဒကေန ကတမဓူကပုပ္ဖဖာဏိတံ ပန ဖာဏိတဂတိကမေဝ, အမ္ဗဖာဏိတာဒီနိ ယာဝကာလိကာနိ. ယံ ပနေတ္ထ သတ္တာဟကာလိကံ, တံ နိဿဋ္ဌံ ပဋိလဘိတွာပိ အရုအာဒီနိ ဝါ မက္ခေတုံ, အဇ္ဈောဟရိတုံ ဝါ န ဝဋ္ဋတိ. ပဒီပေ ကာဠဝဏ္ဏေ ဝါ ဥပနေတဗ္ဗံ, အညဿ ဘိက္ခုနော ကာယိကပရိဘောဂံ ဝဋ္ဋတိ. ယံ ပန နိရပေက္ခော ပရိစ္စဇိတွာ ပုန လဘတိ, တံ အဇ္ဈောဟရိတုမ္ပိ ဝဋ္ဋတိ. ဝိသုံ ဌပိတသပ္ပိအာဒီသု, ဧကဘာဇနေ ဝါ အမိဿိတေသု ဝတ္ထုဂဏနာယ အာပတ္တိယော.

In the third [rule], ‘things to be used’ (paṭisāyanīyāni) means ‘they are to be used,’ that is, ‘they are to be consumed.’ By this, it is shown that there is no offense even if things that one has taken up by oneself without a formal offering and put aside pass beyond seven days, for they are not allowable to be used. ‘Medicines’ (bhesajjāni) means those that have acquired this designation, whether they perform a medicinal function or not. ‘Ghee’ (sappi) means the ghee of cows and so forth whose meat is allowable. Similarly, fresh butter (navanīta). ‘Oil’ (tela) means what is produced from sesame, mustard, madhuka, castor, fat, and so forth. ‘Honey’ (madhu) means only bee honey. ‘Molasses’ (phāṇita) means any sugarcane derivative, whether uncooked or cooked without a solidifying agent, derived from sugarcane juice, should be understood as molasses. ‘Having received them’ means having received those medicines, not their constituent substances. By this it is shown that, excluding fat-oil, for those medicines herein that are derived from yāvakālika substances, there is no offense even for one who allows ghee and so forth—made after having received their constituent substances—to pass beyond seven days. Fat-oil, however, if received at the proper time, cooked at the proper time, and strained at the proper time, is permitted to be consumed in the manner of a seven-day oil. Therefore, excluding human fat, any other fat received before noon, even if cooked by oneself and turned into oil, is allowable for seven days for non-nutritive use. However, if given after being cooked by a non-ordained person, it is allowable even for nutritive use on that same day before noon. For other yāvakālika substances, it is not at all allowable to cook the constituent substance. It is allowable to cook produced ghee or fresh butter, but it is not allowable to consume it with food even on that same day before noon. However, ghee and so forth, made by a non-ordained person by cooking from milk and so forth received before noon, are allowable even for nutritive use on that same day before noon. From after noon onwards, they are not to be swallowed, and there is no offense even if they pass beyond seven days. ‘To be consumed after storing’ means that those [medicines] received before noon, having been stored and put aside, are allowable even for nutritive use on that same day before noon. But from after noon onwards, both those and what was received after noon are to be consumed for seven days with non-nutritive use. And because of the word ‘to be consumed,’ there is no offense if [medicines] are set aside within seven days, having been determined for the purpose of anointing and so forth. For yāvajīvika items like mustard, madhuka, and castor seeds/pits received for making oil, oil made on that same day is a seven-day tonic. What is made on the second day is allowable for six days; on the third day, for five days; what is made on the fourth, fifth, sixth, or seventh day is allowable for that day only. If it remains until the rising of dawn, it becomes subject to forfeiture. What is made on the eighth day is not to be swallowed, but because it is not subject to forfeiture, it is allowable for external use. Even if one does not make [the oil], a dukkaṭa offense is incurred if mustard and so forth received for oil, or ghee and so forth not mentioned in the Pali, pass beyond seven days. However, molasses made from madhuka flowers with cold water is of the same nature as sugarcane molasses. Mango molasses and so forth are yāvakālika. Whatever here is a seven-day tonic, if one has relinquished it and re-obtained it, it is not allowable to anoint wounds and so forth, or to swallow it. It should be offered for a lamp or for black dye; it is allowable for another bhikkhu’s bodily use. However, what one renounces without attachment and later obtains again, is allowable even to swallow. For ghee and so forth stored separately, or unmixed in a single vessel, offenses are counted according to the number of substances.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ သတ္တာဟံ အတိက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ စီဝရဝဂ္ဂဿ ပဌမသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

At Sāvatthī, concerning many bhikkhus, it was established regarding the case of exceeding seven days. The rest should be understood in the same way as stated in the first training rule of the Robe Chapter.

ဘေသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on medicines is finished.

၄. ဝဿိကသာဋိကသိက္ခာပဒဝဏ္ဏနာ

4. 24. Explanation of the Rains-Bathing Cloth Training Rule

စတုတ္ထေ မာသော သေသော ဂိမှာနန္တိ စတုန္နံ ဂိမှမာသာနံ ဧကော ပစ္ဆိမမာသော သေသော. ပရိယေသိတဗ္ဗန္တိ ဂိမှာနံ ပစ္ဆိမမာသဿ ပဌမဒိဝသတော ပဋ္ဌာယ ယာဝ ကတ္တိကမာသဿ ပစ္ဆိမဒိဝသော, တာဝ ‘‘ကာလော ဝဿိကသာဋိကာယာ’’တိအာဒိနာ သတုပ္ပာဒကရဏေန, သံဃဿ ပဝါရိတဋ္ဌာနတော, အတ္တနော ဉာတကပ္ပဝါရိတဋ္ဌာနတော ပန ‘‘ဒေထ မေ ဝဿိကသာဋိကစီဝရ’’န္တိအာဒိကာယ ဝိညတ္တိယာပိ ပရိယေသိတဗ္ဗံ. အညာတကအပ္ပဝါရိတဋ္ဌာနေ သတုပ္ပာဒံ ကရောန္တဿ ဝတ္တဘေဒေ ဒုက္ကဋံ, ယထာ ဝါ တထာ ဝါ ‘‘ဒေထ မေ’’တိအာဒိဝစနေန ဝိညာပေန္တဿ အညာတကဝိညတ္တိသိက္ခာပဒေန နိဿဂ္ဂိယံ ပါစိတ္တိယံ. ကတွာ နိဝါသေတဗ္ဗန္တိ ဂိမှာနံ ပစ္ဆိမဒ္ဓမာသဿ ပဌမဒိဝသတော ပဋ္ဌာယ ယာဝ ကတ္တိကမာသဿ ပစ္ဆိမဒိဝသော, တာဝ သူစိကမ္မနိဋ္ဌာနေန သကိမ္ပိ ဝဏ္ဏဘေဒမတ္တရဇနေန ကပ္ပဗိန္ဒုကရဏေန စ ကတွာ ပရိဒဟိတဗ္ဗာ. ဧတ္တာဝတာ ဂိမှာနံ ပစ္ဆိမော မာသော ပရိယေသနက္ခေတ္တံ[Pg.183], ပစ္ဆိမော အဒ္ဓမာသော ကရဏနိဝါသနက္ခေတ္တမ္ပိ, ဝဿာနဿ စတူသု မာသေသု သဗ္ဗမ္ပိ တံ ဝဋ္ဋတီတိ အယမတ္ထော ဒဿိတော ဟောတိ. ယော စာယံ ဂိမှာနံ ပစ္ဆိမော မာသော အနုညာတော, ဧတ္ထ ကတပရိယေသိတမ္ပိ ဝဿိကသာဋိကံ အဓိဋ္ဌာတုံ န ဝဋ္ဋတိ. သစေ တသ္မိံ မာသေ အတိက္ကန္တေ ဝဿံ ဥက္ကဍ္ဎိယတိ, ပုန မာသပရိဟာရံ လဘတိ, ဓောဝိတွာ ပန နိက္ခိပိတွာ ဝဿူပနာယိကဒိဝသေ အဓိဋ္ဌာတဗ္ဗာ. သစေ သတိသမ္မောသေန ဝါ အပ္ပဟောနကဘာဝေန ဝါ အကတာ ဟောတိ. တေ စ ဒွေ မာသေ ဝဿာနဿ စတုမာသန္တိ ဆ မာသေ ပရိဟာရံ လဘတိ. သစေ ပန ကတ္တိကမာသေ ကထိနံ အတ္ထရိယတိ, အပရေပိ စတ္တာရော မာသေ လဘတိ, ဧဝံ ဒသ မာသာ ဟောန္တိ. တတော ပရမ္ပိ သတိယာ ပစ္စာသာယ တံ မူလစီဝရံ ကတွာ ဌပေန္တဿ ဧကမာသန္တိ ဧဝံ ဧကာဒသ မာသေ ပရိဟာရံ လဘတိ, ဣတော ပရံ ဧကာဟမ္ပိ န လဘတိ.

The fourth month is the remainder of the hot season: this means that of the four months of the hot season, one last month remains. 'It is to be sought' means that from the first day of the last month of the hot season up until the last day of the month of Kattika, it is to be sought from those who have invited the Sangha by causing mindfulness to arise with such words as, 'It is the time for the rains-bathing cloth'; however, from one's relatives who have invited, it may also be sought by a request such as, 'Give me the rains-bathing cloth'. For one who causes mindfulness to arise in the presence of non-relatives who have not invited, there is an offence of wrong conduct for breach of duty; for one who makes an intimation with words such as 'give me' in any way whatsoever, there is an offence of expiation with forfeiture according to the training rule on requesting from a non-relative. 'Having made it, it is to be worn' means that from the first day of the last half-month of the hot season up until the last day of the month of Kattika, having made it by completing the needlework, by dyeing it even once just enough to spoil its color, and by applying the determination mark (kappabindu), it is to be worn. By this, the following meaning is shown: the last month of the hot season is the period for seeking, the last half-month is also the period for making and wearing, and all of this is allowable during the four months of the rains. And regarding this last month of the hot season that is permitted, even if the rains-bathing cloth has been made and sought during this time, it is not allowable to determine it. If, after that month has passed, the rains-residence is postponed, one obtains a further month's allowance. However, having washed it and put it aside, it is to be determined on the day of entering the rains-residence. If it is not made due to forgetfulness or due to insufficiency, one obtains an allowance for six months: those two months and the four months of the rains. But if the kaṭhina robe is spread in the month of Kattika, one obtains a further four months; thus there are ten months. Beyond that, if there is still an expectation, for one who keeps that basic robe-cloth aside, one obtains an allowance for one more month, thus for eleven months. Beyond this, one does not obtain it even for a single day.

ဩရေန စေ မာသော သေသော ဂိမှာနန္တိ ဂိမှာနံ ပစ္ဆိမမာသဿ ဩရိမဘာဂေ ယာဝ ဟေမန္တဿ ပဌမဒိဝသော, တာဝါတိ အတ္ထော. ပရိယေသေယျာတိ ဧတေသု သတ္တသု ပိဋ္ဌိသမယမာသေသု အညာတကအပ္ပဝါရိတဋ္ဌာနတော သတုပ္ပာဒကရဏေန ပရိယေသန္တဿ နိဿဂ္ဂိယံ ပါစိတ္တိယံ, ဝိညာပေန္တဿ အညာတကဝိညတ္တိသိက္ခာပဒေန နိဿဂ္ဂိယံ ပါစိတ္တိယံ, ဉာတကပ္ပဝါရိတေ ဝိညာပေန္တဿ တေန သိက္ခာပဒေန အနာပတ္တိ, သတုပ္ပာဒံ ကရောန္တဿ ဣမိနာ သိက္ခာပဒေန အာပတ္တိ. ဩရေနဒ္ဓမာသော သေသော ဂိမှာနန္တိ ဂိမှာနဿ ပစ္ဆိမဒ္ဓမာသတော ဩရိမဘာဂေ ဧကသ္မိံ အဒ္ဓမာသေ. ကတွာ နိဝါသေယျာတိ ဧတ္ထန္တရေ ဓမ္မေန ဥပ္ပန္နမ္ပိ ကတွာ နိဝါသေန္တဿ နိဿဂ္ဂိယံ ဟောတိ.

“If less than a month of the hot season remains”—this means in the earlier part of the last month of the hot season, up until the first day of the winter season. “One should seek”—during these seven months of the later period, for one who seeks from non-relatives who have not given an invitation by causing a thought to arise, it is an offence of expiation with forfeiture. For one who makes a request, it is an offence of expiation with forfeiture under the training rule on requesting from a non-relative. For one who makes a request from relatives who have given an invitation, there is no offence under that training rule; for one who causes a thought to arise, there is an offence under this training rule. “If less than half a month of the hot season remains”—this means in the one half-month that is in the earlier part, before the last half-month of the hot season. “Having made it, one should wear it”—if, during this interval, one makes and wears even a cloth that has arisen righteously, it is an offence of expiation with forfeiture.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဝဿိကသာဋိကပရိယေသနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဦနကမာသဒ္ဓမာသေသု အတိရေကသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ, တထာ သတိယာ ဝဿိကသာဋိကာယ နဂ္ဂဿ ကာယံ ဩဝဿာပယတော. ပေါက္ခရဏိယာဒီသု ပန နှာယန္တဿ ဝါ အစ္ဆိန္နစီဝရဿ ဝါ နဋ္ဌစီဝရဿ ဝါ ‘‘အနိဝတ္ထံ စောရာ ဟရန္တီ’’တိ ဧဝံ အာပဒါသု ဝါ နိဝါသယတော ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဧတ္ထ စ ဝဿိကသာဋိကာယ အတ္တုဒ္ဒေသိကတာ, အသမယေ ပရိယေသနတာ, တာယ စ ပဋိလာဘောတိ ဣမာနိ တာဝ ပရိယေသနာပတ္တိယာ တီဏိ အင်္ဂါနိ[Pg.184]. သစီဝရတာ, အာပဒါဘာဝေါ, ဝဿိကသာဋိကာယ သကဘာဝေါ, အသမယေ နိဝါသနန္တိ ဣမာနိ နိဝါသနာပတ္တိယာ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဓောဝါပနသိက္ခာပဒေ ဝုတ္တနယာနေဝါတိ.

At Sāvatthī, with reference to the group-of-six bhikkhus, the rule was laid down concerning the matter of seeking a rains-bathing cloth. It is a non-common designation, not requiring an announcement, and a pācittiya for three groups. For one who perceives it as more when less than a month or half a month remains, or for one who is in doubt, there is an offence of wrong conduct. Likewise, for one who, while having a rains-bathing cloth, causes their naked body to be rained on. However, there is no offence for one bathing in a pond or the like; or for one who has another robe; or for one whose robe is lost; or for one who wears it in emergencies, thinking, “Thieves might take it if it is not worn;” or for the insane and so on. And here, that the rains-bathing cloth is intended for oneself, that it is sought at the wrong time, and that it is obtained thereby—these are the three factors for the offence of seeking. Having another robe, the absence of an emergency, the rains-bathing cloth being one’s own, and wearing it at the wrong time—these are the four factors for the offence of wearing. The arising and so on are just as stated in the training rule on causing to be washed.

ဝဿိကသာဋိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule Concerning the Rains-Bathing Cloth is concluded.

၅. စီဝရအစ္ဆိန္ဒနသိက္ခာပဒဝဏ္ဏနာ

5. Commentary on the Training Rule on Snatching a Robe

ပဉ္စမေ သာမံ စီဝရံ ဒတွာတိ ဝေယျာဝစ္စာဒီနိ ပစ္စာသိသမာနော သယမေဝ ဒတွာ. အစ္ဆိန္ဒေယျာတိ ဝေယျာဝစ္စာဒီနိ အကရောန္တံ ဒိသွာ သကသညာယ အစ္ဆိန္ဒန္တဿ ဝတ္ထုဂဏနာယ အာပတ္တိယော. အစ္ဆိန္ဒာပေယျာတိဧတ္ထ ပန ‘‘အစ္ဆိန္ဒာ’’တိ အာဏတ္တိယာ ဒုက္ကဋံ, အစ္ဆိန္ဒေသု ယတ္တကာနိ အာဏတ္တာနိ, တေသံ ဂဏနာယ အာပတ္တိယော.

In the fifth rule, 'having given the robe oneself' means having given it oneself while expecting services and so forth in return. 'One might snatch it': for one who, seeing that services and so forth are not being performed, snatches it with the perception that it is one's own, there are offenses according to the number of cloths. As for 'one might have it snatched', here, for the command, 'Snatch,' there is an offense of wrong conduct; when they have been snatched, for as many items as were commanded, there are offenses according to their number.

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ စီဝရအစ္ဆိန္ဒနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ. အနုပသမ္ပန္နေ ဥပသမ္ပန္နသညိနော, ဝေမတိကဿ, အနုပသမ္ပန္နသညိနော ဝါ, ဥပသမ္ပန္နဿာပိ ဝိကပ္ပနုပဂပစ္ဆိမစီဝရံ ဌပေတွာ အညံ ပရိက္ခာရံ, အနုပသမ္ပန္နဿ စ ယံကိဉ္စိ အစ္ဆိန္ဒတော ဝါ ဒုက္ကဋံ. တေန တုဋ္ဌေန ဝါ ကုပိတေန ဝါ ဒိန္နံ ပန တဿ ဝိဿာသံ ဝါ ဂဏှန္တဿ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝိကပ္ပနုပဂပစ္ဆိမစီဝရတာ, သာမံ ဒိန္နတာ, သကသညိတာ, ဥပသမ္ပန္နတာ, ကောဓဝသေန အစ္ဆိန္ဒနံ ဝါ အစ္ဆိန္ဒာပနံ ဝါတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ အညတြ ဝေဒနာယ. ဝေဒနာ ပန ဣဓ ဒုက္ခဝေဒနာယေဝါတိ.

It was laid down at Sāvatthī concerning Upananda, regarding the incident of snatching a robe. It is a general rule, involving a command, and a pācittiya for three groups. For one who snatches from an unordained person while perceiving them as ordained, or being in doubt, or perceiving them as unordained; or from an ordained person, having set aside the last robe fit for vikappana, any other requisite; or anything whatsoever from an unordained person, there is an offense of wrong conduct. However, there is no offense for one who takes what is given by that person, whether pleased or angry, or takes with trust, nor for the insane and so forth. Here, these are the five factors: (1) its being the last robe fit for vikappana, (2) its having been given by oneself, (3) the perception of it as one's own, (4) the other being an ordained person, and (5) snatching or causing to be snatched out of anger. The origins and so forth are similar to those for taking what is not given, except for the feeling. Here, however, the feeling is only painful feeling.

စီဝရအစ္ဆိန္ဒနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule on Snatching a Robe is concluded.

၆. သုတ္တဝိညတ္တိသိက္ခာပဒဝဏ္ဏနာ

6. Commentary on the Training Rule on Requesting Thread

ဆဋ္ဌေ သုတ္တန္တိ ဆဗ္ဗိဓံ ခေါမသုတ္တာဒိံ ဝါ တေသံ အနုလောမံ ဝါ. ဝိညာပေတွာတိ စီဝရတ္ထာယ ယာစိတွာ. ဝါယာပေယျာတိ ‘‘စီဝရံ မေ, အာဝုသော, ဝါယထာ’’တိ အကပ္ပိယာယ ဝိညတ္တိယာ ဝါယာပေယျ. နိဿဂ္ဂိယန္တိ ဧဝံ [Pg.185] ဝါယာပေန္တဿ ယော တန္တဝါယော စီဝရဝါယနတ္ထံ တုရိဝေမသဇ္ဇနာဒိကေ ပယောဂေ ကရောတိ, တဿ သဗ္ဗပ္ပယောဂေသု ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ.

In the sixth rule, 'thread' means the six kinds, such as linen thread, or what is suitable for them. 'Having requested' means having asked for the purpose of a robe. 'One might have it woven' means one might have it woven by an unallowable request, saying, 'Sirs, weave a robe for me.' 'It is to be relinquished': for a monk who has it woven in this way, for all the efforts—such as preparing the shuttle and setting up the heddle—that the weaver makes for the purpose of weaving the robe, there is an offense of wrong conduct. Upon obtaining it, it becomes an item to be relinquished.

ရာဇဂဟေ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ စီဝရဝါယာပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဝိညာပိတသုတ္တံ ဝိညာပိတတန္တဝါယေန ဝါယာပေန္တဿ ဒီဃတော ဝိဒတ္ထိမတ္တေ တိရိယဉ္စ ဟတ္ထမတ္တေ ဝီတေ နိဿဂ္ဂိယံ ပါစိတ္တိယံ. ဣတိ ယာဝ စီဝရံ ဝဍ္ဎတိ, တာဝ ဣမိနာ ပမာဏေန အာပတ္တိယော ဝဍ္ဎန္တိ. တေနေဝ ပန အဝိညတ္တိယာ လဒ္ဓသုတ္တံ ဝါယာပေန္တဿ ယထာ ပုဗ္ဗေ နိဿဂ္ဂိယံ, ဧဝံ ဣဓ ဒုက္ကဋံ. တေနေဝ ဝိညတ္တဉ္စ အဝိညတ္တဉ္စ ဝါယာပေန္တဿ သစေ ဝုတ္တပ္ပမာဏေန ကေဒါရဗဒ္ဓံ ဝိယ စီဝရံ ဟောတိ, အကပ္ပိယသုတ္တမယေ ပရိစ္ဆေဒေ ပါစိတ္တိယံ, ဣတရသ္မိံ တထေဝ ဒုက္ကဋံ. တတော စေ ဦနတရာ ပရိစ္ဆေဒါ, သဗ္ဗပရိစ္ဆေဒေသု ဒုက္ကဋာနေဝ. အထ ဧကန္တရိကေန ဝါ သုတ္တေန ဒီဃတော ဝါ ကပ္ပိယံ တိရိယံ အကပ္ပိယံ ကတွာ ဝီတံ ဟောတိ, ပုဗ္ဗေ ဝုတ္တပ္ပမာဏဂဏနာယ ဒုက္ကဋာနိ. ဧတေနေဝ ဥပါယေန ကပ္ပိယတန္တဝါယေန အကပ္ပိယသုတ္တေ, ကပ္ပိယာကပ္ပိယေဟိ တန္တဝါယေဟိ သုတ္တေပိ ကပ္ပိယေ အကပ္ပိယေ ကပ္ပိယာကပ္ပိယေ စ အာပတ္တိဘေဒေါ ဝေဒိတဗ္ဗော. တိကပါစိတ္တိယံ, အဝါယာပိတေ ဝါယာပိတသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. စီဝရသိဗ္ဗနအာယောဂကာယဗန္ဓနအံသဗဒ္ဓကပတ္တတ္ထဝိကပရိဿာဝနာနံ အတ္ထာယ သုတ္တံ ဝိညာပေန္တဿ, ဉာတကပ္ပဝါရိတေဟိ ကပ္ပိယသုတ္တံ ဝါယာပေန္တဿ, အညဿတ္ထာယ, အတ္တနော ဓနေန, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ, စီဝရတ္ထာယ ဝိညာပိတသုတ္တံ, အတ္တုဒ္ဒေသိကတာ, အကပ္ပိယတန္တဝါယေန အကပ္ပိယဝိညတ္တိယာ ဝါယာပနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဓောဝါပနသိက္ခာပဒေ ဝုတ္တနယာနေဝါတိ.

It was laid down at Rājagaha concerning the group of six monks, regarding the incident of having a robe woven. It is a general rule, not subject to authorization. For one who has thread, requested in an improper manner, woven by a weaver instructed in an improper manner, if it is woven to a length of one span and a width of one cubit, it entails relinquishment and is a Pācittiya offense. Thus, as the robe-cloth increases, the offenses increase according to this measure. However, for one who has thread, obtained without an improper request, woven by that same weaver, just as the former case was a Nissaggiya offense, so in this case it is a Dukkaṭa offense. For one who has both improperly requested and not improperly requested thread woven by that same weaver, if the robe-cloth becomes like a paddy field divided by embankments according to the aforementioned measure, there is a Pācittiya offense in the section made of improper thread, and likewise a Dukkaṭa offense in the other. If the sections are smaller than that, in all sections there are only Dukkaṭa offenses. Or, if it is woven with alternating threads, or having made the length with proper thread and the width with improper thread, there are Dukkaṭa offenses according to the count of the aforementioned measure. By this same method, the distinction of offenses should be known when an improper thread is woven by a proper weaver, or when proper, improper, or both proper and improper threads are woven by proper and improper weavers. It is a Pācittiya with three permutations. When one has not had it woven by an improperly instructed weaver, for one who perceives it as having been woven by an improperly instructed weaver, or for one who is in doubt, there is a Dukkaṭa offense. There is no offense for one who requests thread for the purpose of sewing robes, making a binding strip, a waistband, a shoulder strap, a bowl-bag, or a water-strainer; for one who has proper thread woven by relatives or those who have made an invitation; for another’s sake; with one’s own wealth; and for the insane, etc. Herein, these are the three factors: thread requested for the purpose of a robe, being intended for oneself, and having it woven by an improper weaver through an improper instruction. The origins and so forth are just as stated in the training rule on having something washed.

သုတ္တဝိညတ္တိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Requesting Thread is concluded.

၇. မဟာပေသကာရသိက္ခာပဒဝဏ္ဏနာ

7. The Explanation of the Training Rule Concerning the Great Weaver

သတ္တမေ တတြ စေ သော ဘိက္ခူတိ ယတြ ဂါမေ ဝါ နိဂမေ ဝါ တန္တဝါယာ, တတြ. ပုဗ္ဗေ အပ္ပဝါရိတောတိ စီဝရသာမိကေဟိ အပ္ပဝါရိတော ဟုတွာ[Pg.186]. ဝိကပ္ပံ အာပဇ္ဇေယျာတိ ဝိသိဋ္ဌကပ္ပံ အဓိကဝိဓာနံ အာပဇ္ဇေယျ. ဣဒါနိ ယေနာကာရေန ဝိကပ္ပံ အာပန္နော ဟောတိ, တံ ဒဿေတုံ ဣဒံ ခေါ, အာဝုသောတိအာဒိ ဝုတ္တံ. တတ္ထ အာယတန္တိ ဒီဃံ. ဝိတ္ထတန္တိ ပုထုလံ. အပ္ပိတန္တိ ဃနံ. သုဝီတန္တိ သုဋ္ဌု ဝီတံ, သဗ္ဗဋ္ဌာနေသု သမံ ကတွာ ဝီတံ. သုပ္ပဝါယိတန္တိ သုဋ္ဌု ပဝါယိတံ, သဗ္ဗဋ္ဌာနေသု သမံ ကတွာ တန္တေ ပသာရိတံ. သုဝိလေခိတန္တိ လေခနိယာ သုဋ္ဌု ဝိလေခိတံ. သုဝိတစ္ဆိတန္တိ ကောစ္ဆေန သုဋ္ဌု ဝိတစ္ဆိတံ, သုဋ္ဌု နိဒ္ဓေါတန္တိ အတ္ထော. ပိဏ္ဍပါတမတ္တမ္ပီတိ ဧတ္ထ စ န ဘိက္ခုနော ပိဏ္ဍပါတဒါနမတ္တေန တံ နိဿဂ္ဂိယံ ဟောတိ, သစေ ပန တေ တဿ ဝစနေန စီဝရသာမိကာနံ ဟတ္ထတော သုတ္တံ ဂဟေတွာ ဤသကမ္ပိ အာယတံ ဝါ ဝိတ္ထတံ ဝါ အပ္ပိတံ ဝါ ကရောန္တိ, အထ တေသံ ပယောဂေ ဘိက္ခုနော ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ.

In the seventh: As for 'if that bhikkhu is there,' it means wherever there are weavers in a village or town. 'Previously uninvited' means having been uninvited by the robe-owners. 'Should he enter into a special arrangement' means he would enter into a special arrangement, an excessive arrangement. Now, to show in what manner he has entered into a special arrangement, the words beginning with 'Now, friend...' were spoken. Therein, 'long' means lengthwise. 'Wide' means broad. 'Thick' means dense. 'Well-woven' means well woven, having been made even in all places and woven. 'Well-spread' means well spread out, having been made even in all places and spread on the loom. 'Well-scratched' means well scratched with a marking-pin. 'Well-combed' means well combed with a brush; the meaning is well-washed. And here, regarding 'even just almsfood,' it does not become subject to forfeiture for the bhikkhu merely by the giving of almsfood. However, if they, because of his word, having taken extra thread from the hand of the robe-owners, make it even a little longer, or wider, or denser, then through their effort, there is an offense of wrong-doing for the bhikkhu, and upon receiving it, it becomes subject to forfeiture.

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ စီဝရေ ဝိကပ္ပံ အာပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဉာတကေ အညာတကသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ဉာတကပ္ပဝါရိတာနံ တန္တဝါယေဟိ, အညဿ ဝါ အတ္ထာယ, အတ္တနော ဝါ ဓနေန, မဟဂ္ဃံ ဝါယာပေတုကာမံ အပ္ပဂ္ဃံ ဝါယာပေန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အညာတကအပ္ပဝါရိတာနံ တန္တဝါယေ ဥပသင်္ကမိတွာ ဝိကပ္ပမာပဇ္ဇနတာ, စီဝရဿ အတ္တုဒ္ဒေသိကတာ, တဿ ဝစနေန သုတ္တဝဍ္ဎနံ, စီဝရပ္ပဋိလာဘောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဓောဝါပနသိက္ခာပဒေ ဝုတ္တနယာနေဝါတိ.

It was laid down in Sāvatthī concerning Upananda in the case of entering into a special arrangement about a robe. It is a general enactment, not by command, a Pācittiya with three permutations. There is an offense of wrong-doing for one who perceives a relative as a non-relative, or for one who is in doubt. There is no offense for dealing with the weavers of relatives or invited persons; for acting for the sake of another; for using one's own wealth; for having a robe of little value woven when the donor wished to have a valuable one woven; and for the insane and so forth. The four factors here are: approaching the weavers of non-relatives and uninvited persons and entering into a special arrangement, the robe being intended for oneself, the increase of thread because of his word, and the receiving of the robe. The origins and so forth are just as was said in the training rule on having a robe washed.

မဟာပေသကာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule concerning the Great Weaver is concluded.

၈. အစ္စေကစီဝရသိက္ခာပဒဝဏ္ဏနာ

8. The Commentary on the Training Rule concerning the Urgent Robe.

အဋ္ဌမေ ဒသာဟာနာဂတန္တိ ဒသ အဟာနိ ဒသာဟံ, တေန ဒသာဟေန အနာဂတာ ဒသာဟာနာဂတာ, ဒသာဟေန အသမ္ပတ္တာတိ အတ္ထော, တံ ဒသာဟာနာဂတံ, အစ္စန္တသံယောဂဝသေန ဘုမ္မတ္ထေ ဥပယောဂဝစနံ. ကတ္တိကတေမာသိကပုဏ္ဏမန္တိ ပဌမကတ္တိကပုဏ္ဏမံ, ဣဓာပိ ပဌမပဒဿ အနုပယောဂတာ ပုရိမနယေနေဝ ဘုမ္မတ္ထေ ဥပယောဂဝစနံ. ဣဒံ ဝုတ္တံ ဟောတိ – ယတော ပဋ္ဌာယ ပဌမပ္ပဝါရဏာ ‘‘ဒသာဟာနာဂတာ’’တိ ဝုစ္စတိ, သစေပိ တာနိ ဒိဝသာနိ အစ္စန္တမေဝ ဘိက္ခုနော အစ္စေကစီဝရံ ဥပ္ပဇ္ဇေယျ, ‘‘အစ္စေကံ ဣဒ’’န္တိ ဇာနမာနေန ဘိက္ခုနာ [Pg.187] သဗ္ဗမ္ပိ ပဋိဂ္ဂဟေတဗ္ဗန္တိ. တေန ပဝါရဏာမာသဿ ဇုဏှပက္ခပဉ္စမိတော ပဋ္ဌာယ ဥပ္ပန္နဿ စီဝရဿ နိဓာနကာလော ဒဿိတော ဟောတိ. ကာမဉ္စေသ ‘‘ဒသာဟပရမံ အတိရေကစီဝရံ ဓာရေတဗ္ဗ’’န္တိဣမိနာဝ သိဒ္ဓေါ, အဋ္ဌုပ္ပတ္တိဝသေန ပန အပုဗ္ဗံ ဝိယ အတ္ထံ ဒဿေတွာ သိက္ခာပဒံ ဌပိတံ. အစ္စေကစီဝရန္တိ ဂမိကဂိလာနဂဗ္ဘိနိအဘိနဝုပ္ပန္နသဒ္ဓါနံ ပုဂ္ဂလာနံ အညတရေန ‘‘ဝဿာဝါသိကံ ဒဿာမီ’’တိ ဧဝံ အာရောစေတွာ ဒိန္နံ. သစေ တံ ပုရေ ပဝါရဏာယ ဝိဘဇိတံ, ယေန ဂဟိတံ, တေန ဝဿစ္ဆေဒေါ န ကာတဗ္ဗော, ကရောတိ စေ, တံ စီဝရံ သံဃိကံ ဟောတိ. ယာဝ စီဝရကာလသမယန္တိ အနတ္ထတေ ကထိနေ ယာဝ ဝဿာနဿ ပစ္ဆိမော မာသော, အတ္ထတေ ကထိနေ ယာဝ ပဉ္စ မာသာ, တာဝ နိက္ခိပိတဗ္ဗံ.

In the eighth: dasāhānāgatanti means dasa ahāni, ten days, is dasāhaṃ. Anāgatā tena dasāhena is dasāhānāgatā, meaning the full moon day has not yet arrived by ten days; the meaning is asampattā dasāhena, not yet reached by ten days. Taṃ dasāhānāgataṃ (that which is ten days away) is an accusative case used in the locative sense by way of continuous connection. Kattikatemāsikapuṇṇamanti means the first Kattika full moon. Here too, because of the sequential connection of the first word, the accusative case is used in the locative sense by the same previous method. This is what is said: From the day the first Pavāraṇā is said to be 'ten days away,' if an acceka robe should arise for a bhikkhu continuously throughout those days, that bhikkhu, knowing 'this is an acceka robe,' should accept all of it. By this, the time for keeping a robe that has arisen from the fifth day of the waxing moon of the Pavāraṇā month is shown. And although this is indeed established by the text, 'an extra robe may be kept for a maximum of ten days,' the training rule was laid down to show a meaning as if it were new, by way of the arising of the matter. An acceka robe is one given by one of the following persons—one who is about to travel, a sick person, a pregnant woman, or a person in whom faith has newly arisen—after having announced, 'I will give a rains-residence robe.' If it was distributed before the Pavāraṇā, the one who received it should not break the rains-residence. If he does, that robe becomes the property of the Saṅgha. 'Until the robe-season time' means: if the Kathina is not spread, it should be kept until the last month of the rains season; if the Kathina is spread, it should be kept for up to five months.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အစ္စေကစီဝရဿ စီဝရကာလသမယံ အတိက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ စီဝရဝဂ္ဂဿ ပဌမသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

At Sāvatthī, concerning many bhikkhus, this rule was laid down regarding the case of exceeding the robe-season time for an acceka robe. The rest here should be understood in the same way as explained in the first training rule of the Robe Chapter.

အစ္စေကစီဝရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning the acceka robe is concluded.

၉. သာသင်္ကသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule Concerning Dangerous Places

နဝမေ ဥပဝဿံ ခေါ ပနာတိ ဧတ္ထ ဥပဝဿန္တိ ဥပဝဿ, ဥပဝသိတွာတိ ဝုတ္တံ ဟောတိ, ဥပသမ္ပဇ္ဇန္တိအာဒီသု (ဝိဘ. ၅၇၀) ဝိယ ဟေတ္ထ အနုနာသိကော ဒဋ္ဌဗ္ဗော, ဝဿံ ဥပဂန္တွာ ဝသိတွာ စာတိ အတ္ထော. ဣမဿ စ ပဒဿ ‘‘တထာရူပေသု ဘိက္ခု သေနာသနေသု ဝိဟရန္တော’’တိဣမိနာ သမ္ဗန္ဓော, ဣဒံ ဝုတ္တံ ဟောတိ – ဝဿံ ဥပဂန္တွာ ဝသိတွာ စ တတော ပရံ ပစ္ဆိမကတ္တိကပုဏ္ဏမပရိယောသာနကာလံ ယာနိ ခေါ ပန တာနိ အာရညကာနိ…ပေ… အန္တရဃရေ နိက္ခိပေယျာတိ. တတ္ထ အာရညကာနီတိ သဗ္ဗပစ္ဆိမာနိ အာရောပိတေန အာစရိယဓနုနာ ဂါမဿ ဣန္ဒခီလတော ပဋ္ဌာယ ပဉ္စဓနုသတပ္ပမာဏေ ပဒေသေ ကတသေနာသနာနိ. သစေ ပန အပရိက္ခိတ္တော ဂါမော ဟောတိ, ပရိက္ခေပါရဟဋ္ဌာနတော ပဋ္ဌာယ မိနေတဗ္ဗံ. သစေ ဝိဟာရဿ ပရိက္ခေပေါ ဝါ အပရိက္ခိတ္တဿ ယံ ဂါမတော သဗ္ဗပဌမံ သေနာသနံ ဝါ စေတိယံ ဝါ ဗောဓိ ဝါ ဓုဝသန္နိပါတဋ္ဌာနံ ဝါ ယာဝ[Pg.188], တံ တာဝ ပကတိမဂ္ဂေန မိနေတဗ္ဗံ, အညံ မဂ္ဂံ ကာတုံ, အမဂ္ဂေန ဝါ မိနေတုံ န ဝဋ္ဋတိ. သာသင်္ကသမ္မတာနီတိ စောရာဒီနံ နိဝိဋ္ဌောကာသာဒိဒဿနေန ‘‘သာသင်္ကာနီ’’တိ သမ္မတာနိ, ဧဝံ သညာတာနီတိ အတ္ထော. သဟ ပဋိဘယေန သပ္ပဋိဘယာနိ, စောရေဟိ မနုဿာနံ ဟတဝိလုတ္တာကောဋိတဘာဝဒဿနတော သန္နိဟိတဗလဝဘယာနီတိ အတ္ထော.

Now, regarding 'upavassaṃ kho pana' in the ninth rule: Here, 'upavassa' means 'having approached and dwelled,' as in 'upavasitvā'—so it is said. The nasal sound here should be understood as in 'upasampajjanti' and so forth (Vibhaṅga 570). The meaning is: having approached and dwelled for the rains-residence. And the connection of this word is with 'a bhikkhu dwelling in such monastic dwellings.' This is what is meant: having approached and dwelled for the rains-residence, and thereafter, until the end of the latter Kattika full moon, regarding whatever remote monastic dwellings... he should store the bedding in an inhabited area. Here, 'remote monastic dwellings' refers to all the outermost monastic dwellings built in a place measuring five hundred bow-lengths from the village boundary post, as measured by the master’s strung bow. If, however, the village is unenclosed, the measurement should be taken from a place suitable for an enclosure. The distance from the village up to the monastery's enclosure—or, if it is unenclosed, up to the very first monastic dwelling, shrine, Bodhi tree, or regular assembly place—should be measured along the established path. It is not permissible to create another path or to measure by a non-path. 'Deemed dangerous' means those deemed 'dangerous' due to seeing places inhabited by thieves and so forth; the meaning is that they are known as such. 'With peril' means fraught with danger; this is due to seeing that people have been struck, plundered, or beaten by thieves. The meaning is that they are places with imminent and strong danger.

အန္တရဃရေ နိက္ခိပေယျာတိ အာရညကဿ သေနာသနဿ သမန္တာ သဗ္ဗဒိသာဘာဂေသု အတ္တနာ အဘိရုစိတေ ဂေါစရဂါမေ နိက္ခိပေယျ. တဉ္စ ခေါ သတိယာ အင်္ဂသမ္ပတ္တိယာ, တတြာယံ အင်္ဂသမ္ပတ္တိ – ပုရိမိကာယ ဥပဂန္တွာ မဟာပဝါရဏာယ ပဝါရိတော ဟောတိ, ဣဒမေကံ အင်္ဂံ. ကတ္တိကမာသောယေဝ ဟောတိ, ဣဒံ ဒုတိယံ အင်္ဂံ. ပဉ္စဓနုသတိကပစ္ဆိမပ္ပမာဏယုတ္တံ သေနာသနံ ဟောတိ, ဣဒံ တတိယံ အင်္ဂံ. ဦနပ္ပမာဏေ ဝါ ဂါဝုတတော အတိရေကပ္ပမာဏေ ဝါ န လဘတိ, ယတြ ဟိ ပိဏ္ဍာယ စရိတွာ ဘုတ္တဝေလာယမေဝ ပုန ဝိဟာရံ သက္ကာ အာဂန္တုံ, တဒေဝ ဣဓာဓိပ္ပေတံ. သာသင်္ကသပ္ပဋိဘယမေဝ ဟောတိ, ဣဒံ စတုတ္ထံ အင်္ဂံ ဟောတီတိ. ကောစိဒေဝ ပစ္စယောတိ ကိဉ္စိဒေဝ ကာရဏံ. တေန စီဝရေနာတိ တေန အန္တရဃရေ နိက္ခိတ္တစီဝရေန. ဝိပ္ပဝါသာယာတိ ဝိယောဂဝါသာယ. တတော စေ ဥတ္တရိ ဝိပ္ပဝသေယျာတိ ဆာရတ္တတော ဥတ္တရိ တသ္မိံ သေနာသနေ သတ္တမံ အရုဏံ ဥဋ္ဌာပေယျာတိ အတ္ထော, တထာ အသက္ကောန္တေန ပန ဂါမသီမံ ဩက္ကမိတွာ သဘာယံ ဝါ ယတ္ထ ကတ္ထစိ ဝါ ဝသိတွာ စီဝရပ္ပဝတ္တိံ ဉတွာ ပက္ကမိတုံ ဝဋ္ဋတိ. အညတြ ဘိက္ခုသမ္မုတိယာတိ ယံ သံဃော ဂိလာနဿ ဘိက္ခုနော စီဝရေန ဝိပ္ပဝါသသမ္မုတိံ ဒေတိ, တံ ဌပေတွာ အလဒ္ဓသမ္မုတိကဿ အတိရေကဆာရတ္တံ ဝိပ္ပဝသတော နိဿဂ္ဂိယံ ဟောတိ.

'He should deposit it in an inhabited area' means a forest-dwelling monk should deposit it in a village where he goes for alms, in any direction around his dwelling that he prefers. And that, too, with the fulfillment of certain conditions. Here, these are the conditions: having gone beforehand, he has been invited for the great Pavāraṇā—this is the first condition. It is the month of Kattika—this is the second condition. The dwelling is at a maximum distance of five hundred bow-lengths—this is the third condition. This allowance is not granted if the distance is less, or if it is more than a gāvuta; for what is meant here is a place from which, having gone for alms, one can return to the monastery by mealtime. It is a place with dangers and fears—this is the fourth condition. 'For some reason' means for any reason whatsoever. 'With that robe' means with the robe deposited in an inhabited area. 'For being away' means for living separately. 'If he stays away beyond that' means if, beyond six nights, he causes the dawn of the seventh day to arise in that dwelling; this is the meaning. However, one who is unable to do so may enter the village boundary, stay in a public hall or anywhere else, and after learning about the state of the robe, he may depart. 'Except with the authorization of the monks' means: apart from when the Saṅgha grants a sick monk authorization to be away from his robe, for one who has not obtained authorization, being away for more than six nights entails forfeiture.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ စီဝရဝိပ္ပဝါသဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ စီဝရဝဂ္ဂဿ ဒုတိယသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

This was laid down at Sāvatthī concerning many monks, regarding the story of being away from the robe. The rest here should be understood in the same way as explained in the second training rule of the Robe Chapter.

သာသင်္ကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning Dangerous Places is concluded.

၁၀. ပရိဏတသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule Concerning Diverted Gains

ဒသမေ သံဃိကန္တိ သံဃဿ သန္တကံ. သော ဟိ သံဃဿ ပရိဏတတ္တာ ဟတ္ထေ အနာရုဠှောပိ ဧကေန ပရိယာယေန သံဃသန္တကော ဟောတိ. လာဘန္တိ လဘိတဗ္ဗံ စီဝရာဒိဝတ္ထုံ. ပရိဏတန္တိ ‘‘ဒဿာမ ကရိဿာမာ’’တိ ဝစီဘေဒေန ဝါ [Pg.189] ဟတ္ထမုဒ္ဒါယ ဝါ သံဃဿ နိန္နံ ဟုတွာ ဌိတံ. အတ္တနော ပရိဏာမေယျာတိ ‘‘ဣဒံ မယှံ ဒေထာ’’တိအာဒီနိ ဝဒန္တော အတ္တနိန္နံ ကရေယျ. သစေ ပန သံဃဿ ဒိန္နံ ဟောတိ, တံ ဂဟေတုံ န ဝဋ္ဋတိ, သံဃဿေဝ ဒါတဗ္ဗံ. ပရိဏတံ ပန သဟဓမ္မိကာနံ ဝါ ဂိဟီနံ ဝါ အန္တမသော မာတုသန္တကမ္ပိ အတ္တနော ပရိဏာမေန္တဿ ပယောဂေ ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ.

In the tenth, 'belonging to the Saṅgha' means property of the Saṅgha. For that gain, because it is inclined towards the Saṅgha, even if not yet taken into hand, it becomes the Saṅgha's property in one way. 'Gain' means an object to be obtained, such as robes and other requisites. 'Inclined' means that which has become inclined towards the Saṅgha and is established as such through a verbal expression like, “We will give, we will do,” or through a hand gesture. 'One might divert it to oneself' means one might make it inclined towards oneself by saying things like, “Give this to me.” If, however, it has been given to the Saṅgha, it is not allowable to take it; it must be given to the Saṅgha itself. But for a monk who diverts to himself that which is inclined towards his companions in the holy life or towards laypeople—or even, at the very least, property belonging to his mother—there is a dukkaṭa offense in the attempt, and upon acquisition, it becomes subject to forfeiture.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ပရိဏာမနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ပရိဏတေ ဝေမတိကဿ, အပရိဏတေ ပရိဏတသညိနော စေဝ ဝေမတိကဿ စ, သံဃစေတိယပုဂ္ဂလေသု ယဿ ကဿစိ ပရိဏတံ အညသံဃာဒီနံ ပရိဏာမေန္တဿ စ ဒုက္ကဋံ. အပရိဏတသညိနော, ‘‘ကတ္ထ ဒေမာ’’တိ ပုစ္ဆိတေ ‘‘ယတ္ထ တုမှာကံ စိတ္တံ ပသီဒတိ, တတ္ထ ဒေထ, တုမှာကံ ဒေယျဓမ္မော ပရိဘောဂံ ဝါ လဘေယျာ’’တိအာဒီနိ ဝဒန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သံဃေ ပရိဏတဘာဝေါ, တံ ဉတွာ အတ္တနော ပရိဏာမနံ, ပဋိလာဘောတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနီတိ.

At Sāvatthī, concerning the group-of-six monks, this was laid down regarding the matter of diverting offerings. It is a general enactment, not requiring an order. A dukkaṭa offense is incurred by one who is doubtful about a designated offering; by one who perceives an undesignated offering as designated, or is doubtful about it; and by one who diverts an offering designated for any Saṅgha, shrine, or individual to another Saṅgha, etc. There is no offense for one who perceives it as not designated; for one who, when asked, “Where should we give?” replies, “Give where your mind is pleased,” or “...where your gift may be put to use,” and so on; nor for the insane, etc. The three factors here are: the state of being designated for the Saṅgha, knowing that and diverting it to oneself, and the acquisition. Its origination, etc., are similar to that of taking what is not given.

ပရိဏတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Diverting is concluded.

ပတ္တဝဂ္ဂေါ တတိယော.

The Third Chapter on Bowls.

ဣတိ ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

Thus in the Kaṅkhāvitaraṇī, the Commentary on the Pātimokkha:

နိဿဂ္ဂိယပါစိတ္တိယဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Nissaggiya Pācittiya Offenses is concluded.

ပါစိတ္တိယကဏ္ဍော

The Pācittiya Section

၁. မုသာဝါဒဝဂ္ဂေါ

The Chapter on False Speech

၁. မုသာဝါဒသိက္ခာပဒဝဏ္ဏနာ

1. The Explanation of the Training Rule on False Speech

ပါစိတ္တိယေသု [Pg.190] မုသာဝါဒဝဂ္ဂဿ ပဌမေ သမ္ပဇာနမုသာဝါဒေတိ ပုဗ္ဗေပိ ဇာနိတွာ ဝစနက္ခဏေပိ ဇာနန္တဿေဝ မုသာဝါဒဘဏနေ. ဘဏနဉ္စ နာမ ဣဓ အဘူတဿ ဝါ ဘူတတံ, ဘူတဿ ဝါ အဘူတတံ ကတွာ ကာယေန ဝါ ဝါစာယ ဝါ ဝိညာပနပ္ပယောဂေါ, နိမိတ္တတ္ထေ စေတံ ဘုမ္မဝစနံ. တသ္မာ ယော သမ္ပဇာနမုသာဝါဒံ ဝဒတိ, တဿ တံနိမိတ္တံ တံဟေတု တပ္ပစ္စယာ ပါစိတ္တိယံ ဟောတီတိ ဧဝမေတ္ထ အညေသု စ ဤဒိသေသု အတ္ထော ဝေဒိတဗ္ဗော.

1. In the Pācittiyas, in the first rule of the Chapter on False Speech, 'on account of conscious false speech' means on account of speaking a lie while knowing it beforehand and also at the moment of speaking. And 'speaking' here is the effort to make known through body or speech, having presented what is not factual as factual, or what is factual as not factual. And this is a word in the locative case in the sense of a cause. Therefore, for one who speaks a conscious lie, a pācittiya offense is incurred on account of that cause. Thus, here and in other similar cases, the meaning is to be understood in this way.

သာဝတ္ထိယံ ဟတ္ထကံ သကျပုတ္တံ အာရဗ္ဘ အဝဇာနိတွာ ပဋိဇာနနာဒိဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဥတ္တရိမနုဿဓမ္မာရောစနတ္ထံ မုသာ ဘဏန္တဿ ပါရာဇိကံ, အမူလကေန ပါရာဇိကေန အနုဒ္ဓံသနတ္ထံ သံဃာဒိသေသော, သံဃာဒိသေသေန အနုဒ္ဓံသနတ္ထံ ပါစိတ္တိယံ, အာစာရဝိပတ္တိယာ အနုဒ္ဓံသနတ္ထံ ဒုက္ကဋံ, ‘‘ယော တေ ဝိဟာရေ ဝသီ’’တိအာဒိနာ (ပါရာ. ၂၂၀) ပရိယာယေန ဥတ္တရိမနုဿဓမ္မာရောစနတ္ထံ ပဋိဝိဇာနန္တဿ မုသာ ဘဏိတေ ထုလ္လစ္စယံ, အပ္ပဋိဝိဇာနန္တဿ ဒုက္ကဋံ, ကေဝလံ မုသာ ဘဏန္တဿ ဣဓ ပါစိတ္တိယံ. အနုပဓာရေတွာ သဟသာ ဘဏန္တဿ, ‘‘အညံ ဘဏိဿာမီ’’တိ အညံ ဘဏန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝိသံဝါဒနပုရေက္ခာရတာ, ဝိသံဝါဒနစိတ္တေန ယမတ္ထံ ဝတ္တုကာမော, တဿ ပုဂ္ဂလဿ ဝိညာပနပယောဂေါ စာတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနီတိ.

It was laid down at Sāvatthī concerning Hatthaka the Sakyan prince, in the matter of denying and then admitting. It is a general enactment, not dependent on a command. For one who speaks falsely for the purpose of declaring a superhuman state, there is a pārājika offense. For the purpose of censuring with a groundless pārājika offense, there is a saṅghādisesa offense. For the purpose of censuring with a saṅghādisesa offense, there is a pācittiya offense. For the purpose of censuring with a corruption of conduct, there is a dukkaṭa offense. When a lie is spoken indirectly for the purpose of declaring a superhuman state, by way of phrases such as, 'Whoever dwelt in your monastery...' (Pārā. 220), if the listener understands, there is a thullaccaya offense; if the listener does not understand, there is a dukkaṭa offense. Here, for one who merely speaks falsely, there is a pācittiya offense. There is no offense for one who speaks hastily without considering, for one who, intending to say one thing, says another, nor for the insane and so on. Herein, there are these two factors: having the aim to deceive, and the effort to make known to that person with a deceptive mind what one wishes to say. Its arisings and so on are similar to those for taking what is not given.

မုသာဝါဒသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on false speech is concluded.

၂. ဩမသဝါဒသိက္ခာပဒဝဏ္ဏနာ

Explanation of the Training Rule on Derogatory Speech

ဒုတိယေ ဩမသဝါဒေတိ ဩဝိဇ္ဈနဝစနေ, ဇာတိနာမဂေါတ္တကမ္မသိပ္ပအာဗာဓလိင်္ဂကိလေသအာပတ္တိအက္ကောသေသု ဘူတေန ဝါ အဘူတေန ဝါ ယေန ကေနစိ ပါရာဇိကံ အာပန္နံ ဝါ အနာပန္နံ ဝါ ယံကိဉ္စိ ဘိက္ခုံ ယာယ ကာယစိ [Pg.191] ဝါစာယ ဝါ ဟတ္ထမုဒ္ဒါယ ဝါ အနညာပဒေသေန အက္ကောသနဝစနေ ပါစိတ္တိယန္တိ အတ္ထော.

2. In the second rule, 'derogatory speech' means piercing speech. The meaning is that it is a pācittiya offense for one who, by any kind of speech or hand gesture, without indirect reference, by words of abuse, insults any bhikkhu whatsoever—whether he has committed a pārājika offense or not—concerning his birth, name, clan, occupation, craft, illness, physical appearance, defilements, offenses, or words of abuse, whether true or false.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဩမသနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တေဟိယေဝ ဒသဟိ အက္ကောသဝတ္ထူဟိ ‘‘သန္တိ ဣဓေကစ္စေ စဏ္ဍာလာ’’တိအာဒိနာ (ပါစိ. ၂၆) နယေန အညာပဒေသံ ကတွာ အက္ကောသန္တဿ, ‘‘စောရောသိ ဂဏ္ဌိဘေဒကောသီ’’တိအာဒီဟိ ပါဠိမုတ္တကပဒေဟိ အက္ကောသန္တဿ, ယထာ တထာ ဝါ အနုပသမ္ပန္နံ အက္ကောသန္တဿ စ ဒုက္ကဋံ. ဣဓ ဘိက္ခုနီပိ အနုပသမ္ပန္နသင်္ချံ ဂစ္ဆတိ. အနက္ကောသိတုကာမဿ ကေဝလံ ဒဝကမျတာယ ဝဒတော သဗ္ဗတ္ထ ဒုဗ္ဘာသိတံ. အတ္ထဓမ္မအနုသာသနိပုရေက္ခာရာနံ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ယံ အက္ကောသတိ, တဿ ဥပသမ္ပန္နတာ, အနညာပဒေသေန ဇာတိအာဒီဟိ အက္ကောသနံ, ‘‘မံ အက္ကောသတီ’’တိ ဇာနနာ, အတ္ထပုရေက္ခာရတာဒီနံ အဘာဝေါတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဝေဒနာ ပန ဣဓ ဒုက္ခာတိ.

It was laid down in Sāvatthī concerning the group-of-six bhikkhus regarding a matter of disparagement. It is a general formulation and not by command. It is a dukkaṭa offense for one who abuses by making an indirect reference using those same ten grounds for abuse, in the manner of, 'There are some outcasts here...' (Pāc. 26); for one who abuses with terms not found in the Pāli, such as, 'You are a thief, you are a housebreaker'; and for one who abuses a non-ordained person in any way whatsoever. Here, a bhikkhunī is also included in the category of a non-ordained person. For one who does not wish to abuse but speaks merely out of a desire for jest, it is a dubbhāsita offense in all cases. There is no offense for those who have as their aim the meaning, the Dhamma, or the instruction, nor for the insane, and so on. Herein, these are the four factors: the person abused is ordained; the abuse is with grounds such as birth, etc., without indirect reference; the knowledge, 'He is abusing me'; and the absence of having meaning, etc., as one's aim. The origins, etc., are similar to those for taking what is not given. The feeling here, however, is painful.

ဩမသဝါဒသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on derogatory speech is concluded.

၃. ပေသုညသိက္ခာပဒဝဏ္ဏနာ

Explanation of the Training Rule on Divisive Speech

တတိယေ ဘိက္ခုပေသုညေတိ ဘိက္ခုဿ ပေသုညေ, ဇာတိအာဒီဟိ အက္ကောသဝတ္ထူဟိ ဘိက္ခူ အက္ကောသန္တဿ ဘိက္ခုနော သုတွာ ဝစနံ ဘိက္ခုနော ပိယကမျတာယ ဝါ ဘေဒါဓိပ္ပာယေန ဝါ ယော အက္ကုဒ္ဓေါ, တဿ ဘိက္ခုဿ ကာယေန ဝါ ဝါစာယ ဝါ ဥပသံဟဋေ တသ္မိံ ပေသုညကရဏဝစနေ ပါစိတ္တိယန္တိ အတ္ထော.

3. In the third rule, 'divisive speech concerning a bhikkhu' means divisive speech concerning a bhikkhu. The meaning is that it is a pācittiya offense for one who, having heard the words of a bhikkhu who abused another bhikkhu with grounds for abuse such as birth, etc., conveys those words to the abused bhikkhu, by body or speech, either out of a desire for affection or with the intent to cause division; the offense is incurred in that speech which causes divisiveness.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ပေသုညဥပသံဟရဏဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဝုတ္တနယေနေဝ အညာပဒေသေန အက္ကောသန္တဿ ဝစနူပသံဟာရေ ဝါ ပါဠိမုတ္တကအက္ကောသူပသံဟာရေ ဝါ အနုပသမ္ပန္နဿ စ ဥပသံဟာရေ ဒုက္ကဋံ. ဣဓာပိ ဘိက္ခုနီ အနုပသမ္ပန္နဋ္ဌာနေ ဌိတာ. န ပိယကမျတာယ, န ဘေဒါဓိပ္ပာယေန ကေဝလံ ပါပဂရဟိတာယ ဝဒန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဇာတိအာဒီဟိ အနညာပဒေသေန အက္ကောသန္တဿ ဘိက္ခုနော သုတွာ ဝစနံ ဘိက္ခုဿ ဥပသံဟရဏံ, ပိယကမျတာဘေဒါဓိပ္ပာယေသု [Pg.192] အညတရတာ, တဿ ဝိဇာနနာတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနေဝါတိ.

This [rule] was laid down at Sāvatthī concerning the group-of-six monks regarding the matter of conveying divisive speech. It is a general formulation, not an individual injunction. As has been stated, a dukkaṭa offense is incurred for conveying the words of one who insults by indirect reference, or for conveying an insult that is outside the Pāḷi canon, or for conveying it to a non-ordained person. Here too, a bhikkhunī stands in the place of a non-ordained person. There is no offense for one who speaks not out of a desire for affection, nor with an intention to cause division, but solely for the purpose of censuring one who is blameworthy; and for one who is insane, etc. The three factors here are: (1) conveying to a monk the words heard from a monk who insults without indirect reference by means of birth, etc.; (2) the state of being one or the other among the intentions of desiring affection and causing division; (3) that recipient monk's understanding of the matter. The origins, etc., are just like those for taking what is not given.

ပေသုညသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on divisive speech is concluded.

၄. ပဒသောဓမ္မသိက္ခာပဒဝဏ္ဏနာ

4. Commentary on the Training Rule on Reciting Dhamma Word by Word

စတုတ္ထေ ပဒသော ဓမ္မံ ဝါစေယျာတိ သင်္ဂီတိတ္တယံ အနာရုဠှမ္ပိ ရာဇောဝါဒတိက္ခိန္ဒြိယစတုပရိဝတ္တနနန္ဒောပနန္ဒကုလုမ္ပသုတ္တမဂ္ဂကထာဒိဓမ္မဉ္စ သင်္ဂီတိတ္တယမာရုဠှံ တိပိဋကဓမ္မဉ္စ ပဒံ ပဒံ ဝါစေယျ, ပဒါနုပဒအနွက္ခရအနုဗျဉ္ဇနေသု ဧကေကံ ကောဋ္ဌာသန္တိ အတ္ထော. ပါစိတ္တိယန္တိ ဧတေသု ပဒါဒီသု ဘိက္ခုဉ္စ ဘိက္ခုနိဉ္စ ဌပေတွာ ယံကဉ္စိ ကောဋ္ဌာသံ အဝသေသပုဂ္ဂလေဟိ သဒ္ဓိံ ဧကတော ဘဏန္တဿ ပဒါဒိဂဏနာယ ပါစိတ္တိယံ.

In the fourth rule, the phrase 'one should teach the Dhamma word by word' refers to teaching portion by portion both the Dhamma that was not included in the Three Councils—such as the Rājovāda Sutta, Tikkhiṇindriya Sutta, Catuparivatta Sutta, Nandopananda Sutta, Kulumpa Sutta, the discourse on the path, etc.—and the Tipiṭaka Dhamma that was included in the Three Councils. The meaning is each portion among the words, following-words, syllables, and consonants. A pācittiya offense means that for a monk who recites together with remaining persons—having set aside a bhikkhu and a bhikkhunī—any portion among these words, etc., there is a pācittiya offense according to the count of the words, etc.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ပဒသော ဓမ္မဝါစနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ. ဥပသမ္ပန္နေ အနုပသမ္ပန္နသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. အနုပသမ္ပန္နေန သဒ္ဓိံ ဧကတော ဥဒ္ဒေသဂ္ဂဟဏေ, သဇ္ဈာယကရဏေ, တဿ သန္တိကေ ဥဒ္ဒေသဂ္ဂဟဏေ, ယေဘုယျေန ပဂုဏဂန္ထံ ဘဏန္တဿ, ဩသာရေန္တဿ စ ခလိတဋ္ဌာနေ ‘‘ဧဝံ ဘဏာဟီ’’တိ ဝစနေ စ ဧကတော ဘဏန္တဿာပိ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အနုပသမ္ပန္နတာ, ဝုတ္တလက္ခဏံ ဓမ္မံ ပဒသော ဝါစနတာ, ဧကတော ဩသာပနဉ္စာတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. ပဒသောဓမ္မသမုဋ္ဌာနံ, ကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

At Sāvatthī, concerning the group-of-six bhikkhus, this was laid down regarding the matter of teaching the Dhamma phrase by phrase. It is a shared enactment, not subject to command, a pācittiya with three roots. In the case of an ordained person, for one who perceives him as unordained, or for one who is uncertain, it is a dukkaṭa offense. There is no offense in taking up a lesson together with an unordained person; in making a recitation; in taking up a lesson in his presence; in saying, “Recite thus,” at a point of error to one who is reciting a mostly familiar text or to one who is presenting it; also for one who recites together; and for the insane, and so forth. Herein, these are the three factors: the state of being unordained, the state of causing the Dhamma with the aforesaid characteristics to be recited phrase by phrase, and concluding together. It originates from reciting the Dhamma phrase by phrase, is an action, is not exempted by misperception, is unintentional, is an offense by enactment, is a verbal action, has three states of consciousness, and three feelings.

ပဒသောဓမ္မသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Training Rule on Teaching the Dhamma Phrase by Phrase is finished.

၅. ပဌမသဟသေယျသိက္ခာပဒဝဏ္ဏနာ

5. Commentary on the First Training Rule on Sharing a Lodging

ပဉ္စမေ အနုပသမ္ပန္နေနာတိ ဘိက္ခုံ ဌပေတွာ အန္တမသော ပါရာဇိကဝတ္ထုဘူတေန တိရစ္ဆာနဂတေနာပိ. ဥတ္တရိဒိရတ္တတိရတ္တန္တိ ဒွိန္နံ ဝါ တိဏ္ဏံ ဝါ ရတ္တီနံ ဥပရိ. သဟသေယျန္တိ သဗ္ဗစ္ဆန္နပရိစ္ဆန္နေ ယေဘုယျေန ဆန္နပရိစ္ဆန္နေ ဝါ သေနာသနေ ပုဗ္ဗာပရိယေန ဝါ ဧကက္ခဏေန ဝါ ဧကတော နိပဇ္ဇနံ. ကပ္ပေယျာတိ [Pg.193] ဝိဒဟေယျ သမ္ပာဒေယျ. တတ္ထ ဆဒနံ အနာဟစ္စ ဒိယဍ္ဎဟတ္ထုဗ္ဗေဓေန ပါကာရာဒိနာ ပရိစ္ဆိန္နမ္ပိ သဗ္ဗပရိစ္ဆန္နမိစ္စေဝ ဝေဒိတဗ္ဗံ, တသ္မာ ဣမိနာ လက္ခဏေန သမန္နာဂတော သစေပိ သတ္တဘူမိကော ပါသာဒေါ ဧကူပစာရော ဟောတိ, သတဂဗ္ဘံ ဝါ စတုသာလံ, ယော တတ္ထ ဝါ အညတ္ထ ဝါ တာဒိသေ တေန ဝါ အညေန ဝါ အနုပသမ္ပန္နေန သဟ တိဿော ရတ္တိယော သယိတွာ စတုတ္ထဒိဝသေ အတ္ထင်္ဂတေ သူရိယေ အနုပသမ္ပန္နေ နိပန္နေ ဂဗ္ဘဒွါရံ ပိဓာယ ဝါ အပိဓာယ ဝါ နိပဇ္ဇတိ, ပဌမနိပန္နော ဝါ တသ္မိံ နိပဇ္ဇန္တေ န ဝုဋ္ဌာတိ, တဿ ဥဘိန္နံ ဥဋ္ဌဟိတွာ နိပဇ္ဇနပ္ပယောဂဂဏနာယ အနုပသမ္ပန္နဂဏနာယ စ ပါစိတ္တိယံ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ (ပါစိ. အဋ္ဌ. ၅၁) သဗ္ဗပ္ပကာရတော ဝုတ္တော.

In the fifth (rule), 'with one who is not fully ordained' means excluding a bhikkhu, even down to an animal that is the basis for a pārājika offense. 'Beyond two or three nights' means more than two or three nights. 'Sharing a lodging' means lying down together, either one after the other or at the same moment, in a lodging that is completely covered and enclosed, or mostly covered and enclosed. 'Should arrange' means to perform or to accomplish. Therein, even a lodging enclosed by a wall or the like with a height of one and a half cubits that does not reach the roof should be known as completely enclosed. Therefore, a lodging endowed with this characteristic, even if it is a seven-storied palace, has a single precinct; likewise a hundred-chambered or four-sided hall. If any bhikkhu, in such a lodging, whether there or elsewhere, having slept for three nights together with that or another unordained person, lies down on the fourth day after the sun has set while the unordained person is lying down—whether having closed the chamber door or not—or, having lain down first, does not get up when that person lies down, for that bhikkhu, a pācittiya offense is incurred according to the number of acts of lying down and the number of unordained persons. This is the summary here; the detailed explanation, however, is given in all aspects in the Samantapāsādikā.

အာဠဝိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အနုပသမ္ပန္နေန သဟသေယျဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘ဥတ္တရိဒိရတ္တတိရတ္တ’’န္တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဥပသမ္ပန္နေ အနုပသမ္ပန္နသညိနော ဝေမတိကဿ ဝါ ဥပဒ္ဓစ္ဆန္နပရိစ္ဆန္နာဒီသု စ ဒုက္ကဋံ. ဦနကဒိရတ္တတိရတ္တံ ဝသန္တဿ, တတိယာယ ရတ္တိယာ ပုရာရုဏာ နိက္ခမိတွာ ပုန ဝသန္တဿ, သဗ္ဗစ္ဆန္နသဗ္ဗာပရိစ္ဆန္နာဒီသု ဝသန္တဿ, ဣတရသ္မိံ နိသိန္နေ နိပဇ္ဇန္တဿ, နိပန္နေ ဝါ နိသီဒန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပါစိတ္တိယဝတ္ထုကသေနာသနံ, တတ္ထ အနုပသမ္ပန္နေန သဟ နိပဇ္ဇနံ, စတုတ္ထဒိဝသေ သူရိယတ္ထင်္ဂမနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနေဝါတိ.

In Āḷavī, concerning several bhikkhus, this rule was laid down regarding the matter of sharing a lodging with one not fully ordained. 'Beyond two or three nights' is an additional enactment here. It is a shared enactment, not subject to command, and a pācittiya with three roots. In the case of an ordained person, for one who perceives him as unordained, or for one who is in doubt, and in cases of lodgings that are half-roofed and half-enclosed, etc., it is a dukkaṭa offense. There is no offense for one staying for a period less than two or three nights; for one who, on the third night, leaves before dawn and then stays again; for one who stays in lodgings that are fully roofed but not fully enclosed, etc.; for one who lies down while the other is sitting, or who sits down while the other is lying down; and for the insane, etc. The lodging which is the basis for the pācittiya offense, lying down there together with one not fully ordained, and the setting of the sun on the fourth day—these are the three factors here. The origination, etc., are just like the case of the sheep's wool.

ပဌမသဟသေယျသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the First Training Rule on Sharing a Lodging is finished.

၆. ဒုတိယသဟသေယျသိက္ခာပဒဝဏ္ဏနာ

6. Commentary on the Second Training Rule on Sharing a Lodging

ဆဋ္ဌေ မာတုဂါမေနာတိ အန္တမသော တဒဟုဇာတာယပိ မနုဿိတ္ထိယာ. ဒိဿမာနရူပါ ပန ယက္ခိပေတိယော ပဏ္ဍကော မေထုနဝတ္ထုဘူတာ စ တိရစ္ဆာနိတ္ထိယော ဣဓ ဒုက္ကဋဝတ္ထုကာ ဟောန္တိ.

In the sixth, 'with a woman' means with a human female, even one born on that very day. However, female yakkhas and female petas with visible forms, a paṇḍaka, and female animals that have become objects of sexual intercourse are, in this training rule, the basis for a dukkaṭa offense.

သာဝတ္ထိယံ အာယသ္မန္တံ အနုရုဒ္ဓတ္ထေရံ အာရဗ္ဘ မာတုဂါမေန သဟသေယျဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ အနန္တရသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ အညတြ [Pg.194] ရတ္တိပရိစ္ဆေဒါ, တတြ ဟိ စတုတ္ထဒိဝသေ အာပတ္တိ, ဣဓ ပန ပဌမဒိဝသေပီတိ.

In Sāvatthī, concerning the Venerable Anuruddha Thera, this rule was laid down regarding the matter of sleeping together with a woman. The remainder should be understood in the very same way as stated in the immediately preceding training rule, with the exception of the determination of the night. For, in that rule, the offense occurs on the fourth day; here, however, it occurs even on the first day.

ဒုတိယသဟသေယျသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Second Training Rule on Sharing a Lodging is finished.

၇. ဓမ္မဒေသနာသိက္ခာပဒဝဏ္ဏနာ

7. Commentary on the Training Rule on Teaching the Dhamma

သတ္တမေ ဥတ္တရိဆပ္ပဉ္စဝါစာဟီတိဧတ္ထ ဧကော ဂါထာပါဒေါ ဧကာ ဝါစာတိ ဧဝံ သဗ္ဗတ္ထ ဝါစာပမာဏံ ဝေဒိတဗ္ဗံ. ဓမ္မံ ဒေသေယျာတိ ပဒသောဓမ္မသိက္ခာပဒေ ဝုတ္တလက္ခဏံ ဓမ္မံ ဝါ အဋ္ဌကထာဓမ္မံ ဝါ ဘာသေယျ. အညတြ ဝိညုနာ ပုရိသဝိဂ္ဂဟေနာတိ ဝိနာ ဝိညုနာ ပုရိသေန. မနုဿဝိဂ္ဂဟံ ဂဟေတွာ ဌိတေန ပန ယက္ခေန ဝါ ပေတေန ဝါ တိရစ္ဆာနေန ဝါ သဒ္ဓိံ ဌိတာယပိ ဓမ္မံ ဒေသေတုံ န ဝဋ္ဋတိ. ပါစိတ္တိယန္တိ ဒုတိယာနိယတေ ဝုတ္တလက္ခဏေန မနုဿေန ဝိနာ ဝိညုမနုဿိတ္ထိယာ ဆန္နံ ဝါစာနံ ဥပရိ ပဒါဒိဝသေန ဓမ္မံ ဒေသေန္တဿ ပဒါဒိဂဏနာယ, ဗဟူနံ ဒေသယတော မာတုဂါမဂဏနာယ စ ပါစိတ္တိယံ.

In the seventh, regarding the phrase 'beyond five or six words', here one quarter of a verse is one utterance; thus, the measure of an utterance should be understood everywhere. As to 'should teach the Dhamma', one should speak the Dhamma with the characteristics stated in the Padasodhamma training rule, whether it is the Dhamma of the Pāli text or the Dhamma of the commentary. As to 'except for a discerning man with a human form', it means without a discerning man. However, it is not allowable to teach the Dhamma even to a woman who is standing together with a yakkha, a peta, or an animal that has taken on a human form. As to 'pācittiya': for one who, without a man possessing the characteristics stated in the second Aniyata rule, teaches the Dhamma to a discerning human woman beyond six utterances by way of words, etc., a pācittiya is incurred by the count of words, etc.; and for one who teaches many women, by the count of women.

သာဝတ္ထိယံ ဥဒါယိတ္ထေရံ အာရဗ္ဘ မာတုဂါမဿ ဓမ္မဒေသနာဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ ဝိညုနာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အမာတုဂါမေ မာတုဂါမသညိနော ဝေမတိကဿ ဝါ ယက္ခိပေတိပဏ္ဍကမနုဿဝိဂ္ဂဟတိရစ္ဆာနိတ္ထီနံ ဒေသေန္တဿ စ ဒုက္ကဋံ. ဆဟိ ဝါစာဟိ, တတော ဝါ ဩရံ ဒေသေန္တဿ, ဝုတ္တလက္ခဏေ ဝါ ပုရိသေ သတိ, သယံ ဝါ ဥဋ္ဌာယ, ပုန နိသီဒိတွာ မာတုဂါမဿ ဝါ ဥဋ္ဌဟိတွာ ပုန နိသိန္နဿ, အညဿ ဝါ မာတုဂါမဿ ဒေသယတော, ‘‘ဒီဃနိကာယော နာမ ဘန္တေ ကိမတ္ထိယော’’တိ ဧဝံ ပန ပုဋ္ဌေ သဗ္ဗမ္ပိ ဒီဃနိကာယံ ဒေသေန္တဿ, အညဿတ္ထာယ ဝုစ္စမာနံ မာတုဂါမေ သုဏန္တေ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝုတ္တလက္ခဏဿ ဓမ္မဿ ဆန္နံ ဝါစာနံ ဥပရိ ဒေသနာ, ဝုတ္တလက္ခဏော မာတုဂါမော, ဣရိယာပထပရိဝတ္တာဘာဝေါ, ကပ္ပိယကာရကဿာဘာဝေါ, အပဉှာဝိဿဇ္ဇနာတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဒသောဓမ္မသဒိသာနေဝ, ကေဝလံ ဣဓ ကိရိယာကိရိယံ ဟောတီတိ.

At Sāvatthī, this was laid down concerning the Elder Udāyī regarding the matter of teaching the Dhamma to a woman. 'Except with a discerning one'—this is a supplementary enactment here, a general enactment, not by command, a triple pācittiya. For one who teaches a non-woman while perceiving her as a woman, or while being in doubt, or for one who teaches female yakkhas, female petas, paṇḍakas, or female animals that have taken on a human form, there is an offense of wrongdoing (dukkaṭa). There is no offense for one who teaches with six utterances or with fewer than that; or when a man with the stated characteristics is present; or for one who teaches after having himself stood up and sat down again; or for one who teaches a woman who has stood up and sat down again; or for one who teaches another woman; or for one who, when asked, 'Venerable sir, what is the meaning of the Dīghanikāya?', teaches the entire Dīghanikāya; or when a woman listens to what is being said for the sake of another person; and for the insane, etc. The teaching of the Dhamma with the stated characteristics beyond six utterances, a woman with the stated characteristics, the absence of a change in posture, the absence of a suitable male attendant, and it not being an answer to a question—these are the five factors here. The origins, etc., are just like those of the Padasodhamma rule; only, here it is from action and non-action.

ဓမ္မဒေသနာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on teaching the Dhamma is concluded.

၈. ဘူတာရောစနသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule on Declaring a True State.

အဋ္ဌမေ [Pg.195] ဥတ္တရိမနုဿဓမ္မန္တိ စတုတ္ထပါရာဇိကေ ဝုတ္တလက္ခဏံ ဥတ္တရိမနုဿာနံ ဈာယီနဉ္စေဝ အရိယာနဉ္စ ဓမ္မံ. ဘူတသ္မိံ ပါစိတ္တိယန္တိ အတ္တနိ ဈာနာဒိဓမ္မေ သတိ တံ ဘိက္ခုဉ္စ ဘိက္ခုနိဉ္စ ဌပေတွာ အညဿ အာရောစယတော ပါစိတ္တိယံ.

In the eighth, 'superhuman state' refers to the state of superior human beings—that is, of meditators and noble ones—which has the characteristic taught in the fourth pārājika. 'A pācittiya concerning a true state' means: when a state such as jhāna exists in oneself, for one who declares it to another—excluding a bhikkhu and a bhikkhunī—it is a pācittiya offense.

ဝေသာလိယံ ဝဂ္ဂုမုဒါတီရိယေ ဘိက္ခူ အာရဗ္ဘ တေသံ ဘူတာရောစနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, နိပ္ပရိယာယေန အတ္တနိ ဝိဇ္ဇမာနံ ဈာနာဒိဓမ္မံ အာရောစေန္တဿ သစေ ယဿ အာရောစေတိ, သော အနန္တရမေဝ ‘‘အယံ ဈာနလာဘီ’’တိ ဝါ ‘‘အရိယော’’တိ ဝါ ယေန ကေနစိ အာကာရေန တမတ္ထံ ဇာနာတိ, ပါစိတ္တိယံ. နော စေ ဇာနာတိ, ဒုက္ကဋံ. ပရိယာယေန အာရောစိတံ ပန ဇာနာတု ဝါ, မာ ဝါ, ဒုက္ကဋမေဝ. တထာရူပေ ကာရဏေ သတိ ဥပသမ္ပန္နဿ အာရောစယတော, အာဒိကမ္မိကဿ စ အနာပတ္တိ. ယသ္မာ ပန အရိယာနံ ဥမ္မတ္တကာဒိဘာဝေါ နတ္ထိ, ဈာနလာဘိနော ပန တသ္မိံ သတိ ဈာနာ ပရိဟာယန္တိ, တသ္မာ တေ ဣဓ န ဂဟိတာ. ဥတ္တရိမနုဿဓမ္မဿ ဘူတတာ, အနုပသမ္ပန္နဿ အာရောစနံ, တင်္ခဏဝိဇာနနာ, အနညာပဒေသောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. ဘူတာရောစနသမုဋ္ဌာနံ, ကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, ကုသလာဗျာကတစိတ္တေဟိ ဒွိစိတ္တံ, သုခမဇ္ဈတ္တဝေဒနာဟိ ဒွိဝေဒနန္တိ.

It was laid down concerning the monks on the bank of the Vaggumudā river in Vesālī, regarding the matter of declaring a true state. It is a shared enactment, not by command. For one who directly declares a state such as jhāna that actually exists in oneself, if the one to whom it is declared immediately understands that meaning in any way whatsoever, such as, 'This one is an attainer of jhāna,' or 'This one is a noble one,' it is a pācittiya offense. If they do not understand, it is a dukkaṭa offense. However, concerning that which is declared indirectly, whether the other understands or not, it is a dukkaṭa offense only. When there is a suitable reason, for one who declares it to an ordained person, and for the first offender, there is no offense. And since for noble ones there is no state of being insane and so on, and since attainers of jhāna, when in that state, fall away from jhāna, therefore they are not included here. Herein, these are the four factors: the superhuman state being true, the declaration to one who is not ordained, the understanding at that very moment, and not indicating it as another's. It has one origin, from declaring a true state; it is an action, not a release from perception, unintentional, an offense by formulation, a bodily action, a verbal action; it arises from two types of consciousness—wholesome and indeterminate; and with two types of feeling—pleasant and neutral.

ဘူတာရောစနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Declaring a True State is concluded.

၉. ဒုဋ္ဌုလ္လာရောစနသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule on Declaring a Grave Offense.

နဝမေ ဘိက္ခုဿာတိ ပါရာဇိကံ အနဇ္ဈာပန္နဿ. ဒုဋ္ဌုလ္လန္တိ ကိဉ္စာပိ ဒွိန္နံ အာပတ္တိက္ခန္ဓာနမေတံ အဓိဝစနံ, ဣဓ ပန သံဃာဒိသေသမေဝ အဓိပ္ပေတံ. အညတြ ဘိက္ခုသမ္မုတိယာတိ ယံ သံဃော အဘိဏှာပတ္တိကဿ ဘိက္ခုနော အာယတိံ သံဝရတ္ထာယ အာပတ္တီနဉ္စ ကုလာနဉ္စ ပရိယန္တံ ကတွာ ဝါ အကတွာ ဝါ တိက္ခတ္တုံ အပလောကေတွာ ကတိကံ ကရောတိ, တံ ဌပေတွာ, အယထာကတိကာယ ‘‘အယံ အသုစိံ မောစေတွာ သံဃာဒိသေသံ အာပန္နော’’တိအာဒိနာ နယေန ဝတ္ထုနာ သဒ္ဓိံ အာပတ္တိံ ဃဋေတွာ အာရောစေန္တဿ ပါစိတ္တိယံ.

In the ninth, 'for a bhikkhu' means for a genuine bhikkhu who has not incurred a pārājika offense. 'Grave' (duṭṭhulla), although this is a designation for the two groups of offenses, namely pārājika and saṅghādisesa, here, however, only saṅghādisesa is intended. 'Except by the agreement of the bhikkhus' refers to the agreement that the Sangha makes for a bhikkhu who frequently commits offenses, for the purpose of future restraint, having announced it three times, whether or not having set limits regarding offenses and families. Excluding that, for one who, not in accordance with the agreement made, connects an offense with its basis and reports it in the manner of, 'This one, having emitted impure fluid, has incurred a saṅghādisesa offense,' and so on, there is a pācittiya offense.

သာဝတ္ထိယံ [Pg.196] ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဒုဋ္ဌုလ္လာပတ္တိအာရောစနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အဒုဋ္ဌုလ္လာယ ဒုဋ္ဌုလ္လသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ, အဝသေသေ ဆ အာပတ္တိက္ခန္ဓေ, အနုပသမ္ပန္နဿ ပုရိမပဉ္စသိက္ခာပဒဝီတိက္ကမသင်္ခါတံ ဒုဋ္ဌုလ္လံ ဝါ ဣတရံ အဒုဋ္ဌုလ္လံ ဝါ အဇ္ဈာစာရံ အာရောစေန္တဿာပိ ဒုက္ကဋမေဝ. ဝတ္ထုမတ္တံ ဝါ အာပတ္တိမတ္တံ ဝါ အာရောစေန္တဿ, ဘိက္ခုသမ္မုတိပရိစ္ဆေဒံ အနတိက္ကမိတွာ အာရောစေန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝုတ္တလက္ခဏဿ ဘိက္ခုနော သဝတ္ထုကော သံဃာဒိသေသော, အနုပသမ္ပန္နဿ အာရောစနံ, ဘိက္ခုသမ္မုတိယာ အဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဝေဒနာ ပန ဣဓ ဒုက္ခာယေဝါတိ.

At Sāvatthī, regarding the group-of-six bhikkhus, it was laid down in the matter of reporting a grave offense. It is a shared enactment, not by command, a triple pācittiya. For a non-grave offense, for one who perceives it as grave or is uncertain, there is a dukkaṭa offense. For the remaining six groups of offenses, and even for one who reports the misconduct of an unordained person—whether it is the grave misconduct reckoned as a transgression of the first five training rules, or other non-grave misconduct—it is only a dukkaṭa offense. For one who reports merely the basis or merely the offense, for one who reports without transgressing the limit of the bhikkhus' agreement, and for the insane and so on, there is no offense. The three factors here are: a saṅghādisesa with its basis of a bhikkhu with the stated characteristics, reporting to an unordained person, and the absence of the bhikkhus' agreement. The origination and so on are similar to that of theft. But here, the feeling is only painful.

ဒုဋ္ဌုလ္လာရောစနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Reporting a Grave Offense is concluded.

၁၀. ပထဝီခဏနသိက္ခာပဒဝဏ္ဏနာ

10. The Explanation of the Training Rule on Digging the Earth.

ဒသမေ ပထဝိန္တိ ဒုဝိဓာ ပထဝီ ဇာတပထဝီ အဇာတပထဝီတိ. တတ္ထ ဇာတပထဝီ သုဒ္ဓမိဿပုဉ္ဇဝသေန တိဝိဓာ, တတ္ထ သုဒ္ဓပထဝီ နာမ ပကတိယာ သုဒ္ဓပံသု ဝါ သုဒ္ဓမတ္တိကာ ဝါ. မိဿပထဝီ နာမ ယတ္ထ ပံသုတော ဝါ မတ္တိကာတော ဝါ ပါသာဏသက္ခရကထလမရုမ္ဗဝါလုကာသု အညတရဿ တတိယဘာဂေါ ဟောတိ. ပုဉ္ဇပထဝီ နာမ ‘‘အတိရေကစာတုမာသံ ဩဝဋ္ဌော ပံသုပုဉ္ဇော ဝါ မတ္တိကာပုဉ္ဇော ဝါ’’တိ (ပါစိ. ၈၆) ဝုတ္တံ, ဝုတ္တလက္ခဏေန ပန မိဿကပုဉ္ဇောပိ ပိဋ္ဌိပါသာဏေ ဌိတသုခုမရဇမ္ပိ စ ဒေဝေ ဖုသာယန္တေ သကိံ တိန္တံ စတုမာသစ္စယေန တိန္တောကာသော ပုဉ္ဇပထဝိသင်္ခမေဝ ဂစ္ဆတိ. တိဝိဓာပိ စေသာ ပထဝီ ဥဒ္ဓနပတ္တပစနာဒိဝသေန ဝါ ယထာ တထာ ဝါ အဒဍ္ဎာ ‘ဇာတပထဝီ’တိ ဝုစ္စတိ, ဒဍ္ဎာ ပန ဝုတ္တပ္ပမာဏတော အဓိကတရပါသာဏာဒိမိဿာ ဝါ အဇာတပထဝီ နာမ ဟောတိ, ကော ပန ဝါဒေါ သုဒ္ဓပါသာဏာဒိဘေဒါယ. တတ္ထ ယာ ‘ဇာတပထဝီ’တိ ဝုတ္တာ, အယံ အကပ္ပိယပထဝီ. ယော ဘိက္ခု တံ ဧဝရူပံ ပထဝိံ သယံ ခဏတိ, ခဏနဘေဒနဝိလေခနပစနာဒီဟိ ဝိကောပေတိ, တဿ ပယောဂဂဏနာယ ပါစိတ္တိယံ. ယော ပန ခဏာပေတိ, ဝုတ္တနယေနေဝ ဝိကောပါပေတိ, တဿ ‘‘ဣမံ ပဒေသ’’န္တိ ဝါ ‘‘ဣမံ ပထဝိ’’န္တိ ဝါ ဧဝံ နိယမေတွာ ‘‘ခဏ, ဘိန္ဒာ’’တိအာဒိနာ နယေန အာဏာပေန္တဿ အာဏတ္တိယာ [Pg.197] ဒုက္ကဋံ, သကိံ အာဏတ္တေ ဒိဝသမ္ပိ ခဏန္တေ အာဏာပကဿ ဧကမေဝ ပါစိတ္တိယံ, သစေ ဣတရော ပုနပ္ပုနံ အာဏာပေတိ, ဝါစာယ ဝါစာယ ပါစိတ္တိယံ.

In the tenth rule, 'earth' is of two kinds: produced earth and unproduced earth. Among these, produced earth is threefold by way of being pure, mixed, and heaped. Herein, pure earth is naturally pure dust or pure clay. Mixed earth is that wherein, from dust or from clay, there is a third part of any one among stones, gravel, potsherds, pebbles, or sand. Heaped earth is that which is stated: 'A heap of dust or a heap of clay that has been rained upon for more than four months.' Moreover, by the stated characteristic, a mixed heap, and also fine dust settled on a stone slab, which, when the rain falls, is soaked once—after the passing of four months, that soaked spot is designated only as heaped earth. And these three kinds of earth, whether by means of placing a tripod stove, firing a bowl, and so on, or in any other way whatsoever, if unburnt, are called 'produced earth'. But burnt earth, or earth mixed with more stones and so on than the stated proportion, is called 'unproduced earth'—what then is to be said of that which is differentiated as pure stone and so on? Herein, that which is called 'produced earth' is unallowable earth. Whatever monk himself digs such earth, or damages it by digging, breaking, scraping, firing, and so on, for him there is a pācittiya offense for each act of effort. But if a monk has it dug, or has it damaged in the aforementioned way, for him, having specified 'this spot' or 'this earth' and ordering by the method of 'dig', 'break', and so on, there is a dukkaṭa offense for the command. When the one commanded digs for a whole day after being commanded once, for the one who gave the command there is only one pācittiya offense. If that monk commands again and again, there is a pācittiya offense for every utterance.

အာဠဝိယံ အာဠဝကေ ဘိက္ခူ အာရဗ္ဘ ပထဝိခဏနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, ပထဝိယာ ဝေမတိကဿ, အပထဝိယာ ပထဝိသညိနော စေဝ ဝေမတိကဿ စ ဒုက္ကဋံ. ဩကာသံ အနိယမေတွာ ‘‘ပေါက္ခရဏိံ ခဏ, အာဝါဋံ ခဏ, ကန္ဒံ ခဏာ’’တိအာဒီနိ ဘဏန္တဿ, အာတပေန သုဿိတွာ ဖလိတကဒ္ဒမံ ဝါ ဂေါကဏ္ဋကံ ဝါ ဟေဋ္ဌာ ပထဝိယာ အသမ္ဗဒ္ဓံ ဘိဇ္ဇိတွာ ပတိတနဒိတဋံ ဝါ မဟန္တမ္ပိ နင်္ဂလစ္ဆိန္နမတ္တိကာပိဏ္ဍန္တိဧဝမာဒီနိ သဗ္ဗဉ္စ အဇာတပထဝိံ ဝိကောပေန္တဿ, ‘‘ဣမဿ ထမ္ဘဿ အာဝါဋံ ဇာန, မတ္တိကံ ဒေဟိ, မတ္တိကံ အာဟရ, ပံသုနာ မေ အတ္ထော, မတ္တိကံ ကပ္ပိယံ ကရောဟီ’’တိ ဘဏန္တဿ, အသဉ္စိစ္စ ရုက္ခာဒိပဝဋ္ဋနေန ဘိန္ဒန္တဿ, အသတိယာ ပါဒင်္ဂုဋ္ဌကာဒီဟိ ဝိလေခန္တဿ, ဇာတပထဝိဘာဝံ ဝါ, ‘‘ခဏာမိ ဝါ အဟ’’န္တိ အဇာနန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဇာတပထဝီ, ပထဝိသညိတာ, ခဏနခဏာပနာနံ အညတရန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ပဏ္ဏတ္တိဝဇ္ဇံ, တိစိတ္တံ, တိဝေဒနန္တိ.

At Āḷavī, concerning the monks of Āḷavī, this was laid down regarding the matter of digging the earth. It is a general formulation, involving an order. For one who is uncertain about it being produced earth, there is a dukkaṭa offense; on unproduced earth, for one who perceives it as produced earth or is uncertain about it, there is also a dukkaṭa offense. There is no offense for one who, without specifying the place, says, 'Dig a pond,' 'Dig a pit,' 'Dig a root,' and so on; for one who damages a layer of cracked mud dried by the sun's heat or a clod of earth raised by a cow's hoof, which are not connected to the earth below, or a riverbank that has broken off and fallen, or even a large clod of earth cut by a plow, and all such other kinds of unproduced earth; for one who says, 'Find out about the pit for this post,' 'Give me clay,' 'Bring clay,' 'I have need of dust,' or 'Make the clay allowable'; for one who unintentionally breaks it by rolling a log or the like; for one who absentmindedly scratches it with a big toe or the like; for one who does not know that it is produced earth, or does not know, 'I am digging'; and for the insane and others. Herein, these are the three factors: it is produced earth; there is the perception of it as produced earth; and it is one of either digging or causing to dig. The origins and so on are similar to those for taking what is not given. This, however, is an offense by formulation, has three mind-moments, and three feelings.

ပထဝီခဏနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule Concerning Digging the Earth is concluded.

မုသာဝါဒဝဂ္ဂေါ ပဌမော.

The First Chapter on False Speech.

၂. ဘူတဂါမဝဂ္ဂေါ

2. The Chapter on Plant Life

၁. ဘူတဂါမသိက္ခာပဒဝဏ္ဏနာ

1. Commentary on the Training Rule Concerning Plant Life

ဘူတဂါမဝဂ္ဂဿ ပဌမေ ဘူတဂါမပါတဗျတာယာတိ ဧတ္ထ ဘဝန္တိ အဟေသုဉ္စာတိ ဘူတာ, ဇာယန္တိ ဝဍ္ဎန္တိ ဇာတာ ဝဍ္ဎိတာ စာတိ အတ္ထော. ဂါမောတိ ရာသိ, ဘူတာနံ ဂါမော, ဘူတာ ဧဝ ဝါ ဂါမောတိ ဘူတဂါမော, ပတိဋ္ဌိတဟရိတတိဏရုက္ခာဒီနမေတံ အဓိဝစနံ. ပါတဗျဿ ဘာဝေါ ပါတဗျတာ, ဆေဒနဘေဒနာဒီဟိ ယထာရုစိ ပရိဘုဉ္ဇိတဗ္ဗတာတိ အတ္ထော, တဿံ ဘူတဂါမပါတဗျတာယ, နိမိတ္တတ္ထေ စေတံ ဘုမ္မဝစနံ, ဘူတဂါမပါတဗျတာဟေတု ဘူတဂါမဿ ဆေဒနာဒိပစ္စယာ ပါစိတ္တိယန္တိ အတ္ထော. တသ္မာ ယော ဘိက္ခု [Pg.198] ပထဝိဥဒကပါကာရာဒီသု ယတ္ထကတ္ထစိ ဇာတံ အသုက္ခံ အန္တမသော အတိသုခုမတိဏမ္ပိ သာသပဗီဇကသေဝါလမ္ပိ ဥဒ္ဓရဏစ္ဆေဒနဝိဇ္ဈနာဒီဟိ ဝိကောပေတိ ဝါ ပထဝိခဏနေ ဝုတ္တနယေန ဝိကောပါပေတိ ဝါ ပါစိတ္တိယံ အာပဇ္ဇတိ.

In the first rule of the Chapter on Plant Life, regarding the phrase 'bhūtagāmapātabyatāya': Herein, because they are coming into being (bhavanti) and because they have come into being (ahesuṃ), they are called 'bhūtā'; the meaning is that they are being born and are growing, and they have been born and have grown. 'Gāma' is a collection; 'bhūtagāma' is a collection of 'bhūtā', or the 'bhūtā' themselves are the collection. This is a designation for rooted, green grass, trees, and so on. 'Pātabyatā' is the state of being fit for use (pātabyassa bhāvo); the meaning is the state of being fit to be used as one wishes by means of cutting, breaking, and so on. Regarding 'tassaṃ bhūtagāmapātabyatāya' (on account of that fitness for use of plant life), this is a word in the locative case used in the sense of a cause. The meaning is: a pācittiya offense is incurred due to the cause of cutting, etc., plant life, for the reason of that plant life's fitness for use. Therefore, whatever monk—in any place whatsoever, such as on the earth, in the water, or on a wall—damages, or, according to the method stated in the training rule on digging the earth, causes to be damaged, any plant that has grown and is not dry, even grass that is extremely fine, or moss the size of a mustard seed, or algae the size of a sesame seed, by means of uprooting, cutting, piercing, and so on, he incurs a pācittiya offense.

အာဠဝိယံ အာဠဝကေ ဘိက္ခူ အာရဗ္ဘ ရုက္ခဆိန္ဒနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, ဘူတဂါမတော ဝိယောဇိတမူလဗီဇခန္ဓဗီဇဖလုဗီဇအဂ္ဂဗီဇဗီဇဗီဇာနံ အညတရံ ဘာဇနဂတံ ဝါ ရာသိကတံ ဝါ ဘူမိယံ ရောပိတမ္ပိ နိက္ခန္တမူလမတ္တံ ဝါ နိက္ခန္တအင်္ကုရမတ္တံ ဝါ သစေပိဿ ဝိဒတ္ထိမတ္တာ ပတ္တဝဋ္ဋိ နိဂ္ဂစ္ဆတိ, အနိက္ခန္တေ ဝါ မူလေ နိက္ခန္တေ ဝါ မူလေ ယာဝ အင်္ကုရော ဟရိတော န ဟောတိ, တာဝ တံ ဝိကောပေန္တဿ ဒုက္ကဋံ, တထာ ဘူတဂါမဗီဇဂါမေ ဝေမတိကဿ, အဘူတဂါမဗီဇဂါမေ ဘူတဂါမဗီဇဂါမသညိနော စေဝ ဝေမတိကဿ စ. ဥဘယတ္ထ ပန အတထာသညိဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ, အသဉ္စိစ္စ အသတိယာ အဇာနိတွာ ဝါ ဝိကောပေန္တဿ, ‘ဣမံ ရုက္ခ’န္တိ ဧဝံ အနိယမေတွာ ‘‘ရုက္ခံ ဆိန္ဒ, ဝလ္လိံ ဆိန္ဒာ’’တိအာဒီနိ ဘဏန္တဿ, ‘‘ဣမံ ပုပ္ဖံ ဝါ ဖလံ ဝါ ဇာန, ဣမံ ဒေဟိ, ဣမံ အာဟရ, ဣမိနာ မေ အတ္ထော, ဣမံ ကပ္ပိယံ ကရောဟီ’’တိ ဘဏန္တဿ စ အနာပတ္တိ. ဧဝံ ကပ္ပိယဝစနေန ဘူတဂါမတော ဝိယောဇိတံ ပန ဗီဇဇာတံ ပုန ပိ ‘‘ကပ္ပိယံ ကရောဟီ’’တိ ကာရေတွာဝ ပရိဘုဉ္ဇိတဗ္ဗံ. ဧဝဉှိဿ ဗီဇဂါမပရိမောစနမ္ပိ ကတံ ဟောတိ.

At Āḷavī, concerning the monks of Āḷavī, this was laid down regarding the matter of cutting down trees. It is a general formulation, involving an order. Regarding any one of the five kinds of seeds separated from plant life—root-seed, stem-seed, joint-seed, shoot-seed, or seed-seed—whether placed in a container or heaped up, or even if planted in the ground, if merely a root has emerged, or merely a sprout has emerged, or even if a leaf-shoot of a span's length has emerged from it: for one who damages it while the root has not yet emerged, or, if the root has emerged, while the sprout is not yet green, there is a dukkaṭa offense. Similarly, for one who is uncertain about it being plant life and seed life, there is a dukkaṭa offense; and for one who, regarding what is not plant life and seed life, perceives it as plant life and seed life, or is uncertain about it, there is also a dukkaṭa offense. In both cases, however, for one who perceives it as not being so, and for the insane and so on, there is no offense. There is no offense for one who damages it unintentionally, absentmindedly, or unknowingly; for one who, without specifying 'this tree,' says, 'Cut a tree,' 'Cut a vine,' and so on; or for one who says, 'Know this flower or fruit,' 'Give this,' 'Bring this,' 'I have need of this,' or 'Make this allowable.' However, a collection of seeds that has been separated from plant life by means of such an allowable phrase should be consumed only after having it made allowable again by saying, 'Make it allowable.' For in this way, its liberation from the state of being seed-life is also accomplished.

ကပ္ပိယံ ကရောန္တေန ပန အဂ္ဂိနာ ဝါ နခေန ဝါ သတ္ထေန ဝါ ကတ္တဗ္ဗံ, အဂ္ဂိနာ ကရောန္တေန စ ယေန ကေနစိ အဂ္ဂိနာ ဧကဒေသေ ဖုသန္တေန ‘ကပ္ပိယ’န္တိ ဝတွာဝ ကာတဗ္ဗံ. သတ္ထေန ကရောန္တေန ယဿ ကဿစိ တိခိဏသတ္ထဿ အန္တမသော သူစိနခစ္ဆေဒနာဒီနမ္ပိ တုဏ္ဍေန ဝါ ဓာရာယ ဝါ ဝေဓံ ဝါ ဆေဒံ ဝါ ဒဿေန္တေန တထေဝ ကာတဗ္ဗံ. နခေန ကရောန္တေန ဌပေတွာ ဂေါမဟိံသာဒီနံ ခုရေ ယေန ကေနစိ အပူတိနာ မနုဿာနံ ဝါ တိရစ္ဆာနာနံ ဝါ နခေန အန္တမသော ဆိန္ဒိတွာ အာဟဋေနာပိ သတ္ထေ ဝုတ္တနယေနေဝ ကာတဗ္ဗံ. တတ္ထ သစေပိ ဗီဇာနံ ပဗ္ဗတမတ္တော ရာသိ, ရုက္ခသဟဿံ ဝါ ဆိန္ဒိတွာ ဧကာဗဒ္ဓံ, ဥစ္ဆူနံ ဝါ မဟာဘာရော ဗန္ဓိတွာ ဌပိတော ဟောတိ, ဧကသ္မိံ ဗီဇေ ဝါ ရုက္ခသာခါယ ဝါ ဥစ္ဆုမှိ ဝါ ကပ္ပိယေ ကတေ သဗ္ဗံ ကတံ ဟောတိ. ဥစ္ဆုံ ‘‘ကပ္ပိယံ ကရိဿာမီ’’တိ တေဟိ သဒ္ဓိံ ဗဒ္ဓံ ဒါရုကံ ဝိဇ္ဈတိ, ဝဋ္ဋတိယေဝ. သစေ ပန ယာယ ဝလ္လိယာ ဘာရော ဗဒ္ဓေါ, တံ ဝိဇ္ဈတိ, န ဝဋ္ဋတိ. မရိစပက္ကာဒီဟိ မိဿေတွာ [Pg.199] ဘတ္တံ အာဟရန္တိ, ‘‘ကပ္ပိယံ ကရောဟီ’’တိ ဝုတ္တေ သစေပိ ဘတ္တသိတ္ထေ ဝိဇ္ဈတိ, ဝဋ္ဋတိယေဝ, တိလတဏ္ဍုလေသုပိ ဧသေဝ နယော. ယာဂုယာ ပက္ခိတ္တာနိ ပန ဧကာဗဒ္ဓါနိ ဟုတွာ န သန္တိဋ္ဌန္တိ, တတ္ထ ဧကေကံ ဝိဇ္ဈိတွာဝ ကာတဗ္ဗံ. ကပိဋ္ဌဖလာဒီနံ အန္တော မိဉ္ဇံ ကဋာဟံ မုဉ္စိတွာ သဉ္စရတိ, ဘိန္ဒာပေတွာ ကပ္ပိယံ ကာရေတဗ္ဗံ. ဧကာဗဒ္ဓါ စေ, ကဋာဟေပိ ကာတုံ ဝဋ္ဋတိ. ယံ ပန ဖလံ တရုဏံ ဟောတိ အဗီဇံ ယဉ္စ နိဗ္ဗတ္တဗီဇံ ဗီဇံ အပနေတွာ ပရိဘုဉ္ဇိတဗ္ဗံ, တတ္ထ ကပ္ပိယကရဏကိစ္စံ နတ္ထိ. ဘူတဂါမော, ဘူတဂါမသညိတာ, ဝိကောပနံ ဝါ ဝိကောပါပနံ ဝါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပထဝိခဏနသဒိသာနေဝါတိ.

Furthermore, when making something allowable, it should be done with fire, or with a fingernail or toenail, or with a weapon. And when doing it with fire, it should be done by touching it in one spot with any kind of fire and only after saying, 'It is allowable.' When doing it with a weapon, it should be done in the same way, by indicating a place to be pierced or cut with the point or the blade of any sharp weapon, even, at the least, of things like a needle or a nail-clipper. When doing it with a fingernail or toenail—excluding the hooves of cattle, buffaloes, and so on—it should be done with any non-putrid fingernail or toenail of a human or an animal, even, at the least, with one that has been cut off and brought, in the very same way as stated for a weapon. In this regard, even if there is a mountain-sized heap of seeds, or a thousand trees cut and bound together as one, or a great load of sugarcane is bound and placed, when one seed, or one tree branch, or one sugarcane stalk is made allowable, the whole lot becomes allowable. Thinking, 'I will make the sugarcane allowable,' if one pierces a small piece of wood bound together with them, it is indeed allowable. But if one pierces the vine with which the load is bound, it is not allowable. They bring cooked rice mixed with ripe peppers and so on; when it is said, 'Make it allowable,' even if one pierces the lumps of cooked rice, it is indeed allowable. This is the same method for sesame seeds and rice grains too. But sesame seeds put into gruel do not remain connected as one; there, it should be made allowable by piercing each one individually. For fruits like the wood-apple and so on, if the pulp inside moves about, having been released from the rind, one should have it made allowable by having it broken. If it is connected as one, it is allowable to do it to the rind as well. Furthermore, as for that fruit which is young and seedless, and that which has a developed seed that should be consumed after removing the seed, there is no duty of making it allowable. Herein, these are the three factors: plant life, the perception of it as plant life, and either destroying it oneself or causing it to be destroyed. The origins and so on are just like those for digging the earth.

ဘူတဂါမသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning plant life is concluded.

၂. အညဝါဒကသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule on Equivocation

ဒုတိယေ ယမတ္ထံ သံဃမဇ္ဈေ ဝိနယဓရော ပုစ္ဆတိ, တတော အညံ ဝဒတီတိ အညဝါဒကော, အညေနညံ ပဋိစရဏဿေတံ နာမံ. ဝိဟေသတီတိ ဝိဟေသကော, တုဏှီဘာဝဿေတံ နာမံ, တသ္မိံ အညဝါဒကေ ဝိဟေသကေ. ပါစိတ္တိယန္တိ ဝတ္ထုဒွယေ ပါစိတ္တိယဒွယံ ဝုတ္တံ. တသ္မာ ယော ဘိက္ခု သာဝသေသံ အာပတ္တိံ အာပန္နော သံဃမဇ္ဈေ အနုယုဉ္ဇိယမာနော တံ န ကထေတုကာမော အညေန ဝစနေန အညံ ဆာဒေန္တော တထာ တထာ ဝိက္ခိပတိ, ယော စ တုဏှီဘာဝေန ဝိဟေသေတိ, တေသံ ယံ ဘဂဝတာ အညဝါဒကကမ္မဉ္စေဝ ဝိဟေသကကမ္မဉ္စ အနုညာတံ, တသ္မိံ သံဃေန ကတေ ပုန တထာ ကရောန္တာနံ ပါစိတ္တိယံ.

In the second, when a Vinaya expert questions in the midst of the Sangha regarding a matter, and then one speaks of another matter, he is an equivocator (aññavādaka). This is the term for concealing one matter with another. He vexes—thus he is a vexer (vihesaka). This is the term for remaining silent. Regarding such an equivocator and vexer, a double pācittiya is stated for the two grounds. Therefore, if a bhikkhu who has committed an offense with a remainder, being questioned in the midst of the Sangha, does not wish to speak about it, concealing one thing with another statement, he dismisses the matter in various ways; or if he vexes by remaining silent—for them, when the Sangha has performed the act concerning equivocation and the act concerning vexation authorized by the Blessed One, if they still act in the same way, it is a pācittiya offense.

ကောသမ္ဗိယံ ဆန္နတ္ထေရံ အာရဗ္ဘ အညေနညံ ပဋိစရဏဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဓမ္မကမ္မေ တိကပါစိတ္တိယံ, အဓမ္မကမ္မေ တိကဒုက္ကဋံ, အနာရောပိတေ ပန အညဝါဒကေ ဝါ ဝိဟေသကေ ဝါ တထာ ကရောန္တဿ ဒုက္ကဋမေဝ. အာပတ္တိံ အာပန္နဘာဝံ ဝါ အဇာနန္တဿ ‘‘ကိံ တုမှေ ဘဏထာ’’တိ ပုစ္ဆတော, ဂေလညေန ဝါ, ‘‘သံဃဿ ဘဏ္ဍနာဒီနိ ဝါ ဘဝိဿန္တိ, အဓမ္မေန ဝါ ဝဂ္ဂေန ဝါ နကမ္မာရဟဿ ဝါ ကမ္မံ ကရိဿန္တီ’’တိ ဣမိနာ အဓိပ္ပာယေန န ကထေန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဓမ္မကမ္မေန အာရောပိတတာ, အာပတ္တိယာ ဝါ ဝတ္ထုနာ ဝါ အနုယုဉ္ဇိယမာနတာ, ဆာဒေတုကာမတာယ [Pg.200] အညေနညံ ပဋိစရဏံ ဝါ တုဏှီဘာဝေါ ဝါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန သိယာ ကိရိယံ, သိယာ အကိရိယံ, ဒုက္ခဝေဒနဉ္စ ဟောတီတိ.

It was laid down concerning the elder Channa at Kosambi on the grounds of concealing one matter with another. It is a general formulation, not by specific command. If the formal act is in accordance with the Dhamma, it is a pācittiya of the triple kind; if the formal act is not in accordance with the Dhamma, it is a dukkaṭa of the triple kind. However, for one who acts thus before being charged with the act of aññavādaka or vihesaka, there is only a dukkaṭa. There is no offense for one who does not know that he has committed an offense; for one who asks, 'What are you saying?'; for one who does not speak due to illness, or with the intention that 'quarrels, and so forth, will arise for the Sangha,' or 'they will perform the act unlawfully,' or 'with an incomplete Sangha,' or 'against one who is not liable to it'; and for the insane, and so forth. Here, these are the three factors: (1) being charged by a formal act in accordance with the Dhamma; (2) being questioned about the offense or the grounds; and (3) either concealing one matter with another out of a desire to conceal, or remaining silent. The origins and so forth are similar to those for taking what is not given. This, however, can be an offense of commission or an offense of omission, and it has a painful feeling-result.

အညဝါဒကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on equivocation is concluded.

၃. ဥဇ္ဈာပနကသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule on Complaining

တတိယေ ယေန ဝစနေန ဥဇ္ဈာပေန္တိ ‘‘ဆန္ဒာယ ဣတ္ထန္နာမော ဣဒံ နာမ ကရောတီ’’တိအာဒီနိ ဝဒန္တာ ဥပသမ္ပန္နံ သံဃေန သမ္မတံ သေနာသနပညာပကာဒိဘေဒံ တဿ အယသကာမာ ဟုတွာ ဘိက္ခူဟိ အဝဇာနာပေန္တိ, အဝညာယ ဩလောကာပေန္တိ, လာမကတော ဝါ စိန္တာပေန္တိ, တံ ဝစနံ ဥဇ္ဈာပနကံ. ယေန စ တထေဝ ဝဒန္တာ ခိယျန္တိ, သဗ္ဗတ္ထ တဿ အဝဏ္ဏံ ပကာသေန္တိ, တံ ခိယျနကံ, တသ္မိံ ဥဇ္ဈာပနကေ ခိယျနကေ. ပါစိတ္တိယန္တိ ဝတ္ထုဒွယေ ပါစိတ္တိယဒွယံ ဝုတ္တံ. တသ္မာ ယော သမ္မတဿ ဘိက္ခုနော အယသကာမတာယ ဥပသမ္ပန္နဿ ဝဒန္တော ဥဇ္ဈာပေတိ ဝါ ခိယျတိ ဝါ, တဿ ပါစိတ္တိယံ ဟောတိ.

In the third, by which speech they cause grumbling, saying, 'Out of favoritism, the monk named so-and-so does such-and-such,' and so on; speaking thus, and desiring the disrepute of a fully ordained monk who has been appointed by the Saṅgha to a role with divisions such as an appointer of lodgings, they cause him to be looked down upon by other monks, cause him to be looked upon with contempt, or cause him to be thought of as a base person. That speech is called 'causing to grumble' (ujjhāpanaka). And by which speech, speaking in the same way, they disparage him and proclaim his faults everywhere, that is called 'disparaging' (khiyanaka). Regarding 'causing to grumble' and 'disparaging,' a double pācittiya is stated for the two grounds. Therefore, whichever monk, out of a desire for the disrepute of an appointed monk, speaking to another fully ordained monk, causes grumbling against him or disparages him, for that monk there is a pācittiya offense.

ရာဇဂဟေ မေတ္တိယဘူမဇကေ ဘိက္ခူ အာရဗ္ဘ ဥဇ္ဈာပနခိယျနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ယံ တဿ ဥပသမ္ပန္နဿ သမ္မုတိကမ္မံ ကတံ, တသ္မိံ ဓမ္မကမ္မေ တိကပါစိတ္တိယံ, အဓမ္မကမ္မေ တိကဒုက္ကဋံ, အနုပသမ္ပန္နဿ ပန သန္တိကေ တထာ ဘဏန္တဿ, အသမ္မတဿ စ အဝဏ္ဏံ ယဿ ကဿစိ သန္တိကေ ဘဏန္တဿ, အနုပသမ္ပန္နဿ ပန သမ္မတဿ ဝါ အသမ္မတဿ ဝါ အဝဏ္ဏံ ယဿ ကဿစိဒေဝ သန္တိကေ ဘဏန္တဿ စ ဒုက္ကဋမေဝ. ပကတိယာဝ ဆန္ဒာဒိဝသေန ကရောန္တံ ဥဇ္ဈာပေန္တဿ ဝါ ခိယျန္တဿ ဝါ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဓမ္မကမ္မေန သမ္မတတာ, ဥပသမ္ပန္နတာ, အဂတိဂမနာဘာဝေါ, တဿ အဝဏ္ဏကာမတာ, ယဿ သန္တိကေ ဝဒတိ, တဿ ဥပသမ္ပန္နတာ, ဥဇ္ဈာပနံ ဝါ ခိယျနံ ဝါတိ ဣမာနေတ္ထ ဆ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနမေဝါတိ.

It was laid down in Rājagaha concerning the Mettiya and Bhūmajaka monks on the grounds of causing grumbling and disparaging. It is a general ruling, not requiring a formal command. If the formal act of appointment done for that fully ordained monk was a lawful act, there is a pācittiya with three factors; if it was an unlawful act, there is a dukkaṭa with three factors. But for one who speaks thus in the presence of an unordained person, and for one who speaks dispraise of an unappointed person in the presence of anyone at all, and for one who speaks dispraise of an unordained person—whether appointed or not appointed—in the presence of anyone at all, there is only a dukkaṭa offense. There is no offense for one who causes grumbling or disparages a person who is naturally acting out of desire and so on, nor for the insane and others. Herein, these are the six factors: (1) his being appointed by a lawful act, (2) his being fully ordained, (3) the absence of acting with partiality, (4) the desire for his disrepute, (5) the person in whose presence one speaks being fully ordained, and (6) the act of causing grumbling or disparaging. The origins and so on are similar to those for theft. This, however, has only painful feeling.

ဥဇ္ဈာပနကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on causing grumbling is concluded.

၄. ပဌမသေနာသနသိက္ခာပဒဝဏ္ဏနာ

4. Explanation of the First Training Rule concerning Lodgings

စတုတ္ထေ [Pg.201] သံဃိကန္တိ သံဃဿ သန္တကံ. မဉ္စာဒီသု ယောကောစိ မဉ္စသင်္ခေပေန ကတော သဗ္ဗောပိ မဉ္စောယေဝ, ပီဌေပိ ဧသေဝ နယော. ယေန ကေနစိ ပန စောဠေန ဝါ ကပ္ပိယစမ္မေန ဝါ ဆဝိံ ကတွာ ဌပေတွာ မနုဿလောမံ တာလီသပတ္တဉ္စ ယေဟိ ကေဟိစိ လောမပဏ္ဏတိဏဝါကစောဠေဟိ ပူရေတွာ ကတသေနာသနံ ဘိသီတိ ဝုစ္စတိ. တတ္ထ နိသီဒိတုမ္ပိ နိပဇ္ဇိတုမ္ပိ ဝဋ္ဋတိ, ပမာဏပရိစ္ဆေဒေါပိ စေတ္ထ နတ္ထိ. ကောစ္ဆံ ပန ဝါကဥသီရမုဉ္ဇပဗ္ဗဇာဒီနံ အညတရမယံ အန္တော သံဝေလ္လိတွာ ဗဒ္ဓံ ဟေဋ္ဌာ စ ဥပရိ စ ဝိတ္ထတံ ပဏဝသဏ္ဌာနံ မဇ္ဈေ သီဟစမ္မာဒိပရိက္ခိတ္တံ ဟောတိ, အကပ္ပိယစမ္မံ နာမေတ္ထ နတ္ထိ. သေနာသနဉှိ သောဝဏ္ဏမယမ္ပိ ဝဋ္ဋတိ. အဇ္ဈောကာသေတိ ဧတ္ထ ယေ အဝဿိကသင်္ကေတာ ဝဿာနမာသာတိ ဧဝံ အသညိတာ အဋ္ဌ မာသာ, တေ ဌပေတွာ ဣတရေသု စတူသု မာသေသု သစေပိ ဒေဝေါ န ဝဿတိ. တထာပိ ပကတိအဇ္ဈောကာသေ စ ဩဝဿကမဏ္ဍပေ စ သန္ထရိတုံ န ဝဋ္ဋတိ. ယတ္ထ ပန ဟေမန္တေ ဝဿတိ, တတ္ထ အပရေပိ စတ္တာရော မာသေ န ဝဋ္ဋတိ. ဂိမှေ ပန သဗ္ဗတ္ထ ဝိဂတဝလာဟကံ ဝိသုဒ္ဓံ နဘံ ဟောတိ, တသ္မာ တဒါ ကေနစိဒေဝ ကရဏီယေန ဂစ္ဆတိ, ဝဋ္ဋတိ. ကာကာဒီနံ နိဗဒ္ဓဝါသရုက္ခမူလေ ပန ကဒါစိပိ န ဝဋ္ဋတိ. ဣတိ ယတ္ထ စ ယဒါ စ သန္ထရိတုံ န ဝဋ္ဋတိ, တံ သဗ္ဗမိဓ အဇ္ဈောကာသသင်္ခမေဝ ဂတန္တိ ဝေဒိတဗ္ဗံ.

In the fourth, 'belonging to the Sangha' means that which is the property of the Sangha. Regarding beds and such, whatever is made in the form of a bed is entirely a bed; this same principle also applies to a seat. However, a bhisī is said to be a lodging made by creating a cover with some cloth or allowable leather, and—excluding human hair and tālīsa leaves—stuffing it with any kind of hair, leaves, grass, bark, or pieces of cloth. It is allowable to sit or lie down on it, and there is no limit of measure for it. A koccha, however, is made of one or another material such as bark, usīra grass, muñja grass, or pabbaja grass; it is bound by being well rolled up inside, is spread out below and above, has the shape of a paṇava drum, and is bordered in the middle with lion skin or the like. Herein, there is no such thing as unallowable leather. Indeed, even a lodging made entirely of gold is allowable. Here, regarding 'in the open air': excluding the eight months that are not designated as the rainy season, during the other four months, even if the sky does not rain, it is nevertheless not allowable to spread bedding in a natural open space or in a pavilion that is rained upon. And where it rains in the winter season, it is also not allowable there during those other four months. In the hot season, however, the sky is everywhere clear and free of clouds; therefore, if one then goes away for some necessary task, it is allowable. However, at the foot of a tree where crows and so forth regularly dwell, it is never allowable. Thus, it should be understood that wherever and whenever it is not allowable to spread bedding, all that is included here in the category of 'in the open air'.

သန္ထရိတွာတိ တထာရူပေ ဌာနေ အတ္တနော ဝါ ပရဿ ဝါ အတ္ထာယ သန္ထရိတွာ. အညဿတ္ထာယ သန္ထတမ္ပိ ဟိ ယာဝ သော တတ္ထ န နိသီဒတိ, ‘ဂစ္ဆ တွ’န္တိ ဝါ န ဘဏတိ, တာဝ သန္ထာရကဿေဝ ဘာရော. သန္ထရာပေတွာတိ အနုပသမ္ပန္နေန သန္ထရာပေတွာ. ဧတဒေဝ ဟိ တဿ ပလိဗောဓော ဟောတိ, ဥပသမ္ပန္နေန သန္ထတံ သန္ထာရကဿေဝ ဘာရော, တဉ္စ ခေါ ယာဝ အာဏာပကော တတ္ထ န နိသီဒတိ, ‘ဂစ္ဆ တွ’န္တိ ဝါ န ဘဏတိ. ယသ္မိဉှိ အတ္တနာ သန္ထရာပိတေ ဝါ ပကတိသန္ထတေ ဝါ ဥပသမ္ပန္နော နိသီဒတိ, သဗ္ဗံ တံ နိသိန္နဿေဝ ဘာရော, တသ္မာ သန္ထရာပိတန္တွေဝ သင်္ခံ ဂစ္ဆတိ. တံ ပက္ကမန္တော နေဝ ဥဒ္ဓရေယျ, န ဥဒ္ဓရာပေယျာတိ အတ္တနာ ဝါ ဥဒ္ဓရိတွာ ပတိရူပေ ဌာနေ န ဌပေယျ, ပရေန ဝါ တထာ န ကာရာပေယျ. အနာပုစ္ဆံ ဝါ ဂစ္ဆေယျာတိ ယော ဘိက္ခု ဝါ သာမဏေရော ဝါ အာရာမိကော ဝါ လဇ္ဇီ [Pg.202] ဟောတိ, အတ္တနော ပလိဗောဓံ ဝိယ မညတိ, တထာရူပံ အနာပုစ္ဆိတွာ တံ သေနာသနံ တဿ အနိယျာတေတွာ နိရပေက္ခော ဂစ္ဆတိ, ထာမမဇ္ဈိမဿ ပုရိသဿ လေဍ္ဍုပါတံ အတိက္ကမေယျ, တဿ ဧကေန ပါဒေန လေဍ္ဍုပါတာတိက္ကမေ ဒုက္ကဋံ, ဒုတိယပါဒါတိက္ကမေ ပါစိတ္တိယံ. ဘောဇနသာလာယ ဌိတော ပန ‘‘အသုကသ္မိံ နာမ ဒိဝါဝိဟာရဋ္ဌာနေ ပညပေတွာ ဂစ္ဆာဟီ’’တိ ပေသေတွာ တတော နိက္ခမိတွာ အညတ္ထ ဂစ္ဆန္တော ပါဒုဒ္ဓါရေန ကာရေတဗ္ဗော.

“Having spread it out” means having spread it out in such a place for one’s own benefit or another’s. Even if spread for another’s benefit, as long as that person does not sit there or say, “You may go,” the responsibility remains with the one who spread it. “Having had it spread out” means having had it spread out by one who is not fully ordained. For this is indeed an encumbrance for that person. If a fully ordained monk spreads it out, the responsibility remains with the one who spread it, but only until the one who gave the order sits there or says, “You may go.” For wherever a fully ordained monk sits, whether on a seat he had caused to be spread out or on one already spread out, the responsibility for all of it falls on the one who sits. Therefore, it is reckoned as if it had been spread out by him. When departing, he should neither remove it himself nor have it removed—meaning he should not personally remove it and place it in a suitable spot, nor should he have another do so. “Or should depart without asking leave” refers to a monk, novice, or monastery attendant who is conscientious and regards it as his own encumbrance. Without asking leave of such a person, without entrusting that lodging to him, he departs unconcerned and transgresses the distance of a clod-throw by a man of average strength. If one foot transgresses the clod-throw distance, it is a dukkaṭa offense; if the second foot transgresses, it is a pācittiya offense. If, while standing in the meal hall, he sends someone, saying, “Having prepared it in such-and-such a place for the day’s abiding, go,” and then, having left from there, goes elsewhere, the offense is to be determined by each step taken.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ သန္ထတံ အနုဒ္ဓရိတွာ အနာပုစ္ဆံ ပက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ပုဂ္ဂလိကေ တိကဒုက္ကဋံ, စိမိလိကံ ဝါ ဥတ္တရတ္ထရဏံ ဝါ ဘူမတ္ထရဏံ ဝါ တဋ္ဋိကံ ဝါ စမ္မက္ခဏ္ဍံ ဝါ ပါဒပုဉ္ဆနံ ဝါ ဖလကပီဌံ ဝါ ယံ ဝါ ပနညံ ကဉ္စိ ဒါရုဘဏ္ဍံ မတ္တိကာဘဏ္ဍံ အန္တမသော ပတ္တာဓာရကမ္ပိ ဝုတ္တလက္ခဏေ အဇ္ဈောကာသေ ဌပေတွာ ဂစ္ဆန္တဿ ဒုက္ကဋမေဝ. အာရညကေန ပန အသတိ အနောဝဿကေ သဗ္ဗံ ရုက္ခေ လဂ္ဂေတွာပိ ယထာ ဝါ ဥပစိကာဟိ န ခဇ္ဇတိ, ဧဝံ ကတွာပိ ဂန္တုံ ဝဋ္ဋတိ. အဗ္ဘောကာသိကေန ပန စီဝရကုဋိကံ ကတွာပိ ရက္ခိတဗ္ဗံ. အတ္တနော သန္တကေ, ဝိဿာသိကပုဂ္ဂလိကေ, ဥဒ္ဓရဏာဒီနိ ကတွာ ဂမနေ, ဩတာပေန္တဿ, ‘‘အာဂန္တွာ ဥဒ္ဓရိဿာမီ’’တိ ဂစ္ဆတော, ဝုဍ္ဎတရာ ဥဋ္ဌာပေန္တိ, အမနုဿော တတ္ထ နိသီဒတိ, ကောစိ ဣဿရော ဂဏှာတိ, သီဟာဒယော တံ ဌာနံ အာဂန္တွာ တိဋ္ဌန္တိ, ဧဝံ သေနာသနံ ပလိဗုဒ္ဓံ ဟောတိ, တထာ ပလိဗုဒ္ဓေ ဝါ သေနာသနေ, ဇီဝိတဗြဟ္မစရိယန္တရာယကရာသု အာပဒါသု ဝါ ဂစ္ဆန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. မဉ္စာဒီနံ သံဃိကတာ, ဝုတ္တလက္ခဏေ ဒေသေ သန္ထရဏံ ဝါ သန္ထရာပနံ ဝါ, အပလိဗုဒ္ဓတာ, အာပဒါယ အဘာဝေါ, နိရပေက္ခတာ, လေဍ္ဍုပါတာတိက္ကမောတိ ဣမာနေတ္ထ ဆ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနေဝ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

This rule was laid down at Sāvatthī concerning several monks on the occasion of departing without removing spread-out bedding and without asking permission. It is a general rule, not requiring a specific command, entailing a triple pācittiya. In the case of an individual's property, it entails a triple dukkaṭa. Whether it is a coarse cloth, an upper covering, a ground covering, a mat, a piece of leather, a foot-wiper, a wooden stool, or any other wooden or earthenware article, even down to a bowl stand—for one who departs after leaving it in an open space with the stated characteristics, there is only a dukkaṭa. For a forest-dwelling monk, however, if there is no place sheltered from rain, it is permissible to depart after hanging everything on trees or after arranging it in such a way that termites will not eat it. For one who stays in the open, even if a robe-hut is made, it must be looked after. There is no offense: if it is one’s own property; if it is the property of a trusted person; in departing after having removed it; for one who departs while an item is being sunned, intending, “I will return and remove it”; if elders make him get up; if a non-human sits there; if some person in authority takes it; if lions and other animals come and stand in that place, so that the lodging becomes encumbered; or if the lodging is thus encumbered; or for one who departs due to dangers threatening life or the holy life; and for the insane, etc. The six factors here are: that the bed, etc., belongs to the Sangha; that it is spread or caused to be spread in a place with the stated characteristics; that it is unencumbered; the absence of danger; being unconcerned; and exceeding the distance of a clod's throw. The origination, etc., are just like those of the first Kathina rule. This, however, is a matter of both action and inaction.

ပဌမသေနာသနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the first training rule concerning lodging is concluded.

၅. ဒုတိယသေနာသနသိက္ခာပဒဝဏ္ဏနာ

5. The Explanation of the Second Training Rule on Lodgings

ပဉ္စမေ ဝိဟာရေတိ ဂဗ္ဘေ ဝါ အညတရသ္မိံ ဝါ သဗ္ဗပရိစ္ဆန္နေ ဝုတ္တသေနာသနေ. သေယျန္တိ သေယျာ နာမ ဘိသီ စိမိလိကာ ဥတ္တရတ္ထရဏံ ဘူမတ္ထရဏံ တဋ္ဋိကာ [Pg.203] စမ္မက္ခဏ္ဍော နိသီဒနံ ပစ္စတ္ထရဏံ တိဏသန္ထာရော ပဏ္ဏသန္ထာရောတိ ဝုတ္တံ. တတ္ထ စိမိလိကာ နာမ ပရိကမ္မကတာယ ဘူမိယာ ဝဏ္ဏာနုရက္ခဏတ္ထံ ကတာ. ဥတ္တရတ္ထရဏံ နာမ မဉ္စပီဌာဒီနံ ဥပရိ အတ္ထရိတဗ္ဗယုတ္တကံ ပစ္စတ္ထရဏံ. ဘူမတ္ထရဏံ နာမ စိမိလိကာယ သတိ တဿာ ဥပရိ, အသတိ သုဒ္ဓဘူမိယံ အတ္ထရိတဗ္ဗာ ကဋသာရကာဒိ ဝိကတိ. တဋ္ဋိကာ နာမ တာလပဏ္ဏာဒီဟိ ကတတဋ္ဋိကာ. စမ္မက္ခဏ္ဍော နာမ ယံကိဉ္စိ စမ္မံ, သီဟစမ္မာဒီနဉှိ ပရိဟရဏေယေဝ ပရိက္ခေပေါ, သေနာသနပရိဘောဂေ ပန အကပ္ပိယစမ္မံ နာမ နတ္ထိ. ပစ္စတ္ထရဏံ နာမ ပါဝါရော ကောဇဝေါတိ ဧတ္တကမေဝ, သေသံ ပါကဋမေဝ. ဣတိ ဣမာသု ဒသသု သေယျာသု ဧကမ္ပိ သေယျံ အတ္တနော ဝဿဂ္ဂေန ဂဟေတွာ ဝုတ္တလက္ခဏေ ဝိဟာရေ သန္ထရိတွာ ဝါ သန္ထရာပေတွာ ဝါ ယော ဘိက္ခု ဒိသံဂမိကော ယထာ ဌပိတံ ဥပစိကာဟိ န ခဇ္ဇတိ, တထာ ဌပနဝသေန နေဝ ဥဒ္ဓရေယျ, န ဥဒ္ဓရာပေယျ, ပုရိမသိက္ခာပဒေ ဝုတ္တနယေန အနာပုစ္ဆံ ဝါ ဂစ္ဆေယျ, တဿ ပရိက္ခိတ္တဿ အာရာမဿ ပရိက္ခေပံ, အပရိက္ခိတ္တဿ ဥပစာရံ အတိက္ကမန္တဿ ပဌမပါဒေ ဒုက္ကဋံ, ဒုတိယပါဒေ ပါစိတ္တိယံ. ယတ္ထ ပန ဥပစိကာသင်္ကာ နတ္ထိ, တတော အနာပုစ္ဆာပိ ဂန္တုံ ဝဋ္ဋတိ, အာပုစ္ဆနံ ပန ဝတ္တံ.

In the fifth rule, 'dwelling' refers to a room or any other fully enclosed, secure lodging. What is called 'bedding' is said to be: a mattress, a cimilikā coverlet, an upper cover, a ground cover, a mat, a piece of leather, a sitting cloth, a covering, a grass mat, or a leaf mat. Therein, a cimilikā coverlet is one made to preserve the color of a prepared floor. An upper cover means a suitable covering to be spread over a bed, bench, or the like. A ground cover means, if there is a cimilikā coverlet, what is spread over it; if not, a specially made mat of reed pith or the like, to be spread on the bare ground. A mat means one made of palm leaves or the like. A piece of leather means any leather whatsoever; for indeed, the prohibition regarding the skins of lions and the like is only in carrying them about as personal property; but when used as lodging, there is no such thing as unsuitable leather. A covering means only a cloak or a woolen carpet; the rest are obvious. Thus, if a monk—having taken even one of these ten types of bedding according to his seniority for the rains-residence, and having spread it or had it spread in a dwelling of the aforementioned type—then, being about to depart, neither puts it away himself nor has it put away in such a way that it will not be eaten by termites, or departs without asking leave in the manner described in the previous training rule, for him, when crossing the enclosure of an enclosed monastery or the precinct of an unenclosed one, there is an offense of wrong-doing with the first step, and a pācittiya offense with the second step. However, where there is no suspicion of termites, it is permissible to depart even without asking leave; but to ask leave is the proper conduct.

သာဝတ္ထိယံ သတ္တရသဝဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ သံဃိကေ ဝိဟာရေ သေယျံ သန္ထရိတွာ အနုဒ္ဓရိတွာ အနာပုစ္ဆာ ပက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ပုဂ္ဂလိကေ တိကဒုက္ကဋံ, ဝုတ္တလက္ခဏဿ ပန ဝိဟာရဿ ဥပစာရေ ဗဟိ အာသန္နေ ဥပဋ္ဌာနသာလာယ ဝါ အပရိစ္ဆန္နမဏ္ဍပေ ဝါ ပရိစ္ဆန္နေ ဝါပိ ဗဟူနံ သန္နိပါတဘူတေ ရုက္ခမူလေ ဝါ သန္ထရိတွာ ဝါ သန္ထရာပေတွာ ဝါ, မဉ္စပီဌဉ္စ ဝိဟာရေ ဝါ ဝုတ္တပ္ပကာရေ ဝိဟာရူပစာရေ ဝါ သန္ထရိတွာ ဝါ သန္ထရာပေတွာ ဝါ ဥဒ္ဓရဏာဒီနိ အကတွာ ဂစ္ဆန္တဿ ဒုက္ကဋမေဝ. အတ္တနော သန္တကေ, ဝိဿာသိကပုဂ္ဂလိကေ, ဥဒ္ဓရဏာဒီနိ ကတွာ, ပုရိမနယေနေဝ ပလိဗုဒ္ဓံ ဆဍ္ဍေတွာ ဂမနေ, ယော စ ‘‘အဇ္ဇေဝ အာဂန္တွာ ပဋိဇဂ္ဂိဿာမီ’’တိ ဧဝံ သာပေက္ခော နဒိပါရံ ဝါ ဂါမန္တရံ ဝါ ဂန္တွာ ယတ္ထဿ ဂမနစိတ္တံ ဥပ္ပန္နံ, တတ္ထေဝ ဌိတော ကဉ္စိ ပေသေတွာ ဝါ အာပုစ္ဆတိ, နဒိပူရရာဇစောရာဒီသု ဝါ ကေနစိ ပလိဗုဒ္ဓေါ န သက္ကောတိ ပစ္စာဂန္တုံ, တဿ စ, အာပဒါသု စ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝုတ္တလက္ခဏသေယျာ, တဿာ သံဃိကတာ, ဝုတ္တလက္ခဏေ ဝိဟာရေ သန္ထရဏံ ဝါ သန္ထရာပနံ ဝါ, အပလိဗုဒ္ဓတာ, အာပဒါယ အဘာဝေါ, အနပေက္ခဿ ဒိသာပက္ကမနံ[Pg.204], ဥပစာရသီမာတိက္ကမောတိ ဣမာနေတ္ထ သတ္တ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အနန္တရသိက္ခာပဒေ ဝုတ္တနယာနေဝါတိ.

At Sāvatthī, concerning the group of seventeen monks, this training rule was laid down regarding the matter of departing without asking leave and without putting away bedding after having spread it out in a dwelling belonging to the Saṅgha. It is a general enactment, not requiring a prior instruction, entailing a threefold pācittiya, and a threefold dukkaṭa in the case of personal property. However, for a monk who spreads out or has bedding spread out in the precinct of a dwelling with the aforementioned characteristics, but outside and nearby—in an attendance hall, an unenclosed pavilion, an enclosed pavilion that is a gathering place for many, or at the foot of a tree—or who spreads out or has spread out a bed or chair in a dwelling or in the precinct of a dwelling of the aforementioned type, and then departs without putting it away and so forth, there is only a dukkaṭa. There is no offense in the case of one's own property or that of a trusted person; when departing having put it away and so forth; when departing having abandoned the encumbered bedding as in the previous case; for one who, being concerned thus, 'I will return today and take care of it,' goes to the other side of a river or to another village, and wherever the thought to travel further arises, staying right there, sends someone or asks leave; for one who, being obstructed by some danger such as a flooding river, the king, or thieves, is unable to return; in cases of danger; and for the insane and others. Herein, these are the seven factors: bedding with the aforementioned characteristics, its being property of the Saṅgha, spreading it out or having it spread out in a dwelling with the aforementioned characteristics, the state of not being encumbered, the absence of danger, the departure to another region of one who is unconcerned, and the crossing of the precinct boundary. The origins and so forth are as stated in the immediately preceding training rule.

ဒုတိယသေနာသနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the second training rule concerning lodging is completed.

၆. အနုပခဇ္ဇသိက္ခာပဒဝဏ္ဏနာ

6. Explanation of the Training Rule on Encroaching

ဆဋ္ဌေ ဇာနန္တိ ‘‘အနုဋ္ဌာပနီယော အယ’’န္တိ ဇာနန္တော, တေနေဝဿ ပဒဘာဇနေ ‘‘ဝုဍ္ဎော’တိ ဇာနာတိ, ‘ဂိလာနော’တိ ဇာနာတိ, ‘သံဃေန ဒိန္နော’တိ ဇာနာတီ’’တိ (ပါစိ. ၁၂၁) ဝုတ္တံ. ဝုဍ္ဎော ဟိ အတ္တနော ဝုဍ္ဎတာယ အနုဋ္ဌာပနီယော, ဂိလာနော ဂိလာနတာယ, သံဃော ပန ဘဏ္ဍာဂါရိကဿ ဝါ ဓမ္မကထိကဝိနယဓရဂဏဝါစကာစရိယာနံ ဝါ ဗဟူပကာရတံ ဂုဏဝိသိဋ္ဌတဉ္စ သလ္လက္ခေတွာ ဓုဝဝါသတ္ထာယ ဝိဟာရံ သလ္လက္ခေတွာ သမ္မန္နိတွာ ဒေတိ, တသ္မာ ယဿ သံဃေန ဒိန္နော, သောပိ အနုဋ္ဌာပနီယော. ပုဗ္ဗုပဂတန္တိ ပုဗ္ဗံ ဥပဂတံ. အနုပခဇ္ဇာတိ မဉ္စပီဌာနံ ဝါ တဿ ဝါ ဘိက္ခုနော ပဝိသန္တဿ ဝါ နိက္ခမန္တဿ ဝါ ဥပစာရံ အနုပဝိသိတွာ. တတ္ထ မဉ္စပီဌာနံ တာဝ မဟလ္လကေ ဝိဟာရေ သမန္တာ ဒိယဍ္ဎော ဟတ္ထော ဥပစာရော, ခုဒ္ဒကေ ယတော ပဟောတိ, တတော ဒိယဍ္ဎော ဟတ္ထော, တဿ ပန ပဝိသန္တဿ ပါဒဓောဝနပါသာဏတော ယာဝ မဉ္စပီဌံ, နိက္ခမန္တဿ မဉ္စပီဌတော ယာဝ ပဿာဝဋ္ဌာနံ, တာဝ ဥပစာရော. သေယျံ ကပ္ပေယျာတိ တဿ သမ္ဗာဓံ ကတ္တုကာမတာယ တသ္မိံ ဥပစာရေ ဒသသု သေယျာသု ဧကမ္ပိ သန္ထရန္တဿ ဝါ သန္ထရာပေန္တဿ ဝါ ဒုက္ကဋံ, တတ္ထ နိသီဒန္တဿ ဝါ နိပဇ္ဇန္တဿ ဝါ ပါစိတ္တိယံ, ဒွေပိ ကရောန္တဿ ဒွေ ပါစိတ္တိယာနိ, ပုနပ္ပုနံ ကရောန္တဿ ပယောဂဂဏနာယ ပါစိတ္တိယံ.

In the sixth, they know, 'This one is not to be displaced.' Knowing this, for that very reason in its word analysis it is said: 'He knows, "He is senior"; he knows, "He is ill"; he knows, "It has been given by the Saṅgha."' Indeed, a senior is not to be displaced on account of his seniority, a sick person on account of his illness. But the Saṅgha, having discerned the great helpfulness and distinguished qualities of the storekeeper, or of the Dhamma-speaker, Vinaya-holder, or teachers who instruct a group, and having discerned a monastery for permanent residence, appoints and gives it. Therefore, one to whom it has been given by the Saṅgha is also not to be displaced. 'Previously occupied' means occupied beforehand. 'Encroaching upon' means having entered the vicinity of a bed or a chair, or of that monk who is either entering or leaving. Therein, regarding a bed or a chair, in a large monastery, the vicinity is one and a half cubits all around; in a small one, from whichever side it is possible, from that side it is one and a half cubits. For one who is entering, the vicinity is from the foot-washing stone as far as the bed or chair; for one who is leaving, from the bed or chair as far as the place for urinating. 'Should prepare a sleeping place' means: due to the desire to cause him inconvenience, for one who spreads or causes to be spread even one of the ten kinds of sleeping places within that vicinity, there is an offense of wrong-doing. For one who sits or lies down there, there is an offense entailing confession. For one who does both, there are two offenses entailing confession. For one who does it again and again, there is an offense entailing confession for each effort.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ အနုပခဇ္ဇ သေယျကပ္ပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ပုဂ္ဂလိကေ တိကဒုက္ကဋံ, ဝုတ္တူပစာရတော ဝါ ဗဟိ, ဥပဋ္ဌာနသာလာဒိကေ ဝါ, ဝိဟာရဿ ဥပစာရေ ဝါ, သန္ထရဏသန္ထရာပနေသုပိ နိသဇ္ဇသယနေသုပိ ဒုက္ကဋမေဝ. အတ္တနော ဝါ, ဝိဿာသိကဿ ဝါ သန္တကေ ပန ဝိဟာရေ သန္ထရန္တဿ, ယော စ ဂိလာနော ဝါ သီတုဏှပီဠိတော ဝါ ပဝိသတိ, တဿ စ, အာပဒါသု စ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သံဃိကဝိဟာရတာ, အနုဋ္ဌာပနီယဘာဝဇာနနံ, သမ္ဗာဓေတုကာမတာ, ဥပစာရေ နိသီဒနံ ဝါ နိပဇ္ဇနံ ဝါတိ ဣမာနေတ္ထ [Pg.205] စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနေဝ, ဣဒံ ပန ဒုက္ခဝေဒနမေဝါတိ.

At Sāvatthī, concerning the group-of-six bhikkhus, regarding the incident of preparing a sleeping place by encroaching, the rule was laid down. It is a common rule, a rule not requiring authorization, a triple pācittiya. In a privately owned monastery, there is a triple dukkaṭa. Or outside the stated vicinity, or in a service hall and so on, or in the vicinity of the monastery, for spreading or having it spread, and for sitting or sleeping, there is only a dukkaṭa. But in one's own monastery, or in one belonging to a trusted person, for one who spreads a sleeping place; and for one who is sick or afflicted by cold or heat who enters; and in emergencies; and for the insane and so on, there is no offense. The four factors here are: the monastery being Saṅgha property, knowing that he is one who should not be made to get up, the desire to cause inconvenience, and sitting or lying down in the vicinity. The origination and so on are just like the first pārājika, but this is only of painful feeling.

အနုပခဇ္ဇသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Encroaching is concluded.

၇. နိက္ကဍ္ဎနသိက္ခာပဒဝဏ္ဏနာ

7. The Explanation of the Training Rule on Expelling

သတ္တမေ ကုပိတောတိ ကုဒ္ဓေါ. အနတ္တမနောတိ အတုဋ္ဌစိတ္တော. နိက္ကဍ္ဎေယျ ဝါ နိက္ကဍ္ဎာပေယျ ဝါ ပါစိတ္တိယန္တိ ဧတ္ထ ယေ အနေကဘူမကာ ပါသာဒါ, အနေကကောဋ္ဌကာနိ ဝါ စတုဿာလာနိ, တာဒိသေသု သေနာသနေသု ဂဟေတွာ အန္တရာ အဋ္ဌပေတွာ ဧကေနေဝ ပယောဂေန အတိက္ကာမေန္တဿ ဧကံ ပါစိတ္တိယံ, ဌပေတွာ ဌပေတွာ နာနာပယောဂေဟိ အတိက္ကာမေန္တဿ ဒွါရဂဏနာယ ပါစိတ္တိယာနိ, ဟတ္ထေန အနာမသိတွာ ‘နိက္ခမာ’တိ ဝတွာ ဝါစာယ နိက္ကဍ္ဎန္တဿာပိ ဧသေဝ နယော. နိက္ကဍ္ဎာပေန္တဿ ပန ‘နိက္ကဍ္ဎာ’တိ အာဏတ္တမတ္တေ ဒုက္ကဋံ, သကိံ အာဏတ္တေ ပန တသ္မိံ ဗဟုကေပိ ဒွါရေ နိက္ခမန္တေ ဣတရဿ ဧကမေဝ ပါစိတ္တိယံ. သစေ ပန ‘‘ဧတ္တကာနိ ဒွါရာနိ နိက္ကဍ္ဎာဟီ’’တိ ဝါ, ‘‘ယာဝ မဟာဒွါရံ, တာဝ နိက္ကဍ္ဎာဟီ’’တိ ဝါ ဧဝံ နိယမေတွာ အာဏတ္တော ဟောတိ, ဒွါရဂဏနာယ ပါစိတ္တိယာနိ.

In the seventh: Kupito means angry. Anattamano means with a displeased mind. In the text, 'Should one expel or cause one to be expelled, it is a pācittiya': Here, in such dwellings as multi-storied palaces or four-sided halls with many rooms, for one who, having seized a bhikkhu, causes him to go beyond with a single effort without stopping in between, there is one pācittiya. For one who causes him to go beyond with various efforts, stopping repeatedly, there are pācittiyas according to the count of the doors. Even for one who expels with speech without touching by hand, saying, 'Get out!', this is the same method. But for one who causes another to expel, there is a dukkaṭa at the mere command, 'Expel!'. However, when commanded once, if that person makes the other exit through many doors, for the one who commanded there is only one pācittiya. But if one is commanded having specified, 'Expel him through this many doors,' or, 'Expel him as far as the main door,' there are pācittiyas according to the count of the doors.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဘိက္ခုံ သံဃိကာ ဝိဟာရာ နိက္ကဍ္ဎနဝတ္ထုသ္မိံ

At Sāvatthī, concerning the group-of-six bhikkhus, regarding the matter of expelling a bhikkhu from a Saṅghika monastery.

ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ, ပုဂ္ဂလိကေ တိကဒုက္ကဋံ, တဿ ပရိက္ခာရနိက္ကဍ္ဎနေ, ဥပဋ္ဌာနသာလာဒိကာ ဝိဟာရူပစာရာ တဿ ဝါ တဿ ပရိက္ခာရဿ ဝါ နိက္ကဍ္ဎနေ, အနုပသမ္ပန္နဿ ပန အနုပသမ္ပန္နပရိက္ခာရဿ ဝါ ဝိဟာရာ ဝါ ဝိဟာရူပစာရာ ဝါ နိက္ကဍ္ဎနေ နိက္ကဍ္ဎာပနေ စ ဒုက္ကဋမေဝ. တဉ္စ ခေါ အသမ္ဗဒ္ဓေသု ပရိက္ခာရေသု ပရိက္ခာရဂဏနာယ ဝေဒိတဗ္ဗံ. အတ္တနော ဝါ, ဝိဿာသိကဿ ဝါ သန္တကာ ဝိဟာရာ နိက္ကဍ္ဎနေ, သကလသံဃာရာမတောပိ ဘဏ္ဍနကာရကဿ ဝါ တဿ ပရိက္ခာရဿ ဝါ နိက္ကဍ္ဎနေ နိက္ကဍ္ဎာပနေ ဝါ, အတ္တနော ဝသနဋ္ဌာနတော အလဇ္ဇိဿ, ဥမ္မတ္တကဿ, န သမ္မာဝတ္တန္တာနံ အန္တေဝါသိကသအဝိဟာရိကာနံ, တေသံ ပရိက္ခာရဿ ဝါ နိက္ကဍ္ဎနေ စ, သယံ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သံဃိကဝိဟာရော[Pg.206], ဥပသမ္ပန္နဿ ဘဏ္ဍနကာရကဘာဝါဒိဝိနိမုတ္တတာ, ကောပေန နိက္ကဍ္ဎနံ ဝါ နိက္ကဍ္ဎာပနံ ဝါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

It was laid down. It is a common rule, a rule requiring authorization, a triple pācittiya. In the case of an individually-owned monastery, there is a triple dukkaṭa. For expelling his requisites, or for expelling him or his requisites from a service hall and so on, or from the vicinity of the monastery, there is a dukkaṭa. In the case of an unordained person or the requisites of an unordained person, expelling or causing to be expelled from a monastery or from the vicinity of a monastery, incurs only a dukkaṭa. And this should be understood according to the count of the requisites in the case of requisites that are not bound together. There is no offense in expelling from a monastery that is one's own property or that of an intimate; or in expelling or causing to be expelled a quarrelsome monk or his requisites even from the entire Saṅgha's park; or in expelling from one's own dwelling place one who is shameless, an insane person, or resident pupils and co-residents who do not behave properly, or their requisites; and if one is oneself insane and so on. The three factors here are: the monastery being Saṅgha property, the ordained person being free from the state of being a quarrel-maker and so on, and expelling or causing to be expelled out of anger. The origination and so on are similar to those for taking what is not given, but this one is felt as painful.

နိက္ကဍ္ဎနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Expelling is concluded.

၈. ဝေဟာသကုဋိသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the Training Rule Concerning an Upper-Story Dwelling

အဋ္ဌမေ ဥပရိဝေဟာသကုဋိယာတိ ဥပရိ အစ္ဆန္နတလာယ ဒွိဘူမိကကုဋိယာ ဝါ တိဘူမိကကုဋိယာ ဝါ, ပဒဘာဇနေ ပန ဣဓ အဓိပ္ပေတံ ကုဋိံ ဒဿေတုံ ‘‘မဇ္ဈိမဿ ပုရိသဿ အသီသဃဋ္ဋာ’’တိ (ပါစိ. ၁၃၁) ဝုတ္တံ. အာဟစ္စပါဒကန္တိ အင်္ဂေ ဝိဇ္ဈိတွာ ပဝေသိတပါဒကံ. အဘိနိသီဒေယျာတိ အဘိဘဝိတွာ အဇ္ဈောတ္ထရိတွာ နိသီဒေယျ, ဘုမ္မတ္ထေ ဝါ ဧတံ ဥပယောဂဝစနံ, မဉ္စေ ဝါ ပီဌေ ဝါ နိသီဒေယျ ဝါ နိပဇ္ဇေယျ ဝါတိ အတ္ထော. အဘီတိ ဣဒံ ပန ပဒသောဘဏတ္ထေ ဥပသဂ္ဂမတ္တမေဝ, တသ္မာ ယော ဘိက္ခု ဝုတ္တလက္ခဏာယ ဝေဟာသကုဋိယာ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ယာဝ ပမာဏမဇ္ဈိမဿ ပုရိသဿ သဗ္ဗသော ဟေဋ္ဌိမာဟိ တုလာဟိ သီသံ န ဃဋ္ဋေတိ, ဧတ္တကံ ဥစ္စာယ တုလာနံ ဥပရိ ဌပိတေ အာဟစ္စပါဒကေ မဉ္စေ ဝါ ပီဌေ ဝါ နိသီဒတိ ဝါ နိပဇ္ဇတိ ဝါ, တဿ အနုပခဇ္ဇသိက္ခာပဒေ ဝုတ္တနယေန ပယောဂဂဏနာယ ပါစိတ္တိယံ.

In the eighth, regarding an upper-story dwelling: this refers to a two-story or three-story dwelling with an unroofed or unfloored upper level. However, in the word-analysis, to show the dwelling intended here, it is said: 'where the head of a middle-sized man does not strike it' (Pāc. 131). 'With insertable legs' means legs that are inserted by piercing the frame. 'Should sit down upon' means to sit down having overcome and overwhelmed it; or this is a usage-expression in the sense of location, meaning one may sit or lie on a bed or bench. However, the prefix 'abhi-' is merely a particle for embellishment. Therefore, any bhikkhu who, in a dwelling with the described characteristics, with the ultimate limitation that the head of a middle-sized man does not strike the lowest beams at all, sits or lies on a bed or bench with insertable legs placed above beams of such a height, commits a pācittiya offense according to the method stated in the training rule on intruding, counting by instances of effort.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ ဥပရိဝေဟာသကုဋိယာ အာဟစ္စပါဒကံ မဉ္စံ ပီဌံ သဟသာ အဘိနိသီဒနအဘိနိပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ပုဂ္ဂလိကေ တိကဒုက္ကဋံ, အတ္တနော ဝါ, ဝိဿာသိကဿ ဝါ သန္တကေ ဝိဟာရေ, အဝေဟာသကုဋိယာ, သီသဃဋ္ဋာယ, ယဿ ဝါ ဟေဋ္ဌာ ဒဗ္ဗသမ္ဘာရာဒီနံ နိက္ခိတ္တတ္တာ အပရိဘောဂံ ဟောတိ, ဥပရိတလံ ဝါ ပဒရသဉ္စိတံ သုဓာဒိပရိကမ္မကတံ ဝါ, တတ္ထ အာဟစ္စပါဒကေ နိသီဒန္တဿ, ယော စေ တသ္မိံ ဝေဟာသဋ္ဌေပိ အာဟစ္စပါဒကေ ဌိတော ကိဉ္စိ ဂဏှာတိ ဝါ လဂ္ဂတိ ဝါ, ယဿ စ ပဋာဏီ ဒိန္နာ ဟောတိ, ပါဒသီသာနံ ဥပရိ အာဏီ ပဝေသိတာ, တတ္ထ နိသီဒန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သံဃိကော ဝိဟာရော, အသီသဃဋ္ဋာ ဝေဟာသကုဋိ, ဟေဋ္ဌာ သပရိဘောဂံ[Pg.207], အပဋာဏိဒိန္နေ အာဟစ္စပါဒကေ နိသီဒနံ ဝါ နိပဇ္ဇနံ ဝါတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

At Sāvatthī, regarding a certain bhikkhu, a rule was established concerning the matter of forcefully sitting or lying down on a bed or bench with insertable legs in an upper-story dwelling. It is a general enactment, not by command, a threefold pācittiya offense; in a private dwelling, it is a threefold dukkaṭa offense. There is no offense if it is in a dwelling belonging to oneself or a trusted person; in a dwelling without an upper story; in one where the head strikes the ceiling; where the space below is unusable because goods and materials have been stored there; or if the upper floor is covered with planks or finished with plaster, etc. There is no offense for one sitting on furniture with insertable legs in those places; nor for someone who, while standing on such furniture with insertable legs in that upper-story space, takes something or hangs something up; nor for one sitting there where the cross-braces have been fixed and bolts are inserted above the tops of the legs. And for the insane, etc., there is no offense. A dwelling belonging to the Sangha, an upper-story dwelling where the head does not strike the ceiling, usable space below, and sitting or lying on furniture with insertable legs for which cross-braces have not been fixed—these are the four factors for the offense here. The origins, etc., are similar to the case of goat's wool.

ဝေဟာသကုဋိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning an upper-story dwelling is concluded.

၉. မဟလ္လကဝိဟာရသိက္ခာပဒဝဏ္ဏနာ

9. Commentary on the Training Rule Concerning a Large Dwelling

နဝမေ မဟလ္လကန္တိ သဿာမိကံ. ဝိဟာရန္တိ ဥလ္လိတ္တာဝလ္လိတ္တံ. ယာဝ ဒွါရကောသာတိဧတ္ထ ဒွါရကောသော နာမ ဥက္ကဋ္ဌပရိစ္ဆေဒေန ပိဋ္ဌသံဃာဋဿ သာမန္တာ အဍ္ဎတေယျဟတ္ထော ပဒေသော. အဂ္ဂဠဋ္ဌပနာယာတိ သကဝါဋကဿ ဒွါရဗန္ဓဿ နိစ္စလဘာဝတ္ထာယ. ကဝါဋဉှိ လဟုပရိဝတ္တကံ ဝိဝရဏကာလေ ဘိတ္တိံ အာဟနတိ, ပိဒဟနကာလေ ဒွါရဗန္ဓံ. တေန အာဟနေန ဘိတ္တိ ကမ္ပတိ, တတော မတ္တိကာ စလတိ, စလိတွာ သိထိလာ ဝါ ဟောတိ ပတတိ ဝါ, တေနာဟ ဘဂဝါ ‘‘ယာဝ ဒွါရကောသာ အဂ္ဂဠဋ္ဌပနာယာ’’တိ. တတ္ထ ကိဉ္စာပိ ‘‘ဣဒံ နာမ ကတ္တဗ္ဗ’’န္တိ နေဝ မာတိကာယံ, န ပဒဘာဇနေ ဝုတ္တံ, အဋ္ဌုပ္ပတ္တိယံ ပန ‘‘ပုနပ္ပုနံ ဆာဒါပေသိ, ပုနပ္ပုနံ လေပါပေသီ’’တိ (ပါစိ. ၁၃၄) အဓိကာရတော ယာဝ ဒွါရကောသာ အဂ္ဂဠဋ္ဌပနာယ ပုနပ္ပုနံ လိမ္ပိတဗ္ဗော ဝါ လေပါပေတဗ္ဗော ဝါတိ ဧဝမတ္ထော ဒဋ္ဌဗ္ဗော. အာလောကသန္ဓိပရိကမ္မာယာတိဧတ္ထ အာလောကသန္ဓီတိ ဝါတပါနကဝါဋကာ ဝုစ္စန္တိ. တေ ဝိဝရဏကာလေ ဝိဒတ္ထိမတ္တမ္ပိ အတိရေကမ္ပိ ဘိတ္တိပ္ပဒေသံ ပဟရန္တိ, ဥပစာရော ပနေတ္ထ သဗ္ဗဒိသာသု လဗ္ဘတိ, တသ္မာ သဗ္ဗဒိသာသု ကဝါဋဝိတ္ထာရပ္ပမာဏော ဩကာသော အာလောကသန္ဓိပရိကမ္မတ္ထာယ လိမ္ပိတဗ္ဗော ဝါ လေပါပေတဗ္ဗော ဝါတိ အယမေတ္ထ အဓိပ္ပာယော.

In the ninth, 'large' (mahallaka) means 'with an owner'. 'Dwelling' means one plastered inside and outside. 'Up to the doorframe area'—here, 'doorframe area' means, by the maximum measure, an area of two and a half cubits around the doorframe. 'For placing the bolt'—this is for the purpose of the stability of the doorframe together with its door-leaf. For the door-leaf, being easily turned, strikes the wall when opened and the doorframe when closed. Due to this striking, the wall shakes, and from that, the plaster moves; having moved, it either becomes loose or it falls. Therefore, the Blessed One said, 'Up to the doorframe area for placing the bolt.' Here, although it is not stated in either the Mātikā or in the word-analysis that 'This particular thing should be done,' in the origin story, due to the governing clause, 'He repeatedly had it roofed, repeatedly had it plastered' (Pāc. 134), the meaning should be understood thus: up to the doorframe area for placing the bolt, one should repeatedly plaster or have it plastered. 'For the preparation of the window-opening'—here, 'window-opening' refers to the window shutters. When opened, they strike an area of the wall by a span or even more. The surrounding area here is to be considered in all directions. Therefore, in all directions, a space the measure of the shutter's width should be plastered or have plastered for the preparation of the window-opening—this is the intention here.

ဧဝံ လေပကမ္မေ ယံ ကတ္တဗ္ဗံ, တံ ဒဿေတွာ ဣဒါနိ ဆဒနေ ကတ္တဗ္ဗံ ဒဿေတုံ ဒွတ္တိစ္ဆဒနဿာတိအာဒိမာဟ. တတ္ထ ဒွတ္တိစ္ဆဒနဿ ပရိယာယန္တိ ဆဒနဿ ဒွတ္တိပရိယာယံ, ပရိယာယံ ဝုစ္စတိ ပရိက္ခေပေါ, ပရိက္ခေပဒွယံ ဝါ ပရိက္ခေပတ္တယံ ဝါ အဓိဋ္ဌာတဗ္ဗန္တိ အတ္ထော. အပ္ပဟရိတေ ဌိတေနာတိ အဟရိတေ ဌိတေန. ဟရိတန္တိ စေတ္ထ သတ္တဓညာဒိဘေဒံ ပုဗ္ဗဏ္ဏံ, မုဂ္ဂမာသတိလကုလတ္ထအလာဗုကုမ္ဘဏ္ဍာဒိဘေဒဉ္စ အပရဏ္ဏံ အဓိပ္ပေတံ. ယံ တသ္မိံ ခေတ္တေ ဝုတ္တံ [Pg.208] န တာဝ သမ္ပဇ္ဇတိ, ဝဿေ ပန ပတိတေ သမ္ပဇ္ဇိဿတိ, တမ္ပိ ဟရိတသင်္ခမေဝ ဂစ္ဆတိ. တသ္မာ တသ္မိံ ဌတွာ အဓိဋ္ဌဟန္တော ဒုက္ကဋံ အာပဇ္ဇတိ. အပ္ပဟရိတေ ဌတွာ အဓိဋ္ဌဟန္တဿာပိ အယံ ပရိစ္ဆေဒေါ, ပိဋ္ဌိဝံသဿ ဝါ ကူဋာဂါရထူပိကာယ ဝါ ပဿေ နိသိန္နော ပုရိသော ဆဒနမုခဝဋ္ဋိအန္တေန ဩလောကေန္တော ယသ္မိံ ဘူမိဘာဂေ ဌိတံ ဘိက္ခုံ ပဿတိ, ယသ္မိဉ္စ ဌိတော တံ ဥပရိ နိသိန္နကံ တထေဝ ဥလ္လောကေန္တော ပဿတိ, တသ္မိံ ဌာတဗ္ဗံ, တဿ အန္တော အဟရိတေပိ ဌာတုံ န လဘတိ. တတော စေ ဥတ္တရီတိ မဂ္ဂေန ဆာဒိယမာနေ တိဏ္ဏံ မဂ္ဂါနံ, ပရိယာယေန ဆာဒိယမာနေ တိဏ္ဏံ ပရိယာယာနံ ဥပရိ ဣဋ္ဌကသိလာသုဓာဟိ ဆာဒိယမာနေ ဣဋ္ဌကသိလာသုဓာပိဏ္ဍဂဏနာယ, တိဏပဏ္ဏေဟိ ဆာဒိယမာနေ ပဏ္ဏဂဏနာယ စေဝ တိဏမုဋ္ဌိဂဏနာယ စ ပါစိတ္တိယံ.

Having thus shown what is to be done in the work of plastering, He now, in order to show what is to be done in roofing, spoke the passage beginning with 'for a roof of two or three layers'. Therein, 'courses for a roof of two or three layers' means two or three courses of the roof. A 'course' (pariyāya) is called an 'enclosure' (parikkhepa). The meaning is that a twofold enclosure or a threefold enclosure is to be determined. 'By one standing on a non-green spot' means standing on a non-green spot. And here, by 'green' is meant the early crop, of the seven kinds of grain and so on, and the later crop, of green gram, black gram, sesame, horse gram, gourds, pumpkins, and so on. Whatever is sown in that field has not yet come to fruition, but when the rain falls, it will come to fruition; that too is counted as 'green'. Therefore, one who, standing there, makes a determination incurs a dukkaṭa offense. Even for one who makes a determination while standing on a non-green spot, this is the boundary: a person sitting beside the ridge-pole or the pinnacle of a gabled dwelling, looking down along the edge of the roof-eave, sees a bhikkhu standing on a certain portion of ground, and from which spot the standing bhikkhu, looking up in the same way, sees the person sitting above—one should stand on that spot. Within that boundary, one is not permitted to stand, even on a non-green spot. If it is beyond that: when roofing is done by way of rows, for what is beyond three rows; when roofing is done by way of circumferential layers, for what is beyond three layers; when roofing with bricks, stones, or plaster, there is a pācittiya offense for every count of brick, stone, or lump of plaster; when roofing with grass or leaves, there is a pācittiya offense for every count of leaves and for every handful of grass.

ကောသမ္ဗိယံ ဆန္နတ္ထေရံ အာရဗ္ဘ ပုနပ္ပုနံ ဆာဒါပနလေပါပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဦနဒွတ္တိပရိယာယေ အတိရေကသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. သေတဝဏ္ဏာဒိကရဏေ, ဒွတ္တိပရိယာယေ ဝါ ဦနကဒွတ္တိပရိယာယေ ဝါ, လေဏဂုဟာတိဏကုဋိကာဒီသု, အညဿတ္ထာယ, အတ္တနော ဓနေန ကာရေန္တဿ, ဝါသာဂါရံ ဌပေတွာ သေသာနိ အဓိဋ္ဌဟန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. မဟလ္လကဝိဟာရတာ, အတ္တနော ဝါသာဂါရတာ, ဥတ္တရိ အဓိဋ္ဌာနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တေ ဝုတ္တနယာနေဝါတိ.

In Kosambī, regarding the elder Channa, this was laid down concerning the matter of repeatedly having roofing and plastering done. It is a general enactment, not involving an injunction, a threefold pācittiya offense. For one who perceives it as more when it is less than two or three layers of roofing, or for one who is doubtful, there is a dukkaṭa offense. There is no offense in the act of whitewashing and the like; whether it is two or three layers of roofing or less than two or three layers; in caves, grottoes, grass-roofed huts, and the like; for the sake of another; for one having it done with one's own wealth; for one who makes a determination for other buildings, excluding the dwelling place; and for the insane and the like. The three factors here are: it being a large monastery, it being one's own dwelling place, and a determination beyond this. The origins and so forth are just as stated in the Sañcaritta section.

မဟလ္လကဝိဟာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule Concerning Large Monasteries is concluded.

၁၀. သပ္ပာဏကသိက္ခာပဒဝဏ္ဏနာ

10. The Commentary on the Training Rule Concerning Living Beings

ဒသမေ ဇာနံ သပ္ပာဏကန္တိ ‘‘သပ္ပာဏကံ ဧတ’’န္တိ ဒိသွာ ဝါ သုတွာ ဝါ ယေန ကေနစိ အာကာရေန ဇာနန္တော. သိဉ္စေယျ ဝါ သိဉ္စာပေယျ ဝါတိ တေန ဥဒကေန သယံ ဝါ သိဉ္စေယျ, အညံ ဝါ အာဏာပေတွာ သိဉ္စာပေယျ. တတ္ထ ဓာရံ အဝိစ္ဆိန္ဒိတွာ သိဉ္စန္တဿ ဧကသ္မိံ ဃဋေ ဧကာဝ အာပတ္တိ, ဝိစ္ဆိန္ဒန္တဿ ပယောဂဂဏနာယ အာပတ္တိယော. မာတိကံ ပမုခံ ကရောတိ, ဒိဝသမ္ပိ သန္ဒတု, ဧကာဝ အာပတ္တိ. တတ္ထ တတ္ထ ဗန္ဓိတွာ အညတော နေန္တဿ ပယောဂဂဏနာယ အာပတ္တိယော. ဗဟုကမ္ပိ တိဏပဏ္ဏသာခါဒိံ ဧကပ္ပယောဂေန [Pg.209] ဥဒကေ ပက္ခိပန္တဿ ဧကာဝ အာပတ္တိ, ဧကေကံ ပက္ခိပန္တဿ ပယောဂဂဏနာယ အာပတ္တိယော. ဣဒဉ္စ ယံ ဧဝံ ပက္ခိပိယမာနေ ပရိယာဒါနံ ဂစ္ဆတိ, အာဝိလံ ဝါ ဟောတိ, ယထာ ပါဏကာ မရန္တိ, တာဒိသံ သန္ဓာယ ဝုတ္တံ, န မဟာဥဒကံ. သိဉ္စာပနေ အာဏတ္တိယာ ဒုက္ကဋံ, ဧကာဏတ္တိယာ ဗဟုကမ္ပိ သိဉ္စတု, အာဏာပကဿ ဧကမေဝ ပါစိတ္တိယံ.

In the tenth, 'knowing it contains living beings' means knowing by seeing, by hearing, or by some other means that 'this contains living beings.' 'One might sprinkle or cause to be sprinkled' means one might sprinkle that water oneself, or, having commanded another, cause it to be sprinkled. In that case, for one who sprinkles without interrupting the flow from a single pot, there is only one offense. For one who interrupts it, there are offenses according to the number of efforts. If one directs a water channel, let it flow even for a whole day, there is only one offense. For one who dams it up in various places and diverts it elsewhere, there are offenses according to the number of efforts. For one who puts a large amount of grass, leaves, branches, and so on into the water with a single effort, there is only one offense. For one who puts them in one by one, there are offenses according to the number of efforts. And this is said with reference to such water that, when things are put into it in this way, it is used up or becomes turbid, in such a way that the living beings die; it is not said with reference to a large body of water. In causing it to be sprinkled, there is a dukkaṭa offense for the command. By a single command, even if much is sprinkled, for the one who commands there is only one pācittiya offense.

အာဠဝိယံ အာဠဝကေ ဘိက္ခူ အာရဗ္ဘ သိဉ္စနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, အပ္ပာဏကေ သပ္ပာဏကသညိနော, ဥဘောသု ဝေမတိကဿ ဒုက္ကဋံ. အပ္ပာဏကသညိနော, အသဉ္စိစ္စ အဿတိယာ ဝါ သိဉ္စန္တဿ, အဇာနန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥဒကဿ သပ္ပာဏကတာ, ‘‘သိဉ္စနေန ပါဏကာ မရိဿန္တီ’’တိ ဇာနနံ, တဉ္စ ဥဒကံ တာဒိသမေဝ, ဝိနာ ဝဓကစေတနာယ ယေန ကေနစိ ကရဏီယေန တိဏာဒီနံ သိဉ္စနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ပဏ္ဏတ္တိဝဇ္ဇံ, တိစိတ္တံ, တိဝေဒနန္တိ.

It was laid down in Āḷavī concerning the bhikkhus of Āḷavaka, regarding the act of sprinkling. It is a general enactment, involving an injunction. For one who perceives living beings in water that has no living beings, and for one who is uncertain in both cases, there is a dukkaṭa offense. For one who perceives no living beings, for one sprinkling unintentionally or through lack of mindfulness, for one not knowing, and for the insane, etc., there is no offense. The state of the water having living beings; the knowledge that 'by sprinkling, the living beings will die'; that water being of such a kind; and the sprinkling of grass, etc., for some necessary purpose without the intention to kill—these are the four factors here. The origins, etc., are similar to those of taking what is not given. But this is an offense by enactment, involving three mental processes and three feelings.

သပ္ပာဏကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule Concerning Living Beings is concluded.

ဘူတဂါမဝဂ္ဂေါ ဒုတိယော.

The Second Chapter: The Plant Kingdom.

၃. ဩဝါဒဝဂ္ဂေါ

3. The Chapter on Admonition

၁. ဩဝါဒသိက္ခာပဒဝဏ္ဏနာ

1. The Commentary on the Training Rule on Admonition

ဩဝါဒဝဂ္ဂဿ ပဌမေ အသမ္မတောတိ ယာ အဋ္ဌင်္ဂသမန္နာဂတဿ ဘိက္ခုနော ဘဂဝတာ ဉတ္တိစတုတ္ထေန ကမ္မေန (ပါစိ. ၁၄၆) ဘိက္ခုနောဝါဒကသမ္မုတိ အနုညာတာ, တာယ အသမ္မတော. ဩဝဒေယျာတိ ဘိက္ခုနိသံဃံ ဝါ သမ္ဗဟုလာ ဝါ ဧကံ ဘိက္ခုနိံ ဝါ ‘‘ဝဿသတူပသမ္ပန္နာယ ဘိက္ခုနိယာ တဒဟုပသမ္ပန္နဿ ဘိက္ခုနော အဘိဝါဒနံ ပစ္စုဋ္ဌာနံ အဉ္ဇလိကမ္မံ သာမီစိကမ္မံ ကာတဗ္ဗ’’န္တိ အာဒိကေ (စူဠဝ. ၄၀၃) အဋ္ဌ ဂရုဓမ္မေ ဩဝါဒဝသေန ဩသာရေန္တော ဩဝဒေယျ. ပါစိတ္တိယန္တိ ဩဝါဒပရိယောသာနေ ပါစိတ္တိယံ.

In the first of the Ovādavagga: 'not appointed' means not appointed by that appointment as an instructor of bhikkhunīs which was permitted by the Blessed One for a bhikkhu endowed with eight factors by means of a formal act with a motion as the fourth part. 'Should instruct' means one would instruct the community of bhikkhunīs, or many bhikkhunīs, or a single bhikkhunī, reciting by way of instruction the eight grave rules, such as: "A bhikkhunī who has been fully ordained for a hundred years must perform greeting, rising, salutation with joined palms, and proper duties for a bhikkhu ordained that very day." 'Pācittiya' means there is a pācittiya offense at the conclusion of the instruction.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဩဝဒနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, အညေန ဝါ ဓမ္မေန ဘိက္ခုနီသု ဥပသမ္ပန္နမတ္တံ ဝါ ဩဝဒတော ဒုက္ကဋံ. သမ္မတဿာပိ တဉ္စေ သမ္မုတိကမ္မံ အဓမ္မကမ္မံ ဟောတိ, တသ္မိံ အဓမ္မကမ္မေ အဓမ္မကမ္မသညိနော ဝဂ္ဂေ ဘိက္ခုနိသံဃေ ဩဝဒတော [Pg.210] တိကပါစိတ္တိယံ, တထာ ဝေမတိကဿ ဓမ္မကမ္မသညိနော စာတိ နဝ ပါစိတ္တိယာနိ, သမဂ္ဂေပိ ဘိက္ခုနိသံဃေန ဝါတိ အဓမ္မကမ္မဝသေန အဋ္ဌာရသ. သစေ ပန တံ ဓမ္မကမ္မံ ဟောတိ, ‘‘ဓမ္မကမ္မေ ဓမ္မကမ္မသညီ သမဂ္ဂံ ဘိက္ခုနိသံဃံ သမဂ္ဂသညီ ဩဝဒတီ’’တိ (ပါစိ. ၁၅၁) ဣဒံ အဝသာနပဒံ ဌပေတွာ တေနေဝ နယေန သတ္တရသ ဒုက္ကဋာနိ, ‘‘သမဂ္ဂမှာယျာ’’တိ စ ဝုတ္တေ အညံ ဓမ္မံ, ‘‘ဝဂ္ဂမှာယျာ’’တိ စ ဝုတ္တေ အဋ္ဌ ဂရုဓမ္မေ ဘဏန္တဿ, ဩဝါဒဉ္စ အနိယျာတေတွာ အညံ ဓမ္မံ ဘဏန္တဿ ဒုက္ကဋမေဝ. ယော ပန ဓမ္မကမ္မေ ဓမ္မကမ္မသညီ သမဂ္ဂံ ဘိက္ခုနိသံဃံ သမဂ္ဂသညီ ဩဝဒတိ, ဂရုဓမ္မပါဠိံ ဥဒ္ဒေသံ ဒေတိ, ပရိပုစ္ဆံ ဒေတိ, ‘‘ဩသာရေဟိ အယျာ’’တိ ဝုစ္စမာနော ဩသာရေတိ, ပဉှံ ပုဋ္ဌော ကထေတိ, ဘိက္ခုနီနံ သုဏမာနာနံ အညဿတ္ထာယ ဘဏတိ, သိက္ခမာနာယ ဝါ သာမဏေရိယာ ဝါ ဘဏတိ, တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အသမ္မတတာ, ဘိက္ခုနိယာ ပရိပုဏ္ဏူပသမ္ပန္နတာ, ဩဝါဒဝသေန အဋ္ဌဂရုဓမ္မဘဏနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဒသောဓမ္မသဒိသာနေဝါတိ.

It was laid down in Sāvatthī concerning the group-of-six bhikkhus regarding the matter of admonition. It is a non-general enactment, not involving an injunction. For one who admonishes with another teaching, or who admonishes a bhikkhunī who is merely fully ordained, there is a dukkaṭa offense. Even for one who is appointed, if that act of appointment is an unlawful act, for one who, perceiving it as an unlawful act, admonishes a divided community of bhikkhunīs, there is a threefold pācittiya offense; the same applies to one who is uncertain and to one who perceives it as a lawful act, making nine pācittiya offenses. And also in the case of a united community of bhikkhunīs, there are nine more, thus by way of an unlawful act, there are eighteen pācittiya offenses. But if that act is a lawful act, setting aside this final phrase, 'in a lawful act, perceiving it as a lawful act, he admonishes a united community of bhikkhunīs, perceiving it as united,' by that same method there are seventeen dukkaṭa offenses. And when it is said, 'Venerable sirs, we are united,' for one who teaches another Dhamma; and when it is said, 'Venerable sirs, we are divided,' for one who recites the eight grave rules; and for one who teaches another Dhamma without having delivered the admonition, it is just a dukkaṭa offense. But as for one who, in a lawful act, perceiving it as a lawful act, admonishes a united community of bhikkhunīs, perceiving it as united; who gives the summary recitation of the Garudhamma Pāḷi; who gives the explanation upon repeated questioning; who, when told, 'Venerable sir, please recite,' recites; who, when asked a question, answers it; who speaks for the benefit of another while the bhikkhunīs are listening; or who speaks to a probationer or a female novice—for him, and for the insane, etc., there is no offense. Non-appointment, the bhikkhunī's full ordination, and the recitation of the eight grave rules by way of admonition—these are the three factors here. The origins, etc., are just like those of the Padasodhamma.

ဩဝါဒသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule on Admonition is concluded.

၂. အတ္ထင်္ဂတသိက္ခာပဒဝဏ္ဏနာ

2. The Commentary on the Training Rule concerning Sunset

ဒုတိယေ ဩဝဒေယျာတိ အဋ္ဌဂရုဓမ္မေဟိ ဝါ အညေန ဝါ ဓမ္မေန ဩဝဒန္တဿ သမ္မတဿာပိ ပါစိတ္တိယမေဝ.

In the second training rule: For one who admonishes, whether by the eight grave rules or by another teaching, even if he has been appointed, it is just a pācittiya offense.

သာဝတ္ထိယံ အာယသ္မန္တံ စူဠပန္ထကံ အာရဗ္ဘ အတ္ထင်္ဂတေ သူရိယေ ဩဝဒနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, သူရိယေ အတ္ထင်္ဂတေ အတ္ထင်္ဂတသညိနော ဝေမတိကဿ ဝါ, ဧကတောဥပသမ္ပန္နံ ဩဝဒန္တဿ စ ဒုက္ကဋံ. ပုရိမသိက္ခာပဒေ ဝိယ ဥဒ္ဒေသာဒိနယေန အနာပတ္တိ. အတ္ထင်္ဂတသူရိယတာ, ပရိပုဏ္ဏူပသမ္ပန္နတာ, ဩဝဒနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဒသောဓမ္မသဒိသာနေဝါတိ.

It was laid down at Sāvatthī concerning the venerable Cūḷapanthaka regarding the matter of advising when the sun had set. It is a non-general rule, not requiring a command, entailing a triple pācittiya. There is an offense of wrong-doing for one who advises when the sun has not yet set while perceiving it as set, or while being in doubt; and for one who advises a bhikkhunī ordained in one Saṅgha. As in the previous training rule, there is no offense by way of recitation, etc. Here, there are these three factors: the sun having set, the bhikkhunī being fully ordained, and the giving of advice. The origins, etc., are similar to those in the Padasodhamma case.

အတ္ထင်္ဂတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning sunset is concluded.

၃. ဘိက္ခုနုပဿယသိက္ခာပဒဝဏ္ဏနာ

3. Commentary on the Training Rule concerning a Bhikkhunī's Residence

တတိယေ [Pg.211] ဘိက္ခုနုပဿယန္တိ ဘိက္ခုနိယာ ဧကရတ္တံ ဝသနဋ္ဌာနမ္ပိ. ဩဝဒေယျာတိ ဣဓ ဂရုဓမ္မေဟိ ဩဝဒန္တဿေဝ ပါစိတ္တိယံ. သစေ ပန အသမ္မတော ဟောတိ, ဒွေ ပါစိတ္တိယာနိ. သစေ ပန သူရိယေပိ အတ္ထင်္ဂတေ ဩဝဒတိ, တီဏိ ဟောန္တိ. သမ္မတဿ ပန ရတ္တိံ ဩဝဒန္တဿပိ ဒွေ ဧဝ ဟောန္တိ. သမ္မတတ္တာ ဟိ ဘိက္ခုဿ ဂရုဓမ္မောဝါဒမူလကံ ပါစိတ္တိယံ နတ္ထိ. ဂိလာနာတိ န သက္ကောတိ ဩဝါဒါယ ဝါ သံဝါသာယ ဝါ ဂန္တုံ.

In the third rule, 'bhikkhunupassaya' means a place where a bhikkhunī stays, even for one night. 'Should advise'—here, there is a pācittiya only for one who advises by means of the weighty rules. But if he is unappointed, there are two pācittiyas. But if he advises even when the sun has set, there are three. But for one who is appointed, even when advising at night, there are only two. For, because a bhikkhu is appointed, there is no pācittiya rooted in advising by means of the weighty rules. 'Sick' means she is unable to go for receiving instruction or for communion.

သက္ကေသု ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဘိက္ခုနုပဿယံ ဥပသင်္ကမိတွာ ဩဝဒနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ သမယာ’’တိ အယမေတ္ထ အနုပညတ္တိ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နာယ ဥပသမ္ပန္နသညိနော ဝေမတိကဿ ဝါ, ဧကတောဥပသမ္ပန္နံ ယေန ကေနစိ, ဣတရံ အညေန ဓမ္မေန ဩဝဒန္တဿ စ ဒုက္ကဋံ. သမယေ, အနုပသမ္ပန္နာယ, ပုရိမသိက္ခာပဒေ ဝိယ ဥဒ္ဒေသာဒိနယေန စ အနာပတ္တိ. ဥပဿယူပဂမနံ, ပရိပုဏ္ဏူပသမ္ပန္နတာ, သမယာဘာဝေါ, ဂရုဓမ္မေဟိ ဩဝဒနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနိ, ဣဒံ ပန ကိရိယံ ဟောတီတိ.

It was laid down among the Sakyans concerning the group-of-six bhikkhus, regarding the matter of going to the bhikkhunīs’ residence to give admonition. 'Except at the proper time'—this is a supplementary rule here. It is a non-general rule, not requiring a command, entailing a triple pācittiya. There is an offense of wrong-doing for one who advises a woman who is not fully ordained while perceiving her as fully ordained, or being in doubt; for one who advises a bhikkhunī ordained in one Saṅgha with any kind of teaching; and for one who advises another (i.e., a fully ordained bhikkhunī) with a different Dhamma (i.e., other than the weighty rules). There is no offense when advising at the proper time; when advising one who is not fully ordained; and, as in the previous training rule, by way of recitation, etc. Going to the residence, the bhikkhunī being fully ordained, the absence of a proper time, and admonishing with the weighty rules—these are the four factors here. The origins, etc., are similar to the first kathina case, but this is an action.

ဘိက္ခုနုပဿယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning a bhikkhunī's residence is concluded.

၄. အာမိသသိက္ခာပဒဝဏ္ဏနာ

4. Commentary on the Training Rule concerning Material Gain

စတုတ္ထေ အာမိသဟေတူတိ စီဝရာဒီနံ အညတရဟေတု. ဘိက္ခူတိ သမ္မတာ ဘိက္ခူ ဣဓာဓိပ္ပေတာ. ပါစိတ္တိယန္တိ ဧဝရူပေ ဘိက္ခူ အဝဏ္ဏကာမတာယ ဧဝံ ဘဏန္တဿ ပါစိတ္တိယံ.

In the fourth, 'for the sake of material gain' means for the sake of one or another among robes and so forth. By 'bhikkhus', appointed bhikkhus are intended here. As for 'pācittiya', for one who speaks thus about such bhikkhus out of a desire for their disrepute, a pācittiya offense is incurred.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ‘‘အာမိသဟေတု ဩဝဒန္တီ’’တိ ဘဏနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဓမ္မကမ္မေ တိကပါစိတ္တိယံ, အဓမ္မကမ္မေ တိကဒုက္ကဋံ, အသမ္မတံ ဥပသမ္ပန္နဉ္စ, အနုပသမ္ပန္နဉ္စ သမ္မတံ ဝါ အသမ္မတံ ဝါ ဧဝံ ဘဏန္တဿ ဒုက္ကဋမေဝ. တတ္ထ ယော ဘိက္ခု ကာလေ သမ္မုတိံ လဘိတွာ သာမဏေရဘူမိယံ သဏ္ဌိတော, အယံ သမ္မတော နာမ အနုပသမ္ပန္နော. ပကတိယာ စီဝရာဒိဟေတု ဩဝဒန္တံ ပန ဧဝံ ဘဏန္တဿ[Pg.212], ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, ဓမ္မေန လဒ္ဓသမ္မုတိတာ, အနာမိသန္တရတာ, အဝဏ္ဏကာမတာယ ဧဝံ ဘဏနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနမေဝါတိ.

It was laid down in Sāvatthī concerning the group-of-six bhikkhus regarding the matter of stating, 'They give exhortation for the sake of material gain.' It is a non-general ruling, not requiring a command. In a lawful act, it is a triple pācittiya; in an unlawful act, it is a triple dukkaṭa. For speaking thus about an unappointed ordained bhikkhu, or about an unordained person whether appointed or not, there is only a dukkaṭa offense. Herein, whoever, having received appointment when he was a bhikkhu, is now established in the state of a novice—this one is called an 'appointed unordained one'. However, for one who speaks thus about a person who by nature gives exhortation for the sake of robes, etc., and for the insane and so forth, there is no offense. Being ordained, having received appointment lawfully, not having material gain as an inner motive, and speaking thus out of a desire for disrepute—these are the four factors here. The origins and so forth are similar to theft; this, however, is only of painful feeling.

အာမိသသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning material gain is concluded.

၅. စီဝရဒါနသိက္ခာပဒဝဏ္ဏနာ

5. Commentary on the Training Rule on Giving a Robe

ပဉ္စမေ သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ စီဝရဒါနဝတ္ထုသ္မိံ ပညတ္တံ, သေသကထာမဂ္ဂေါ ပနေတ္ထ စီဝရပ္ပဋိဂ္ဂဟဏသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. တတြ ဟိ ဘိက္ခု ပဋိဂ္ဂါဟကော, ဣဓ ဘိက္ခုနီ, အယံ ဝိသေသော, သေသံ တာဒိသမေဝါတိ.

In the fifth, laid down in Sāvatthī concerning a certain bhikkhu regarding the matter of giving a robe, the rest of the narrative sequence should be understood here by the same method as stated in the training rule on accepting a robe. For there, the bhikkhu is the recipient; here, it is the bhikkhunī. This is the difference; the rest is just the same.

စီဝရဒါနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on giving a robe is concluded.

၆. စီဝရသိဗ္ဗနသိက္ခာပဒဝဏ္ဏနာ

6. Commentary on the Training Rule on Sewing a Robe

ဆဋ္ဌေ စီဝရန္တိ နိဝါသနပါရုပနုပဂံ. သိဗ္ဗေယျ ဝါ သိဗ္ဗာပေယျာ ဝါတိ ဧတ္ထ သယံ သိဗ္ဗန္တဿ သူစိံ ပဝေသေတွာ ပဝေသေတွာ နီဟရဏေ ပါစိတ္တိယံ, သတက္ခတ္တုမ္ပိ ဝိဇ္ဈိတွာ သကိံ နီဟရန္တဿ ဧကမေဝ ပါစိတ္တိယံ. ‘သိဗ္ဗာ’တိ ဝုတ္တော ပန သစေပိ သဗ္ဗံ သူစိကမ္မံ နိဋ္ဌာပေတိ, အာဏာပကဿ ဧကမေဝ ပါစိတ္တိယံ. အထ ‘‘ယံ ဧတ္ထ စီဝရေ ကတ္တဗ္ဗံ, သဗ္ဗံ တံ တဝ ဘာရော’’တိ ဝုတ္တော နိဋ္ဌာပေတိ, တဿ အာရာပထေ အာရာပထေ ပါစိတ္တိယံ. အာဏာပကဿ ဧကဝါစာယ သမ္ဗဟုလာနိပိ, ပုနပ္ပုနံ အာဏတ္တိယံ ပန ဝတ္တဗ္ဗမေဝ နတ္ထိ.

In the sixth, the word ‘robe’ means what is suitable for wearing as a lower garment or for draping as an upper garment. In the text ‘Should sew or should cause to be sewn,’ for one who sews it himself, a pācittiya is incurred for withdrawing the needle after inserting it. Even if he pierces it a hundred times but withdraws it only once, only one pācittiya is incurred. However, if, being told ‘Sew,’ he completes all the needlework, the one who gave the order incurs only one pācittiya. But if, being told, ‘Whatever is to be done on this robe, all that is your responsibility,’ he completes it, for him a pācittiya is incurred for each and every stitch-path. For the one who gives the order, many pācittiyas are incurred even by a single utterance; but in the case of repeated orders, there is nothing even to be said.

သာဝတ္ထိယံ ဥဒါယိတ္ထေရံ အာရဗ္ဘ စီဝရသိဗ္ဗနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဉာတိကာယ အညာတိကသညိနော ဝါ ဝေမတိကဿ ဝါ, ဧကတောဥပသမ္ပန္နာယ သိဗ္ဗန္တဿ စ ဒုက္ကဋံ. အညံ ထဝိကာဒိပရိက္ခာရံ သိဗ္ဗန္တဿ, ဉာတိကာယ, သိက္ခမာနသာမဏေရီနဉ္စ စီဝရမ္ပိ သိဗ္ဗန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အညာတိကာယ ဘိက္ခုနိယာ သန္တကတာ[Pg.213], နိဝါသနပါရုပနုပဂတာ, ဝုတ္တလက္ခဏံ သိဗ္ဗနံ ဝါ သိဗ္ဗာပနံ ဝါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနေဝါတိ.

It was laid down at Sāvatthī concerning the elder Udāyi, in connection with the matter of sewing a robe. It is a non-general rule, with an order, and a threefold pācittiya. For one who sews for a related bhikkhunī while perceiving her as unrelated, or while being in doubt, and for one who sews for a bhikkhunī ordained in one Saṅgha, a dukkaṭa is incurred. For one who sews other requisites such as bags, and for one who sews a robe for a related bhikkhunī, or for a sikkhamānā or a sāmaṇerī, and for one who is insane, etc., there is no offense. The fact of it being the property of an unrelated bhikkhunī, the fact of it being suitable for wearing as a lower garment or for draping as an upper garment, and sewing it oneself or causing another to sew it with the characteristics mentioned—these are the three factors here. The origins and so forth are just like those of the Sañcaritta rule.

စီဝရသိဗ္ဗနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on sewing a robe is concluded.

၇. သံဝိဓာနသိက္ခာပဒဝဏ္ဏနာ

7. Commentary on the Training Rule on Arranging

သတ္တမေ သံဝိဓာယာတိ သံဝိဒဟိတွာ, ဂမနကာလေ သင်္ကေတံ ကတွာတိ အတ္ထော. ဧကဒ္ဓါနမဂ္ဂန္တိ ဧကံ အဒ္ဓါနသင်္ခါတံ မဂ္ဂံ, ဧကတော ဝါ အဒ္ဓါနမဂ္ဂံ. သတ္ထဂမနီယောတိ သတ္ထေန သဒ္ဓိံ ဂန္တဗ္ဗော, သေသံ ဥတ္တာနပဒတ္ထမေဝ. အယံ ပနေတ္ထ ဝိနိစ္ဆယော – အကပ္ပိယဘူမိယံ သံဝိဒဟန္တဿ သံဝိဒဟနပစ္စယာ တာဝ ဒုက္ကဋံ. တတ္ထ ဌပေတွာ ဘိက္ခုနုပဿယံ အန္တရာရာမံ အာသနသာလံ တိတ္ထိယသေယျဉ္စ သေသာ အကပ္ပိယဘူမိ, တတ္ထ ဌတွာ သံဝိဒဟန္တဿာတိ အတ္ထော. သံဝိဒဟိတွာ ပန ‘‘အဇ္ဇ ဝါ သွေ ဝါ’’တိ နိယမိတံ ကာလံ ဝိသင်္ကေတံ အကတွာ, ဒွါရဝိသင်္ကေတံ ပန မဂ္ဂဝိသင်္ကေတံ ဝါ ကတွာပိ ဘိက္ခုနိယာ သဒ္ဓိံ ဂစ္ဆန္တဿ ယာဝ အာသန္နဿာပိ အညဿ ဂါမဿ ‘‘အယံ ဣမဿ ဥပစာရော’’တိ မနုဿေဟိ ဌပိတံ ဥပစာရံ န ဩက္ကမတိ, တာဝ အနာပတ္တိ. တံ ဩက္ကမန္တဿ ပန ပဌမပါဒေ ဒုက္ကဋံ, ဒုတိယပါဒေ ပါစိတ္တိယံ, ဣတိ ဂါမူပစာရောက္ကမနဂဏနာယ ပါစိတ္တိယာနိ. အဒ္ဓယောဇနာတိက္ကမေ ပန ဂါမေ အသတိ အဒ္ဓယောဇနဂဏနာယ ပါစိတ္တိယံ.

In the seventh, ‘having arranged’ means having made an arrangement; that is, having made an agreement at the time of going. ‘A single journey-road’ means a road reckoned as one journey, or a long road to be traveled together. ‘To be traveled with a caravan’ means to be traveled together with a company; the rest has an obvious meaning. Herein is the decision: For one who makes an arrangement in an improper place, there is, to begin with, a dukkaṭa offense on account of the act of arranging. Therein, excluding a bhikkhunī's residence, a monastery within a village, an eating hall, and a heretic's lodging, the remaining area is an improper place; the meaning is 'for one who makes an arrangement while standing there'. But, having made an arrangement, for one going with a bhikkhunī without breaking the agreement regarding the fixed time, such as 'today' or 'tomorrow', as long as one does not enter the vicinity established by people for another, even a nearby, village, as 'this is its vicinity', so long there is no offense. For one who enters it, however, there is a dukkaṭa offense at the first step, and a pācittiya offense at the second step; thus, there are pācittiya offenses according to the count of entering village vicinities. However, upon exceeding half a yojana where there is no village, there is a pācittiya offense according to the count of half-yojanas.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဧကဒ္ဓါနမဂ္ဂပ္ပဋိပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ သမယာ’’တိ အယမေတ္ထ အနုပညတ္တိ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အသံဝိဒဟိတေ သံဝိဒဟိတသညိနော ဝေမတိကဿ ဝါ, ယော စ ဘိက္ခုနိယာ အသံဝိဒဟန္တိယာ ကေဝလံ အတ္တနာဝ သံဝိဒဟတိ, တဿ ဒုက္ကဋံ. သမယေ သံဝိဒဟိတွာပိ ဂစ္ဆန္တဿ, အတ္တနာ အသံဝိဒဟန္တဿ, ဝိသင်္ကေတေန ဝါ, အာပဒါသု ဂစ္ဆန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဒွိန္နမ္ပိ သံဝိဒဟိတွာ မဂ္ဂပ္ပဋိပတ္တိ, အဝိသင်္ကေတတာ, သမယာဘာဝေါ, အနာပဒါ, ဂါမန္တရောက္ကမနံ ဝါ အဒ္ဓယောဇနာတိက္ကမော ဝါတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. ဧကတောဥပသမ္ပန္နာဒီဟိ ပန သဒ္ဓိံ မာတုဂါမသိက္ခာပဒေန အာပတ္တိ, အဒ္ဓါနသမုဋ္ဌာနံ, ကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the group of six bhikkhus, in connection with undertaking a single journey-road. ‘Except on an occasion’ is a supplementary rule here. It is a non-exclusive rule, without an order, and a threefold pācittiya. For one who, not having made an arrangement, perceives it as made, or is in doubt; or for a bhikkhu who alone makes an arrangement when the bhikkhunī has not, there is a dukkaṭa offense. There is no offense for one who goes having made an arrangement at the proper time, or for one who does not make an arrangement himself, or by a missed appointment, or for one who goes in times of danger, or for the insane, etc. An arrangement made by both and traveling the road, the appointment not being missed, it not being a proper occasion, the absence of danger, and either entering another village or exceeding half a yojana—these are the five factors here. Furthermore, together with one who has received ordination from one side, etc., there is an offense under the training rule concerning women; its origin is from a journey, it is an action, there is no release even without the perception of transgression, it is unintentional, an offense by rule, a bodily action, a verbal action, with three states of consciousness, and with three feelings.

သံဝိဓာနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on arrangements is concluded.

၈. နာဝါဘိရုဟနသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule Concerning Embarking in a Boat.

အဋ္ဌမေ [Pg.214] သံဝိဓာယာတိ ကီဠာပုရေက္ခာရော သံဝိဒဟိတွာ, အဘိရုဟနကာလေ သင်္ကေတံ ကတွာတိ အတ္ထော. ဥဒ္ဓံဂါမိနိန္တိ ကီဠာဝသေန ဥဒ္ဓံ နဒိယာ ပဋိသောတံ ဂစ္ဆန္တိံ. အဓောဂါမိနိန္တိ တထေဝ အဓော အနုသောတံ ဂစ္ဆန္တိံ. ယံ ပန တိတ္ထပ္ပဋိပါဒနတ္ထံ ဥဒ္ဓံ ဝါ အဓော ဝါ ဟရန္တိ, ဧတ္ထ အနာပတ္တိ. အညတြ တိရိယံ တရဏာယာတိ ဥပယောဂတ္ထေ နိဿက္ကဝစနံ, ယာ တိရိယံ တရဏာ, တံ ဌပေတွာတိ အတ္ထော. ပါစိတ္တိယန္တိ သဂါမကတီရပဿေန ဂမနကာလေ ဂါမန္တရဂဏနာယ, အဂါမကတီရပဿေန ဝါ ယောဇနဝိတ္ထတာယ နဒိယာ မဇ္ဈေန ဝါ ဂမနကာလေ အဒ္ဓယောဇနဂဏနာယ ပါစိတ္တိယံ, သမုဒ္ဒေ ပန ယထာသုခံ ဂန္တုံ ဝဋ္ဋတိ.

In the eighth, 'having arranged' (saṃvidhāya) means having made an arrangement with the intention of play, having set a signal at the time of embarking; this is the meaning. 'Going upstream' means going up the river against the current by way of play. 'Going downstream' means similarly going down with the current. However, there is no offense in a boat that they take upstream or downstream for the purpose of reaching a desired landing place. 'Except for crossing across' (aññatra tiriyaṃ taraṇāya): this is a word in the ablative sense for the purpose of use; the meaning is, 'setting aside that which is for crossing across.' 'Pācittiya' means a pācittiya offense is incurred when going along the bank where there is a village, counting by the distance to another village; or when going along the bank where there is no village, or through the middle of a river a yojana wide, counting by half a yojana. In the ocean, however, it is allowable to go as one pleases.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ နာဝါဘိရုဟနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ တိရိယံ တရဏာယာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သေသံ အနန္တရသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

This was laid down in Sāvatthī concerning the group-of-six monks on the occasion of embarking on a boat. The phrase 'except for crossing straight across' is a supplementary regulation here. The rest should be understood in the same way as stated in the immediately preceding training rule.

နာဝါဘိရုဟနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning Embarking on a Boat is concluded.

၉. ပရိပါစိတသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule Concerning Food Arranged by a Bhikkhunī.

နဝမေ ဘိက္ခုနိပရိပါစိတန္တိ ဘိက္ခုနိယာ ပရိပါစိတံ, နေဝ တဿ နာတ္တနော ဉာတကပ္ပဝါရိတာနံ ဂိဟီနံ သန္တိကေ ဘိက္ခုဿ ဂုဏံ ပကာသေတွာ ‘‘ဒေထ အယျဿ, ကရောထ အယျဿာ’’တိ ဧဝံ နိပ္ဖာဒိတံ လဒ္ဓဗ္ဗံ ကတန္တိ အတ္ထော. ပုဗ္ဗေ ဂိဟိသမာရမ္ဘာတိ ဧတ္ထ သမာရမ္ဘောတိ သမာရဒ္ဓံ, ပဋိယာဒိတဿေတံ နာမံ. ဂိဟီနံ သမာရမ္ဘော ဂိဟိသမာရမ္ဘော, ဘိက္ခုနိယာ ပရိပါစနတော ပုဗ္ဗေ ပဌမတရံယေဝ ယံ ဘိက္ခူနံ အတ္ထာယ ဂိဟီနံ ပဋိယာဒိတဘတ္တံ, ဉာတကပ္ပဝါရိတာနံ ဝါ သန္တကံ, တံ ဌပေတွာ အညံ ဇာနံ ဘုဉ္ဇန္တဿ ပါစိတ္တိယန္တိ အတ္ထော. တဉ္စ ခေါ အဇ္ဈောဟရဏဂဏနာယ, ပဋိဂ္ဂဟဏေ ပနဿ ဒုက္ကဋံ.

In the ninth, 'arranged by a bhikkhunī' means arranged by a bhikkhunī. The meaning is: that which is produced and made obtainable by her proclaiming a monk's virtues in the presence of laypeople who are neither relatives nor invited persons of that monk, nor of herself, saying, 'Give to the venerable one, do for the venerable one.' In the phrase 'previously arranged by a layperson,' 'arranged' (samārambha) means 'well-prepared' (samāraddha); this is a name for what has been made ready. 'Arrangement by laypeople' is gihisamārambha. The meaning is that, setting aside food that was previously prepared by laypeople for the sake of monks right from the start, before the bhikkhunī's arrangement, or that which belongs to relatives or invited persons, for one who knowingly eats other food, there is a pācittiya offense. And this is by the count of mouthfuls; for accepting it, however, there is a dukkaṭa offense.

ရာဇဂဟေ ဒေဝဒတ္တံ အာရဗ္ဘ ဘိက္ခုနိပရိပါစိတပိဏ္ဍပါတဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ ပုဗ္ဗေ ဂိဟိသမာရမ္ဘာ’’တိ အယမေတ္ထ အနုပညတ္တိ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဧကတောဥပသမ္ပန္နာယ ပရိပါစိတံ ဘုဉ္ဇန္တဿ[Pg.215], အပရိပါစိတေ ပရိပါစိတသညိနော, ဥဘယတ္ထ ဝေမတိကဿ စ ဒုက္ကဋံ. ဥဘယတ္ထ အပရိပါစိတသညိနော, ဂိဟိသမာရမ္ဘေ, သိက္ခမာနသာမဏေရာဒီဟိ ပရိပါစိတေ, ပဉ္စ ဘောဇနာနိ ဌပေတွာ အဝသေသေ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဘိက္ခုနိယာ ပရိပါစိတတာ, ပရိပါစိတဘာဝဇာနနံ, ဂိဟိသမာရမ္ဘာဘာဝေါ, ဩဒနာဒီနံ အညတရတာ, တဿ အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသအသာနိ, ဣဒံ ပန ပဏ္ဏတ္တိဝဇ္ဇံ, တိစိတ္တံ, တိဝေဒနန္တိ.

This was laid down in Rājagaha concerning Devadatta on the occasion of eating almsfood arranged by a bhikkhunī. The phrase 'except when previously arranged by a layperson' is a supplementary regulation here, a special enactment, not subject to command. For one who eats what has been arranged by a bhikkhunī ordained in only one Sangha; for one who perceives unarranged food as arranged; and for one who is doubtful in both cases, there is a dukkaṭa offense. For one who perceives it as unarranged in both cases; when it is arranged by a layperson; when it is arranged by a probationer, a female novice, and so on; when eating the remaining foods, having set aside the five staple foods; and for the insane and so on, there is no offense. The five factors here are: the state of its having been arranged by a bhikkhunī, the knowledge of its state as having been arranged, the absence of its being a prior arrangement by a layperson, its being one of the staple foods such as cooked rice, and the act of consuming it. The origination and so on are the same as for the first pārājika offense. This, however, is an offense by enactment, has three kinds of consciousness, and three kinds of feeling.

ပရိပါစိတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning food arranged by a bhikkhunī is concluded.

၁၀. ရဟောနိသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ

10. The Explanation of the Training Rule on Sitting in Private

ဒသမေ သဗ္ဗောပိ ကထာမဂ္ဂေါ ဒုတိယအနိယတေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. ဣဒဉှိ သိက္ခာပဒံ ဒုတိယအနိယတေန စ ဥပရိ ဥပနန္ဒဿ စတုတ္ထသိက္ခာပဒေန စ ဧကပရိစ္ဆေဒံ, အဋ္ဌုပ္ပတ္တိဝသေန ပန ဝိသုံ ပညတ္တန္တိ.

In the tenth, the entire course of discussion should be understood solely in the manner stated in the second indeterminate rule. For this training rule has the same demarcation as the second indeterminate rule and as the fourth training rule concerning Upananda in the Acelakavagga above; however, it was laid down separately on account of the arising of the origin story.

ရဟောနိသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on sitting in a secluded place is finished.

ဩဝါဒဝဂ္ဂေါ တတိယော.

The Third Chapter on Exhortation.

၄. ဘောဇနဝဂ္ဂေါ

4. The Chapter on Food

၁. အာဝသထသိက္ခာပဒဝဏ္ဏနာ

1. The Explanation of the Training Rule Concerning a Public Rest House.

ဘောဇနဝဂ္ဂဿ ပဌမေ အဂိလာနေနာတိ အဒ္ဓယောဇနမ္ပိ ဂန္တုံ သမတ္ထေန. ဧကောတိ ဧကဒိဝသိကော. အာဝသထပိဏ္ဍောတိ ‘‘ဣမေသံ ဝါ ဧတ္တကာနံ ဝါ’’တိ ဧကံ ပါသဏ္ဍံ ဝါ, ‘‘ဧတ္တကမေဝါ’’တိ ဧဝံ ဘတ္တံ ဝါ အနောဒိဿ သာလာဒီသု ယတ္ထ ကတ္ထစိ ပုညကာမေဟိ ပညတ္တံ ဘောဇနံ. ဘုဉ္ဇိတဗ္ဗောတိ ဧကကုလေန ဝါ နာနာကုလေဟိ ဝါ ဧကတော ဟုတွာ ဧကသ္မိံ ဝါ ဌာနေ, နာနာဌာနေသု ဝါ ‘‘အဇ္ဇ ဧကသ္မိံ, သွေ ဧကသ္မိ’’န္တိ ဧဝံ အနိယတဋ္ဌာနေ ဝါ ပညတ္တော ဧကသ္မိံ ဌာနေ ဧကဒိဝသမေဝ ဘုဉ္ဇိတဗ္ဗော. တတော စေ ဥတ္တရီတိ ဒုတိယဒိဝသတော ပဋ္ဌာယ တသ္မိံ ဝါ ဌာနေ အညသ္မိံ ဝါ ဌာနေ တေသံ သန္တကဿ ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ.

In the first rule of the Chapter on Food, 'by one who is not ill' means by one capable of going even half a yojana. 'One' means for one day. 'Alms-food from a public rest house' means food designated by merit-seekers anywhere in places such as halls, without specifying for a particular sect by saying 'for these' or 'for so many', or specifying the food itself by saying 'only this much'. 'To be eaten' means that food, designated by one family or by various families having come together, either in one place, or in various places, or in an unspecified place, thus: 'today in one place, tomorrow in another', is to be eaten for only one day in one place. If beyond that, then from the second day onwards, in that place or in another place, there is a dukkaṭa offense in receiving what belongs to them, and for every mouthful consumed, a pācittiya offense.

သာဝတ္ထိယံ [Pg.216] ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ အနုဝသိတွာ အာဝသထပိဏ္ဍဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အဂိလာနေနာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဂိလာနဿ အဂိလာနသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ဂိလာနဿ ဂိလာနသညိနော, ယော စ သကိံ ဘုဉ္ဇတိ, ဂစ္ဆန္တော ဝါ အန္တရာမဂ္ဂေ ဧကဒိဝသံ, ဂတဋ္ဌာနေ ဧကဒိဝသံ, ပစ္စာဂန္တောပိ အန္တရာမဂ္ဂေ ဧကဒိဝသံ, အာဂတဋ္ဌာနေ ဧကဒိဝသံ, ဂမိဿာမီ’တိ စ ဘုဉ္ဇိတွာ နိက္ခန္တော ကေနစိ ဥပဒ္ဒဝေန နိဝတ္တိတွာ ခေမဘာဝံ ဉတွာ ဂစ္ဆန္တော ပုန ဧကဒိဝသံ ဘုဉ္ဇတိ, ယဿ ဝါ သာမိကာ နိမန္တေတွာ ဒေန္တိ, ယော ဝါ ဘိက္ခူနံယေဝ ဥဒ္ဒိဿ ပညတ္တံ, န ယာဝဒတ္ထံ ပညတ္တံ, ဌပေတွာ ဝါ ပဉ္စ ဘောဇနာနိ အညံ ဘုဉ္ဇတိ, တဿ စ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အာဝသထပိဏ္ဍတာ, အဂိလာနတာ, အနုဝသိတွာ ပရိဘောဇနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသိက္ခာပဒသဒိသာနီတိ.

It was laid down at Sāvatthī concerning the group-of-six monks, regarding the matter of eating alms-food from a lodging after staying on. 'By one who is not ill'—this is a supplementary rule here, a common rule, not by command, and entails a three-part pācittiya. For one who is ill but perceives oneself as not ill or is in doubt, there is a dukkaṭa offense. There is no offense for one who is ill and perceives oneself as ill; for one who eats on one day only; for a traveler who eats for one day on the way, one day at the destination, one day on the return journey, and one day upon arrival; for one who, having eaten with the intention 'I will go,' sets out but turns back due to some danger, and then, knowing it is safe, proceeds and eats again for one day; for one to whom the owners give after inviting; for one who eats what is designated specifically for monks and not what is designated as 'as much as wanted'; for one who, setting aside the five staple foods, eats other items; and for the insane and others. The three factors here are: the state of being alms-food from a lodging, the state of not being ill, and eating after staying on. The origins, etc., are similar to the training rule concerning sheep's wool.

အာဝသထသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning a Public Rest House is concluded.

၂. ဂဏဘောဇနသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule Concerning Group Meals

ဒုတိယေ ဂဏဘောဇနေတိ ဂဏဿ ဘောဇနေ. ဣဓ စ ဂဏောတိ စတ္တာရော ဝါ တတုတ္တရိ ဝါ ဘိက္ခူ, တေသံ နိမန္တနတော ဝါ ဝိညတ္တိတော ဝါ လဒ္ဓေ ဩဒနာဒီနံ ပဉ္စန္နံ ဘောဇနာနံ အညတရဘောဇနေတိ အတ္ထော. တတ္ထာယံ ဝိနိစ္ဆယော – သစေ ဟိ ကောစိ စတ္တာရော ဘိက္ခူ ဥပသင်္ကမိတွာ ယေန ကေနစိ ဝေဝစနေန ဝါ ဘာသန္တရေန ဝါ ပဉ္စန္နံ ဘောဇနာနံ နာမံ ဂဟေတွာ ‘‘ဩဒနေန နိမန္တေမိ, ဩဒနံ မေ ဂဏှထာ’’တိအာဒိနာ နယေန နိမန္တေတိ, တေ စေ ဧဝံ ဧကတော ဝါ နာနာတော ဝါ နိမန္တိတာ ဧကတော ဝါ နာနာတော ဝါ ဂန္တွာ ဧကတော ဂဏှန္တိ, ပစ္ဆာ ဧကတော ဝါ နာနာတော ဝါ ဘုဉ္ဇန္တိ, ဂဏဘောဇနံ ဟောတိ. ပဋိဂ္ဂဟဏမေဝ ဟေတ္ထ ပမာဏံ. သစေ ဩဒနာဒီနံ နာမံ ဂဟေတွာ ဧကတော ဝါ နာနာတော ဝါ ဝိညာပေတွာ စ ဂန္တွာ စ ဧကတော ဂဏှန္တိ, ဧဝမ္ပိ ဂဏဘောဇနမေဝ. တဿ ဒုဝိဓဿာပိ ဧဝံ ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ. ဂိလာနသမယာဒီသု ယဒါ ပါဒါနမ္ပိ ဖလိတတ္တာ န သက္ကာ ပိဏ္ဍာယ စရိတုံ, အယံ [Pg.217] ဂိလာနသမယော. အတ္ထတကထိနာနံ ပဉ္စ မာသာ, ဣတရေသံ ကတ္တိကမာသောတိ အယံ စီဝရဒါနသမယော. ယဒါ ယော စီဝရေ ကရိယမာနေ ကိဉ္စိဒေဝ စီဝရေ ကတ္တဗ္ဗံ ကမ္မံ ကရောတိ, အယံ စီဝရကာရသမယော. ယဒါ အဒ္ဓယောဇနမ္ပိ ဂန္တုကာမော ဝါ ဟောတိ ဂစ္ဆတိ ဝါ ဂတော ဝါ, အယံ အဒ္ဓါနဂမနသမယော. နာဝါဘိရုဟနသမယေပိ ဧသေဝ နယော. ယဒါ ဂေါစရဂါမေ စတ္တာရော ဘိက္ခူ ပိဏ္ဍာယ စရိတွာ န ယာပေန္တိ, အယံ မဟာသမယော. ယဒါ ယောကောစိ ပဗ္ဗဇိတော ဘတ္တေန နိမန္တေတိ, အယံ သမဏဘတ္တသမယော, ဧတေသု သမယေသု ဘုဉ္ဇိတုံ ဝဋ္ဋတိ.

In the second, 'a group meal' is on account of eating a meal of a group. Here, 'a group' is four or more bhikkhus. The meaning is: on account of eating any one of the five kinds of food, beginning with cooked rice, obtained by them either through invitation or through request. Herein is the detailed explanation: If a person approaches four bhikkhus and, using any synonym or another language, mentioning the name of any of the five kinds of food—for instance, saying, 'I invite you with cooked rice, accept my cooked rice'—invites them, and if they, whether invited together or separately, go together or separately but receive the food together, and later eat together or separately, it is a group meal. The receiving itself is the standard here. If, after mentioning the name of rice or other foods, they request together or separately, and go and receive the food together, this also is a group meal. For receiving it in either of these two ways, there is a dukkaṭa offense; for every mouthful consumed, there is a pācittiya offense. In the following times, it is allowable to eat: Time of illness: when one is not able to go for alms-food on account of one's feet being cracked, this is the time of illness. Time of robe-giving: for those who have spread the kathina, it is five months; for others, it is the month of Kattika. This is the time of robe-giving. Time of robe-making: when, while a robe is being made, a bhikkhu does some work on the robe that ought to be done, this is the time of robe-making. Time of journeying: when one wishes to go, is going, or has gone even half a yojana, this is the time of journeying. Time of embarking on a boat: this is the same method. Great occasion: when four bhikkhus, having gone for alms-food in an alms-resort village, cannot maintain themselves, this is the great occasion. Time of a meal from an ascetic: when any renunciate invites with a meal, this is the time of a meal from an ascetic. In these times, it is allowable to eat.

ရာဇဂဟေ ဒေဝဒတ္တံ အာရဗ္ဘ ဝိညာပေတွာ ဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ သမယာ’’တိ အယမေတ္ထ သတ္တဝိဓာ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, နဂဏဘောဇနေ ဂဏဘောဇနသညိဿ ဝေမတိကဿ ဝါ ဒုက္ကဋံ. နဂဏဘောဇနသညိဿ ပန, ယေ စ ဒွေ တယော ဧကတော ဂဏှန္တိ, ဗဟူနံ ပိဏ္ဍာယ စရိတွာ ဧကတော ဘုဉ္ဇန္တာနံ, နိစ္စဘတ္တိကာဒီသု, ပဉ္စ ဘောဇနာနိ ဌပေတွာ သဗ္ဗတ္ထ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဂဏဘောဇနတာ, သမယာဘာဝေါ, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနေဝါတိ.

It was laid down at Rājagaha concerning Devadatta, in the matter of eating after having made a request. 'Except on appropriate occasions'—this is the sevenfold supplementary rule here, a common rule, not by command, a pācittiya offense with three factors. For one who perceives a non-group meal as a group meal or is in doubt, there is a dukkaṭa offense. However, for one who perceives it as a non-group meal, and for those two or three who receive food together, for many who, having gone for alms, eat together, in cases of constant food allowances and so on, and in all cases setting aside the five kinds of food, there is no offense. Also, for the insane and so on, there is no offense. Here, the three factors are: the state of being a group meal, the absence of an appropriate occasion, and the act of swallowing. The origins and so on are just like in the case of the training rule concerning sheep's wool.

ဂဏဘောဇနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning Group Meals is concluded.

၃. ပရမ္ပရဘောဇနသိက္ခာပဒဝဏ္ဏနာ

3. The Explanation of the Training Rule on Successive Eating

တတိယေ ပရမ္ပရဘောဇနေတိ ဂဏဘောဇနေ ဝုတ္တနယေနေဝ ပဉ္စဟိ ဘောဇနေဟိ နိမန္တိတဿ ယေန ယေန ပဌမံ နိမန္တိတော, တဿ တဿ ဘောဇနတော ဥပ္ပဋိပါဋိယာ ဝါ အဝိကပ္ပေတွာ ဝါ ပရဿ ပရဿ ဘောဇနေ. တသ္မာ ယော ဘိက္ခု ပဉ္စသု သဟဓမ္မိကေသု အညတရဿ ‘‘မယှံ ဘတ္တပစ္စာသံ တုယှံ ဒမ္မီ’’တိ ဝါ ‘‘ဝိကပ္ပေမီ’’တိ ဝါ ဧဝံ သမ္မုခါ ဝါ ‘‘ဣတ္ထန္နာမဿ ဒမ္မီ’’တိ (ပါစိ. ၂၂၆) ဝါ ‘‘ဝိကပ္ပေမီ’’တိ ဝါ ဧဝံ ပရမ္မုခါဝါ ပဌမနိမန္တနံ အဝိကပ္ပေတွာ ပစ္ဆာ နိမန္တိတကုလေ လဒ္ဓဘိက္ခတော ဧကသိတ္ထမ္ပိ အဇ္ဈောဟရတိ, ပါစိတ္တိယံ. သမယာ ဝုတ္တနယာ ဧဝ.

In the third, regarding 'successive eating': by the same method as stated in the case of group meals, for a monk who has been invited with the five kinds of food, the offense consists in eating the food of a subsequent donor either out of sequence from the food of the one by whom he was first invited, or without having made it allowable. Therefore, if a bhikkhu, to one of five fellow practitioners, says either face-to-face, 'I give you my expectation of food,' or 'I make it allowable,' or in another's absence, 'I give it to so-and-so,' or 'I make it allowable,' without having made the first invitation allowable, and later consumes even a single mouthful of almsfood obtained from a household to which he was invited afterward, he commits a pācittiya offense. The appropriate occasions are as previously stated.

ဝေသာလိယံ [Pg.218] သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အညတြ နိမန္တိတဘောဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ သမယာ’’တိ အယမေတ္ထ တိဝိဓာ အနုပညတ္တိ, ပရိဝါရေ ပန ဝိကပ္ပနမ္ပိ ဂဟေတွာ ‘‘စတဿော အနုပညတ္တိယော’’တိ (ပရိ. ၈၆) ဝုတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, နပရမ္ပရဘောဇနေ ပရမ္ပရဘောဇနသညိနော ဝေမတိကဿ ဝါ ဒုက္ကဋံ. နပရမ္ပရဘောဇနသညိဿ ပန, ယော စ သမယေ ဝါ ဝိကပ္ပေတွာ ဝါ ဧကသံသဋ္ဌာနိ ဝါ ဒွေ တီဏိ နိမန္တနာနိ ဧကတော ဝါ ကတွာ ဘုဉ္ဇတိ, နိမန္တနပ္ပဋိပါဋိယာ ဘုဉ္ဇတိ, သကလေန ဂါမေန ဝါ ပူဂေန ဝါ နိမန္တိတော တေသု ယတ္ထကတ္ထစိ ဘုဉ္ဇတိ, နိမန္တိယမာနော ဝါ ‘‘ဘိက္ခံ ဂဟေဿာမီ’’တိ ဝဒတိ, တဿ, နိစ္စဘတ္တိကာဒီသု, ပဉ္စ ဘောဇနာနိ ဌပေတွာ သဗ္ဗတ္ထ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပရမ္ပရဘောဇနတာ, သမယာဘာဝေါ, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနေဝ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

At Vesālī, concerning several bhikkhus, it was laid down on account of the matter of an invited meal in another family. Herein, this supplementary enactment, 'except on an appropriate occasion,' is threefold. However, in the Parivāra, having also taken into account the making of it allowable (vikappanā), it is said, 'There are four supplementary enactments.' It is a special rule, not subject to command, a pācittiya offense with three permutations. For one eating what is not a successive meal but perceiving it as a successive meal, or being in doubt, it is a dukkaṭa offense. However, for one who perceives it as not a successive meal, there is no offense; nor for one who eats on an appropriate occasion, or after having made it allowable, or eats things mixed as one, or eats after having combined two or three invitations into one; or who eats according to the sequence of invitations; or who, having been invited by an entire village or by an association, eats in any family whatsoever among them; or who, while being invited, says, 'I will receive alms-food'; nor for one eating at a regular meal and so forth; nor for one eating any other food, setting aside the five staple foods; nor for the insane and so forth. The state of being a successive meal, the absence of an appropriate occasion, and the act of swallowing—these are the three factors here. The origins and so forth are just like those of the first kathina rule. This, however, is a matter of action and non-action.

ပရမ္ပရဘောဇနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Successive Eating is concluded.

၄. ကာဏမာတာသိက္ခာပဒဝဏ္ဏနာ

4. The Explanation of the Kāṇamātā Training Rule

စတုတ္ထေ ပူဝေဟီတိ ပဟေဏကတ္ထာယ ပဋိယတ္တေဟိ အတိရသကမောဒကသက္ခလိကာဒီဟိ ယေဟိ ကေဟိစိ ခဇ္ဇကေဟိ. မန္ထေဟီတိ ပါထေယျတ္ထာယ ပဋိယတ္တေဟိ ယေဟိ ကေဟိစိ သတ္တုတိလတဏ္ဍုလာဒီဟိ. ဒွတ္တိပတ္တပူရာတိ မုခဝဋ္ဋိယာ ဟေဋ္ဌိမလေခံ အနတိက္ကန္တာ ဒွေ ဝါ တယော ဝါ ပတ္တပူရာ. တတော စေ ဥတ္တရီတိ သစေပိ တတိယံ ပတ္တံ ထူပီကတံ ဂဏှာတိ, မုခဝဋ္ဋိယာ ဟေဋ္ဌိမလေခတော ဥပရိဋ္ဌိတပူဝဂဏနာယ ပါစိတ္တိယံ. ဒွတ္တိပတ္တပူရေ ပဋိဂ္ဂဟေတွာတိ ဧတ္ထ ယေန ဒွေ ဂဟိတာ ဟောန္တိ, တေန ဗဟိ ဘိက္ခုံ ဒိသွာ ‘‘ဧတ္ထ မယာ ဒွေ ပတ္တပူရာ ဂဟိတာ, တွံ ဧကံ ဂဏှေယျာသီ’’တိ ဝတ္တဗ္ဗံ, တေနာပိ အညံ ပဿိတွာ ‘‘ပဌမံ အာဂတေန ဒွေ ပတ္တပူရာ ဂဟိတာ, မယာ ဧကော ဂဟိတော, တွံ မာ ဂဏှီ’’တိ ဝတ္တဗ္ဗံ. ယေန ပဌမံ ဧကော ဂဟိတော, တဿာပိ ပရမ္ပရာရောစနေ ဧသေဝ နယော. ယေန ပန သယမေဝ တယော ဂဟိတာ, တေန အညံ ဒိသွာ ‘‘မာ ခေါ တွံ ဧတ္ထ ပဋိဂ္ဂဏှီတိ ဝတ္တဗ္ဗံ, အဝဒန္တဿ ဒုက္ကဋံ, တံ သုတွာ ဂဏှန္တဿာပိ ဒုက္ကဋမေဝ. တတော နီဟရိတွာ ဘိက္ခူဟိ သဒ္ဓိံ သံဝိဘဇိတဗ္ဗန္တိ [Pg.219] လဒ္ဓဋ္ဌာနတော သဗ္ဗာသန္နံ အာသနသာလံ ဝါ ဝိဟာရံ ဝါ ယတ္ထ ဝါ ပန နိဗဒ္ဓံ ပဋိက္ကမတိ, တတ္ထ ဂန္တွာ ဧကံ ပတ္တပူရံ အတ္တနော ဌပေတွာ သေသံ ဘိက္ခုသံဃဿ ဒါတဗ္ဗံ. ယထာမိတ္တံ ပန ဒါတုံ န လဗ္ဘတိ. ယေန ဧကော ဂဟိတော, န တေန ကိဉ္စိ အကာမာ ဒါတဗ္ဗံ, ယထာရုစိ ကာတဗ္ဗံ.

In the fourth, 'with cakes' refers to any edibles such as atirasaka, modaka, crispy fried cakes, and so on, prepared for the purpose of a gift. 'With meal-cakes' refers to any provisions such as sattu, sesame seeds, rice, and so on, prepared for the purpose of provisions for a journey. 'Two or three bowlfuls' means two or three bowlfuls that do not exceed the lower line of the rim of the bowl. As for 'more than that,' if one accepts a third bowl piled up like a stupa, a pācittiya offense is incurred according to the number of cakes standing above the lower line of the bowl's rim. Regarding 'having received two or three bowlfuls': here, a monk who has taken two, upon seeing another monk outside, should say, 'I have taken two bowlfuls here; you may take one.' That monk, in turn, upon seeing another, should say, 'The monk who came first took two bowlfuls, and I took one; you should not take any.' For the one who first took one, this same method applies in sequential announcement. But as for a monk who by himself takes three, upon seeing another, he should say, 'You should not receive anything here.' For one who does not speak, it is a dukkaṭa offense. For one who accepts even after hearing it, it is also a dukkaṭa offense. Regarding 'having taken it from there, it should be shared with the monks': from the place where it was obtained, one should go to the nearest dining hall or monastery, or to whatever place one regularly resorts. Having gone there, after setting aside one bowlful for oneself, the rest should be given to the Sangha of monks. However, it is not allowable to give according to friendship. As for the one who took one bowlful, nothing need be given by him against his will; it may be done according to his wish.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ န မတ္တံ ဇာနိတွာ ပဋိဂ္ဂဟဏဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဦနကဒွတ္တိပတ္တပူရေ အတိရေကသညိဿ ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ဦနကသညိဿ ပန, န ပဟေဏကတ္ထာယ န ပါထေယျတ္ထာယ ဝါ ပဋိယတ္တံ, တဒတ္ထာယ ပဋိယတ္တသေသကံ ဝါ, ဂမနေ ဝါ ပဋိပ္ပဿဒ္ဓေ, ဉာတကပ္ပဝါရိတာနံ ဝါ ဒေန္တာနံ, အတ္တနော ဓနေန ဂဏှန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝုတ္တလက္ခဏပူဝမန္ထတာ, အသေသကတာ, အပ္ပဋိပ္ပဿဒ္ဓဂမနတာ, အနညာတကာဒိတာ, အတိရေကပ္ပဋိဂ္ဂဟဏန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ, သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနေဝါတိ.

At Sāvatthī, concerning several bhikkhus who received without knowing the measure, a rule was laid down. It is a general rule, not subject to command, a pācittiya offense with three permutations. For one who perceives it as more when it is less than two or three bowlfuls, or is doubtful, it is a dukkaṭa offense. However, for one who perceives it as less, there is no offense; nor if it is not prepared for the purpose of a gift or for provisions for a journey; nor if it is the remainder of what was prepared for that purpose; nor if the journey has ceased; nor if it is given by relatives or those who have invited him; nor for a bhikkhu who acquires it with his own wealth; nor for the insane and so forth. The five factors here are: the state of being cakes or meal-cakes with the aforementioned characteristics, the state of not being a remainder, the state of the journey not having ceased, the state of not being from relatives and so forth, and receiving in excess. The origins and so forth are similar to those of the Sañcaritta rule.

ကာဏမာတာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Kāṇamātā Training Rule is concluded.

၅. ပဌမပဝါရဏာသိက္ခာပဒဝဏ္ဏနာ

5. Explanation of the First Pavāraṇā Training Rule

ပဉ္စမေ ဘုတ္တာဝီတိ ဘုတ္တဝါ, ယေန ပဉ္စန္နံ ဘောဇနာနံ သာသပမတ္တမ္ပိ အဇ္ဈောဟရိတံ, သော ဧဝံ ဝုစ္စတိ. ပဝါရိတောတိ ‘‘အသနံ ပညာယတိ, ဘောဇနံ ပညာယတိ, ဟတ္ထပါသေ ဌိတော အဘိဟရတိ, ပဋိက္ခေပေါ ပညာယတီ’’တိ (ပါစိ. ၂၃၉) ဧဝံ ပါဠိယံ ဝုတ္တပဉ္စင်္ဂဝသေန ကတပ္ပဝါရဏော, ကတပ္ပဋိက္ခေပေါတိ အတ္ထော. တတ္ထ ယသ္မာ ‘‘အသနံ ပညာယတီ’’တိ ဣမိနာ ဝိပ္ပကတဘောဇနော ‘ပဝါရိတော’တိ ဝုတ္တော. ယော စ ဝိပ္ပကတဘောဇနော, တေန ကိဉ္စိ ဘုတ္တံ, ကိဉ္စိ အဘုတ္တံ, ယဉ္စ ဘုတ္တံ, တံ သန္ဓာယ ‘ဘုတ္တာဝီ’တိပိ သင်္ခံ ဂစ္ဆတိ. တသ္မာ ‘ဘုတ္တာဝီ’တိဝစနေန ဝိသုံ ကိဉ္စိ အတ္ထသိဒ္ဓိံ န ပဿာမ, ‘‘ဒိရတ္တတိရတ္တ’’န္တိအာဒီသု (ပါစိ. ၅၂) ပန ဒိရတ္တာဒိဝစနံ ဝိယ ပဝါရိတပဒဿ ပရိဝါရဘာဝေန ဗျဉ္ဇနသိလိဋ္ဌတာယ စေတံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

In the fifth, `bhuttāvī` means one who has eaten; one by whom even a mustard-seed's amount of the five kinds of food has been swallowed is called thus. `Pavārito` means one who has made a refusal, one who has made a rejection, according to the five factors stated in the Pāli text: “Eating is apparent, food is apparent, one standing within hand’s reach offers, and refusal is apparent” (Pāc. 239); this is the meaning. Therein, because by this phrase “eating is apparent,” one whose meal is unfinished is called `pavārito`. And for one whose meal is unfinished, something has been eaten by him and something has not been eaten; with reference to what has been eaten, he is also reckoned as `bhuttāvī`. Therefore, by the word `bhuttāvī`, we see no separate accomplishment of meaning. However, like the words `diratta`, etc., in passages such as `dirattatirattaṃ` (Pāc. 52), it should be understood that this term was stated as an accompaniment to the word `pavārita` and for the sake of euphonic elegance.

ပဝါရဏင်္ဂေသု ပန အသနံ ပညာယတီတိ ဝိပ္ပကတဘောဇနံ ဒိဿတိ, တံ ဘုဉ္ဇမာနော စေသ ပုဂ္ဂလော ဟောတီတိ အတ္ထော. ဘောဇနံ ပညာယတီတိ ပဝါရဏပ္ပဟောနကံ [Pg.220] ဘောဇနံ ဒိဿတိ, ဩဒနာဒီနံ စေ အညတရံ ပဋိက္ခိပိတဗ္ဗံ ဘောဇနံ ဟောတီတိ အတ္ထော. ဟတ္ထပါသေ ဌိတောတိ ပဝါရဏပ္ပဟောနကံ စေ ဘောဇနံ ဂဏှိတွာ ဒါယကော အဍ္ဎတေယျဟတ္ထပ္ပမာဏေ ဩကာသေ ဌိတော ဟောတီတိ အတ္ထော. အဘိဟရတီတိ သော စေ ဒါယကော တဿ တံ ဘောဇနံ ကာယေန အဘိသံဟရတီတိ အတ္ထော. ပဋိက္ခေပေါ ပညာယတီတိ ပဋိက္ခေပေါ ဒိဿတိ, တံ စေ အဘိဟဋံ သော ဘိက္ခု ကာယေန ဝါ ဝါစာယ ဝါ ပဋိက္ခိပတီတိ အတ္ထော. ဧဝံ ပဉ္စန္နံ အင်္ဂါနံ ဝသေန ပဝါရိတော ဟောတိ.

Further, regarding the factors of pavāraṇā: "Eating is apparent" means that an unfinished meal is seen, and the meaning is that this person is eating it. "Food is apparent" means that food sufficient for pavāraṇā is seen, and the meaning is that it is one of the foods, such as rice, that ought to be refused. "Stands within reach" means that the donor, having taken food sufficient for pavāraṇā, stands within a space of two and a half cubits. "Brings it forward" means that the donor physically brings that food to him. "Refusal is apparent" means that a refusal is seen, and the meaning is that if that food is brought forward, the monk refuses it either physically or verbally. Thus, one becomes pavārita by means of these five factors.

တတြာယံ ဝိနိစ္ဆယော – ‘အသန’န္တိအာဒီသု တာဝ ယဉ္စ အသ္နာတိ, ယဉ္စ ဘောဇနံ ဟတ္ထပါသေ ဌိတေန အဘိဟဋံ ပဋိက္ခိပတိ, တံ ဩဒနော ကုမ္မာသော သတ္တု မစ္ဆော မံသန္တိ ဣမေသံ အညတရမေဝ ဝေဒိတဗ္ဗံ. တတ္ထ ဩဒနော နာမ သာလိ ဝီဟိ ယဝေါ ဂေါဓုမော ကင်္ဂု ဝရကော ကုဒြူသကောတိ ဣမေသံ သတ္တန္နံ ဓညာနံ တဏ္ဍုလေ ဂဟေတွာ ‘‘ဘတ္တံ ပစာမာ’’တိ ဝါ ‘‘ယာဂုံ ပစာမာ’’တိ ဝါ ယံကိဉ္စိ သန္ဓာယ ပစန္တု, သစေ ဥဏှံ ဝါ သီတလံ ဝါ ဘုဉ္ဇန္တာနံ ဘောဇနကာလေ ဂဟိတဂဟိတဋ္ဌာနေ ဩဓိ ပညာယတိ, ဩဒနော ဟောတိ, ပဝါရဏံ ဇနေတိ. ယော ပန ပါယာသော ဝါ အမ္ဗိလယာဂု ဝါ ဥဒ္ဓနတော ဩတာရိတမတ္တာ အဗ္ဘုဏှာ သက္ကာ ဟောတိ အာဝိဇ္ဈိတွာ ပိဝိတုံ, သာ ယဿ ဟတ္ထေန ဂဟိတောကာသေပိ ဩဓိ န ပညာယတိ, ပဝါရဏံ န ဇနေတိ. သစေ ပန ဥသုမာယ ဝိဂတာယ ဃနဘာဝံ ဂစ္ဆတိ, ဩဓိံ ဒဿေတိ, ပုန ပဝါရဏံ ဇနေတိ, ပုဗ္ဗေ တနုကဘာဝေါ န ရက္ခတိ. သစေပိ ဗဟူ ပဏ္ဏဖလကဠီရေ ပက္ခိပိတွာ မုဋ္ဌိမတ္တာပိ တဏ္ဍုလာ ပက္ခိတ္တာ ဟောန္တိ, ဘောဇနကာလေ စေ ဩဓိ ပညာယတိ, ပဝါရဏံ ဇနေတိ. အယာဂုကေ နိမန္တနေ ‘‘ယာဂုံ ဒဿာမာ’’တိ ဘတ္တေ ဥဒကကဉ္ဇိကခီရာဒီနိ အာကိရိတွာ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဒေန္တိ, ကိဉ္စာပိ တနုကာ ဟောတိ, ပဝါရဏံ ဇနေတိယေဝ. သစေ ပန ပက္ကုထိတေသု ဥဒကာဒီသု ပက္ခိပိတွာ ပစိတွာ ဒေန္တိ, ယာဂုသင်္ဂဟမေဝ ဂစ္ဆတိ. သစေ ယာဂုယာပိ သာသပမတ္တမ္ပိ မစ္ဆမံသက္ခဏ္ဍံ ဝါ နှာရု ဝါ ပက္ခိတ္တံ ဟောတိ, ပဝါရဏံ ဇနေတိ. ဌပေတွာ သာနုလောမာနံ ဝုတ္တဓညာနံ တဏ္ဍုလေ အညေဟိ ဝေဠုတဏ္ဍုလာဒီဟိ ဝါ ကန္ဒမူလဖလေဟိ ဝါ ယေဟိ ကေဟိစိ ကတဘတ္တံ ပဝါရဏံ န ဇနေတိ. ကုမ္မာသော နာမ ယဝေဟိ ကတော. အညေဟိ ပန မုဂ္ဂါဒီဟိ ကတကုမ္မာသော ပဝါရဏံ န ဇနေတိ. သတ္တု နာမ သတ္တ ဓညာနိ ဘဇ္ဇိတွာ ကတော. အန္တမသော ခရပါကဘဇ္ဇိတာနံ ဝီဟီနံ တဏ္ဍုလေ [Pg.221] ကောဋ္ဋေတွာ ကတစုဏ္ဏမ္ပိ ကုဏ္ဍကမ္ပိ သတ္တုသင်္ဂဟမေဝ ဂစ္ဆတိ. သမပါကဘဇ္ဇိတာနံ ပန အာတပသုက္ခာနံ ကုဏ္ဍကံ ဝါ, ယေ ကေစိ တဏ္ဍုလာ ဝါ လာဇာ ဝါ, လာဇေဟိ ကတဘတ္တသတ္တုအာဒီနိ ဝါ န ပဝါရေန္တိ. မစ္ဆမံသေသု သစေ ယာဂုံ ပိဝန္တဿ ယာဂုသိတ္ထမတ္တာနေဝ ဒွေ မစ္ဆက္ခဏ္ဍာနိ ဝါ မံသက္ခဏ္ဍာနိ ဝါ ဧကဘာဇနေ ဝါ နာနာဘာဇနေ ဝါ ဒေန္တိ, တာနိ စေ အခါဒန္တော အညံ ပဝါရဏပ္ပဟောနကံ ယံကိဉ္စိ ပဋိက္ခိပတိ, န ပဝါရေတိ. တတော ဧကံ ခါဒိတံ, ဧကံ ဟတ္ထေ ဝါ ပတ္တေ ဝါ ဟောတိ, သစေ အညံ ပဋိက္ခိပတိ ပဝါရေတိ. ဒွေပိ ခါဒိတာနိ ဟောန္တိ, မုခေ သာသပမတ္တမ္ပိ အဝသိဋ္ဌံ နတ္ထိ, သစေပိ အညံ ပဋိက္ခိပတိ, န ပဝါရေတိ. ယော ပန အကပ္ပိယမံသံ ကုလဒူသနဝေဇ္ဇကမ္မဥတ္တရိမနုဿဓမ္မာရောစနသာဒိတရူပိယာဒီဟိ နိဗ္ဗတ္တံ အကပ္ပိယဘောဇနဉ္စ အညံ ကပ္ပိယံ ဝါ အကပ္ပိယံ ဝါ ခါဒန္တော ပဋိက္ခိပတိ, န ပဝါရေတိ.

Here is the determination: First, in regard to 'eating' and so on, whatever food one eats, and whatever food, brought forward by one standing within arm's reach, one refuses—that food should be known as one of these five kinds: cooked rice, barley-meal, flour, fish, or meat. Among these, that called 'cooked rice' (odana) refers to the grains of these seven types of grain—sāli, vīhi, barley, wheat, millet, panic grass, or kudrūsaka—taken and cooked with the intention of making either 'cooked rice' or 'gruel.' If, at the time of eating, whether it is hot or cold, a boundary is apparent at the place where it is taken up, it is considered cooked rice and generates a pavāraṇā. However, as for milk-rice or sour gruel which, being freshly hot just after being taken down from the stove, can be drunk by tilting it, and for which, even at the place where it is taken by hand, no boundary is apparent, it does not generate a pavāraṇā. But if, when the steam has gone, it becomes solid and shows a boundary, it again generates a pavāraṇā; its previous state of being thin does not prevent this. Even if many leaves, fruits, and shoots are put in, and only a handful of rice grains are added, if at the time of eating a boundary is apparent, it generates a pavāraṇā. At an invitation where there is no gruel, if they say, "We will give gruel," and pour water, rice-scum, milk, etc., into the cooked rice and give it, saying, "Take the gruel," even though it is thin, it still generates a pavāraṇā. But if they put the grains into boiling water, etc., cook them, and give them, it is included only as gruel. If, even in gruel, a piece of fish or meat, or a sinew, as small as a mustard seed, is put in, it generates a pavāraṇā. Setting aside the grains of the aforementioned seven types of grain that are in conformity with the rule, cooked food made from other things, such as bamboo-seed grains, or from tubers, roots, or fruits, or from anything whatsoever, does not generate a pavāraṇā. 'Barley-meal' (kummāsa) is that which is made from barley. But barley-meal made from other things, such as mung beans, does not generate a pavāraṇā. 'Flour' (sattu) is that which is made by roasting the seven grains. At the very least, even powder or broken grains made by pounding the grains of vīhi rice that have been roasted to a hard consistency are included as sattu. But broken grains of rice roasted to a medium consistency or dried in the sun, or any uncooked rice grains, or puffed rice, or cooked rice, sattu, etc., made from puffed rice, do not generate a pavāraṇā. Regarding fish and meat: if, to one drinking gruel, they give two pieces of fish or meat, only the size of a morsel of gruel, whether in one bowl or in different bowls, and if, without having eaten them, one refuses anything else sufficient to generate pavāraṇā, one does not generate pavāraṇā. If one piece has been eaten, and the other is in the hand or in the bowl, and one then refuses something else, one generates pavāraṇā. If both have been eaten, and not even a mustard-seed-sized remnant is left in the mouth, even if one then refuses something else, one does not generate pavāraṇā. Furthermore, one who, while eating unallowable meat or unallowable food obtained through corrupting families, medical practice, proclaiming superhuman states, or accepting gold and silver, etc., refuses other food, whether allowable or unallowable, does not generate a pavāraṇā.

ဧဝံ ယဉ္စ အသ္နာတိ, ယဉ္စ ဘောဇနံ ဟတ္ထပါသေ ဌိတေန အဘိဟဋံ ပဋိက္ခိပန္တော ပဝါရဏံ ဇနေတိ, တံ ဉတွာ ဣဒါနိ ယထာ အာပဇ္ဇတိ, တဿ ဇာနနတ္ထံ အယံ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော – ‘‘အသနံ ဘောဇန’’န္တိ ဧတ္ထ တာဝ ယေန ဧကသိတ္ထမ္ပိ အဇ္ဈောဟဋံ ဟောတိ, သော သစေ ပတ္တမုခဟတ္ထေသု ယတ္ထကတ္ထစိ ဘောဇနေ သတိ သာပေက္ခောဝ အညံ ဝုတ္တလက္ခဏံ ဘောဇနံ ပဋိက္ခိပတိ, ပဝါရေတိ. သစေ ပန နိရပေက္ခော ဟောတိ, ယံ ပတ္တာဒီသု အဝသိဋ္ဌံ, တံ န စ အဇ္ဈောဟရိတုကာမော, အညဿ ဝါ ဒါတုကာမော, အညတြ ဝါ ဂန္တွာ ဘုဉ္ဇိတုကာမော, သော ပဋိက္ခိပန္တောပိ န ပဝါရေတိ. ‘‘ဟတ္ထပါသေ ဌိတော’’တိ ဧတ္ထ ပန သစေ ဘိက္ခု နိသိန္နော ဟောတိ, အာနိသဒဿ ပစ္ဆိမန္တတော ပဋ္ဌာယ, သစေ ဌိတော, ပဏှီနံ အန္တတော ပဋ္ဌာယ, သစေ နိပန္နော, ယေန ပဿေန နိပန္နော, တဿ ပါရိမန္တတော ပဋ္ဌာယ ဒါယကဿ နိသိန္နဿ ဝါ ဌိတဿ ဝါ နိပန္နဿ ဝါ ဌပေတွာ ပသာရိတဟတ္ထံ ယံ အာသန္နတရံ အင်္ဂံ, တဿ ဩရိမန္တေန ပရိစ္ဆိန္ဒိတွာ အဍ္ဎတေယျဟတ္ထော ‘ဟတ္ထပါသော’တိ ဝေဒိတဗ္ဗော. တသ္မိံ ဌတွာ အဘိဟဋံ ပဋိက္ခိပန္တဿေဝ ပဝါရဏာ ဟောတိ, န တတော ပရံ. ‘အဘိဟရတီ’တိ ဟတ္ထပါသဗ္ဘန္တရေ ဌိတော ဂဟဏတ္ထံ ဥပနာမေတိ. သစေ ပန အနန္တရနိသိန္နောပိ ဘိက္ခု ဟတ္ထေ ဝါ အာဓာရကေ ဝါ ဌိတံ ပတ္တံ အနဘိဟရိတွာဝ ‘‘ဘတ္တံ ဂဏှထာ’’တိ ဝဒတိ, တံ ပဋိက္ခိပတော ပဝါရဏာ နတ္ထိ. ဘတ္တပစ္ဆိံ အာနေတွာ ပုရတော ဘူမိယံ ဌပေတွာ ဧဝံ ဝုတ္တေပိ ဧသေဝ နယော. ဤသကံ ပန ဥဒ္ဓရိတွာ ဝါ အပနာမေတွာ ဝါ ‘ဂဏှထာ’တိ ဝုတ္တေ တံ ပဋိက္ခိပတော ပဝါရဏာ [Pg.222] ဟောတိ. ဘတ္တပစ္ဆိံ ဂဟေတွာ ပရိဝိသန္တဿ အညော ‘‘အဟံ ဓာရေဿာမီ’’တိ ဂဟိတမတ္တမေဝ ကရောတိ, ပရိဝေသကောယေဝ ပန တံ ဓာရေတိ, တသ္မာ သာ အဘိဟဋာဝ ဟောတိ, တတော ဒါတုကာမတာယ ဂဏှန္တံ ပဋိက္ခိပန္တဿ ပဝါရဏာ ဟောတိ. သစေ ပန ပရိဝေသကေန ဖုဋ္ဌမတ္တာဝ ဟောတိ, ဣတရောဝ နံ ဓာရေတိ, တတော ဒါတုကာမတာယ ဂဏှန္တံ ပဋိက္ခိပန္တဿ ပဝါရဏာ န ဟောတိ. ကဋစ္ဆုနာ ဥဒ္ဓဋေ ပန ဟောတိ, ဒွိန္နံ သမဘာရေပိ ပဋိက္ခိပန္တော ပဝါရေတိယေဝ. အနန္တရဿ ဒိယျမာနေ ဣတရော ပတ္တံ ပိဒဟတိ, အညဿ အဘိဟဋံ နာမ ပဋိက္ခိတ္တံ ဟောတိ, တသ္မာ ပဝါရဏာ နတ္ထိ. ‘ပဋိက္ခေပေါ’တိ ဧတ္ထ ဝါစာယ အဘိဟဋေ ပဋိက္ခေပေါ န ရုဟတိ, ကာယေန အဘိဟဋံ ပန အင်္ဂုလိစလနာဒိနာ ကာယဝိကာရေန ဝါ ‘‘အလံ, မာ ဒေဟီ’’တိအာဒိနာ ဝစီဝိကာရေန ဝါ ပဋိက္ခိပတော ပဝါရဏာ ဟောတိ.

Thus, a monk generates a pavāraṇā when, while eating some food, he refuses other food brought forward by one standing within arm's reach. Having understood this, this decision should now be known in order to understand the manner in which one incurs an offense. Herein, firstly, regarding 'eating food': if a monk has swallowed even a single ball of rice, and if, while there is food anywhere in his bowl, mouth, or hands, he, still having desire, refuses other food of the aforementioned kind, he generates a pavāraṇā. But if he is without desire, and is not inclined to eat what remains in the bowl and so on, nor to give it to another, nor to go elsewhere to eat it, then even if he refuses, he does not generate a pavāraṇā. Herein, regarding 'standing within arm's reach': if a monk is seated, it is measured starting from the back edge of his buttocks; if standing, starting from the edge of his heels; if lying down, starting from the far edge of the side on which he is lying. Excluding the outstretched hand of the donor—whether the donor is seated, standing, or lying down—and delimiting by the near edge of whichever of the donor's limbs is nearer, two and a half cubits should be understood as 'arm's reach.' A pavāraṇā occurs only for one who refuses what is brought forward while the server is standing within that arm's reach, not beyond it. 'Brings forward' means that one standing within arm's reach brings it near for the purpose of it being taken. But if a monk, even one sitting right next to him, says, 'Take the food,' without bringing forward the bowl that is on his hand or on a stand, there is no pavāraṇā for one who refuses it. This same method applies even when it is said thus after a food basket has been brought and placed on the ground in front. However, if it is said, 'Take it,' after lifting it a little or moving it aside, a pavāraṇā occurs for one who refuses it. When someone is serving from a food basket he is holding, if another person says, 'I will hold it,' and merely makes the gesture of holding it, but the server himself continues to hold it, then it is considered to have been brought forward. Therefore, a pavāraṇā occurs for one who refuses it as the server is taking some out with the desire to give. But if it is only touched by the server while the other person holds it, then a pavāraṇā does not occur for one who refuses it as the other is taking some out with the desire to give. But when it is lifted out with a ladle, it occurs. Even when the load is borne equally by two people, one who refuses still generates a pavāraṇā. While food is being given to the person next to him, if another monk covers his bowl, what is called 'food brought forward for another' is considered to have been refused; therefore, there is no pavāraṇā. Herein, regarding 'refusal': a refusal does not take effect for something brought forward by speech. But for one who refuses what is brought forward physically—either by a bodily gesture such as moving a finger, or by a verbal expression such as, 'Enough, do not give'—a pavāraṇā occurs.

ဧကော သမံသကံ ရသံ အဘိဟရတိ, ‘‘ရသံ ပဋိဂ္ဂဏှထာ’’တိ ဝဒတိ, တံ သုတွာ ပဋိက္ခိပတော ပဝါရဏာ နတ္ထိ. ‘မံသရသ’န္တိ ဝုတ္တေ ပန ပဋိက္ခိပတော ပဝါရဏာ ဟောတိ. ‘‘ဣမံ ဂဏှထာ’’တိ ဝုတ္တေပိ ဟောတိယေဝ. မံသံ ဝိသုံ ကတွာ ‘မံသရသ’န္တိ ဝုတ္တေပိ သစေ သာသပမတ္တမ္ပိ ခဏ္ဍံ အတ္ထိ, ပဋိက္ခိပတော ပဝါရဏာ ဟောတိ. သစေ နတ္ထိ, ဝဋ္ဋတိ. ကဠီရပနသာဒီဟိ မိဿေတွာ မစ္ဆမံသံ ပစန္တိ, တံ ဂဟေတွာ ‘‘ကဠီရသူပံ ဂဏှထ, ပနသဗျဉ္ဇနံ ဂဏှထာ’’တိ ဝဒတိ, ဧဝမ္ပိ န ပဝါရေတိ. ကသ္မာ? အပဝါရဏာရဟဿ နာမေန ဝုတ္တတ္တာ. ‘‘မစ္ဆမံသံ ဗျဉ္ဇန’’န္တိ ဝါ ‘‘ဣမံ ဂဏှထာ’’တိ ဝါ ဝုတ္တေ ပန ပဝါရေတိ, အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ ဝုတ္တော. ဂမနာဒီသု ပန ယသ္မိံ ဣရိယာပထေ ပဝါရေတိ, တံ အဝိကောပေန္တေနေဝ ဘုဉ္ဇိတဗ္ဗံ.

A certain person brings gravy with meat and says, 'Accept the gravy.' Having heard this, for one who refuses, there is no pavāraṇā. But when it is said, 'meat gravy,' for one who refuses, there is a pavāraṇā. Even when it is said, 'Take this,' there certainly is. Having separated the meat, even when it is said, 'meat gravy,' if there is a piece even the size of a mustard seed, for one who refuses, there is a pavāraṇā. If there is not, it is allowable. They cook fish and meat mixed with bamboo shoots, jackfruit, and so on. Taking it, one says, 'Take the bamboo shoot soup; take the jackfruit curry.' Even so, one does not make pavāraṇā. Why? Because it is called by the name of something not subject to pavāraṇā. But when it is said, 'fish and meat curry,' or 'Take this,' one makes pavāraṇā. This is the summary here; the detailed account, however, is stated in the Samantapāsādikā. Furthermore, regarding postures such as going, one should eat without altering the very posture in which one makes pavāraṇā.

အနတိရိတ္တန္တိ န အတိရိတ္တံ, န အဓိကန္တိ အတ္ထော. တံ ပန ကပ္ပိယကတာဒီဟိ သတ္တဟိ ဝိနယကမ္မာကာရေဟိ အကတံ ဝါ ဂိလာနဿ အနဓိကံ ဝါ ဟောတိ. တသ္မာ ပဒဘာဇနေ (ပါစိ. ၂၃၉) ‘အကပ္ပိယကတ’န္တိအာဒိ ဝုတ္တံ, တတ္ထ ယံ ဖလံ ဝါ ကန္ဒမူလာဒိ ဝါ ပဉ္စဟိ သမဏကပ္ပိယေဟိ ကပ္ပိယံ အကတံ, ယဉ္စ အကပ္ပိယမံသံ ဝါ အကပ္ပိယဘောဇနံ ဝါ, ဧတံ အကပ္ပိယံ နာမ, တံ အကပ္ပိယံ ‘‘အလမေတံ သဗ္ဗ’’န္တိ ဧဝံ အတိရိတ္တံ ကတံ အကပ္ပိယကတန္တိ ဝေဒိတဗ္ဗံ. အပ္ပဋိဂ္ဂဟိတကတန္တိ ဘိက္ခုနာ အပ္ပဋိဂ္ဂဟိတံယေဝ ပုရိမနယေန အတိရိတ္တံ ကတံ. အနုစ္စာရိတကတန္တိ ကပ္ပိယံ ကာရေတုံ အာဂတေန ဘိက္ခုနာ ဤသကမ္ပိ အနုက္ခိတ္တံ [Pg.223] ဝါ အနပနာမိတံ ဝါ ကတံ. အဟတ္ထပါသေ ကတန္တိ ကပ္ပိယံ ကာရေတုံ အာဂတဿ ဟတ္ထပါသတော ဗဟိ ဌိတေန ကတံ. အဘုတ္တာဝိနာ ကတန္တိ ယော အတိရိတ္တံ ကရောတိ, တေန ပဝါရဏပ္ပဟောနကံ ဘောဇနံ အဘုတ္တေန ကတံ. ဘုတ္တာဝိနာ ပဝါရိတေန အာသနာ ဝုဋ္ဌိတေန ကတန္တိ ဣဒံ ဥတ္တာနမေဝ. ‘‘အလမေတံ သဗ္ဗ’’န္တိ အဝုတ္တန္တိ ဝစီဘေဒံ ကတွာ ဧဝံ အဝုတ္တံ ဟောတိ. ဣတိ ဣမေဟိ သတ္တဟိ ဝိနယကမ္မာကာရေဟိ ယံ အတိရိတ္တံ ကပ္ပိယံ အကတံ, ယဉ္စ ပန န ဂိလာနာတိရိတ္တံ, တဒုဘယမ္ပိ အနတိရိတ္တံ. အတိရိတ္တံ ပန တဿေဝ ပဋိပက္ခနယေန ဝေဒိတဗ္ဗံ.

'Anatiritta' means 'not leftover,' that is, 'not surplus.' Now, that (anatiritta) is either that which has not been made an allowable leftover by the seven procedures of Vinaya acts beginning with `akappiyakata` ('made from what is unallowable'), or that which is not a surplus from a sick person. Therefore, in the word-analysis, the passage beginning with 'akappiyakata' is stated. Therein, whatever fruit or tubers, roots, and so on, has not been made allowable by the five things that make items allowable for an ascetic, and whatever is unallowable meat or unallowable food—this is called 'unallowable.' That unallowable thing, when made a leftover by saying, 'This is all enough,' is to be understood as `akappiyakata` ('made from what is unallowable'). `Appaṭiggahitakata` ('made from what was not received') is when a leftover is made by a monk in the aforesaid manner from that which was not formally received. `Anuccāritakata` ('made without being lifted') is when it is done by a monk who has come to have it made allowable, without lifting it or moving it aside even slightly. `Ahatthapāse kata` ('made outside of hand's reach') is when it is done by one standing outside the hand's reach of the one who has come to have it made allowable. `Abhuttāvinā kata` ('made by one who has not eaten') is when food sufficient for pavāraṇā is made a leftover by one who has not eaten. `Bhuttāvinā pavāritena āsanā vuṭṭhitena kata` ('made by one who has eaten, been satisfied, and risen from his seat')—this is self-evident. `‘Alametaṃ sabban’ti avutta` is when the leftover is made without the verbal formula, 'This is all enough,' being uttered. Thus, whatever has not been made an allowable leftover by these seven procedures of Vinaya acts, and whatever is not a leftover from a sick person—both of these are `anatiritta` ('not a leftover'). `Atiritta` ('leftover'), however, should be understood by way of the opposite of that.

အပိစေတ္ထ ဘုတ္တာဝိနာ ကတံ ဟောတီတိ (ပါစိ. ၂၃၉) အန္တမသော အနန္တရနိသိန္နဿ ပတ္တတော ဧကမ္ပိ သိတ္ထံ ဝါ မံသဟီရံ ဝါ ခါဒိတွာ ကတမ္ပိ ဘုတ္တာဝိနာ ကတံ ဟောတိ, ယော ပါတောဝ ဧဝံ ဘုတ္တာဝီ ပဝါရိတော နိသီဒတိယေဝ, သော ဥပကဋ္ဌေပိ ကာလေ အဘိဟဋံ ပိဏ္ဍံ ဘိက္ခုနာ ဥပနီတံ ကပ္ပိယံ ကာတုံ လဘတိ. သစေ ပန တသ္မိံ ကပ္ပိယေ ကတေ ဘုဉ္ဇန္တဿ အညံ အာမိသံ အာကိရန္တိ, တံ သော ပုန ကာတုံ န လဘတိ. ယဉှိ အကတံ, တံ ကာတဗ္ဗံ. ယေန စ အကတံ, တေန စ ကာတဗ္ဗန္တိ (ပါစိ. အဋ္ဌ. ၂၃၈-၉) ဝုတ္တံ, တသ္မာ တသ္မိံ ဘာဇနေ ကရိယမာနေ ပဌမကတေန သဒ္ဓိံ ကတံ ဟောတီတိ တံ ကာတုံ န ဝဋ္ဋတိ. အညသ္မိံ ပန ဘာဇနေ တေန ဝါ အညေန ဝါ ကာတုံ ဝဋ္ဋတိ. ဧဝံ ကတံ ပဌမကတေန မိဿေတွာပိ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ, န ကေဝလဉ္စ တဿ ယေန ပန ကတံ, တံ ဌပေတွာ အညေသံ ပဝါရိတာနမ္ပိ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ. ယထာ ပန အကတေန မိဿံ န ဟောတိ, ဧဝံ မုခဉ္စ ဟတ္ထဉ္စ သုဒ္ဓံ ကတွာ ဘုဉ္ဇိတဗ္ဗံ. ဂိလာနာတိရိတ္တံ ပန န ကေဝလံ ဂိလာနဿ ဘုတ္တာဝသေသမေဝ, အထ ခေါ ယံကိဉ္စိ ဂိလာနံ ဥဒ္ဒိဿ ‘‘အဇ္ဇ ဝါ သွေ ဝါ ယဒါ ဝါ ဣစ္ဆတိ, တဒါ ခါဒိဿတီ’’တိ အာဟဋံ, တံ သဗ္ဗံ ‘ဂိလာနာတိရိတ္တ’န္တိ ဝေဒိတဗ္ဗံ. ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါတိ ယံကိဉ္စိ ယာဝကာလိကံ. ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ ပါစိတ္တိယန္တိ ဧတ္ထ ဝုတ္တနယေန ပဝါရိတဿ အနတိရိတ္တံ ယံကိဉ္စိ အာမိသံ အဇ္ဈောဟရဏတ္ထာယ ပဋိဂ္ဂဏှတော ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ.

Furthermore, in this matter, 'it is made by one who has eaten' means this: at the very least, even if one has eaten just a single grain of rice or a shred of meat from the bowl of a monk sitting immediately next to him, what is made is considered 'made by one who has eaten'. A monk who, having eaten thus early in the morning and having indicated satisfaction, continues to sit, is permitted to make allowable the almsfood brought near by a monk, even when midday is near. However, if, while he is eating that food which has been made allowable, they add other food into it, he is not permitted to make that allowable again. For it is said: 'Whatever has not been made allowable can be made allowable. And by whomever it has not been made allowable, by them it can be made allowable.' Therefore, when it is being made allowable in that same bowl, because it is considered made allowable together with what was first made allowable, it is not proper to make it allowable. However, in another bowl, it is proper for him or for another to make it allowable. It is proper to eat what has been thus made allowable even after mixing it with what was first made allowable. And it is not proper for that monk alone to eat; indeed, setting aside the one by whom it was made allowable, it is also proper for other monks who have indicated satisfaction to eat. However, one should eat after making one's mouth and hands clean, in such a way that it does not get mixed with what has not been made allowable. Now, 'leftover for the sick' is not merely the remainder of what a sick person has eaten; but rather, whatever food is brought intended for a sick person with the thought, 'He will eat today, or tomorrow, or whenever he wishes,' all of that should be known as 'leftover for the sick'. 'Hard food or soft food' means any kind of time-limited food. Regarding the rule, 'Should one chew or should one eat, it is a pācittiya offense,' according to the method stated here: for a monk who has indicated satisfaction, there is a dukkaṭa offense in the act of accepting any food that is not a leftover for the purpose of consuming it, and for each act of consuming, there is a pācittiya offense.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အညတြ ဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အနတိရိတ္တ’’န္တိ အယမေတ္ထ အနုပညတ္တိ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ယာမကာလိကာဒီနိ အာဟာရတ္ထာယ ဂဏှတော, နိရာမိသာနိ အဇ္ဈောဟရတော စ ဒုက္ကဋံ, တထာ အတိရိတ္တေ အနတိရိတ္တသညိနော စေဝ ဝေမတိကဿ [Pg.224] စ. အတိရိတ္တသညိနော ပန, ‘‘အတိရိတ္တံ ကာရာပေတွာ ဘုဉ္ဇိဿာမီ’’တိ ဂဏှန္တဿ, အညဿတ္ထာယ ဂဏှန္တဿ, ယာမကာလိကာဒီနိ တေသံ အနုညာတပရိဘောဂဝသေန နိရာမိသာနိ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပဝါရိတဘာဝေါ, အာမိသဿ အနတိရိတ္တတာ, ကာလေန အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနေဝ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

At Sāvatthī, concerning many bhikkhus, this was laid down regarding a matter of eating elsewhere. Here, 'not leftover' is a supplementary regulation. It is a specific regulation, not by command, a pācittiya with three factors. For one who accepts items valid for a watch, etc., for the purpose of food, and for one who consumes them plain, there is a dukkaṭa offense; likewise for one who perceives what is leftover as not leftover, and for one who is doubtful. But for one who perceives it as leftover, for one who accepts it thinking, 'Having had it made leftover, I will eat,' for one who accepts it for the sake of another, for one who consumes plain items valid for a watch, etc., by way of their permitted use, and for the insane, etc., there is no offense. The state of having indicated satisfaction, the food's not being leftover, and consuming it at the proper time—these are the three factors here. The origination, etc., are just like those of the first Kathina rule. This, however, is a matter of action and non-action.

ပဌမပဝါရဏာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the First Training Rule on Invitation is concluded.

၆. ဒုတိယပဝါရဏာသိက္ခာပဒဝဏ္ဏနာ

6. Explanation of the Second Training Rule on Invitation

ဆဋ္ဌေ အဘိဟဋ္ဌုံ ပဝါရေယျာတိ အဘိဟရိတွာ ‘‘ဟန္ဒ, ဘိက္ခု ခါဒ ဝါ ဘုဉ္ဇ ဝါ’’တိ ဧဝံ ပဝါရေယျ. ဇာနန္တိ သုတွာ ဝါ ဒိသွာ ဝါ တဿ ပဝါရိတဘာဝံ ဇာနန္တော. အာသာဒနာပေက္ခောတိ အာသာဒနံ စောဒနံ မင်္ကုကရဏဘာဝံ အပေက္ခမာနော. ဘုတ္တသ္မိံ ပါစိတ္တိယန္တိ ဧတ္ထ အဘိဟာရေ တာဝ ဒုက္ကဋံ, သစေ သော တံ ဂဏှာတိ, ပုန အဘိဟာရကဿ ဒုက္ကဋံ, တသ္မိံ ပန ဘုဉ္ဇန္တေ အဘိဟာရကဿ တဿ အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ဒုက္ကဋံ, ဘောဇနပရိယောသာနေ ပါစိတ္တိယံ.

In the sixth rule: 'One might invite by bringing forward' means having brought it forward, one might invite thus: 'Here, bhikkhu, chew or eat.' 'Knowing' means knowing his state of having indicated satisfaction, either by hearing or by seeing. 'Expecting to find fault' means expecting to find fault, to accuse, or to cause embarrassment. Herein, regarding 'when it has been eaten, it is a pācittiya': first, for bringing it forward, there is a dukkaṭa offense. If he accepts it, there is again a dukkaṭa offense for the one who brought it. Then, while he is eating, for the one who brought it, for each mouthful consumed by the other, there is a dukkaṭa offense; at the end of the meal, there is a pācittiya offense.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ အနတိရိတ္တေန ဘောဇနေန အဘိဟဋ္ဌုံ ပဝါရဏာဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ပဝါရိတေ ပဝါရိတသညိနော ပါစိတ္တိယံ. ဝေမတိကဿ, ယာမကာလိကာဒီနိ အာဟာရတ္ထာယ အဘိဟရန္တဿ, တေသဉ္စ ပဋိဂ္ဂဟဏအဇ္ဈောဟာရေသု, အပ္ပဝါရိတေ စ ပဝါရိတသညိနော, ဝေမတိကဿ စ ဒုက္ကဋံ. အပ္ပဝါရိတသညိဿ ပန, ယော စ အတိရိတ္တံ ကာရာပေတွာ ဒေတိ, ‘‘ကာရာပေတွာ ဝါ ဘုဉ္ဇာဟီ’’တိ ဒေတိ, ယော ဝါ ‘‘အညဿတ္ထာယ ဟရန္တော ဂစ္ဆာဟီ’’တိ ဒေတိ, ယော စ ယာမကာလိကာဒီနိ ‘‘သတိ ပစ္စယေ ပရိဘုဉ္ဇာဟီ’’တိ ဒေတိ, တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပဝါရိတတာ, ပဝါရိတသညိတာ, အာသာဒနာပေက္ခတာ, အနတိရိတ္တေန အဘိဟဋ္ဌုံ ပဝါရဏတာ, ဘောဇနပရိယောသာနန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

In Sāvatthī, this was laid down concerning a certain bhikkhu in the matter of inviting by bringing forward non-leftover food. It is a specific regulation, not by command. For inviting one who has indicated satisfaction, while perceiving him as having indicated satisfaction, there is a pācittiya offense. A dukkaṭa offense is incurred by one who is doubtful; by one who brings items valid for a watch, etc., for the purpose of food; in the receiving and consuming of these items; by one who invites a monk who has not indicated satisfaction but is perceived as having done so; and by one who is doubtful in that case. However, for one who perceives him as not having indicated satisfaction; for one who has food made leftover and gives it; or gives it saying, “Having had it made leftover, eat”; or for one who gives it saying, “Go, taking it for another’s sake”; or for one who gives items valid for a watch, etc., saying, “If there is a reason, consume it”; for him, and for the insane and so on, there is no offense. The state of having indicated satisfaction, the perception of having indicated satisfaction, the expectation of finding fault, the act of inviting by bringing forward food that is not leftover, and the conclusion of the meal—these are the five factors here. The origination and so on are similar to that of taking what is not given. This, however, is a training rule associated with a painful feeling.

ဒုတိယပဝါရဏာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Second Training Rule on Invitation is concluded.

၇. ဝိကာလဘောဇနသိက္ခာပဒဝဏ္ဏနာ

7. Explanation of the Training Rule on Eating at the Wrong Time

သတ္တမေ [Pg.225] ဝိကာလေတိ ဝိဂတေ ကာလေ, မဇ္ဈနှိကာတိက္ကမနတော ယာဝ အရုဏုဂ္ဂမနာတိ အဓိပ္ပာယော. တသ္မာ ယော ဘိက္ခု ဧတသ္မိံ အန္တရေ ယံကိဉ္စိ ဝနမူလဖလံ ဥပါဒါယ အာမံ ဝါ ပက္ကံ ဝါ အာမိသသင်္ခေပဂတံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ အဇ္ဈောဟရဏတ္ထာယ ပဋိဂ္ဂဏှာတိ, တဿ ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ.

In the seventh rule, 'at the wrong time' (vikāle) means at a time that has passed (vigate kāle); from the passing of midday until the rising of dawn—this is the intention. Therefore, whatever bhikkhu, during this interval, beginning with any kind of forest root or fruit, whether raw or cooked, that is categorized as material food, whether it be hard food or soft food, receives it for the purpose of consuming, for him there is a dukkaṭa offense in the receiving, and for every act of consumption, there is a pācittiya offense.

ရာဇဂဟေ သတ္တရသဝဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဝိကာလေ ဘောဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ယာမကာလိကာဒီနိ အာဟာရတ္ထာယ ပဋိဂ္ဂဟဏအဇ္ဈောဟာရေသု, ကာလေ ဝိကာလသညိဿ, ဝေမတိကဿ စ ဒုက္ကဋံ, ကာလေ ကာလသညိဿ ယာမကာလိကာဒီနိ သတိ ပစ္စယေ ပရိဘုဉ္ဇန္တဿ ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ရောမဋ္ဌကဿ ရောမဋ္ဌံ, န စ ဘိက္ခဝေ ဗဟိမုခဒွါရာ နီဟရိတွာ အဇ္ဈောဟရိတဗ္ဗ’’န္တိ (စူဠဝ. ၂၇၃) အနုညာတနယေန ရောမဋ္ဌကဿာပိ အနာပတ္တိ. ဝိကာလတာ, ယာဝကာလိကတာ, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

In Rājagaha, concerning the monks of the group of seventeen, a rule was established regarding the matter of eating at the wrong time. It is a general formulation, not by specific command, a pācittiya with three roots. An offense of wrong-doing is incurred for accepting and consuming yāmakālika items and the like for the purpose of food; and for one who, at the proper time, perceives it as the wrong time, or is doubtful. At the proper time, for one who perceives it as the proper time, consuming yāmakālika items and the like when there is a valid reason, and for the insane and so on, there is no offense. According to the method permitted in the passage, 'I allow, monks, for one who ruminates, to ruminate, but, monks, it should not be brought out from the opening of the mouth and then swallowed,' for one who ruminates also, there is no offense. The state of being the wrong time, the state of being a yāvakālika item, and the act of consuming—these are the three factors here. The origins and so on are like those of the Eḷakaloma training rule.

ဝိကာလဘောဇနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on eating at the wrong time is concluded.

၈. သန္နိဓိကာရကသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule on Storing Up

အဋ္ဌမေ သန္နိဓိကာရကန္တိ ကာရော ကရဏံ ကိရိယာတိ အတ္ထတော ဧကံ, သန္နိဓိ ကာရော အဿာတိ သန္နိဓိကာရံ, သန္နိဓိကာရမေဝ သန္နိဓိကာရကံ, ပဋိဂ္ဂဟေတွာ ဧကရတ္တိံ ဝီတိနာမိတဿေတံ နာမံ. တသ္မာ ဧဝံ သန္နိဓိကတံ ယံကိဉ္စိ ယာဝကာလိကံ ဝါ ယာမကာလိကံ ဝါ ‘အဇ္ဈောဟရိဿာမီ’တိ ဂဏှန္တဿ ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ. သစေပိ ပတ္တော ဒုဒ္ဓေါတော ဟောတိ, ယံ အင်္ဂုလိယာ ဃံသန္တဿ လေခါ ပညာယတိ, ဂဏ္ဌိကပတ္တဿ ဝါ ဂဏ္ဌိကန္တရေ သ္နေဟော ပဝိဋ္ဌော ဟောတိ, ယော ဥဏှေ ဩတာပေန္တဿ ပဂ္ဃရတိ, ဥဏှယာဂုယာ ဝါ ဂဟိတာယ သန္ဒိဿတိ, တာဒိသေ ပတ္တေပိ ပုနဒိဝသေ ဘုဉ္ဇန္တဿ ပါစိတ္တိယံ. ယံ ပန ဘိက္ခု နိရပေက္ခော သာမဏေရာနံ ပရိစ္စဇိတွာ တေဟိ နိဟိတံ လဘိတွာ ဘုဉ္ဇတိ, တံ ဝဋ္ဋတိ[Pg.226]. သယံ ပဋိဂ္ဂဟေတွာ အပရိစ္စတ္တမေဝ ဟိ ဒုတိယဒိဝသေ ကပ္ပိယဘောဇနံ ဘုဉ္ဇန္တဿ ပါစိတ္တိယံ. အကပ္ပိယေသု ပန မနုဿမံသေ ထုလ္လစ္စယေန သဒ္ဓိံ ပါစိတ္တိယံ, သေသေသု ပန ဒုက္ကဋေန သဒ္ဓိံ. ယာမကာလိကံ သတိ ပစ္စယေ အဇ္ဈောဟရတော ပါစိတ္တိယံ, အာဟာရတ္ထာယ အဇ္ဈောဟရတော ဒုက္ကဋေန သဒ္ဓိံ. ယော ပန ပဝါရိတော ဟုတွာ အနတိရိတ္တကတံ အဇ္ဈောဟရတိ, တဿ သဗ္ဗဝိကပ္ပေသု အပရမ္ပိ ပါစိတ္တိယံ ဝဍ္ဎတိ. သစေ ဝိကာလေ အဇ္ဈောဟရတိ, အနတိရိတ္တပစ္စယာ သဗ္ဗဝိကပ္ပေသု အနာပတ္တိ, သတိ ပစ္စယေ ဝိကာလပစ္စယာ ယာမကာလိကာဒီသု စ အနာပတ္တိ. အဝသေသေသု ဝိကာလပစ္စယာ ပါစိတ္တိယံ ဝဍ္ဎတိယေဝ. ဘိက္ခုဿ ပန သန္နိဓိ ဘိက္ခုနိယာ ဝဋ္ဋတိ, ဘိက္ခုနိယာ စ သန္နိဓိ ဘိက္ခုဿ ဝဋ္ဋတိ, ဘိက္ခုနိက္ခန္ဓကေ (စူဠဝ. ၄၂၁-၄၂၂) အနုညာတတ္တာ ဝဋ္ဋတီတိ.

In the eighth, regarding 'sannidhikāraka': the terms 'kāra,' 'karaṇa,' and 'kiriya' are one in meaning. 'Sannidhikāraṃ' is formed from 'sannidhi kāro assa' (for it, there is the making of storage). 'Sannidhikārakaṃ' is that very thing which has the making of storage. This is the name for food that has been received and has passed one night. Therefore, for a monk who accepts any food stored in this way—whether yāvakālika or yāmakālika—with the thought, 'I will consume it,' there is an offense of wrong-doing in the act of accepting, and a pācittiya offense for every mouthful consumed. Even if the bowl is poorly washed—such that a line appears when rubbed with a finger, or in a mended bowl, grease has entered into the mend, which oozes out when the bowl is warmed in the sun or becomes apparent when hot gruel is taken in it—for one who eats from such a bowl on the next day, there is a pācittiya offense. But as for that food which a monk, being unconcerned, relinquishes to novices, and then, having received what was stored by them, eats it, that is allowable. Indeed, for one who, having received it himself and not having relinquished it, eats allowable food on the second day, there is a pācittiya offense. But among unallowable meats, in the case of human flesh, there is a pācittiya offense together with a thullaccaya; in the remaining cases, a pācittiya together with an offense of wrong-doing. For one consuming a stored yāmakālika when there is a reason, there is a pācittiya offense; for one consuming it for the purpose of nourishment, a pācittiya together with an offense of wrong-doing. But as for the monk who, having indicated he is satisfied, consumes what has not been made surplus, for him another pācittiya offense is added in all these cases. If one consumes it at the wrong time, there is no offense on account of it not being made surplus in all these cases; and when there is a reason, there is no offense on account of the wrong time in the case of yāmakālika and so on. In the remaining cases, on account of the wrong time, a pācittiya offense certainly increases. But a monk’s stored provisions are allowable for a nun, and a nun’s stored provisions are allowable for a monk; because it is permitted in the Bhikkhunikkhandhaka, it is allowable.

သာဝတ္ထိယံ အာယသ္မန္တံ ဗေလဋ္ဌသီသံ အာရဗ္ဘ သန္နိဓိကာရကဘောဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, သတ္တာဟကာလိက ယာဝဇီဝိကာနံ ပန အာဟာရတ္ထာယ ပဋိဂ္ဂဟဏေ အဇ္ဈောဟာရေ စ ဒုက္ကဋံ. ယထာ စေတာနိ အာဟာရတ္ထာယ န ကပ္ပန္တိ, ဧဝံ ယာဝကာလိကာဒီဟိ သံသဋ္ဌာနိပိ, ဝုတ္တဉှေတံ ‘‘ယာဝကာလိကေန, ဘိက္ခဝေ, ယာမကာလိကံ တဒဟုပဋိဂ္ဂဟိတံ ကာလေ ကပ္ပတိ, ဝိကာလေ န ကပ္ပတီ’’တိအာဒိ (မဟာဝ. ၃၀၅). တသ္မာ သစေပိ တံ တံ တေန တေန သဒ္ဓိံ သံသဋ္ဌံ လဘတိ, သစေ အသမ္ဘိန္နရသံ ဝါ ဟောတိ သုဓောတံ ဝါ, ယထာ ဣတရေန သံသဂ္ဂေါ န ပညာယတိ, အတ္တနော ကာလာနုရူပေန ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ.

In Sāvatthī, concerning the Venerable Belaṭṭhasīsa, it was laid down regarding the matter of eating stored food. It is a general formulation, not by specific command, a pācittiya with three roots. However, for receiving and consuming seven-day and lifetime items for the purpose of food, there is an offense of wrong-doing. Just as these are not allowable for the purpose of food, so too are things mixed with yāvakālika items and the like. For it has been said: “Monks, a yāmakālika with a yāvakālika, received on that day, is allowable at the proper time, but not at the improper time,” and so on. Therefore, even if one obtains something mixed with this or that, if it has an unmixed flavor or is well washed, so that the mixing with the other is not apparent, it is allowable to consume it according to its own time-limit.

သစေ ပန သမ္ဘိန္နရသံ ဝါ ဟောတိ ဒုဒ္ဓေါတံ ဝါ, န ဝဋ္ဋတိ. ယာဝကာလိကဉှိ အတ္တနာ သဒ္ဓိံ သမ္ဘိန္နရသာနိ တီဏိပိ ယာမကာလိကာဒီနိ အတ္တနော သဘာဝံ ဥပနေတိ, ယာမကာလိကံ ဒွေပိ သတ္တာဟကာလိကာဒီနိ အတ္တနော သဘာဝံ ဥပနေတိ, သတ္တာဟကာလိကံ ယာဝဇီဝိကမေဝ အတ္တနော သဘာဝံ ဥပနေတိ. တသ္မာ တေန တဒဟုပဋိဂ္ဂဟိတေန သဒ္ဓိံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေ ပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ သတ္တာဟံ ကပ္ပတိ, ဒွီဟပ္ပဋိဂ္ဂဟိတေန ဆာဟံ, တီဟပ္ပဋိဂ္ဂဟိတေန ပဉ္စာဟံ…ပေ… သတ္တာဟပ္ပဋိဂ္ဂဟိတေန တဒဟေဝ ကပ္ပတီတိ ဝေဒိတဗ္ဗံ. တသ္မာယေဝ ဟိ ‘‘သတ္တာဟကာလိကေန, ဘိက္ခဝေ, ယာဝဇီဝိကံ တဒဟုပဋိဂ္ဂဟိတ’’န္တိ အဝတွာ ‘‘ပဋိဂ္ဂဟိတံ သတ္တာဟံ ကပ္ပတီ’’တိ ဝုတ္တံ. ကာလယာမသတ္တာဟာတိက္ကမေသု စေတ္ထ ဝိကာလဘောဇန သန္နိဓိဘေသဇ္ဇသိက္ခာပဒါနံ ဝသေန အာပတ္တိယော ဝေဒိတဗ္ဗာ, ဣမေသု ပန စတူသု ကာလိကေသု [Pg.227] ယာဝကာလိကံ ယာမကာလိကန္တိ ဣမမေဝ ဒွယံ အန္တောဝုဋ္ဌဉ္စေဝ သန္နိဓိကာရကဉ္စ, သတ္တာဟကာလိကံ ယာဝဇီဝိကဉ္စ အကပ္ပိယကုဋိယံ နိက္ခိပိတုမ္ပိ ဝဋ္ဋတိ, သန္နိဓိမ္ပိ န ဇနေတိ. အကပ္ပိယကုဋိယံ အန္တောဝုဋ္ဌေန ပန တေန သဒ္ဓိံ ဣတရဒွယံ တဒဟုပဋိဂ္ဂဟိတမ္ပိ န ဝဋ္ဋတိ, မုခသန္နိဓိ နာမ ဟောတိ, မဟာပစ္စရိယံ ပန အန္တောဝုဋ္ဌံ ဟောတီတိ ဝုတ္တံ. တတ္ထ နာမမတ္တမေဝ နာနာကရဏံ, အာပတ္တိ ပန ဒုက္ကဋမေဝ. တတ္ထ အကပ္ပိယကုဋိ နာမ သံဃဿ ဝါ ဥပသမ္ပန္နပုဂ္ဂလဿ ဝါ သန္တကံ ဝသနတ္ထာယ ကတဂေဟံ, တတ္ထ သဟသေယျပ္ပဟောနကေ ပဒေသေ ဝုဋ္ဌံ ယာဝကာလိကဉ္စ ယာမကာလိကဉ္စ သံဃိကံ ဝါ ဥပသမ္ပန္နပုဂ္ဂလဿ ဝါ သန္တကံ အန္တောဝုဋ္ဌံ နာမ ဟောတိ, တတ္ထ ပက္ကံ အန္တောပက္ကံ နာမ, ယတ္ထ ကတ္ထစိ ပန သယံ ပက္ကံ သာမံ ပက္ကံ နာမ, တံ သဗ္ဗံ အနဇ္ဈောဟရဏီယံ. တေန တေန သဒ္ဓိံ သံသဋ္ဌမ္ပိ တံဂတိကမေဝ, သဗ္ဗံ အဇ္ဈောဟရန္တဿ ဒုက္ကဋံ. တသ္မာ အန္တောဝုဋ္ဌအန္တောပက္ကမောစနတ္ထံ ဘဂဝတာ စတဿော ကပ္ပိယဘူမိယော (မဟာဝ. ၂၉၅) အနုညာတာ, တာသံ ဝိနိစ္ဆယော သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၂၉၅) ဝုတ္တော. ယတ္ထ ပနေတာ န သန္တိ, တတ္ထ အနုပသမ္ပန္နဿ သန္တကံ ကတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ. သာမံ ပါကမ္ပိ ပုနပါကံ ဝဋ္ဋတိ, အသန္နိဓိကာရကေ သန္နိဓိကာရကသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. အသန္နိဓိကာရကသညိနော, ယာဝကာလိကာဒီနိ တီဏိ နိဒဟိတွာ သကံ သကံ ကာလံ အနတိက္ကမိတွာ, ယာဝဇီဝိကံ သဒါပိ သတိ ပစ္စယေ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အာမိသံ, သန္နိဓိဘာဝေါ, တဿ အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနေဝါတိ.

But if it has a mixed taste or is poorly washed, it is not allowable. Indeed, a yāvakālika brings to its own nature the three items beginning with yāmakālika when their tastes are mixed with its own. A yāmakālika brings to its own nature the two items beginning with sattāhakālika. A sattāhakālika brings only a yāvajīvika to its own nature. Therefore, with a sattāhakālika received on that day, a yāvajīvika—whether received on that day or previously—is allowable for seven days. With a sattāhakālika received two days ago, it is allowable for six days; with one received three days ago, for five days… and so on… with one received seven days ago, it is allowable only on that same day, it should be understood. For this very reason, without saying, 'Bhikkhus, with a sattāhakālika, a yāvajīvika is received on that day,' it was instead said, 'What is received is allowable for seven days.' And here, when the time limits for the morning-time, watch-time, and seven-day items are exceeded, offenses should be understood by way of the training rules on eating at the wrong time, storing, and medicines. But among these four kālikas, only this pair—yāvakālika and yāmakālika—are considered `antovuṭṭha` (stored inside) and `sannidhikāraka` (constituting storing). A sattāhakālika and a yāvajīvika may even be placed in an unallowable dwelling, and they do not generate the fault of storing. However, with that yāvakālika or yāmakālika which has been stored inside (`antovuṭṭha`) in an unallowable dwelling, the other pair, sattāhakālika and yāvajīvika, even if received on that day, is not allowable to consume together; this is called `mukhasannidhi` (storing at the mouth). But in the Mahāpaccarī, it is said that this is `antovuṭṭha`. There, the difference is merely a matter of name, but the offense is just a `dukkaṭa`. Therein, an `akappiyakuṭi` (unallowable dwelling) is a building made for the purpose of dwelling that belongs to the Saṅgha or to an ordained individual. There, in a space sufficient for co-residence, a yāvakālika or yāmakālika that is stored and belongs to the Saṅgha or to an ordained individual is called `antovuṭṭha`. What is cooked there is called `antopakka` (cooked inside). But what is cooked by oneself anywhere is called `sāmaṃpakka` (self-cooked). All of this is not to be consumed. Even what is mixed with any of these has the same status. For one consuming any of it, there is a `dukkaṭa` offense. Therefore, for the sake of release from `antovuṭṭha` and `antopakka`, four allowable grounds (`kappiyabhūmi`) were permitted by the Blessed One. The explanation of these is stated in the Samantapāsādikā. But where these do not exist, it is allowable to consume such items after having made them the property of an unordained person. Even what is self-cooked (`sāmaṃpakka`) is allowable if re-cooked. In the case of an item that does not constitute storing, there is a `dukkaṭa` offense for one who perceives it as constituting storing, or for one who is uncertain. There is no offense for one who perceives an item as not constituting storing; for one who, having stored the three items beginning with yāvakālika, consumes them without exceeding their respective time limits; for one consuming yāvajīvika at any time when there is a reason; and for the insane and so forth. Herein, these are the three factors: the material requisite, the act of storing, and the consuming of it. The origins and so forth are just like the case of the goat's hair.

သန္နိဓိကာရကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on storing is concluded.

၉. ပဏီတဘောဇနသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule on Choice Food

နဝမေ ပဏီတဘောဇနာနီတိ ပဏီတသံသဋ္ဌာနိ သတ္တဓညနိဗ္ဗတ္တာနိ ဘောဇနာနိ. ယထာ ဟိ အာဇညယုတ္တော ရထော ‘အာဇညရထော’တိ ဝုစ္စတိ, ဧဝမိဓာပိ ပဏီတသံသဋ္ဌာနိ ဘောဇနာနိ ပဏီတဘောဇနာနီတိ. ယေဟိ ပန ပဏီတေဟိ သံသဋ္ဌာနိ, တာနိ ‘ပဏီတဘောဇနာနီ’တိ ဝုစ္စန္တိ, တေသံ ပဘေဒဒဿနတ္ထံ သေယျထိဒံ သပ္ပိ နဝနီတန္တိအာဒိမာဟ, တတ္ထ သပ္ပိအာဒီနိ ဘေသဇ္ဇသိက္ခာပဒေ [Pg.228] (ကင်္ခါ. အဋ္ဌ. ဘေသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ) ဝုတ္တလက္ခဏေနေဝ ဝေဒိတဗ္ဗာနိ. မစ္ဆာဒီသု ပန သဗ္ဗောပိ ‘ဩဒကော’တိ (ပါစိ. ၂၆၀) ဝုတ္တလက္ခဏော မစ္ဆော မစ္ဆောယေဝ. ယေသံ ပန မံသံ ကပ္ပတိ, တေသံ မံသဉ္စ ခီရဒဓီနိ စ ဣဓာဓိပ္ပေတာနိ. ဧဝရူပါနိ ပဏီတဘောဇနာနီတိ ယာနိ ဧတေဟိ သပ္ပိအာဒီဟိ သံသဋ္ဌတ္တာ ‘ပဏီတဘောဇနာနီ’တိ ဝုစ္စန္တိ, တထာရူပါနိ ပဏီတဘောဇနာနိ. အဂိလာနောတိ ယဿ တေဟိ ဝိနာပိ ဖာသု ဟောတိ. အတ္တနော အတ္ထာယ ဝိညာပေတွာတိ ဧတ္ထ ပန ယော အဂိလာနော သုဒ္ဓါနိ သပ္ပိအာဒီနိ ဘေသဇ္ဇတ္ထာယ ဝိညာပေတိ, သော မဟာနာမသိက္ခာပဒေန (ပါစိ. ၃၀၃) ကာရေတဗ္ဗော, မစ္ဆာဒီနိ စတ္တာရိ ဝိညာပေန္တော သူပေါဒနဝိညတ္တိယာ (ပါစိ. ၆၁၂-၆၁၃) ကာရေတဗ္ဗော, သပ္ပိအာဒီဟိ သံသဋ္ဌဘောဇနာနိ ဝိညာပေန္တော ဣမိနာ ကာရေတဗ္ဗော. တတြာယံ ဝိနိစ္ဆယော – ‘‘သပ္ပိနာ ဘတ္တံ ဒေဟိ, သပ္ပိံ အာကိရိတွာ ဒေဟိ, သပ္ပိမိဿကံ ကတွာ ဒေဟိ, သဟ သပ္ပိနာ ဒေဟိ, သပ္ပိဉ္စ ဘတ္တဉ္စ ဒေဟီ’’တိ ဧဝံ ဝိညာပေန္တဿ တာဝ ဝိညတ္တိယာ ဒုက္ကဋံ, ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟရဏေ အဇ္ဈောဟရဏေ ပါစိတ္တိယံ. ‘‘သပ္ပိဘတ္တံ ဒေဟီ’’တိ ဝုတ္တေ ပန ယသ္မာ သာလိဘတ္တံ ဝိယ သပ္ပိဘတ္တံ နာမ နတ္ထိ, တသ္မာ သူပေါဒနဝိညတ္တိယာ ဒုက္ကဋမေဝ ဟောတိ. သစေ ပန ‘‘သပ္ပိနာ ဘတ္တံ ဒေဟီ’’တိ ဝုတ္တေ ဘတ္တံ ဒတွာ ‘‘သပ္ပိံ ကတွာ ဘုဉ္ဇာဟီ’’တိ နဝနီတခီရာဒီနိ ဝါ ကပ္ပိယဘဏ္ဍံ ဝါ ဒေတိ ‘‘ဣမိနာ သပ္ပိံ ဂဟေတွာ ဘုဉ္ဇာဟီ’’တိ, ယထာဝတ္ထုကမေဝ. ‘‘ဂေါသပ္ပိနာ ဘတ္တံ ဒေဟီ’’တိ ဝုတ္တေ ပန ဂေါသပ္ပိံ ဝါ ဒေတု, တသ္မိံ အသတိ ပုရိမနယေန နဝနီတာဒီနိ ဝါ, ဂါဝိံယေဝ ဝါ ဒေတု ‘‘ဣတော သပ္ပိနာ ဘုဉ္ဇာဟီ’’တိ, ယထာဝတ္ထုကမေဝ. သစေ ပန ‘‘ဂေါသပ္ပိနာ ဒေဟီ’’တိ ယာစိတော အဇိကာသပ္ပိအာဒီဟိ ဒေတိ, ဝိသင်္ကေတံ. ဧဝဉှိ သတိ အညံ ယာစိတေန အညံ ဒိန္နံ နာမ ဟောတိ, တသ္မာ အနာပတ္တိ, ဧသ နယော ‘‘အဇိကာသပ္ပိနာ ဒေဟီ’’တိအာဒီသုပိ. ‘‘ကပ္ပိယသပ္ပိနာ ဒေဟီ’’တိ ဝုတ္တေ အကပ္ပိယသပ္ပိနာ ဒေတိ, ဝိသင်္ကေတမေဝ. ‘‘အကပ္ပိယသပ္ပိနာ ဒေဟီ’’တိ ဝုတ္တေ အကပ္ပိယသပ္ပိနာဝ ဒေတိ, ပဋိဂ္ဂဟဏေပိ ပရိဘောဂေပိ ဒုက္ကဋမေဝ. ဣမိနာ နယေန သဗ္ဗပဒေသု ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. သစေ ပန သဗ္ဗေဟိပိ သပ္ပိအာဒီဟိ ဧကဋ္ဌာနေ ဝါ နာနာဋ္ဌာနေ ဝါ ဝိညာပေတွာ ပဋိလဒ္ဓံ ဧကတော သမ္ဘိန္နရသံ ကတွာ တတော ကုသဂ္ဂေန ဧကဗိန္ဒုမ္ပိ အဇ္ဈောဟရတိ, နဝ ပါစိတ္တိယာနိ.

In the ninth, 'choice foods' means foods produced from the seven kinds of grain that are mixed with choice substances. Just as a chariot yoked with a thoroughbred is called a 'thoroughbred chariot,' so here too, foods mixed with choice substances are called 'choice foods.' Moreover, those foods that are mixed with choice substances are called 'choice foods'; to show their varieties, the Buddha said, “namely, ghee, fresh butter,” and so on. Therein, ghee and the like should be understood according to the characteristics explained in the training rule on medicines. As for fish and the like, any creature with the characteristic of being called 'aquatic' is simply 'fish.' Moreover, the meat of those animals whose flesh is permissible, as well as milk and curds, are intended here. Such foods are 'choice foods,' that is, those that are called 'choice foods' because of being mixed with these things such as ghee. 'Not ill' means one who is comfortable even without them. Regarding 'requesting for oneself'—here, if a monk who is not ill requests pure ghee and the like for the purpose of medicine, he should be dealt with according to the Mahānāma Training Rule; if he requests the four items beginning with fish, he should be dealt with according to the rule on requesting soup-and-rice; if he requests foods mixed with ghee and the like, he should be dealt with under this rule. Herein is the judgment: If one requests, “Give me rice with ghee,” “Give me rice sprinkled with ghee,” “Give me rice mixed with ghee,” “Give me rice along with ghee,” or “Give me both ghee and rice,” then for the request, there is a dukkaṭa offense; upon receiving it, a dukkaṭa offense; for each mouthful consumed, a pācittiya offense. But if one says, “Give me ghee-rice,” since there is no such thing as 'ghee-rice' in the way there is 'sāli-rice,' only a dukkaṭa offense occurs under the rule on requesting soup-and-rice. However, if, when one says, “Give me rice with ghee,” after giving the rice, one gives fresh butter, milk, or the like, saying, “Make ghee from this and eat,” or gives a permissible item, saying, “Having exchanged this for ghee, eat,” the offense is just according to the item requested. If one says, “Give me rice with cow’s ghee,” and one gives cow’s ghee, or if it is unavailable, one gives fresh butter or the like according to the prior method, or even gives a cow, saying, “Eat with ghee from this,” the offense is just according to the item requested. But if, being asked for “cow’s ghee,” one gives goat's ghee or the like, it is a discrepancy. For in such a case, it is a matter of giving one thing when another was requested; thus, there is no offense. This principle applies similarly to requests like “Give me goat’s ghee,” and so on. If one says, “Give me permissible ghee,” but gives impermissible ghee, it is simply a discrepancy. If one says, “Give me impermissible ghee,” and one gives that very impermissible ghee, both receiving and consuming it incur a dukkaṭa offense. In this way, the judgment should be understood in all instances. If, having requested and obtained all the items such as ghee, whether in one place or in many places, one mixes them into a single flavor, and then consumes even a single drop with the tip of a kusa grass blade, nine pācittiya offenses are incurred.

သာဝတ္ထိယံ [Pg.229] ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ပဏီတဘောဇနဝိညတ္တိဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အဂိလာနော’’တိ အယမေတ္ထ အနုပညတ္တိ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဂိလာနဿ အဂိလာနသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ဂိလာနသညိဿ, ဂိလာနကာလေ ဝိညာပေတွာ အဂိလာနဿ ဘုဉ္ဇတော, ဂိလာနဿ သေသကေ, ဉာတကပ္ပဝါရိတဋ္ဌာနတော, အညဿတ္ထာယ ဝိညတ္တေ, အတ္တနော ဓနေန ဂဟိတေ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပဏီတဘောဇနတာ, အဂိလာနတာ, ကတဝိညတ္တိယာ ပဋိလာဘော, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. အဒ္ဓါနသမုဋ္ဌာနံ, ကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

At Sāvatthī, regarding the group-of-six monks, a rule was established concerning the matter of requesting choice food. 'Not being ill'—this is the supplementary ruling here. It is a special ruling, not by injunction, and a threefold pācittiya offense. For one who is ill but perceives oneself as not ill, or is in doubt, it is a dukkaṭa offense. There is no offense for one who is ill and perceives oneself as such; for one who, having requested it during a time of illness, eats it when not ill; for eating the leftovers of an ill person; when receiving it from relatives or from those who have invited; when it was requested for the sake of another; when it was obtained by exchange with one's own wealth; and for the insane, etc. Here, these are the four factors: the state of being choice food, the state of not being ill, obtaining it by means of a request that has been made, and the act of consuming. Its origin is along the way; it is an action; not released by perception; not requiring concurrent thought; an offense by rule; bodily action; verbal action; threefold consciousness; and threefold feeling.

ပဏီတဘောဇနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on choice food is completed.

၁၀. ဒန္တပေါနသိက္ခာပဒဝဏ္ဏနာ

10. The Commentary on the Training Rule on Tooth-sticks

ဒသမေ အဒိန္နန္တိ ကာယေန ဝါ ကာယပ္ပဋိဗဒ္ဓေန ဝါ ဂဏှန္တဿ ဟတ္ထပါသေ ဌတွာ ကာယကာယပ္ပဋိဗဒ္ဓနိဿဂ္ဂိယာနံ အညတရေန န ဒိန္နံ, အပ္ပဋိဂ္ဂဟိတကဿေတံ နာမံ. အပ္ပဋိဂ္ဂဟိတကဉှိ ဘိက္ခုနော အတ္တနော သန္တကမ္ပိ အဇ္ဈောဟရိတုံ န ဝဋ္ဋတိ. ပဋိဂ္ဂဟိတံ အန္တမသော ဝိဿာသိကသန္တကမ္ပိ ဝဋ္ဋတိ, တဿ လက္ခဏံ ဝုတ္တဝိပလ္လာသေန ဝေဒိတဗ္ဗံ. သစေ ဟိ ယော ကောစိ အနုပသမ္ပန္နော အန္တမသော တိရစ္ဆာနောပိ ဘိက္ခုဿ ဝါ ဘိက္ခုနိယာ ဝါ ဟတ္ထပါသေ ဌိတော ကာယာဒီနံ အညတရေန ဒေတိ, တဉ္စေ ဘိက္ခုနာ ယေန ကေနစိ သရီရာဝယဝေန ဝါ, တပ္ပဋိဗဒ္ဓေန ဝါ, သံဟာရိမေန စ အန္တမသော မဉ္စေနာပိ, ဓာရေတုံ သမတ္ထေန စ အန္တမသော အတတ္ထဇာတကရုက္ခပဏ္ဏေနာပိ, သူစိယာ ပရာမဋ္ဌမတ္တေနာပိ ပဋိဂ္ဂဟိတံ, ပဋိဂ္ဂဟိတမေဝ ဟောတိ. ပဋိဗဒ္ဓပ္ပဋိဗဒ္ဓံ နာမ ဣဓ နတ္ထိ, ယမ္ပိ နတ္ထုကရဏိယာ ဒိယျမာနံ နာသိကာယ, အကလ္လကော ဝါ မုခေန ပဋိဂ္ဂဏှာတိ, သဗ္ဗံ ဝဋ္ဋတိ, အာဘောဂမတ္တမေဝ ဟေတ္ထ ပမာဏံ. ပုဗ္ဗာဘောဂေ စ သတိ ပစ္ဆာ နိဒ္ဒါယန္တဿ ပတ္တေ ဒိန္နမ္ပိ ဟတ္ထပါသေ သတိ ပဋိဂ္ဂဟိတမေဝ ဟောတိ. ယမ္ပိ ‘‘ပတ္တေန ပဋိဂ္ဂဏှိဿာမီ’’တိ နိသိန္နဿေဝ ဟတ္ထေ ပတတိ, တံ ဝဋ္ဋတိယေဝ. အဘိဟဋဘာဇနတော [Pg.230] ပတိတရဇမ္ပိ ဝဋ္ဋတိ, တတ္ထ ဌိတနိသိန္နနိပန္နာနံ ပဝါရဏာသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဟတ္ထပါသော ဝေဒိတဗ္ဗော.

In the tenth case, 'not given' refers to that which is not given by any one of these—the body, what is connected to the body, or by relinquishment—by a person standing within arm's reach of a monk who is receiving it with his body or with what is connected to his body. This is the name for 'unreceived'. Indeed, it is not allowable for a monk to consume what is unreceived, even his own property. If it has been received, it is allowable to consume even, at the very least, the property of an intimate acquaintance; its characteristic should be understood as the reverse of what has been stated. Indeed, if any unordained person—even an animal—or a nun for a monk, or a monk for a nun, standing within arm's reach, gives something by any one of the means beginning with the body, and if that is received by the monk with any bodily limb whatsoever, or with what is connected to it, or with a movable object—even a bedstead—or with something capable of holding it—even a leaf from a tree not growing in that spot—or even by the mere touching with a needle, it becomes indeed received. Here, there is no such thing as 'connected to what is connected'. Also, when snuff is given, and one receives it with the nose, or an unwell person receives it with the mouth, all that is allowable, for here, mere intention is the standard. And if there was prior intention, then afterwards, even what is placed in the bowl of a drowsing monk, as long as it is within arm's reach, becomes indeed received. Also, if, thinking, 'I will receive it with the bowl,' it falls into his hand while he is seated, that too is allowable. Even dust that has fallen from a presented vessel is allowable. In this context, for those standing, sitting, or lying down, arm's reach should be understood according to the method stated in the training rule on the Invitation.

သစေ ပန ဒါယကပ္ပဋိဂ္ဂါဟကေသု ဧကော အာကာသေ ဟောတိ, ဧကော ဘူမိယံ, ဘူမဋ္ဌဿ သီသေန အာကာသဋ္ဌဿ စ ဌပေတွာ ဒါတုံ ဝါ ဂဟေတုံ ဝါ ပသာရိတဟတ္ထံ ယံ အာသန္နတရံ အင်္ဂံ, တဿ ဩရိမန္တေန ဟတ္ထပါသပ္ပမာဏံ ပရိစ္ဆိန္ဒိတဗ္ဗံ. သစေပိ ဧကော ကူပေ ဟောတိ, ဧကော ကူပတဋေ, ဧကော ဝါ ရုက္ခေ, ဧကော ပထဝိယံ, ဝုတ္တနယေနေဝ ဟတ္ထပါသပ္ပမာဏံ ပရိစ္ဆိန္ဒိတဗ္ဗံ. တသ္မိံ ဌတွာ သစေပိ ဒွေ တယော ဝါ သာမဏေရာ ယံ မဇ္ဈိမော ပုရိသော ဥက္ခိပိတုံ သက္ကောတိ, ဧဝရူပံ ဘာရံ ပဝဋ္ဋေန္တာ ဘိက္ခုနော ဘူမိယံ ဌပိတဟတ္ထံ အာရောပေန္တိ, ဥက္ခိပိတွာ ဝါ ဘိက္ခုနော ပသာရိတဟတ္ထေ ဧကဒေသေနာပိ ဌပေန္တိ, တံ ပဋိဂ္ဂဟိတမေဝ ဟောတိ. ယံ ပန ပိဏ္ဍာယ စရန္တဿ ပတ္တေ ရဇံ ပတတိ, တံ အပ္ပဋိဂ္ဂဟိတမေဝ ဟောတိ, တသ္မာ ပဋိဂ္ဂဟေတွာဝ ဘိက္ခာ ဂဏှိတဗ္ဗာ. အပ္ပဋိဂ္ဂဟေတွာ ဂဏှန္တဿ ဝိနယဒုက္ကဋံ, တံ ပန ပုန ပဋိဂ္ဂဟေတွာ ဘုဉ္ဇန္တဿ အနာပတ္တိ. သစေ ‘‘ပဋိဂ္ဂဟေတွာ ဒေထာ’’တိ ဝုတ္တေ ဝစနံ အဿုတွာ ဝါ အနာဒိယိတွာ ဝါ ဘိက္ခံ ဒေန္တိယေဝ, ဝိနယဒုက္ကဋာ မုစ္စတိ, ပုန ပဋိဂ္ဂဟေတွာ အညာ ဘိက္ခာ ပဋိဂ္ဂဟေတဗ္ဗာ. သစေ မဟာဝါတော တတော တတော ရဇံ ပါတေတိ, န သက္ကာ ဟောတိ ဘိက္ခံ ဂဟေတုံ, ‘‘အနုပသမ္ပန္နဿ ဒဿာမီ’’တိ သုဒ္ဓစိတ္တေန အာဘောဂံ ကတွာ ဂဏှိတုံ ဝဋ္ဋတိ. တံ အနုပသမ္ပန္နဿ ဒတွာ ပုန တေန ဒိန္နံ ဝါ တဿ ဝိဿာသေန ဝါ ပဋိဂ္ဂဟေတွာ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ. အဿုခေဠသိင်္ဃာဏိကာဒီသု ယံ ဌာနတော စဝိတွာ ဟတ္ထေ ဝါ ပတ္တေ ဝါ ပတတိ, တံ ပဋိဂ္ဂဟေတဗ္ဗံ, အင်္ဂလဂ္ဂံ ပဋိဂ္ဂဟိတမေဝ. ပတန္တမ္ပိ ဝေါစ္ဆိန္နဉ္စေ အန္တရာ န ဂဟေတဗ္ဗံ, ဥဂ္ဂဟိတကံ နာမ ဟောတိ, တံ ပစ္ဆာ ပဋိဂ္ဂဟိတမ္ပိ န ဝဋ္ဋတိ. ယံ ပန ဘေသဇ္ဇံ ဝါ မူလဖလံ ဝါ မာတာဒီနံ အတ္ထာယ ဂဟေတွာ ဆာယတ္ထာယ ဝါ ဖလိနိသာခံ ဥက္ခိပိတွာ ဂစ္ဆတိ, တတော ယံ ဣစ္ဆတိ, တံ ပုန ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ. ယော ပန တတ္ထ ဇာတကဖလိနိသာခါယ ဝါ ဝလ္လိယာ ဝါ ဂဟေတွာ စာလေတိ. တဿ တတော လဒ္ဓံ ဖလံ န ဝဋ္ဋတိ, ဒုရုပစိဏ္ဏဒုက္ကဋဉ္စ အာပဇ္ဇတိ, အညဿ တံ ဝဋ္ဋတိ, ဖလိရုက္ခံ ပန အပဿယိတုံ ဝါ အာလမ္ဗိတုံ ဝါ ဝဋ္ဋတိ, ပဋိဂ္ဂဟေတွာ ဌပိတေ ယံ အညံ အင်္ကုရာဒိ ဥပ္ပဇ္ဇတိ, ပဋိဂ္ဂဟိတမေဝ တံ. ယာဝ ဟိ ဟတ္ထတော မုတ္တေ နိရပေက္ခော န ဟောတိ, နိရပေက္ခတာယ ဝါ ဟတ္ထတော န [Pg.231] မုစ္စတိ, တာဝ န ပဋိဂ္ဂဟဏံ ဝိဇဟတိ, အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ ဝုတ္တော.

However, if among the giver and the receiver, one is in the sky and one is on the ground, then excluding the head of the one on the ground and the outstretched hand of the one in the sky for giving or receiving, the measure of a hand's reach should be determined by the hither end of whichever limb is nearer. If one is in a well and one on the well's bank, or one is in a tree and one on the ground, the measure of a hand's reach should be determined in the way already stated. If, standing within that hand's reach, two or three novices, while rolling a load of such a kind that a man of medium strength can lift, place it onto the hand of a bhikkhu which is placed on the ground, or having lifted it, place it even partly in the outstretched hand of a bhikkhu, it is considered properly received. However, dust that falls into the bowl of one wandering for alms is not considered properly received; therefore, alms-food should be taken only after it has been properly received. For one who takes it without it having been properly received, there is an offense of wrong-doing in the Vinaya, but for one who consumes it after having it properly received again, there is no offense. If, when one has said, 'Please give only after it has been properly received,' they give the alms-food anyway, either not having heard or not having paid attention to the words, one is freed from the offense of wrong-doing in the Vinaya; other alms-food should be received again after being properly received. If a great wind causes dust to fall from here and there such that it is not possible to take the alms-food, it is allowable to take it after making the mental determination with a pure mind, 'I will give this to an unordained person.' Having given it to an unordained person, it is allowable to consume it after receiving it back when given by him, or after taking it through trust in him. Among tears, saliva, mucus, and so on, whatever, having dislodged from its place, falls onto the hand or into the bowl, that should be properly received. What is adhering to a limb is already considered properly received. But if, while falling, it becomes disconnected from the body, it should not be taken in mid-air; it is called 'improperly taken up'. That, even if properly received afterwards, is not allowable. When one goes along having taken medicine or roots and fruits for the sake of one's mother and others, or having lifted up a fruit-bearing branch for the sake of shade, from that, whatever one desires, it is allowable to consume it after having it properly received again. But whoever, having taken hold of a fruit-bearing branch or vine growing there, shakes it, for him, the fruit obtained from it is not allowable, and he incurs an offense of wrong-doing due to improper conduct; for another, it is allowable. However, it is allowable to lean on or to hold onto a fruit-bearing tree. Whatever other things, such as sprouts, arise from something that was properly received and set down, that is considered already properly received. For as long as one is not indifferent towards what has been released from the hand, or it is not released from the hand with indifference, for that long, the act of receiving is not abandoned. This is the summary here; the detailed explanation, however, is stated in the Samantapāsādikā.

မုခဒွါရန္တိ ဂလနာဠိကံ. မုခေန ဝါ ဟိ ပဝိဋ္ဌံ ဟောတု, နာသိကာယ ဝါ, ဂလေန အဇ္ဈောဟရဏီယတာယ သဗ္ဗမ္ပိ တံ မုခဒွါရံ ပဝေသိတမေဝ ဟောတိ. အာဟာရန္တိ ယံကိဉ္စိ ယာဝကာလိကံ ဝါ ယာမကာလိကံ ဝါ သတ္တာဟကာလိကံ ဝါ ယာဝဇီဝိကံ ဝါ. သဗ္ဗဉှေတံ အဇ္ဈောဟရဏီယတ္တာ ‘အာဟာရော’တိ ဝုစ္စတိ, တတ္ထ သဗ္ဗမ္ပိ ဓညံ ဝါ ဓညာနုလောမံ ဝါ တာလနာဠိကေရပနသလဗုဇအလာဗုကုမ္ဘဏ္ဍပုဿဖလတိပုသဖလဧဠာလုကသင်္ခါတံ နဝဝိဓံ မဟာဖလဉ္စေဝ အပရဏ္ဏဉ္စ, ယဉ္စညံ ဝနမူလပတ္တပုပ္ဖဖလာဒိ အာဟာရတ္ထံ ဖရတိ, တံ သဗ္ဗံ ယာဝ မဇ္ဈနှိကကာလော, တာဝ ပရိဘုဉ္ဇိတဗ္ဗတော ယာဝကာလိကံ နာမ. အမ္ဗပါနံ ဇမ္ဗုပါနံ စောစပါနံ မောစပါနံ မဓုကပါနံ မုဒ္ဒိကပါနံ သာလူကပါနံ ဖာရုသကပါနန္တိ ဣမာနိ အဋ္ဌ ပါနာနိ, ယာနိ စ တေသံ အနုလောမာနိ ဝေတ္တတိန္တိဏိကမာတုလုင်္ဂကပိဋ္ဌကောသမ္ဗကရမန္ဒာဒိခုဒ္ဒကဖလပါနာနိ, ဧတာနိ သဗ္ဗာနိ အနုပသမ္ပန္နေဟိ သီတောဒကေန မဒ္ဒိတွာ ကတာနိ အာဒိစ္စပါကာနိ ဝါ ယာဝ ရတ္တိယာ ပစ္ဆိမယာမံ နိဒဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗတော ယာမကာလိကာနိ နာမ. အဝသေသေသု အနုညာတဖလပတ္တပုပ္ဖရသေသုပိ ဧသေဝ နယော. သပ္ပိအာဒီနိ ပဉ္စ ဘေသဇ္ဇာနိ သတ္တာဟံ နိဒဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗတော သတ္တာဟကာလိကာနိ နာမ. ဣဒံ ပန ယာဝကာလိကာဒိတ္တယံ ကာလဝိမုတ္တဉ္စ ဥဒကံ ဌပေတွာ အဝသေသမူလဖလာဖလာဒိ ယံ နေဝ ခါဒနီယတ္ထံ န ဘောဇနီယတ္ထံ ဖရတိ, တံ ယာဝဇီဝံ နိဒဟိတွာ သတိ ပစ္စယေ ပရိဘုဉ္ဇိတဗ္ဗတော ယာဝဇီဝိကံ နာမ. အာဟရေယျာတိ ပဝေသေယျ. အညတြ ဥဒကဒန္တပေါနာတိ ဣဒံ အနာဟာရေပိ ဥဒကေ အာဟာရသညာယ, ဒန္တပေါနေ စ ‘‘မုခဒွါရံ အာဟဋံ ဣဒ’’န္တိ သညာယ ကုက္ကုစ္စာယန္တာနံ ကုက္ကုစ္စဝိနောဒနတ္ထံ ဝုတ္တံ. ဥဒကဉှိ ယထာသုခံ ပါတုံ, ဒန္တကဋ္ဌဉ္စ ဒန္တပေါနပရိဘောဂေန ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ. ဌပေတွာ ပန ဣဒံ ဒွယံ အဝသေသံ အဇ္ဈောဟရဏတ္ထာယ ဂဏှတော ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ, သစေပိ ဒန္တကဋ္ဌရသော အဇာနန္တဿ အန္တော ပဝိသတိ, ပါစိတ္တိယမေဝ.

The mouth-door is the throat passage. Indeed, whether it has entered through the mouth or has entered through the nose, because it is to be swallowed by the throat, all of it is considered as having been introduced into the mouth-door. Food means any whatsoever, be it yāvakālika, yāmakālika, sattāhakālika, or yāvajīvika. All of this is called 'food' because it is to be ingested. Among these, all grain or that which is similar to grain; the nine kinds of great fruits known as tāla, nāḷikera, panasa, labuja, alābu, kumbhaṇḍa, pussaphala, tipusaphala, and eḷāluka; and pulses; and whatever other forest roots, leaves, flowers, fruits, and so on, serves the purpose of food—all that, because it may be consumed until midday, is called yāvakālika. These eight drinks—mango juice, rose-apple juice, wild banana juice, cultivated banana juice, honey-tree fruit juice, grape juice, water-lily root juice, and phārusaka fruit juice—and those similar to them, such as the juices of small fruits like vetta, tintiṇika, mātuluṅga, kapiṭṭha, kosamba, karamanda, and so on—all these, whether prepared by those not fully ordained by crushing with cold water or cooked by the sun, because they may be consumed after being stored until the last watch of the night, are called yāmakālika. For the remaining permitted juices of fruits, leaves, and flowers, this same method applies. The five medicines beginning with ghee, because they may be consumed after being stored for seven days, are called sattāhakālika. Now, setting aside these three beginning with yāvakālika and water which is exempt from time, the remaining roots, fruits great and small, and so on, which serve the purpose of neither hard food nor soft food—that, because it may be consumed when there is a reason, after having been stored for a lifetime, is called yāvajīvika. 'Āhareyya' means one should cause to enter. This phrase, 'Except for water and tooth-cleaner,' was said to dispel the scruples of those who have scruples: regarding water, which is not food, through the perception that it is food; and regarding the tooth-cleaner, through the perception, 'This has been brought to the mouth-door.' Indeed, it is permissible to drink water as one pleases and to use a tooth-stick for the purpose of cleaning teeth. However, setting aside these two, for one who takes anything else for the purpose of swallowing, there is a dukkaṭa offense in the taking; for each and every act of swallowing, there is a pācittiya offense. And if the juice of the tooth-stick enters inside of one who is unknowing, it is a pācittiya offense indeed.

ဝေသာလိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ အဒိန္နံ အာဟာရံ အာဟရဏဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ ဥဒကဒန္တပေါနာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ[Pg.232], အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ပဋိဂ္ဂဟိတကေ အပ္ပဋိဂ္ဂဟိတသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ပဋိဂ္ဂဟိတသညိဿ, ဥဒကဒန္တပေါနေ, စတ္တာရိ မဟာဝိကဋာနိ သတိ ပစ္စယေ အသတိ ကပ္ပိယကာရကေ သာမံ ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဧတ္ထ ဒုဗ္ဗစောပိ အသမတ္ထောပိ ကပ္ပိယကာရကော အသန္တပက္ခေယေဝ တိဋ္ဌတိ, ဆာရိကာယ အသတိ သုက္ခဒါရုံ ဈာပေတွာ, တသ္မိဉ္စ အသတိ အလ္လဒါရုံ ရုက္ခတော ဆိန္ဒိတွာပိ ကာတုံ, မတ္တိကတ္ထာယ စ ပထဝိံ ခဏိတုမ္ပိ ဝဋ္ဋတိ, ဣဒံ ပန စတုဗ္ဗိဓမ္ပိ မဟာဝိကဋံ ကာလောဒိဿံ နာမ သပ္ပဒဋ္ဌက္ခဏေယေဝ သာမံ ဂဟေတုံ ဝဋ္ဋတိ, အညဒါ ပဋိဂ္ဂါဟာပေတွာ ပရိဘုဉ္ဇိတဗ္ဗံ. အပ္ပဋိဂ္ဂဟိတကတာ, အနနုညာတတာ, ဓူမာဒိအဗ္ဗောဟာရိကာဘာဝေါ, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

Laid down in Vesālī concerning a certain monk on the grounds of bringing to the mouth food that was not given. 'Except for water and tooth-cleaner' is the supplementary ruling here. It is a general ruling, not based on a command, and entails a threefold pācittiya. For one who consumes what has been formally received while perceiving it as not having been formally received, or for one who is in doubt, there is a dukkaṭa offense. For one who perceives it as having been formally received; in the case of water and tooth-cleaner; for one who, when there is a reason and a suitable lay attendant is not present, takes and consumes the four great medicinal tonics himself; and for the insane and so forth, there is no offense. Here, a suitable lay attendant who is difficult to instruct or is incapable is included in the category of one who is not present. If there is no ash, it is allowable to burn dry wood to make it; and if that is not present, it is allowable to make it even by cutting green wood from a tree. For the purpose of clay, it is also allowable to dig the earth. However, these four kinds of great medicinal tonics are called 'time-specific'; it is allowable to take them oneself only at the moment of being bitten by a snake. At other times, they should be consumed after having them formally offered. The four factors here are: the state of not having been formally received, the state of not being a permitted item, not being a non-consumable item such as smoke, and the act of swallowing. The origins and so forth are similar to those of the Eḷakaloma training rule.

ဒန္တပေါနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning tooth-cleaners is concluded.

ဘောဇနဝဂ္ဂေါ စတုတ္ထော.

The Fourth Chapter: The Food Section.

၅. အစေလကဝဂ္ဂေါ

5. The Chapter on Naked Ascetics

၁. အစေလကသိက္ခာပဒဝဏ္ဏနာ

1. The Commentary on the Training Rule concerning Naked Ascetics

အစေလကဝဂ္ဂဿ ပဌမေ ဧတေသံ အစေလကာဒီနံ အညတိတ္ထိယာနံ ယံကိဉ္စိ အာမိသံ ဧကပ္ပယောဂေန ဒေန္တဿ ဧကံ ပါစိတ္တိယံ, အဝစ္ဆိန္ဒိတွာ အဝစ္ဆိန္ဒိတွာ ဒေန္တဿ ပယောဂေ ပယောဂေ ပါစိတ္တိယံ.

In the first rule of the Chapter on Naked Ascetics, for one who gives any kind of material thing to these naked ascetics or other sectarians in a single act, there is one pācittiya offense. For one who gives by repeatedly breaking it off, there is a pācittiya offense for each act.

ဝေသာလိယံ အာယသ္မန္တံ အာနန္ဒံ အာရဗ္ဘ ပရိဗ္ဗာဇိကာယ ဒွေ ပူဝေ ဒါနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဥဒကဒန္တပေါနံ ဒေန္တဿ, အတိတ္ထိယေ တိတ္ထိယသညိဿ, ဝေမတိကဿ စ ဒုက္ကဋံ. အတိတ္ထိယေ အတိတ္ထိယသညိဿ, အနုပသမ္ပန္နေန ဒါပေန္တဿ, တေသံ သန္တိကေ ဘာဇနံ နိက္ခိပိတွာ ‘‘ဣဒံ ဂဏှထာ’’တိ ဘဏန္တဿ, တေသံ ဝါ နိက္ခိတ္တဘာဇနေ ဒေန္တဿ, ဗာဟိရလေပံ ဒေန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အညတိတ္ထိယတာ, အနနုညာတတာ, အဇ္ဈောဟရဏီယံ အဇ္ဈောဟရဏတ္ထာယ သဟတ္ထာ အနိက္ခိတ္တဘာဇနေ ဒါနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

In Vesālī, a rule was laid down concerning Venerable Ānanda on the grounds of giving two cakes to a female wanderer. It is a specific ruling, not based on a command, and entails a threefold pācittiya. For one who gives water or a tooth-cleaner, for one who perceives a non-sectarian as a sectarian, or for one who is in doubt, there is a dukkaṭa offense. For one who perceives a non-sectarian as a non-sectarian, for one who has something given by an unordained person, for one who places a bowl near them saying, 'Take this,' for one who gives into a bowl placed by them, for one who gives an external ointment, and for the insane and so forth, there is no offense. The three factors here are: being a sectarian of another sect, the item being unpermitted, and the giving of a consumable with one's own hand for the purpose of consumption into a bowl that has not been placed down. The origins and so forth are similar to those of the Eḷakaloma training rule.

အစေလကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on naked ascetics is concluded.

၂. ဥယျောဇနသိက္ခာပဒဝဏ္ဏနာ

2. Commentary on the Training Rule on Sending Away

ဒုတိယေ [Pg.233] ဒါပေတွာ ဝါ အဒါပေတွာ ဝါတိ ယံကိဉ္စိ အာမိသံ ဒါပေတွာ ဝါ န ဒါပေတွာ ဝါ. ဥယျောဇေယျာတိ မာတုဂါမေန သဒ္ဓိံ ဟသနကီဠနရဟောနိသဇ္ဇာဒီနိ ကတ္တုကာမော ‘ဂစ္ဆာ’တိအာဒီနိ ဝတွာ ဥယျောဇေယျ. ဧတဒေဝါတိ ဧတံ အနာစာရမေဝ ပစ္စယံ ကရိတွာ, န အညံ ပတိရူပံ ကာရဏံ. ပါစိတ္တိယန္တိ ဥယျောဇနမတ္တေ တာဝ ဒုက္ကဋံ, ယဒါ ပနဿ သော ဒဿနူပစာရံ ဝါ သဝနူပစာရံ ဝါ ဧကေန ပါဒေန ဝိဇဟတိ, အပရံ ဒုက္ကဋံ, ဒုတိယေန ဝိဇဟိတေ ပါစိတ္တိယံ. ဧတ္ထ စ ဒဿနူပစာရဿ အဇ္ဈောကာသေ ဌတွာ ဒွါဒသဟတ္ထပ္ပမာဏံ, တထာ သဝနူပစာရဿ. သစေ ပန အန္တရာ ကုဋ္ဋဒွါရပါကာရာဒယော ဟောန္တိ, တေဟိ အန္တရိတဘာဝေါယေဝ ဥပစာရာတိက္ကမော.

In the second rule, 'having caused to give or not having caused to give' means having caused some food to be given or not having caused it to be given. 'Should send away' (uyyojeyya) means, desiring to engage in laughing, playing, sitting in a secluded place, and so forth with a woman, one would send him away by saying 'Go,' and so forth. 'This very thing' (etadeva) means having made this improper conduct itself the reason, not any other suitable reason. Regarding the pācittiya: in the mere act of sending him away, there is a dukkaṭa; but when he who is sent away leaves the sender's range of sight or range of hearing with one step, there is another dukkaṭa; when he has left with the second step, a pācittiya is incurred. And here, the range of sight, when standing in an open space, is a measure of twelve cubits; likewise for the range of hearing. But if there are things like walls, doors, or ramparts in between, the very state of being obstructed by them is the transgression of the range.

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ ဥယျောဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, ဥယျောဇနာဏတ္တိကာယ သာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, ဥဘိန္နမ္ပိ ကလိသာသနာရောပနေ ဒုက္ကဋမေဝ, ‘‘ဥဘော ဧကတော န ယာပေဿာမာ’’တိ ဧဝမာဒီဟိ ပတိရူပကာရဏေဟိ ဥယျောဇေန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အနာစာရံ အာစရိတုကာမတာ, တဒတ္ထမေဝ ဥပသမ္ပန္နဿ ဥယျောဇနံ, ဧဝံ ဥယျောဇိတဿ ဥပစာရာတိက္ကမောတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနီတိ.

At Sāvatthī, it was laid down concerning Upananda in the incident of sending away. It is a general ruling. It is an offense involving an order, committed by means of an order to send away; it is a threefold pācittiya. For an unordained person, it is a threefold dukkaṭa. For both, in imposing an angry command, it is only a dukkaṭa. There is no offense for one who sends away for suitable reasons such as, 'We two will not get along together,' and so forth, nor for the insane and so on. The desire to practice improper conduct; the sending away of an ordained person for that very purpose; and the transgression of the range by one thus sent away—these are the three factors here. The origins and so forth are similar to those of taking what is not given.

ဥယျောဇနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on sending away is concluded.

၃. သဘောဇနသိက္ခာပဒဝဏ္ဏနာ

3. Commentary on the Training Rule Concerning a Family with a Couple

တတိယေ သဟ ဥဘောဟိ ဇနေဟီတိ သဘောဇနံ, တသ္မိံ သဘောဇနေ. အထ ဝါ သဘောဇနေတိ သဘောဂေ, ရာဂပရိယုဋ္ဌိတပုရိသဿ ဟိ ဣတ္ထီ ဘောဂေါ, ဣတ္ထိယာ စ ပုရိသော, တေနေဝဿ ပဒဘာဇနေ ‘‘ဣတ္ထီ စေဝ ဟောတိ, ပုရိသော စာ’’တိအာဒိ (ပါစိ. ၂၈၁) ဝုတ္တံ. အနုပခဇ္ဇ နိသဇ္ဇံ ကပ္ပေယျာတိ အနုပဝိသိတွာ နိသီဒေယျ, ယံ တသ္မိံ ကုလေ သယနိဃရံ, တဿ မဟာစတုဿာလာဒီသု ကတဿ မဟလ္လကဿ ပိဋ္ဌသံဃာဋတော ဟတ္ထပါသံ ဝိဇဟိတွာ အန္တောသယနဿ အာသန္နေ ဌာနေ, ခုဒ္ဒကဿ ဝါ ဝေမဇ္ဈံ အတိက္ကမိတွာ နိသီဒေယျာတိ အတ္ထော, ဧဝံ နိသိန္နဿ ပါစိတ္တိယံ.

In the third rule, sabhojanaṃ means a family that exists together with both people (saha ubhohi janehi); in that sabhojane family with a couple. Alternatively, sabhojaneti means sabhoge (with objects of enjoyment); for indeed, to a man overcome by lust, a woman is an object of enjoyment (bhogo), and to a woman, a man is. For that very reason, in its word analysis, it is said, 'There is both a woman and a man,' etc. Anupakhajja nisajjaṃ kappeyya means one should enter nearby and sit. The meaning is this: whatever sleeping chamber there is in that family, in the case of a large one made in a large four-sided hall and so on, one should sit in a place near the inner sleeping area, having left an arm's length from the door-panel; or in the case of a small one, one should sit having crossed the middle. For one sitting thus, there is a pācittiya.

သာဝတ္ထိယံ [Pg.234] ဥပနန္ဒံ အာရဗ္ဘ အနုပခဇ္ဇ နိသဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အသယနိဃရေ သယနိဃရသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. နသယနိဃရသညိဿ, ဝုတ္တလက္ခဏံ ပဒေသံ အနတိက္ကမိတွာ နိသိန္နဿ, ဘိက္ခုသ္မိံ ဒုတိယကေ သတိ, ဥဘောသု နိက္ခန္တေသု ဝါ, ဝီတရာဂေသု ဝါ နိသီဒန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အဝီတရာဂဇာယမ္ပတိကာနံ သန္နိဟိတတာ, သယနိဃရတာ, ဒုတိယဿ ဘိက္ခုနော အဘာဝေါ, အနုပခဇ္ဇ နိသီဒနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနီတိ.

At Sāvatthī, it was laid down concerning Upananda regarding the incident of sitting down after approaching. It is a general ruling, not involving an order, a threefold pācittiya. In a non-sleeping chamber, for one who perceives it as a sleeping chamber, or for one who is in doubt, there is a dukkaṭa offense. There is no offense for one who does not perceive it as a sleeping chamber; for one who sits without transgressing the stated boundary; for one who sits when a second monk is present, or when both members of the couple have left or are free from lust; nor for the insane and so on. Here, the four factors are: the presence of a couple not free from lust, it being a sleeping chamber, the absence of a second monk, and sitting down after approaching. The origins and so forth are similar to the first Pārājika offense.

သဘောဇနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning a family with a couple is concluded.

၄-၅. ရဟောပဋိစ္ဆန္န-ရဟောနိသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ

4-5. The commentary on the Training Rules on Concealed and Private Sitting

စတုတ္ထပဉ္စမာနိ သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ ပဋိစ္ဆန္နာသနေ စ, ရဟော စ နိသဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တာနိ, သာဓာရဏပညတ္တိယော, ဧတေသမ္ပိ သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနေဝ. သေသော ကထာနယော အနိယတဒွယေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော.

The fourth and fifth rules were laid down at Sāvatthī, concerning Upananda, regarding the incident of sitting in a concealed seat and sitting in private. These are general rulings, and their origins, etc., are also similar to the first Pārājika offense. The remaining method of exposition should be understood in the same way as explained in the two Aniyata rules.

ရဟောပဋိစ္ဆန္န-ရဟောနိသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Training Rules on Concealed and Private Sitting is concluded.

၆. စာရိတ္တသိက္ခာပဒဝဏ္ဏနာ

6. Commentary on the Training Rule on Alms-round Conduct

ဆဋ္ဌေ နိမန္တိတောတိ ပဉ္စန္နံ ဘောဇနာနံ အညတရေန နိမန္တိတော. သဘတ္တော သမာနောတိ တေနေဝ နိမန္တနဘတ္တေန သဘတ္တော သမာနော. သန္တံ ဘိက္ခုံ အနာပုစ္ဆာတိ အန္တောဥပစာရသီမာယ ဒဿနူပစာရေ ဘိက္ခုံ ဒိသွာ ယံ သက္ကာ ဟောတိ ပကတိဝစနေန အာပုစ္ဆိတုံ, တာဒိသံ ‘‘အဟံ ဣတ္ထန္နာမဿ ဃရံ ဂစ္ဆာမီ’’တိ ဝါ ‘‘စာရိတ္တံ အာပဇ္ဇာမီ’’တိ ဝါ ဤဒိသေန ဝစနေန အနာပုစ္ဆိတွာ. ပုရေဘတ္တံ ဝါ ပစ္ဆာဘတ္တံ ဝါတိ ယေန ဘတ္တေန နိမန္တိတော, တသ္မိံ ဘုတ္တေ ဝါ အဘုတ္တေ ဝါ. ကုလေသု စာရိတ္တံ အာပဇ္ဇေယျာတိ ယသ္မိံ ကုလေ နိမန္တိတော, တတော အညာနိ ကုလာနိ ပဝိသေယျ. အညတြ သမယာ ပါစိတ္တိယန္တိ သစေ သော ဘိက္ခု ဝုတ္တလက္ခဏံ ဒုဝိဓမ္ပိ သမယံ ဌပေတွာ အဝီတိဝတ္တေ [Pg.235] မဇ္ဈနှိကေ အညံ ကုလံ ပဝိသတိ, အထဿ ဃရူပစာရောက္ကမနေ ဒုက္ကဋံ, ပဌမပါဒေန ဥမ္မာရံ အတိက္ကမန္တဿ အပရမ္ပိ ဒုက္ကဋံ, ဒုတိယပါဒေန အတိက္ကမေ ပါစိတ္တိယံ.

In the sixth, 'invited' (nimantito) means invited by one of the five kinds of meals. ‘Being one who has a meal’ (sabhatto samāno) means being one who has that very invitation meal. ‘Without informing an available monk’ (santaṃ bhikkhuṃ anāpucchā) means having seen a monk in the inner precincts, within the range of sight, and without informing such a monk—whom it is possible to inform with ordinary speech—with words such as, 'I am going to the house of so-and-so,' or 'I am going on my rounds.' ‘Before the meal or after the meal’ (purebhattaṃ vā pacchābhattaṃ vā) means whether the meal to which he was invited has been eaten or not yet eaten. ‘He might go on his rounds among families’ (kulesu cārittaṃ āpajjeyya) means he might enter families other than the one to which he was invited. ‘Except for the proper time, it is a pācittiya offense’ (aññatra samayā pācittiyaṃ) means if that monk, having set aside both kinds of occasions with the stated characteristics, enters another family when midday has not yet passed, then upon entering the house's vicinity, it is a dukkaṭa offense. When he crosses the threshold with the first foot, there is another dukkaṭa offense. When he crosses with the second foot, it becomes a pācittiya offense.

ရာဇဂဟေ ဥပနန္ဒံ အာရဗ္ဘ စာရိတ္တာပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘သန္တံ ဘိက္ခုံ, အနာပုစ္ဆာ, ပုရေဘတ္တံ ပစ္ဆာဘတ္တံ, အညတြ သမယာ’’တိ အယမေတ္ထ စတုဗ္ဗိဓာ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနိမန္တိတေ နိမန္တိတသညိဿ, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. တသ္မိံ အနိမန္တိတသညိဿ, သမယေ သန္တံ ဘိက္ခုံ အာပုစ္ဆိတွာ, အသန္တံ ဘိက္ခုံ အနာပုစ္ဆိတွာ ပဝိသတော, အညဿ ဃရေန ဝါ ဃရူပစာရေန ဝါ မဂ္ဂေါ ဟောတိ, တေန ဂစ္ဆတော, အန္တရာရာမဘိက္ခုနုပဿယတိတ္ထိယသေယျပဋိက္ကမနဘတ္တိယဃရာနိ ဂစ္ဆတော, အာပဒါသု, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပဉ္စန္နံ ဘောဇနာနံ အညတရေန နိမန္တနသာဒိယနံ, သန္တံ ဘိက္ခုံ အနာပုစ္ဆနာ, ဘတ္တိယဃရတော အညဃရပ္ပဝိသနံ, မဇ္ဈနှိကာနတိက္ကမော, သမယဿ ဝါ အာပဒါနံ ဝါ အဘာဝေါတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနေဝ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

It was laid down at Rājagaha concerning the venerable Upananda regarding the matter of undertaking the alms-round. Herein, this is a fourfold supplementary regulation: 'without informing a present monk, before the meal, after the meal, except at the proper time.' It is a general regulation, not by command, a pācittiya with three roots. When uninvited, for one who perceives it as an invitation, or for one who is uncertain, there is a dukkaṭa offense. There is no offense for one who, in that case, perceives it as being uninvited; for one who enters at the proper time after having asked a present monk; for one who enters without asking when no monk is present; for one who goes by a path that is through another's house or the vicinity of a house; for one who goes to a monastery within the village, a nunnery, a resting place of heretics, a dining hall, or a house where a meal is being offered; in cases of danger; and for the insane and so forth. Herein, these are the five factors: accepting an invitation for one of the five kinds of food, not informing a present monk, entering another house from the house where a meal is being offered, transgressing midday, and the absence of a proper time or of dangers. The origins and so forth are just like those of the first Kathina training rule. This, however, is a matter of action and non-action.

စာရိတ္တသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Alms-round Conduct is concluded.

၇. မဟာနာမသိက္ခာပဒဝဏ္ဏနာ

7. The Commentary on the Mahānāma Training Rule

သတ္တမေ စတုမာသပ္ပစ္စယပဝါရဏာတိ စတ္တာရော မာသေ ဂိလာနပ္ပစ္စယပဝါရဏာ, သဗ္ဗဉ္စေတံ ဝတ္ထုဝသေန ဝုတ္တံ. အယံ ပနေတ္ထ အတ္ထော – စတုမာသပဝါရဏာ ဝါ ဟောတု, ပုနပဝါရဏာ ဝါ, နိစ္စပဝါရဏာ ဝါ, သဗ္ဗာပိ သာဒိတဗ္ဗာ, ‘‘ဣဒါနိ မမ ရောဂေါ နတ္ထီ’’တိ န ပဋိက္ခိပိတဗ္ဗာ, ‘‘ရောဂေ ပန သတိ ဝိညာပေဿာမီ’’တိ အဓိဝါသေတဗ္ဗာတိ. တတော စေ ဥတ္တရိ သာဒိယေယျာတိ ဧတ္ထ သစေ တတ္ထ ရတ္တီဟိ ဝါ ဘေသဇ္ဇေဟိ ဝါ ပရိစ္ဆေဒေါ ကတော ဟောတိ ‘‘ဧတ္တကာယေဝ ရတ္တိယော, ဧတ္တကာနိ ဝါ ဘေသဇ္ဇာနိ ဝိညာပေတဗ္ဗာနီ’’တိ, အထ တတော ရတ္တိပရိယန္တတော ဝါ ဘေသဇ္ဇပရိယန္တတော ဝါ ဥတ္တရိ, န ဘေသဇ္ဇကရဏီယေန ဝါ ဘေသဇ္ဇံ, အညဘေသဇ္ဇကရဏီယေန ဝါ အညံ ဘေသဇ္ဇံ ဝိညာပေန္တဿ ပါစိတ္တိယံ.

In the seventh: 'The four-month invitation for requisites' means an invitation for requisites for the sick for four months. All this was spoken by the power of the origin story. Herein, this is the meaning: whether it be the four-month invitation, the renewed invitation, or the constant invitation, all should be accepted. It should not be rejected thinking, 'Now I have no illness,' but should be consented to thinking, 'However, if there is an illness, I will make it known.' In the phrase 'If one should accept beyond that': if a limit has been made there by nights or by medicines, such as 'Only for so many nights or only so many medicines should one make a request,' then for one who requests beyond that limit of nights or that limit of medicines, or requests medicine for a non-medicinal purpose, or requests another medicine for a purpose requiring a different medicine, there is a Pācittiya offense.

သက္ကေသု [Pg.236] ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဘေသဇ္ဇဝိညာပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, နတတုတ္တရိ တတုတ္တရိသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. နတတုတ္တရိ နတတုတ္တရိသညိဿ, ယေဟိ ဘေသဇ္ဇေဟိ ပဝါရိတော, တတော အညေဟိ ဝါ အဓိကတရေဟိ ဝါ အတ္ထေ သတိ, ယာသု စ ရတ္တီသု ပဝါရိတော, တာ အတိက္ကမိတွာပိ အတ္ထေ သတိ ယထာဘူတံ အာစိက္ခိတွာ ဝိညာပေန္တဿ, ယေ စ ဉာတကေ ဝါ ပုဂ္ဂလိကပ္ပဝါရဏာယ ပဝါရိတေ ဝါ အပရိယန္တပဝါရဏာယ ဝါ ပဝါရိတေ, အညဿ ဝါ အတ္ထာယ, အတ္တနော ဝါ ဓနေန ဝိညာပေန္တိ, တေသံ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သံဃပဝါရဏတာ, တတော ဘေသဇ္ဇဝိညတ္တိ, အဂိလာနတာ, ပရိယန္တာတိက္ကမောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနီတိ.

It was laid down among the Sakyans concerning the group-of-six bhikkhus on the occasion of requesting medicine. It is a general formulation, not a command, a Pācittiya involving three cases. When it is not beyond the limit, for one who perceives it as beyond, or for one who is doubtful, there is a Dukkaṭa offense. There is no offense for one who does not perceive it as beyond when it is not beyond; for one who, when there is a need for other or more medicines than those with which one was invited, or when, having exceeded the nights for which one was invited, there is still a need, makes a request after declaring it truthfully; and for those who request from relatives, or from those who have made a personal invitation, or from those who have made an unlimited invitation, or for the sake of another, or with one's own funds. And for the insane and so forth, there is no offense. Herein, these are the four factors: it being an invitation to the Sangha, a request for medicine from it, not being ill, and exceeding the limit. The origins and so forth are the same as for the Sañcaritta rule.

မဟာနာမသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning Mahānāma is concluded.

၈. ဥယျုတ္တသေနာသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule Concerning an Army Drawn Up for Battle

အဋ္ဌမေ ဥယျုတ္တန္တိ ကတဥယျောဂံ, ဂါမတော နိက္ခန္တန္တိ အတ္ထော. သေနန္တိ စတုရင်္ဂိနိံ. အညတြ တထာရူပပ္ပစ္စယာတိ တထာရူပေ ကာရဏေ အသတိ ကေဝလံ သေနံ ဒဿနတ္ထာယ ဂစ္ဆတော ပဒေ ပဒေ ဒုက္ကဋံ, ဒဿနူပစာရေ ဌတွာ ပဿတော ပါစိတ္တိယံ. ဒဿနူပစာရော နာမ ယတ္ထ ဌိတော ပဿတိ, တံ ပန ဝိဇဟိတွာ ပုနပ္ပုနံ ပဿတော ပယောဂေ ပယောဂေ ပါစိတ္တိယံ.

In the eighth: ‘Uyyutta’ (drawn up) means ‘having made an effort,’ which means ‘having departed from the village.’ ‘Senā’ (army) means a four-limbed army. ‘Except for a suitable reason’: in the absence of such a cause, for a monk going merely for the sake of seeing the army, there is a dukkaṭa offense at every step. For one who stands within viewing range and looks, there is a pācittiya offense. ‘Viewing range’ is the place where, having stood, one can see. But, having abandoned that place, for one who looks again and again, there is a pācittiya offense for each effort.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ သေနာဒဿနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ တထာရူပပ္ပစ္စယာ’’တိ အယမေတ္ထ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဟတ္ထိအာဒီသု ဧကမေကံ ဒဿနာယ ဂမနေ ဝုတ္တနယေနေဝ ဒုက္ကဋံ, တထာ အနုယျုတ္တေ ဥယျုတ္တသညိနော, ဝေမတိကဿ စ ဒုက္ကဋံ. အနုယျုတ္တသညိနော ပန, အာရာမေ ဌတွာ အတ္တနော ဌိတောကာသံ အာဂတံ, ပဋိပထံ အာဂစ္ဆန္တဉ္စ ပဿတော, တထာရူပပ္ပစ္စယေ, အာပဒါသု, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥယျုတ္တသေနံ ဒဿနတ္ထာယ ဂမနံ, အနုညာတောကာသတော အညတြ ဒဿနံ, တထာရူပပ္ပစ္စယဿ အာပဒါယ ဝါ အဘာဝေါတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနိ, ဣဒံ ပန လောကဝဇ္ဇံ, အကုသလစိတ္တံ, တိဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the group-of-six monks regarding the matter of going to see an army. Herein, ‘except for a suitable reason’ is a supplementary ruling. It is a general ruling, not by command, a triple pācittiya. For going to see each one of the army's limbs, such as elephants, there is a dukkaṭa offense in the way already stated. Likewise, when the army is not drawn up, for one who perceives it as drawn up, or for one who is doubtful, there is a dukkaṭa offense. But for one who perceives it as not drawn up; for one who, standing in a monastery, sees an army that has come to his standing place or sees one coming along the path towards him; when there is a suitable reason; in emergencies; and for the insane, etc., there is no offense. Herein, these are the four factors: a drawn-up army; going for the purpose of seeing; seeing in a place other than one that is permitted; and the absence of a suitable reason or an emergency. The origins, etc., are like that of the sheep's wool rule. This, however, is worldly blame, arises from an unwholesome mind, and is accompanied by three kinds of feeling.

ဥယျုတ္တသေနာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on a drawn-up army is concluded.

၉. သေနာဝါသသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule on Dwelling in an Army

နဝမေ [Pg.237] တတော စေ ဥတ္တရီတိ တိရတ္တတော ဥတ္တရိ စတုတ္ထဒိဝသေ အတ္ထင်္ဂတေ သူရိယေ သေနာယ တိဋ္ဌတု ဝါ နိသီဒတု ဝါ သယတု ဝါ, သစေပိ အာကာသေ ဣဒ္ဓိယာ ကဉ္စိ ဣရိယာပထံ ကပ္ပေတိ, ပါစိတ္တိယမေဝ.

In the ninth: ‘if beyond that’ means beyond three nights. On the fourth day, after the sun has set, whether one stands, sits, or lies down in the army, even if one performs any posture in the sky by psychic power, it is a pācittiya offense indeed.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အတိရေကတိရတ္တံ သေနာယ ဝသနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဦနကတိရတ္တေ အတိရေကသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ဦနကသညိဿ, တတိယာယ ရတ္တိယာ ပုရာရုဏာ နိက္ခမိတွာ ပုန ဝသတော, ဂိလာနဿ ဝါ ဂိလာနကရဏီယေန ဝါ ဝသတော, ပဋိသေနာရုဒ္ဓါယ သေနာယ, ကေနစိ ပလိဗုဒ္ဓဿ, အာပဒါသု, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. တိရတ္တာတိက္ကမော, သေနာယ သူရိယဿ အတ္ထင်္ဂမော, ဂိလာနတာဒီနံ အဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနေဝါတိ.

At Sāvatthī, concerning the group-of-six monks, the rule regarding the matter of dwelling with an army for more than three nights was formulated. It is a general promulgation, not requiring a command, a threefold pācittiya offense. For one who perceives it as more when it is less than three nights, or for one who is doubtful, there is a dukkaṭa offense. For one who perceives it as less; for one who, having left before dawn on the third night, dwells again; for one who is ill, or dwells on account of something to be done for the ill; in an army besieged by an opposing army; for one hindered by someone; in times of danger; and for the insane, etc., there is no offense. The exceeding of three nights, the sun setting while in the army, and the absence of illness, etc.—these are the three factors here. The origins, etc., are just like the rule concerning sheep's wool.

သေနာဝါသသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on dwelling in an army is concluded.

၁၀. ဥယျောဓိကသိက္ခာပဒဝဏ္ဏနာ

10. The Explanation of the Training Rule on Battlefields

ဒသမေ ဥဂ္ဂန္တွာ ဥဂ္ဂန္တွာ ဧတ္ထ ယုဇ္ဈန္တီတိ ဥယျောဓိကံ, သမ္ပဟာရဋ္ဌာနဿေတံ နာမံ. ဗလဿ အဂ္ဂံ ဇာနန္တိ ဧတ္ထာတိ ဗလဂ္ဂံ, ဗလဂဏနဋ္ဌာနန္တိ အတ္ထော. သေနာယ ဝိယူဟံ သေနာဗျူဟံ, သေနာနိဝေသဿေတံ နာမံ. အနီကဿ ဒဿနံ အနီကဒဿနံ. အနီကံ နာမ ‘‘ဒွါဒသပုရိသော ဟတ္ထီ, တိပုရိသော အဿော, စတုပ္ပုရိသော ရထော’’တိဣမိနာ (ပါစိ. ၃၁၄) လက္ခဏေန တယော ဟတ္ထီ ပစ္ဆိမကံ ဟတ္ထာနီကံ, အဿာနီကရထာနီကေသုပိ ဧသေဝ နယော. စတ္တာရော ပန အာဝုဓဟတ္ထာ ပုရိသာ ပစ္ဆိမကံ ပတ္တာနီကံ. ဧတေသု ယံကိဉ္စိ ဒဿနာယ ဂစ္ဆတော ပဒေ ပဒေ ဒုက္ကဋံ, ဒဿနူပစာရေ ဌတွာ ပဿတော ပါစိတ္တိယံ, ဥပစာရံ ပန ဝိဇဟိတွာ ပုနပ္ပုနံ ပဿတော ပယောဂေ ပယောဂေ ပါစိတ္တိယံ. သေသံ ဥယျုတ္တသေနာသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ, အာပတ္တိဘေဒေါ ပနေတ္ထ နတ္ထေဝါတိ.

In the tenth: 'Having gone up and up, they fight here,' thus it is a uyyodhika (battlefield); this is a name for a place of combat. 'They know the divisions of the army here,' thus it is a balagga (troop-muster); the meaning is a place for counting the troops. 'The special arrangement of the army' is a senābyūha (battle formation); this is a name for the stationing of the army. 'The viewing of the divisions' is anīkadassana (inspection of the troops). A division (anīka) is defined thus: 'An elephant has twelve men, a horse has three men, a chariot has four men.' By this definition, three elephants constitute the smallest elephant division; this same method applies also to the horse divisions and chariot divisions. But four men with weapons in hand constitute the smallest infantry division. For one who goes to view any of these, there is a dukkaṭa offense for every step. For one who stands in the vicinity of viewing and looks, there is a pācittiya offense. But for one who, having left the vicinity, looks again and again, there is a pācittiya offense for each attempt. The rest should be understood by the same method as stated in the training rule on a deployed army. Here, however, there is no distinction of offenses at all.

ဥယျောဓိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on battlefields is concluded.

အစေလကဝဂ္ဂေါ ပဉ္စမော.

The Fifth Chapter on Naked Ascetics.

၆. သုရာပါနဝဂ္ဂေါ

The Chapter on Drinking Intoxicants

၁. သုရာပါနသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Training Rule on Drinking Intoxicants

သုရာပါနဝဂ္ဂဿ [Pg.238] ပဌမေ သုရာမေရယပါနေတိ ဧတ္ထ ပိဋ္ဌာဒီဟိ ကတံ မဇ္ဇံ သုရာ, ပုပ္ဖာဒီဟိ ကတော အာသဝေါ မေရယံ, တဒုဘယမ္ပိ ဗီဇတော ပဋ္ဌာယ ကုသဂ္ဂေနာပိ ပိဝတော ပယောဂေ ပယောဂေ ပါစိတ္တိယံ.

1. In the first [rule] of the Chapter on Drinking Intoxicants, here, 'drinking surā and meraya' means: an intoxicant made from flour and so forth is surā; a fermented liquor made from flowers and so forth is meraya. For both of these, from the seed onwards, even if one drinks with the tip of a kusa grass, for each attempt at drinking there is a pācittiya offense.

ကောသမ္ဗိယံ သာဂတတ္ထေရံ အာရဗ္ဘ မဇ္ဇပိဝနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အမဇ္ဇေ မဇ္ဇသညိဿ, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. အမဇ္ဇသညိဿ, အမဇ္ဇံ မဇ္ဇဝဏ္ဏဂန္ဓရသံ လောဏသောဝီရကံ ဝါ သုတ္တံ ဝါ ပိဝတော, ဝါသဂ္ဂါဟာပနတ္ထံ ဤသကံ မဇ္ဇံ ပက္ခိပိတွာ သူပါဒီနိ ပစန္တိ, တေသု သူပသမ္ပာကာဒီသု, အာမလကရသာဒီဟိ အမဇ္ဇံ မဇ္ဇသဒိသံ အရိဋ္ဌံ ကရောန္တိ, တံ ပိဝတော, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. မဇ္ဇဘာဝေါ, တဿ ပါနဉ္စာတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနိ, ဣဒံ ပန လောကဝဇ္ဇံ, အကုသလစိတ္တံ, တိဝေဒနန္တိ.

In Kosambi, concerning the elder Sāgata, a rule was established regarding the drinking of intoxicants. It is a general promulgation, not requiring a command, a threefold pācittiya offense. For one who perceives what is not an intoxicant as an intoxicant, or is in doubt, there is a dukkaṭa offense. For one who perceives it as a non-intoxicant, there is no offense for drinking what is not an intoxicant but has the color, smell, or taste of an intoxicant, such as salt-sour gruel or a drink called sutta; or for consuming well-cooked soups and so forth into which a little intoxicant has been put for the purpose of imparting a fragrance; or for drinking a non-intoxicant, such as a medicinal preparation, made to resemble an intoxicant with emblic myrobalan juice and so forth; and for the insane and so forth. The state of being an intoxicant and the drinking of it – these are the two factors here. The origins and so forth are similar to the rule concerning sheep's wool. This, however, is a worldly fault, an unwholesome thought, and threefold in feeling.

သုရာပါနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on drinking intoxicants is concluded.

၂. အင်္ဂုလိပတောဒကသိက္ခာပဒဝဏ္ဏနာ

The Explanation of the Training Rule on Poking with a Finger

ဒုတိယေ အင်္ဂုလိပတောဒကေတိ အင်္ဂုလီဟိ ဥပကစ္ဆကာဒိဃဋ္ဋနံ ဝုစ္စတိ, အပိစ ယေန ကေနစိ သရီရာဝယဝေန ဟသာဓိပ္ပာယဿ ဥပသမ္ပန္နံ ဖုသတော ပါစိတ္တိယံ.

2. In the second [rule], 'poking with a finger' refers to prodding the armpit and so forth with the fingers. Furthermore, a pācittiya offense is incurred by touching a fully ordained person with any part of the body with the intention of amusement.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အင်္ဂုလိပတောဒကေန ဟသနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, ဣဓ ပန ဘိက္ခုနီပိ ဘိက္ခုဿ, ဘိက္ခု စ ဘိက္ခုနိယာ အနုပသမ္ပန္နော ဧဝ, ကာယပ္ပဋိဗဒ္ဓါဒီသု သဗ္ဗတ္ထ ဒုက္ကဋမေဝ. န ဟသနာဓိပ္ပာယဿ, သတိ ကရဏီယေ အာမသတော, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဟသာဓိပ္ပာယတာ, ဥပသမ္ပန္နဿ ကာယေန ကာယာမသနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနေဝါတိ.

At Sāvatthī, concerning the group of six, it was laid down regarding the matter of poking with a finger for amusement. It is a general promulgation, not requiring a command, a threefold pācittiya offense; for an unordained person, it is a threefold dukkaṭa offense. Here, however, a bhikkhunī is considered as unordained in relation to a bhikkhu, and a bhikkhu in relation to a bhikkhunī; in all cases of things connected to the body and so forth, it is only a dukkaṭa offense. There is no offense for one without the intention of amusement, for one who touches when there is a necessary task, or for the insane and so forth. The intention of amusement, and touching the body of an ordained person with one's body: these are the two factors here. The origins and so forth are just like those of the first pārājika.

အင်္ဂုလိပတောဒကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Poking with a Finger is concluded.

၃. ဟသဓမ္မသိက္ခာပဒဝဏ္ဏနာ

The Explanation of the Training Rule Concerning Amusement

တတိယေ [Pg.239] ဥဒကေ ဟသဓမ္မေတိ ဥဒကကီဠာ ဝုစ္စတိ. တသ္မာ ယော ဘိက္ခု ဥပရိဂေါပ္ဖကေ ဥဒကေယေဝ ဂစ္ဆန္တော ဟသာဓိပ္ပာယော နိမုဇ္ဇတိ ဝါ ဥမ္မုဇ္ဇတိ ဝါ, တဿ နိမုဇ္ဇနာဒီနံ အတ္ထာယ ဩတရန္တဿ ဟတ္ထဝါရေ ပဒဝါရေ ဒုက္ကဋံ, နိမုဇ္ဇနုမ္မုဇ္ဇနေသု ပယောဂေ ပယောဂေ ပါစိတ္တိယံ, နိမုဇ္ဇိတွာ အန္တောဥဒကေယေဝ ဂစ္ဆန္တဿ ဟတ္ထဝါရပဒဝါရေသု, တရန္တဿ ဝါ ယေန ယေန အင်္ဂေန တရတိ, တဿ တဿ ပယောဂေ ပယောဂေ ပါစိတ္တိယံ.

3. In the third [rule], 'amusement in water' is called water-play. Therefore, for a bhikkhu who, while in water above the ankles with an intention of amusement, submerges or emerges, there is a dukkaṭa offense for each movement of the hand and for each movement of the foot while descending for the sake of submerging and so forth. In the acts of submerging and emerging, there is a pācittiya offense for each and every effort. For one who, having submerged, moves only within the water, there is a pācittiya offense for the movements of the hand and foot. Or, for one who is swimming, with whatever limb one swims, for each and every effort of that very limb, there is a pācittiya offense.

သာဝတ္ထိယံ သတ္တရသဝဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဥဒကေ ကီဠနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဥဒကေ အဟသဓမ္မေ ဟသဓမ္မသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ, တထာ နာဝါယ ကီဠတော ဟတ္ထေန ဝါ ပါဒေန ဝါ ကဋ္ဌေန ဝါ ကထလာယ ဝါ ဥဒကံ ပဟရတော, ဘာဇနဂတံ ဥဒကံ ဝါ ကဉ္ဇိကာဒီနိ ဝါ စိက္ခလ္လံ ဝါ ခိပနကီဠာယ ကီဠတော ဒုက္ကဋံ. အတ္ထဇောတကံ ပန အက္ခရံ ဆိန္ဒိတုံ ဝဋ္ဋတိ. န ဟသာဓိပ္ပာယဿ, သတိ ကရဏီယေ ဩတရိတွာ နိမုဇ္ဇနာဒီနိ ကရောန္တဿ, ပါရံ ဂစ္ဆတော, အာပဒါသု, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပရိဂေါပ္ဖကတာ, ဟသာဓိပ္ပာယေန ကီဠနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနီတိ.

At Sāvatthī, concerning the group of seventeen bhikkhus, it was laid down regarding the matter of playing in water. It is a general promulgation, not requiring a command, a threefold pācittiya offense. For one who, in water, perceives a non-amusing thing as an amusing thing, or who is uncertain, there is a dukkaṭa offense. Similarly, for one who plays in a boat by striking the water with a hand, foot, stick, or potsherd, or who plays at throwing games with water contained in a vessel, sour gruel and so forth, or mud, there is a dukkaṭa offense. However, it is permissible to trace a letter that clarifies the meaning. There is no offense for one without an intention of amusement; for one who, having a duty to perform, descends and does things such as submerging; for one going to the other shore; in calamities; and for the insane and so forth. The water being above the ankles, and playing with an intention of amusement: these are the two factors here. The origins and so forth are similar to the first pārājika.

ဟသဓမ္မသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning Amusement is concluded.

၄. အနာဒရိယသိက္ခာပဒဝဏ္ဏနာ

The Explanation of the Training Rule on Disrespect

စတုတ္ထေ အနာဒရိယေတိ ပုဂ္ဂလဿ ဝါ ဓမ္မဿ ဝါ အနာဒရကရဏေ. တသ္မာ ယော ဘိက္ခု ဥပသမ္ပန္နေန ပညတ္တေန ဝုစ္စမာနော တဿ ဝါ ဝစနံ အကတ္တုကာမတာယ, တံ ဝါ ဓမ္မံ အသိက္ခိတုကာမတာယ အနာဒရိယံ ကရောတိ, တဿ တသ္မိံ အနာဒရိယေ ပါစိတ္တိယံ.

4. In the fourth [rule], 'disrespect' refers to the act of disrespecting a person or the Dhamma. Therefore, if a bhikkhu, when addressed by a fully ordained bhikkhu in accordance with what has been laid down, shows disrespect—either through unwillingness to act according to that speech, or through unwillingness to train in that Dhamma—he incurs a pācittiya offense for that disrespect.

ကောသမ္ဗိယံ ဆန္နတ္ထေရံ အာရဗ္ဘ အနာဒရိယကရဏဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, ဥပသမ္ပန္နေန ဝါ အနုပသမ္ပန္နေန ဝါ ‘‘ဣဒံ န သလ္လေခါယ သံဝတ္တတီ’’တိအာဒိနာ [Pg.240] နယေန အပညတ္တေန ဝုစ္စမာနဿ အနာဒရိယေပိ ဒုက္ကဋမေဝ. ပဝေဏိအာဂတံ ပန ဥဂ္ဂဟံ ဂဟေတွာ ‘‘ဧဝံ အမှာကံ အာစရိယာနံ ဥဂ္ဂဟော ပရိပုစ္ဆာ’’တိ (ပါစိ. ၃၄၄) ဘဏန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နဿ ပညတ္တေန ဝစနံ, အနာဒရိယကရဏန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

At Kosambī, concerning the Elder Channa, it was laid down regarding the matter of acting with disrespect. It is a common regulation, not incurred through a command, a threefold Pācittiya, and a threefold Dukkaṭa for one not fully ordained. For one fully ordained or not fully ordained, if disrespect is shown when spoken to in a way not laid down [in the Vinaya], with words such as, 'This does not lead to effacement,' it is only a Dukkaṭa. However, there is no offense for one who, having taken up the traditional learning, says, 'Such is the learning and inquiry of our teachers,' nor for the insane and so forth. The utterance by one who is fully ordained according to what is laid down, and the act of disrespect: these are the two factors here. The origination and so forth are similar to those of taking what is not given, but this has painful feeling.

အနာဒရိယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition of the Training Rule on Disrespect is concluded.

၅. ဘိံသာပနသိက္ခာပဒဝဏ္ဏနာ

5. The Exposition of the Training Rule on Intimidation

ပဉ္စမေ ဘိံသာပေယျာတိ ဘိံသာပနတ္ထံ ရူပါဒီနိ ဥပသံဟရေယျ, ဘယာနကကထံ ဝါ ကထေယျ. သော ပန ဘာယတု ဝါ, မာ ဝါ, ဣတရဿ ပါစိတ္တိယံ.

In the fifth, 'should frighten' means one might present forms and so forth for the purpose of frightening, or might speak a frightening talk. But whether that person becomes afraid or not, for the other one there is a Pācittiya.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဘိံသာပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ. အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, န ဘိံသာပေတုကာမဿ တထာ ကရောတော, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, တဿ ဒဿနသဝနဝိသယေ ဘိံသာပေတုကာမတာယ ဝါယာမနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အနန္တရသိက္ခာပဒသဒိသာနေဝါတိ.

At Sāvatthī, concerning the group-of-six monks, it was laid down regarding the matter of intimidation. It is a common regulation, not incurred through a command, a threefold Pācittiya. For one not fully ordained, it is a threefold Dukkaṭa. For one not wishing to intimidate but acting thus, and for the insane and so forth, there is no offense. The state of being fully ordained, and the exertion with the wish to intimidate within the range of that person's sight and hearing: these are the two factors here. The origination and so forth are just like those of the immediately preceding training rule.

ဘိံသာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition of the Training Rule on Intimidation is concluded.

၆. ဇောတိသိက္ခာပဒဝဏ္ဏနာ

6. The Exposition of the Training Rule on Fire

ဆဋ္ဌေ ဝိသိဗ္ဗနာပေက္ခောတိ တပ္ပိတုကာမော. သမာဒဟေယျာတိ ဇာလေယျ, အညတြ တထာရူပပ္ပစ္စယာတိ ပဒီပုဇ္ဇာလနံ ဝါ ပတ္တပစနာဒီသု ဇောတိကရဏံ ဝါတိ ဧဝရူပံ ပစ္စယံ ဝိနာ. တတြာယံ ဝိနိစ္ဆယော – သယံ သမာဒဟန္တဿ အရဏိသဏ္ဌာပနတော ပဋ္ဌာယ ယာဝ ဇာလာ န ဥဋ္ဌဟတိ, တာဝ သဗ္ဗပ္ပယောဂေသု ဒုက္ကဋံ, ဇာလုဋ္ဌာနေ ပါစိတ္တိယံ. သမာဒဟာပေန္တဿ အာဏတ္တိယာ ဒုက္ကဋံ, သကိံ အာဏတ္တေန ဗဟုမ္ပိ သမာဒဟိတေ ဧကမေဝ ပါစိတ္တိယံ.

In the sixth, 'desiring to warm oneself' means desiring to get warm. 'Should kindle' means to set alight. 'Except for such a reason' means without a reason such as lighting a lamp or making a fire for purposes such as baking a bowl. Herein is the legal decision: For one who kindles a fire himself, from the setting up of the fire-drill onwards, as long as a flame does not arise, for all those efforts there is an offense of wrong-doing. When the flame arises, it is an offense of expiation. For one who causes a fire to be kindled, there is an offense of wrong-doing for the command. When, having been commanded once, many fires are kindled, there is only one offense of expiation.

ဘဂ္ဂေသု [Pg.241] သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ ဇောတိံ သမာဒဟိတွာ ဝိသိဗ္ဗနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အဂိလာနော, အညတြ တထာရူပပ္ပစ္စယာ’’တိ ဣမာနေတ္ထ ဒွေ အနုပညတ္တိယော, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဂိလာနဿ အဂိလာနသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ, တထာ ပဋိလာတံ ဥက္ခိပန္တဿ, တဉ္စ အဝိဇ္ဈာတံ ဥက္ခိပိတွာ ယထာဌာနေ ဌပေန္တဿ. ဝိဇ္ဈာတံ ပန ဇာလယတော ပါစိတ္တိယမေဝ. ဂိလာနဿ ဂိလာနသညိဿ, အညေန ကတံ ဝါ ဝီတစ္စိတင်္ဂါရံ ဝါ ဝိသိဗ္ဗေန္တဿ, ပဒီပဇောတိကဇန္တာဃရာဒိကေ တထာရူပပ္ပစ္စယေ, အာပဒါသု, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အဂိလာနတာ, အနုညာတကာရဏာဘာဝေါ, ဝိသိဗ္ဗေတုကာမတာ, သမာဒဟနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနီတိ.

In the land of the Bhaggas, concerning many monks, it was laid down regarding the matter of kindling a fire to warm oneself. 'Not being ill' and 'except for such a reason'—these are the two supplementary regulations herein. It is a common regulation, incurred through a command, and a threefold offense of expiation. For one who is ill but perceives himself as not ill, or for one who is in doubt, there is an offense of wrong-doing. Likewise, for one who picks up a firebrand that has fallen, and for one who, having picked up a flaming one, places it back in its proper place. But for one who kindles an extinguished one, it is an offense of expiation indeed. There is no offense for one who is ill and perceives himself as ill; for one who warms himself by a fire made by another or by flameless embers; in the case of a reason such as lighting a lamp or a fire for a sweat-house and so forth; in times of calamity; and for one who is insane, and so on. Not being ill, the absence of a permitted reason, the desire to warm oneself, and the act of kindling—these are the four factors here. The origination and so forth should be understood according to the method stated in the Sañcaritta training rule.

ဇောတိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition of the Training Rule on Fire is concluded.

၇. နဟာနသိက္ခာပဒဝဏ္ဏနာ

7. The Exposition of the Training Rule on Bathing

သတ္တမေ နဟာယေယျာတိ ယော ဘိက္ခု မဇ္ဈိမဒေသေ နဟာနဒိဝသတော ပဋ္ဌာယ အဒ္ဓမာသေ အပုဏ္ဏေ အညတြ သမယာ ‘‘နဟာယိဿာမီ’’တိ စုဏ္ဏံ ဝါ မတ္တိကံ ဝါ အဘိသင်္ခရောတိ, တဿ တတော ပဋ္ဌာယ သဗ္ဗပ္ပယောဂေသု ဒုက္ကဋံ, နဟာနပရိယောသာနေ ပါစိတ္တိယံ. သမယေသု ပရိဝေဏသမ္မဇ္ဇနမတ္တမ္ပိ ကမ္မသမယော, အဒ္ဓယောဇနံ ဂန္တုကာမဿ, ဂစ္ဆတော, ဂတဿ ဝါ အဒ္ဓါနဂမနသမယော, သရဇေန ဝါတေန ဩကိဏ္ဏဿ ဒွီသု ဝါ တီသု ဝါ ဥဒကဖုသိတေသု ကာယေ ပတိတေသု ဝါတဝုဋ္ဌိသမယောတိ ဝေဒိတဗ္ဗော. သေသံ ဥတ္တာနမေဝ.

In the seventh, 'should bathe' means: if a monk in the Middle Country, starting from the day of bathing, before half a month is complete, except for a suitable occasion, intending 'I will bathe,' prepares powder or clay, there is an offense of wrong-doing for every effort from that point onwards; at the conclusion of the bathing, there is an offense of expiation. Among the suitable occasions: even merely sweeping the monastery compound is an occasion of work; for one intending to go half a yojana, while going, or having gone, it is an occasion of a journey; for one covered with a dusty wind, or when two or three drops of water have fallen on the body, it is to be understood as an occasion of wind and rain. The rest is clear.

ရာဇဂဟေ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ န မတ္တံ ဇာနိတွာ နဟာယနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ သမယာ’’တိ အယမေတ္ထ ဆဗ္ဗိဓာ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အတိရေကဒ္ဓမာသေ ဦနကသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. အတိရေကသညိဿ, သမယေ ဝါ နဟာယန္တဿ, ယော ဝါ နဒီပါရံ ဂစ္ဆန္တော ဝါလုကံ ဥက္ကိရိတွာ ကတအာဝါဋေသုပိ နဟာယတိ, တဿ, ပစ္စန္တိမေ ဇနပဒေ သဗ္ဗေသံ, အာပဒါသု, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. မဇ္ဈိမဒေသော, ဦနကဒ္ဓမာသေ နဟာနံ, သမယာနံ ဝါ နဒီပါရဂမနဿ ဝါ [Pg.242] အာပဒါနံ ဝါ အဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနေဝါတိ.

At Rājagaha, concerning many monks who did not know the measure, it was laid down regarding the matter of bathing. 'Except for a suitable occasion': herein, this is the sixfold supplementary regulation. It is a common regulation, not incurred through a command, and a threefold Pācittiya. When it is more than half a month, for one who perceives it as less, or for one who is in doubt, there is an offense of wrong-doing. There is no offense for one who perceives it as more, or for one who bathes on a suitable occasion. And there is no offense for one who, while crossing a river, digs up sand and bathes even in the pits thus made; for all in a border country; in times of danger; and for one who is insane, and so forth. The Middle Country, bathing when it is less than half a month, and the absence of suitable occasions, or of crossing a river, or of dangers—these are the three factors here. The origination and so forth are just like those of the Eḷakaloma training rule.

နဟာနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition of the Training Rule on Bathing is concluded.

၈. ဒုဗ္ဗဏ္ဏကရဏသိက္ခာပဒဝဏ္ဏနာ

8. The Exposition of the Training Rule on Causing Discoloration

အဋ္ဌမေ အလဘီတိ လဘော, လဘော ဧဝ လာဘော, ကိံ အလဘိ? စီဝရံ, ကီဒိသံ? နဝံ, ဣတိ ‘‘နဝစီဝရလာဘေနာ’’တိ ဝတ္တဗ္ဗေ အနုနာသိကလောပံ အကတွာ နဝံစီဝရလာဘေနာတိ ဝုတ္တံ, ပဋိလဒ္ဓနဝစီဝရေနာတိ အတ္ထော. မဇ္ဈေ ဌိတပဒဒွယေ ပနာတိ နိပါတမတ္တံ. ဘိက္ခုနာတိ ယေန လဒ္ဓံ, တဿ နိဒဿနံ, သေသံ ပဒတ္ထတော ဥတ္တာနမေဝ. အယံ ပနေတ္ထ ဝိနိစ္ဆယော – နိဝါသနပါရုပနုပဂံ စီဝရံ လဘိတွာ တဿ နိဋ္ဌိတရဇနဿ ယသ္မိံ ဝါ တသ္မိံ ဝါ ပဒေသေ ကံသနီလေန ဝါ ပတ္တနီလေန ဝါ ကဒ္ဒမေန ဝါ ယေန ကေနစိ ကာဠကေန ဝါ မောရက္ခိမဏ္ဍလမင်္ဂုလပိဋ္ဌီနံ အညတရပ္ပမာဏံ ကပ္ပဗိန္ဒုံ အာဒိယိတွာ တံ စီဝရံ ပရိဘုဉ္ဇိတဗ္ဗံ, အနာဒိယိတွာ ပရိဘုဉ္ဇန္တဿ ပါစိတ္တိယံ.

In the eighth, `alabhi` (was obtained) implies a gain (`labho`); one who has a gain is indeed a `lābho` (one who has gained). What was gained? A robe. What kind? New. Thus, when it should be said `navacīvaralābhena`, without eliding the nasal consonant, it is said `navaṃcīvaralābhena`, meaning 'by one who has obtained a new robe'. In the two words standing in the middle, `pana` is merely a particle. `Bhikkhunā` (by a bhikkhu) is an indication of him by whom it was obtained; the rest is clear from the meaning of the words. Here is the ruling in this case: Having obtained a robe suitable for wearing as an under-robe and an outer-robe, after its dyeing is completed, in any place on it whatsoever, having applied a `kappabindu` (marking-spot) with verdigris, dark green leaf-dye, mud, or any black substance whatsoever, of the size of either a peacock's eye-circle or a bedbug's back, that robe should be used. For one who uses it without applying the mark, there is a `pācittiya` offense.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အတ္တနော စီဝရအဇာနနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အာဒိန္နေ အနာဒိန္နသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. အာဒိန္နသညိဿ, ကပ္ပေ နဋ္ဌေ, ကပ္ပကတောကာသေ ဇိဏ္ဏေ, ကပ္ပကတေန အကပ္ပကတေ သံသိဗ္ဗိတေ, ပစ္ဆာ အာရောပိတေသု အဂ္ဂဠအနုဝါတပရိဘဏ္ဍေသု တံ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝုတ္တပ္ပကာရဿ စီဝရဿ အကတကပ္ပကတာ, န နဋ္ဌစီဝရာဒိတာ, နိဝါသနံ ဝါ ပါရုပနံ ဝါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

At Sāvatthī, it was laid down concerning many bhikkhus in the matter of not knowing one's own robe. It is a general formulation, not by command, a triple pācittiya. For one who perceives a marked robe as unmarked, or is in doubt, there is an offense of wrong-doing. There is no offense for one who perceives it as marked; when the mark is lost; when the place where the mark was made is worn out; when a marked piece is sewn together with an unmarked piece; when patches, lengthwise borders, or widthwise borders are added later, for one who uses such a robe; and for the insane and others. The three factors here are: (1) for a robe of the kind described, the state of not having been marked; (2) it is not a lost robe, etc.; and (3) the act of wearing it as an under-robe or an outer-robe. The origins and so on are similar to those of the sheep's wool rule. This, however, is a matter of action and non-action.

ဒုဗ္ဗဏ္ဏကရဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Causing Discoloration is finished.

၉. ဝိကပ္ပနသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule on Placing under Joint Ownership

နဝမေ ဝိကပ္ပေတွာတိ ဧတ္ထ ဒွေ ဝိကပ္ပနာ သမ္မုခါဝိကပ္ပနာ ပရမ္မုခါဝိကပ္ပနာ စ. ကထံ သမ္မုခါဝိကပ္ပနာ ဟောတိ? စီဝရာနံ ဧကဗဟုဘာဝံ သန္နိဟိတာသန္နိဟိတဘာဝဉ္စ [Pg.243] ဉတွာ ‘ဣမံ စီဝရ’န္တိ ဝါ ‘ဣမာနိ စီဝရာနီ’တိ ဝါ ‘ဧတံ စီဝရ’န္တိ ဝါ ‘ဧတာနိ စီဝရာနီ’တိ ဝါ ဝတွာ ‘တုယှံ ဝိကပ္ပေမီ’တိ ဝတ္တဗ္ဗံ, အယမေကာ သမ္မုခါဝိကပ္ပနာ. ဧတ္တာဝတာ နိဓေတုံ ဝဋ္ဋတိ, ပရိဘုဉ္ဇိတုံ ပန ဝိဿဇ္ဇေတုံ ဝါ အဓိဋ္ဌာတုံ ဝါ န ဝဋ္ဋတိ. ‘‘မယှံ သန္တကံ, မယှံ သန္တကာနိ ပရိဘုဉ္ဇ ဝါ ဝိဿဇ္ဇေဟိ ဝါ ယထာပစ္စယံ ကရောဟီ’’တိ (ပါစိ. ၃၇၄) ဧဝံ ပန ဝုတ္တေ ပစ္စုဒ္ဓါရော နာမ ဟောတိ, တတော ပဘုတိ ပရိဘောဂါဒယောပိ ဝဋ္ဋန္တိ. အပရော နယော, တထေဝ စီဝရာနံ ဧကဗဟုဘာဝံ သန္နိဟိတာသန္နိဟိတဘာဝဉ္စ ဉတွာ တဿေဝ ဘိက္ခုနော သန္တိကေ ‘ဣမံ စီဝရ’န္တိ ဝါ ‘ဣမာနိ စီဝရာနီ’တိ ဝါ ‘ဧတံ စီဝရ’န္တိ ဝါ ‘ဧတာနိ စီဝရာနီ’တိ ဝါ ဝတွာ ပဉ္စသု သဟဓမ္မိကေသု အညတရဿ အတ္တနာ အဘိရုစိတဿ ယဿ ကဿစိ နာမံ ဂဟေတွာ ‘‘တိဿဿ ဘိက္ခုနော ဝိကပ္ပေမီ’’တိ ဝါ ‘‘တိဿာယ ဘိက္ခုနိယာ, သိက္ခမာနာယ, သာမဏေရဿ, တိဿာယ သာမဏေရိယာ ဝိကပ္ပေမီ’’တိ ဝါ ဝတ္တဗ္ဗံ, အယံ အပရာပိ သမ္မုခါဝိကပ္ပနာ. ဧတ္တာဝတာ နိဓေတုံ ဝဋ္ဋတိ, ပရိဘောဂါဒီသု ဧကမ္ပိ န ဝဋ္ဋတိ. တေန ပန ဘိက္ခုနာ ‘‘တိဿဿ ဘိက္ခုနော သန္တကံ…ပေ… တိဿာယ သာမဏေရိယာ သန္တကံ ပရိဘုဉ္ဇ ဝါ ဝိဿဇ္ဇေဟိ ဝါ ယထာပစ္စယံ ကရောဟီ’’တိ ဝုတ္တေ ပစ္စုဒ္ဓါရော နာမ ဟောတိ, တတော ပဘုတိ ပရိဘောဂါဒယောပိ ဝဋ္ဋန္တိ.

On the ninth, regarding `vikappetvā`, there are two kinds of placing under joint ownership: placing under joint ownership in person and placing under joint ownership by proxy. How is placing under joint ownership in person done? Having known the state of the robes as being one or many, and their state as being present or not present, and having said, 'this robe' or 'these robes' or 'that robe' or 'those robes,' one should say, 'I place it/them under joint ownership with you.' This is one kind of placing under joint ownership in person. By this much, it is allowable to store them, but it is not allowable to use, to give away, or to determine them for one's own use. However, when it is said, 'What is my property—or what are my properties—you may use, or you may give away, or do as is suitable,' this is called withdrawal. From then on, using and so forth are also allowable. Another method: in the same way, having known the state of the robes as being one or many, and their state as being present or not present, and having said in the presence of that same bhikkhu, 'this robe' or 'these robes' or 'that robe' or 'those robes,' and having taken the name of any one of the five co-religionists whom one prefers, one should say, 'I place it/them under joint ownership for the bhikkhu Tissa,' or '...for the bhikkhunī Tissā, for the female probationer, for the male novice, or for the female novice Tissā.' This is also another kind of placing under joint ownership in person. By this much, it is allowable to store them, but not a single act of using or the like is allowable. But when it is said by that bhikkhu, 'What is the property of the bhikkhu Tissa... [and so on]... what is the property of the female novice Tissā—you may use, or you may give away, or do as is suitable,' this is called withdrawal. From then on, using and so forth are also allowable.

ကထံ ပရမ္မုခါဝိကပ္ပနာ ဟောတိ? စီဝရာနံ တထေဝ ဧကဗဟုဘာဝံ သန္နိဟိတာသန္နိဟိတဘာဝဉ္စ ဉတွာ ‘ဣမံ စီဝရ’န္တိ ဝါ ‘ဣမာနိ စီဝရာနီ’တိ ဝါ ‘ဧတံ စီဝရ’န္တိ ဝါ ‘ဧတာနိ စီဝရာနီ’တိ ဝါ ဝတွာ ‘‘တုယှံ ဝိကပ္ပနတ္ထာယ ဒမ္မီ’’တိ ဝတ္တဗ္ဗံ. တေန ဝတ္တဗ္ဗော ‘‘ကော တေ မိတ္တော ဝါ သန္ဒိဋ္ဌော ဝါ’’တိ. တတော ဣတရေန ပုရိမနယေနေဝ ‘တိဿော ဘိက္ခူ’တိ ဝါ…ပေ… ‘တိဿာ သာမဏေရီ’တိ ဝါ ဝတ္တဗ္ဗံ. ပုန တေန ဘိက္ခုနာ ‘‘အဟံ တိဿဿ ဘိက္ခုနော ဒမ္မီ’’တိ ဝါ…ပေ… ‘‘တိဿာယ သာမဏေရိယာ ဒမ္မီ’’တိ ဝါ ဝတ္တဗ္ဗံ, အယံ ပရမ္မုခါဝိကပ္ပနာ. ဧတ္တာဝတာ နိဓေတုံ ဝဋ္ဋတိ, ပရိဘောဂါဒီသု ဧကမ္ပိ န ဝဋ္ဋတိ. တေန ပန ဘိက္ခုနာ ဒုတိယသမ္မုခါဝိကပ္ပနာယံ ဝုတ္တနယေနေဝ ‘‘ဣတ္ထန္နာမဿ သန္တကံ ပရိဘုဉ္ဇ ဝါ ဝိဿဇ္ဇေဟိ ဝါ ယထာပစ္စယံ ကရောဟီ’’တိ ဝုတ္တေ ပစ္စုဒ္ဓါရော နာမ ဟောတိ, တတော ပဘုတိ ပရိဘောဂါဒယောပိ ဝဋ္ဋန္တီတိ. ပတ္တဝိကပ္ပနာယမ္ပိ ဧသေဝ နယော. ဣတိ ဣမာသု ဒွီသု ဝိကပ္ပနာသု ယာယ ကာယစိ ဝိကပ္ပနာယ ပဉ္စသု သဟဓမ္မိကေသု ယဿ ကဿစိ စီဝရံ ဝိကပ္ပေတွာ ဝုတ္တနယေန [Pg.244] အကတပ္ပစ္စုဒ္ဓါရံ ဝါ ယေန ဝိနယကမ္မံ ကတံ, တဿ ဝါ ဝိဿာသေန အဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ ပါစိတ္တိယံ.

How is placing under joint ownership by proxy done? Having known, in the same way, whether the robes are single or multiple and whether they are present or absent, and having said, 'This robe' or 'These robes' or 'That robe' or 'Those robes,' it should be said, 'I give this to you for the purpose of placing it under joint ownership.' The bhikkhu who receives it should ask, 'Who is your firm friend or casual acquaintance?' Then the first bhikkhu should reply, in the same way as before, 'the bhikkhu Tissa' or... 'the female novice Tissā.' Again, the bhikkhu acting as proxy should say, 'I give it to the bhikkhu Tissa' or... 'I give it to the female novice Tissā.' This is placing under joint ownership by proxy. By this much, it is allowable to store it, but not a single act of use or the like is permitted. However, when that bhikkhu, in the manner stated for the second method of placing under joint ownership in person, says, 'Use, or dispose of, or do as is suitable with the property of so-and-so,' this is called withdrawal. From then on, use and other actions are also allowable. In placing a bowl under joint ownership also, this is the same method. Thus, regarding these two kinds of placing under joint ownership, having placed a robe under joint ownership with any of the five co-religionists by either method, for one who uses it when it has not been withdrawn in the stated manner, or who, relying on familiarity with the one with whom the Vinaya act was performed, uses it without having received it back, there is a pācittiya offense.

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ အပ္ပစ္စုဒ္ဓါရဏံ ပရိဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, တံ ပန အဓိဋ္ဌဟန္တဿ ဝါ ဝိဿဇ္ဇေန္တဿ ဝါ ဒုက္ကဋံ, တထာ ပစ္စုဒ္ဓါရဏေ အပ္ပစ္စုဒ္ဓါရဏသညိဿ ဝေမတိကဿ ဝါ. ပစ္စုဒ္ဓါရဏသညိဿ ပန ဝိဿာသေန ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သာမံ ဝိကပ္ပိတဿ အပ္ပစ္စုဒ္ဓါရော, ဝိကပ္ပနုပဂစီဝရတာ, ပရိဘောဂေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနေဝ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

This was laid down at Sāvatthī concerning Upananda, regarding the matter of using what has not been withdrawn. It is a common ruling, not involving an order, a Pācittiya offense with three factors. However, for one who determines it or gives it away, there is a Dukkaṭa offense. Likewise, for one who uses it while perceiving it as not withdrawn when it has been withdrawn, or while in doubt, there is a Dukkaṭa offense. But for one who perceives it as withdrawn and uses it with confidence, and for the insane and so forth, there is no offense. The non-withdrawal of what has been personally shared, the state of the robe being one that is subject to sharing, and the act of using it—these are the three factors here. The origins and so forth are just like those of the first Kathina case. This, however, is a matter of action and inaction.

ဝိကပ္ပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on sharing is finished.

၁၀. အပနိဓာနသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule on Concealing

ဒသမေ ပတ္တန္တိ အဓိဋ္ဌာနုပဂံ. စီဝရန္တိ ဝိကပ္ပနုပဂံ. နိသီဒနံ နာမ သဒသံ ဝုစ္စတိ. သူစိဃရံ နာမ သသူစိကံ ဝါ အသူစိကံ ဝါ. ကာယဗန္ဓနံ နာမ ပဋ္ဋိကာ ဝါ သူကရန္တကံ ဝါ. အပနိဓေယျာတိ အပနေတွာ နိဒဟေယျ. ဟသာပေက္ခောတိ ဟသာဓိပ္ပာယော. ပါစိတ္တိယန္တိ သယံ အပနိဓေန္တဿ ပါစိတ္တိယံ, အညံ အာဏာပေန္တဿ အာဏတ္တိယာ ဒုက္ကဋံ, တေန အပနိဟိတေ ဣတရဿ ပါစိတ္တိယံ.

In the tenth, 'bowl' means one that is fit for determination. 'Robe' means one that is fit for sharing. A 'sitting cloth' is said to be one with a border. A 'needle case' means one with or without a needle. A 'waistband' means a flat strip or one shaped like a pig's intestine. 'Should conceal' means one should remove and then hide it. 'With playful intent' means having the intention of jesting. 'Pācittiya' means: for one who conceals it oneself, there is a Pācittiya offense; for one who orders another, there is a Dukkaṭa offense for the order; when it has been concealed by that person, there is a Pācittiya offense for the one who ordered.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အပနိဓာနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, ဝုတ္တပ္ပကာရာနိ ပန ပတ္တာဒီနိ ဌပေတွာ အညံ ပရိက္ခာရံ ဥပသမ္ပန္နဿ ဝါ အနုပသမ္ပန္နဿ ဝါ သန္တကံ အပနိဓေန္တဿ ဒုက္ကဋမေဝ. ဒုန္နိက္ခိတ္တံ ပဋိသာမေန္တဿ, ‘‘ဓမ္မကထံ ကတွာ ဒဿာမီ’’တိ ပဋိသာမေန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နဿ သန္တကာနံ ပတ္တာဒီနံ အပနိဓာနံ, ဝိဟေသေတုကာမတာ ဝါ ဟသာဓိပ္ပာယတာ ဝါတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနီတိ.

This was laid down at Sāvatthī concerning the group-of-six monks, regarding the matter of concealing. It is a common ruling, one involving an order, a Pācittiya offense with three factors. In the case of a non-ordained person, it is a Dukkaṭa offense with three factors. However, for one who conceals any other requisite belonging to a fully ordained or non-ordained person—apart from the aforementioned bowl and so forth—there is only a Dukkaṭa offense. There is no offense for one who puts away what was badly placed, for one who puts it away thinking, “I will give it after giving a Dhamma talk,” and for the insane and so forth. The two factors here are: the concealing of a bowl and so forth belonging to a fully ordained person, and either the desire to vex or a playful intention. The origins and so forth are similar to those of taking what is not given.

အပနိဓာနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Concealing is finished.

သုရာပါနဝဂ္ဂေါ ဆဋ္ဌော.

The Sixth Chapter on Drinking Alcohol.

၇. သပ္ပာဏကဝဂ္ဂေါ

7. The Chapter on What Contains Living Beings.

၁. သဉ္စိစ္စသိက္ခာပဒဝဏ္ဏနာ

1. Explanation of the Training Rule Concerning Acting Intentionally.

သပ္ပာဏကဝဂ္ဂဿ [Pg.245] ပဌမေ ပါဏောတိ တိရစ္ဆာနဂတပါဏော အဓိပ္ပေတော. တံ ခုဒ္ဒကမ္ပိ မဟန္တမ္ပိ မာရေန္တဿ ပါစိတ္တိယမေဝ, မဟန္တေ ပန ဥပက္ကမမဟန္တတာယ အကုသလံ မဟန္တံ ဟောတိ.

In the first [training rule] of the Sappāṇakavagga, by 'living being' an animal is intended. For one who kills it, whether it be small or large, there is only a Pācittiya offense. However, in the case of a large animal, the unwholesome deed is great due to the greatness of the effort.

သာဝတ္ထိယံ ဥဒါယိတ္ထေရံ အာရဗ္ဘ ပါဏံ ဇီဝိတာ ဝေါရောပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, ပါဏေ ဝေမတိကဿ, အပါဏေ ပါဏသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. အပါဏသညိဿ, အသဉ္စိစ္စ, အဇာနန္တဿ, နမရဏာဓိပ္ပာယဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သေသံ မနုဿဝိဂ္ဂဟေ ဝုတ္တနယမေဝါတိ.

It was laid down at Sāvatthī concerning the elder Udāyī on the grounds of depriving a living being of its life faculty. It is a common ruling, one involving an order. For one who is in doubt concerning a living being, for one who perceives a non-living thing as a living being, or is in doubt, there is a Dukkaṭa offense. There is no offense for one who perceives it as a non-living thing, for one who acts unintentionally, for one who is unknowing, for one who has no intention to cause death, and for the insane and so forth. The remainder is just as stated in the case concerning a human being.

သဉ္စိစ္စသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Acting Intentionally is finished.

၂. သပ္ပာဏကသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule Concerning What Contains Living Beings.

ဒုတိယေ သပ္ပာဏကန္တိ ယေ ပါဏကာ ပရိဘောဂေန မရန္တိ, တေဟိ သပ္ပာဏကံ, တာဒိသဉှိ ဇာနံ ပရိဘုဉ္ဇန္တဿ ပယောဂေ ပယောဂေ ပါစိတ္တိယံ.

In the second [training rule], 'containing living beings' refers to that which has living beings that die through its use. Indeed, for one who knowingly uses such a thing, there is a Pācittiya offense for each act of application.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဇာနံ သပ္ပာဏကံ ဥဒကံ ပရိဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ သိဉ္စနသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

It was laid down at Sāvatthī concerning the group-of-six monks on the grounds of knowingly using water that contains living beings. The remainder here is to be understood according to the method stated in the Training Rule on Sprinkling.

သပ္ပာဏကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on What Contains Living Beings is finished.

၃. ဥက္ကောဋနသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule Concerning Re-opening a Settled Issue.

တတိယေ ယထာဓမ္မန္တိ ယော ယဿ အဓိကရဏဿ ဝူပသမာယ ဓမ္မော ဝုတ္တော, တေနေဝ ဓမ္မေန. နိဟတာဓိကရဏန္တိ နိဟတံ အဓိကရဏံ, သမထက္ခန္ဓကေ (စူဠဝ. ၁၈၅ အာဒယော) သတ္ထာရာ ဝုတ္တဓမ္မေနေဝ ဝူပသမိတန္တိ အတ္ထော, ဝူပသမနနယံ ပနဿ အဓိကရဏသမထေသု ဒဿယိဿာမ. ပုနကမ္မာယ ဥက္ကောဋေယျာတိ တဿ တဿ ဘိက္ခုနော သန္တိကံ ဂန္တွာ ‘‘အကတံ ကမ္မ’’န္တိအာဒီနိ (ပါစိ. ၃၉၄) ဝဒန္တော ပုနကရဏတ္ထာယ ဥစ္စာလေယျ. ယထာဌိတဘာဝေန ပတိဋ္ဌာတုံ န ဒဒေယျ, တဿေဝံ ကရောန္တဿ ပါစိတ္တိယံ. ယံ ပန ဓမ္မေန အဓိကရဏံ နိဟတံ[Pg.246], တံ သုနိဟတမေဝ. သစေ ဝိပ္ပကတေ ကမ္မေ ပဋိက္ကောသတိ, တံ သညာပေတွာ ကာတဗ္ဗံ. ဣတရထာ ကမ္မဉ္စ ကုပ္ပတိ, ကာရကာနဉ္စ အာပတ္တိ.

In the third [training rule], 'according to the Dhamma' means by that very Dhamma which has been declared for the settling of a particular dispute. 'The dispute is settled' means the dispute has been settled, as taught by the Teacher in the chapter on settling disputes (Cūḷavagga 185, etc.); the meaning is that it has been settled by the Dhamma spoken by the Teacher. But we will show its method of settling in the sections on the settling of disputes. 'He should incite reopening it for further action' means going to that very monk and saying, 'The formal act has not been done,' and so forth (Pācittiya 394), he should incite it for the purpose of redoing it. He should not allow it to stand in its established state; for one doing thus, there is a Pācittiya offense. But a dispute that has been settled according to the Dhamma is indeed well-settled. If, before the formal act is completed, one protests, it should be done after having made him understand. Otherwise, the formal act is invalidated, and the performers of the act incur an offense.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ဥက္ကောဋနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဓမ္မကမ္မေ ဝေမတိကဿ, အဓမ္မကမ္မေ ဓမ္မကမ္မသညိနော, ဝေမတိကဿ ဝါ ဒုက္ကဋံ. ဥဘယေသု အဓမ္မကမ္မသညိဿ, ‘‘အဓမ္မေန ဝါ ဝဂ္ဂေန ဝါ အကမ္မာရဟဿ ဝါ ကမ္မံ ကတ’’န္တိ ဇာနန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ယထာဓမ္မံ နိဟတဘာဝေါ, ဇာနနာ, ဥက္ကောဋနာတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the group-of-six monks regarding the matter of re-opening a case; it is a common ruling, not involving an order. For one who is doubtful regarding a formal act according to the Dhamma, for one who perceives a formal act not according to the Dhamma as a formal act according to the Dhamma, or for one who is doubtful, there is a Dukkaṭa offense. In both cases, for one who perceives it as a formal act not according to the Dhamma, knowing that 'the formal act was done not according to the Dhamma, or by an incomplete quorum, or for one unfit for the formal act,' and for the insane and so forth, there is no offense. The three factors here are: the state of being settled according to the Dhamma, knowing, and the act of re-opening the case. Its origins and so forth are similar to that of taking what is not given. But this has a painful feeling.

ဥက္ကောဋနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Re-opening a Settled Issue is finished.

၄. ဒုဋ္ဌုလ္လသိက္ခာပဒဝဏ္ဏနာ

4. Explanation of the Training Rule concerning a Grave Offense

စတုတ္ထေ ဒုဋ္ဌုလ္လန္တိ သံဃာဒိသေသံ အဓိပ္ပေတံ, တံ ယေန ကေနစိ ဥပါယေန ဉတွာ ပဋိစ္ဆာဒေန္တဿ ပါစိတ္တိယံ. သစေပိ ‘‘န ဒါနိ နံ ကဿစိ ဘိက္ခုနော အာရောစေဿာမီ’’တိ ဓုရံ နိက္ခိပိတွာ ပစ္ဆာ အာရောစေတိ, ပါစိတ္တိယံ, အာပဇ္ဇိတွာဝ အာရောစေဿတိ. သစေ ပန ဧဝံ ဓုရံ နိက္ခိပိတွာ ပဋိစ္ဆာဒနတ္ထမေဝ အညဿ အာရောစေတိ, သောပိ အညဿာတိ ဧတေနုပါယေန သမဏသတမ္ပိ အာပဇ္ဇတိယေဝ တာဝ, ယာဝ ကောဋိ န ဆိဇ္ဇတိ. ကထံ ပန ကောဋိ ဆိဇ္ဇတိ? သစေ ဟိ အာပန္နော ဧကဿ အာရောစေတိ, သောပိ အညဿ အာရောစေတိ, သော နိဝတ္တိတွာ ယေနဿ အာရောစိတံ, တဿေဝ အာရောစေတိ, ဧဝံ တတိယေန ပုဂ္ဂလေန ဒုတိယဿ အာရောစိတေ ကောဋိ ဆိန္နာ ဟောတိ.

In the fourth, by 'gross offense' a Saṅghādisesa offense is meant. For one who, having known it by any means whatsoever, conceals it, there is a Pācittiya offense. Even if, having laid down the burden with the thought, 'Now I will not inform any monk about it,' one informs later, there is a Pācittiya offense; one informs only after having already incurred the offense. But if, having thus laid down the burden for the very purpose of concealing, one informs another, and that one informs yet another—by this method, even a hundred monks indeed incur the offense, as long as the chain is not broken. But how is the chain broken? If, indeed, the one who has offended informs one monk, and that one also informs another, and that one, having turned back, informs the very one by whom he was informed—thus, when the third person has informed the second, the chain is broken.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ ဒုဋ္ဌုလ္လာပတ္တိပဋိစ္ဆာဒနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဒုဋ္ဌုလ္လာယ အာပတ္တိယာ အာဒိပဒေ ပါစိတ္တိယံ, ဣတရေသု ဒွီသု ဒုက္ကဋံ, အဒုဋ္ဌုလ္လာယ တိကဒုက္ကဋံ, အနုပသမ္ပန္နဿ ဒုဋ္ဌုလ္လေ ဝါ အဒုဋ္ဌုလ္လေ ဝါ အဇ္ဈာစာရေ ဒုက္ကဋမေဝ. ‘‘သံဃဿ ဘဏ္ဍနာဒီနိ ဘဝိဿန္တီ’’တိ (ပါစိ. ၄၀၁) ဝါ ‘‘အယံ ကက္ခဠော ဖရုသော ဇီဝိတန္တရာယံ ဝါ ဗြဟ္မစရိယန္တရာယံ ဝါ ကရိဿတီ’’တိ ဝါ အနာရောစေန္တဿ, ပတိရူပံ ဘိက္ခုံ အပဿတော[Pg.247], န ဆာဒေတုကာမဿ, ‘‘ပညာယိဿတိ သကေန ကမ္မေနာ’’တိ အနာရောစေန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နဿ ဒုဋ္ဌုလ္လာပတ္တိဇာနနံ, ‘‘ပဋိစ္ဆာဒေတုကာမတာယ နာရောစေဿာမီ’’တိ ဓုရနိက္ခေပေါတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသအသာနေဝါတိ.

It was laid down at Sāvatthī concerning a certain monk regarding the matter of concealing a gross offense. It is a non-common promulgation, not requiring a command. For a gross offense, there is a Pācittiya offense in the first case, and a Dukkaṭa offense in the other two cases; for a non-gross offense, there is a Dukkaṭa offense in all three cases. For a transgression by one not fully ordained, whether gross or non-gross, there is only a Dukkaṭa offense. There is no offense for one who does not inform, thinking, 'Quarrels and so forth will arise for the Saṅgha,' or 'This one is harsh and rough; he will cause danger to my life or danger to my holy life'; nor for one not seeing a suitable monk; nor for one not wishing to conceal; nor for one not informing, thinking, 'He will become known through his own kamma'; and there is no offense for the insane and so forth. The two factors here are: for one who is fully ordained, the knowing of a gross offense, and the laying down of the burden with the thought, 'Due to the wish to conceal, I will not inform.' Its origination and so forth are the same as for the training rule on admonition.

ဒုဋ္ဌုလ္လသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on a Gross Offense is concluded.

၅. ဦနဝီသတိဝဿသိက္ခာပဒဝဏ္ဏနာ

5. The Explanation of the Training Rule Concerning Those Under Twenty Years of Age.

ပဉ္စမေ ဦနဝီသတိဝဿန္တိ ပဋိသန္ဓိဂ္ဂဟဏတော ပဋ္ဌာယ အပရိပုဏ္ဏဝီသတိဝဿံ. ဥပသမ္ပာဒေယျာတိ ဥပဇ္ဈာယော ဟုတွာ ဥပသမ္ပာဒေယျ. သော စ ပုဂ္ဂလော အနုပသမ္ပန္နောတိ ဇာနန္တေနာပိ အဇာနန္တေနာပိ ဥပသမ္ပာဒိတော အနုပသမ္ပန္နောဝ. သစေ ပန သော ဒသဝဿစ္စယေန အညံ ဥပသမ္ပာဒေတိ, တဉ္စေ မုဉ္စိတွာ ဂဏော ပူရတိ, သူပသမ္ပန္နော. သောပိ ယာဝ န ဇာနာတိ, တာဝ တဿ နေဝ သဂ္ဂန္တရာယော န မောက္ခန္တရာယော, ဉတွာ ပန ပုန ဥပသမ္ပဇ္ဇိတဗ္ဗံ. တေ စ ဘိက္ခူ ဂါရယှာတိ ဌပေတွာ ဥပဇ္ဈာယံ အဝသေသာ ဂါရယှာ ဟောန္တိ, သဗ္ဗေ ဒုက္ကဋံ အာပဇ္ဇန္တိ. ဣဒံ တသ္မိံ ပါစိတ္တိယန္တိ ယော ပန ဥပဇ္ဈာယော ဟုတွာ ဥပသမ္ပာဒေတိ, တသ္မိံယေဝ ပုဂ္ဂလေ ဣဒံ ပါစိတ္တိယံ ဝေဒိတဗ္ဗံ. တသ္မာ ယော ‘‘ဧဝံ ဥပသမ္ပာဒေဿာမီ’’တိ ဂဏံ ဝါ အာစရိယံ ဝါ ပတ္တံ ဝါ စီဝရံ ဝါ ပရိယေသတိ, သီမံ ဝါ သမ္မန္နတိ (ပါစိ. ၄၀၄), ဥဒကုက္ခေပံ ဝါ ပရိစ္ဆိန္ဒတိ, သော ဧတေသု သဗ္ဗကိစ္စေသု ဉတ္တိယာ, ဒွီသု စ ကမ္မဝါစာသု ဒုက္ကဋာနိ အာပဇ္ဇိတွာ ကမ္မဝါစာပရိယောသာနေ ပါစိတ္တိယံ အာပဇ္ဇတိ.

In the fifth, 'under twenty years' means not fully twenty years of age, starting from the time of conception. 'Should give ordination' means that, having become a preceptor, one should ordain. And that person is not ordained: whether ordained by one who knows or by one who does not know, he is indeed not ordained. If, however, after ten years have passed, that person ordains another, and if the quorum is complete by excluding him, the candidate is well-ordained. Also, for as long as that person does not know, for that long there is for him no obstacle to heaven and no obstacle to Nibbāna; but upon knowing, he must be re-ordained. 'And those bhikkhus are blameworthy' means that, setting aside the preceptor, the remaining bhikkhus are blameworthy; all incur a dukkaṭa offense. 'This is a pācittiya in that case' means that this pācittiya offense should be understood to be for that very person who, having become a preceptor, ordains. Therefore, whoever, thinking, 'I will ordain thus,' seeks a quorum, or a teacher, or a bowl, or robes, or designates a boundary, or determines a water-boundary, that person, having incurred dukkaṭa offenses in all these acts, for the motion, and for the two announcements, incurs a pācittiya offense at the conclusion of the kammavācā.

ရာဇဂဟေ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ ဦနဝီသတိဝဿံ ဥပသမ္ပာဒနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဦနဝီသတိဝဿေ ဝေမတိကဿ, ပရိပုဏ္ဏဝီသတိဝဿေ ဦနကသညိနော, ဝေမတိကဿ စ ဒုက္ကဋံ. ဥဘယတ္ထ ပရိပုဏ္ဏသညိဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဦနဝီသတိဝဿတာ, ဦနကသညိတာ, ဥပသမ္ပာဒနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ပဏ္ဏတ္တိဝဇ္ဇံ, တိစိတ္တံ, တိဝေဒနန္တိ.

This was laid down in Rājagaha concerning many bhikkhus regarding the matter of ordaining one under twenty years of age. It is a specific ruling, not involving a command. There is a dukkaṭa offense for one who is doubtful regarding a candidate who is under twenty, for one who perceives a candidate of full twenty years as being under age, and for one who is doubtful in the latter case. In both situations, there is no offense for one who perceives the candidate as being of full age, nor for the insane, and so on. The state of being under twenty years, the perception of being under age, and the act of ordaining—these are the three factors here. The origins and so forth are similar to those for theft. This, however, is an offense by declaration, arising from three states of consciousness, and accompanied by three kinds of feeling.

ဦနဝီသတိဝဿသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning One Under Twenty Years of Age is concluded.

၆. ထေယျသတ္ထသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Training Rule Concerning a Caravan of Thieves

ဆဋ္ဌေ [Pg.248] ယေ ရာဇာနံ ဝါ ဝဉ္စေတွာ သုင်္ကံ ဝါ ပရိဟရိတုကာမာ စောရာ ကတကမ္မာ စေဝ အကတကမ္မာ စ မဂ္ဂပ္ပဋိပန္နာ, တေသု ဣဓ ထေယျသတ္ထသညိနော တဿ ထေယျသတ္ထဘာဝံ ဉတွာ တေန သဒ္ဓိံ သံဝိဓာယ ဂစ္ဆန္တဿ သံဝိဓာနေ စ ဂမနေ စ ဩဝါဒဝဂ္ဂေ ဝုတ္တနယေန အာပတ္တိဝိနိစ္ဆယော ဝေဒိတဗ္ဗော.

In the sixth: Regarding those thieves who, having deceived the king or desiring to evade customs duty, have already committed the theft or have not yet committed it and are journeying on the road—in this training rule, for a monk who, perceiving them as a caravan of thieves and knowing their state as a caravan of thieves, makes an arrangement and travels together with them, the determination of the offense for both the arrangement and the journeying should be understood according to the method stated in the Chapter on Exhortation.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ ထေယျသတ္ထေန သဒ္ဓိံ သံဝိဓာယ ဧကဒ္ဓါနမဂ္ဂံ ပဋိပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, မနုဿေသု အသံဝိဒဟန္တေသု သယမေဝ သံဝိဒဟိတွာ ဂစ္ဆန္တဿ, ထေယျသတ္ထေ ဝေမတိကဿ, အထေယျသတ္ထေ ထေယျသတ္ထသညိနော, ဝေမတိကဿ စ ဒုက္ကဋံ. အထေယျသတ္ထသညိဿ, အသံဝိဒဟိတွာ ဝါ ကာလဝိသင်္ကေတေန ဝါ, အာပဒါသု ဝါ, ဂစ္ဆန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ထေယျသတ္ထဘာဝေါ, ဇာနနံ, သံဝိဓာနံ, အဝိသင်္ကေတေန ဂမနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. ထေယျသတ္ထသမုဋ္ဌာနံ, ကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

It was laid down in Sāvatthī concerning a certain monk, regarding the case of undertaking a long, single-stretch road together with a caravan of thieves after making an arrangement. It is a general rule, not requiring a command. For one who travels after arranging it oneself when others do not arrange it; for one who is doubtful about a caravan of thieves; for one who perceives what is not a caravan of thieves as a caravan of thieves; and for one who is doubtful, there is a dukkaṭa offense. For one who perceives it as not a caravan of thieves; or for one traveling without an arrangement, or by a missed appointment, or in times of danger; and for the insane, etc., there is no offense. The state of being a caravan of thieves, knowing, making an arrangement, and going without missing the appointment—these are the four factors here. Its origin relates to a caravan of thieves; it is an action, a release by perception, intentional, an offense by formulation, a bodily action, a verbal action, with three consciousnesses, and three feelings.

ထေယျသတ္ထသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning a Caravan of Thieves is concluded.

၇. သံဝိဓာနသိက္ခာပဒဝဏ္ဏနာ

7. Explanation of the Training Rule on Making an Arrangement

သတ္တမေ သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ မာတုဂါမေန သဒ္ဓိံ ဧကဒ္ဓါနမဂ္ဂံ ပဋိပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ ဘိက္ခုနိယာ သဒ္ဓိံ သံဝိဓာနသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

In the seventh, at Sāvatthī, it was laid down concerning a certain monk regarding the matter of undertaking a long, single-stretch road together with a woman. The remainder here should be understood by the very method stated in the training rule on making an arrangement with a bhikkhunī.

သံဝိဓာနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Making an Arrangement is concluded.

၈. အရိဋ္ဌသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the Ariṭṭha Training Rule

အဋ္ဌမေ သဂ္ဂမောက္ခာနံ အန္တရာယံ ကရောန္တီတိ အန္တရာယိကာ, တေ ကမ္မကိလေသဝိပါကဥပဝါဒပညတ္တိဝီတိက္ကမနဝသေန ပဉ္စဝိဓာ. တေသု မုဒုကာနံ [Pg.249] အတ္ထရဏာဒီနံ ဖဿော ဝိယ ဣတ္ထိသမ္ဖဿောပိ ဝဋ္ဋတီတိ မေထုနဝီတိက္ကမနေ ဒေါသံ အဒိသွာ ပညတ္တိဝီတိက္ကမန္တရာယိကေ သန္ဓာယ ‘‘ယေမေ အန္တရာယိကာ ဓမ္မာ ဝုတ္တာ ဘဂဝတာ, တေ ပဋိသေဝတော နာလံ အန္တရာယာယာ’’တိ ဝုတ္တံ. အနေကပရိယာယေနာတိ ‘‘အဋ္ဌိကင်္ကလူပမာ ကာမာ’’တိအာဒီဟိ (မ. နိ. ၂.၄၂; ပါစိ. ၄၁၇; စူဠနိ. ခဂ္ဂဝိသာဏသုတ္တနိဒ္ဒေသ ၁၄၇) နေကေဟိ ကာရဏေဟိ. သော ဘိက္ခု ဘိက္ခူဟီတိ ယေ ပဿန္တိ ဝါ သုဏန္တိ ဝါ, တေဟိ တိက္ခတ္တုံ ဧဝံ ဝတ္တဗ္ဗော ‘‘မာ အာယသ္မာ ဧဝံ အဝစ…ပေ… အလဉ္စ ပန တေ ပဋိသေဝတော အန္တရာယာယာ’’တိ. ဧဝံ ဝုတ္တေ အပ္ပဋိနိဿဇ္ဇန္တဿ ဒုက္ကဋံ, သုတွာ အဝဒန္တာနမ္ပိ ဒုက္ကဋံ. ပုန သံဃမဇ္ဈမ္ပိ အာကဍ္ဎိတွာ တထေဝ ဝတ္တဗ္ဗော, တတြာပိ တဿ အပ္ပဋိနိဿဇ္ဇနေ, ဣတရေသဉ္စ အဝစနေ ဒုက္ကဋမေဝ. ဧဝမ္ပိ အပ္ပဋိနိဿဇ္ဇန္တော ပုန ဉတ္တိစတုတ္ထေန ကမ္မေန ယာဝတတိယံ သမနုဘာသိတဗ္ဗော, အထဿ အပ္ပဋိနိဿဇ္ဇတော ပုန ဉတ္တိယာ စ ဒွီဟိ စ ကမ္မဝါစာဟိ ဒုက္ကဋံ, ကမ္မဝါစာပရိယောသာနေ ပါစိတ္တိယံ.

In the eighth, things are called 'obstructive' (antarāyikā) because they create an obstacle to the heavenly realms and Nibbāna. These are of five kinds: by way of kamma, defilements, results, reproach, and transgression of a precept. Among these, thinking, 'Just as contact with soft bedding and so on is allowable, so too is contact with a woman,' and thus not seeing the fault in transgressing the rule on sexual intercourse, it was said by the bhikkhu Ariṭṭha with reference to the obstructive dhammas that are transgressions of a precept: “Those obstructive dhammas declared by the Blessed One are not sufficient to be an obstacle for one who indulges in them.” “In many ways” means by numerous reasons, such as “sensual pleasures are like a skeleton.” That bhikkhu should be addressed three times by the bhikkhus who see or hear him, thus: “Venerable, do not speak thus… indeed, for one who indulges in them, they are sufficient to be an obstacle.” If, being spoken to thus, he does not relinquish it, it is a dukkaṭa offense. For those who, having heard, do not speak, it is also a dukkaṭa offense. Again, having brought him into the midst of the Saṅgha, he should be addressed in the very same way. There too, on his not relinquishing it, and on the others not speaking, there is a dukkaṭa offense. If he still does not relinquish it, he should be formally admonished up to the third time by a formal act consisting of a motion and three announcements. Then, for him who does not relinquish it, there is a dukkaṭa offense for the motion and for each of the first two announcements. At the conclusion of the final announcement, it is a pācittiya offense.

သာဝတ္ထိယံ အရိဋ္ဌံ အာရဗ္ဘ ပါပိကာယ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အဓမ္မကမ္မေ တိကဒုက္ကဋံ. အသမနုဘာသိယမာနဿ, ပဋိနိဿဇ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဓမ္မကမ္မတာ, သမနုဘာသနာ, အပ္ပဋိနိဿဇ္ဇနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသဒိသာနေဝါတိ.

At Sāvatthī, it was laid down concerning Ariṭṭha in the matter of not relinquishing a wrong view. It is a common precept, not by way of a command, a pācittiya with three factors, and if the formal act is unlawful, there is a three-fold dukkaṭa offense. There is no offense for one who is not being formally admonished, for one who relinquishes it, and for the insane and so on. Being a lawful act, the formal admonishment, and the not relinquishing—these are the three factors here. The origination and so on are just like those for the rule on formal admonishment.

အရိဋ္ဌသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Ariṭṭha is concluded.

၉. ဥက္ခိတ္တသမ္ဘောဂသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Training Rule on Association with a Suspended Person

နဝမေ တထာဝါဒိနာတိ ‘‘တထာဟံ ဘဂဝတာ ဓမ္မ’’န္တိအာဒိဝါဒိနာ. အကတာနုဓမ္မေနာတိ အနုဓမ္မော ဝုစ္စတိ အာပတ္တိယာ အဒဿနေ ဝါ အပ္ပဋိကမ္မေ ဝါ ပါပိကာယ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဂ္ဂေ ဝါ ဓမ္မေန ဝိနယေန ဥက္ခိတ္တကဿ အနုလောမဝတ္တံ ဒိသွာ ကတဩသာရဏာ, သော ဩသာရဏသင်္ခါတော အနုဓမ္မော ယဿ န ကတော, အယံ အကတာနုဓမ္မော နာမ, တာဒိသေန သဒ္ဓိန္တိ အတ္ထော. သမ္ဘုဉ္ဇေယျ ဝါတိ အာမိသသမ္ဘောဂံ ဝါ ဓမ္မသမ္ဘောဂံ ဝါ ကရေယျ. သံဝသေယျ ဝါတိ ဥပေါသထာဒိကံ သံဃကမ္မံ ကရေယျ[Pg.250]. သဟ ဝါ သေယျံ ကပ္ပေယျာတိ နာနူပစာရေပိ ဧကစ္ဆန္နေ နိပဇ္ဇေယျ. တတ္ထ အာမိသပရိဘောဂေ ဧကပ္ပယောဂေန ဗဟူပိ ဒဒတော ဝါ ဂဏှတော ဝါ ဧကံ ပါစိတ္တိယံ, ဝိစ္ဆိန္ဒနေ သတိ ပယောဂေ ပယောဂေ ပါစိတ္တိယံ. ဓမ္မသမ္ဘောဂေ ပဒါဒီဟိ ဥဒ္ဒိသန္တဿ ဝါ ဥဒ္ဒိသာပေန္တဿ ဝါ ပဒသောဓမ္မေ ဝုတ္တနယေန, သံဝါသေ ကမ္မပရိယောသာနဝသေန, သဟသေယျာယ ဧကသ္မိံ နိပန္နေ ဣတရဿ နိပဇ္ဇနပ္ပယောဂဝသေန အာပတ္တိပရိစ္ဆေဒေါ ဝေဒိတဗ္ဗော.

In the ninth, `tathāvādinā` means one who speaks thus, beginning with the words, “Thus I understand the Dhamma taught by the Blessed One…”. As for `akatānudhammena`: the act of reinstatement (`osāraṇā`) performed after seeing the suitable conduct of one who has been suspended according to the Dhamma and the Vinaya for not seeing an offense, or for not making amends for it, or for not relinquishing a wrong view, is called `anudhamma`. He for whom that `anudhamma`, also known as reinstatement, has not been performed, this one is called `akatānudhammo`. The meaning is “with such a one”. `Sambhuñjeyya vā` means one might engage in material communion or Dhamma communion. `Saṃvaseyya vā` means one might perform a formal act of the Sangha (`saṅghakamma`) such as the Uposatha. `Saha vā seyyaṃ kappeyya` means one might lie down under the same roof, even if in a different proximity. Therein, regarding the partaking of material things, for one giving or receiving even many items in a single effort, there is one pācittiya; if there is an interruption, there is a pācittiya for each effort. In Dhamma communion, for one reciting or causing to recite by means of words, etc., the determination of the offense should be understood according to the method stated in the Padasodhamma training rule. In co-residence, it is determined by way of the completion of the formal act. In lying down together, when one is already lying down, the determination of the offense is by way of the other’s effort in lying down.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အရိဋ္ဌေန ဘိက္ခုနာ သဒ္ဓိံ သမ္ဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဥက္ခိတ္တကေ ဝေမတိကဿ, အနုက္ခိတ္တကေ ဥက္ခိတ္တကသညိနော စေဝ ဝေမတိကဿ စ ဒုက္ကဋံ. ဥဘောသု အနုက္ခိတ္တကသညိဿ, ‘‘ဩသာရိတော’’တိ ဝါ ‘‘တံ ဒိဋ္ဌိံ ပဋိနိဿဋ္ဌော’’တိ ဝါ ဇာနန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အကတာနုဓမ္မတာ, ဇာနနာ, သမ္ဘောဂါဒိကရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ပဏ္ဏတ္တိဝဇ္ဇံ, တိစိတ္တံ, တိဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the group-of-six bhikkhus in the matter of communing with the bhikkhu Ariṭṭha. It is a rule applicable to both bhikkhus and bhikkhunīs, not requiring a command. For one who is doubtful about a suspended bhikkhu, there is a dukkaṭa. For one who perceives a non-suspended bhikkhu as suspended, and for one who is doubtful about him, there is also a dukkaṭa. In both cases, for one who perceives the bhikkhu as not suspended, for one who knows that “he has been reinstated” or “he has abandoned that view,” and for the insane and so on, there is no offense. The three factors here are: the state of the due process not having been performed, knowing this, and the act of communing, etc. The ways of originating, etc., are similar to those for taking what is not given. This, however, is an offense by formulation, arising from three mind-states, and accompanied by three kinds of feeling.

ဥက္ခိတ္တသမ္ဘောဂသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on communing with a suspended person is concluded.

၁၀. ကဏ္ဋကသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule on Kaṇṭaka

ဒသမေ သမဏုဒ္ဒေသောတိ သာမဏေရော. စရာတိ ဂစ္ဆ. ပိရေတိ ပရ အမာမက. ဝိနဿာတိ နဿ, ယတ္ထ တံ န ပဿာမ, တတ္ထ ဂစ္ဆာတိ ဝုတ္တံ ဟောတိ. တထာနာသိတန္တိဧတ္ထ သံဝါသနာသနာ လိင်္ဂနာသနာ ဒဏ္ဍကမ္မနာသနာတိ တိဿော နာသနာ. တတ္ထ အာပတ္တိယာ အဒဿနာဒီသု ဥက္ခေပနာ သံဝါသနာသနာ နာမ. ဒူသကော နာသေတဗ္ဗော (ပါရာ. ၆၆), မေတ္တိယံ ဘိက္ခုနိံ နာသေထာတိ (စူဠဝ. ၁၉၃; ပါရာ. ၃၈၄) အယံ လိင်္ဂနာသနာ နာမ. ‘‘အဇ္ဇတဂ္ဂေ တေ, အာဝုသော သမဏုဒ္ဒေသ, န စေဝ သော ဘဂဝါ သတ္ထာ အပဒိသိတဗ္ဗော’’တိ (ပါစိ. ၄၂၉) အယံ ဒဏ္ဍကမ္မနာသနာ နာမ, အယံ ဣဓာဓိပ္ပေတာ. တေန ဝုတ္တံ ‘‘တထာနာသိတ’’န္တိ. ဥပလာပေယျာတိ ‘‘ပတ္တံ ဝါ စီဝရံ ဝါ ဥဒ္ဒေသံ ဝါ ပရိပုစ္ဆံ ဝါ ဒဿာမီ’’တိ သင်္ဂဏှေယျ. ဥပဋ္ဌာပေယျာတိ စုဏ္ဏမတ္တိကာဒီနိ သာဒိယန္တော တေန [Pg.251] အတ္တနော ဥပဋ္ဌာနံ ကာရာပေယျ. သမ္ဘောဂသဟသေယျာ အနန္တရသိက္ခာပဒေ ဝုတ္တနယာ ဧဝ, တသ္မာ အာပတ္တိပရိစ္ဆေဒေါပေတ္ထ တသ္မိံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော.

In the tenth, `samaṇuddesa` means a `sāmaṇera` (novice). `Carāti` means 'Go.' `Pireti` means 'O outsider, one who does not hold dear the Three Jewels.' `Vinassāti` means 'Perish'; it means, 'Go to a place where we do not see you.' Regarding 'thus expelled,' here there are three kinds of expulsion: expulsion from communion (`saṃvāsanāsanā`), expulsion by destroying the sign (`liṅganāsanā`), and expulsion by disciplinary action (`daṇḍakammanāsanā`). Among these, suspension (`ukkhepanā`) for reasons such as not seeing an offense is called expulsion from communion. The statement, 'A corrupt one should be expelled,' and 'Expel the bhikkhunī Mettiyā,' refers to what is called expulsion by destroying the sign. The statement, 'From today onwards, friend novice, you are not to designate that Blessed One as the Teacher,' refers to what is called expulsion by disciplinary action. This is what is intended here. Therefore, it was said, 'thus expelled.' 'Would entice' means one would win him over by saying, 'I will give you a bowl, or a robe, or the text for recitation, or the commentary for questioning.' 'Would have him attend' means that, while consenting to things like bathing powder and clay, one would have that novice attend to oneself. Communion and lying down together are just as stated in the immediately preceding training rule; therefore, the determination of the offense here should also be understood in accordance with the method stated therein.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ ဘိက္ခူ အာရဗ္ဘ ကဏ္ဋကသမဏုဒ္ဒေသဥပလာပနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ အရိဋ္ဌသိက္ခာပဒေ ဝုတ္တသဒိသမေဝါတိ.

At Sāvatthī, concerning the group-of-six bhikkhus, it was laid down regarding the matter of enticing the novice Kaṇṭaka. The rest is just as was said in the Ariṭṭha training rule.

ကဏ္ဋကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on Kaṇṭaka is concluded.

သပ္ပာဏကဝဂ္ဂေါ သတ္တမော.

The Seventh Chapter: The Section on Living Beings.

၈. သဟဓမ္မိကဝဂ္ဂေါ

8. The Chapter on Fellow Practitioners

၁. သဟဓမ္မိကသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the Training Rule on Fellow Practitioners

သဟဓမ္မိကဝဂ္ဂဿ ပဌမေ သဟဓမ္မိကံ ဝုစ္စမာနောတိ ဣမဿတ္ထော ဒုဗ္ဗစသိက္ခာပဒေ ဝုတ္တော. ဧတသ္မိံ သိက္ခာပဒေတိ ဧတသ္မိံ သိက္ခာပဒေ ယံ ဝုတ္တံ, တံ န တာဝ သိက္ခိဿာမီတိ အတ္ထော. ပါစိတ္တိယန္တိ ဧတ္ထ ပန အနာဒရိယဘယာ လေသေန ဧဝံ ဝဒန္တဿ ဝါစာယ ဝါစာယ ပါစိတ္တိယံ ဝေဒိတဗ္ဗံ. သိက္ခမာနေနာတိ ဩဝါဒံ သိရသာ သမ္ပဋိစ္ဆိတွာ သိက္ခိတုကာမေနေဝ ဟုတွာ. အညာတဗ္ဗန္တိ အာဇာနိတဗ္ဗံ. ပရိပုစ္ဆိတဗ္ဗန္တိ ‘‘ဣမဿ ကော အတ္ထော’’တိ ပရိပုစ္ဆိတဗ္ဗံ. ပရိပဉှိတဗ္ဗန္တိ စိန္တေတဗ္ဗံ တုလယိတဗ္ဗံ.

In the first rule of the chapter on Fellow Practitioners, the meaning of ‘sahadhammikaṃ vuccamāno’ is stated in the training rule on being difficult to admonish (Dubbacasikkhāpada). ‘Etasmiṃ sikkhāpade’ means, regarding what has been said in this training rule, the meaning is, ‘I will not train in that yet.’ As for ‘Pācittiya,’ here, however, on account of disrespect, for one who speaks thus evasively, a pācittiya offense should be understood for each utterance. ‘Sikkhamānena’ means having accepted the admonition with bowed head and being one who truly desires to train. ‘Aññātabbanti’ means ‘it should be known.’ ‘Paripucchitabbaṃ’ means one should inquire, ‘What is the meaning of this?’ ‘Paripañhitabbanti’ means one should ponder and weigh it.

ကောသမ္ဗိယံ ဆန္နတ္ထေရံ အာရဗ္ဘ ဧဝံ ဘဏနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, ဥဘောဟိပိ ‘‘ဣဒံ န သလ္လေခါယာ’’တိအာဒိနာ (ပါစိ. ၄၃၆) နယေနေဝ အပ္ပညတ္တေန ဝုစ္စမာနဿာပိ ဧဝံ ဝဒတော ဒုက္ကဋမေဝ. ‘‘ဇာနိဿာမိ သိက္ခိဿာမီ’’တိ ဘဏန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နဿ ပညတ္တေန ဝစနံ, အသိက္ခိတုကာမတာယ ဧဝံ ဝစနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

In Kosambī, concerning the Elder Channa, it was laid down regarding such a matter of speaking. It is a general formulation, not requiring a command, a triple pācittiya, and a triple dukkaṭa for one not fully ordained. For both parties, even when being admonished with a teaching that is not a formal rule, in the manner of, ‘This is not for self-effacement,’ etc., for one who speaks thus, it is only a dukkaṭa offense. There is no offense for one who says, ‘I will learn, I will train,’ nor for the insane and so on. The two factors here are: speaking to a fully ordained person by means of a prescribed rule, and speaking thus out of a desire not to train. The origination and so on are similar to that of theft, but this one is accompanied by painful feeling.

သဟဓမ္မိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on Fellow Practitioners is concluded.

၂. ဝိလေခနသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule on Disparaging

ဒုတိယေ [Pg.252] ဥဒ္ဒိဿမာနေတိ အာစရိယေန အန္တေဝါသိကဿ ဝုစ္စမာနေ ဝါ သဇ္ဈာယဝသေန ပရိဝတ္တိယမာနေ ဝါ. ခုဒ္ဒါနုခုဒ္ဒကေဟီတိ ခုဒ္ဒကေဟိ စ အနုခုဒ္ဒကေဟိ စ. ယာဝဒေဝါတိ တေသံ သံဝတ္တနမရိယာဒပရိစ္ဆေဒဝစနံ. ဣဒံ ဝုတ္တံ ဟောတိ – ဧတာနိ ဟိ ယေ ဥဒ္ဒိသန္တိ ဝါ ဥဒ္ဒိသာပေန္တိ ဝါ သဇ္ဈာယန္တိ ဝါ, တေသံ တာဝ သံဝတ္တန္တိ, ယာဝ ‘‘ကပ္ပတိ နု ခေါ, န ကပ္ပတိ နု ခေါ’’တိ ကုက္ကုစ္စဝိပ္ပဋိသာရော, ဝိဟေသာ, ဝိစိကိစ္ဆာ မနောဝိလေခါ စ ဥပ္ပဇ္ဇန္တိယေဝ. အထ ဝါ ယာဝဒေဝါတိ အတိသယဝဝတ္ထာပနံ. တဿ ‘သံဝတ္တန္တီ’တိဣမိနာ သမ္ဗန္ဓော, ကုက္ကုစ္စာယ ဝိဟေသာယ ဝိလေခါယ အတိဝိယ သံဝတ္တန္တိယေဝါတိ ဝုတ္တံ ဟောတိ. သိက္ခာပဒဝိဝဏ္ဏကေတိ ဧဝံ သိက္ခာပဒါနံ ဝိဝဏ္ဏကေ ဂရဟဏေ ပါစိတ္တိယံ ဟောတီတိ အတ္ထော.

In the second rule, ‘being recited’ means when it is being spoken by the teacher to the disciple, or when it is being repeated by means of recitation. ‘By the minor and lesser minor rules’ means by those that are minor and by those that are lesser than minor. ‘Only so far as’ is a word defining the limit of their arising. This is what is meant: Indeed, for those who recite these rules, or cause them to be recited, or recite them for memorization, they conduce only up to the point where worry and remorse, vexation, doubt, and a scratching of the mind certainly arise from thinking, ‘Is this allowable or not allowable?’. Alternatively, ‘only so far as’ is an emphatic determination. Its connection is with ‘they conduce’; thus, it is said that they conduce exceedingly to worry, vexation, and a scratching of the mind. ‘In one who disparages the training rules’ means that in thus disparaging, in censuring the training rules, a pācittiya offense is incurred. This is the meaning.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဝိနယဝိဝဏ္ဏနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နဿ ဝိဝဏ္ဏနေ တိကဒုက္ကဋံ, ဥဘိန္နမ္ပိ အညဓမ္မဝိဝဏ္ဏနေ ဒုက္ကဋမေဝ. န ဝိဝဏ္ဏေတုကာမဿ, ‘‘ဣင်္ဃ တာဝ သုတ္တန္တေ ဝါ ဂါထာယော ဝါ အဘိဓမ္မံ ဝါ ပရိယာပုဏဿု, ပစ္ဆာပိ ဝိနယံ ပရိယာပုဏိဿသီ’’တိ ဘဏတော, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဂရဟိတုကာမတာ စ, ဥပသမ္ပန္နဿ သန္တိကေ သိက္ခာပဒဝိဝဏ္ဏနဉ္စာတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the group of six monks on the occasion of disparaging the Vinaya. It is a general formulation, not by command, a triple pācittiya. For disparaging in the presence of one not fully ordained, it is a triple dukkaṭa; for both, disparaging other teachings is only a dukkaṭa. There is no offense for one who does not desire to disparage, for one who says, 'Come now, first you should learn the discourses or the verses or the Abhidhamma, and afterward you will learn the Vinaya,' and for the insane, etc. The two factors here are: the desire to censure, and the disparaging of a training rule in the presence of one who is fully ordained. Its origination and so on are similar to that of taking what is not given, but this one is accompanied by painful feeling.

ဝိလေခနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on disparaging is concluded.

၃. မောဟနသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule on Confusing

တတိယေ အနွဍ္ဎမာသန္တိ အနုပဋိပါဋိယာ အဒ္ဓမာသေ အဒ္ဓမာသေ. ဥဒ္ဒိဿမာနေတိ ဥပေါသထဝသေန ဥဒ္ဒိသိယမာနေ. ယဉ္စ တတ္ထ အာပတ္တိံ အာပန္နောတိ ယံ သော အနာစာရံ အာစရိတွာ အညာဏကေန အာပန္နဘာဝံ ဇာနာပေတုကာမော ဧဝမာဟ, တသ္မိံ အနာစာရေ ယံ အာပတ္တိံ အာပန္နော. တဉ္စ ယထာဓမ္မော ကာရေတဗ္ဗောတိ အညာဏကေန အာပန္နတ္တာ မောက္ခော နတ္ထိ, ယထာ ပန ဓမ္မော စ ဝိနယော စ ဌိတော, တထာ တံ အာပတ္တိံ ကာရေတဗ္ဗော, ဒေသနာဂါမိနိယာ ဒေသာပေတဗ္ဗော, ဝုဋ္ဌာနဂါမိနိယာ ဝုဋ္ဌာပေတဗ္ဗောတိ [Pg.253] အတ္ထော. ဥတ္တရိ စဿ မောဟော အာရောပေတဗ္ဗောတိ ယထာဓမ္မကရဏတော စ ဥတ္တရိ ‘‘တဿ တေ, အာဝုသော’’တိအာဒိဝစနေဟိ နိန္ဒိတွာ တဿ ပုဂ္ဂလဿ ဉတ္တိဒုတိယကမ္မေန မောဟော အာရောပေတဗ္ဗော. ဣဒံ တသ္မိံ မောဟနကေ ပါစိတ္တိယန္တိ ယော ဧဝံ အာရောပိတေ မောဟေ ပုန မောဟေတိ, တသ္မိံ မောဟနကေ ပုဂ္ဂလေ ဣဒံ ပါစိတ္တိယံ ဝေဒိတဗ္ဗံ, န အနာရောပိတေ မောဟေတိ အတ္ထော.

In the third rule, ‘every half-month’ means in sequence, every half-month. ‘When it is being recited’ means when it is being recited by way of the Uposatha. The phrase ‘And whatever offense he has fallen into therein’ refers to this: whatever offense he has fallen into through some misconduct which he, having committed, now wishes to make known as an offense fallen into through ignorance, and so speaks. And the phrase ‘that should be dealt with according to the Dhamma’ means this: because he has fallen into it through ignorance, there is no exemption; rather, that offense should be dealt with according to how the Dhamma and the Vinaya are established. For an offense requiring confession, he should be made to confess; for an offense requiring rehabilitation, he should be made to be rehabilitated. This is the meaning. Furthermore, an act of confusion should be imposed on him: in addition to dealing with it according to the Dhamma, after censuring that person with words beginning with, ‘Friend, that is yours…,’ the act of confusion should be imposed by means of an act with a motion and one announcement. The phrase ‘This is a pācittiya in the case of that one who causes confusion’ means this: this pācittiya offense should be understood to apply to that person who causes confusion, who again causes confusion after the act of confusion has thus been imposed; it does not apply when the act of confusion has not been imposed. This is the meaning.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ မောဟနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အဓမ္မကမ္မေ တိကဒုက္ကဋံ, အနာရောပိတေ မောဟေ ဒုက္ကဋမေဝ. ယေန န ဝိတ္ထာရေန သုတံ, ဦနကဒွတ္တိက္ခတ္တုံ ဝါ ဝိတ္ထာရေန သုတံ, ယေ စ န မောဟေတုကာမာ တေသံ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. မောဟာရောပနံ, မောဟေတုကာမတာ, ဝုတ္တနယေန သုတဘာဝေါ, မောဟနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the group-of-six monks, in connection with the matter of causing confusion. It is a general formulation, not by command, a triple pācittiya. If the formal act was unrighteous, it is a triple dukkaṭa; if the act of confusion has not been imposed, it is only a dukkaṭa. There is no offense for one who has not heard it in detail, or who has heard it in detail less than two or three times, for those who do not intend to cause confusion, and for the insane, etc. The four factors here are: the imposition of the act of confusion, the intention to cause confusion, the fact of having heard it in the manner described, and the act of causing confusion. Its origination, etc., are similar to that for taking what is not given, but this one is with painful feeling.

မောဟနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on causing confusion is concluded.

၄. ပဟာရသိက္ခာပဒဝဏ္ဏနာ

4. Explanation of the Training Rule on Striking

စတုတ္ထေ ပဟာရံ ဒဒေယျာတိ ဧတ္ထ ပဟရိတုကာမတာယ ပဟာရေ ဒိန္နေ သစေပိ မရတိ, ပါစိတ္တိယမေဝ.

In the fourth, regarding 'should give a blow': if a blow is given with the intention to strike, even if the victim dies, it is only a pācittiya offense.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ပဟာရဒါနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, ဝိရူပကရဏာဓိပ္ပာယေန ပန ဥပသမ္ပန္နဿပိ ကဏ္ဏာဒိစ္ဆေဒနေ ဒုက္ကဋမေဝ. ကေနစိ ဝိဟေဌိယမာနဿ ပန မောက္ခာဓိပ္ပာယဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ကုပိတတာ, န မောက္ခာဓိပ္ပာယတာ, ဥပသမ္ပန္နဿ ပဟာရဒါနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the group of six monks, regarding the incident of giving a blow. It is a general formulation, not by command, a triple pācittiya. For a non-ordained person, it is a triple dukkaṭa. But with the intention of causing disfigurement, by cutting the ear, etc., of even an ordained person, it is only a dukkaṭa offense. However, for someone being harassed by another who has the intention of being freed, and for the insane, etc., there is no offense. The three factors here are: being angry, not having the intention of being freed, and giving a blow to an ordained person. The origination, etc., are similar to the first Pārājika. This, however, is accompanied by painful feeling.

ပဟာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Striking is concluded.

၅. တလသတ္တိကသိက္ခာပဒဝဏ္ဏနာ

5. Explanation of the Training Rule on a Palm-Strike

ပဉ္စမေ တလသတ္တိကံ ဥဂ္ဂိရေယျာတိ ပဟာရဒါနာကာရံ ဒဿေန္တော ကာယံ ဝါ ကာယပ္ပဋိဗဒ္ဓံ ဝါ ဥစ္စာရေယျ. ဧတ္ထ စ ဥဂ္ဂိရဏပစ္စယာ ပါစိတ္တိယံ. သစေ ပန [Pg.254] ဥဂ္ဂိရိတွာ ဝိရဒ္ဓေါ ပဟာရံ ဒေတိ, န ပဟရိတုကာမတာယ ဒိန္နတ္တာ ဒုက္ကဋမေဝ, တေန ပဟာရေန ဟတ္ထာဒီသု ယံကိဉ္စိ ဘိဇ္ဇတိ, ဒုက္ကဋမေဝ. သေသမေတ္ထ သဗ္ဗံ ပုရိမသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

In the fifth rule, regarding 'should raise a palm-strike': demonstrating the manner of giving a blow, one should raise the body or something connected with the body. And here, on account of the act of raising, there is a pācittiya offense. But if, having raised it, one errs and gives a blow, it is only a dukkaṭa offense, since it was given without the intention to strike. If by that blow anything among the hands, etc., is broken, it is only a dukkaṭa offense. The rest here should all be understood in the same way as stated in the previous training rule.

တလသတ္တိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on a Palm-Strike is concluded.

၆. အမူလကသိက္ခာပဒဝဏ္ဏနာ

6. Explanation of the Training Rule on a Groundless Accusation

ဆဋ္ဌေ အမူလကေနာတိ ဒိဋ္ဌာဒိမူလဝိရဟိတေန. အနုဒ္ဓံသေယျာတိ စောဒေယျ ဝါ စောဒါပေယျ ဝါ. ပါစိတ္တိယန္တိ သစေ စုဒိတကော တင်္ခဏညေဝ ‘‘စောဒေတိ မ’’န္တိ ဇာနာတိ, စောဒကဿ ပါစိတ္တိယံ.

In the sixth rule, 'with what is groundless' means devoid of a basis such as what is seen, etc. Regarding 'should denounce': one should either accuse or cause another to accuse. Regarding 'pācittiya': if the accused person knows at that very moment, 'He is accusing me,' for the accuser there is a pācittiya offense.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အမူလကေန သံဃာဒိသေသေန အနုဒ္ဓံသနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ, အာစာရဝိပတ္တိယာ ဝါ ဒိဋ္ဌိဝိပတ္တိယာ ဝါ အနုဒ္ဓံသနေ ဒုက္ကဋံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ. တထာသညိဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, သံဃာဒိသေသဿ အမူလကတာ, အနုဒ္ဓံသနာ, တင်္ခဏဝိဇာနနာတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

This was established in Sāvatthī concerning the group of six monks, regarding the incident of making a groundless accusation of a Saṅghādisesa offense. It is a shared rule, subject to injunction, entailing a triple pācittiya offense. For accusing regarding a corruption of conduct or a corruption of view, it is a dukkaṭa offense; for a non-ordained person, it is a triple dukkaṭa offense. There is no offense for one who perceives it as such, nor for the insane, and so forth. The four factors here are: being ordained, the groundlessness of the Saṅghādisesa, the accusation, and knowing it at that moment. The origination, etc., are similar to those of taking what is not given. This, however, involves painful feeling.

အမူလကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on a Groundless Accusation is concluded.

၇. သဉ္စိစ္စသိက္ခာပဒဝဏ္ဏနာ

7. Explanation of the Training Rule on Intentionally Causing Remorse

သတ္တမေ ကုက္ကုစ္စံ ဥပဒဟေယျာတိ ‘‘ဦနဝီသတိဝဿော တွံ မညေ’’တိအာဒီနိ (ပါစိ. ၄၆၆) ဘဏန္တော ဥပ္ပာဒေယျ. ဧဝံ အညသ္မိံ ဥပ္ပာဒနပစ္စယေ အသတိ သဉ္စိစ္စ ဥပ္ပာဒေန္တဿ ဝါစာယ ဝါစာယ ပါစိတ္တိယံ.

In the seventh rule, regarding 'should cause remorse': saying 'I think you are under twenty years old,' and so on, one should produce remorse. Thus, when there is no other condition for causing remorse, for one who intentionally causes it with every utterance, there is a pācittiya offense.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ကုက္ကုစ္စဥပ္ပာဒနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ. နဥပ္ပာဒေတုကာမဿ, ကေဝလံ ဟိတေသိတာယ တထာ ဝဒန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, အဖာသုကာမတာ, ကုက္ကုစ္စုပ္ပာဒနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အနန္တရသဒိသာနေဝါတိ.

This was established in Sāvatthī concerning the group of six monks, regarding the incident of causing remorse. It is a shared rule, not subject to injunction, entailing a triple pācittiya offense; for a non-ordained person, it is a triple dukkaṭa offense. For one who does not wish to cause remorse, but speaks thus solely out of a desire for their welfare, and for the insane, etc., there is no offense. The three factors here are: being ordained, the intention to cause discomfort, and the causing of remorse. The origination, etc., are just like the immediately preceding case.

သဉ္စိစ္စသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Intentionally Causing Remorse is concluded.

၈. ဥပဿုတိသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the Training Rule concerning Eavesdropping

အဋ္ဌမေ [Pg.255] ဝိဝါဒါပန္နာနန္တိ ဘဏ္ဍနကလဟေဟိ ဝိဝဍ္ဎိတံ ဝိဝါဒါဓိကရဏံ အာပန္နာနံ. ဥပဿုတိန္တိ သုတိသမီပံ, ယတ္ထ ဌတွာ သက္ကာ ဟောတိ တေသံ ဝစနံ သောတုံ, တတ္ထ တိဋ္ဌေယျာတိ အတ္ထော. ‘‘တတ္ထ သောဿာမီ’’တိ စောဒေတုကာမတာယ ဂစ္ဆတော ပဒေ ပဒေ ဒုက္ကဋံ, တုရိတဂမနေပိ ဩဟီယမာနေပိ ဧသေဝ နယော. ယတ္ထ ပန ဌိတော သုဏာတိ, တတ္ထ ဌိတဿ ပါစိတ္တိယံ, အတ္တနော ဌိတောကာသံ အာဂန္တွာ တေသု မန္တယမာနေသုပိ ဥက္ကာသိတွာ, ‘‘အဟံ ဧတ္ထာ’’တိ ဝါ ဝတွာ ဇာနာပေတဗ္ဗံ, ဧဝံ အကရောန္တဿာပိ သဝနေ ပါစိတ္တိယမေဝ.

In the eighth rule, 'those who have fallen into disputes' means those who have become involved in a legal issue arising from a dispute that has been escalated by quarrels and conflicts. 'Eavesdropping' means near the sound of their speech; the meaning is that one might stand where it is possible to hear their words. For one who goes with the desire to accuse, thinking, 'I will listen there,' there is a dukkaṭa offense at every step. This same principle applies even when going hurriedly or when lagging behind. However, for one who hears while standing in a certain place, for standing there, it is a pācittiya offense. Even when they come to one's own standing place and are consulting, one should make one's presence known by either coughing or by saying, 'I am here.' For one who does not do so, for listening, it is a pācittiya offense indeed.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဥပဿုတိဋ္ဌာနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, ‘‘ဣမေသံ သုတွာ ဩရမိဿာမိ ဝိရမိဿာမိ ဝူပသမိဿာမိ အတ္တာနံ ပရိမောစေဿာမီ’’တိ (ပါစိ. ၄၇၃) ဂစ္ဆတော, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, စောဒနာဓိပ္ပာယော, သဝနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. ထေယျသတ္ထသမုဋ္ဌာနံ ဣဒံ ပန သိယာ ကိရိယံ, သိယာ အကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, ဒုက္ခဝေဒနန္တိ.

It was laid down in Sāvatthī concerning the group-of-six monks on the occasion of standing to eavesdrop. It is a general formulation, not by command, a threefold pācittiya. In the case of one not fully ordained, it is a threefold dukkaṭa. For one who goes thinking, 'Having heard these monks, I will avoid it, I will abstain from it, I will be pacified, I will free myself,' and for the insane and so on, there is no offense. Being fully ordained, the intention to accuse, and listening—these are the three factors here. This, however, has an origin in theft and weapons; it is sometimes an action, sometimes a non-action; it is exempted by perception; it is intentional; it is blameworthy in the world; it is a bodily action and a verbal action; it involves an unwholesome mind; and it is accompanied by painful feeling.

ဥပဿုတိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the training rule concerning eavesdropping is concluded.

၉. ကမ္မပ္ပဋိဗာဟနသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Training Rule Concerning Obstructing a Formal Act

နဝမေ ဓမ္မိကာနံ ကမ္မာနန္တိ ဓမ္မေန ဝိနယေန သတ္ထုသာသနေန ကတာနံ အပလောကနကမ္မံ ဉတ္တိကမ္မံ ဉတ္တိဒုတိယကမ္မံ ဉတ္တိစတုတ္ထကမ္မန္တိ ဣမေသံ စတုန္နံ ကမ္မာနံ. တတြာယံ သင်္ခေပတော ကမ္မဝိနိစ္ဆယော – တတြ အပလောကနကမ္မံ နာမ သမဂ္ဂဿ သံဃဿ အနုမတိယာ တံ တံ ဝတ္ထုံ ကိတ္တေတွာ ‘‘ရုစ္စတိ သံဃဿာ’’တိ တိက္ခတ္တုံ သာဝေတွာ ကတ္တဗ္ဗံ ကမ္မံ ဝုစ္စတိ. သမဂ္ဂဿေဝ ပန သံဃဿ အနုမတိယာ ဧကာယ ဉတ္တိယာ ကတ္တဗ္ဗံ ကမ္မံ ဉတ္တိကမ္မံ နာမ. ဧကာယ ဉတ္တိယာ စေဝ အနုဿာဝနာယ စ ကတ္တဗ္ဗံ ကမ္မံ ဉတ္တိဒုတိယကမ္မံ နာမ. ဧကာယ [Pg.256] ပန ဉတ္တိယာ တီဟိ စ အနုဿာဝနာဟိ ကတ္တဗ္ဗံ ကမ္မံ ဉတ္တိစတုတ္ထကမ္မံ နာမ.

In the ninth rule, “dhammika formal acts” means these four formal acts: the formal act of announcement, the formal act of motion, the formal act of motion with one proclamation, and the formal act of motion with three proclamations, which are performed according to the Dhamma, the Discipline, and the Teacher’s instruction. Herein is a brief determination of the formal acts: Among these, the formal act of announcement is called a formal act that is to be performed with the agreement of a united Sangha by declaring the matter and announcing it three times, “Does this meet with the Sangha’s approval?”. The formal act of motion is called a formal act that is to be performed with the agreement of a united Sangha with a single motion. The formal act of motion with one proclamation is called a formal act that is to be performed with a single motion and one proclamation. The formal act of motion with three proclamations is called a formal act that is to be performed with a single motion and three proclamations.

တေသု အပလောကနကမ္မံ (ပရိ. ၄၉၆; ပရိ. အဋ္ဌ. ၄၉၅-၄၉၆) ပဉ္စ ဌာနာနိ ဂစ္ဆတိ ဩသာရဏံ နိဿာရဏံ ဘဏ္ဍုကမ္မံ ဗြဟ္မဒဏ္ဍံ ကမ္မလက္ခဏန္တိ. တတ္ထ ကဏ္ဋကသာမဏေရဿ နာသနာ ဝိယ နိဿာရဏာ, တာဒိသံယေဝ သမ္မာဝတ္တန္တံ ဒိသွာ ပဝေသနာ ‘ဩသာရဏာ’တိ ဝေဒိတဗ္ဗာ. ပဗ္ဗဇ္ဇာပေက္ခဿ ကေသစ္ဆေဒနာပုစ္ဆနံ ဘဏ္ဍုကမ္မံ (မဟာဝ. ၉၈) နာမ. မုခရဿ ဘိက္ခုနော ဘိက္ခူ ဒုရုတ္တဝစနေဟိ ဃဋ္ဋေန္တဿ ‘‘ဣတ္ထန္နာမော ဘိက္ခု မုခရော ဘိက္ခူ ဒုရုတ္တဝစနေဟိ ဃဋ္ဋေန္တော ဝိဟရတိ, သော ဘိက္ခု ယံ ဣစ္ဆေယျ, တံ ဝဒေယျ, ဘိက္ခူဟိ ဣတ္ထန္နာမော ဘိက္ခု နေဝ ဝတ္တဗ္ဗော, န ဩဝါဒါနုသာသနိံ ကတ္တဗ္ဗော, န ဩဝဒိတဗ္ဗော’’တိ ‘‘သံဃံ, ဘန္တေ, ပုစ္ဆာမိ ‘ဣတ္ထန္နာမဿ ဘိက္ခုနော ဗြဟ္မဒဏ္ဍဿ ဒါနံ ရုစ္စတိ သံဃဿာ’တိ, ဒုတိယမ္ပိ ပုစ္ဆာမိ, တတိယမ္ပိ ပုစ္ဆာမိ ‘ဣတ္ထန္နာမဿ, ဘန္တေ, ဘိက္ခုနော ဗြဟ္မဒဏ္ဍဿ ဒါနံ ရုစ္စတိ သံဃဿာ’’’တိ ဧဝံ ကတ္တဗ္ဗံ ကမ္မံ ဗြဟ္မဒဏ္ဍံ (စူဠဝ. ၄၄၅) နာမ. ယံ ပန ဘဂဝတာ ဘိက္ခုနီနံ ဦရုံ ဝိဝရိတွာ ဒဿနာဒိဝတ္ထူသု ‘‘အဝန္ဒိယော သော, ဘိက္ခဝေ, ဘိက္ခု ဘိက္ခုနိသံဃေန ကာတဗ္ဗော’’တိ (စူဠဝ. ၄၁၁) ဧဝံ အဝန္ဒိယကမ္မံ အနုညာတံ, ယံ ဘိက္ခုနီဟိ ‘‘အယျေ, အသုကော နာမ အယျော ဘိက္ခုနီနံ အပ္ပသာဒနီယံ ဒဿေတိ, ဧတဿ အယျဿ အဝန္ဒိယကရဏံ ‘ရုစ္စတိ ဘိက္ခုနိသံဃဿာ’’’တိ ဧဝံ ဥပဿယေ နိသိန္နာဟေဝ ဘိက္ခုနီဟိ ကတ္တဗ္ဗံ, ဧဝရူပံ ကမ္မံ ယသ္မာ တဿ ကမ္မံယေဝ လက္ခဏံ န ဩသာရဏာဒီနိ, တသ္မာ ကမ္မလက္ခဏန္တိ ဝုစ္စတိ. ဣဒဉ္စ ကမ္မလက္ခဏံ နာမ ဘိက္ခုနိမူလကံ ပညတ္တံ, အပိစ ဘိက္ခူနမ္ပိ လဗ္ဘတိ, တသ္မာ ဘိက္ခူဟိပိ အစ္ဆိန္နစီဝရကာဒီနံ စီဝရာဒီနိ ဝါ ဒေန္တေဟိ, ပရိဘုဉ္ဇိတဗ္ဗာနိ အပနေတဗ္ဗာနိပိ ဝတ္ထူနိ ပရိဘုဉ္ဇန္တေဟိ ဝါ, အပနေန္တေဟိ ဝါ, တထာရူပံ ဝါ ဓမ္မိကံ ကတိကံ ကရောန္တေဟိ တိက္ခတ္တုံ သာဝေတွာ အပလောကနကမ္မံ ကာတဗ္ဗံ, သဗ္ဗဉှေတံ ကမ္မလက္ခဏမေဝ ပဝိသတိ, ဣတိ အပလောကနကမ္မံ ပဉ္စ ဌာနာနိ ဂစ္ဆတိ.

Among these, the formal act of announcement (Pari. 496; Pari. Aṭṭha. 495–496) applies to five situations: readmission, expulsion, the act of requesting a haircut, the Brahma penalty, and the characteristic of a formal act. Among these, expulsion is like the dismissal of the Kaṇṭaka novice, while readmission should be understood as the re-entry upon seeing such a one behaving properly. The inquiry about cutting the hair of one seeking ordination is called the act of requesting a haircut (bhaṇḍukamma) (Mahāva. 98). For a monk who is harsh and provokes other monks with offensive speech, the formal act is performed thus: “The monk named so-and-so is harsh and provokes monks with offensive speech. Let that monk say whatever he wishes. The monks should not speak to the monk named so-and-so, nor should instruction or admonishment be given to him.” Then, “Venerable sirs, I ask the Saṅgha: ‘Does the giving of the Brahma penalty to the monk named so-and-so please the Saṅgha?’ I ask a second time, I ask a third time: ‘Venerable sirs, does the giving of the Brahma penalty to the monk named so-and-so please the Saṅgha?’” The formal act performed in this way is called the Brahma penalty (Cūḷava. 445). Furthermore, the Blessed One permitted the formal act of non-reverence in cases concerning nuns, such as a monk exposing his thigh for them to see, saying, “Monks, that monk should be made one not to be revered by the community of nuns” (Cūḷava. 411). This act is to be performed by the nuns while seated in their residence, by announcing: “Sisters, the venerable one named so-and-so shows what is uninspiring to the nuns. Does the act of not revering this venerable one please the community of nuns?” Because the characteristic of such a formal act is the act itself, and not readmission or the like, it is called the characteristic of a formal act. This characteristic of a formal act was laid down with nuns as the origin, yet it is also applicable for monks. Therefore, when monks give robes or other requisites to those such as one whose robes have been taken by robbers, or when they use or remove items that are to be used or removed, or when they make such a lawful agreement, they should perform the formal act of announcement after announcing it three times. All this is included in the characteristic of a formal act. Thus, the formal act of announcement applies to five situations.

ဉတ္တိကမ္မံ ပန နဝ ဌာနာနိ ဂစ္ဆတိ ဩသာရဏံ နိဿာရဏံ ဥပေါသထံ ပဝါရဏံ သမ္မုတိံ ဒါနံ ပဋိဂ္ဂဟံ ပစ္စုက္ကဍ္ဎနံ ကမ္မလက္ခဏန္တိ. တတ္ထ ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, ဣတ္ထန္နာမော ဣတ္ထန္နာမဿ အာယသ္မတော ဥပသမ္ပဒါပေက္ခော, အနုသိဋ္ဌော သော မယာ, ယဒိ သံဃဿ ပတ္တကလ္လံ, ဣတ္ထန္နာမော အာဂစ္ဆေယျ[Pg.257], ‘အာဂစ္ဆာဟီ’တိ ဝတ္တဗ္ဗော’’တိ (မဟာဝ. ၁၂၆) ဧဝံ ဥပသမ္ပဒါပေက္ခဿ ဩသာရဏာ ဩသာရဏာ နာမ. ‘‘သုဏန္တု မေ အာယသ္မန္တာ, အယံ ဣတ္ထန္နာမော ဘိက္ခု ဓမ္မကထိကော, ဣမဿ နေဝ သုတ္တံ အာဂစ္ဆတိ, နော သုတ္တဝိဘင်္ဂေါ, သော အတ္ထံ အသလ္လက္ခေတွာ ဗျဉ္ဇနစ္ဆာယာယ အတ္ထံ ပဋိဗာဟတိ, ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, ဣတ္ထန္နာမံ ဘိက္ခုံ ဝုဋ္ဌာပေတွာ အဝသေသာ ဣမံ အဓိကရဏံ ဝူပသမေယျာမာ’’တိ ဧဝံ ဥဗ္ဘာဟိကဝိနိစ္ဆယေ (စူဠဝ. ၂၃၃) ဓမ္မကထိကဿ ဘိက္ခုနော နိဿာရဏာ နိဿာရဏာ နာမ. ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, အဇ္ဇုပေါသထော…ပေ… ဥပေါသထံ ကရေယျာ’’တိ ဧဝံ ဥပေါသထကမ္မဝသေန ဌပိတာ ဉတ္တိ ဥပေါသထော နာမ. ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, အဇ္ဇ ပဝါရဏာ ပန္နရသီ, ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ပဝါရေယျာ’’တိ (မဟာဝ. ၂၁၀) ဧဝံ ပဝါရဏာကမ္မဝသေန ဌပိတာ ဉတ္တိ ပဝါရဏာ နာမ. ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, ဣတ္ထန္နာမော ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခော, ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမံ အနုသာသေယျ’’န္တိ, ‘‘ယဒိ သံဃဿ ပတ္တကလ္လံ, ဣတ္ထန္နာမော ဣတ္ထန္နာမံ အနုသာသေယျာ’’တိ (မဟာဝ. ၁၂၆) ဧဝံ အတ္တာနံ ဝါ ပရံ ဝါ သမ္မန္နိတုံ ဌပိတာ ဉတ္တိ သမ္မုတိ နာမ. ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, ဣမံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော နိဿဂ္ဂိယံ သံဃဿ နိဿဋ္ဌံ, ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဣမံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒဒေယျာ’’တိ (ပါရာ. ၄၆၄) ဧဝံ နိဿဋ္ဌစီဝရပတ္တာဒီနံ ဒါနံ ဒါနံ နာမ. ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော, အယံ ဣတ္ထန္နာမော ဘိက္ခု အာပတ္တိံ သရတိ ဝိဝရတိ ဥတ္တာနိံ ကရောတိ ဒေသေတိ, ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမဿ ဘိက္ခုနော အာပတ္တိံ ပဋိဂ္ဂဏှေယျ’’န္တိ, တေန ဝတ္တဗ္ဗော ‘ပဿသီ’တိ, ‘အာမ, ပဿာမီ’တိ, ‘‘အာယတိံ သံဝရေယျာသီ’’တိ (စူဠဝ. ၂၃၉) ဧဝံ အာပတ္တိပ္ပဋိဂ္ဂဟော ပဋိဂ္ဂဟော နာမ. ‘‘သုဏန္တု မေ အာယသ္မန္တာ အာဝါသိကာ, ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, ဣဒါနိ ဥပေါသထံ ကရေယျာမ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာမ, အာဂမေ ကာလေ ပဝါရေယျာမာ’’တိ (မဟာဝ. ၂၄၀) ဧဝံ ကတပ္ပဝါရဏပ္ပစ္စုက္ကဍ္ဎနာ ပစ္စုက္ကဍ္ဎနာ နာမ. တိဏဝတ္တာရကသမထေ (စူဠဝ. ၂၁၂) သဗ္ဗသင်္ဂါဟိကဉတ္တိ, ဧကေကသ္မိံ ပက္ခေ ဧကေကာ ဉတ္တိ စာတိ တိဿောပိ ဉတ္တိယော ကမ္မလက္ခဏံ နာမ. ဣတိ ဉတ္တိကမ္မံ နဝ ဌာနာနိ ဂစ္ဆတိ.

The formal act of motion, however, applies to nine situations: admission, expulsion, the Uposatha, the Pavāraṇā, appointment, giving, acceptance, withdrawal, and the characteristic of a formal act. Here, “Venerable sirs, may the Saṅgha hear me. So-and-so is the ordination-seeker of the venerable so-and-so. He has been instructed by me. If the Saṅgha is ready, let so-and-so come. He should be told, ‘Come.’” (Mahāva. 126) This admission of one seeking full ordination is called admission. “Venerable sirs, may you hear me. This monk named so-and-so is a Dhamma speaker. Neither the Sutta nor the Sutta-vibhaṅga is familiar to him. Without considering the meaning, he obstructs the meaning by the shadow of the letter. If the venerable ones are ready, having made the monk named so-and-so leave, we, the remaining monks, may settle this legal issue.” (Cūḷava. 233) This expulsion of a Dhamma-speaking monk in a legal decision by a selected committee is called expulsion. “Venerable sirs, may the Saṅgha hear me. Today is the Uposatha…pe… Let us perform the Uposatha.” This motion established for the Uposatha formal act is called the Uposatha. “Venerable sirs, may the Saṅgha hear me. Today is the Pavāraṇā on the fifteenth. If the Saṅgha is ready, let the Saṅgha hold the Pavāraṇā.” (Mahāva. 210) This motion established for the Pavāraṇā formal act is called the Pavāraṇā. “Venerable sirs, may the Saṅgha hear me. So-and-so is the ordination-seeker of so-and-so. If the Saṅgha is ready, I will instruct so-and-so.” “If the Saṅgha is ready, let so-and-so instruct so-and-so.” (Mahāva. 126) This motion established for appointing oneself or another is called appointment. “Venerable sirs, may the Saṅgha hear me. This robe belonging to the monk named so-and-so has been forfeited and relinquished to the Saṅgha. If the Saṅgha is ready, let the Saṅgha give this robe to the monk named so-and-so.” (Pārā. 464) This giving of relinquished robes and bowls, etc., is called giving. “Venerable sirs, may the Saṅgha hear me. This monk named so-and-so remembers, reveals, makes plain, and confesses an offense. If the Saṅgha is ready, I will accept the offense of the monk named so-and-so.” He should be told, “Do you see it?” “Yes, I see it.” “You should restrain yourself in the future.” (Cūḷava. 239) This acceptance of an offense is called acceptance. “Venerable resident monks, may you hear me. If the venerable ones are ready, let us now perform the Uposatha, recite the Pātimokkha, and hold the Pavāraṇā at a future time.” (Mahāva. 240) This withdrawal of a Pavāraṇā that has been performed is called withdrawal. In the settlement by covering with grass (Cūḷava. 212), the all-inclusive motion, and one motion for each faction—these three motions are called the characteristic of a formal act. Thus, the formal act of motion applies to nine situations.

ဉတ္တိဒုတိယကမ္မံ [Pg.258] သတ္တ ဌာနာနိ ဂစ္ဆတိ ဩသာရဏံ နိဿာရဏံ သမ္မုတိံ ဒါနံ ဥဒ္ဓါရံ ဒေသနံ ကမ္မလက္ခဏန္တိ. တတ္ထ ဘိက္ခူနံ အလာဘာယ ပရိသက္ကနာဒိကေဟိ အဋ္ဌဟိ အင်္ဂေဟိ သမန္နာဂတဿ ဥပါသကဿ သံဃေန အသမ္ဘောဂကရဏတ္ထံ ပတ္တနိက္ကုဇ္ဇနဝသေန နိဿာရဏာ နိဿာရဏာ နာမ. တဿေဝ သမ္မာဝတ္တန္တဿ ပတ္တုက္ကုဇ္ဇနဝသေန ဩသာရဏာ စ ဝေဒိတဗ္ဗာ, သာ ခုဒ္ဒကက္ခန္ဓကေ ဝဍ္ဎလိစ္ဆဝိဝတ္ထုသ္မိံ (စူဠဝ. ၂၆၅-၂၆၆) ဝုတ္တာ. သီမာသမ္မုတိ တိစီဝရေန အဝိပ္ပဝါသသမ္မုတိသန္ထတသမ္မုတိဘတ္တုဒ္ဒေသကသေနာသနဂ္ဂါဟာပကဘဏ္ဍာဂါရိကစီဝရပ္ပဋိဂ္ဂါဟကယာဂုဘာဇကဖလဘာဇကခဇ္ဇဘာဇကအပ္ပမတ္တကဝိဿဇ္ဇကသာဋိယဂ္ဂါဟပကပတ္တဂ္ဂါဟာပကအာရာမိကပေသကသာမဏေရပေသကသမ္မုတီတိ ဧတာသံ သမ္မုတီနံ ဝသေန သမ္မုတိ ဝေဒိတဗ္ဗာ. ကထိနစီဝရမတကစီဝရဒါနဝသေန ဒါနံ ဝေဒိတဗ္ဗံ. ကထိနုဒ္ဓါရဝသေန ဥဒ္ဓါရော ဝေဒိတဗ္ဗော. ကုဋိဝတ္ထုဝိဟာရဝတ္ထုဒေသနာဝသေန ဒေသနာ ဝေဒိတဗ္ဗာ. ယာ ပန တိဏဝတ္ထာရကသမထေ (စူဠဝ. ၂၁၂ အာဒယော) ဧကသ္မိံ ပက္ခေ ဧကာ, ဧကသ္မိံ ပက္ခေ ဧကာတိ ဒွေ ဉတ္တိဒုတိယကမ္မဝါစာ ဝုတ္တာ, ယာ စ မောဟာရောပနာဒီသု ကမ္မဝါစာ (ပါစိ. ၄၄၆) ဝုတ္တာ, တာသံ ဝသေန ကမ္မလက္ခဏံ ဝေဒိတဗ္ဗံ, ဣတိ ဉတ္တိဒုတိယကမ္မံ သတ္တ ဌာနာနိ ဂစ္ဆတိ.

A motion-and-second formal act applies to seven cases: reinstatement, expulsion, authorization, giving, revocation, indication, and the characteristic of the act. Herein, expulsion is the Saṅgha's overturning of the bowl, for the purpose of non-association, with respect to a lay follower who is endowed with eight factors beginning with striving for the non-acquisition of gains for the bhikkhus. Reinstatement, moreover, should be understood as the turning upright of the bowl for that same person when he is conducting himself well; this is stated in the Minor Section in the account of Vaḍḍha the Licchavi. Authorization should be understood by way of these authorizations: authorization of a boundary; authorization concerning non-separation from the three robes; authorization to make a new felt rug; authorization as a meal-appointer, a lodging-assigner, a storekeeper, a robe-receiver, a gruel-distributor, a fruit-distributor, a hard-food-distributor, one who has minor items distributed, a cloth-receiver, a bowl-receiver, one who directs monastery attendants, and one who directs novices. Giving should be understood by way of giving the Kathina robe or the robe of a deceased person. Revocation should be understood by way of the revocation of the Kathina. Indication should be understood by way of indicating a site for a hut or a site for a monastery. As for the characteristic of the act, it should be understood by way of the two motion-and-second formal acts spoken of in the legal settlement of covering over with grass—one for one party, and one for the other party—and by way of the formal acts spoken of in cases beginning with the imposition of (a penalty for) delusion. Thus, a motion-and-second formal act applies to seven cases.

ဉတ္တိစတုတ္ထကမ္မမ္ပိ သတ္တေဝ ဌာနာနိ ဂစ္ဆတိ ဩသာရဏံ နိဿာရဏံ သမ္မုတိံ ဒါနံ နိဂ္ဂဟံ သမနုဘာသနံ ကမ္မလက္ခဏန္တိ. တတ္ထ တဇ္ဇနီယကမ္မာဒီနံ (စူဠဝ. ၁ အာဒယော) သတ္တန္နံ ကမ္မာနံ ဝသေန နိဿာရဏာ, တေသံယေဝ ကမ္မာနံ ပဋိပ္ပဿမ္ဘနဝသေန ဩသာရဏာ စ ဝေဒိတဗ္ဗာ, ဘိက္ခုနောဝါဒကသမ္မုတိဝသေန (ပါစိ. ၁၄၆-၁၄၇) သမ္မုတိ, ပရိဝါသဒါန(စဦဠဝ. ၁၀၂) မာနတ္တဒါနဝသေန (စူဠဝ. ၁၀၅) ဒါနံ, မူလာယပဋိကဿနဝသေန (စူဠဝ. ၁၁၀) နိဂ္ဂဟော, ဥက္ခိတ္တာနုဝတ္တိကာ, အဋ္ဌ ယာဝတတိယကာ, အရိဋ္ဌော (ပါစိ. ၄၁၇), စဏ္ဍကာဠီ (ပါစိ. ၇၀၉) စာတိ ဣမေ တေ ယာဝတတိယကာတိ ဣမာသံ ဧကာဒသန္နံ သမနုဘာသနာနံ ဝသေန သမနုဘာသနာ, ဥပသမ္ပဒါကမ္မအဗ္ဘာနကမ္မဝသေန ကမ္မလက္ခဏံ ဝေဒိတဗ္ဗံ. ဣတိ ဉတ္တိစတုတ္ထကမ္မံ သတ္တ ဌာနာနိ ဂစ္ဆတိ.

The quadripartite formal act also applies to seven cases: reinstatement, expulsion, appointment, giving, censure, formal admonition, and the characteristic of the act. Herein, expulsion is to be understood by way of the seven formal acts beginning with the act of rebuke; and reinstatement is to be understood by way of the subsiding of those same formal acts. Appointment is by way of the appointment of a bhikkhunī instructor. Giving is by way of the granting of probation and the granting of mānatta. Censure is by way of sending back to the beginning. Formal admonition is by way of these eleven formal admonitions: the followers of one who has been suspended, the eight 'up to the third time' cases, Ariṭṭha, and Caṇḍakāḷī—these are the 'up to the third time' cases. The characteristic of the act is to be understood by way of the act of higher ordination and the act of rehabilitation. Thus, the quadripartite formal act applies to seven cases.

ဣမေသု ပန စတူသု ကမ္မေသု အပလောကနကမ္မံ အပလောကေတွာဝ ကာတဗ္ဗံ, ဉတ္တိကမ္မာဒိဝသေန န ကာတဗ္ဗံ. ဉတ္တိကမ္မမ္ပိ ဧကံ ဉတ္တိံ ဌပေတွာဝ ကာတဗ္ဗံ, အပလောကနကမ္မာဒိဝသေန န ကာတဗ္ဗံ. ဉတ္တိဒုတိယကမ္မံ ပန အပလောကေတွာ [Pg.259] ကာတဗ္ဗမ္ပိ အတ္ထိ အကာတဗ္ဗမ္ပိ, တတ္ထ သီမာသမ္မုတိ သီမာသမူဟနနံ (မဟာဝ. ၁၃၉-၁၄၀, ၁၄၄ အာဒယော) ကထိနစီဝရဒါနံ ကထိနုဒ္ဓါရော ကုဋိဝတ္ထုဒေသနာ ဝိဟာရဝတ္ထုဒေသနာတိ ဣမာနိ ဆ ကမ္မာနိ ဂရုကာနိ အပလောကေတွာ ကာတုံ န ဝဋ္ဋန္တိ, ဉတ္တိဒုတိယကမ္မဝါစံ သာဝေတွာဝ ကာတဗ္ဗာနိ. အဝသေသာ တေရသ သမ္မုတိယော သေနာသနဂ္ဂါဟာပကမတကစီဝရဒါနသမ္မုတိယော စာတိ ဧတာနိ လဟုကမ္မာနိ အပလောကေတွာပိ ကာတုံ ဝဋ္ဋန္တိ, ဉတ္တိကမ္မာဒိဝသေန ပန န ကာတဗ္ဗာနေဝ. ဉတ္တိစတုတ္ထကမ္မမ္ပိ သကလက္ခဏေနေဝ ကာတဗ္ဗံ, န သေသကမ္မဝသေန. ဧဝံ အတ္တနော အတ္တနော လက္ခဏေနေဝ ဝတ္ထုဉတ္တိအနုဿာဝနာသီမာပရိသာသမ္ပတ္တိယာ ကတာနိ ဧတာနိ ကမ္မာနိ ဓမ္မေန ဝိနယေန သတ္ထုသာသနေန ကတတ္တာ ဓမ္မော ဧတေသု အတ္ထီတိ ဓမ္မိကာနိ နာမ ဟောန္တိ, ဣတိ ဧတေသံ ဓမ္မိကာနံ ကမ္မာနံ ဆန္ဒံ ဒတွာ ပစ္ဆာ ခီယနဓမ္မံ အာပဇ္ဇန္တဿ ဝါစာယ ဝါစာယ ပါစိတ္တိယံ.

Among these four formal acts, an act of announcement must be performed only after announcing; it must not be done by means of a motion act or the like. A motion act must also be performed only after stating a single motion; it must not be done by means of an act of announcement or the like. As for a motion-and-second formal act, there are some that may be performed after announcing and some that may not. Among these, six are weighty acts: the appointment of a boundary, the removal of a boundary, the giving of the Kaṭhina robe, the withdrawal of the Kaṭhina, the designation of a hut site, and the designation of a monastery site. These are not to be performed after announcing; they must be done only after proclaiming the motion-and-second formal act. The remaining thirteen appointments, and the appointments for assigning lodgings and for giving the robes of the deceased, are light acts and may be performed even after announcing; however, they must never be done by means of a motion act or the like. A motion-and-fourth formal act must also be performed according to its own characteristics, not by means of other formal acts. Thus, these formal acts, when performed according to their respective characteristics with completeness of the subject matter, motion, announcements, boundary, and assembly, are called 'lawful' because they are done in accordance with the Dhamma, the Vinaya, and the Teacher’s instruction, and the Dhamma is present in them. Therefore, for one who, after giving consent to these lawful formal acts, later engages in criticism, there is a Pācittiya offense for every utterance.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ခီယနဓမ္မာပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဓမ္မကမ္မေ ဝေမတိကဿ, အဓမ္မကမ္မေ ဓမ္မကမ္မသညိနော, ဝေမတိကဿ စ ဒုက္ကဋံ. အဓမ္မကမ္မသညိဿ, ‘‘အဓမ္မေန ဝါ ဝဂ္ဂေန ဝါ နကမ္မာရဟဿ ဝါ ကမ္မံ ကရောန္တီ’’တိ ဉတွာ ခီယန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဓမ္မကမ္မတာ, ဓမ္မကမ္မသညိတာ, ဆန္ဒံ ဒတွာ ခီယနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနေဝ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

It was laid down at Sāvatthī concerning the group of six bhikkhus, regarding the grounds for engaging in criticism. It is a general injunction, not by command. For one who criticizes while being doubtful about a lawful formal act, for one who criticizes while perceiving an unlawful formal act as a lawful formal act, and for one who criticizes while being doubtful about it, there is a Dukkaṭa offense. There is no offense for one who criticizes, perceiving it as an unlawful formal act and knowing, 'They are performing the formal act unlawfully, or by a faction, or on one unworthy of the formal act'; nor is there an offense for the insane and others. The lawfulness of the formal act, the perception of it as a lawful formal act, and criticizing after having given consent—these are the three factors here. The origination and so on are the same as for taking what is not given, but this offense is accompanied by a painful feeling.

ကမ္မပ္ပဋိဗာဟနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning the rejection of formal acts is concluded.

၁၀. ဆန္ဒံအဒတွာဂမနသိက္ခာပဒဝဏ္ဏနာ

10. The Commentary on the Training Rule concerning Going Away Without Giving Consent

ဒသမေ ဝိနိစ္ဆယကထာယာတိ ယာဝ အာရောစိတံ ဝတ္ထု အဝိနိစ္ဆိကံ, ဉတ္တိံ ဝါ ဌပေတွာ ကမ္မဝါစာ အနိဋ္ဌာပိတာ, တာဝ ဝိနိစ္ဆယကထာ ဝတ္တမာနာ နာမ ဟောတိ. ယော ဘိက္ခု ဧတသ္မိံ အန္တရေ ကမ္မံ ကောပေတုကာမတာယ ပရိသာယ ဟတ္ထပါသံ ဝိဇဟတိ, တဿ ဝိဇဟနေ ဒုက္ကဋံ, ဝိဇဟိတေ ပါစိတ္တိယံ.

In the tenth rule, concerning the discussion of a judgment: as long as the matter announced is undecided, or the motion has been laid down but the formal act is not yet completed, the discussion of a judgment is considered ongoing. If any bhikkhu, during this interval, with the intention of disrupting the act, abandons the hand's reach of the assembly, there is a dukkaṭa offense at the moment of abandoning, and a pācittiya offense upon having abandoned it.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ ဆန္ဒံ အဒတွာ ပက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဓမ္မကမ္မေ ဝေမတိကဿ, အဓမ္မကမ္မေ [Pg.260] ဓမ္မကမ္မသညိနော, ဝေမတိကဿ စ ဒုက္ကဋံ. အဓမ္မကမ္မသညိဿ ပန, ယော စ ‘‘သံဃဿ ဘဏ္ဍနာဒီနိ ဝါ ဘဝိဿန္တိ, အဓမ္မေန ဝါ ဝဂ္ဂေန ဝါ နကမ္မာရဟဿ ဝါ ကမ္မံ ကရိဿန္တီ’’တိ (ပါစိ. ၄၈၃) ဉတွာ, ဂိလာနော ဝါ ဟုတွာ, ဂိလာနဿ ဝါ ကရဏီယေန, ဥစ္စာရာဒီဟိ ဝါ ပီဠိတော, န စ ကမ္မံ ကောပေတုကာမော ‘‘ပုန ပစ္စာဂမိဿာမီ’’တိ ဂစ္ဆတိ, တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဝိနိစ္ဆယကထာယ ဝတ္တမာနတာ, ဓမ္မကမ္မတာ, ဓမ္မကမ္မသညိတာ, သမာနသီမာယံ ဌိတတာ, သမာနသံဝါသကတာ, ကောပေတုကာမတာယ ဟတ္ထပါသဝိဇဟနန္တိ ဣမာနေတ္ထ ဆ အင်္ဂါနိ. သမနုဘာသနသမုဋ္ဌာနံ, ကိရိယာကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, ဒုက္ခဝေဒနန္တိ.

It was laid down at Sāvatthī concerning a certain bhikkhu on the occasion of departing without giving consent. It is a general promulgation, not subject to command. For one who is doubtful regarding a legal act, for one who perceives an illegal act as a legal act, and for one who is doubtful, there is a dukkaṭa offense. However, for one who perceives an illegal act as an illegal act, and for one who, knowing that “there will be quarrels and so forth in the Saṅgha, or they will perform an act unlawfully, or by a faction, or regarding one who is unfit for the act,” or being ill, or having duties towards the sick, or afflicted by excretion and so forth, and not wishing to disrupt the act, goes thinking “I will return later”—for such a one, and for the insane and so forth, there is no offense. Herein, these are the six factors: the ongoing nature of the discussion of a judgment, the legality of the act, the perception of the act as legal, standing within the same boundary, belonging to the same communion, and abandoning the hand's reach with the intention to disrupt. Its origin is from formal admonition; it is action and non-action; its release is by perception; it is intentional; it is blameworthy by the world; it is a bodily action; it is a verbal action; it is an unwholesome mind; it is a painful feeling.

ဆန္ဒံအဒတွာဂမနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule concerning Going Away Without Giving Consent is concluded.

၁၁. ဒုဗ္ဗလသိက္ခာပဒဝဏ္ဏနာ

11. The Commentary on the Training Rule concerning Weakening

ဧကာဒသမေ သမဂ္ဂေန သံဃေနာတိ သမာနသံဝါသကေန သမာနသီမာယံ ဌိတေန သံဃေန သဒ္ဓိံ စီဝရံ ဒတွာ. ယထာသန္ထုတန္တိ ယော ယော မိတ္တသန္ဒိဋ္ဌသမ္ဘတ္တဝသေန သန္ထုတော, တဿ တဿာတိ အတ္ထော. ပါစိတ္တိယန္တိ ဧဝံ သံဃေန သဒ္ဓိံ သယမေဝ သေနာသနပညာပနာဒိဝသေန သမ္မတဿ ဘိက္ခုနော စီဝရံ ဒတွာ ပစ္ဆာ ခီယန္တဿ ဝါစာယ ဝါစာယ ပါစိတ္တိယံ.

In the eleventh, 'with a harmonious Saṅgha' means having given a robe together with a Saṅgha that has the same communion and is established within the same boundary. 'As one is acquainted' means to whichever person one is well-acquainted with by way of being an ordinary friend, an acquaintance, or a close associate; this is the meaning. 'Pācittiya' means that having thus, together with the Saṅgha, oneself given a robe to a bhikkhu who has been appointed for tasks such as allocating lodgings and so forth, if one later complains, for each utterance, it is a pācittiya.

ရာဇဂဟေ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ စီဝရံ ဒတွာ ပစ္ဆာ ခီယနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ဓမ္မကမ္မေ တိကပါစိတ္တိယံ, စီဝရံ ဌပေတွာ အညံ ဝိဿဇ္ဇိယဝေဘင်္ဂိယံ ပရိက္ခာရံ ဒတွာ ပစ္ဆာခီယန္တဿ ဒုက္ကဋံ, ဝိဿဇ္ဇိယဝေဘင်္ဂိယော နာမ ဌပေတွာ ပဉ္စ ဂရုဘဏ္ဍာနိ အဝသေသော. ရာသိဝသေန ဟိ ပဉ္စ ဂရုဘဏ္ဍာနိ ဝုတ္တာနိ, တတ္ထ အာရာမော အာရာမဝတ္ထူတိ ဧကံ, ဝိဟာရော ဝိဟာရဝတ္ထူတိ ဒုတိယံ, မဉ္စော ပီဌံ ဘိသိ ဗိမ္ဗောဟနန္တိ တတိယံ, လောဟကုမ္ဘီ လောဟဘာဏကံ လောဟဝါရကော လောဟကဋာဟံ ဝါသိ ပရသု ကုဌာရီ ကုဒါလော နိခါဒနန္တိ စတုတ္ထံ, ဝလ္လိ ဝေဠု မုဉ္ဇံ ပဗ္ဗဇံ တိဏံ မတ္တိကာ [Pg.261] ဒါရုဘဏ္ဍံ မတ္တိကာဘဏ္ဍန္တိ ပဉ္စမံ. ဧတာနိ ဟိ ပဉ္စ သံဃသန္တကာနိ နေဝ သံဃဿ, န ဂဏပုဂ္ဂလာနံ ဝိဿဇ္ဇေတုံ ဝါ ဝိဘဇိတုံ ဝါ ဝဋ္ဋန္တိ, ဝိဿဇ္ဇိတဝိဘတ္တာနိပိ သံဃိကာနေဝ ဟောန္တိ. ထာဝရေန ပန ထာဝရံ, ဣတရေန စ အကပ္ပိယေန မဟဂ္ဃကပ္ပိယေန ဝါ ဣတရံ သံဃဿ ဥပကာရံ သလ္လက္ခေတွာ ကပ္ပိယပရိဝတ္တနေန ပရိဝတ္တေတုံ ဝဋ္ဋတိ, ဝရသေနာသနာဒီနံ သံရက္ခဏတ္ထံ လာမကာနိ ဝိဿဇ္ဇေတုံ ဝိဿဇ္ဇေတွာ ပရိဘုဉ္ဇိတုဉ္စ ဝဋ္ဋတိ. ဧတ္ထ စ ပုရိမေသု တီသု ရာသီသု အဂရုဘဏ္ဍံ နာမ ကိဉ္စိ နတ္ထိ, စတုတ္ထေ လောဟကုမ္ဘီ အရဉ္ဇရသဏ္ဌာနံ လောဟဘာဏကံ လောဟကဋာဟန္တိ ဣမာနိ တီဏိ အန္တမသော ပသတမတ္တဥဒကဂ္ဂဏှနကာနိပိ ဂရုဘဏ္ဍာနိ. လောဟဝါရကော ပန ကာဠလောဟတမ္ဗလောဟကံသလောဟဝဋ္ဋလောဟာနံ ယေန ကေနစိ ကတော သီဟဠဒီပေ ပါဒဂ္ဂဏှနကော ဘာဇေတဗ္ဗော, ပါဒေါ စ နာမ မဂဓနာဠိယာ ပဉ္စနာဠိမတ္တံ ဂဏှာတိ, တတော အတိရေကံ ဂရုဘဏ္ဍံ, ဣမာနိ တာဝ ပါဠိယံ အာဂတာနိ လောဟဘာဇနာနိ.

It was laid down at Rājagaha concerning the group of six bhikkhus, regarding the matter of giving a robe and later complaining. It is a general promulgation, not subject to command; in a formal act of the Saṅgha, it entails a triple pācittiya. For one who, having given any other requisite that may be given away or distributed apart from a robe, later complains, there is a dukkaṭa. What is called a 'requisite that may be given away or distributed' is the remainder, setting aside the five heavy items. Indeed, by way of categories, five heavy items are spoken of. Therein: 1. a park and the site of a park is one; 2. a dwelling and the site of a dwelling is the second; 3. a bed, a chair, a mattress, and a pillow is the third; 4. a metal pot, a metal vessel, a metal water-pot, a metal pan, an adze, an axe, a large knife, a spade, and a chisel is the fourth; 5. creepers, bamboo, muñja grass, pabbaja grass, ordinary grass, clay, wooden goods, and earthenware is the fifth. Indeed, these five, being the property of the Saṅgha, are not permissible to be given away or distributed to the Saṅgha, nor to a group or to individuals. Even if they have been given away or distributed, they remain the property of the Saṅgha. However, it is permissible to exchange an immovable item for an immovable item, and another (movable) item for another that is unsuitable or for a highly valuable allowable item, having taken into account the benefit to the Saṅgha and using an allowable method of exchange. For the sake of protecting superior lodgings and so forth, it is permissible to give away inferior items and, having given them away, to make use of the proceeds. And here, in the first three categories, there is nothing at all called a non-heavy item. In the fourth, these three—a metal pot, a metal vessel in the shape of a water jar, and a metal pan—are heavy items, even if they can hold only a handful of water. A metal water-pot, however, made of any of these—black iron, copper, bronze, or composite metal—if, in Sri Lanka, it can hold a pāda, it is fit to be distributed. A pāda, moreover, holds five nāḷis by the Magadhan measure. Anything more than that is a heavy item. These, for a start, are the metal vessels that have come down in the Pāḷi.

ပါဠိယံ ပန အနာဂတာနိပိ ဘိင်္ဂါရပဋိဂ္ဂဟဥဠုင်္ကဒဗ္ဗိကဋစ္ဆုပါတိ တဋ္ဋကသရကသမုဂ္ဂအင်္ဂါရကပလ္လဓူမကဋစ္ဆုအာဒီနိ ခုဒ္ဒကာနိပိ ဂရုဘဏ္ဍာနေဝ, အယပတ္တော အယထာလကံ တမ္ဗလောဟထာလကန္တိ ဣမာနိ ပန ဘာဇနီယာနိ, ကံသလောဟဝဋ္ဋလောဟဘာဇနဝိကတိ သံဃိကပရိဘောဂေန ဝါ ဂိဟိဝိကဋာ ဝါ ဝဋ္ဋတိ, ပုဂ္ဂလိကပရိဘောဂေန န ဝဋ္ဋတိ. ဌပေတွာ ပန တံ ဘာဇနဝိကတိံ အညသ္မိမ္ပိ ကပ္ပိယလောဟဘဏ္ဍေ အဉ္ဇနီ အဉ္ဇနိသလာကာ နတ္ထုဒါနံ ကဏ္ဏမလဟရဏီ သူစိ ခုဒ္ဒကော ပိပ္ဖလိကော ခုဒ္ဒကံ အာရကဏ္ဋကံ ကုဉ္စိကာ တာဠံ ကတ္တရယဋ္ဌိ ဝေဓကော ဘိန္ဒိဝါလကော ယထာတထာဃနကတလောဟံဝိပ္ပကတလောဟဘဏ္ဍဉ္စ သဗ္ဗံ ဘာဇနီယံ. ဓူမနေတ္တဖာလဒီပရုက္ခဒီပကပလ္လိကဩလမ္ဗကဒီပဣတ္ထိပုရိသတိရစ္ဆာနရူပကာနိ ပန အညာနိ ဝါ ဘိတ္တိစ္ဆဒနကဝါဋာဒီသု ဥပနေတဗ္ဗာနိ, အန္တမသော လောဟခိလကံ ဥပါဒါယ သဗ္ဗာနိပိ လောဟဘဏ္ဍာနိ ဂရုဘဏ္ဍာနိယေဝ, အတ္တနာ လဒ္ဓါနိ ပရိဟရိတွာပိ ပုဂ္ဂလိကပရိဘောဂေန န ပရိဘုဉ္ဇိတဗ္ဗာနိ, သံဃိကပရိဘောဂေန ဝါ ဂိဟိဝိကဋာနိ ဝါ ဝဋ္ဋန္တိ, တိပုဘဏ္ဍေပိ ဧသေဝ နယော. ခီရပါသာဏမယာနိ တဋ္ဋကသရကာဒီနိ ဂရုဘဏ္ဍာနိယေဝ.

However, even items not mentioned in the Pāḷi—such as water jugs, spittoons, water ladles, ladles, large spoons, bowls, plates, drinking cups, caskets, charcoal pans, and incense ladles—even if small, are exclusively heavy items. However, an iron bowl, an iron plate, and a copper plate—these are divisible. A special vessel made of bronze or composite metal is permissible for communal use by the Saṅgha or as an item altered for lay use, but it is not permissible for personal use. However, setting aside that special vessel, among other allowable metal items: a collyrium container, a collyrium stick, a tool for administering snuff, an ear-wax remover, a needle, a small knife, a small awl for piercing the eye of a needle, a key, a lock, an iron or bronze ring fitted on a staff, a javelin, as well as solid metalware made in any fashion and unfinished metalware—all are divisible. However, a smoke-vent pipe, a ploughshare, a lampstand, a lamp saucer, a hanging lamp, figures of women, men, or animals, or other items to be affixed to walls, roofs, doors, and so forth—down to and including an iron nail—all such metal items are exclusively heavy items. Even if obtained and kept by oneself, they are not to be used for personal enjoyment; they are permissible for communal use by the Saṅgha or as items altered for lay use. This same principle applies to items made of tin. Plates, drinking cups, and so forth made of milk-colored stone are exclusively heavy items.

ဃဋကော [Pg.262] ပန တေလဘာဇနံ ဝါ ပါဒဂ္ဂဏှနကတော အတိရေကမေဝ ဂရုဘဏ္ဍံ, သုဝဏ္ဏရဇတအာရကူဋဇာတိဖလိကဘာဇနာနိ ဂိဟိဝိကဋာနိပိ န ဝဋ္ဋန္တိ. သေနာသနပရိဘောဂေ ပန အာမာသမ္ပိ အနာမာသမ္ပိ သဗ္ဗံ ဝဋ္ဋတိ.

However, a small pot or an oil vessel, only that which exceeds the capacity of one pāda, is a heavy item. Vessels of gold, silver, brass, and pure crystal, even if altered for lay use, are not permissible. Furthermore, regarding the use of lodgings and furnishings, all items, whether touchable or untouchable, are permissible.

ဝါသိယာဒီသု ပန ယာယ ဝါသိယာ ဒန္တကဋ္ဌစ္ဆေဒနဥစ္ဆုတစ္ဆနမတ္တတော အညံ မဟာကမ္မံ ကာတုံ န သက္ကာ, အယံ ဘာဇနီယာ. သေသာ ယေန ကေနစိ အာကာရေန ကတာ ဂရုဘဏ္ဍံ, ပရသု ပန အန္တမသော ဝေဇ္ဇာနံ သိရာဝေဓကောပိ ဂရုဘဏ္ဍမေဝ, တထာ ကုဌာရီ. ယာ ပန အာဝုဓသင်္ခေပေန ကတာ, အယံ အနာမာသာ, ကုဒါလော ဒဏ္ဍဗန္ဓနိခါဒနံ ဝါ အဂရုဘဏ္ဍံ နာမ နတ္ထိ. သမ္မုဉ္ဇနိဒဏ္ဍခဏနကံ ပန အဒဏ္ဍကံ ဖလမတ္တကမေဝ, ယံ သက္ကာ သိပါဋိကာယ ပက္ခိပိတွာ ပရိဟရိတုံ, တံ ဘာဇနီယံ. သိခရမ္ပိ နိခါဒနေနေဝ သင်္ဂဟိတံ, ယေဟိ မနုဿေဟိ ဝိဟာရေ ဝါသိအာဒီနိ ဒိန္နာနိ ဟောန္တိ, တေ စေ ဃရေ ဒဍ္ဎေ ဝါ ဝိလုတ္တေ ဝါ ‘‘ဒေထ နော, ဘန္တေ, ဥပက္ခရေ, ပုန အာဟရိဿာမာ’’တိ ဝဒန္တိ, ဒါတဗ္ဗာ. သစေ ဟရန္တိ, န ဝါရေတဗ္ဗာ, အနာဟရန္တာပိ န စောဒေတဗ္ဗာ.

However, among adzes and so forth, any adze with which no major work can be done other than merely cutting tooth-sticks and peeling sugarcane, this is divisible. The rest, made in any form whatsoever, are heavy items. An axe, moreover, even a physician's lancet for piercing veins, is indeed a heavy item; likewise, a hatchet. That which is made in the manner of a weapon, however, is not to be touched. Among a spade or a chisel with a fitted handle, there is no such thing as a non-heavy item. However, a tool for hollowing out a broom handle that is without a handle, being just a blade, which can be carried personally by putting it into a small bag—that is divisible. A drill is also included under the category of a chisel. If the people who have donated adzes and so forth to the monastery, their house having been burned down or plundered, should say, 'Venerable sirs, give us our implements; we will bring them back again,' they should be given. If they take them, they should not be prevented. Even if they do not bring them back, they should not be reproached.

ကမ္မာရတဋ္ဋကာရစုန္ဒကာရနဠကာရမဏိကာရပတ္တဗန္ဓကာနံ အဓိကရဏိမုဋ္ဌိသဏ္ဍာသတုလာဒီနိ သဗ္ဗာနိ လောဟမယာနိ ဥပကရဏာနိ သံဃေ ဒိန္နကာလတော ပဋ္ဌာယ ဂရုဘဏ္ဍာနိ. တိပုကောဋ္ဋကသုဝဏ္ဏကာရစမ္မကာရဥပကရဏေသုပိ ဧသေဝ နယော. အယံ ပန ဝိသေသော, တိပုကောဋ္ဋကဥပကရဏေသု တိပုစ္ဆေဒနကသတ္ထကံ, သုဝဏ္ဏကာရဥပကရဏေသု သုဝဏ္ဏစ္ဆေဒနကသတ္ထကံ, စမ္မကာရဥပကရဏေသု ကတပရိကမ္မစမ္မစ္ဆေဒနခုဒ္ဒကသတ္ထန္တိ ဣမာနိ ဘာဇနီယာနိ. နှာပိတတုန္နကာရဥပကရဏေသုပိ ဌပေတွာ မဟာကတ္တရိံ မဟာသဏ္ဍာသံ မဟာပိပ္ဖလိကဉ္စ သဗ္ဗံ ဝဋ္ဋတိ, ဣတရာနိ ဂရုဘဏ္ဍာနိ.

All metal tools—such as the anvils, hammers, pincers, and scales of blacksmiths, coppersmiths, turners, reed-workers, jewelers, and bowl-menders—are heavy items from the time they are given to the Sangha. This same principle applies also to the tools of tin-workers, goldsmiths, and leather-workers. However, this is the distinction: among the tin-worker's tools, the small knife for cutting tin; among the goldsmith's tools, the small knife for cutting gold; and among the leather-worker's tools, the small knife for cutting prepared leather—these are divisible. Also, among the tools of barbers and tailors, everything is allowable except for a large pair of scissors, large pincers, and a large knife; these are heavy items.

ဝလ္လိအာဒီသု ဝေတ္တဝလ္လိအာဒိကာ ယာ ကာစိ အဍ္ဎဗာဟုပ္ပမာဏာ ဝလ္လိ သံဃဿ ဒိန္နာ ဝါ တတ္ထဇာတကာ ဝါ ရက္ခိတဂေါပိတာဝ ဂရုဘဏ္ဍံ, သာ သံဃကမ္မေ စ စေတိယကမ္မေ စ ကတေ သစေ အတိရေကာ ဟောတိ, ပုဂ္ဂလိကကမ္မေပိ ဥပနေတုံ ဝဋ္ဋတိ, သုတ္တမကစိဝါကနာဠိကေရဟီရစမ္မမယာ ရဇ္ဇုကာ ဝါ ယောတ္တာနိ ဝါ ဝါကေ စ နာဠိကေရဟီရေ စ ဝဋ္ဋေတွာ ကတာ ဧကဝဋ္ဋာ ဝါ ဒွိဝဋ္ဋာ ဝါ သံဃဿ သန္တကာ ဂရုဘဏ္ဍံ. သုတ္တံ ပန အဝဋ္ဋေတွာ ဒိန္နံ မကစိဝါကနာဠိကေရဟီရာ စ ဘာဇနီယာ. ယေဟိ ပနေတာနိ [Pg.263] ရဇ္ဇုကာဒီနိ ဒိန္နာနိ ဟောန္တိ, တေ အတ္တနော ကရဏီယေန ဟရန္တာ န ဝါရေတဗ္ဗာ.

Regarding vines and so forth: any cane or other vine that is half an arm's length, whether given to the Sangha or grown there, if it is guarded and protected, is a heavy item. If, after work for the Sangha and work for a cetiya has been done, there is an excess, it is permissible to apply it to an individual's work. Small ropes or tethers made of thread, hemp fiber, coconut coir, or leather, or those made by twisting bark fiber and coconut coir, whether single-twisted or double-twisted, belonging to the Sangha, are heavy items. However, thread given untwisted, and hemp fiber and coconut coir, are divisible. Furthermore, those by whom these ropes and so forth were given should not be prevented from carrying them away for their own business.

ယော ကောစိ အဋ္ဌင်္ဂုလသူစိဒဏ္ဍကမတ္တောပိ ဝေဠု သံဃဿ ဒိန္နော ဝါ တတ္ထဇာတကော ဝါ ရက္ခိတဂေါပိတော ဂရုဘဏ္ဍံ, သောပိ သံဃဿ ကမ္မေ စ စေတိယကမ္မေ စ ကတေ အတိရေကော ပုဂ္ဂလိကကမ္မေ ဒါတုံ ဝဋ္ဋတိ. ပါဒဂ္ဂဏှနကတေလနာဠိ ပန ကတ္တရယဋ္ဌိ ဥပါဟနဒဏ္ဍကော ဆတ္တဒဏ္ဍော ဆတ္တသလာကာတိ ဣဒမေတ္ထ ဘာဇနီယဘဏ္ဍံ, ဒဍ္ဎဂေဟမနုဿာ ဂဏှိတွာ ဂစ္ဆန္တာ န ဝါရေတဗ္ဗာ.

Any bamboo, even one of the measure of a needle-handle eight finger-breadths in length and the circumference of a Sinhalese stylus-handle, whether given to the Sangha or grown there, if it is guarded and protected, is a heavy item. That too, if there is an excess after work for the Sangha and work for a cetiya has been done, it is permissible to give for an individual's work. However, an oil-tube made to hold one pāda, a walking stick, a small stick for hooking sandals, an umbrella handle, and an umbrella rib—these, herein, are divisible items. People whose houses have burned down, taking these and going, should not be prevented.

မုဉ္ဇဉ္စ ပဗ္ဗဇဉ္စ အဝသေသဉ္စ ဆဒနတိဏံ မုဋ္ဌိပ္ပမာဏမ္ပိ ဆဒနတိဏသင်္ခေပဂတေသု တာလပဏ္ဏာဒီသု ယံကိဉ္စိ ဧကပဏ္ဏမ္ပိ သံဃဿ ဒိန္နံ ဝါ တတ္ထဇာတကံ ဝါ ဗဟိအာရာမေ သံဃိကေ တိဏဝတ္ထုသ္မိံ ဇာတကံ ဝါ ရက္ခိတဂေါပိတံ ဂရုဘဏ္ဍံ, တမ္ပိ သံဃကမ္မေ စ စေတိယကမ္မေ စ ကတေ အတိရေကံ ပုဂ္ဂလိကကမ္မေ ဒါတုံ ဝဋ္ဋတိ. ဒဍ္ဎဂေဟမနုဿာ ဂဟေတွာ ဂစ္ဆန္တာ န ဝါရေတဗ္ဗာ, အဋ္ဌင်္ဂုလပ္ပမာဏောပိ ရိတ္တကပေါတ္ထကော ဂရုဘဏ္ဍမေဝ.

Muñja grass, pabbaja grass, and the remaining roofing grass, even a handful's measure; and among palm leaves and so forth that are included in the category of roofing grass, even any single leaf—whether given to the Sangha, or grown there, or grown on a grass-plot belonging to the Sangha outside the monastery—if it is guarded and protected, is a heavy item. That too, if there is an excess after work for the Sangha and work for a cetiya has been done, it is permissible to give for an individual's work. People whose houses have burned down, taking it and going, should not be prevented. Even a blank palm-leaf of eight finger-breadths' measure is indeed a heavy item.

မတ္တိကာ ပကတိမတ္တိကာ ဝါ ဟောတု ပဉ္စဝဏ္ဏာ ဝါ သုဓာ ဝါ သဇ္ဇုရသကင်္ဂုဋ္ဌသိလေသာဒီသု ဝါ ယံကိဉ္စိ ဒုလ္လဘဋ္ဌာနေ အာနေတွာ ဝါ ဒိန္နံ တတ္ထဇာတကံ ဝါ ရက္ခိတဂေါပိတံ တာလပက္ကမတ္တံ ဂရုဘဏ္ဍံ ဟောတိ, တမ္ပိ သံဃကမ္မေ စ စေတိယကမ္မေ စ ကတေ အတိရေကံ ပုဂ္ဂလိကကမ္မေ ဒါတုံ ဝဋ္ဋတိ. ဟိင်္ဂုဟိင်္ဂုလကဟရိတာလမနောသိလဉ္ဇနာဒီနိ ပန ဘာဇနီယာနိ.

Clay: whether it be ordinary clay, five-colored clay, or whitewash; or anything among pine resin, wood-oil, lac, and so forth; if it is brought from a place where it is difficult to obtain and is offered, or is naturally occurring there, and is guarded and protected, such clay or resin of the size of a ripe palm fruit is a heavy item. Even that, if there is a surplus after being used for the Sangha's work or a cetiya's work, it is permissible to give for an individual's use. However, asafoetida, cinnabar, yellow orpiment, realgar, collyrium, and so forth, are divisible.

ဒါရုဘဏ္ဍေ ယော ကောစိ ဝေဠုမှိ ဝုတ္တပ္ပမာဏော ဒါရုဘဏ္ဍကော သံဃဿ ဒိန္နော ဝါ တတ္ထဇာတကော ဝါ ရက္ခိတဂေါပိတော ဂရုဘဏ္ဍံ, အပိ စ သဗ္ဗာပိ ဒါရုဝေဠုစမ္မပါသာဏာဒိဝိကတိ ဒါရုဘဏ္ဍေန သင်္ဂဟိတာ, တတ္ထ မဉ္စပီဌေဟိ အသင်္ဂဟိတာနိ အာသန္ဒိကာဒီနိ အန္တမသော စောဠေန ဝါ ပလာလေဟိ ဝါ ပဏ္ဏေဟိ ဝါ ကတပီဌံ ဥပါဒါယ သဗ္ဗာနိ အာသနာနိ.

Regarding wooden items: any wooden item of the size previously mentioned for bamboo that is offered to the Sangha or is naturally occurring there, and is guarded and protected, is a heavy item. Furthermore, all items made from wood, bamboo, leather, stone, and so forth, are included under 'wooden items'. Among these are: chairs and so forth, which are not included with beds and benches; and all seats, down to one made of cloth, straw, or leaves.

ဝင်္ကဖလကံ ဒီဃဖလကံ စီဝရဓောဝနဖလကံ ဃဋ္ဋနဖလကံ ဃဋ္ဋနမုဂ္ဂရော ဒန္တကဋ္ဌစ္ဆေဒနဂဏ္ဌိကာ ဒဏ္ဍမုဂ္ဂရော နာဝါ အမ္ဗဏံ ရဇနဒေါဏိ ဥဒကပဋိစ္ဆကော ဒါရုမယော ဝါ ဒန္တမယော ဝါ ဝေဠုမယော ဝါ သပါဒကောပိ အပါဒကောပိ သမုဂ္ဂေါ မဉ္ဇူသာ ပါဒဂ္ဂဏှနကတော အတိရေကပ္ပမာဏော ကရဏ္ဍော ဥဒကဒေါဏိ ဥဒကကဋာဟံ ဥဠုင်္ကော ကဋစ္ဆုပါနီယသရာဝံ ပါနီယသင်္ခေါတိ [Pg.264] ဧတေသု ယံကိဉ္စိ သံဃေ ဒိန္နံ ဂရုဘဏ္ဍံ. သင်္ခထာလကံ ပန ဘာဇနီယံ, တထာ ဒါရုမယော ဥဒကတုမ္ဗော.

A curved plank, a rubbing plank, a rubbing mallet, a block for cutting tooth-wood, a mallet with a handle, a boat, a water trough, a dyeing trough, a water receptacle; a casket or a chest, whether made of wood, ivory, or bamboo, with or without feet; a basket of excessive size, a water trough, a water basin, a ladle, a spoon, a drinking bowl, a drinking conch—among these, whatever is offered to the Sangha is a heavy item. A conch-shell plate, however, is divisible, as is a wooden water-gourd.

ပါဒကထလိကမဏ္ဍလံ ဒါရုမယံ ဝါ ဟောတု စောဠပဏ္ဏာဒိမယံ ဝါ သဗ္ဗံ ဂရုဘဏ္ဍံ. အာဓာရကော ပတ္တပိဓာနံ တာလဝဏ္ဋံ ဗီဇနီ စင်္ကောဋကံ ပစ္ဆိ ယဋ္ဌိသမ္မုဉ္ဇနီ မုဋ္ဌိသမ္မုဉ္ဇနီတိ ဧတေသုပိ ယံကိဉ္စိ ခုဒ္ဒကံ ဝါ မဟန္တံ ဝါ ဒါရုဝေဠုပဏ္ဏစမ္မာဒီသု ယေန ကေနစိ ကတံ ဂရုဘဏ္ဍမေဝ.

A round foot-wiper, whether made of wood or of cloth, leaves, and so forth, is in all cases a heavy item. A bowl-stand, a bowl-lid, a palm-leaf fan, a square fan, an offering basket, a carrying basket, a broom with a handle, a hand-broom—any of these, whether small or large, made from wood, bamboo, leaves, leather, or any such material, is indeed a heavy item.

ထမ္ဘတုလာသောပါနဖလကာဒီသု ယံကိဉ္စိ ဒါရုမယံ ဝါ ပါသာဏမယံ ဝါ ဂေဟသမ္ဘာရူပဂံ ယော ကောစိ ကဋသာရကော ယံကိဉ္စိ ဘူမတ္ထရဏံ ယံကိဉ္စိ အကပ္ပိယစမ္မံ, သဗ္ဗံ သံဃိကံ ဂရုဘဏ္ဍံ, ဘူမတ္ထရဏံ ကာတုံ ဝဋ္ဋတိ. ဧဠကစမ္မံ ပန ပစ္စတ္ထရဏဂတိကံ ဟောတိ, တမ္ပိ ဂရုဘဏ္ဍမေဝ, ကပ္ပိယစမ္မာနိ ဘာဇနီယာနိ, ကုရုန္ဒိယံ ပန သဗ္ဗံ မဉ္စပ္ပမာဏံ စမ္မံ ဂရုဘဏ္ဍန္တိ ဝုတ္တံ.

Whatever wooden or stone item among posts, beams, stair-planks, and so forth, that serves as a building requisite for a monastery; any kind of mat; any kind of floor-covering; any kind of unallowable hide—all these, belonging to the Sangha, are heavy articles. It is allowable to make a floor-covering. However, a sheepskin is like a rug; that too is indeed a heavy article. Allowable hides are distributable. But in the Kurundī commentary, it is said that any hide the size of a bed is a heavy article.

ဥဒုက္ခလံ မုသလံ သုပ္ပံ နိသဒံ နိသဒပေါတော ပါသာဏဒေါဏိ ပါသာဏကဋာဟံ သဗ္ဗံ ကသိဘဏ္ဍမ္ပိ ဂရုဘဏ္ဍံ, သဗ္ဗံ စက္ကယုတ္တယာနံ ဂရုဘဏ္ဍမေဝ. မဉ္စပီဌာနံ ပါဒါ စ အဋနိယော စ ဝါသိပရသုအာဒီနံ ဒဏ္ဍာ စာတိ ဧတေသု ယံကိဉ္စိ အနိဋ္ဌိတံ ဘာဇနီယံ, တစ္ဆိတမဋ္ဌံ ပန ဂရုဘဏ္ဍံ ဟောတိ, အနုညာတဝါသိယာ ဒဏ္ဍော ဆတ္တံ မုဋ္ဌိပဏ္ဏံ ကတ္တရယဋ္ဌိ ဥပါဟနာ အရဏိသဟိတံ ဓမ္မကရဏော ပါဒဂ္ဂဏှနကတော အနတိရိတ္တံ အာမလကတုမ္ဗံ အာမလကဃဋော လာဗုကတုမ္ဗံ လာဗုကဃဋော ဝိသာဏတုမ္ဗန္တိ သဗ္ဗမေတံ ဘာဇနီယံ, တတော ပရံ ဂရုဘဏ္ဍံ.

A small mortar, a pestle, a winnowing basket, a grinding slab, the roller for the grinding slab, a stone trough, and a stone bowl—all farming equipment is also a heavy article. All vehicles yoked with wheels are indeed heavy articles. Among the legs and frames of beds and chairs, and the handles of adzes, axes, and so forth, whatever is unfinished is distributable; however, that which is carved and polished is a heavy article. The handle for a permitted adze, an umbrella, a hand-held palm-leaf fan, a walking stick, footwear, a fire-drill set, a water-strainer, an emblic myrobalan container not exceeding one `pada` in measure, an emblic myrobalan pot, a gourd container, a gourd pot, and a horn container—all these are distributable. Beyond that, they are heavy articles.

ဟတ္ထိဒန္တော ဝါ ယံကိဉ္စိ ဝိသာဏံ ဝါ အတစ္ဆိတံ ယထာဂတမေဝ ဘာဇနီယံ, တေဟိ ကတမဉ္စပီဌပါဒါဒီသု ပုရိမသဒိသောဝ ဝိနိစ္ဆယော. တစ္ဆိတနိဋ္ဌိတောပိ ဟိင်္ဂုကရဏ္ဍကော အဉ္ဇနိကရဏ္ဍကော ဂဏ္ဌိကာ ဝိဓော အဉ္ဇနီ အဉ္ဇနိသလာကာ ဥဒကပုဉ္ဆနီတိ ဣဒံ သဗ္ဗံ ဘာဇနီယမေဝ.

An elephant tusk or any kind of horn, uncarved, is distributable just as it was obtained. Regarding things made from them, such as the legs of beds and chairs, the ruling is the same as in the previous case. Even when carved and finished, a container for asafoetida, a container for collyrium, a toggle, a belt-buckle, a collyrium pot, a collyrium applicator, and a water-wiping cloth—all these are indeed distributable.

မတ္တိကာဘဏ္ဍေ သဗ္ဗံ မနုဿာနံ ဥပဘောဂပရိဘောဂံ ဃဋပိဌရာဒိကုလာလဘာဇနံ, ပတ္တကဋာဟံ အင်္ဂါရကဋာဟံ ဓူမဒါနကံ ဒီပရုက္ခကော ဒီပကပလ္လိကာ စယနိဋ္ဌကာ ဆဒနိဋ္ဌကာ ထုပိကာတိ သဗ္ဗံ ဂရုဘဏ္ဍံ, ဧတေသု ပန ဝုတ္တနယေသု ဂရုဘဏ္ဍေသု ယံကိဉ္စိ ဝေဠုအာဒိံ အတ္တနော အတ္ထာယ ဂဏှန္တေန သမကံ ဝါ အတိရေကံ ဝါ ဖာတိကမ္မံ ကတွာ ဂဟေတဗ္ဗံ. ပါဒဂ္ဂဏှနကတော [Pg.265] အနတိရိတ္တပ္ပမာဏော ပန ဃဋကော ပတ္တော ထာလကံ ကဉ္စနကော ကုဏ္ဍိကာတိ ဣဒမေတ္ထ ဘာဇနီယံ, ယထာ စ မတ္တိကာဘဏ္ဍေ ဧဝံ လောဟဘဏ္ဍေပိ ကုဏ္ဍိကာ ဘာဇနီယကောဋ္ဌာသမေဝ ဘဇတိ. ဣတိ ယံ ဘာဇနီယံ ဝိဿဇ္ဇနီယမ္ပိ တံ ဧဝံ ဝိဿဇ္ဇိယဝေဘင်္ဂိယသင်္ခါတံ အညံ ပရိက္ခာရံ ဒတွာ ခီယန္တဿ ဒုက္ကဋံ, ဣတရံ ပန ဒါတုမေဝ န ဝဋ္ဋတိ. ဣဿရဝတာယ ဒေန္တော ထုလ္လစ္စယံ အာပဇ္ဇတိ, ထေယျစိတ္တေန ဂဏှန္တော ဘဏ္ဍံ အဂ္ဃာပေတွာ ကာရေတဗ္ဗော. ယထာ စ အညံ ပရိက္ခာရံ ဒတွာ ခီယန္တဿ ဒုက္ကဋံ, တထာ သံဃေန အသမ္မတဿ စီဝရံ ဝါ အညံ ဝါ ပရိက္ခာရံ ဒတွာ ခီယန္တဿ ဒုက္ကဋမေဝ, အနုပသမ္ပန္နေ သဗ္ဗတ္ထ တိကဒုက္ကဋံ. ပကတိယာ ပန ဆန္ဒာဒိဝသေန (ပါစိ. ၄၈၈) ကရောန္တံ ဒိသွာ ‘‘ကော အတ္ထော တဿ ဒိန္နေန, လဒ္ဓါပိ ဝိနိပါတေဿတိ, န သမ္မာ ဥပနေဿတီ’’တိ ခီယန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, ဓမ္မေန လဒ္ဓသမ္မုတိတာ, သံဃေန သဒ္ဓိံ ဝိကပ္ပနုပဂစီဝရဒါနံ, ပစ္ဆာ ခီယိတုကာမတာယ ခီယနာတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

In the case of earthenware, all items for human inner and outer use—such as pots, jars, and other vessels made by potters, a pan for an alms-bowl, a charcoal pan, a censer, a lampstand, a small lamp dish, bricks for laying courses, roofing tiles, and finials—all are heavy articles. However, among these aforementioned heavy articles, if one takes anything such as bamboo for one's own use, it must be taken after making an improvement (`phātikamma`), whether of equal or greater value. However, a small pot, a bowl, a dish, a cup, or a water vessel not exceeding the value of one pāda is here considered a distributable article. And just as with earthenware, so too with metalware, a water vessel falls into the category of distributable articles. Thus, regarding an article that is distributable and can also be given away—such an item being designated as exchangeable (`vissajjiyavebhaṅgiya`)—for one who gives another requisite and then complains, there is an offense of wrong-doing. As for the other type of requisite, it is not proper to give it at all. One who gives out of a sense of ownership incurs a grave offense. One who takes with a thieving mind must be made to pay the value of the item after it has been assessed. And just as there is an offense of wrong-doing for one who gives another requisite and then complains, so too for one who gives a robe or another requisite to someone not approved by the Saṅgha and then complains, there is also an offense of wrong-doing. In the case of giving to one not fully ordained, there is a threefold offense of wrong-doing in all instances. However, if one sees someone acting naturally out of desire and so on, and complains, saying, 'What is the use of giving to him? Even if he gets it, he will waste it; he will not use it properly,' there is no offense for the one who complains, nor for the insane and others. Here, there are four factors: being fully ordained, having received authorization in accordance with the Dhamma, giving a robe that has been made a shared item (`vikappana`) with the Saṅgha, and complaining afterwards with the intention to complain. The origins and so on are similar to those for taking what is not given. This, however, is accompanied by painful feeling.

ဒုဗ္ဗလသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning a person who is difficult to admonish is concluded.

၁၂. ပရိဏာမနသိက္ခာပဒဝဏ္ဏနာ

12. The Explanation of the Training Rule on Transference

ဒွါဒသမေ သဗ္ဗံ တိံသကကဏ္ဍေ ပရိဏာမနသိက္ခာပဒေ ဝုတ္တနယမေဝ. အယမေဝ ဟိ ဝိသေသော, တတ္ထ အတ္တနော ပရိဏာမိတတ္တာ နိဿဂ္ဂိယံ ပါစိတ္တိယံ, ဣဓ ပုဂ္ဂလဿ ပရိဏာမိတတ္တာ သုဒ္ဓိကပါစိတ္တိယန္တိ.

In the twelfth rule, the entire matter is just as stated in the training rule on transference in the Tiṃsaka section. Indeed, this is the only difference: there, because it was transferred for oneself, it is a pācittiya offense requiring forfeiture; here, because it was transferred for an individual, it is a simple pācittiya offense.

ပရိဏာမနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on transference is concluded.

သဟဓမ္မိကဝဂ္ဂေါ အဋ္ဌမော.

The eighth chapter, on Righteous Association.

၉. ရတနဝဂ္ဂေါ

9. The Chapter on Jewels

၁. အန္တေပုရသိက္ခာပဒဝဏ္ဏနာ

1. The Explanation of the Training Rule Concerning the Inner Palace

ရတနဝဂ္ဂဿ ပဌမေ ခတ္တိယဿာတိ ခတ္တိယဇာတိကဿ, မုဒ္ဓါဘိသိတ္တဿာတိ ခတ္တိယာဘိသေကေန မုဒ္ဓနိ အဘိသိတ္တဿ. အနိက္ခန္တော ရာဇာ ဣတောတိ [Pg.266] အနိက္ခန္တရာဇကံ, တသ္မိံ အနိက္ခန္တရာဇကေ, သယနိဃရေတိ အတ္ထော. ရတနံ ဝုစ္စတိ မဟေသီ, နိဂ္ဂတန္တိ နိက္ခန္တံ, အနိဂ္ဂတံ ရတနံ ဣတောတိ အနိဂ္ဂတရတနကံ, တသ္မိံ အနိဂ္ဂတရတနကေ, သယနိဃရေတိ အတ္ထော. ဣန္ဒခီလံ အတိက္ကမေယျာတိ ဧတ္ထ အတ္တနော အာဂတဘာဝံ အဇာနာပေတွာ သယနိဃရဿ ဥမ္မာရံ ပဌမံ ပါဒံ အတိက္ကာမေန္တဿ ဒုက္ကဋံ, ဒုတိယံ ပါစိတ္တိယံ.

In the first rule of the Chapter on Jewels: ‘Of a khattiya’ means of the khattiya caste. ‘Anointed on the head’ means anointed on the head with the khattiya consecration. ‘The king has not departed from here’ means a place where the king has not departed; in such a place where the king has not departed, the meaning is ‘in the sleeping chamber.’ ‘Jewel’ refers to the chief queen. ‘Departed’ means gone forth. ‘The jewel has not departed from here’ means a place where the jewel has not departed; in such a place where the jewel has not departed, the meaning is ‘in the sleeping chamber.’ Here, in the phrase ‘should cross the threshold,’ for one who, without making one's arrival known, crosses the threshold of the sleeping chamber with the first foot, there is an offense of wrong-doing; with the second, a pācittiya offense.

သာဝတ္ထိယံ အာယသ္မန္တံ အာနန္ဒံ အာရဗ္ဘ ရညော အန္တေပုရပ္ပဝိသနဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ပဋိသံဝိဒိတေ အပ္ပဋိသံဝိဒိတသညိနော, ဝေမတိကဿ စ ဒုက္ကဋံ. ပဋိသံဝိဒိတသညိဿ, န ခတ္တိယဿ ဝါ, န ခတ္တိယာဘိသေကေန အဘိသိတ္တဿ ဝါ, ဥဘောသု ဝါ, ဥဘိန္နံ ဝါ အညတရသ္မိံ နိက္ခန္တေ သယနိဃရံ ပဝိသန္တဿ, အသယနိဃရေ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ခတ္တိယတာ, အဘိသိတ္တတာ, ဥဘိန္နမ္ပိ သယနိဃရတော အနိက္ခန္တတာ, အပ္ပဋိသံဝိဒိတတာ, ဣန္ဒခီလာတိက္ကမောတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

It was laid down in Sāvatthī concerning the Venerable Ānanda regarding the matter of entering the king's inner palace. It is a non-general ruling, not requiring authorization, a threefold pācittiya offense. For one who has been announced but perceives oneself as unannounced, or for one in doubt, there is an offense of wrong-doing. There is no offense for one who perceives oneself as announced; if the king is not a khattiya or not one consecrated with the khattiya consecration; for one entering the sleeping chamber when both or either of the two have departed; for one entering a place that is not a sleeping chamber; and for the insane and others. Here, there are these five factors: being a khattiya, being consecrated, both not having departed from the sleeping chamber, being unannounced, and crossing the threshold. The origins and so on are similar to those of the first kathina rule. This offense, however, is one of action and non-action.

အန္တေပုရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning the inner palace is concluded.

၂. ရတနသိက္ခာပဒဝဏ္ဏနာ

2. The Explanation of the Training Rule Concerning a Jewel

ဒုတိယေ ရတနန္တိ မုတ္တာဒိဒသဝိဓံ. ရတနသမ္မတန္တိ ယံကိဉ္စိ မနုဿာနံ ဥပဘောဂပရိဘောဂံ. အဇ္ဈာရာမေ ဝါတိ ပရိက္ခိတ္တဿ အန္တောပဋိက္ခေပေ အပရိက္ခိတ္တဿ ဒွိန္နံ လေဍ္ဍုပါတာနံ အန္တော. အဇ္ဈာဝသထေတိ ပရိက္ခိတ္တဿ အန္တောပဋိက္ခေပေ, အပရိက္ခိတ္တဿ မုသလပါတဗ္ဘန္တရေ. အယံ ပနေတ္ထ ဝိနိစ္ဆယော – ဇာတရူပရဇတံ အတ္တနော အတ္ထာယ ဥဂ္ဂဏှန္တဿ ဝါ ဥဂ္ဂဏှာပေန္တဿ ဝါ နိဿဂ္ဂိယံ ပါစိတ္တိယံ. သံဃဂဏပုဂ္ဂလစေတိယနဝကမ္မာနံ အတ္ထာယ ဒုက္ကဋံ, အဝသေသေ မုတ္တာဒိရတနေ သဗ္ဗေသမ္ပိ အတ္ထာယ ဒုက္ကဋမေဝ. ကပ္ပိယဝတ္ထုံ ဝါ အကပ္ပိယဝတ္ထုံ ဝါ အန္တမသော မာတုသန္တကမ္ပိ ဘဏ္ဍာဂါရိကသီသေန ပဋိသာမေန္တဿ ပါစိတ္တိယံ, တာဒိသံ ပန အတ္တနော သန္တကံ ကတွာ ပဋိသာမေတုံ ဝဋ္ဋတိ. ‘‘ဣဒံ ပဋိသာမေထာ’’တိ ဝုတ္တေ ပန ‘‘န [Pg.267] ဝဋ္ဋတီ’’တိ ပဋိက္ခိပိတဗ္ဗံ. သစေ ကုပိတာ ပါတေတွာ ဂစ္ဆန္တိ, ပလိဗောဓော နာမ ဟောတိ, ပဋိသာမေတဗ္ဗံ. ဝိဟာရေ ကမ္မံ ကရောန္တာ ဝဍ္ဎကီအာဒယော ဝါ ရာဇဝလ္လဘာ ဝါ ‘‘ယံကိဉ္စိ ဥပကရဏံ ဝါ သယနဘဏ္ဍံ ဝါ ပဋိသာမေတွာ ဒေထာ’’တိ ဝဒန္တိ, ဆန္ဒေနပိ ဘယေနပိ န ကာတဗ္ဗမေဝ, ဂုတ္တဋ္ဌာနံ ပန ဒဿေတုံ ဝဋ္ဋတိ.

In the second rule, 'jewel' means ten kinds of things, such as pearls. 'Considered a jewel' means anything that people use or enjoy. 'Within the monastery' means within the enclosure for an enclosed monastery, or within two clod-throws for an unenclosed one. 'Within the dwelling' means within the enclosure for an enclosed dwelling, or within a pestle-throw for an unenclosed one. Herein, this is the determination: for one who picks up gold or silver for oneself, or has it picked up, there is an offense of relinquishment and confession. For the sake of the Sangha, a group, an individual, a shrine, or new construction, it is an offense of wrong conduct. For the remaining jewels, such as pearls, it is an offense of wrong conduct for the sake of all. For one who keeps safe an allowable item or an unallowable item—even down to one's mother's property—under the pretext of being the storeroom keeper, it is an offense entailing confession. However, it is permissible to keep safe such an item after making it one's own. But if one is told, 'Keep this safe,' one should refuse, saying, 'It is not permissible.' If they angrily throw it down and leave, it becomes an obstruction, and it should then be kept safe. When workers like carpenters or royal favorites, doing work in the monastery, say, 'Keep safe any accessory or bedding and give it to us,' it should not be done out of desire or fear. However, it is permissible to show them a secure place.

အဇ္ဈာရာမအဇ္ဈာဝသထေသုပိ ယာဒိသေ ဌာနေ ‘‘ဘိက္ခူဟိ ဝါ သာမဏေရေဟိ ဝါ ဂဟိတံ ဘဝိဿတီ’’တိ အာသင်္ကာ ဥပ္ပဇ္ဇတိ, တာဒိသေယေဝ ဌာနေ ဥဂ္ဂဟေတွာ ဝါ ဥဂ္ဂဟာပေတွာ ဝါ သညာဏံ ကတွာ နိက္ခိပိတဗ္ဗံ, ‘‘ယဿ ဘဏ္ဍံ နဋ္ဌံ, သော အာဂစ္ဆတူ’’တိ စ အာစိက္ခိတဗ္ဗံ. အထ ယော အာဂစ္ဆတိ, သော ‘‘ကီဒိသံ တေ ဘဏ္ဍံ နဋ္ဌ’’န္တိ ပုစ္ဆိတဗ္ဗော, သစေ သညာဏေန သမ္ပာဒေတိ, ဒါတဗ္ဗံ. နော စေ, ‘ဝိစိနာဟီ’တိ ဝတ္တဗ္ဗော. တမှာ အာဝါသာ ပက္ကမန္တေန ပတိရူပါနံ ဘိက္ခူနံ ဟတ္ထေ, တေသု အသတိ ပတိရူပါနံ ဂဟပတိကာနံ ဟတ္ထေ နိက္ခိပိတွာ ပက္ကမိတဗ္ဗံ. ယော ပန နေဝ ပက္ကမတိ, န သာမိကံ ပဿတိ, တေန ထာဝရံ သေနာသနံ ဝါ စေတိယံ ဝါ ပေါက္ခရဏိံ ဝါ ကာရေတဗ္ဗော. သစေ ဒီဃဿ အဒ္ဓုနော အစ္စယေန သာမိကော အာဂစ္ဆတိ, တံ ဒဿေတွာ ‘အနုမောဒါဟီ’တိ ဝတ္တဗ္ဗော. သစေ နာနုမောဒတိ, ‘‘ဒေဟိ မေ ဓန’’န္တိ စောဒေတိ, သမာဒပေတွာ ဒါတဗ္ဗံ.

Even in places within a monastery or a dwelling, if the suspicion arises, 'It might have been taken by monks or by novices,' in just such a place it should be picked up or caused to be picked up, and having made a mark, it should be put aside. And it should be announced, 'Let the owner of the lost property come!' Then, whoever comes should be asked, 'What kind of property of yours is lost?' If he can verify it by the mark, it should be given. If not, he should be told, 'Keep searching.' A monk departing from that monastery should place it in the hands of suitable monks; if there are none, having placed it in the hands of suitable householders, he should depart. But if a monk neither departs nor sees the owner, a permanent lodging, shrine, or pond should be caused to be made by him. If, after the passing of a long time, the owner arrives, that should be shown to him, and he should be told, 'Rejoice in this.' If he does not rejoice and urges, 'Give me my wealth,' having made full restitution, it should be given.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ ရတနဥဂ္ဂဏှနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အညတြ အဇ္ဈာရာမာ ဝါ, အဇ္ဈာဝသထာ ဝါ’’တိ အယမေတ္ထ ဒုဝိဓာ အနုပညတ္တိ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, အနုညာတဋ္ဌာနေ အနာဒရိယေန ဥဂ္ဂဟေတွာ အနိက္ခိပန္တဿ ဒုက္ကဋံ. အနုညာတဋ္ဌာနေ ဂဟေတွာ နိက္ခိပန္တဿ, ယံ ဟောတိ အာမာသံ ရတနသမ္မတံ, တံ ဝိဿာသံ ဝါ တာဝကာလိကံ ဝါ ဥဂ္ဂဏှန္တဿ, ပံသုကူလသညာယ ဂဏှတော, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. အနနုညာတကရဏံ, ပရသန္တကတာ, ဝိဿာသဂ္ဂါဟပံသုကူလသညာနံ အဘာဝေါ, ဥဂ္ဂဟဏံ ဝါ ဥဂ္ဂဟာပနံ ဝါတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနီတိ.

(This training rule) was laid down at Sāvatthī concerning a certain monk regarding the matter of taking a jewel. Herein, 'except in a monastery or a dwelling' is a twofold supplementary regulation; it is a regulation common to both Orders and involves an offense by command. For a monk who, in a permitted place, takes it disrespectfully and does not put it aside, there is a dukkaṭa offense. There is no offense for a monk who, having taken it in a permitted place, puts it aside; nor for one who takes what is considered a jewel that can be handled either with familiarity or for a temporary period; nor for one who takes it with the perception of it being a dust-heap cloth; and for the insane and so forth. Herein, these are the four factors: doing an unpermitted act; the state of being another's property; the absence of taking with familiarity and the perception of it being a dust-heap cloth; and taking it oneself or causing another to take it. Its origins and so forth are similar to that of the sañcaritta offense.

ရတနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on jewels is finished.

၃. ဝိကာလဂါမပ္ပဝေသနသိက္ခာပဒဝဏ္ဏနာ

3. The Explanation of the Training Rule on Entering a Village at an Unsuitable Time

တတိယေ [Pg.268] သန္တံ ဘိက္ခုံ အနာပုစ္ဆာတိ ဣဒံ စာရိတ္တေ ဝုတ္တနယမေဝ. ဝိကာလေတိ မဇ္ဈနှိကာတိက္ကမတော ပဋ္ဌာယ အန္တောအရုဏေ, ဧတသ္မိံ အန္တရေ ‘‘ဝိကာလေ ဂါမပ္ပဝေသနံ အာပုစ္ဆာမီ’’တိ ဝါ, ‘‘ဂါမံ ပဝိသိဿာမီ’’တိ ဝါ အနာပုစ္ဆိတွာ အသတိ တထာရူပေ အစ္စာယိကေ ကရဏီယေ ပရိက္ခိတ္တဿ ဂါမဿ ပရိက္ခေပံ အတိက္ကမန္တဿ, အပရိက္ခိတ္တဿ ဥပစာရံ ဩက္ကမန္တဿ ပဌမပါဒေ ဒုက္ကဋံ, ဒုတိယပါဒေ ပါစိတ္တိယံ. သစေပိ သမ္ဗဟုလာ ကေနစိ ကမ္မေန ဂါမံ ပဝိသန္တိ, သဗ္ဗေဟိ အညမညံ အာပုစ္ဆိတဗ္ဗံ. ‘‘တသ္မိံ ဂါမေ တံ ကမ္မံ န သမ္ပဇ္ဇတီ’’တိ အညံ ဂါမံ ဂစ္ဆန္တာနံ ပုန အာပုစ္ဆနကိစ္စံ နတ္ထိ. သစေ ပန ဥဿာဟံ ပဋိပ္ပဿမ္ဘေတွာ ဝိဟာရံ ဂစ္ဆန္တာ အန္တရာ အညံ ဂါမံ ပဝိသိတုကာမာ ဟောန္တိ, အာပုစ္ဆိတဗ္ဗမေဝ. ကုလဃရေ ဝါ အာသနသာလာယံ ဝါ ဘတ္တကိစ္စံ ကတွာ တေလဘိက္ခာယ ဝါ သပ္ပိဘိက္ခာယ ဝါ စရိတုကာမေန သစေ ပဿေ ဘိက္ခု အတ္ထိ, အာပုစ္ဆိတဗ္ဗော, အသန္တေ ‘နတ္ထီ’တိ ဂန္တဗ္ဗံ. ဝီထိံ ဩတရိတွာ ပန ဘိက္ခုံ ဒိသွာပိ အာပုစ္ဆနကိစ္စံ နတ္ထိ. ယော ပန ဂါမမဇ္ဈေန မဂ္ဂေါ ဟောတိ, သစေ တေန ဂစ္ဆန္တဿ ‘‘တေလာဒီနံ အတ္ထာယ စရိဿာမီ’’တိ စိတ္တံ ဥပ္ပဇ္ဇတိ, ပဿေ ဘိက္ခုံ ဒိသွာ အာပုစ္ဆိတဗ္ဗံ. မဂ္ဂါ အနောက္ကမ္မ စရန္တဿ ပန အာပုစ္ဆနကိစ္စံ နတ္ထိ, ဩက္ကမန္တဿ ဝုတ္တနယေနေဝ ပါစိတ္တိယံ.

In the third, the phrase 'without asking a present bhikkhu' is to be understood in the same way as stated in the Cāritta training rule. 'Vikāla' is the time from after midday up to within dawn. During this interval, if one enters a village without asking permission—saying either, 'I ask permission to enter the village at an unsuitable time,' or, 'I will enter the village'—and there is no such urgent business to be done, then for an enclosed village, upon crossing the enclosure, there is a dukkaṭa offense for the first footstep and a pācittiya offense for the second. For an unenclosed village, upon entering its vicinity, there is a dukkaṭa offense for the first footstep and a pācittiya offense for the second. Even if several bhikkhus enter a village for some business, they must all ask permission from one another. If they go to another village, thinking, 'That business is not accomplished in that village,' there is no further need to ask permission. However, if, having given up the effort and while going to the monastery, they wish to enter another village on the way, they must indeed ask permission. After completing the meal-business in a family's house or a dining hall, a bhikkhu who wishes to wander about to beg for oil or ghee must ask a bhikkhu who is nearby, if there is one. If there is not, he should go, thinking, 'There is none.' However, after descending onto a street, even upon seeing a bhikkhu, there is no need to ask permission. As for a path that goes through the middle of the village, if, while one is going along it, the thought arises, 'I will wander for the sake of oil and so on,' then upon seeing a bhikkhu nearby, one must ask permission. However, for one who wanders without deviating from the path, there is no need to ask permission; for one who deviates, there is a pācittiya offense according to the method already stated.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဝိကာလေ ဂါမပ္ပဝေသနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘သန္တံ ဘိက္ခု’’န္တိ စ ‘‘အနာပုစ္ဆာ’’တိ စ ‘‘အညတြ တထာရူပါ အစ္စာယိကာ ကရဏီယာ’’တိ စ ဣမာ ပနေတ္ထ တိဿော အနုပညတ္တိယော, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, တိကပါစိတ္တိယံ, ကာလေ ဝိကာလသညိနော, ဝေမတိကဿ စ ဒုက္ကဋံ. ကာလသညိနော ပန, ယော စ အစ္စာယိကေ ဝါ ကရဏီယေ, သန္တံ ဝါ အာပုစ္ဆိတွာ, အသန္တံ ဝါ အနာပုစ္ဆိတွာ ပဝိသတိ, အန္တရာရာမဘိက္ခုနုပဿယတိတ္ထိယသေယျပဋိက္ကမနေသု ဝါ အညတရံ ဂစ္ဆတိ, တဿ, ဂါမေန မဂ္ဂေါ ဟောတိ, တေန ဂစ္ဆတော, အာပဒါသု, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သန္တံ ဘိက္ခုံ အနာပုစ္ဆတာ, အနုညာတကာရဏာဘာဝေါ, ဝိကာလေ ဂါမပ္ပဝိသနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနေဝ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

Laid down at Sāvatthī concerning the group-of-six bhikkhus in the matter of entering a village at an unsuitable time. 'When a bhikkhu is present,' 'without asking,' and 'except for such urgent business'—these are the three supplementary enactments here. It is a non-general enactment, not by command, a pācittiya with three factors. When it is the proper time, for one who perceives it as an unsuitable time, and for one who is in doubt, there is a dukkaṭa. However, for one who perceives it as the proper time, there is no offense for one who enters on account of urgent business, or having asked a bhikkhu who is present, or without asking when no bhikkhu is present; or for one who goes to one or another of these: a monastery within the village, a nunnery, a heretics' dwelling, or a rest house; for one whose path lies through the village and goes by that path; in times of danger; and for the insane and so forth. The three factors here are: not informing a present bhikkhu, the absence of a permitted reason, and entering a village at an unsuitable time. The origins and so forth are just like those for the Kathina. However, this is action and inaction.

ဝိကာလဂါမပ္ပဝေသနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Entering a Village at an Unsuitable Time is concluded.

၄. သူစိဃရသိက္ခာပဒဝဏ္ဏနာ

4. Explanation of the Training Rule Concerning Needle Cases

စတုတ္ထေ [Pg.269] ဘေဒနမေဝ ဘေဒနကံ, တံ အဿ အတ္ထီတိ ဘေဒနကံ. တသ္မာ ဧဝရူပေ သူစိဃရေ ကရဏကာရာပနေသု ဒုက္ကဋံ, ပဋိလာဘေန ပန တံ ဘိန္ဒိတွာ ပါစိတ္တိယံ ဒေသေတဗ္ဗံ.

In the fourth, the term 'bhedanaka' refers to the act of breaking itself; it is so called because this offense involves that breaking. Therefore, for such a needle case, there is a dukkaṭa in making it or in causing it to be made; but upon receiving one, having broken it, the pācittiya offense should be confessed.

သက္ကေသု သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ ဗဟုသူစိဃရဝိညာပနဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သာဏတ္တိကံ, အတ္တနာ ဝိပ္ပကတံ အတ္တနာ ဝါ, ပရေဟိ ဝါ, ပရေဟိ ဝိပ္ပကတမ္ပိ အတ္တနာ ဝါ, ပရေဟိ ဝါ ပရိယောသာပေတွာ လဘန္တဿ စတုက္ကပါစိတ္တိယံ. အညဿတ္ထာယ ကရဏကာရာပနေသု, အညေန ကတံ ပဋိလဘိတွာ ပရိဘုဉ္ဇနေ ဒုက္ကဋံ. ဂဏ္ဌိကေ အရဏိကေ ဝိဓေ အဉ္ဇနိယာ အဉ္ဇနိသလာကာယ ဝါသိဇဋေ ဥဒကပုဉ္ဆနိယာတိ ဧတေသု ယံကိဉ္စိ အဋ္ဌိအာဒီဟိ ကရောန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သူစိဃရတာ, အဋ္ဌိမယာဒိတာ, အတ္တနော အတ္ထာယ ကရဏံ ဝါ ကာရာပေတွာ ဝါ ပဋိလာဘောတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနီတိ.

In the Sakyan country, concerning many bhikkhus, it was laid down in the matter of requesting many needle cases. It is a general enactment and by command. For a bhikkhu who obtains a needle case after completing it—whether it was begun by himself or by others, and whether he completes it himself or has it completed by others—there is a four-factored pācittiya. In the cases of making or having it made for the sake of another, and in receiving and using one made by another, there is a dukkaṭa offense. For making any of these—a toggle, a fire-drill, a smoother, a collyrium box, a collyrium stick, an adze handle, or a water-wiping cloth—with bone and so forth, there is no offense; and there is no offense for the insane and so forth. The three factors here are: the state of being a needle case, the state of being made of bone and so forth, and making it, or having it made, and receiving it for one's own sake. The origins and so forth are similar to the Sañcaritta training rule.

သူစိဃရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning needle cases is concluded.

၅. မဉ္စပီဌသိက္ခာပဒဝဏ္ဏနာ

5. Explanation of the Training Rule Concerning Couches and Chairs

ပဉ္စမေ မဉ္စန္တိ မသာရကာဒီသု အညတရံ. ပီဌမ္ပိ တာဒိသမေဝ, တံ ပန မဉ္စော ဝိယ အတိဒီဃံ, အာသန္ဒိကော ဝိယ စ သမံ စတုရဿံ န ဟောတိ. ဆေဒနကံ ဘေဒနကသဒိသမေဝ.

In the fifth, 'couch' means one or another of the couches such as those made of masāraka wood and so forth. A chair is also of that same kind. However, it is not very long like a couch, nor is it evenly square like a high chair. The 'cutting' is just like the 'breaking'.

သာဝတ္ထိယံ ဥပနန္ဒံ အာရဗ္ဘ ဥစ္စေ မဉ္စေ သယနဝတ္ထုသ္မိံ ပညတ္တံ, ပမာဏိကံ ကရောန္တဿ, ပမာဏာတိက္ကန္တံ လဘိတွာ ဆိန္ဒိတွာ ယထာ ပမာဏမေဝ ဥပရိ ဒိဿတိ, ဧဝံ နိခဏိတွာ ဝါ, ဥတ္တာနံ ဝါ ကတွာ, အဋ္ဋကံ ဝါ ဗန္ဓိတွာ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပမာဏာတိက္ကန္တမဉ္စပီဌတာ, အတ္တနော အတ္ထာယ ကရဏံ ဝါ ကာရာပေတွာ ဝါ ပဋိလာဘောတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သေသံ သဗ္ဗံ သူစိဃရသိက္ခာပဒသဒိသမေဝါတိ.

In Sāvatthī, concerning Upananda, it was laid down regarding the matter of sleeping on a high couch. There is no offense for one who makes a couch or chair of the proper size; or for one who, having obtained one that exceeds the measure, uses it after cutting it down, or after digging it in such a way that only the proper size is visible on top, or after turning it upside down, or after constructing a platform; and there is no offense for the insane and so forth. The two factors here are: the state of being a couch or chair exceeding the measure, and making it, or having it made, or receiving it for one's own sake. All the rest is just like the training rule concerning needle cases.

မဉ္စပီဌသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning couches and chairs is concluded.

၆. တူလောနဒ္ဓသိက္ခာပဒဝဏ္ဏနာ

6. Explanation of the Training Rule Concerning Cotton-Stuffed Furnishings

ဆဋ္ဌေ [Pg.270] တူလံ ဩနဒ္ဓမေတ္ထာတိ တူလောနဒ္ဓံ, စိမိလိကံ ပတ္ထရိတွာ တူလံ ပက္ခိပိတွာ ဥပရိ စိမိလိကာယ ဩနဒ္ဓန္တိ ဝုတ္တံ ဟောတိ. ဥဒ္ဒါလနကံ ဘေဒနကသဒိသမေဝ.

In the sixth, it is 'cotton-stuffed' because cotton is bound to it. This means: having spread out a coarse cloth and having put in cotton, it is bound on top with a coarse cloth. The 'un-stuffing' is just like the 'breaking'.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ တူလောနဒ္ဓကာရာပနဝတ္ထုသ္မိံ ပညတ္တံ, အာယောဂေ ကာယဗန္ဓနေ အံသဗဒ္ဓကေ ပတ္တတ္ထဝိကာယ ပရိဿာဝနေ ဗိမ္ဗောဟနေ, အညေန ကတံ တူလောနဒ္ဓံ ပဋိလဘိတွာ ဥဒ္ဒါလေတွာ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ဗိမ္ဗောဟနဉ္စေတ္ထ သီသပ္ပမာဏမေဝ ဝဋ္ဋတိ, သီသပ္ပမာဏံ နာမ ယဿ ဝိတ္ထာရတော တီသု ကောဏေသု ဒွိန္နံ အန္တရံ ဝိဒတ္ထိစတုရင်္ဂုလံ ဟောတိ, မဇ္ဈေ မုဋ္ဌိရတနံ, ဒီဃတော ဒိယဍ္ဎရတနံ ဝါ ဒွိရတနံ ဝါ. တူလောနဒ္ဓမဉ္စပီဌတာ, အတ္တနော အတ္ထာယ ကရဏံ ဝါ ကာရာပေတွာ ဝါ ပဋိလာဘောတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သေသံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

This training rule was laid down in Sāvatthī concerning the group-of-six bhikkhus in the matter of having a cotton-stuffed item made. There is no offense in the case of a yoga-strap, a waistband, a shoulder strap, a bowl-bag, a water-strainer, or a pillow; nor for one who, having received a cotton-stuffed item made by another, unstuffs it and then uses it; nor for the insane and so forth. And here, for a pillow, only one of head-size is allowable. 'Head-size' is the name for that of which, in width, the distance between two of the three corners is one span and four finger-breadths; and in length, one and a half cubits or two cubits. The factors of the offense here are two: the state of being a cotton-stuffed couch or chair, and for one's own sake, making it, or having it made and receiving it. The rest should be understood in the way already stated.

တူလောနဒ္ဓသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning cotton-stuffed furnishings is concluded.

၇. နိသီဒနသိက္ခာပဒဝဏ္ဏနာ

7. Explanation of the Training Rule on the Sitting Cloth

သတ္တမေ နိသီဒနန္တိ သန္ထတသဒိသံ သန္ထရိတွာ ဧကသ္မိံ အန္တေ သုဂတဝိဒတ္ထိပ္ပမာဏံ ဒွီသု ဌာနေသု ဖာလေတွာ ကတာဟိ တီဟိ ဒသာဟိ ယုတ္တဿ ပရိက္ခာရဿေတံ နာမံ.

In the seventh, 'sitting cloth' is the name for a requisite that is spread out like a felt rug, made by splitting it in two places at one end to the measure of a Sugata's span, and endowed with three fringes.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အပ္ပမာဏိကာနိ နိသီဒနာနိ ဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘ဒသာ ဝိဒတ္ထီ’’တိ အယမေတ္ထ အနုပညတ္တိ, အသာဓာရဏပညတ္တိ, ပမာဏိကံ ဝါ ဦနကံ ဝါ ကရောန္တဿ, အညေန ကတံ ပမာဏာတိက္ကန္တံ ပဋိလဘိတွာ ဆိန္ဒိတွာ ပရိဘုဉ္ဇန္တဿ, ဝိတာနာဒီသု ယံကိဉ္စိ ကရောန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. နိသီဒနဿ ပမာဏာတိက္ကန္တတာ, အတ္တနော အတ္ထာယ ကရဏံ ဝါ ကာရာပေတွာ ဝါ ပဋိလာဘောတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သေသံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

This training rule was laid down in Sāvatthī concerning the group-of-six bhikkhus in the matter of using sitting cloths of improper size. Herein, 'The fringes are a span' is a supplementary ruling; it is a specific ruling. There is no offense for one who makes a sitting cloth of the standard size or smaller; nor for one who, having received a sitting cloth made by another that exceeds the standard size, cuts it down and uses it; nor for one who makes anything whatsoever for use as a canopy and so forth; nor for the insane and so forth. The factors of the offense here are two: the state of the sitting cloth exceeding the standard size, and for one's own sake, making it, or having it made and receiving it. The rest should be understood in the way already stated.

နိသီဒနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on the sitting cloth is concluded.

၈. ကဏ္ဍုပ္ပဋိစ္ဆာဒိသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the Training Rule on the Itch-Covering Cloth

အဋ္ဌမေ [Pg.271] ကဏ္ဍုပ္ပဋိစ္ဆာဒိန္တိ အဓောနာဘိဥဗ္ဘဇာဏုမဏ္ဍလံ ကဏ္ဍုပီဠကအဿာဝထုလ္လကစ္ဆာဗာဓာနံ ပဋိစ္ဆာဒနတ္ထံ အနုညာတံ စီဝရံ.

In the eighth, the 'itch-covering cloth' is a robe permitted for the purpose of covering the area below the navel and above the kneecaps.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အပ္ပမာဏိကာယော ကဏ္ဍုပ္ပဋိစ္ဆာဒိကာယော ဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သေသံ နိသီဒနေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

At Sāvatthī, concerning the group-of-six bhikkhus, the rule was laid down on account of wearing itch-covering cloths of improper size. This is a general regulation. The remainder should be understood according to the method stated for the sitting-cloth.

ကဏ္ဍုပ္ပဋိစ္ဆာဒိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on the itch-covering cloth is concluded.

၉. ဝဿိကသာဋိကသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Training Rule on the Rains-Bathing Cloth

နဝမေ သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ အပ္ပမာဏိကာယော ဝဿိကသာဋိကာယော ဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ ယံ ဝတ္တဗ္ဗံ, တံ နိသီဒနေ ဝုတ္တနယမေဝါတိ.

In the ninth, at Sāvatthī, concerning the group-of-six monks, the rule was laid down on account of wearing rains-bathing cloths of immeasurable size. Whatever else is to be said here is according to the method stated for the sitting-cloth.

ဝဿိကသာဋိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on the rains-bathing cloth is concluded.

၁၀. နန္ဒသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule concerning Nanda

ဒသမေ သာဝတ္ထိယံ အာယသ္မန္တံ နန္ဒံ အာရဗ္ဘ သုဂတစီဝရပ္ပမာဏံ စီဝရံ ဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, သာဓာရဏပညတ္တိ, သေသံ နိသီဒနေ ဝုတ္တနယမေဝါတိ.

In the tenth, at Sāvatthī, concerning the Venerable Nanda, the rule was laid down on account of wearing a robe of the Sugata's measure. This is a general regulation. The remainder is according to the method stated for the sitting-cloth.

နန္ဒသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning Nanda is concluded.

ရတနဝဂ္ဂေါ နဝမော.

The Ratanavagga is the ninth.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the Explanation of the Pātimokkha

သုဒ္ဓပါစိတ္တိယဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Suddhapācittiya is concluded.

ပါဋိဒေသနီယကဏ္ဍော

The Pāṭidesanīya Section

၁. ပဌမပါဋိဒေသနီယသိက္ခာပဒဝဏ္ဏနာ

1. Explanation of the First Pāṭidesanīya Training Rule

ပါဋိဒေသနီယေသု [Pg.272] ပဌမေ အန္တရဃရံ ပဝိဋ္ဌာယာတိ ဝစနတော သစေ တဿာ အန္တရာရာမာဒီသု ဌတွာပိ ဒဒမာနာယ ဟတ္ထတော သယံ ရထိယာဗျူဟသိင်္ဃာဋကဃရာနံ အညတရသ္မိံ ဌိတောပိ ဂဏှာတိ, ဒေါသော နတ္ထိ. တဿာ ပန ရထိယာဒီသု ဌတွာ ဒဒမာနာယ, ရထိယာဒီသု ဝါ, အန္တရာရာမာဒီသု ဝါ ဌတွာပိ ယံကိဉ္စိ အာမိသံ အဇ္ဈောဟရဏတ္ထာယ ဂဏှတော ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါဋိဒေသနီယံ. တဿ ဒေသေတဗ္ဗာကာရော ဂါရယှံ အာဝုသောတိအာဒိနာ နယေန သိက္ခာပဒေ ဒဿိတောယေဝ.

In the first of the Pāṭidesanīya rules, by the statement “having entered an inhabited area,” if from the hand of that bhikkhunī who is giving even while standing in a monastery within the village and so on, he himself receives it even while standing in one or another of a carriage road, a cul-de-sac, a crossroads, or a house, there is no offense. However, from her giving while standing in a carriage road and so on, for one who—while standing in a carriage road and so on, or in a monastery within the village and so on—receives any kind of food for the purpose of consumption, there is a dukkaṭa offense in the receiving, and for every mouthful consumed, a pāṭidesanīya offense. The manner in which this is to be confessed is shown in the training rule itself by the method beginning with, “Friend, it is blameworthy,” and so on.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုံ အာရဗ္ဘ အညာတိကာယ ဘိက္ခုနိယာ အန္တရဃရံ ပဝိဋ္ဌာယ ဟတ္ထတော အာမိသံ ပဋိဂ္ဂဟဏဝတ္ထုသ္မိံ ပညတ္တံ, အသာဓာရဏပညတ္တိ, အနာဏတ္တိကံ, ယထာ စေတံ, တထာ သေသာနိပိ, တိကပါဋိဒေသနီယံ, ယာမကာလိကာဒီသု ပဋိဂ္ဂဟဏေပိ အဇ္ဈောဟရဏေပိ ဒုက္ကဋံ, ဧကတောဥပသမ္ပန္နာယ ယာဝကာလိကေပိ တထေဝ, ဉာတိကာယ အညာတိကသညိဝေမတိကာနမ္ပိ ဧသေဝ နယော. ဉာတိကသညိနော ပန, ဉာတိကာယ ဝါ ဒါပေန္တိယာ, ဥပနိက္ခိပိတွာ ဝါ ဒဒမာနာယ, ယာ စ အန္တရာရာမဘိက္ခုနုပဿယတိတ္ထိယသေယျပဋိက္ကမနေသု ဌတွာ ဂါမတော ဗဟိ နီဟရိတွာ, ယာမကာလိကာဒီနိ ဝါ ‘‘သတိ ပစ္စယေ ပရိဘုဉ္ဇာ’’တိ ဒေတိ, တဿ, သိက္ခမာနသာမဏေရီနဉ္စ ဟတ္ထတော ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပရိပုဏ္ဏူပသမ္ပန္နတာ, အညာတိကတာ, အန္တရဃရေ ဌိတာယ ဟတ္ထတော သဟတ္ထာ ပဋိဂ္ဂဟဏံ, ယာဝကာလိကတာ, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

At Sāvatthī, concerning a certain monk, this training rule was laid down regarding the receiving of edibles from the hand of an unrelated nun who has entered an inhabited area. It is a specific rule, not a command. And as this is, so too are the remaining Pāṭidesanīya rules. It is a Pāṭidesanīya offense with three factors. In the case of provisions of limited duration and so on, there is a dukkaṭa offense both in receiving and in consuming. From a nun ordained in only one Saṅgha, even in the case of provisions consumable for a lifetime, it is likewise a dukkaṭa offense. From a related nun, for those who perceive her as unrelated or are in doubt, this same method applies. However, there is no offense for one who perceives her as a relative; or for one who receives from a related nun who causes it to be given, or who gives it after placing it nearby; or from a nun who, having stood in a monastery, a nunnery, a heretical dwelling, or a secluded place, or having brought it out from the village, gives provisions of limited duration and so on, saying, 'Consume when there is a need'; and for one who consumes after taking from her hand, or from the hands of a probationary nun or a female novice; and for the insane, etc. Herein, these are the five factors: (the nun's) full ordination, her being unrelated, receiving with one's own hand from her hand while she is standing inside a house, the item being a provision consumable for a lifetime, and the act of consuming. The origination and so forth are like that of the Eḷakaloma training rule.

ပဌမပါဋိဒေသနီယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the first Pāṭidesanīya training rule is concluded.

၂. ဒုတိယပါဋိဒေသနီယသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Second Pāṭidesanīya Training Rule

ဒုတိယေ ဣဓ သူပန္တိအာဒိ ဝေါသာသနာကာရဒဿနံ. အပသက္က တာဝ ဘဂိနီတိအာဒိ အပသာဒေတဗ္ဗာကာရဒဿနံ. တတြာယံ ဝိနိစ္ဆယော – ဧကေနာပိ [Pg.273] ဘိက္ခုနာ အနပသာဒိတေ အဇ္ဈောဟရဏတ္ထာယ အာမိသံ ဂဏှန္တာနံ ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါဋိဒေသနီယန္တိ.

In the second training rule, the phrase beginning with 'Here, soup...' shows the manner of directing. The phrase beginning with 'Move aside, sister...' shows the manner of how she should be prevented. Herein is the determination: if she is not prevented even by a single monk, for the monks who are taking edibles for the purpose of consumption, there is a dukkaṭa offense in the receiving; for each act of consumption, there is a Pāṭidesanīya offense.

ရာဇဂဟေ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဘိက္ခုနိယာ ဝေါသာသန္တိယာ နနိဝါရဏဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါဋိဒေသနီယံ, ဧကတောဥပသမ္ပန္နာယ ဝေါသာသန္တိယာ နနိဝါရေန္တဿ ဒုက္ကဋံ, တထာ အနုပသမ္ပန္နာယ ဥပသမ္ပန္နသညိနော ဝေမတိကဿ စ. အနုပသမ္ပန္နသညိနော, ပန ယော စ အတ္တနော ဝါ ဘတ္တံ ဒါပေန္တိယာ, အညေသံ ဝါ ဘတ္တံ ဒေန္တိယာ, ယံ ဝါ န ဒိန္နံ, တံ ဒါပေန္တိယာ, ယတ္ထ ဝါ န ဒိန္နံ, တတ္ထ, သဗ္ဗေသံ ဝါ သမကံ ဒါပေန္တိယာ, သိက္ခမာနာယ ဝါ သာမဏေရိယာ ဝါ ဝေါသာသန္တိယာ ပဋိဂ္ဂဟေတွာ ဘုဉ္ဇတိ, တဿ, ပဉ္စ ဘောဇနာနိ ဌပေတွာ သဗ္ဗတ္ထ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ပရိပုဏ္ဏူပသမ္ပန္နတာ, ပဉ္စဘောဇနတာ, အန္တရဃရေ အနုညာတပကာရတော အညထာ ဝေါသာသနာ, အနိဝါရဏာ, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနီတိ.

At Rājagaha, this was laid down concerning the group of six bhikkhus regarding the matter of not preventing a bhikkhunī who is managing the distribution of food. It is a threefold pāṭidesanīya. For a bhikkhu who does not prevent a bhikkhunī ordained in only one Saṅgha who is managing the distribution, there is a dukkaṭa offense. The same applies if the woman is not ordained but he perceives her as ordained, or is in doubt. However, there is no offense for one who perceives her as not ordained. There is also no offense for a bhikkhu who receives and eats when she is causing his own meal to be given, or giving the meals of others, or causing that which has not been given to be given, or causing it to be given where it has not been given, or causing it to be given equally to all; or when a probationer or a female novice is managing the distribution. There is also no offense for eating anything other than the five kinds of food, and for the insane and so forth. The five factors here are: (the woman's) full ordination, (the item being one of) the five kinds of food, managing within a household in a manner other than what is permitted, not preventing, and consuming. The origins and so forth are like those of the kathina section.

ဒုတိယပါဋိဒေသနီယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the second Pāṭidesanīya training rule is concluded.

၃. တတိယပါဋိဒေသနီယသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Third Pāṭidesanīya Training Rule

တတိယေ သေက္ခသမ္မတာနီတိ လဒ္ဓသေက္ခသမ္မုတိကာနိ. ပုဗ္ဗေ အနိမန္တိတောတိ ဃရူပစာရောက္ကမနတော ပဌမတရံ ဥပစာရံ အနောက္ကမန္တေယေဝ ပုဗ္ဗေ အနိမန္တိတော. အဂိလာနော နာမ ယော သက္ကောတိ ပိဏ္ဍာယ စရိတုံ. ပါဋိဒေသနီယန္တိ ဃရူပစာရံ ဩက္ကမိတွာ အာမိသံ ဂဏှန္တဿ ပဋိဂ္ဂဟဏေ တာဝ ဒုက္ကဋံ, တံ ဂဟေတွာ ယတ္ထကတ္ထစိ ဘုဉ္ဇန္တဿ အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါဋိဒေသနီယန္တိ.

In the third rule, 'considered as learners' (sekkhasammatāni) means those who have obtained the designation of a learner. 'Previously uninvited' (pubbe animantito) means uninvited beforehand, that is, without having first entered the vicinity of a house. 'Not ill' (agilāno) is one who is able to go for alms. 'To be confessed' (pāṭidesanīyaṃ) means that for one who enters the vicinity of a house and takes food, there is first a dukkaṭa offense in the receiving; having taken it, for one who eats it anywhere, there is a pāṭidesanīya offense for each mouthful.

သာဝတ္ထိယံ သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ န မတ္တံ ဇာနိတွာ ပဋိဂ္ဂဟဏဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘ပုဗ္ဗေ အနိမန္တိတော, အဂိလာနော’’တိ ဣမာ ပနေတ္ထ ဒွေ အနုပညတ္တိယော, တိကပါဋိဒေသနီယံ, ယာမကာလိကာဒီသု ပဋိဂ္ဂဟဏေပိ အဇ္ဈောဟာရေပိ ဒုက္ကဋံ, တထာ အသေက္ခသမ္မတေ သေက္ခသမ္မတသညိနော ဝေမတိကဿ စ. အသေက္ခသမ္မတသညိနော, ပန ယော စ ပုဗ္ဗေ နိမန္တိတော ဝါ [Pg.274] ဂိလာနော ဝါ အညဿ ဝါ တေသံ ဃရေ ပညတ္တံ ဘိက္ခံ ဂဏှာတိ, ယဿ စ ဃရတော နီဟရိတွာ, အာသနသာလာဒီသု ဝါ ဘိက္ခုံ အဒိသွာ ပဌမံယေဝ နီဟရိတွာ, ဒွါရမူလေ ဝါ ဌပိတံ ဒေန္တိ, တဿ တံ ဘုဉ္ဇန္တဿ, နိစ္စဘတ္တကေ, သလာကဘတ္တေ, ပက္ခိကေ, ဥပေါသထိကေ, ပါဋိပဒိကေ, ယာမကာလိကာဒိံ ‘‘သတိ ပစ္စယေ ပရိဘုဉ္ဇာ’’တိ ဒိန္နံ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. သေက္ခသမ္မတတာ, ပုဗ္ဗေ အနိမန္တိတတာ, အဂိလာနတာ, ဃရူပစာရောက္ကမနံ, ဌပေတွာ နိစ္စဘတ္တကာဒီနိ အညံ အာမိသံ ဂဟေတွာ ဘုဉ္ဇနန္တိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

It was laid down in Sāvatthī concerning several bhikkhus who did not know the measure in the matter of receiving. 'Previously uninvited, not ill'—these are the two supplementary stipulations here. It is a threefold pāṭidesanīya. In the case of items permissible for a limited time, and so forth, there is a dukkaṭa offense for both receiving and for consuming. Likewise, in the case of a family not designated as 'learners', for one who perceives it as designated as 'learners', and for one who is in doubt. However, for one who perceives it as not designated as 'learners'; for one who was previously invited or is ill; for one who receives alms designated for another in their house; for one who eats what is given after it has been brought out from the house and placed in a sitting hall or the like, or brought out first before a bhikkhu has been seen, or placed at the foot of the door; for one who consumes a regular meal, a ticket meal, a fortnightly meal, an Uposatha meal, or a first-day-of-the-fortnight meal; for one who consumes items permissible for a limited time, and so forth, given with the words, 'Consume when there is an occasion'; and for the insane, and so forth, there is no offense. The family being designated as 'learners', not being previously invited, not being ill, entering the vicinity of the house, and taking and eating other almsfood apart from regular meals, and so forth—these are the five factors here. The origins, and so forth, are like those of the Eḷakaloma rule.

တတိယပါဋိဒေသနီယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the third Pāṭidesanīya training rule is concluded.

၄. စတုတ္ထပါဋိဒေသနီယသိက္ခာပဒဝဏ္ဏနာ

4. The commentary on the fourth Pāṭidesanīya training rule.

စတုတ္ထေ ယာနိ ခေါ ပန တာနိ အာရညကာနီတိအာဒိ စီဝရဝိပ္ပဝါသသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. ပုဗ္ဗေ အပ္ပဋိသံဝိဒိတန္တိ ဧတ္ထ ယံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ အာရာမံ ဝါ အာရာမူပစာရံ ဝါ ပဝိသိတွာ ‘‘ဣတ္ထန္နာမဿ, ဘန္တေ, ကုလဿ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ အာဟရိယိဿတီ’’တိ (ပါစိ. ၅၇၃) အာရောစိတံ, တံ ပစ္ဆာ ယထာအာရောစိတမေဝ ဝါ အာဟရိယတု, တဿ ပရိဝါရံ ကတွာ အညံ ဝါ တေန သဒ္ဓိံ ဗဟုကမ္ပိ, ‘‘ဣတ္ထန္နာမံ ကုလံ ပဋိသံဝိဒိတံ ကတွာ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ဂဟေတွာ ဂစ္ဆတီ’’တိ သုတွာ အညာနိ ဝါ ကုလာနိ တေဟိ သဒ္ဓိံ အာဟရန္တု, တံ သဗ္ဗံ ပဋိသံဝိဒိတံ နာမ. ယံ ပန ဧဝံ အနာရောစိတံ အနာဟဋဉ္စ, တံ အပ္ပဋိသံဝိဒိတံ နာမ. အဂိလာနော နာမ ယော သက္ကောတိ ပိဏ္ဍာယ ဂန္တုံ. ပါဋိဒေသနီယန္တိ ဧဝရူပံ အန္တမသော အာရာမမဇ္ဈေန ဂစ္ဆန္တေဟိ အဒ္ဓိကေဟိ ဒိန္နမ္ပိ အာရာမေ ဝါ အာရာမူပစာရေ ဝါ ပဋိဂ္ဂဟေတွာ အဇ္ဈောဟရန္တဿ ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါဋိဒေသနီယန္တိ.

In the fourth rule, the passage beginning 'Now, those which are of the forest...' should be understood in the same way as stated in the training rule concerning separation from the robe. Here, regarding 'not previously informed': when a woman or a man, a householder or one who has gone forth, having entered a monastery or its vicinity, announces, 'Venerable sirs, such-and-such a family will bring hard food or soft food'; whether that food is later brought exactly as announced, or much other food is brought along with it as an accompaniment; or if other families, having heard, 'Such-and-such a family, having informed beforehand, is going with hard or soft food,' bring food along with them—all of that is called 'informed.' But whatever is thus not announced and not brought is called 'not informed.' 'Not ill' means one who is able to go for alms. 'To be confessed' means this: for one who receives and consumes such food within the monastery or its vicinity—even if it is given by travelers passing through the middle of the monastery—there is an offense of wrong-doing in the receiving, and for each act of consumption, an offense to be confessed.

သက္ကေသု သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ အာရာမေ စောရေ ပဋိဝသန္တေ အနာရောစနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အဂိလာနော’’တိ အယမေတ္ထ ဧကာ အနုပညတ္တိ, တိကပါဋိဒေသနီယံ[Pg.275], ယာမကာလိကာဒီသု အာဟာရတ္ထာယ ပဋိဂ္ဂဟဏေပိ အဇ္ဈောဟာရေပိ ဒုက္ကဋမေဝ, တထာ ပဋိသံဝိဒိတေ အပ္ပဋိသံဝိဒိတသညိနော ဝေမတိကဿ စ, ပဋိသံဝိဒိတသညိနော, ပန ဂိလာနဿ, ယော စ ပဋိသံဝိဒိတံ ကတွာ အာဟဋံ ဝါ ဂိလာနာဝသေသကံ ဝါ ဗဟာရာမေ ဝါ ပဋိဂ္ဂဟိတံ, တတ္ထဇာတကမေဝ ဝါ မူလဖလာဒိံ, ယာမကာလိကာဒီသု ဝါ ယံကိဉ္စိ ‘‘သတိ ပစ္စယေ ပရိဘုဉ္ဇာ’’တိ လဒ္ဓံ ပရိဘုဉ္ဇန္တဿ, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ. ယထာဝုတ္တအာရညကသေနာသနတာ, ယာဝကာလိကဿ အတတ္ထဇာတကတာ, အဂိလာနတာ, အဂိလာနာဝသေသကတာ, အပ္ပဋိသံဝိဒိတတာ, အဇ္ဈာရာမေ ပဋိဂ္ဂဟဏံ, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ သတ္တ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနေဝ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

It was laid down among the Sakyans concerning several bhikkhus, on the grounds of not informing when thieves were residing in the monastery. 'Not being ill' is the one supplementary stipulation here. It is a threefold pāṭidesanīya. In the case of items permissible for a limited time, and so forth, for the purpose of food, there is only a dukkaṭa offense in both receiving and consuming. Likewise, for one who, regarding what has been made known beforehand, perceives it as not having been made known beforehand, and for one who is in doubt. However, there is no offense for one who perceives what has been made known beforehand as such; for the ill; for one who consumes what was brought after having been announced, or the remainder from the ill, or what was received outside the monastery, or what has grown there such as roots and fruits, or anything among the items permissible for a limited time, and so forth, that was received with the words, 'Consume it when there is a reason'; nor for the insane, and so forth. The state of being a forest dwelling as described; for what is for lifetime use, the state of not having grown there; the state of not being ill; the state of not being the remainder from the ill; the state of not having been made known beforehand; receiving within the monastery; and consuming—these are the seven factors here. The origins, and so forth, are just like those of the Kathina rule. This, however, is an offense of action and non-action.

စတုတ္ထပါဋိဒေသနီယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the fourth Pāṭidesanīya training rule is concluded.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the Explanation of the Pātimokkha

ပါဋိဒေသနီယဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Pāṭidesanīya is concluded.

သေခိယကဏ္ဍော

The Sekhiya Section

၁. ပရိမဏ္ဍလသိက္ခာပဒဝဏ္ဏနာ

1. Commentary on the Training Rule Concerning Wearing the Lower Robe Evenly All Around

သေခိယေသု [Pg.276] ပဌမေ ပရိမဏ္ဍလန္တိ သမန္တတော မဏ္ဍလံ. သိက္ခာ ကရဏီယာတိ ‘‘ဧဝံ နိဝါသေဿာမီ’’တိ အာရာမေပိ အန္တရဃရေပိ သဗ္ဗတ္ထ သိက္ခာ ကာတဗ္ဗာ, ဧတ္ထ စ ယသ္မာ ဝတ္တက္ခန္ဓကေ ဝုတ္တဝတ္တာနိပိ သိက္ခိတဗ္ဗတ္တာ သေခိယာနေဝ ဟောန္တိ, တသ္မာ ပါရာဇိကာဒီသု ဝိယ ပရိစ္ဆေဒေါ န ကတော. စာရိတ္တဝိနယဒဿနတ္ထဉ္စ ‘‘ယော ပန ဘိက္ခု ဩလမ္ဗေန္တော နိဝါသေယျ, ဒုက္ကဋ’’န္တိ ဧဝံ အာပတ္တိနာမေန အဝတွာ ‘‘သိက္ခာ ကရဏီယာ’’တိ ဧဝံ သဗ္ဗသိက္ခာပဒေသု ပါဠိ အာရောပိတာ, ပဒဘာဇနေ (ပါစိ. ၅၇၆) ပန ‘‘အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဝုတ္တတ္တာ သဗ္ဗတ္ထ အနာဒရိယကရဏေ ဒုက္ကဋံ ဝေဒိတဗ္ဗံ.

In the first of the Sekhiya rules, 'parimaṇḍala' means 'a circle all around.' 'A training is to be undertaken' means that a training should be undertaken everywhere, whether in a monastery or inside a house, with the thought, 'I will dress like this.' And here, because even the duties mentioned in the Vattakkhandhaka are to be trained in, they are indeed Sekhiyas. Therefore, unlike in the Pārājikas and so on, a numerical delimitation was not made. And, for the purpose of showing the Vinaya of conduct, instead of stating an offense by name, such as, 'Whatever bhikkhu should dress letting it hang down, there is an offense of wrong-doing,' the Pāḷi text 'a training is to be undertaken' has been applied in all the training rules. However, because it is said in the Padabhājana, 'an offense of wrong-doing,' it should be understood that in all cases, there is an offense of wrong-doing for acting with disrespect.

ဣဒါနိ ပရိမဏ္ဍလန္တိ ဧတ္ထ နာဘိမဏ္ဍလံ ပဋိစ္ဆာဒေတွာ ဇာဏုမဏ္ဍလဿ ဟေဋ္ဌာ ဇင်္ဃဋ္ဌိကတော ပဋ္ဌာယ အဋ္ဌင်္ဂုလမတ္တံ နိဝါသနံ ဩတာရေတွာ နိဝါသေန္တေန ပရိမဏ္ဍလံ နိဝတ္ထံ နာမ ဟောတိ, ဧဝံ အနိဝါသေတွာ အနာဒရိယေန ပုရတော ဝါ ပစ္ဆတော ဝါ ဩလမ္ဗေတွာ နိဝါသေန္တဿ ဒုက္ကဋံ. န ကေဝလဉ္စ တဿေဝ, ယေ စညေ ‘‘တေန ခေါ ပန သမယေန ဆဗ္ဗဂ္ဂိယာ ဂိဟိနိဝတ္ထံ နိဝါသေန္တိ, ဟတ္ထိသောဏ္ဍကံ မစ္ဆဝါလကံ စတုက္ကဏ္ဏကံ တာလဝဏ္ဋကံ သတဝလိကံ နိဝါသေန္တိ, သံဝလ္လိယံ နိဝါသေန္တီ’’တိ ခန္ဓကေ (စူဠဝ. ၂၈၀) နိဝါသနဒေါသာ ဝုတ္တာ, တထာ နိဝါသေန္တဿပိ ဒုက္ကဋမေဝ.

Now, regarding 'parimaṇḍalaṃ' here: when a bhikkhu wears the lower robe covering the circumference of the navel and lowering it below the circumference of the knee to the extent of eight finger-breadths from the shin bone, it is called 'worn all-around'. For one who, not wearing it thus, wears it through disrespect, letting it hang down either in front or behind, there is a dukkaṭa offense. And it is not only for him; for one who also wears the robe according to the faults in wearing spoken of in the Khandhaka—'At that time, the group-of-six bhikkhus wore their robes in the manner of householders: they wore them in the elephant's trunk style, the fish's tail style, the four-cornered style, the palmyra-fan style, the hundred-pleats style, and they wore them by tucking up the loincloth'—there is indeed a dukkaṭa offense.

တတ္ထ ဟတ္ထိသောဏ္ဍကံ နာမ နာဘိမူလတော ဟတ္ထိသောဏ္ဍသဏ္ဌာနံ ဩလမ္ဗကံ ကတွာ နိဝတ္ထံ စောဠိကဣတ္ထီနံ နိဝါသနံ ဝိယ. မစ္ဆဝါလကံ နာမ ဧကတောဒသန္တံ ဧကတော ပါသန္တံ ဩလမ္ဗေတွာ နိဝတ္ထံ. စတုက္ကဏ္ဏကံ နာမ ဥပရိ ဒွေ, ဟေဋ္ဌတော ဒွေတိ ဧဝံ စတ္တာရော ကဏ္ဏေ ဒဿေတွာ နိဝတ္ထံ. တာလဝဏ္ဋကံ နာမ တာလဝဏ္ဋာကာရေန သာဋကံ ဩလမ္ဗေတွာ နိဝတ္ထံ. သတဝလိကံ နာမ ဒီဃသာဋကံ အနေကက္ခတ္တုံ ဩဘုဇိတွာ ဩဝဋ္ဋိကံ ကရောန္တေန နိဝတ္ထံ, ဝါမဒက္ခိဏပဿေသု ဝါ နိရန္တရံ ဝလိယော ဒဿေတွာ နိဝတ္ထံ. သစေ ပန ဇာဏုတော ပဋ္ဌာယ ဧကာ ဝါ ဒွေ ဝါ ဝလိယော ပညာယန္တိ, ဝဋ္ဋတိ. သံဝလ္လိယန္တိ [Pg.277] မလ္လကမ္မကာရာဒီဟိ ဝိယ ကစ္ဆံ ဗန္ဓိတွာ နိဝတ္ထံ. ဧဝံ နိဝါသေတုံ ဂိလာနဿာပိ မဂ္ဂပ္ပဋိပန္နဿာပိ န ဝဋ္ဋတိ. ယမ္ပိ မဂ္ဂံ ဂစ္ဆန္တာ ဧကံ ဝါ ဒွေ ဝါ ကဏ္ဏေ ဥက္ခိပိတွာ အန္တရဝါသကဿ ဥပရိ လဂ္ဂန္တိ, အန္တော ဝါ ဧကံ ကာသာဝံ တထာ နိဝါသေတွာ ဗဟိ အပရံ နိဝါသေန္တိ, သဗ္ဗံ န ဝဋ္ဋတိ.

Among these, 'hatthisoṇḍakaṃ' is the name for wearing a robe like the women of the Coḷa country, having made it hang down from the base of the navel in the shape of an elephant's trunk. 'Macchavālakaṃ' is the name for wearing a robe having let the fringed edge hang down on one side and the looped edge on the other. 'Catukkaṇṇakaṃ' is the name for wearing a robe showing four corners: two above and two below. 'Tālavaṇṭakaṃ' is the name for wearing a cloth having let it hang down in the shape of a palmyra-leaf fan. 'Satavalikaṃ' is the name for wearing a long cloth having folded it many times to create a roll, or wearing it showing continuous pleats on the left and right sides. If, however, one or two pleats are visible beginning from the knee, it is allowable. 'Saṃvalliyaṃ' means wearing a robe by tucking up the loincloth like wrestlers, workers, and so on. To wear a robe in these ways is not allowable even for a sick monk or for one on a journey. Furthermore, when monks going on a journey lift up one or two corners and attach them above the inner robe, or when they wear one saffron robe inside in that same manner and wear another outside, all of this is not allowable.

ဂိလာနော ပန အန္တောကာသာဝဿ ဩဝဋ္ဋိကံ ဒဿေတွာ အပရံ ဥပရိ နိဝါသေတုံ လဘတိ, အဂိလာနေန ဒွေ နိဝါသေန္တေန သဂုဏံ ကတွာ နိဝါသေတဗ္ဗာနိ. ဣတိ ဣမံ ခန္ဓကေ ပဋိက္ခိတ္တဉ္စ ဩလမ္ဗကဉ္စ သဗ္ဗံ ဝိဝဇ္ဇေတွာ ဝုတ္တလက္ခဏသမ္ပန္နံ နိဗ္ဗိကာရံ ပရိမဏ္ဍလံ နိဝါသေတဗ္ဗံ, တထာ အနိဝါသေတွာ ယံကိဉ္စိ ဝိကာရံ ကရောန္တဿ ဒုက္ကဋံ.

However, a sick monk is allowed to wear another lower robe over the inner one, having shown its roll. A monk who is not sick, when wearing two lower robes, should wear them doubled up. Thus, having avoided all this—that which is prohibited and that which hangs loosely as stated in the Khandhaka—one should wear the robe endowed with the aforementioned characteristics, without impropriety, and neatly all around. For one who, not wearing it in such a way, makes any improper alteration, there is an offense of wrong-doing.

‘‘နိဒါနံ ပုဂ္ဂလံ ဝတ္ထု’’န္တိအာဒိကေ (ကင်္ခါ. အဋ္ဌ. ပဌမပါရာဇိကဝဏ္ဏနာ ) ပန ဝိနိစ္ဆယေ သုရုသုရုကာရကံ ကောသမ္ဗိယံ ပညတ္တံ, သာမိသေန ဟတ္ထေန ပါနီယထာလကသသိတ္ထကပတ္တဓောဝနပဋိသံယုတ္တဒွယံ ဘဂ္ဂေသု သမ္ဗဟုလေ ဘိက္ခူ အာရဗ္ဘ, သေသာနိ သဗ္ဗာနေဝ သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယေ အာရဗ္ဘ ဩလမ္ဗေတွာ နိဝါသနာဒိဝတ္ထုသ္မိံ ပညတ္တာနိ. သူပေါဒနဝိညတ္တိယံ ဓမ္မဒေသနာဒီသု စ ဂိလာနဝသေန ဧကာ အနုပညတ္တိ, သဗ္ဗာနိ သာဓာရဏပညတ္တိယော, အနာဏတ္တိကာနိ, သဗ္ဗေသု ဒုက္ကဋမေဝ, အညော အာပတ္တိဘေဒေါ နတ္ထိ, ဝိပတ္တိဝိစာရဏာ ဝုတ္တာယေဝ, သမုဋ္ဌာနာဒီနိ သဗ္ဗေသံ အဝသာနေ ဒဿယိဿာမ. အနာပတ္တိမတ္တံ ပန အင်္ဂဉ္စ သဗ္ဗတ္ထ ဝတ္တဗ္ဗံ, တယိဒံ ဝုစ္စတိ. ဣမသ္မိံ တာဝ သိက္ခာပဒေ အသဉ္စိစ္စ, အဿတိယာ, အဇာနန္တဿ, ဂိလာနဿ, အာပဒါသု, ဥမ္မတ္တကာဒီနဉ္စ အနာပတ္တိ.

Now, in the determination beginning with 'The origin, the person, the basis,' etc., the training rule on making a 'suru suru' sound was laid down in Kosambī. The pair of rules connected with the water-pot with a soiled hand and with washing the bowl with rice-remains was laid down in the Bhaggā country concerning many monks. All the remaining Sekhiya rules were laid down in Sāvatthī concerning the group-of-six monks on the occasion of wearing the robe hanging down, etc. In the training rule on requesting curry and rice, and in those on teaching the Dhamma, etc., there is one supplementary ruling by way of a sick person. All are rulings common to both bhikkhus and bhikkhunīs; they are not by command. In all of them, there is only the dukkaṭa offense; there is no other class of offense. The investigation of failure has already been stated. We will show the origins, etc., of all of them at the end. Further, just the non-offense and the factors should be stated in all cases. That is stated as follows: In this training rule, first of all, there is no offense for one who acts unintentionally, through lack of mindfulness, for one who does not know, for one who is sick, in times of calamity, and for the insane and others.

တတ္ထ အသဉ္စိစ္စာတိ ‘‘အပရိမဏ္ဍလံ နိဝါသေဿာမီ’’တိ ဧဝံ အသဉ္စိစ္စ, အထ ခေါ ‘‘ပရိမဏ္ဍလံယေဝ နိဝါသေဿာမီ’’တိ ဝိရဇ္ဈိတွာ အပရိမဏ္ဍလံ နိဝါသေန္တဿ အနာပတ္တိ. အဿတိယာတိ အညာဝိဟိတဿာပိ တထာ နိဝါသေန္တဿ အနာပတ္တိ. အဇာနန္တဿာတိ ပရိမဏ္ဍလံ နိဝါသေတုံ အဇာနန္တဿ အနာပတ္တိ, အပိစ နိဝါသနဝတ္တံ ဥဂ္ဂဟေတဗ္ဗံ. ယော ပန သုက္ခဇင်္ဃော ဝါ ဟောတိ မဟာပိဏ္ဍိကမံသော ဝါ, တဿ သာရုပ္ပတ္ထာယ အဋ္ဌင်္ဂုလာဓိကမ္ပိ ဩတာရေတွာ နိဝါသေတုံ ဝဋ္ဋတိ. ဂိလာနဿာတိ ယဿ ဇင်္ဃာယ ဝါ ပါဒေ ဝါ ဝဏော ဟောတိ, တဿ ဥက္ခိပိတွာ ဝါ ဩတာရေတွာ ဝါ နိဝါသေတုံ ဝဋ္ဋတိ. အာပဒါသူတိ ဝါဠာ ဝါ စောရာ ဝါ အနုဗန္ဓန္တိ, ဧဝရူပါသု အာပဒါသု အနာပတ္တိ[Pg.278]. ဥမ္မတ္တကာဒယော ဝုတ္တနယာ ဧဝ. အနာဒရိယံ, အနာပတ္တိကာရဏာဘာဝေါ, အပရိမဏ္ဍလနိဝါသနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. ယထာ စေတ္ထ, ဧဝံ သဗ္ဗတ္ထ ပုရိမာနိ ဒွေ တတ္ထ တတ္ထ ဝုတ္တပ္ပဋိပက္ခကရဏဉ္စာတိ တီဏိယေဝ ဟောန္တိ, တသ္မာ ဣတော ပရံ တာနိပိ အဝတွာ အနာပတ္တိမတ္တမေဝ ဝက္ခာမာတိ.

Herein, as for 'unintentionally': there is no intention such as, 'I will wear the lower robe unevenly'; but rather, having the thought, 'I will wear it evenly,' one fails and wears it unevenly; for such a one, there is no offense. As for 'through lack of mindfulness': for one who wears it so due to the mind being directed elsewhere, there is no offense. As for 'for one who does not know': for one who does not know how to wear it evenly, there is no offense; however, the proper way of wearing the lower robe should be learned. As for a monk who has either thin shins or large calf muscles, for the sake of suitability for him, it is allowable to wear it having lowered it even more than eight finger-breadths. As for 'for a sick person': for one who has a wound on the shin or on the foot, it is allowable to wear it having either raised it or lowered it. As for 'in times of calamity': when beasts of prey or thieves are in pursuit, in such emergencies, there is no offense. Those such as the insane are just as has been explained. Disrespect, the absence of a reason for no offense, and wearing the lower robe unevenly—these are the three factors here. And just as here, so in all cases, the first two factors and the doing of the opposite of what was stated in each respective rule make three. Therefore, from now on, without stating those factors, we shall state only the non-offense.

၂. ဒုတိယပရိမဏ္ဍလသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Second Training Rule on Evenness.

ဒုတိယေ ‘‘န, ဘိက္ခဝေ, ဂိဟိပါရုတံ ပါရုပိတဗ္ဗ’’န္တိ (စူဠဝ. ၂၈၀) ဧဝံ ပဋိက္ခိတ္တံ ဂိဟိပါရုတံ အပါရုပိတွာ ဥဘော ကဏ္ဏေ သမံ ကတွာ ပါရုပနံ ပရိမဏ္ဍလပါရုပနံ နာမ, တတ္ထ ယံကိဉ္စိ သေတပဋပါရုတံ ပရိဗ္ဗာဇကပါရုတံ ဧကသာဋကပါရုတံ သုရာသောဏ္ဍပါရုတံ အန္တေပုရိကပါရုတံ မဟာဇေဋ္ဌပါရုတံ ကုဋိပ္ပဝေသကပါရုတံ ဗြာဟ္မဏပါရုတံ ပါဠိကာရကပါရုတန္တိ ဧဝမာဒိ ပရိမဏ္ဍလလက္ခဏတော အညထာ ပါရုတံ, သဗ္ဗမေတံ ဂိဟိပါရုတံ နာမ. တသ္မာ ယထာ သေတပဋာ အဍ္ဎပါလကနိဂဏ္ဌာ ပါရုပန္တိ, ယထာ စ ဧကစ္စေ ပရိဗ္ဗာဇကာ ဥရံ ဝိဝရိတွာ ဒွီသု အံသကူဋေသု ပါဝုရဏံ ဌပေန္တိ, ယထာ စ ဧကသာဋကာ မနုဿာ နိဝတ္ထသာဋကဿ ဧကေန အန္တေန ပိဋ္ဌိံ ပါရုပိတွာ ဥဘော ကဏ္ဏေ ဥဘောသု အံသကူဋေသု ဌပေန္တိ, ယထာ စ သုရာသောဏ္ဍာဒယော သာဋကေန ဂီဝံ ပရိက္ခိပိတွာ ဥဘော အန္တေ ဥရေ ဝါ ဩလမ္ဗေန္တိ, ပိဋ္ဌိယံ ဝါ ခိပန္တိ, ယထာ စ အန္တေပုရိကာယော အက္ခိတာရကမတ္တံ ဒဿေတွာ ဩဂုဏ္ဌိတံ ပါရုပန္တိ, ယထာ စ မဟာဇေဋ္ဌာ ဒီဃသာဋကံ နိဝါသေတွာ တဿေဝ ဧကေနန္တေန သကလသရီရံ ပါရုပန္တိ, ယထာ စ ကဿကာ ခေတ္တကုဋိံ ပဝိသန္တာ သာဋကံ ပလိဝေဌေတွာ ဥပကစ္ဆကေ ပက္ခိပိတွာ တဿေဝ ဧကေနန္တေန သရီရံ ပါရုပန္တိ, ယထာ စ ဗြာဟ္မဏာ ဥဘိန္နံ ဥပကစ္ဆကာနံ အန္တရေ သာဋကံ ပဝေသေတွာ အံသကူဋေသု ပက္ခိပန္တိ, ယထာ စ ပါဠိကာရကော ဘိက္ခု ဧကံသပါရုပနေန ပါရုတံ ဝါမဗာဟုံ ဝိဝရိတွာ စီဝရံ အံသကူဋေ အာရောပေတိ, ဧဝံ အပါရုပိတွာ သဗ္ဗေပိ ဧတေ, အညေ စ ဧဝရူပေ ပါရုပနဒေါသေ ဝဇ္ဇေတွာ နိဗ္ဗိကာရံ ပရိမဏ္ဍလံ ပါရုပိတဗ္ဗံ. တထာ အပါရုပိတွာ အာရာမေ ဝါ အန္တရဃရေ ဝါ အနာဒရေန ယံကိဉ္စိ ဝိကာရံ ကရောန္တဿ ဒုက္ကဋံ, အနာပတ္တိ ပုရိမသဒိသာယေဝ, ယထာ စေတ္ထ, ဧဝံ သဗ္ဗတ္ထ. ယတ္ထ ပန ဝိသေသော ဘဝိဿတိ, တတ္ထ ဝက္ခာမာတိ.

In the second training rule, one should refrain from wearing the robe in the manner of householders, which has been rejected thus: 'Monks, the manner of wearing of householders is not to be worn.' To wear the robe with both edges even is called 'wearing it evenly.' In this context, whatever manner of wearing—such as the manner of wearing of those clad in white, the manner of wearing of wanderers, the manner of wearing of one with a single cloth, the manner of wearing of drunkards, the manner of wearing of palace women, the manner of wearing of master carpenters, the manner of wearing of one entering a hut, the manner of wearing of brahmins, the manner of wearing of a monk arranging the line—and so forth, which is worn in a way other than the characteristic of being even, all this is called 'the manner of wearing of householders.' Therefore, just as the white-clad Niganthas who cover only half their upper body wear their robes; and just as some wanderers, leaving their chests exposed, place the outer robe on both shoulder-points; and just as people with a single cloth, having covered their back with one end of the cloth they are wearing, place both edges on both shoulder-points; and just as drunkards and others, having wrapped the cloth around their neck, let both ends hang down on their chest or throw them over their back; and just as palace women, showing only the opening for the eyes, wear their robes veiled; and just as master carpenters, having worn a long cloth, cover their entire body with one end of that same cloth; and just as farmers entering a field-hut, having wrapped the cloth, tucked it under their armpit, and cover their body with one end of that same cloth; and just as brahmins, having inserted the cloth between both armpits, place it on their shoulder-points; and just as a monk arranging the line, having worn the robe over one shoulder, exposes his left arm and places the robe on his shoulder-point—not wearing it in these ways, and having avoided all these and other similar faults in wearing, one should wear the robe evenly and without alteration. For one who does not wear it thus and, out of disrespect, wears it in any improper manner in a monastery or within a village, there is an offense of wrong-doing. The exemptions from offense are the same as in the previous training rule. As it is here, so it is in all cases. However, where there is a special case, we will state it there.

၃-၄. သုပ္ပဋိစ္ဆန္နသိက္ခာပဒဝဏ္ဏနာ

3-4. Explanation of the Training Rule on Being Well-Covered

တတိယေ [Pg.279] သုပ္ပဋိစ္ဆန္နောတိ သုဋ္ဌု ပဋိစ္ဆန္နော, ဂဏ္ဌိကံ ပဋိမုဉ္စိတွာ အနုဝါတန္တေန ဂီဝံ ပဋိစ္ဆာဒေတွာ ဥဘော ကဏ္ဏေ သမံ ကတွာ ပဋိသံဃရိတွာ ယာဝ မဏိဗန္ဓံ ပဋိစ္ဆာဒေတွာ အန္တရဃရေ ဂမိဿာမီတိ အတ္ထော, တထာ အကတွာ ပန ဇာဏုံ ဝါ ဥရံ ဝါ ဝိဝရိတွာ ဂစ္ဆန္တဿ ဒုက္ကဋံ.

In the third, 'well-covered' means properly covered: having fastened the knot, covering the neck with the lengthwise edge, making both corners even, folding it, and covering down to the wrist, with the intention, 'I will go within the house.' On the other hand, for one who does not do so but goes with a knee or the chest exposed, it is an offense of wrong-doing.

စတုတ္ထေ ဂလဝါဋကတော ပဋ္ဌာယ သီသံ, မဏိဗန္ဓတော ပဋ္ဌာယ ဟတ္ထေ, ပိဏ္ဍိကမံသတော ပဋ္ဌာယ ပါဒေ ဝိဝရိတွာ သေသံ ဆာဒေတွာ နိသိန္နော သုပ္ပဋိစ္ဆန္နော နာမ ဟောတိ, ဧတ္ထ ပန ဝါသူပဂတဿ အနာပတ္တိ.

In the fourth, one who sits with the head exposed from the hollow of the throat, the hands from the wrists, and the feet from the calf-muscles, while having covered the rest of the body, is called 'well-covered.' However, in this case, there is no offense for one who is staying as a guest.

၅-၆. သုသံဝုတသိက္ခာပဒဝဏ္ဏနာ

5-6. Explanation of the Training Rule on Being Well-Restrained

ပဉ္စမေ သုသံဝုတောတိ ဟတ္ထံ ဝါ ပါဒံ ဝါ အကီဠာပေန္တော သုဝိနီတောတိ အတ္ထော. ဆဋ္ဌေပိ ဧသေဝ နယော.

In the fifth, 'well-restrained' means not playing with one's hand or foot, that is, being well-disciplined. This is the same method for the sixth as well.

၇-၈. ဩက္ခိတ္တစက္ခုသိက္ခာပဒဝဏ္ဏနာ

7-8. Explanation of the Training Rule on Downcast Eyes

သတ္တမေ ဩက္ခိတ္တစက္ခူတိ ဟေဋ္ဌာ ခိတ္တစက္ခု ဟုတွာ ပုရတော ယုဂမတ္တံ ဘူမိဘာဂံ ပေက္ခမာနော, ဧကသ္မိံ ပန ဌာနေ ဌတွာ ဟတ္ထိအဿာဒိပရိဿယာဘာဝံ ဩလောကေတုံ ဝဋ္ဋတိ. အဋ္ဌမေပိ ဧသေဝ နယော.

In the seventh, 'with downcast eyes' means having one's eyes cast down, looking at the portion of ground a yoke's length ahead. However, while standing in one place, it is proper to look in order to see the absence of dangers such as elephants and horses. This is the same method for the eighth as well.

၉-၁၀. ဥက္ခိတ္တကသိက္ခာပဒဝဏ္ဏနာ

9-10. Explanation of the Training Rule on Raising the Robe

နဝမေ ဥက္ခိတ္တကာယာတိ ဥက္ခေပေန, ဣတ္ထမ္ဘူတလက္ခဏေ ကရဏဝစနံ, ဧကတော ဝါ ဥဘတော ဝါ ဥက္ခိတ္တစီဝရော ဟုတွာတိ အတ္ထော, အန္တော ဣန္ဒခီလတော ပဋ္ဌာယ ဧဝံ န ဂန္တဗ္ဗံ.

In the ninth, 'with raised body' (ukkhittakāya) means 'by lifting up'; the instrumental case here is in the sense of indicating a state (itthambhūtalakkhaṇa). The meaning is: being one with the robe raised on one side or on both sides. From within the boundary post, one should not go in such a manner.

ဒသမေ နိသိန္နကာလေ ဓမကရဏံ နီဟရန္တေနာပိ စီဝရံ အနုက္ခိပိတွာဝ နီဟရိတဗ္ဗံ, ဝါသူပဂတဿ ပန အနာပတ္တိ.

In the tenth, at the time of sitting, even when bringing out a water-strainer, it should be brought out only without raising the robe. However, there is no offense for one who is staying as a guest.

၁၁-၁၂. ဥဇ္ဇဂ္ဃိကသိက္ခာပဒဝဏ္ဏနာ

11-12. Explanation of the Training Rule on Boisterous Laughter

ဧကာဒသမေ ဥဇ္ဇဂ္ဃိကာယာတိ မဟာဟသိတံ ဟသန္တောတိ အတ္ထော. ဣဓာပိ ဟိ ဣတ္ထမ္ဘူတလက္ခဏေယေဝ ကရဏဝစနံ.

In the eleventh, 'ujjagghikāya' means laughing a great laugh. Indeed, here too, the instrumental case is in the sense of indicating a state (itthambhūtalakkhaṇa).

ဒွါဒသမေပိ ဧသေဝ နယော. ဥဘယတ္ထ ဟသနီယသ္မိံ ဝတ္ထုသ္မိံ မိဟိတမတ္တံ ကရောန္တဿ အနာပတ္တိ.

This is the same method for the twelfth as well. In both training rules, there is no offense for one who merely smiles regarding a matter that is laughable.

၁၃-၁၄. ဥစ္စသဒ္ဒသိက္ခာပဒဝဏ္ဏနာ

13-14. Explanation of the Training Rule on Loud Sound

တေရသမေ [Pg.280] အပ္ပသဒ္ဒေါတိ န ဥစ္စာသဒ္ဒမဟာသဒ္ဒေါ ဟုတွာ. စုဒ္ဒသမေပိ ဧသေဝ နယော. အယံ ပနေတ္ထ အပ္ပသဒ္ဒတာပရိစ္ဆေဒေါ – သစေ ဒွါဒသဟတ္ထေ ဂေဟေ အာဒိမှိ သံဃတ္ထေရော, မဇ္ဈေ ဒုတိယတ္ထေရော, အန္တေ တတိယတ္ထေရောတိ ဧဝံ နိသိန္နေသု ယံ သံဃတ္ထေရော ဒုတိယတ္ထေရေန သဒ္ဓိံ မန္တေတိ, ဒုတိယတ္ထေရော စ တဿ သဒ္ဒံ သုဏာတိ, ကထဉ္စ ဝဝတ္ထပေတိ. တတိယတ္ထေရော ပန သဒ္ဒမေဝ သုဏာတိ, ကထံ န ဝဝတ္ထပေတိ, ဧတ္တာဝတာ အပ္ပသဒ္ဒေါ ဟောတိ. သစေ ပန တတိယတ္ထေရော ကထဉ္စ ဝဝတ္ထပေတိ, မဟာသဒ္ဒေါ နာမ ဟောတိ.

In the thirteenth, `appasadda` means not having a high-pitched or wide-spreading sound. In the fourteenth as well, this is the same method. Herein is the limit of what constitutes a soft sound: if, in a house of twelve cubits, the Saṅghatthera is seated at the beginning, the second elder in the middle, and the third elder at the end—among them thus seated, if the Saṅghatthera discusses with the second elder, and the second elder hears his sound and can also distinguish the words, but the third elder hears only the sound and cannot distinguish the words, by that much it is a soft sound. If, however, the third elder can also distinguish the words, it is called a loud sound.

၁၅…ပေ…၂၀. ကာယပ္ပစာလကာဒိသိက္ခာပဒဝဏ္ဏနာ

15…Pe…20. Explanation of the Training Rule on Body-Agitation, and So Forth

ဣတော ပရေသု ဆသု ကာယပ္ပစာလကန္တိ ကာယံ စာလေတွာ စာလေတွာ, ဧသ နယော သဗ္ဗတ္ထ. တသ္မာ ကာယာဒီနိ ပဂ္ဂဟေတွာ နိစ္စလာနိ ဥဇုကာနိ ဌပေတွာ ဂန္တဗ္ဗဉ္စေဝ နိသီဒိတဗ္ဗဉ္စ, နိသီဒနပ္ပဋိသံယုတ္တေသု တီသု ဝါသူပဂတဿ အနာပတ္တိ.

In the six subsequent rules, `kāyappacālakaṃ` means repeatedly moving the body. This is the method in all cases. Therefore, one should both walk and sit having held the body and so forth firmly, keeping them still and straight. In the three training rules connected with sitting, there is no offense for one who is staying as a guest.

၂၁-၂၂. ခမ္ဘကတသိက္ခာပဒဝဏ္ဏနာ

21-22. Explanation of the Training Rule on Standing Akimbo

ဧကဝီသဒွါဝီသေသု ခမ္ဘကတောတိ ကဋိယံ ဟတ္ထံ ဌပေတွာ ကတခမ္ဘော.

In the twenty-first and twenty-second, `khambhakato` means one who has made a prop by placing a hand on the hip.

၂၃-၂၄. ဩဂုဏ္ဌိတသိက္ခာပဒဝဏ္ဏနာ

23-24. Explanation of the Training Rule on Covering the Head

တေဝီသစတုဝီသေသု ဩဂုဏ္ဌိတောတိ သသီသံ ပါရုတော.

In the twenty-third and twenty-fourth, `oguṇṭhito` means covered including the head.

၂၅. ဥက္ကုဋိကသိက္ခာပဒဝဏ္ဏနာ

25. Explanation of the Training Rule on Squatting

ပဉ္စဝီသေ ဥက္ကုဋိကာ ဝုစ္စတိ ပဏှိယော ဥက္ခိပိတွာ အဂ္ဂပါဒေဟေဝ, အဂ္ဂပါဒေ ဝါ ဥက္ခိပိတွာ ပဏှီဟိယေဝ ဘူမိယံ ဖုသန္တဿ ဂမနံ, ကရဏဝစနံ ပနေတ္ထ ဝုတ္တလက္ခဏမေဝ.

In the twenty-fifth, the walking of one who, having lifted the heels, touches the ground only with the tips of the feet, or who, having lifted the tips of the feet, touches the ground only with the heels, is called `ukkuṭikā`. Herein, the instrumental case has the very characteristic that has been stated.

၂၆. ပလ္လတ္ထိကသိက္ခာပဒဝဏ္ဏနာ

26. Explanation of the Training Rule on Sitting Bound

ဆဗ္ဗီသေ [Pg.281] န ပလ္လတ္ထိကာယာတိ ဟတ္ထပလ္လတ္ထိကာယ ဝါ ဒုဿပလ္လတ္ထိကာယ ဝါ န နိသီဒိတဗ္ဗံ. အနာဒရေန နိသီဒန္တဿ ဒုက္ကဋံ, ဝါသူပဂတဿ ပန ဣဓာပိ ပုရိမေသု စ ဒွါဝီသစတုဝီသေသု အနာပတ္တိ.

In the twenty-sixth, `na pallatthikāya` means one should not sit by binding with the hands or by binding with a cloth. For one sitting thus out of disrespect, there is a `dukkaṭa` offense. However, for one who has entered a dwelling, there is no offense here, and also in the previous twenty-second and twenty-fourth rules.

ဆဗ္ဗီသတိသာရုပ္ပသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the twenty-six appropriate training rules is concluded.

၂၇. သက္ကစ္စပဋိဂ္ဂဟဏသိက္ခာပဒဝဏ္ဏနာ

27. Explanation of the Training Rule on Receiving with Respect

ဘောဇနပ္ပဋိသံယုတ္တေသု ပဌမေ သက္ကစ္စန္တိ သတိံ ဥပဋ္ဌာပေတွာ.

In the first of the rules connected with food, `sakkaccaṃ` means having established mindfulness.

၂၈. ပတ္တသညီပဋိဂ္ဂဟဏသိက္ခာပဒဝဏ္ဏနာ

28. Explanation of the Training Rule on Receiving with Perception of the Bowl

ဒုတိယေ ပတ္တေ သညာ ပတ္တသညာ, သာ အဿ အတ္ထီတိ ပတ္တသညီ, အတ္တနော ဘာဇနေ ဥပနိဗဒ္ဓသညီ ဟုတွာတိ အတ္ထော.

In the second (rule): `patte saññā` is `pattasaññā` (perception of the bowl). Because that perception is his, he is `pattasaññī` (one with perception of the bowl). The meaning is: having a perception connected to one's own vessel.

၂၉. သမသူပကပဋိဂ္ဂဟဏသိက္ခာပဒဝဏ္ဏနာ

29. Explanation of the Training Rule on Receiving an Equal Amount of Curry

တတိယေ သမသူပကော နာမ ယတ္ထ မုဂ္ဂမာသေဟိ ဝါ ကုလတ္ထာဒီဟိ ဝါ ကတော ဟတ္ထဟာရိယော သူပေါ ဘတ္တဿ စတုတ္ထဘာဂပ္ပမာဏော ဟောတိ, တတော ဟိ အဓိကံ ဂဏှန္တဿ ဒုက္ကဋံ. ဌပေတွာ ပန သူပံ အဝသေသာ သဗ္ဗာပိ သူပေယျဗျဉ္ဇနဝိကတိ ရသရသော နာမ ဟောတိ, တသ္မိံ ရသရသေ, ဉာတကာနံ ဝါ ပဝါရိတာနံ ဝါ အညဿတ္ထာယ ဝါ အတ္တနော ဓနေန ဝါ ဣဓ အနာပတ္တိ.

In the third (rule): `samasūpaka` is the name for a situation wherein a curry made from mung beans, horse gram, or the like, a curry that can be taken by hand, is of the measure of a fourth part of the rice. Indeed, for one who takes more than that, there is a `dukkaṭa` offense. However, setting aside the curry, all remaining varieties of curry-accompaniments and sauces are called `rasarasa`. With regard to that `rasarasa`, there is no offense here when taking more from relatives, or from those who have invited, or for the sake of another, or with one's own wealth.

၃၀…ပေ…၃၂. သမတိတ္တိကသိက္ခာပဒဝဏ္ဏနာ

30…Pe…32. Explanation of the Training Rule on Receiving a Level Amount

စတုတ္ထေ သမတိတ္တိကန္တိ သမပုဏ္ဏံ သမဘရိတံ အဓိဋ္ဌာနုပဂပတ္တဿ အန္တောမုခဝဋ္ဋိလေခံ အနတိက္ကမိတွာ ရစိတံ. ပိဏ္ဍပါတန္တိ ယံကိဉ္စိ ယာဝကာလိကံ. အနဓိဋ္ဌာနုပဂေ ပန ယာဝကာလိကံ ယာမကာလိကာဒီနိ စ ယတ္ထကတ္ထစိ ထူပီကတာနိပိ ဝဋ္ဋန္တိ, ယံ ပန ဒွီသု ပတ္တေသု ဂဟေတွာ ဧကံ ပူရေတွာ ဝိဟာရံ ဟရတိ, ယံ ဝါ ပက္ခိပိယမာနံ ပူဝဥစ္ဆုက္ခဏ္ဍဖလာဖလာဒိ ဟေဋ္ဌာ ဩရောဟတိ, တက္ကောလဝဋံသကာဒယော ဝါ ဥပရိ ဌပေတွာ ဒိယျန္တိ, ယဉ္စ ပဏ္ဏေ ဝါ ထာလကေ ဝါ ပက္ခိပိတွာ ပတ္တမတ္ထကေ ဌပိတံ ဟောတိ, န တံ ထူပီကတံ နာမ, တသ္မာ တံ သဗ္ဗံ ဝဋ္ဋတိ. ဣဓ ပန ဂိလာနဿာပိ အနာပတ္တိ နတ္ထိ, တသ္မာ တေနပိ သမတိတ္တိကောယေဝ [Pg.282] ဂဟေတဗ္ဗော. သဗ္ဗတ္ထ ပန ပဋိဂ္ဂဟေတုမေဝ န ဝဋ္ဋတိ, ပဋိဂ္ဂဟိတံ ပန သုပ္ပဋိဂ္ဂဟိတံ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ. ပဉ္စမဆဋ္ဌာနိ ဝုတ္တနယာနေဝ.

In the fourth (rule): `samatittika` means evenly full, evenly filled, arranged without exceeding the inner rim-line of a bowl of a determined size. `Piṇḍapāta` means any foodstuff allowable for the limited time (`yāvakālika`). In a bowl that is not of a determined size, however, `yāvakālika` items, `yāmakālika` items (allowable for a watch of the night), and so on, are permissible even if heaped up anywhere. However, that which one takes in two bowls, fills one, and carries to the monastery; or that which, like cakes, sugarcane pieces, fruits small and large, sinks down when being placed in; or things like takkola-leaf ornaments are placed on top and given; and that which is put in a leaf or a small dish and placed on top of the bowl—that is not called 'heaped up'. Therefore, all that is permissible. Here, however, there is no exemption from offense even for a sick person; therefore, even he should accept only a level amount. In all cases, however, it is only the accepting that is not permissible; but what has been accepted, being well-accepted, is permissible to consume. The fifth and sixth are in the manner already stated.

၃၃-၃၄. သပဒါနသိက္ခာပဒဝဏ္ဏနာ

33-34. Explanation of the Training Rule on Going for Alms in Sequence

သတ္တမေ သပဒါနန္တိ တတ္ထ တတ္ထ ဩဓိံ အကတွာ အနုပဋိပါဋိယာ. ယော ပန အညေသံ ဝါ ဒေန္တော, အညဘာဇနေ ဝါ အာကိရန္တော တတော တတော ဩမသတိ, တဿ, ဥတ္တရိဘင်္ဂဉ္စ ဥပ္ပဋိပါဋိယာ ဂဏှန္တဿာပိ ဣဓ အနာပတ္တိ. အဋ္ဌမံ ဝုတ္တနယမေဝ.

In the seventh (rule), 'in sequence' (sapadāna) means without making a boundary here and there, but taking in due order. But, for a monk who, while giving to others or while pouring into another bowl, touches and takes from here and there, for him there is no offense; and also for one taking side-dishes out of sequence, there is no offense here. The eighth (rule) is as has been stated.

၃၅. ထူပကတသိက္ခာပဒဝဏ္ဏနာ

35. Explanation of the Training Rule on Heaping Up (Food)

နဝမေ ထူပကတောတိ မတ္ထကတော ဝေမဇ္ဈတောတိ အတ္ထော. ယော ပန ပရိတ္တကေ သေသေ ဧကတော သင်္ကဍ္ဎိတွာ ဩမဒ္ဒိတွာ ဘုဉ္ဇတိ, တဿာပိ အနာပတ္တိ.

In the ninth (rule), 'heaped up' (thūpakata) means from the top or from the middle. But, for a monk who gathers the few remaining portions of rice together, presses down the top, and eats, for him also there is no offense.

၃၆. ဩဒနပ္ပဋိစ္ဆာဒနသိက္ခာပဒဝဏ္ဏနာ

36. Explanation of the Training Rule on Covering Rice

ဒသမေ ယဿ ဘတ္တသာမိကာ မာဃာတသမယာဒီသု ဗျဉ္ဇနံ ပဋိစ္ဆာဒေတွာ ဒေန္တိ, ယော စ န ဘိယျောကမျတာယ ပဋိစ္ဆာဒေတိ, တေသံ အနာပတ္တိ, ဂိလာနဿ ပန အနာဂတတ္တာ အာပတ္တိယေဝ.

In the tenth (rule), for a monk to whom meal-providers give meat or fish curry covered over during times such as when it is proclaimed 'one must not kill'; and for a monk who does not cover it due to a desire for more—for them there is no offense. But for a sick person, because an exemption is not mentioned, there is indeed an offense.

၃၇. သူပေါဒနဝိညတ္တိသိက္ခာပဒဝဏ္ဏနာ

37. Explanation of the Training Rule on Soliciting Curry and Rice

ဧကာဒသမေ ဉာတကာနံ ဝါ ပဝါရိတာနံ ဝါ အညဿတ္ထာယ အတ္တနော ဓနေနာတိ ဣဒံ အနာပတ္တိယံ အဓိကံ.

In the eleventh (rule), the phrase 'for relatives, or for those who have invited, or for the sake of another, or with one's own wealth' is an addition in the section on non-offenses.

၃၈. ဥဇ္ဈာနသညီသိက္ခာပဒဝဏ္ဏနာ

38. Explanation of the Training Rule on Being Perceptive of Faults

ဒွါဒသမေ ဥဇ္ဈာနေ သညာ ဥဇ္ဈာနသညာ, သာ အဿ အတ္ထီတိ ဥဇ္ဈာနသညီ. ဣဓာပိ ဂိလာနော န မုစ္စတိ, ‘‘ဒဿာမီ’’တိ ဝါ, ‘‘ဒါပေဿာမီ’’တိ ဝါ ဩလောကေန္တဿ ပန, န ဥဇ္ဈာနသညိဿ စ အနာပတ္တိ.

In the twelfth (rule): `ujjhāne saññā` is `ujjhānasaññā` (perception of fault-finding). Because he has this perception, he is an `ujjhānasaññī`. Here too, a sick person is not exempt. However, there is no offense for one who looks, thinking, “I will give,” or, “I will have someone give,” and for one who does not have the perception of fault-finding.

၃၉. ကဗဠသိက္ခာပဒဝဏ္ဏနာ

39. Explanation of the Training Rule on Morsels

တေရသမေ နာတိမဟန္တန္တိ မယူရဏ္ဍံ အတိမဟန္တံ, ကုက္ကုဋဏ္ဍံ အတိခုဒ္ဒကံ, တေသံ ဝေမဇ္ဈပ္ပမာဏံ. မူလခါဒနီယာဒိဘေဒေ ပန သဗ္ဗခဇ္ဇကေ ဖလာဖလေ စ အနာပတ္တိ.

In the thirteenth (rule), 'not too large' means a peacock’s egg is too large, a hen’s egg is too small; the intermediate size between them is the proper measure. But, in the case of the category of root-edibles and so on, for all edibles, and for fruits small and large, there is no offense.

၄၀. အာလောပသိက္ခာပဒဝဏ္ဏနာ

40. Explanation of the Training Rule on Morsels

စုဒ္ဒသမေ [Pg.283] ပရိမဏ္ဍလန္တိ အဒီဃံ. ဣဓ ပန ခဇ္ဇကဖလာဖလေဟိ သဒ္ဓိံ ဥတ္တရိဘင်္ဂေပိ အနာပတ္တိ.

In the fourteenth (rule), 'round' means not elongated. But here, there is no offense with regard to edibles, fruits small and large, and also side-dishes.

၄၁-၄၂. အနာဟဋသိက္ခာပဒဝဏ္ဏနာ

41-42. Explanation of the Training Rule on Not Bringing to the Mouth

ပန္နရသမေ အနာဟဋေတိ အနာဟရိတေ, မုခဒွါရံ အသမ္ပတ္တေတိ အတ္ထော. သောဠသမေ သဗ္ဗဟတ္ထန္တိ သကလံ ဟတ္ထံ.

In the fifteenth (rule), 'not brought' means not yet brought, that is, not yet having reached the entrance of the mouth. In the sixteenth (rule), 'the entire hand' means the whole hand.

၄၃. သကဗဠသိက္ခာပဒဝဏ္ဏနာ

43. Explanation of the Training Rule on Speaking with a Morsel in the Mouth

သတ္တရသမေ သကဗဠေနာတိ ဧတ္ထ ယတ္တကေန ဝစနံ အပရိပုဏ္ဏံ ဟောတိ, တတ္တကေ သတိ ကထေန္တဿ အာပတ္တိ. ယော ပန ဓမ္မံ ကထေန္တော ဟရိဋကာဒီနိ မုခေ ပက္ခိပိတွာ ကထေတိ, ယတ္တကေန ဝစနံ အပရိပုဏ္ဏံ န ဟောတိ, တတ္တကေ မုခမှိ သတိ ဝဋ္ဋတိ.

In the seventeenth (rule), herein regarding 'with a morsel in the mouth': for one who speaks while having a morsel in the mouth of such a size that speech is rendered incomplete, there is an offense. But as for one who teaches the Dhamma having placed myrobalan and so forth in the mouth, it is allowable when that which is in the mouth is of such a size that speech is not rendered incomplete.

၄၄. ပိဏ္ဍုက္ခေပကသိက္ခာပဒဝဏ္ဏနာ

44. Explanation of the Training Rule on Tossing Morsels

အဋ္ဌာရသမေ ပိဏ္ဍုက္ခေပကန္တိ ပိဏ္ဍံ ဥက္ခိပိတွာ ဥက္ခိပိတွာ, ဣဓာပိ ခဇ္ဇကဖလာဖလေသု အနာပတ္တိ.

In the eighteenth (rule), 'tossing up morsels' means repeatedly tossing up morsels. Here too, there is no offense regarding edibles and fruits small and large.

၄၅. ကဗဠာဝစ္ဆေဒကသိက္ခာပဒဝဏ္ဏနာ

45. Explanation of the Training Rule on Breaking Off Morsels

ဧကူနဝီသတိမေ ကဗဠာဝစ္ဆေဒကန္တိ ကဗဠံ အဝစ္ဆိန္ဒိတွာ အဝစ္ဆိန္ဒိတွာ, ဣဓ ခဇ္ဇကဖလာဖလေဟိ သဒ္ဓိံ ဥတ္တရိဘင်္ဂေပိ အနာပတ္တိ.

In the nineteenth (rule), 'breaking off a morsel' means repeatedly breaking off a morsel. Here, there is no offense regarding edibles, fruits small and large, and also side dishes.

၄၆. အဝဂဏ္ဍကာရကသိက္ခာပဒဝဏ္ဏနာ

46. Explanation of the Training Rule on Stuffing the Cheeks

ဝီသတိမေ အဝဂဏ္ဍကာရကန္တိ မက္ကဋော ဝိယ ဂဏ္ဍေ ကတွာ ကတွာ, ဣဓ ဖလာဖလမတ္တကေ အနာပတ္တိ.

In the twentieth (rule), 'stuffing the cheeks' means repeatedly stuffing the cheeks like a monkey. Here, there is no offense in the case of merely fruits small and large.

၄၇. ဟတ္ထနိဒ္ဓုနကသိက္ခာပဒဝဏ္ဏနာ

47. Explanation of the Training Rule on Shaking the Hand

ဧကဝီသတိမေ ဟတ္ထနိဒ္ဓုနကန္တိ ဟတ္ထံ နိဒ္ဓုနိတွာ နိဒ္ဓုနိတွာ, အနာပတ္တိယံ ပနေတ္ထ ‘‘ကစဝရံ ဆဍ္ဍေန္တော ဟတ္ထံ နိဒ္ဓုနာတီ’’တိ (ပါစိ. ၆၂၃) ဣဒံ အဓိကံ.

In the twenty-first training rule, 'shaking the hand' means repeatedly shaking the hand. Here, in the section on no offense, this phrase 'while discarding rubbish, one shakes the hand' is additional.

၄၈. သိတ္ထာဝကာရကသိက္ခာပဒဝဏ္ဏနာ

48. Explanation of the Training Rule on Scattering Rice Grains

ဒွါဝီသတိမေ [Pg.284] သိတ္ထာဝကာရကန္တိ သိတ္ထာနိ အဝကိရိတွာ အဝကိရိတွာ, ဣဓာပိ ‘‘ကစဝရံ ဆဍ္ဍေန္တော သိတ္ထံ ဆဍ္ဍယတီ’’တိ (ပါစိ. ၆၂၃) ဣဒံ အနာပတ္တိယံ အဓိကံ.

In the twenty-second training rule, 'scattering rice grains' means repeatedly scattering rice grains. Here also, in the section on no offense, this phrase 'while discarding rubbish, one discards rice grains' is additional.

၄၉. ဇိဝှာနိစ္ဆာရကသိက္ခာပဒဝဏ္ဏနာ

49. Explanation of the Training Rule on Putting Out the Tongue

တေဝီသတိမေ ဇိဝှာနိစ္ဆာရကန္တိ ဇိဝှံ နိစ္ဆာရေတွာ နိစ္ဆာရေတွာ.

In the twenty-third training rule, 'putting out the tongue' means repeatedly putting out the tongue.

၅၀-၅၁. စပုစပုကာရကသိက္ခာပဒဝဏ္ဏနာ

50-51. Explanation of the Training Rule on Making Smacking Sounds

စတုဝီသတိမေ စပုစပုကာရကန္တိ စပု စပူတိ ဧဝံ သဒ္ဒံ ကတွာ ကတွာ. ပဉ္စဝီသတိမေပိ ဧသေဝ နယော.

In the twenty-fourth training rule, 'making smacking sounds' means repeatedly making a sound like 'capu capu'. In the twenty-fifth training rule also, this is the same method.

၅၂…ပေ…၅၄. ဟတ္ထနိလ္လေဟကာဒိသိက္ခာပဒဝဏ္ဏနာ

52–54. Explanation of the Training Rules on Licking the Hand, and so forth

ဆဗ္ဗီသတိမေ ဟတ္ထနိလ္လေဟကန္တိ ဟတ္ထံ နိလ္လေဟိတွာ နိလ္လေဟိတွာ. ဘုဉ္ဇန္တေန ဟိ အင်္ဂုလိမတ္တမ္ပိ နိလ္လေဟိတုံ န ဝဋ္ဋတိ. ဃနယာဂုဖာဏိတပါယာသာဒိကေ ပန အင်္ဂုလီဟိ ဂဟေတွာ အင်္ဂုလိယော မုခေ ပဝေသေတွာ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ, သတ္တဝီသတိမအဋ္ဌဝီသတိမေသုပိ ဧသေဝ နယော. တသ္မာ ဧကင်္ဂုလိယာပိ ပတ္တော န နိလ္လေဟိတဗ္ဗော, ဧကဩဋ္ဌောပိ စ ဇိဝှာယ န နိလ္လေဟိတဗ္ဗော, ဩဋ္ဌမံသေဟိ ဧဝ ပန ဂဟေတွာ အန္တော ပဝေသေတုံ ဝဋ္ဋတိ.

In the twenty-sixth rule, 'licking the hand' means repeatedly licking the hand. Indeed, while eating, it is not permissible to lick even a finger’s worth. However, with thick gruel, molasses, milk-rice, and so forth, it is permissible to take them with the fingers and insert the fingers into the mouth to eat. The same principle applies to the twenty-seventh and twenty-eighth rules. Therefore, the bowl should not be scraped even with a single finger, nor should even one lip be licked with the tongue. However, it is permissible to take food with the lips themselves and bring it inside the mouth.

၅၅. သာမိသသိက္ခာပဒဝဏ္ဏနာ

55. Explanation of the Training Rule on Soiled Hands

ဧကူနတိံသတိမေ န သာမိသေနာတိ ဧတံ ပဋိကူလဝသေန ပဋိက္ခိတ္တံ, တသ္မာ သံဃိကမ္ပိ ပုဂ္ဂလိကမ္ပိ ဂိဟိသန္တကမ္ပိ အတ္တနော သန္တကမ္ပိ သင်္ခေါပိ သရာဝကမ္ပိ ထာလကမ္ပိ န ဂဟေတဗ္ဗမေဝ, ဂဏှန္တဿ ဒုက္ကဋံ. သစေ ပန ဟတ္ထဿ ဧကဒေသော အာမိသမက္ခိတော န ဟောတိ, တေန ပဒေသေန ဂဟေတုံ ဝဋ္ဋတိ, ဣဓ ‘‘ဓောဝိဿာမီတိ ဝါ, ဓောဝါပေဿာမီတိ ဝါ ပဋိဂ္ဂဏှာတီ’’တိ (ပါစိ. ၆၃၁) ဣဒံ အနာပတ္တိယံ အဓိကံ.

In the twenty-ninth rule, 'not with a soiled hand' means that this is prohibited due to its repulsiveness. Therefore, neither communal property, nor personal property, nor a layperson’s property, nor one’s own property—whether a conch, a small bowl, or a plate—should be taken at all. For one who takes it, there is an offense of wrong-doing. However, if a part of the hand is not smeared with food, it is permissible to take it with that part. Here, this phrase 'one accepts it thinking, "I will wash it," or, "I will have it washed"' is additional in the section on no offense.

၅၆. သသိတ္ထကသိက္ခာပဒဝဏ္ဏနာ

56. Explanation of the Training Rule on [Water] with Rice Grains

တိံသတိမေ ‘‘ဥဒ္ဓရိတွာ ဝါ ဘိန္ဒိတွာ ဝါ ပဋိဂ္ဂဟေ ဝါ နီဟရိတွာ ဝါ ဆဍ္ဍေတီ’’တိ ဣဒံ အနာပတ္တိယံ အဓိကံ. တတ္ထ ဥဒ္ဓရိတွာ ဝါတိ သိတ္ထာနိ ဥဒကတော [Pg.285] ဥဒ္ဓရိတွာ, ဧကသ္မိံ ဌာနေ ရာသိံ ကတွာ ဥဒကံ ဆဍ္ဍေတိ. ဘိန္ဒိတွာ ဝါတိ သိတ္ထာနိ ဘိန္ဒိတွာ ဥဒကဂတိကာနိ ကတွာ ဆဍ္ဍေတိ. ပဋိဂ္ဂဟေ ဝါတိ ပဋိဂ္ဂဟေန ပဋိစ္ဆန္တာနံ ပဋိဂ္ဂဟေ ဆဍ္ဍေတိ. နီဟရိတွာတိ ဗဟိ နီဟရိတွာ ဆဍ္ဍေတိ, ဧဝံ ဆဍ္ဍေန္တဿ အနာပတ္တိ.

In the thirtieth rule, this phrase 'discards it after lifting out, or breaking up, or in a receptacle, or taking it outside' is additional in the section on no offense. Therein, 'after lifting out' means lifting the rice grains out of the water, making a pile in one place, and discarding the water. 'After breaking up' means breaking up the rice grains, making them go with the water, and discarding them. 'In a receptacle' means discarding it into the receptacle of those who are receiving it with a receptacle. 'After taking it outside' means taking it outside and discarding it. For one who discards it in this way, there is no offense.

တိံသဘောဇနပ္ပဋိသံယုတ္တသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Thirty Training Rules Connected with Meals is concluded.

၅၇. ဆတ္တပါဏိသိက္ခာပဒဝဏ္ဏနာ

57. Explanation of the Training Rule on One with an Umbrella in Hand

ဓမ္မဒေသနာပဋိသံယုတ္တေသု ပဌမေ ယံကိဉ္စိ ဆတ္တံ ပါဏိမှိ အဿာတိ ဆတ္တပါဏိ. သော တံ ဆတ္တံ ယတ္ထကတ္ထစိ သရီရာဝယဝေ ဌပေတွာပိ ယာဝ ဟတ္ထေန န မုဉ္စတိ, တာဝဿ ဓမ္မံ ဒေသေတုံ န ဝဋ္ဋတိ. သစေ ပနဿ အညော ဆတ္တံ ဓာရေတိ, ပဿေ ဝါ ဌိတံ ဟောတိ, ဟတ္ထတော အပဂတမတ္တေ ဆတ္တပါဏိ နာမ န ဟောတိ, တဿ ဒေသေတုံ ဝဋ္ဋတိ. ဓမ္မပရိစ္ဆေဒေါ စေတ္ထ ပဒသောဓမ္မေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော.

In the first of the training rules connected with teaching the Dhamma, 'one with an umbrella in hand' is so called because there is some kind of umbrella in his hand. As long as he does not release that umbrella from his hand, even if he has placed it on any part of his body, it is not permissible to teach him the Dhamma. However, if another person holds the umbrella for him, or if it is placed at his side, as soon as it has left his hand, he is no longer called 'one with an umbrella in hand,' and it is permissible to teach him. And here, the demarcation of the Dhamma should be understood only in the way explained in the Padasodhamma training rule.

၅၈-၅၉. ဒဏ္ဍပါဏိသိက္ခာပဒဝဏ္ဏနာ

58-59. Explanation of the Training Rule on One with a Staff in Hand

ဒုတိယေ ဒဏ္ဍော နာမ မဇ္ဈိမဿ ပုရိသဿ စတုဟတ္ထပ္ပမာဏော, ဒဏ္ဍပါဏိဘာဝေါ ပနဿ ဆတ္တပါဏိမှိ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. တတိယေပိ ဧသေဝ နယော. အသိံ သန္နဟိတွာ ဌိတောပိ ဟိ သတ္ထပါဏိသင်္ချံ န ဂစ္ဆတိ.

In the second, a 'staff' is one of the measure of four cubits for a man of medium build. Furthermore, his state of being 'one with a staff in hand' should be understood only in the way explained in the section on 'one with an umbrella in hand.' In the third also, this is the same method. Indeed, even one who stands having girded on a sword is not counted as 'one with a weapon in hand.'

၆၀. အာဝုဓပါဏိသိက္ခာပဒဝဏ္ဏနာ

60. Explanation of the Training Rule on One with a Weapon in Hand

စတုတ္ထေ သဗ္ဗာပိ ဓနုဝိကတိ သဒ္ဓိံ သရဝိကတိယာ အာဝုဓန္တိ ဝေဒိတဗ္ဗာ, တသ္မာ သဒ္ဓိံ ဝါ သရေန ဓနုံ ဂဟေတွာ, သုဒ္ဓဓနုံ ဝါ သုဒ္ဓသရံ ဝါ သဇိယဓနုံ ဝါ နိဇ္ဇိယဓနုံ ဝါ ဂဟေတွာ ဌိတဿ ဝါ နိသိန္နဿ ဝါ ဓမ္မံ ဒေသေတုံ န ဝဋ္ဋတိ. သစေ ပနဿ ဓနု ခန္ဓေပိ ပဋိမုက္ကံ ဟောတိ, ယာဝ န ဂဏှာတိ, တာဝ ဝဋ္ဋတိ.

In the fourth, all kinds of bows together with various kinds of arrows should be known as 'weapons.' Therefore, it is not permissible to teach the Dhamma to one who is standing or sitting having taken a bow together with an arrow, or a bare bow, or a bare arrow, or a strung bow, or an unstrung bow. However, if a bow is slung even on his shoulder, it is permissible as long as he does not take it in hand.

၆၁-၆၂. ပါဒုကသိက္ခာပဒဝဏ္ဏနာ

61-62. Explanation of the Training Rule on Sandals

ပဉ္စမေ ပါဒုကာရုဠှဿာတိ ဆတ္တဒဏ္ဍကေ အင်္ဂုလန္တရိကံ အပ္ပဝေသေတွာ ကေဝလံ အက္ကန္တဿ ဝါ, ပဝေသေတွာ ဌာနဝသေန ပဋိမုက္ကဿ ဝါ. ဆဋ္ဌေပိ ဧသေဝ [Pg.286] နယော. ဣဓ ပန ယွာယံ ပဏှိကဗန္ဓံ ဩမုဉ္စိတွာ ဌာနဝသေန ‘‘ဩမုက္ကော’’တိ ဝုစ္စတိ, တဿာပိ န ဝဋ္ဋတိ.

In the fifth, regarding 'one wearing sandals': this applies to one who merely treads on them without inserting the space between the toes into the toe-peg, or to one who, having inserted it, has put them on by way of standing. In the sixth also, this is the same method. Here, however, for that person who, having put on the heel-strap, is called 'one who has them on' by way of standing, for him also it is not permissible.

၆၃. ယာနသိက္ခာပဒဝဏ္ဏနာ

63. Explanation of the Training Rule on Vehicles

သတ္တမေ သစေပိ ဒွီဟိ ဇနေဟိ ဟတ္ထသံဃာဋေန ဂဟိတော, သာဋကေ ဝါ ဌပေတွာ ဝံသေန ဝယှတိ, အယုတ္တေ ဝါ ဝယှာဒိကေ ယာနေ ဝိသင်္ခရိတွာ ဝါ ဌပိတေ စက္ကမတ္တေပိ နိသိန္နော ဟောတိ, ယာနဂတောတွေဝ သင်္ခံ ဂစ္ဆတိ. သစေ ပန ဒွေပိ ဧကယာနေ နိသိန္နာ ဟောန္တိ, ဝဋ္ဋတိ. ဝိသုံ နိသိန္နေသုပိ ဥစ္စေ ယာနေ နိသိန္နေန နီစေ နိသိန္နဿ ဒေသေတုံ ဝဋ္ဋတိ, သမပ္ပမာဏေပိ ဝဋ္ဋတိ, တထာ ပုရိမေ နိသိန္နေန ပစ္ဆိမေ နိသိန္နဿ. ပစ္ဆိမေ ပန ဥစ္စတရေပိ နိသိန္နေန ဒေသေတုံ န ဝဋ္ဋတိ.

In the seventh training rule: Even if one is held by two people with their hands joined together, or is placed on a cloth and carried by a bamboo pole, or is seated in an unyoked vehicle such as a cart, or is seated on just a wheel that has been dismantled and set aside, one is counted as being 'in a vehicle.' However, if both are seated in the same vehicle, it is permissible. Even when seated in separate vehicles, it is permissible for one seated in a high vehicle to teach one seated in a low vehicle; it is also permissible if they are of equal measure, and similarly for one seated in the front vehicle to teach one seated in the back vehicle. However, it is not permissible for one seated in the back vehicle, even if it is higher, to teach.

၆၄. သယနသိက္ခာပဒဝဏ္ဏနာ

64. Explanation of the Training Rule on Beds

အဋ္ဌမေ သယနဂတဿာတိ အန္တမသော ကဋသာရကေပိ ပကတိဘူမိယမ္ပိ နိပန္နဿ ဥစ္စေပိ မဉ္စေ ဝါ ပီဌေ ဝါ ဘူမိပ္ပဒေသေ ဝါ ဌိတေန နိသိန္နေန ဝါ ဒေသေတုံ န ဝဋ္ဋတိ. သယနဂတေန ပန သယနဂတဿ ဥစ္စတရေ ဝါ သမပ္ပမာဏေ ဝါ နိပန္နေန ဒေသေတုံ ဝဋ္ဋတိ. နိပန္နေန ပန ဌိတဿ ဝါ နိသိန္နဿ ဝါ နိပန္နဿ ဝါ, နိသိန္နေန စ ဌိတဿ ဝါ နိသိန္နဿ ဝါ, ဌိတေန ဌိတဿေဝ ဝဋ္ဋတိ.

In the eighth rule, 'to one who is on a bed' means: to one lying down, at the very least on a straw mat or on the natural ground, it is not permissible for one who is standing or sitting—even on a high bed, chair, or spot on the ground—to teach. However, for one who is on a bed, it is permissible to teach another who is on a bed while lying down on a higher bed or one of equal measure. Furthermore, for one who is lying down, it is permissible to teach one who is standing, sitting, or lying down; for one who is sitting, it is permissible to teach one who is standing or sitting; and for one who is standing, it is permissible to teach only one who is standing.

၆၅. ပလ္လတ္ထိကသိက္ခာပဒဝဏ္ဏနာ

65. Explanation of the Training Rule on Sitting with Knees Clasped

နဝမေ ဟတ္ထပလ္လတ္ထိကာဒီသု ယာယ ကာယစိ နိသိန္နဿ ဒေသေတုံ န ဝဋ္ဋတိ.

In the ninth [rule]: It is not allowable to teach a person sitting in any posture whatsoever, such as clasping the knees with the hands and so forth.

၆၆. ဝေဌိတသိက္ခာပဒဝဏ္ဏနာ

66. Explanation of the Training Rule on Wrapping the Head

ဒသမေ ဝေဌိတသီသဿာတိ ဒုဿဝေဌေန ဝါ မောဠိအာဒီဟိ ဝါ ယထာ ကေသန္တော န ဒိဿတိ, ဧဝံ ဝေဌိတသီသဿ, တေနေဝဿ အနာပတ္တိယံ ‘‘ကေသန္တံ ဝိဝရာပေတွာ ဒေသေတီ’’တိ (ပါစိ. ၆၄၃) ဝုတ္တံ.

In the tenth [rule]: ‘To one with a wrapped head’ means to one whose head is wrapped with a wrapping cloth, a turban, a topknot-cover, or the like, in such a way that the end of the hair is not visible. For that very reason, in the non-offense clause of this rule, it is said: ‘Having had the end of the hair uncovered, one may teach.’

၆၇. ဩဂုဏ္ဌိတသိက္ခာပဒဝဏ္ဏနာ

67. Explanation of the Training Rule on Covering the Head

ဧကာဒသမေ ဩဂုဏ္ဌိတသီသဿာတိ သသီသံ ပါရုတဿ, အနာပတ္တိယံ ပနေတ္ထ ‘‘သီသံ ဝိဝရာပေတွာ ဒေသေတီ’’တိ (ပါစိ. ၆၄၄) အဓိကံ.

In the eleventh [rule]: ‘To one with a covered head’ means to one who has covered the body together with the head. Here, in the non-offense clause, the phrase ‘having had the head uncovered, one may teach’ is additional.

၆၈. ဆမာသိက္ခာပဒဝဏ္ဏနာ

68. Explanation of the Training Rule on Sitting on the Ground

ဒွါဒသမေ [Pg.287] ဆမာယံ နိသီဒိတွာတိ ဘူမိယံ နိသီဒိတွာ. အာသနေတိ အန္တမသော ဝတ္ထမ္ပိ တိဏာနိပိ သန္ထရိတွာ နိသိန္နဿ.

In the twelfth [rule]: ‘Having sat on the ground’ means having sat on the earth. ‘On a seat’ means to one who is sitting having spread out, at the very least, a cloth or grasses.

၆၉. နီစာသနသိက္ခာပဒဝဏ္ဏနာ

69. Explanation of the Training Rule on a Low Seat

တေရသမေ ဥစ္စေ အာသနေတိ အန္တမသော ဘူမိပ္ပဒေသေပိ ဥန္နတပ္ပဒေသေ နိသိန္နဿ.

In the thirteenth [rule]: ‘On a high seat’ means to one who is sitting, at the very least, on an elevated spot on the ground.

၇၀. ဌိတသိက္ခာပဒဝဏ္ဏနာ

70. Explanation of the Training Rule on Standing

စုဒ္ဒသမေ န ဌိတော နိသိန္နဿာတိ သစေ ထေရဿ ဥပဋ္ဌာနံ ဂန္တွာ ဌိတံ ဒဟရံ အာသနေ နိသိန္နော မဟာထေရော ပဉှံ ပုစ္ဆတိ, န ကထေတဗ္ဗံ. ဂါရဝေန ပန ထေရံ ‘‘ဥဋ္ဌဟိတွာ ပုစ္ဆာ’’တိ ဝတ္တုံ န သက္ကာ, တသ္မာ ‘‘ပဿေ ဌိတဿ ဘိက္ခုနော ကထေဿာမီ’’တိ ကထေတုံ ဝဋ္ဋတိ.

In the fourteenth [rule], regarding ‘not standing to one who is seated’: if a great elder, seated on a seat, asks a question to a junior monk who is standing, having gone to attend on the elder, it should not be answered. However, out of respect, it is not possible to say to the elder, ‘Stand up and ask.’ Therefore, it is permissible to answer with the thought, ‘I will answer the bhikkhu who is standing beside.’

၇၁. ပစ္ဆတောဂမနသိက္ခာပဒဝဏ္ဏနာ

71. Explanation of the Training Rule on Walking Behind

ပန္နရသမေ သစေ ပုရတော ဂစ္ဆန္တော ပဉှံ ပုစ္ဆတိ, တဿ တံ အကထေတွာ ‘‘ပစ္ဆိမဿ ဘိက္ခုနော ကထေဿာမီ’’တိ ကထေတဗ္ဗံ. သဒ္ဓိံ ဥဂ္ဂဟိတဓမ္မံ ပန သဇ္ဈာယိတုံ, သမဓုရေန ဝါ ဂစ္ဆန္တဿ ကထေတုံ ဝဋ္ဋတိ.

In the fifteenth [rule], if a person walking in front asks a question, one should not answer him but should answer with the thought, ‘I will answer the bhikkhu who is behind.’ However, it is permissible to recite the Dhamma learned together, or to speak to one who is walking abreast.

၇၂. ဥပ္ပထေနဂမနသိက္ခာပဒဝဏ္ဏနာ

72. Explanation of the Training Rule on Walking on a Side Path

သောဠသမေ န ဥပ္ပထေနာတိ ဧတ္ထ သစေ ဒွေပိ သကဋမဂ္ဂသ္မိံ ဧကေကစက္ကပထေန ဝါ ဥပ္ပထေန ဝါ သမဓုရံ ဂစ္ဆန္တိ, ဝဋ္ဋတိ.

In the sixteenth [rule], regarding ‘not by a side path’: if two are walking on a cart path, each on a separate wheel track or on a side path, it is permissible if they walk abreast.

၇၃. ဌိတောဥစ္စာရသိက္ခာပဒဝဏ္ဏနာ

73. Explanation of the Training Rule on Defecating While Standing

သတ္တရသမေ ‘‘အသဉ္စိစ္စာ’’တိ အနာပတ္တိယံ သစေ ပဋိစ္ဆန္နဋ္ဌာနံ ဂစ္ဆန္တဿ သဟသာ ဥစ္စာရော ဝါ ပဿာဝေါ ဝါ နိက္ခမတိ, အသဉ္စိစ္စ ကတော နာမ ဟောတိ.

In the seventeenth [rule], ‘unintentionally’ in the non-offense clause means that if, while going to a concealed place, feces or urine suddenly comes out, it is considered done unintentionally.

၇၄. ဟရိတေဥစ္စာရသိက္ခာပဒဝဏ္ဏနာ

74. Explanation of the Training Rule on Defecating on Greenery

အဋ္ဌာရသမေ ယမ္ပိ ဇီဝမာနရုက္ခဿ မူလံ ပထဝိယံ ဒိဿမာနံ ဂစ္ဆတိ, သာခါ ဝါ ဘူမိလဂ္ဂါ ဂစ္ဆတိ, သဗ္ဗံ ဟရိတသင်္ခါတမေဝ. ခန္ဓေ နိသီဒိတွာ ပန အပ္ပဟရိတဋ္ဌာနေ [Pg.288] ပါတေတုံ ဝဋ္ဋတိ. သစေ အပ္ပဟရိတဋ္ဌာနံ ဩလောကေန္တဿေဝ သဟသာ နိက္ခမတိ, ဂိလာနဋ္ဌာနေ ဌိတော ဟောတိ, ‘‘အပ္ပဟရိတေ ကတော ဟရိတံ ဩတ္ထရတီ’’တိ (ပါစိ. ၆၅၂) ဣဒမေတ္ထ အနာပတ္တိယံ အဓိကံ. တတ္ထ သစေပိ အပ္ပဟရိတံ အလဘန္တေန တိဏဏ္ဍုပကံ ဝါ ပလလဏ္ဍုပကံ ဝါ ဌပေတွာ ကတော ပစ္ဆာ ဟရိတံ ဩတ္ထရတိ, ဝဋ္ဋတိယေဝ. ခေဠေန စေတ္ထ သိင်္ဃာဏိကာပိ သင်္ဂဟိတာ.

In the eighteenth [rule], even if the root of a living tree is visible extending on the ground, or a branch extends touching the ground, it is all considered ‘greenery.’ However, it is permissible to sit on the trunk and relieve oneself in a place without greenery. If it comes out suddenly while one is just looking for a place without greenery, one is considered to be in the category of a sick person. The ruling ‘what is done in a place without greenery but then covers the greenery’ is an additional case of non-offense here. In that case, even if one who cannot find a place without greenery does it after placing a coil of grass or a coil of straw, and it afterwards covers the greenery, it is still permissible. And here, with saliva, nasal mucus is also included.

၇၅. ဥဒကေဥစ္စာရသိက္ခာပဒဝဏ္ဏနာ

75. Explanation of the Training Rule on Defecating in Water

ဧကူနဝီသတိမေ န ဥဒကေတိ ဧတံ ပရိဘောဂဥဒကမေဝ သန္ဓာယ ဝုတ္တံ, ဝစ္စကုဋိသမုဒ္ဒါဒိဥဒကေသု ပန အပရိဘောဂေသု အနာပတ္တိ. ဒေဝေ ဝဿန္တေ သမန္တတော ဥဒကောဃေ ဇာတေ အနုဒကဋ္ဌာနံ အလဘန္တေန ဥဒကေ ကာတုံ ဝဋ္ဋတိ, ဣဓာပိ ‘‘ထလေ ကတော ဥဒကံ ဩတ္ထရတီ’’တိ (ပါစိ. ၆၅၄) ဣဒံ အနာပတ္တိယံ အဓိကံ, သေသံ သဗ္ဗသိက္ခာပဒေသု ဥတ္တာနမေဝ.

In the nineteenth [rule], the statement ‘not in water’ was spoken in reference only to water that is suitable for use. However, there is no offense regarding water that is not suitable for use, such as in latrines, oceans, and so forth. When it is raining and a flood of water has arisen all around, it is allowable for one who cannot find a place without water to relieve oneself in the water. Here also, this [phrase] ‘what is done on dry ground but is covered by water’ is an additional [allowance] in the [clause of] no offense. The rest is clear in all the training rules.

သမုဋ္ဌာနာဒိဒီပနတ္ထာယ ပနေတ္ထ ဣဒံ ပကိဏ္ဏကံ – ဥဇ္ဇဂ္ဃိကဥစ္စာသဒ္ဒပ္ပဋိသံယုတ္တာနိ စတ္တာရိ, သကဗဠေန မုခေန ဗျာဟရဏံ ဧကံ, ဆမာနီစာသနနိသိန္နဌိတပစ္ဆတောဂမနဥပ္ပထဂမနပ္ပဋိသံယုတ္တာနိ ပဉ္စာတိ ဣမာနိ ဒသ သိက္ခာပဒါနိ သမနုဘာသနသမုဋ္ဌာနာနိ, ဧကေကမေတ္ထ ကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, ဒုက္ခဝေဒနံ. သူပေါဒနဝိညတ္တိသိက္ခာပဒံ ထေယျသတ္ထသမုဋ္ဌာနံ, ကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, ဒုက္ခဝေဒနံ. ဆတ္တပါဏိဒဏ္ဍပါဏိသတ္ထပါဏိအာဝုဓပါဏိပါဒုကာဥပါဟနယာနသယနပလ္လတ္ထိကဝေဌိတဩဂုဏ္ဌိတနာမကာနိ ဧကာဒသ ဓမ္မဒေသနာသမုဋ္ဌာနာနိ, ကိရိယာကိရိယာနိ, သညာဝိမောက္ခာနိ, သစိတ္တကာနိ, လောကဝဇ္ဇာနိ, ဝစီကမ္မာနိ, အကုသလစိတ္တာနိ, ဒုက္ခဝေဒနာနိ. သေသာနိ တေပဏ္ဏာသ ပဌမပါရာဇိကသမဥဋ္ဌာနာဒိဘေဒါနီတိ.

For the purpose of explaining the origins and so forth, here is this miscellaneous section: The four training rules connected with boisterous laughter and loud noise; the one training rule on speaking with a mouthful of food; and the five training rules connected with the ground, a low seat, standing, walking behind, and walking on a side-path—these ten training rules have their origin in formal admonition. Herein, each one is an action, is perception-release, is intentional, is worldly blame, is a bodily action, is a verbal action, is with an unwholesome mind, and is with painful feeling. The training rule on soliciting curry and rice has its origin in the treatise on theft; it is an action, is perception-release, is intentional, is worldly blame, is a bodily action, is a verbal action, is with an unwholesome mind, and is with painful feeling. The eleven [rules] named: with an umbrella in hand, with a staff in hand, with an implement in hand, with a weapon in hand, with sandals on, with shoes on, in a vehicle, lying down, squatting, with the head wrapped, and with the head covered, have their origin in teaching the Dhamma. They are actions and non-actions, are perception-releases, are intentional, are worldly blame, are verbal actions, are with unwholesome minds, and are with painful feelings. The remaining fifty-three have various origins, beginning with the origin of the first Pārājika offense.

ဧကူနဝီသတိဓမ္မဒေသနာပဋိသံယုတ္တသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the nineteen training rules connected with the teaching of the Dhamma is concluded.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the Commentary on the Pātimokkha,

သေခိယဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sekhiya rules is concluded.

အဓိကရဏသမထဝဏ္ဏနာ

The Explanation of the Settlement of Disputes

အဓိကရဏသမထေသု [Pg.289] သတ္တာတိ တေသံ ဂဏနပရိစ္ဆေဒေါ. အဓိကရဏာနိ သမေန္တိ ဝူပသမေန္တီတိ အဓိကရဏသမထာ. ဥဒ္ဒေသံ အာဂစ္ဆန္တီတိ အာပတ္တာဓိကရဏသင်္ခါတာသု စ အဝသေသာဓိကရဏတ္တယပစ္စယာသု စ အာပတ္တီသု ပရိသုဒ္ဓဘာဝံ ပုစ္ဆနတ္ထံ ဥဒ္ဒိသိတဗ္ဗတံ အာဂစ္ဆန္တိ. ဥပ္ပန္နုပ္ပန္နာနန္တိ ဥပ္ပန္နာနံ ဥပ္ပန္နာနံ. အဓိကရဏာနန္တိ ဝိဝါဒါဓိကရဏံ အနုဝါဒါဓိကရဏံ အာပတ္တာဓိကရဏံ ကိစ္စာဓိကရဏန္တိ ဣမေသံ စတုန္နံ. သမထာယ ဝူပသမာယာတိ သမနတ္ထဉ္စေဝ ဝူပသမနတ္ထဉ္စ သမ္မုခါဝိနယော ဒါတဗ္ဗော…ပေ… တိဏဝတ္ထာရကောတိ ဣမေ သတ္တ သမထာ ဒါတဗ္ဗာ. တတြာယံ ဝိနိစ္ဆယော – အဓိကရဏေသု တာဝ ‘‘ဓမ္မော’’တိ ဝါ, ‘‘အဓမ္မော’’တိ ဝါ အဋ္ဌာရသဟိ ဝတ္ထူဟိ ဝိဝဒန္တာနံ ဘိက္ခူနံ ယော ဝိဝါဒေါ, ဣဒံ ဝိဝါဒါဓိကရဏံ နာမ. သီလဝိပတ္တိယာ ဝါ အာစာရဒိဋ္ဌိအာဇီဝဝိပတ္တိယာ ဝါ အနုဝဒန္တာနံ ယော အနုဝါဒေါ ဥပဝဒနာ စေဝ စောဒနာ စ, ဣဒံ အနုဝါဒါဓိကရဏံ နာမ. မာတိကာယ အာဂတာ ပဉ္စ, ဝိဘင်္ဂေ ဒွေတိ သတ္တပိ အာပတ္တိက္ခန္ဓာ အာပတ္တာဓိကရဏံ, နာမ. ယံ သံဃဿ အပလောကနာဒီနံ စတုန္နံ ကမ္မာနံ ကရဏံ, ဣဒံ ကိစ္စာဓိကရဏံ နာမ.

In 'settlements of legal questions,' the word 'seven' is the term defining their number. They settle and appease legal questions; therefore, they are called 'settlements of legal questions.' As for 'they come up for recitation,' this means that offenses—both those designated as legal questions concerning offenses and those that are causes for the remaining three types of legal questions—come to be recited for the purpose of inquiring into the state of purity. 'Of those that have arisen, arisen' means of those that have arisen, arisen. 'Of legal questions' means of these four: a legal question concerning disputes, a legal question concerning accusations, a legal question concerning offenses, and a legal question concerning duties. 'For settlement and for appeasement' means for the purpose of settling and for the purpose of appeasing. The 'in the presence' procedure should be applied... (and so on)... the covering over with grass. Thus, these seven settlements should be applied. Herein, this is the analysis: Firstly, among the legal questions, whatever dispute there is of monks disputing based on the eighteen grounds, saying 'This is Dhamma' or 'This is not-Dhamma,' this is called a legal question concerning disputes. Whatever accusation—which is both censure and a formal charge—there is of those who accuse another based on a failure in virtue, a failure in conduct, a failure in view, or a failure in livelihood, this is called a legal question concerning accusations. The five groups of offenses that come in the Mātikā and the two in the Vibhaṅga—thus, all seven groups of offenses are called a legal question concerning offenses. Whatever performance of the four formal acts, beginning with the act of announcement, is done by the Saṅgha, this is called a legal question concerning duties.

တတ္ထ ဝိဝါဒါဓိကရဏံ (စူဠဝ. ၂၂၈) ဒွီဟိ သမထေဟိ သမ္မတိ သမ္မုခါဝိနယေန စ ယေဘုယျသိကာယ စ, သမ္မုခါဝိနယေနေဝ သမ္မမာနံ ယသ္မိံ ဝိဟာရေ ဥပ္ပန္နံ, တသ္မိံယေဝ ဝါ, အညတ္ထ ဝူပသမေတုံ ဂစ္ဆန္တာနံ အန္တရာမဂ္ဂေ ဝါ, ယတ္ထ ဂန္တွာ သံဃဿ နိယျာတိတံ, တတ္ထ သံဃေန ဝါ ဝူပသမေတုံ အသက္ကောန္တေ တတ္ထေဝ ဥဗ္ဗာဟိကာယ သမ္မတပုဂ္ဂလေဟိ ဝါ ဝိနိစ္ဆိတံ သမ္မတိ, ဧဝံ သမ္မမာနေ စ ပန တသ္မိံ ယာ သံဃသမ္မုခတာ ဓမ္မသမ္မုခတာ ဝိနယသမ္မုခတာ ပုဂ္ဂလသမ္မုခတာ အယံ သမ္မုခါဝိနယော နာမ. တတ္ထ စ ကာရကသံဃဿ သံဃသာမဂ္ဂိဝသေန သမ္မုခီဘာဝေါ သံဃသမ္မုခတာ, သမေတဗ္ဗဿ ဝတ္ထုနော ဘူတတာ ဓမ္မသမ္မုခတာ, ယထာ တံ သမေတဗ္ဗံ, တထေဝဿ သမနံ ဝိနယသမ္မုခတာ, ယော စ ဝိဝဒတိ, ယေန စ ဝိဝဒတိ, တေသံ ဥဘိန္နံ အတ္ထပစ္စတ္ထိကာနံ သမ္မုခီဘာဝေါ ပုဂ္ဂလသမ္မုခတာ. ဥဗ္ဗာဟိကာယ ဝူပသမနေ ပနေတ္ထ သံဃသမ္မုခတာ ပရိဟာယတိ, ဧဝံ တာဝ သမ္မုခါဝိနယေနေဝ သမ္မတိ.

Among these, a legal question concerning disputes is settled by two settlements: by the 'in the presence' procedure and by the 'majority decision' procedure. When being settled by the 'in the presence' procedure alone, a legal question that has arisen in a certain monastery is settled either in that very monastery, or on the way for those going to settle it elsewhere, or, having gone to a place where it is handed over to the Saṅgha, it is decided and settled there either by the Saṅgha, or—the Saṅgha being unable to settle it—right there by individuals appointed through arbitration. Furthermore, when it is being settled in this way, that which is the presence of the Saṅgha, the presence of the Dhamma, the presence of the Vinaya, and the presence of the individuals—this is called the 'in the presence' procedure. And among these: the presence of the acting Saṅgha by way of the Saṅgha's harmony is the presence of the Saṅgha; the factual nature of the matter to be settled is the presence of the Dhamma; the settling of it in just the way it should be settled is the presence of the Vinaya; the presence of both those litigants—the one who disputes and the one with whom one disputes—is the presence of the individuals. In a settlement by arbitration, however, the presence of the Saṅgha is lacking. Thus, for now, it is settled by the 'in the presence' procedure alone.

သစေ [Pg.290] ပနေဝမ္ပိ န သမ္မတိ, အထ နံ ဥဗ္ဗာဟိကာယ သမ္မတာ ဘိက္ခူ ‘‘န မယံ သက္ကောမ ဝူပသမေတု’’န္တိ သံဃဿေဝ နိယျာတေန္တိ, တတော သံဃော ပဉ္စင်္ဂသမန္နာဂတံ ဘိက္ခုံ သလာကဂ္ဂါဟာပကံ သမ္မန္နိတွာ တေန ဂုဠှကဝိဝဋ္ဋကသကဏ္ဏဇပ္ပကေသု တီသု သလာကဂ္ဂါဟေသု အညတရဝသေန သလာကံ ဂါဟေတွာ သန္နိပတိတပရိသာယ ဓမ္မဝါဒီနံ ယေဘုယျတာယ ယထာ တေ ဓမ္မဝါဒိနော ဝဒန္တိ, ဧဝံ ဝူပသန္တံ အဓိကရဏံ သမ္မုခါဝိနယေန စ ယေဘုယျသိကာယ စ ဝူပသန္တံ ဟောတိ. တတ္ထ သမ္မုခါဝိနယော ဝုတ္တနယော ဧဝ, ယံ ပန ယေဘုယျသိကကမ္မဿ ကရဏံ. အယံ ယေဘုယျသိကာ နာမ, ဧဝံ ဝိဝါဒါဓိကရဏံ ဒွီဟိ သမထေဟိ သမ္မတိ.

But if it is not settled even in this way, then the monks appointed by arbitration hand it over to the Saṅgha itself, saying, 'We are not able to settle it.' Thereupon, the Saṅgha, having appointed a monk endowed with five qualities as a distributor of voting tickets, has the voting tickets taken by him in one of the three ways: secretly, openly, or by whispering in the ear. In the assembled company, due to the majority of the speakers of Dhamma, the legal question is settled according to how those speakers of Dhamma speak. Thus, the legal question is settled by the 'in the presence' procedure and by the 'majority decision' procedure. Therein, the 'in the presence' procedure is just as has been explained. But the carrying out of the act of majority decision—this is called 'majority decision.' In this way, a legal question concerning disputes is settled by two settlements.

အနုဝါဒါဓိကရဏံ (စူဠဝ. ၂၃၆) စတူဟိ သမထေဟိ သမ္မတိ သမ္မုခါဝိနယေန စ သတိဝိနယေန စ အမူဠှဝိနယေန စ တဿပါပိယသိကာယ စ. သမ္မုခါဝိနယေနေဝ သမ္မမာနံ ယော စ အနုဝဒတိ, ယဉ္စ အနုဝဒတိ, တေသံ ဝစနံ သုတွာ သစေ ကာစိ အာပတ္တိ နတ္ထိ, ဥဘော ခမာပေတွာ, သစေ အတ္ထိ, ‘‘အယံ နာမေတ္ထ အာပတ္တီ’’တိ ဧဝံ ဝိနိစ္ဆိတံ ဝူပသမ္မတိ, တတ္ထ သမ္မုခါဝိနယလက္ခဏံ ဝုတ္တနယမေဝ. ယဒါ ပန ခီဏာသဝဿ ဘိက္ခုနော အမူလိကာယ သီလဝိပတ္တိယာ အနုဒ္ဓံသိတဿ သတိဝိနယံ ယာစမာနဿ သံဃော ဉတ္တိစတုတ္ထေန ကမ္မေန သတိဝိနယံ ဒေတိ, တဒါ သမ္မုခါဝိနယေန စ သတိဝိနယေန စ ဝူပသန္တံ ဟောတိ, ဒိန္နေ ပန သတိဝိနယေ ပုန တသ္မိံ ပုဂ္ဂလေ ကဿစိ အနုဝါဒေါ န ရုဟတိ. ယဒါ ဥမ္မတ္တကော ဘိက္ခု ဥမ္မာဒဝသေန ဂတေ အဿာမဏကေ အဇ္ဈာစာရေ ‘‘သရတာယသ္မာ ဧဝရူပိံ အာပတ္တိ’’န္တိ ဘိက္ခူဟိ စောဒိယမာနော ‘‘ဥမ္မတ္တကေန မေ, အာဝုသော, ဧတံ ကတံ, နာဟံ တံ သရာမီ’’တိ ဘဏန္တောပိ ဘိက္ခူဟိ စောဒိယမာနောဝ ပုန အစောဒနတ္ထာယ အမူဠှဝိနယံ ယာစတိ, သံဃော စဿ ဉတ္တိစတုတ္ထေန ကမ္မေန အမူဠှဝိနယံ ဒေတိ. တဒါ သမ္မုခါဝိနယေန စ အမူဠှဝိနယေန စ ဝူပသန္တံ ဟောတိ, ဒိန္နေ ပန အမူဠှဝိနယေ ပုန တသ္မိံ ပုဂ္ဂလေ ကဿစိ တပ္ပစ္စယာ အနုဝါဒေါ န ရုဟတိ.

A legal question concerning accusation is settled by four settlements: by the 'in the presence' procedure, by settlement through recollection, by a verdict of past insanity, and by the procedure for one who is of a bad character. When settling is done by the 'in the presence' procedure alone, after hearing the statements of whoever accuses and whoever is accused, if there is no offense, both should be made to ask for forgiveness. If there is an offense, it is settled once it has been decided, “This is such-and-such an offense here.” Therein, the characteristic of the 'in the presence' procedure is as previously explained. But when a monk whose defilements are destroyed, having been accused of a groundless moral failure, requests the settlement through recollection, the Saṅgha grants him the settlement through recollection by a formal act with a motion and three announcements. Then it is settled by both the 'in the presence' procedure and settlement through recollection. Once the settlement through recollection is granted, no further accusation against that individual can arise. When a monk who is insane, due to his insanity, has committed a transgression unbecoming of a monk, and is accused by the monks, saying, “Venerable sir, do you remember such an offense?”—even while saying, “Friends, this was done by me while insane, I do not remember it”—he is still being accused by the monks and requests the verdict of past insanity for the purpose of not being accused again. The Saṅgha grants him the verdict of past insanity by a formal act with a motion and three announcements. Then it is settled by both the 'in the presence' procedure and the verdict of past insanity. Once the verdict of past insanity is granted, no further accusation against that individual on that account can arise.

ယဒါ ပန ပါရာဇိကေန ဝါ ပါရာဇိကသာမန္တေန ဝါ စောဒိယမာနဿ အညေနညံ ပဋိစရတော ပါပုဿန္နတာယ ပါပိယဿ ပုဂ္ဂလဿ ‘‘သစာယံ အစ္ဆိန္နမူလော ဘဝိဿတိ, သမ္မာ ဝတ္တိတွာ ဩသာရဏံ လဘိဿတိ, သစေ ဆိန္နမူလော, သယမေဝဿ နာသနာ ဘဝိဿတီ’’တိ မညမာနော သံဃော ဉတ္တိစတုတ္ထေန [Pg.291] ကမ္မေန တဿပါပိယသိကံ ကမ္မံ ကရောတိ, တဒါ သမ္မုခါဝိနယေန စ တဿပါပိယသိကာယ စ ဝူပသန္တံ ဟောတိ, ဧဝံ အနုဝါဒါဓိကရဏံ စတူဟိ သမထေဟိ သမ္မတိ.

However, when a very wicked person, being accused of a pārājika offense or an offense bordering on pārājika, covers up one thing with another due to an abundance of evil deeds, the Saṅgha, thinking, 'If this one is not severed at the root, having conducted himself properly, he will obtain rehabilitation; if he is severed at the root, his destruction will come about by itself,' performs the tassapāpiyasikakamma against him by a formal act with a motion and three announcements. At that time, it is settled by the 'in the presence' procedure and by the tassapāpiyasikā. Thus, a legal question concerning accusation is settled by four settlements.

အာပတ္တာဓိကရဏံ (စူဠဝ. ၂၃၉) တီဟိ သမထေဟိ သမ္မတိ သမ္မုခါဝိနယေန စ ပဋိညာတကရဏေန စ တိဏဝတ္ထာရကေန စ. တဿ သမ္မုခါဝိနယေနေဝ ဝူပသမော နတ္ထိ, ယဒါ ပန ဧကဿ ဝါ ဘိက္ခုနော, နိဿဂ္ဂိယဝဏ္ဏနာယံ ဝုတ္တနယေန သံဃဂဏမဇ္ဈေသု ဝါ ဘိက္ခု လဟုကံ အာပတ္တိံ ဒေသေတိ, တဒါ အာပတ္တာဓိကရဏံ သမ္မုခါဝိနယေန စ ပဋိညာတကရဏေန စ ဝူပသမ္မတိ. တတ္ထ သမ္မုခါဝိနယေ တာဝ ယော စ ဒေသေတိ, ယဿ စ ဒေသေတိ, တေသံ သမ္မုခီဘာဝေါ ပုဂ္ဂလသမ္မုခတာ, သေသံ ဝုတ္တနယမေဝ. ပုဂ္ဂလဿ စ ဂဏဿ စ ဒေသနာကာလေ သံဃသမ္မုခတာ ပရိဟာယတိ.

A legal issue concerning an offense is settled by three settlements: by the procedure-in-presence, by acting on an admission, and by the covering over with grass. For it, there is no settlement by the procedure-in-presence alone. However, when a bhikkhu confesses a light offense to a single bhikkhu, or in the midst of the Saṅgha or a group according to the method stated in the explanation of the Nissaggiya, then the legal issue concerning an offense is settled by the procedure-in-presence and by acting on an admission. Therein, in the procedure-in-presence, the state of being face-to-face of both the one who confesses and the one to whom he confesses is the presence of the person; the rest is as has been stated. At the time of confession to a person or to a group, the presence of the Saṅgha lapses.

ယာ ပနေတ္ထ ‘‘အဟံ, ဘန္တေ, ဣတ္ထန္နာမံ အာပတ္တိံ အာပန္နော’’တိ စ, ‘‘ပဿသီ’’တိ, ‘‘အာမ ပဿာမီ’’တိ စ ပဋိညာ, တာယ ‘‘အာယတိံ သံဝရေယျာသီ’’တိ ကရဏံ ပဋိညာတကရဏံ နာမ. သံဃာဒိသေသေ ပရိဝါသာဒိယာစနာ ပဋိညာ, ပရိဝါသာဒီနံ ဒါနံ ပဋိညာတကရဏံ နာမ. ဒွေပက္ခဇာတာ ပန ဘဏ္ဍနကာရကာ ဘိက္ခူ ဗဟုံ အဿာမဏကံ အဇ္ဈာစာရံ စရိတွာ ပုန လဇ္ဇိဓမ္မေ ဥပ္ပန္နေ ‘‘သစေ မယံ ဣမာဟိ အာပတ္တီဟိ အညမညံ ကရိဿာမ, သိယာပိ တံ အဓိကရဏံ ကက္ခဠတ္ထာယ ဝါဠတ္ထာယ သံဝတ္တေယျာ’’တိ အညမညံ အာပတ္တိယာ ကာရာပနေ ဒေါသံ ဒိသွာ ယဒါ တိဏဝတ္ထာရကကမ္မံ ကရောန္တိ, တဒါ အာပတ္တာဓိကရဏံ သမ္မုခါဝိနယေန စ တိဏဝတ္ထာရကေန စ သမ္မတိ. တတြ ဟိ ယတ္တကာ ဟတ္ထပါသူပဂတာ ‘‘န မေတံ ခမတီ’’တိ ဧဝံ ဒိဋ္ဌာဝိကမ္မံ အကတွာ နိဒ္ဒမ္ပိ ဩက္ကမန္တာ ဟောန္တိ, သဗ္ဗေသံ ဌပေတွာ ထုလ္လဝဇ္ဇဉ္စ ဂိဟိပ္ပဋိသံယုတ္တဉ္စ သဗ္ဗာပတ္တိယော ဝုဋ္ဌဟန္တိ, ဧဝံ အာပတ္တာဓိကရဏံ တီဟိ သမထေဟိ သမ္မတိ.

Herein, the admission which is: 'Venerable sir, I have committed such-and-such an offense,' and when asked, 'Do you see it?' one replies, 'Yes, I see it'—the acting upon that admission by saying, 'You should restrain yourself in the future,' is called 'acting on an admission.' In the case of a Saṅghādisesa offense, the request for probation and so forth is the admission; the granting of probation and so forth is called 'acting on an admission.' Furthermore, when bhikkhus who have formed two factions and are quarrelsome, having engaged in much unmonk-like misconduct, later develop a sense of shame and, seeing the fault in dealing with each other concerning the offenses—thinking, 'If we deal with each other concerning these offenses, this legal issue might lead to harshness and violence'—perform the act of covering over with grass, then the legal issue concerning an offense is settled by the procedure-in-presence and by the covering over with grass. For in that case, for as many bhikkhus as are within arm's reach—who do not make a declaration of their view, such as, 'This is not agreeable to me,' and even for those who are falling asleep—for all of them, setting aside gross offenses and those connected with householders, all offenses are lifted. Thus, a legal issue concerning an offense is settled by three settlements.

ကိစ္စာဓိကရဏံ (စူဠဝ. ၂၄၂) ဧကေန သမထေန သမ္မတိ သမ္မုခါဝိနယေနေဝ. ဣတိ ဣမာနိ စတ္တာရိ အဓိကရဏာနိ ယထာနုရူပံ ဣမေဟိ သတ္တဟိ သမထေဟိ သမ္မန္တိ, တေန ဝုတ္တံ ‘‘ဥပ္ပန္နုပ္ပန္နာနံ အဓိကရဏာနံ သမထာယ ဝူပသမာယ သမ္မုခါဝိနယော [Pg.292] ဒါတဗ္ဗော…ပေ… တိဏဝတ္ထာရကော’’တိ. အယမေတ္ထ ဝိနိစ္ဆယနယော, ဝိတ္ထာရော ပန သမထက္ခန္ဓကေ အာဂတောယေဝ, ဝိနိစ္ဆယောပိဿ သမန္တပါသာဒိကာယံ ဝုတ္တော.

A legal issue concerning duties is settled by one settlement alone: by the procedure-in-presence. Thus, these four legal issues are settled, as is appropriate, by these seven settlements. Therefore, it was said: 'For the settling and pacifying of legal issues that have arisen, the procedure-in-presence is to be applied... and so on... the covering over with grass.' This is the method of judgment here; the detailed account, however, is already found in the Samathakkhandhaka, and its judgment is also stated in the Samantapāsādikā.

တတ္ထာယသ္မန္တေ ပုစ္ဆာမိ, ကစ္စိတ္ထ ပရိသုဒ္ဓါတိ တေသု သတ္တသု အဓိကရဏသမထေသု ကစ္စိတ္ထ ပရိသုဒ္ဓါ, နတ္ထိ ဝေါ ကိဉ္စိ သမထေဟိ ဝူပသမေတဗ္ဗန္တိ ပုစ္ဆာမိ, ဧတေန သဗ္ဗာပတ္တီဟိ ပရိသုဒ္ဓဘာဝေါ ပုစ္ဆိတော ဟောတိ.

Therein, I ask the venerable ones: 'Are you pure in this matter?' This means: regarding those seven settlements of legal issues, are you pure in this matter? Is there nothing for you that ought to be pacified by the settlements? Thus I ask. By this, the state of being pure from all offenses is asked about.

ဥဒ္ဒိဋ္ဌံ ခေါ အာယသ္မန္တော နိဒါနန္တိအာဒိ နိဂမနဝစနံ. တတ္ထ ဧတ္တကန္တိ ဧတ္တကံ သိက္ခာပဒံ. သုတ္တာဂတန္တိ သုတ္တေ ပါတိမောက္ခေ အာဂတံ. သုတ္တပရိယာပန္နန္တိ တတ္ထေဝ အန္တောဂဓံ. အနွဒ္ဓမာသံ ဥဒ္ဒေသံ အာဂစ္ဆတီတိ အဒ္ဓမာသေ အဒ္ဓမာသေ ဥပေါသထဝသေန ဥဒ္ဒိသိတဗ္ဗတံ အာဂစ္ဆတိ. သမဂ္ဂေဟီတိ ကာယသာမဂ္ဂိဝသေန သမဂ္ဂေဟိ. သမ္မောဒမာနေဟီတိ စိတ္တသာမဂ္ဂိဝသေန ဧကဇ္ဈာသယတာယ သုဋ္ဌု မောဒမာနေဟိ. အဝိဝဒမာနေဟီတိ အဋ္ဌာရသသု ဝိဝါဒဝတ္ထူသု အညတရဝသေနာပိ အဝိဝဒမာနေဟိ. သိက္ခိတဗ္ဗန္တိ တံ တံ သိက္ခာပဒံ အဝီတိက္ကမန္တေဟိ အဓိသီလသိက္ခာ သမ္ပာဒေတဗ္ဗာ. အန္တရန္တရာ ပန ယံ န ဝုတ္တံ, တံ သဗ္ဗံ ပုရိမေ ပုရိမေ သိက္ခာပဒေ ဝုတ္တတ္တာ စေဝ ဥတ္တာနတ္ထတ္တာ စာတိ.

The words beginning with 'Venerable ones, the Nidāna has been recited' are the concluding statement. Therein, 'so much' means this amount of training rules. 'Come down in the Sutta' means it has come in the Pātimokkha called the Sutta. 'Included in the Sutta' means it is included right there. 'Comes up for recitation every half-month' means that every half-month, by way of the Uposatha, it comes to be recited. 'In harmony' means in harmony by way of bodily accord. 'Rejoicing together' means rejoicing greatly by way of mental accord, by being of a single intention. 'Without dispute' means without disputing by way of any one of the eighteen grounds for dispute. 'Should be trained in' means that by not transgressing each particular training rule, the training in higher virtue should be fulfilled. As for whatever has not been stated in between, all of that is omitted because it has been stated in the preceding training rules and because its meaning is plain.

အဓိကရဏသမထဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Settlement of Legal Issues is concluded.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the Explanation of the Pātimokkha,

ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Bhikkhu Pātimokkha is concluded.

နမော တဿ ဘဂဝတော အရဟတော သမ္မသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

ဘိက္ခုနီပါတိမောက္ခဝဏ္ဏနာ

Explanation of the Bhikkhunī Pātimokkha

ပါရာဇိကကဏ္ဍော

The Chapter on Offenses Entailing Defeat

ဘိက္ခုနီနံ ဟိတတ္ထာယ, ပါတိမောက္ခံ ပကာသယိ;

ယံ နာထော, တဿ ဒါနေသော, သမ္ပတ္တော ဝဏ္ဏနာက္ကမော.

The Pātimokkha which the Lord declared for the welfare of the bhikkhunīs—the turn for its explanation has now duly arrived.

သာဓာရဏပါရာဇိကံ

The Shared Offense Entailing Defeat

၁…ပေ…၄. မေထုနဓမ္မသိက္ခာပဒဝဏ္ဏနာ

1–4. Explanation of the Training Rule Concerning Sexual Intercourse

တတ္ထ [Pg.293] သုဏာတု မေတိအာဒီနံ ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာယံ ဝုတ္တနယေနေဝ အတ္ထော ဝေဒိတဗ္ဗော. ကေဝလဉှိ, ဘန္တေ, အယျေတိအာဒိဝသေန တသ္မိဉ္စ ဣဓ စ အဘိလာပမတ္တမေဝ လိင်္ဂဘေဒမတ္တဉ္စ ဝိသေသော. ယသ္မာ စ ဘိက္ခုနိယာ သိက္ခာပစ္စက္ခာနံ နာမ နတ္ထိ, တသ္မာ ဘိက္ခုနီနံ ‘‘သိက္ခာသာဇီဝသမာပန္နာ သိက္ခံ အပစ္စက္ခာယ ဒုဗ္ဗလျံ အနာဝိကတွာ’’တိ အဝတွာ ယာ ပန ဘိက္ခုနီ ဆန္ဒသော မေထုနံ ဓမ္မံ ပဋိသေဝေယျာတိ ဝုတ္တံ. တတ္ထ ဆန္ဒသောတိ မေထုနရာဂပ္ပဋိသံယုတ္တေန ဆန္ဒေန စေဝ ရုစိယာ စ. ဆန္ဒေ ပန အသတိ ဗလက္ကာရေန ပဓံသိတာယ အနာပတ္တိ, တသ္မာ ယာ ပရိပုဏ္ဏူပသမ္ပဒါ ဘိက္ခုနီ မနုဿာမနုဿတိရစ္ဆာနဇာတီသု ပုရိသဥဘတောဗျဉ္ဇနကပဏ္ဍကာနံ ယဿ ကဿစိ သဇီဝဿ ဝါ နိဇ္ဇီဝဿ ဝါ သန္ထတဿ ဝါ အသန္ထတဿ ဝါ အက္ခာယိတဿ ဝါ ယေဘုယျေန အက္ခာယိတဿ ဝါ အင်္ဂဇာတဿ အတ္တနော ဝစ္စမဂ္ဂပဿာဝမဂ္ဂမုခေသု တီသု ယတ္ထကတ္ထစိ သန္ထတေ ဝါ အသန္ထတေ ဝါ ပကတိဝါတေန အသံဖုဋ္ဌေ အလ္လောကာသေ အန္တမသော တိလဖလမတ္တမ္ပိ ပဒေသံ ဆန္ဒသော ပဝေသေတိ, ပရေန ဝါ ပဝေသိယမာနာ ပဝေသနပဝိဋ္ဌဋ္ဌိတဥဒ္ဓရဏေသု ယံကိဉ္စိ သာဒိယတိ, အယံ ပါရာဇိကာ ဟောတိ. သေသမေတ္ထ ဣတော ပရေသု စ သာဓာရဏသိက္ခာပဒေသု ဝုတ္တနယာနုသာရေနေဝ ဝေဒိတဗ္ဗံ.

Herein, the meaning of the words beginning with 'suṇātu me' should be understood in the same way as explained in the commentary on the Bhikkhu Pātimokkha. Indeed, the only difference between that and this is merely the verbal expression, by way of 'bhante', 'ayye', and so on, and merely the difference in gender. And since for a bhikkhunī there is no such thing as renouncing the training, therefore, for bhikkhunīs, without saying 'having undertaken the training and livelihood, without renouncing the training, without having declared weakness,' it is said: 'Whatever bhikkhunī... willingly engages in sexual intercourse.' Therein, 'willingly' means with desire and with consent connected to lust for sexual intercourse. However, when there is no desire, for one who has been assaulted by force, there is no offense. Therefore, if any fully ordained bhikkhunī willingly inserts the male organ of any male, hermaphrodite, or eunuch among the species of humans, non-humans, or animals—whether of a living being or a lifeless one, whether covered or uncovered, whether uneaten or mostly uneaten—into any one of her own three passages—the passage for excrement, the passage for urine, or the mouth—in a moist place not touched by the natural wind, inserting a spot even as small as a sesame seed, whether that spot is covered or uncovered; or, while it is being inserted by another, consents to any of the acts of insertion, having been inserted, remaining, or withdrawal—this one is defeated. The remainder here and in the subsequent shared training rules should be understood in accordance with the method already explained.

အသာဓာရဏပါရာဇိကံ

The Unshared Pārājikas

၅. ဥဗ္ဘဇာဏုမဏ္ဍလိကာသိက္ခာပဒဝဏ္ဏနာ

5. Commentary on the Training Rule Concerning the Area Above the Knees

အသာဓာရဏေသု [Pg.294] ပန စတုန္နံ တာဝ ပါရာဇိကာနံ ပဌမေ အဝဿုတာတိ ကာယသံသဂ္ဂရာဂေန တိန္တာ, ကိလိန္နာတိ အတ္ထော. ဒုတိယပဒေပိ ဧသေဝ နယော. ပုရိသပုဂ္ဂလဿာတိ ကာယသံသဂ္ဂံ သမာပဇ္ဇိတုံ ဝိညုဿ မနုဿဇာတိကဿ ပုရိသသင်္ခါတဿ ပုဂ္ဂလဿ. အဓက္ခကန္တိ အတ္တနော အက္ခကာနံ အဓော. ဥဗ္ဘဇာဏုမဏ္ဍလန္တိ ဇာဏုမဏ္ဍလာနံ ဥပရိ, ဧတ္ထ စ ဥဗ္ဘကပ္ပရမ္ပိ ဥဗ္ဘဇာဏုမဏ္ဍလေနေဝ သင်္ဂဟိတံ. အာမသနန္တိ အာမဇ္ဇနံ ဖုဋ္ဌောကာသံ အနတိက္ကမိတွာ တတ္ထေဝ သံဃဋ္ဋနံ. ပရာမသနန္တိ ဣတော စိတော စ သဉ္စရဏံ. ဂဟဏန္တိ ဂဟိတမတ္တံ. ဆုပနန္တိ အသံဃဋ္ဋေတွာ ဖုဋ္ဌမတ္တံ. ပဋိပီဠနန္တိ အင်္ဂေ ဂဟေတွာ နိပ္ပီဠနံ. သာဒိယေယျာတိ ယာ ဘိက္ခုနီ အတ္တနော ယထာပရိစ္ဆိန္နေ ကာယေ ပုရိသဿ ဧတံ အာမသနာဒိံ သာဒိယတိ, သယံ ဝါ ပန တေန ကာယေန ပုရိသဿ ယံကိဉ္စိ ကာယပ္ပဒေသံ သာဒယမာနာ ဆုပတိ, အယံ ဥဗ္ဘဇာဏုမဏ္ဍလိကာ နာမ ပါရာဇိကာတိ အယမေတ္ထ သင်္ခေပေါ.

Now, among the uncommon training rules, first, regarding the first of the four Pārājikas: `avassutā` means 'moistened' or 'soaked' by lust for bodily contact; this is the meaning. The same method applies to the second term as well. `Purisapuggalassa` refers to a person called a man, of the human species, who is knowledgeable and capable of engaging in bodily contact. `Adhakkhakaṃ` means below one's own collarbones. `Ubbhajāṇumaṇḍalaṃ` means above the kneecaps; and here, the area above the elbow is also included by the word `ubbhajāṇumaṇḍala`. `Āmasana` means intense rubbing and forceful contact within that same area of touch without going beyond it. `Parāmasana` means moving the contact around from here to there. `Gahaṇa` means the mere act of grasping. `Chupana` means the mere act of touching without forceful contact. `Paṭipīḷana` means grasping the limbs and squeezing. `Sādiyeyya` means: whichever bhikkhunī consents to this touching, etc., by a man on her own body as defined, or she herself, while taking pleasure, touches any part of a man's body with that defined part of her body—this one commits a Pārājika offense named Ubbhajāṇumaṇḍalikā. This is the summary here.

‘‘နိဒါနံ ပုဂ္ဂလံ ဝတ္ထု’’န္တိအာဒိကေ (ကင်္ခါ. အဋ္ဌ. ပဌမပါရာဇိကဝဏ္ဏနာ) တေန ဝိတ္ထာရဝိနိစ္ဆယေ ယသ္မာ သဗ္ဗာနေဝ အသာဓာရဏပညတ္တိယော ဟောန္တိ, တသ္မာ ဣတော ပဋ္ဌာယ သန္တိံ အနုပညတ္တိံ ဝတွာ သာဓာရဏပညတ္တီတိ ဝါ အသာဓာရဏပညတ္တီတိ ဝါ န ဝက္ခာမ, အာဏတ္တိယံ ယတ္ထ အာဏတ္တိ နတ္ထိ, တတ္ထ ကိဉ္စိ အဝတွာ ယတ္ထ အတ္ထိ, တတ္ထေဝ ဝက္ခာမ, ဝိပတ္တိဝိစာရဏာ ဝုတ္တာယေဝ.

In the detailed analysis of such topics as 'The origin, the person, the object,' because all the training rules are indeed uncommon formulations, therefore, from this training rule onwards, after stating the existing supplementary formulation, we will no longer say whether it is a 'common formulation' or an 'uncommon formulation.' Regarding the injunction, where there is no injunction, we will say nothing, and we will speak only where there is one. The investigation of failures has already been stated.

အဝသေသံ ပန သဗ္ဗတ္ထ ဝတ္တဗ္ဗံ, တယိဒံ ဝုစ္စတိ, ဣဒံ တာဝ သိက္ခာပဒံ သာဝတ္ထိယံ သုန္ဒရီနန္ဒံ အာရဗ္ဘ ကာယသံသဂ္ဂံ သမာပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ဧကတောအဝဿုတေ ယထာပရိစ္ဆိန္နေန ကာယေန ပုရိသဿ ကာယံ, ဥဘတောအဝဿုတေပိ ကာယေန ကာယပ္ပဋိဗဒ္ဓံ, ယထာပရိစ္ဆိန္နကာယပ္ပဋိဗဒ္ဓေန ဝါ အဝသေသကာယေန ဝါ တဿ ကာယံ အာမသန္တိယာ ထုလ္လစ္စယံ, ယက္ခပေတပဏ္ဍကတိရစ္ဆာနဂတမနုဿဝိဂ္ဂဟာနံ ဥဘတောအဝဿုတေ ယထာပရိစ္ဆိန္နေန ကာယေန ကာယံ အာမသန္တိယာပိ ထုလ္လစ္စယံ, သစေ ပန ပုရိသဿ ကာယသံသဂ္ဂရာဂေါ နတ္ထိ, ပါရာဇိကက္ခေတ္တေပိ ထုလ္လစ္စယမေဝ. အဝသေသေ ပန ကာယပ္ပဋိဗဒ္ဓေန ကာယပ္ပဋိဗဒ္ဓါဒိဘေဒေ, မေထုနရာဂဂေဟသိတပေမေသု စ သဗ္ဗတ္ထ ဒုက္ကဋံ. အသဉ္စိစ္စ, အဿတိယာ, အဇာနန္တိယာ, အသာဒိယန္တိယာ[Pg.295], ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အင်္ဂါနိ သမုဋ္ဌာနာဒီနိ စ ဘိက္ခုပါတိမောက္ခေ ကာယသံသဂ္ဂေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနီတိ.

But the remaining conclusive statement should be stated in all cases. That is stated as follows: First, this training rule was laid down in Sāvatthī concerning Sundarīnandā on the occasion of engaging in bodily contact. When there is lust on one side, for a bhikkhunī who touches a man's body with a specifically defined part of her body; and even when there is lust on both sides, for a bhikkhunī who touches an object connected to the body with her body, or touches his body with a specifically defined object connected to her body or with the rest of her body, there is a thullaccaya offense. In the case of a yakkha, peta, paṇḍaka, animal, or human form, when there is lust on both sides, for a bhikkhunī who touches a body with a specifically defined part of her body, there is also a thullaccaya offense. But if the man has no lust for bodily contact, even in a case that would be a pārājika offense, it is only a thullaccaya offense. But in the remaining cases, in the various instances such as touching an object connected to the body with an object connected to the body, and in cases of lust related to sexual intercourse and affection based on the household life, in all these there is a dukkaṭa offense. There is no offense for one who acts unintentionally, for one who is unmindful, for one who is unknowing, for one who does not consent, and for one who is insane, and so on. The factors, origins, and so on, should be understood according to the method stated in the Bhikkhu Pātimokkha for the training rule on bodily contact.

ဥဗ္ဘဇာဏုမဏ္ဍလိကာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Ubbhajāṇumaṇḍalikā training rule is concluded.

၆. ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာသိက္ခာပဒဝဏ္ဏနာ

6. Commentary on the Training Rule Concerning the Concealment of a Fault

ဒုတိယေ ဂဏဿာတိ အညာသံ ဘိက္ခုနီနံ. ဌိတာတိ သလိင်္ဂေ ဌိတာ. စုတာတိ ကာလင်္ကတာ. နာသိတာတိ လိင်္ဂနာသနာယ သယံ ဝါ နဋ္ဌာ, အညေဟိ ဝါ နာသိတာ. အဝဿဋာတိ တိတ္ထာယတနံ သင်္ကန္တာ. ပုဗ္ဗေဝါဟံ အယျေ အညာသိန္တိ ဣဒံ တဿာ ဝစနကာလဒဿနံ, သလိင်္ဂေ ဌိတာယ ပန ပါရာဇိကဘာဝံ ဉတွာ ‘‘န ဒါနိ နံ ကဿစိ အာရောစေဿာမီ’’တိ ဓုရေ နိက္ခိတ္တမတ္တေယေဝ အယံ ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာ နာမ ပါရာဇိကာ ဟောတီတိ.

In the second rule, 'of the group' means 'of other bhikkhunīs'. 'Remaining' means remaining in her own characteristic. 'Departed' means deceased. 'Destroyed' means her characteristic has been destroyed, either by herself or by others. 'Gone forth' means she has gone over to the sphere of the sectarians. The statement 'Previously, venerable lady, I knew...' indicates the time of her speaking. But, having known that a bhikkhunī remaining in her own characteristic has committed a pārājika offense, just at the moment of abandoning the responsibility, thinking, 'Now I will not report this matter to anyone,' this bhikkhunī becomes one who has committed the pārājika offense called 'concealer of a fault'.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ နေဝအတ္တနာပဋိစောဒနာ နဂဏဿ အာရောစနဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ သပ္ပာဏကဝဂ္ဂမှိ ဒုဋ္ဌုလ္လာပတ္တိပ္ပဋိစ္ဆာဒနသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. တတြ ဟိ ပါစိတ္တိယံ, ဣဓ ပါရာဇိကန္တိ အယမေဝ ဝိသေသော, သေသံ တာဒိသမေဝါတိ.

This rule was established in Sāvatthī concerning Thullanandā, on the grounds of neither reproving the offender by oneself nor informing the group. The rest here should be understood according to the method stated in the training rule concerning the concealment of a grave offense in the Sappāṇaka Vagga. Indeed, there, it is a pācittiya; here, it is a pārājika—this alone is the difference. The rest is just the same.

ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Training Rule Concerning the Concealment of a Fault is concluded.

၇. ဥက္ခိတ္တာနုဝတ္တိကာသိက္ခာပဒဝဏ္ဏနာ

7. Commentary on the Training Rule Concerning Following One Who Has Been Suspended

တတိယေ ဥက္ခိတ္တန္တိ အာပတ္တိယာ အဒဿနာဒီသု ဥက္ခိတ္တံ. ဓမ္မေနာတိ ဘူတေန ဝတ္ထုနာ. ဝိနယေနာတိ စောဒေတွာ သာရေတွာ. သတ္ထုသာသနေနာတိ ဣဓာပိ စောဒေတွာ သာရေတွာ ကရဏမေဝ သတ္ထုသာသနံ နာမ. အနာဒရန္တိ ယေန သံဃေန ဥက္ခေပနိယကမ္မံ ကတံ, တသ္မိံ ဝါ, တတ္ထ ပရိယာပန္နဂဏေ ဝါ ဧကပုဂ္ဂလေ ဝါ တသ္မိံ ဝါ ကမ္မေ အာဒရဝိရဟိတံ, သမ္မာဝတ္တနာယ အဝတ္တမာနန္တိ အတ္ထော. အပ္ပဋိကာရန္တိ ပဋိကာရရဟိတံ, အနောသာရိတန္တိ အတ္ထော. အကတသဟာယန္တိ ဧကကမ္မာဒိကေ သံဝါသေ သဟ အယနဘာဝေန သမာနသံဝါသကာ ဘိက္ခူ သဟာယာ နာမ, ယဿ ပန သော သံဝါသော တေဟိ သဒ္ဓိံ နတ္ထိ န တေန တေ သဟာယာ ကတာ ဟောန္တိ[Pg.296], ဣတိ သော အကတသဟာယော နာမ, တံ အကတသဟာယံ, သမာနသံဝါသကဘာဝံ အနုပဂတန္တိ အတ္ထော. တမနုဝတ္တေယျာတိ တံ ဥက္ခိတ္တကံ ဥက္ခိတ္တကဘာဝေယေဝ ဌိတံ ဘိက္ခုံ ယာ ဘိက္ခုနီ ယံဒိဋ္ဌိကော သော ဟောတိ, တာယ ဒိဋ္ဌိယာ ဂဟဏဘာဝေန အနုဝတ္တေယျ. သာ ဘိက္ခုနီ ဘိက္ခုနီဟိ သံဃဘေဒသိက္ခာပဒါဒီသု ဝုတ္တနယေန ဝိသုံ သံဃမဇ္ဈေ စ ဝုစ္စမာနာ တံ ဝတ္ထုံ အပ္ပဋိနိဿဇ္ဇန္တီ သမနုဘာသနကမ္မပရိယောသာနေ ဥက္ခိတ္တာနုဝတ္တိကာ နာမ ပါရာဇိကာ ဟောတီတိ.

In the third, 'suspended' means suspended on account of not seeing an offense and so on. 'By the Dhamma' means with a true matter. 'By the Vinaya' means having reproved and having reminded. 'By the Teacher's instruction' here also means the act of reproving and reminding is called the Teacher's instruction. 'Disrespectful' means lacking respect for the Sangha that performed the act of suspension, or for a group included therein, or for a single individual, or for that act itself; the meaning is not conducting oneself properly. 'Without making amends' means without remedy; the meaning is not having been reinstated. 'Without companions' means: monks who have the same communion by being together in a single formal act and so on are called companions. However, for whichever monk that communion with them does not exist, companions are not made by him with them. Therefore, he is called 'one without companions.' The meaning is not having entered into the state of having the same communion. 'She would follow him' means: whichever bhikkhunī would follow that monk who has been suspended and remains in the state of being suspended, by way of adopting whatever view he holds. That bhikkhunī, being addressed by the bhikkhunīs separately and in the midst of the Sangha according to the method stated in the training rule on schism in the Sangha and so on, and not relinquishing that matter, at the conclusion of the formal act of admonishment, is called 'one who follows the suspended' and becomes subject to a pārājika offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဥက္ခိတ္တာနုဝတ္တနဝတ္ထုသ္မိံ ပညတ္တံ, ဉတ္တိယာ ဒုက္ကဋံ, ဒွီဟိ ကမ္မဝါစာဟိ ဒွေ ထုလ္လစ္စယာ, ‘‘ယဿာ နက္ခမတိ, သာ ဘာသေယျာ’’တိ ဧဝံ ယျ-ကာရပ္ပတ္တာယ တတိယကမ္မဝါစာယ ပါရာဇိကံ, အဓမ္မကမ္မေ တိကဒုက္ကဋံ, သေသံ သံဃဘေဒသိက္ခာပဒါဒီသု ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ.

It was laid down in Sāvatthī concerning Thullanandā, regarding the matter of following one who has been suspended. For the motion, there is a dukkaṭa offense. For the two formal announcements, there are two thullaccaya offenses. By the third formal announcement, which has reached the 'yya' sound with the phrase 'Whoever is not in agreement, let her speak,' there is a pārājika offense. In an unlawful act, there are three dukkaṭa offenses. The rest should be understood in the same way as stated in the training rules concerning schism in the Sangha and so on.

ဥက္ခိတ္တာနုဝတ္တိကာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Training Rule Concerning Following One Who Has Been Suspended is concluded.

၈. အဋ္ဌဝတ္ထုကာသိက္ခာပဒဝဏ္ဏနာ

8. The Commentary on the Training Rule Concerning the Eight Items

စတုတ္ထေ အဝဿုတာတိ လောကဿာဒမိတ္တသန္ထဝဝသေန ကာယသံသဂ္ဂရာဂေန တိန္တာ. အယမေဝ ဟိ အတ္ထော သီဟဠမာတိကာဋ္ဌကထာယံ ဝုတ္တော, သမန္တပါသာဒိကာယံ (ပါစိ. အဋ္ဌ. ၆၇၅) ပနဿ ဝိစာရဏာ ကတာ, ဒုတိယပဒေပိ ဧသေဝ နယော. ပုရိသပုဂ္ဂလဿ ဟတ္ထဂ္ဂဟဏံ ဝါတိအာဒီသု ပန ယံ ပုရိသပုဂ္ဂလေန ဟတ္ထေ ဂဟဏံ ကတံ, တံ ‘‘ပုရိသပုဂ္ဂလဿ ဟတ္ထဂ္ဂဟဏ’’န္တိ ဝုတ္တံ, ဧသေဝ နယော သံဃာဋိကဏ္ဏဂ္ဂဟဏေပိ. ဟတ္ထဂ္ဂဟဏန္တိ ဧတ္ထ စ ယဿ ကဿစိ အပါရာဇိကက္ခေတ္တဘူတဿ အင်္ဂဿ ဂဟဏံ ဟတ္ထဂ္ဂဟဏံ, ယဿ ကဿစိ နိဝတ္ထဿ ဝါ ပါရုတဿ ဝါ ဂဟဏံ သံဃာဋိကဏ္ဏဂ္ဂဟဏံ. သန္တိဋ္ဌေယျ ဝါတိအာဒီသု ကာယသံသဂ္ဂသင်္ခါတဿ အသဒ္ဓမ္မဿ ပဋိသေဝနတ္ထာယ ပုရိသဿ ဟတ္ထပါသေ သန္တိဋ္ဌေယျ ဝါ, တတ္ထ ဌိတာ သလ္လပေယျ ဝါ, ပုရိသေန ဝါ ‘‘ဣတ္ထန္နာမံ ဌာနံ အာဂစ္ဆာ’’တိ ဝုတ္တာ တံ သင်္ကေတံ ဂစ္ဆေယျ, တဿ ဝါ ပုရိသဿ အဗ္ဘာဂမနံ သာဒိယေယျ, ယေန ကေနစိ ဝါ ပဋိစ္ဆန္နံ ဩကာသံ [Pg.297] ပဝိသေယျ, ပုရိသဿ ဟတ္ထပါသေ ဌတွာ ကာယံ ဥပသံဟရေယျာတိ ဧဝမတ္ထော ဒဋ္ဌဗ္ဗော. အယမ္ပိ ပါရာဇိကာတိ ယထာ ပုရိမာယော, ဧဝံ အယမ္ပိ ဘိက္ခုနီ ဧတဿ ကာယသံသဂ္ဂသင်္ခါတဿ အသဒ္ဓမ္မဿ ပဋိသေဝနတ္ထာယ ဧတာနိ အဋ္ဌ ဝတ္ထူနိ ပဋိပါဋိယာ ဝါ ဥပ္ပဋိပါဋိယာ ဝါ ပူရေတွာ အဋ္ဌဝတ္ထုကာ နာမ ပါရာဇိကာ ဟောတီတိ.

In the fourth, 'lustful' means tainted by means of worldly-pleasing friendships and by lust for bodily contact. This very meaning is indeed stated in the Sinhalese Mātikā Commentary; however, its analysis is made in the Samantapāsādikā. This same principle applies to the second word as well. Regarding 'or the grasping of the hand by a male person' and so on, whatever grasping is done on the hand by a male person, that is called 'the grasping of the hand by a male person'. This same principle applies to 'in the grasping of the corner of the outer robe' as well. And here, in the text 'grasping of the hand', the grasping of any limb that is not a ground for a pārājika offense is 'grasping of the hand'. The grasping of any lower garment that is worn or upper robe that is draped is 'grasping of the corner of the outer robe'. In 'she might stand' and so on, the meaning should be understood thus: for the purpose of engaging in the unrighteous conduct known as bodily contact, she might stand within a man's arm's reach; or, standing there, she might converse; or, having been told by a man, 'Come to such-and-such a place,' she might go to that appointed place; or she might consent to that man's approach; or she might enter a concealed place by some means; or, standing within a man's arm's reach, she might bring her body near. As for 'This one too is subject to a pārājika offense': just as the former bhikkhunīs, so too this bhikkhunī, for the purpose of engaging in this unrighteous conduct known as bodily contact, having fulfilled these eight items either in sequence or out of sequence, becomes subject to a pārājika offense named 'the eight-itemed one'.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ အဋ္ဌမံ ဝတ္ထုံ ပရိပူရဏဝတ္ထုသ္မိံ ပညတ္တံ, သင်္ကေတဂမနေ ပဒေ ပဒေ ဒုက္ကဋံ, ပုရိသဿ ဟတ္ထပါသံ ဩက္ကန္တမတ္တေ ထုလ္လစ္စယံ, ပုရိသဿ အဗ္ဘာဂမနသာဒယမာနေပိ ဒုက္ကဋံ. ဟတ္ထပါသောက္ကမနေ ထုလ္လစ္စယံ, သေသေသု ဧကေကသ္မိံ ထုလ္လစ္စယမေဝ, အဋ္ဌမေ ပရိပုဏ္ဏေ ပါရာဇိကံ. ဧကေကသ္မိံ ပန ဝတ္ထုသ္မိံ သတက္ခတ္တုမ္ပိ ဝီတိက္ကန္တေ တာ အာပတ္တိယော ဒေသေတွာ မုစ္စတိ, အပိစေတ္ထ ဂဏနူပိကာ အာပတ္တိ ဝေဒိတဗ္ဗာ, ‘‘ဣဒါနိ နာပဇ္ဇိဿာမီ’’တိ ဟိ ဓုရနိက္ခေပံ ကတွာ ဒေသိတာ ဂဏနူပိကာ, ဒေသိတဂဏနံ ဥပေတိ, ပါရာဇိကဿ အင်္ဂံ န ဟောတိ. တသ္မာ ယာ ဧကံ အာပန္နာ ဓုရနိက္ခေပံ ကတွာ ဒေသေတွာ ပုန ကိလေသဝသေန အာပဇ္ဇတိ, ပုနပိ ဒေသေတိ, ဧဝံ အဋ္ဌမံ ပရိပူရေန္တီပိ ပါရာဇိကာ န ဟောတိ. ယာ ပန အာပဇ္ဇိတွာ ‘‘ပုနပိ အညံ ဝတ္ထုံ အာပဇ္ဇိဿာမီ’’တိ သဥဿာဟာဝ ဒေသေတိ, တဿာ သာ အာပတ္တိ အဂဏနူပိကာ, ဒေသိတာပိ အဒေသိတာ ဟောတိ, ပါရာဇိကဿ အင်္ဂံ ဟောတိ. အသဉ္စိစ္စ, အဿတိယာ, အဇာနန္တိယာ အသာဒိယန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ကာယသံသဂ္ဂရာဂေါ, သဥဿာဟတာ, အဋ္ဌမဿ ဝတ္ထုဿ ပူရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမနုဘာသနသမုဋ္ဌာနံ, ကိရိယာကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, ဒွိဝေဒနန္တိ.

It was laid down in Sāvatthī concerning the bhikkhunīs of the group-of-six on the occasion of the completion of the eighth item. In going to a rendezvous, for every step, it is a dukkaṭa offense. Merely upon entering a man's arm's reach, it is a thullaccaya offense. For delighting in a man's approach, it is also a dukkaṭa offense. For entering his arm's reach, it is a thullaccaya offense. In each of the remaining items, it is only a thullaccaya offense. When the eighth is completed, it is a pārājika offense. However, in each item, even if it is transgressed a hundred times, she is freed after confessing those offenses. Moreover, herein, the offense that 'goes to the count' should be understood. For an offense confessed after having laid down the burden, thinking, 'Now I will not fall into it,' is 'one that goes to the count'; it goes to the count of confessed offenses and does not become a factor for a pārājika offense. Therefore, a bhikkhunī who, having committed one offense, confesses after laying down the burden, then commits it again through the power of defilements, and confesses again—even if she completes the eighth in this way, she does not become subject to a pārājika offense. But a bhikkhunī who, having committed an offense, confesses while still being zealous, thinking, 'I will commit another offense again'—for her, that offense is 'one that does not go to the count'; even if confessed, it is as if unconfessed, and it becomes a factor for a pārājika offense. There is no offense for one who completes it unintentionally, unmindfully, unknowingly, without delighting, or for one who is insane, and so on. Lust for bodily contact, being zealous, and the completion of the eighth item—these are the three factors here. It arises from admonition, is both action and non-action, is liberation through perception, is intentional, is a worldly fault, is bodily action and verbal action, with an unwholesome mind, and has twofold feeling.

အဋ္ဌဝတ္ထုကာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule of the eight items is finished.

ဥဒ္ဒိဋ္ဌာ ခေါ အယျာယော အဋ္ဌ ပါရာဇိကာ ဓမ္မာတိ ဘိက္ခူ အာရဗ္ဘ ပညတ္တာ သာဓာရဏာ စတ္တာရော, ဣမေ စတ္တာရောတိ ဧဝံ ပါတိမောက္ခုဒ္ဒေသမဂ္ဂေန အဋ္ဌ ပါရာဇိကာ ဓမ္မာ ဥဒ္ဒိဋ္ဌာတိ ဧဝမေတ္ထ အတ္ထော ဝေဒိတဗ္ဗော, သေသံ ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာယံ ဝုတ္တနယမေဝါတိ.

The meaning in this passage, 'Noble ladies, the eight pārājika dhammas have been recited,' should be understood thus: the four common rules laid down concerning the bhikkhus, and these four rules—in this way, the eight pārājika dhammas have been recited by means of the Pātimokkha recitation. The remainder is in the same way as stated in the commentary on the Bhikkhu Pātimokkha.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the commentary on the Pātimokkha,

ဘိက္ခုနိပါတိမောက္ခေ

in the Bhikkhunī Pātimokkha,

ပါရာဇိကဝဏ္ဏနာ နိဋ္ဌိတာ.

the commentary on the Pārājika chapter is finished.

သံဃာဒိသေသကဏ္ဍော

The Chapter on Saṅghādisesa.

၁. ဥဿယဝါဒိကာသိက္ခာပဒဝဏ္ဏနာ

1. The Explanation of the Training Rule on Provocative Speech.

သံဃာဒိသေသေသု [Pg.298] ပဌမေ ဥဿယဝါဒိကာတိ မာနုဿယဝသေန ကောဓုဿယဝသေန အဍ္ဍကရဏတ္ထာယ ဝိနိစ္ဆယမဟာမတ္တာနံ သန္တိကေ ဝိဝဒမာနာ. ဂဟပတိနာ ဝါတိအာဒီဟိ ဌပေတွာ ပဉ္စ သဟဓမ္မိကေ အဝသေသာ ဂဟဋ္ဌပဗ္ဗဇိတာ သင်္ဂဟိတာ. အယံ ဘိက္ခုနီ ပဌမာပတ္တိကန္တိ အာဒိမှိ ပဌမံ အာပတ္တိ ဧတဿာတိ ပဌမာပတ္တိကော, ဝီတိက္ကမက္ခဏေယေဝ အာပဇ္ဇိတဗ္ဗောတိ အတ္ထော, တံ ပဌမာပတ္တိကံ. အာပန္နာတိ အဍ္ဍပရိယောသာနေ အာပန္နာ. ဘိက္ခုနိံ သံဃတော နိဿာရေတီတိ နိဿာရဏီယော, တံ နိဿာရဏီယံ. သံဃာဒိသေသန္တိ ဧဝံနာမကံ.

In the first of the Saṅghādisesa offenses, 'one who speaks provocatively' means arguing in the presence of judicial ministers for the purpose of a lawsuit, by means of arrogance or by means of anger. By the words beginning with 'By a householder or...', having excluded the five co-religionists, the remaining householders and renunciants are included. As for 'This bhikkhunī is a paṭhamāpattikā (one who has committed a first offense)': paṭhamāpattikā means that for her there is an offense at the beginning, in the first instance. The meaning is that it is to be incurred at the very moment of transgression; that paṭhamāpattikaṃ (first offense). As for 'she has incurred': she has incurred it at the conclusion of the lawsuit. Because it causes the bhikkhunī to be expelled from the Saṅgha, it is called nissāraṇīya (an offense entailing expulsion); that nissāraṇīyaṃ. As for Saṅghādisesa: it is so named.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဥဿယဝါဒိကဝတ္ထုသ္မိံ ပညတ္တံ, သာဏတ္တိကံ, ‘‘အဍ္ဍံ ကရိဿာမီ’’တိ ယံကိဉ္စိ ဒုတိယိကံ ဝါ သက္ခိံ ဝါ သဟာယံ ဝါ ပရိယေသန္တိယာ ပရိယေသနေ ဒုက္ကဋံ, ယတ္ထ ဌိတာယ ‘‘အဍ္ဍံ ကာတုံ ဂစ္ဆာမီ’’တိ စိတ္တံ ဥပ္ပဇ္ဇတိ, တတော ပဋ္ဌာယ ဂစ္ဆန္တိယာ ပဒေ ပဒေ ဒုက္ကဋံ, ယတ္ထကတ္ထစိ အန္တမသော ဘိက္ခုနုပဿယံ အာဂတေပိ ဝေါဟာရိကေ ဒိသွာ အတ္တနော ကထံ အာရောစေန္တိယာ ဒုက္ကဋံ. ဣတရေန အတ္တနော ကထာယ အာရောစိတာယ ဘိက္ခုနိယာ ထုလ္လစ္စယံ, ပဌမံ ဣတရေန ပစ္ဆာ ဘိက္ခုနိယာ အာရောစနေပိ ဧသေဝ နယော. သစေ ပန ဘိက္ခုနီ တံ ဝဒတိ ‘‘မမ စ တဝ စ ကထံ တွံယေဝ အာရောစေဟီ’’တိ, သော အတ္တနော ဝါ ကထံ ပဌမံ အာရောစေတု, တဿာ ဝါ, ပဌမာရောစနေ ဘိက္ခုနိယာ ဒုက္ကဋံ, ဒုတိယေ ထုလ္လစ္စယံ, တေန ဧဝံ ဝုတ္တာယ ဘိက္ခုနိယာ အာရောစနေပိ ဧသေဝ နယော. သစေ ပန ဘိက္ခုနီ အညေန ကထာပေတိ, တတြာပိ ဧသေဝ နယော. ယထာ ဝါ တထာ ဝါ ဟိ အာရောစိယမာနေ ပဌမာရောစနေ ဘိက္ခုနိယာ ဒုက္ကဋံ, ဒုတိယေ ထုလ္လစ္စယံ. ဥဘိန္နံ ပန ကထံ သုတွာ ဝေါဟာရိကေဟိ ဝိနိစ္ဆယေ ကတေ အဍ္ဍပရိယောသာနံ နာမ ဟောတိ, တသ္မိံ အဍ္ဍပရိယောသာနေ ဘိက္ခုနိယာ ဇယေပိ ပရာဇယေပိ သံဃာဒိသေသော.

If, thinking, ‘I will file a lawsuit,’ she seeks any second party, or a witness, or an assistant, there is a dukkaṭa offense in the seeking. When, standing in a certain place, the thought arises, ‘I will go to file a lawsuit,’ from that point onward, for every step taken while going, there is a dukkaṭa offense. Upon seeing arbitrators who have come to any place whatsoever, even to the bhikkhunīs' residence, and informing them of her own case, there is a dukkaṭa offense. If her case is presented by another, the bhikkhunī incurs a thullaccaya offense. The same rule applies if it is presented first by another and then by the bhikkhunī. But if the bhikkhunī says to him, ‘You yourself should present both my case and your own,’ then whether he first presents his own case or hers, for the first presentation, the bhikkhunī incurs a dukkaṭa offense; for the second, a thullaccaya offense. The same rule applies if the bhikkhunī, having been told thus by him, makes the presentation. If the bhikkhunī has another person present the case, the same rule applies there too. Indeed, when the case is being presented in any way whatsoever, for the first presentation, the bhikkhunī incurs a dukkaṭa offense; for the second, a thullaccaya offense. However, when the case of both parties has been heard and a decision is made by the arbitrators, it is called the conclusion of the lawsuit. At that conclusion of the lawsuit, whether the bhikkhunī wins or loses, there is a Saṅghādisesa offense.

ယာ ပန ပစ္စတ္ထိကမနုဿေဟိ ဒူတံ ဝါ ပဟိဏိတွာ, သယံ ဝါ အာဂန္တွာ ‘‘ဧဟိ, အယျေ’’တိ အာကဍ္ဎိယမာနာ ဂစ္ဆတိ, ယာ ဝါ ဥပဿယေ အညေဟိ ကတံ အနာစာရံ အနောဒိဿ အာစိက္ခန္တီ ရက္ခံ ယာစတိ, ယာယ စ ကိဉ္စိ အဝုတ္တာ [Pg.299] ဝေါဟာရိကာ အညတော သုတွာ သယမေဝ အဍ္ဍံ ပရိယောသာပေန္တိ, တဿာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အညေဟိ အနာကဍ္ဎိတာယ အဍ္ဍကရဏံ, အဍ္ဍပရိယောသာနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနိ, ဣဒံ ပန ကိရိယမေဝါတိ.

However, there is no offense for a bhikkhunī who goes because she is compelled by hostile people who have either sent a messenger or come themselves, saying, ‘Come, venerable lady’; or for one who, in the residence, reports misconduct done by others without specifying the perpetrator and asks for protection; or for a bhikkhunī who has said nothing, when the arbitrators, having heard from another source, conclude the lawsuit by themselves; and for one who is insane, and so on. For one not compelled by others, the filing of a lawsuit and the conclusion of a lawsuit—these are the two factors here. The sections on origination and so on are similar to those for the first Kathina rule. This, however, is an action.

ဥဿယဝါဒိကာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on provocative speech is concluded.

၂. စောရိဝုဋ္ဌာပိကာသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule Concerning Ordaining a Female Thief.

ဒုတိယေ ယာယ ပဉ္စမာသဂ္ဃနကတော ပဋ္ဌာယ ယံကိဉ္စိ ပရသန္တကံ အဝဟရိတံ, အယံ စောရီ နာမ, တံ စောရိံ. ဝဇ္ဈံ ဝိဒိတန္တိ တေန ကမ္မေန ‘‘ဝဓာရဟာ အယ’’န္တိ ဧဝံ ဝိဒိတံ. အနပလောကေတွာတိ အနာပုစ္ဆာ. ဂဏန္တိ မလ္လဂဏဘဋိပုတ္တဂဏာဒိကံ. ပူဂန္တိ ဓမ္မဂဏံ. သေဏိန္တိ ဂန္ဓိကသေဏိဒုဿိကသေဏိအာဒိကံ. ယတ္ထ ယတ္ထ ဟိ ရာဇာနော ဂဏာဒီနံ ဂါမနိဂမေ နိယျာတေန္တိ ‘‘တုမှေဝ ဧတ္ထ အနုသာသထာ’’တိ, တတ္ထ တတ္ထ တေယေဝ ဣဿရာ ဟောန္တိ, တသ္မာ တေ သန္ဓာယ ဣဒံ ဝုတ္တံ. ဧတ္ထ စ ရာဇာနံ ဝါ ဂဏာဒိကေ ဝါ အပလောကေတွာပိ ဘိက္ခုနိသံဃော အပလောကေတဗ္ဗောဝ. အညတြ ကပ္ပာတိ တိတ္ထိယေသု ဝါ အညဘိက္ခုနီသု ဝါ ပဗ္ဗဇိတပုဗ္ဗာ ကပ္ပာ နာမ, တံ ဌပေတွာ အညံ ဥပသမ္ပာဒေန္တိယာ ဂဏအာစရိနီ ပတ္တစီဝရပရိယေသနေသု သီမာသမ္မုတိယာ ဉတ္တိယာ စ ဒုက္ကဋံ, ဒွီဟိ ကမ္မဝါစာဟိ ထုလ္လစ္စယံ, ကမ္မဝါစာပရိယောသာနေ သံဃာဒိသေသော.

In the second rule: by whichever woman anything belonging to another, starting from a value of five māsakas, has been stolen, this one is called a female thief (corī); regarding that female thief. 'Known to be punishable by death' means that by that act it is known, 'This one is worthy of death.' 'Without informing' means without asking. 'A group' refers to a group of wrestlers, a group of mercenaries, and the like. 'An assembly' refers to an assembly of those who follow the righteous Dhamma. 'A guild' refers to a guild of perfumers, a guild of cloth merchants, and the like. For wherever kings assign villages or towns to groups and others, saying, 'You yourselves govern here,' there they become the rulers. Therefore, this was said with reference to them. And here, even after having informed the king or the groups and so on, the Bhikkhunī Saṅgha must certainly be informed. 'Except for one who is suitable' means one who was previously ordained among sectarians or among other bhikkhunīs is called 'suitable'. Setting her aside, for a bhikkhunī who gives the higher ordination to another woman, there is a dukkaṭa offense for searching for the group, the teacher, the bowl, and robes; for the designation of a boundary; and for the motion. For the two formal acts, there is a thullaccaya offense. At the conclusion of the formal acts, there is a saṅghādisesa offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ စောရိံ ဝုဋ္ဌာပနဝတ္ထုသ္မိံ ပညတ္တံ, စောရိယာ ဝေမတိကာယ ဒုက္ကဋံ, တထာ အစောရိယာ စောရိသညာယ စေဝ ဝေမတိကာယ စ. အစောရိသညာယ, အဇာနန္တိယာ, အပလောကေတွာ ဝုဋ္ဌာပေန္တိယာ, ကပ္ပံ ဝုဋ္ဌာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. စောရိတာ, စောရိသညိတာ, အညတြ အနုညာတကာရဏာ ဝုဋ္ဌာပနန္တိ, ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. စောရိဝုဋ္ဌာပနသမုဋ္ဌာနံ, ကိရိယာကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

For ordaining a thief while being uncertain, there is a dukkaṭa offense. Likewise, for ordaining a non-thief while perceiving her as a thief or while being uncertain. There is no offense for one who perceives her as a non-thief, for one who does not know, for one who ordains after informing the authorities, for one who ordains a suitable person, and for the insane, etc. The state of being a thief, the perception of her as a thief, and ordaining without an authorized reason—these are the three factors here. Its origin is from ordaining a female thief; it is committed by action and inaction; it is a case of release through perception; it is intentional; it is an offense by formulation; it is a bodily and verbal act; it has three kinds of consciousness and three kinds of feeling.

စောရိဝုဋ္ဌာပိကာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule Concerning Ordaining a Female Thief is concluded.

၃. ဧကဂါမန္တရဂမနသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule Concerning Going Alone Between Villages.

တတိယေ [Pg.300] ဂါမန္တရန္တိအာဒီသု သကဂါမတော တာဝ နိက္ခမန္တိယာ အနာပတ္တိ, နိက္ခမိတွာ ပန အညံ ဂါမံ ဂစ္ဆန္တိယာ ပဒေ ပဒေ ဒုက္ကဋံ, ဧကေန ပါဒေန ဣတရဿ ဂါမဿ ပရိက္ခေပေ ဝါ ဥပစာရေ ဝါ အတိက္ကန္တေ ထုလ္လစ္စယံ, ဒုတိယေန အတိက္ကန္တမတ္တေ သံဃာဒိသေသော, တတော နိက္ခမိတွာ ပုန သကဂါမံ ပဝိသန္တိယာပိ ဧသေဝ နယော. သစေ ပန ခဏ္ဍပါကာရေန ဝါ ဝတိစ္ဆိဒ္ဒေန ဝါ ဘိက္ခုနိဝိဟာရဘူမိံယေဝ သက္ကာ ဟောတိ ပဝိသိတုံ, ဧဝံ ပဝိသမာနာယ ကပ္ပိယဘူမိယာ ပဝိဋ္ဌာ နာမ ဟောတိ, တသ္မာ ဝဋ္ဋတိ. ဗဟိဂါမေ ဌတွာ ယံကိဉ္စိ သကဂါမံ ဝါ ပရဂါမံ ဝါ အကပ္ပိယဘူမိံ ပဒသာ ပဝိသန္တိယာ အာပတ္တီတိ အယမေတ္ထ သင်္ခေပေါ.

In the third rule, regarding the phrases beginning with 'going to another village,' first, for a bhikkhunī leaving her own village, there is no offense. But, having left and going to another village, for that bhikkhunī, there is a dukkaṭa offense with each step. When the enclosure or the environs of the other village is crossed with one foot, there is a thullaccaya offense. As soon as it is crossed with the second foot, there is a saṅghādisesa offense. Having left from there and re-entering her own village, for that bhikkhunī also, this is the same method. If, however, it is possible to enter the very grounds of the bhikkhunīs' monastery through a break in the wall or a gap in the fence, by entering in this way, she is considered to have entered an allowable area; therefore, it is permissible. Standing outside the village, for a bhikkhunī who enters on foot her own village or another's village, which is an unallowable area, an offense is incurred. This is the summary here.

နဒိပါရဂမနေ ဝုတ္တလက္ခဏာယ နဒိယာ ဒုတိယိကံ ဝိနာ ပရတီရံ ဂစ္ဆန္တိယာ ဝါ အန္တရာနဒိယံ ဒုတိယိကာယ သဒ္ဓိံ ဘဏ္ဍိတွာ ပုန ဩရိမတီရမေဝ ပစ္စုတ္တရန္တိယာ ဝါ ပဌမပါဒံ ဥဒ္ဓရိတွာ တီရေ ဌပိတက္ခဏေ ထုလ္လစ္စယံ, ဒုတိယပါဒုဒ္ဓါရေ သံဃာဒိသေသော. ဣဒ္ဓိသေတုယာနနာဝါဟိ ပန ပရတီရံ ဩတရိတုံ, နဟာနာဒိကာရဏေန စ ဩတိဏ္ဏာယ ဩရိမတီရံ ပဒသာပိ ပစ္စုတ္တရိတုံ ဝဋ္ဋတိ.

In the section on crossing a river: for a bhikkhunī who goes to the far shore of a river with the aforementioned characteristics without a companion, or who, having quarreled with her companion in mid-river, returns again to this shore, a thullaccaya offense is incurred at the moment the first foot is lifted and placed on the bank; upon lifting the second foot, a saṅghādisesa offense is incurred. However, it is permissible to cross to the far shore by psychic power, bridge, vehicle, or boat. And for one who has descended into the water for a reason such as bathing, it is also permissible to return to this shore on foot.

ရတ္တိဝိပ္ပဝါသေ ‘‘ပုရေအရုဏေယေဝ ဒုတိယိကာယ ဟတ္ထပါသံ ဩက္ကမိဿာမီ’’တိ အာဘောဂံ ဝိနာ ဧကဂဗ္ဘေပိ ဒုတိယိကာယ ဟတ္ထပါသာတိက္ကမေ ဌတွာ အရုဏံ ဥဋ္ဌာပေန္တိယာ အာပတ္တိ.

In the case of separation at night: for a bhikkhunī who, without the intention, 'I will come within my companion's hand's reach before dawn itself,' stands in a place beyond her companion's hand's reach—even within a single chamber—and lets the dawn rise, an offense is incurred.

ဧကာ ဝါ ဂဏမှာတိ ဧတ္ထ ပန ဧကာ ဘိက္ခုနီပိ ဂဏောယေဝ. ဩဟီယေယျာတိ အဝဟီယေယျ, ဒဿနူပစာရံ ဝါ သဝနူပစာရံ ဝါ ဝိဇဟေယျာတိ အတ္ထော. တသ္မာ ဣန္ဒခီလာတိက္ကမတော ပဋ္ဌာယ ဗဟိဂါမေ ရုက္ခထမ္ဘသာဏိပါကာရာဒိအန္တရိတဘာဝေနာပိ ဒုတိယိကာယ ဒဿနူပစာရေ ဝိဇဟိတေ သစေပိ သဝနူပစာရော အတ္ထိ, အာပတ္တိယေဝ. အဇ္ဈောကာသေ ပန ဒူရေပိ ဒဿနူပစာရော ဟောတိ, တတ္ထ မဂ္ဂမူဠှသဒ္ဒေန ဝိယ ဓမ္မဿဝနာရောစနသဒ္ဒေန ဝိယ စ ‘အယျေ’တိ သဒ္ဒါယန္တိယာ သဒ္ဒဿဝနာတိက္ကမေ အာပတ္တိယေဝ. သစေ ပန မဂ္ဂံ ဂစ္ဆန္တီ ဩဟီယိတွာ ‘‘ဣဒါနိ ပါပုဏိဿာမီ’’တိ သဥဿာဟာ အနုဗန္ဓတိ, ဝဋ္ဋတိ.

Now, in the phrase 'Ekā vā gaṇamhā' (alone or from a group), even a single bhikkhunī is a group. 'Ohīyeyyāti' means she would be left behind; the meaning is that she would abandon either the range of sight or the range of hearing. Therefore, from the time of crossing the village threshold onwards, outside the village, even by being obstructed by things such as a tree, a post, a curtain, or a wall, if the range of sight of the companion is abandoned, even if the range of hearing still exists, it is indeed an offense. Furthermore, in an open space, the range of sight exists even at a distance; there, by exceeding the range of hearing of her calling out 'Venerable lady!' with a voice like that of one who is lost on the road or like the voice announcing a Dhamma talk, it is indeed an offense. However, if, while going on the road, having been left behind, she follows with effort, thinking, 'Now I will catch up,' it is allowable.

သာဝတ္ထိယံ [Pg.301] အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ဂါမန္တရဂမနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘ဧကာ ဝါ နဒိပါရ’’န္တိအာဒိကာ ဧတ္ထ တိဝိဓာ အနုပညတ္တိ, ပုရေ အရုဏေ သကဂါမတော နိက္ခမိတွာ အရုဏုဂ္ဂမနကာလေ ဂါမန္တရပရိယာပန္နံ နဒိပါရံ ဩက္ကမနန္တိယာ ပန စတဿောပိ အာပတ္တိယော ဧကက္ခဏေယေဝ ဟောန္တိ. ဝုတ္တမ္ပိ စေတံ –

It was laid down in Sāvatthī concerning a certain bhikkhunī on the occasion of going to another village. Herein, there is a threefold supplementary ruling beginning with 'alone or across a river.' However, for a bhikkhunī who, having left her own village before dawn, reaches the other side of a river that is part of the journey to another village at the time of sunrise, all four offenses occur in a single moment. And this was also said:

‘‘သိက္ခာပဒါ ဗုဒ္ဓဝရေန ဝဏ္ဏိတာ;

သံဃာဒိသေသာ စတုရော ဘဝေယျုံ;

အာပဇ္ဇေယျ ဧကပယောဂေန သဗ္ဗာ;

ပဉှာ မေသာ ကုသလေဟိ စိန္တိတာ’’တိ. (ပရိ. ၄၇၉);

The training rules praised by the best of Buddhas; four Saṅghādisesa offenses there would be; one would fall into all with a single effort; this question was pondered by the skilled.

ဧတေနုပါယေန တိဏ္ဏံ, ဒွိန္နဉ္စ ဧကတောဘာဝေါ ဝေဒိတဗ္ဗော. ဒုတိယိကာယ ပန ပက္ကန္တာယ ဝါ ဝိဗ္ဘန္တာယ ဝါ ကာလင်္ကတာယ ဝါ ပက္ခသင်္ကန္တာယ ဝါ အာပဒါသု ဝါ ဂါမန္တရဂမနာဒီနိ ကရောန္တိယာ ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အန္တရာယေန ဧကတောဘာဝေါ, ဂါမန္တရဂမနာဒီသု အညတရတာပဇ္ဇနံ, အာပဒါယ အဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနိ, ဣဒံ ပန ပဏ္ဏတ္တိဝဇ္ဇံ, တိစိတ္တံ, တိဝေဒနန္တိ.

By this method, how three or two offenses become one should be understood. However, there is no offense for a bhikkhunī who undertakes activities such as going to another village if her companion has departed, or has disrobed, or has died, or has gone over to another sect, or in times of danger; nor is there an offense for one who is insane and so on. The three factors for the offense are: becoming alone without an obstruction, undertaking one or another of the acts such as going to another village, and the absence of danger. The origins and so on are the same as for the first Pārājika offense. This, however, is an offense by regulation, arises from three kinds of consciousness, and is accompanied by three kinds of feeling.

ဧကဂါမန္တရဂမနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Training Rule on Going to Another Village Alone is concluded.

၄. ဥက္ခိတ္တကဩသာရဏသိက္ခာပဒဝဏ္ဏနာ

4. The Commentary on the Training Rule Concerning the Reinstatement of a Suspended Bhikkhunī

စတုတ္ထေ ဥက္ခိတ္တန္တိ အာပတ္တိယာ အဒဿနာဒီသု ဥက္ခိတ္တံ. အနညာယ ဂဏဿ ဆန္ဒန္တိ တဿေဝ ကာရကသံဃဿ ဆန္ဒံ အဇာနိတွာ. ဩသာရေယျာတိ ဩသာရဏကမ္မံ ကရေယျ. တဿာ ဧဝံ ကရောန္တိယာ, ဂဏပရိယေသနေ သီမာသမ္မုတိယာ ဉတ္တိယာ စ ဒုက္ကဋံ, ဒွီဟိ ကမ္မဝါစာဟိ ထုလ္လစ္စယံ, ကမ္မဝါစာပရိယောသာနေ သံဃာဒိသေသော.

In the fourth, 'suspended' means suspended for reasons such as not seeing an offense. 'Without knowing the consent of the group' means without knowing the consent of that very Sangha that performed the act of suspension. 'Should reinstate' means should perform the act of reinstatement. For her who is doing so, there is a dukkaṭa offense for seeking a quorum, for the designation of a boundary, and for the motion; with two formal acts, there is a thullaccaya offense; at the conclusion of the formal act, there is a saṅghādisesa offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဧဝံ ဩသာရဏဝတ္ထုသ္မိံ ပညတ္တံ, တိကသံဃာဒိသေသံ, အဓမ္မကမ္မေ တိကဒုက္ကဋံ, ကာရကသံဃံ ဝါ အာပုစ္ဆိတွာ, ဂဏဿ ဝါ ဆန္ဒံ ဇာနိတွာ, ဝတ္တေ ဝါ ဝတ္တန္တိံ, အသန္တေ ကာရကသံဃေ ဩသာရေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဓမ္မကမ္မေန ဥက္ခိတ္တတာ, အညတြ အနုညာတကာရဏာ [Pg.302] ဩသာရဏန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သံဃဘေဒသိက္ခာပဒေ ဝုတ္တနယာနေဝ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

It was laid down in Sāvatthī concerning Thullanandā on the occasion of reinstatement. It is a saṅghādisesa with three steps; in an unlawful act, it is a dukkaṭa with three steps. There is no offense for a bhikkhunī who reinstates after having consulted the acting Sangha, or having known the consent of the group, or who reinstates one acting in accordance with the proper procedure, or when the acting Sangha is not present; and there is no offense for the insane, etc. The state of having been suspended by a lawful act, and reinstatement for a reason other than one that is permitted—these are the two factors here. The origins, etc., are just as stated in the training rule on schism in the Sangha. This, however, is classified as 'action and non-action'.

ဥက္ခိတ္တကဩသာရဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning the reinstatement of a suspended bhikkhunī is concluded.

၅. ဘောဇနပ္ပဋိဂ္ဂဟဏပဌမသိက္ခာပဒဝဏ္ဏနာ

5. The Explanation of the First Training Rule on Receiving Food

ပဉ္စမေ အဝဿုတာတိ ဆန္ဒရာဂေန တိန္တာ. အဝဿုတဿာတိ တာဒိသဿေဝ. ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါတိ ဧတ္ထ ပဋိဂ္ဂဟဏေ ထုလ္လစ္စယံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ သံဃာဒိသေသော.

In the fifth, 'avassutā' means 'soaked by sensual lust'. 'Avassutassa' refers to one who is just like that. In the phrase 'should eat or should consume', upon receiving, there is a thullaccaya offense; for each act of swallowing, there is a saṅghādisesa offense.

သာဝတ္ထိယံ သုန္ဒရီနန္ဒံ အာရဗ္ဘ အဝဿုတာယ အဝဿုတဿ ဟတ္ထတော အာမိသပ္ပဋိဂ္ဂဟဏဝတ္ထုသ္မိံ ပညတ္တံ, ဧကတောအဝဿုတေ ပဋိဂ္ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ထုလ္လစ္စယံ, ယက္ခပေတပဏ္ဍကတိရစ္ဆာနဂတမနုဿဝိဂ္ဂဟာနံ ဟတ္ထတော ဥဘတောအဝဿုတေပိ သတိ ဧသေဝ နယော. တတ္ထ ပန ဧကတောအဝဿုတေ သတိ ဒုက္ကဋံ, သဗ္ဗတ္ထ ဥဒကဒန္တပေါနဂ္ဂဟဏေပိ ပရိဘောဂေပိ ဒုက္ကဋမေဝ. ဥဘောသု အနဝဿုတေသု, ‘‘အနဝဿုတော’’တိ ဝါ ဉတွာ ဂဏှန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဥဒကဒန္တပေါနတော အညံ အဇ္ဈောဟရဏီယံ, ဥဘတောအဝဿုတတာ, သဟတ္ထာ ဂဟဏံ, အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနီတိ.

At Sāvatthī, concerning Sundarīnandā, this was laid down regarding the case of a lustful bhikkhunī receiving alms-food from the hand of a lustful person. When one of them is lustful, there is a dukkaṭa offense upon receiving; for each act of swallowing, there is a thullaccaya offense. When receiving from the hand of yakkhas, petas, paṇḍakas, or animals in human form, even if both are lustful, this same rule applies. However, in that case, if only one is lustful, it is a dukkaṭa offense for both receiving and consuming. For both taking and using water and tooth-cleaners, it is only a dukkaṭa offense. There is no offense if both are not lustful, or for a bhikkhunī who receives it knowing, 'He is not lustful,' and for the insane, etc. Herein, these are the four factors: an item to be consumed other than water or a tooth-cleaner, the state of both being lustful, taking it with one's own hand, and consuming it. The origins and so forth are similar to the first pārājika.

ဘောဇနပ္ပဋိဂ္ဂဟဏပဌမသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the First Training Rule on Receiving Food is concluded.

၆. ဘောဇနပ္ပဋိဂ္ဂဟဏဒုတိယသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Second Training Rule on Receiving Food

ဆဋ္ဌေ ယတော တွန္တိ ယသ္မာ တွံ. ဣင်္ဃာတိ ဥယျောဇနတ္ထေ နိပါတော. အယမ္ပီတိ ယာ ဧဝံ ဥယျောဇေတိ, သာ ဧဝံ ဥယျောဇနေန စ တေန ဝစနေန ဣတရိဿာ ပဋိဂ္ဂဟဏေန စ ဒုက္ကဋာနိ, အဇ္ဈောဟာရဂဏနာယ ထုလ္လစ္စယာနိ စ အာပဇ္ဇိတွာ ဘောဇနပရိယောသာနေ သံဃာဒိသေသံ အာပဇ္ဇတိ.

In the sixth, 'yato tvaṃ' means 'because you'. 'Iṅgha' is a particle used in the sense of urging. Regarding 'Ayye': she who urges in this way, by such urging and by that statement, and by the other's receiving, incurs dukkaṭa offenses; and by the count of swallowed portions, incurs thullaccaya offenses; and at the conclusion of the meal, incurs a saṅghādisesa offense.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ဧဝံ ဥယျောဇနဝတ္ထုသ္မိံ ပညတ္တံ, သာဏတ္တိကမေဝ, ပုရိသဿ ဝါ ယက္ခာဒီနံ ဝါ ဟတ္ထတော ဥဒကဒန္တပေါနပ္ပဋိဂ္ဂဟဏုယျောဇနေ စ တေသံ ပရိဘောဂေ စ ဒုက္ကဋံ, ဧသ နယော ယက္ခာဒီနံ ဟတ္ထတော အဝသေသဂ္ဂဟဏတ္ထံ ဥယျောဇနေ, တေသံ ဂဟဏေ, အဇ္ဈောဟာရေ စ. ဘောဇနပရိယောသာနေ ပန ထုလ္လစ္စယံ. ‘‘အနဝဿုတော’’တိ ဉတွာ [Pg.303] ဝါ, ‘‘ကုပိတာ န ပဋိဂ္ဂဏှတီ’’တိ ဝါ, ‘‘ကုလာနုဒ္ဒယတာယ န ပဋိဂ္ဂဏှတီ’’တိ ဝါ ဥယျောဇေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. မနုဿပုရိသတာ, အညတြ အနုညာတကာရဏာ, ‘‘ခါဒနီယံ ဘောဇနီယံ ဂဟေတွာ ဘုဉ္ဇာ’’တိ ဥယျောဇနာ, တေန ဝစနေန ဂဟေတွာ ဣတရိဿာ ဘောဇနပရိယောသာနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနီတိ.

At Sāvatthī, concerning a certain bhikkhunī, this was laid down regarding the case of urging. It is a training rule involving a commission. For urging the receiving of water or tooth-cleaners from the hand of a man or yakkhas and so on, and for using them, there is a dukkaṭa offense. This is the principle for urging the receiving of the remaining nutriments from the hand of yakkhas and so on, for receiving them, and for consuming them. However, at the conclusion of the meal, there is a thullaccaya offense. There is no offense for the bhikkhunī who urges knowing, 'He is not lustful,' or, 'She does not accept out of anger,' or, 'She does not accept out of compassion for the family,' and for one who is insane and so on. Herein, these are the three factors: (1) being a human male; (2) the urging, 'Take and eat solid food or soft food,' apart from a permitted reason; (3) due to that statement, the other bhikkhunī taking it and the completion of her meal. The origins and so on are similar to those of taking what is not given.

ဘောဇနပ္ပဋိဂ္ဂဟဏဒုတိယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Second Training Rule on Receiving Food is concluded.

၇-၈-၉. သဉ္စရိတ္တာဒိသိက္ခာပဒဝဏ္ဏနာ

7-8-9. Explanation of the Training Rules on Acting as a Go-between, etc.

သတ္တမအဋ္ဌမနဝမသိက္ခာပဒါနံ သဉ္စရိတ္တာဒိတ္တယေ ဝုတ္တနယေနေဝ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော.

The determination for the seventh, eighth, and ninth training rules should be understood in the very way stated in the triad beginning with Acting as a Go-between.

သဉ္စရိတ္တာဒိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rules on acting as a go-between, etc., is concluded.

၁၀. သိက္ခံပစ္စာစိက္ခဏသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule on Renouncing the Training

ဒသမေ ကိံနုမာဝ သမဏိယောတိ ကိံနု ဣမာ ဧဝ သမဏိယော. တာသာဟန္တိ တာသံ အဟံ. ယာဝတတိယကပဒတ္ထော ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာယံ (ကင်္ခါ. အဋ္ဌ. နိဂမနဝဏ္ဏနာ), အဝသေသဝိနိစ္ဆယော စ တတ္ထေဝ သံဃဘေဒသိက္ခာပဒဝဏ္ဏနာယံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော, ဣဒံ ပန သာဝတ္ထိယံ စဏ္ဍကာဠိဘိက္ခုနိံ (ပါစိ. ၇၀၉) အာရဗ္ဘ ‘‘ဗုဒ္ဓံ ပစ္စာစိက္ခာမီ’’တိအာဒိဝစနဝတ္ထုသ္မိံ ပညတ္တံ, ဧဝံ ဝစနမေဝ စေတ္ထ စတူသု အင်္ဂေသု ပဌမံ အင်္ဂန္တိ အယံ ဝိသေသော, သေသံ တာဒိသမေဝါတိ.

In the tenth, `kiṃnumāva samaṇiyo` means `kiṃ nu imā eva samaṇiyo` (What indeed are these nuns?). `Tāsāhaṃ` means `tāsaṃ ahaṃ`. The meaning of the phrase up to the third pada should be understood in the very way stated in the commentary on the Bhikkhu Pātimokkha (Kaṅkhāvitaraṇī Aṭṭhakathā, Nigamanavaṇṇanā), and the remaining determination should be understood in the very way stated there in the commentary on the Saṅghabheda Sikkhāpada. However, this was laid down in Sāvatthī concerning the bhikkhunī Caṇḍakālī, regarding the incident of the statement, 'I renounce the Buddha,' and so on. And here, this very statement is the first of the four factors—this is the distinction. The rest is just the same.

သိက္ခံပစ္စာစိက္ခဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on renouncing the training is concluded.

၁၁. အဓိကရဏကုပိတသိက္ခာပဒဝဏ္ဏနာ

11. Explanation of the Training Rule on Being Angry Regarding a Legal Issue

ဧကာဒသမေ ကိသ္မိဉ္စိဒေဝ အဓိကရဏေတိ စတုန္နံ အညတရသ္မိံ. ပစ္စာကတာတိ ပရာဇိတာ. ဣဒမ္ပိ သာဝတ္ထိယံ စဏ္ဍကာဠိံ အာရဗ္ဘ ‘‘ဆန္ဒဂါမိနိယော စ ဘိက္ခုနိယော’’တိအာဒိဝစနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ ဒသမေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

In the eleventh: ‘regarding some legal issue or other’ means regarding any one of the four. ‘Paccākatā’ means defeated. This rule, too, was laid down in Sāvatthī concerning Caṇḍakālī, in the case of the statement beginning, ‘the bhikkhunīs who are biased by desire,’ and so forth. The rest should be understood in the same way as explained in the tenth.

အဓိကရဏကုပိတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on being angry regarding a legal issue is concluded.

၁၂. ပါပသမာစာရပဌမသိက္ခာပဒဝဏ္ဏနာ

12. Explanation of the First Training Rule Concerning Wrong Conduct

ဒွါဒသမေ [Pg.304] သံသဋ္ဌာတိ ပဗ္ဗဇိတာနံ အနနုလောမေန ဂိဟီနံ ကောဋ္ဋနပစနသာသနဟရဏာဒိနာ ကာယိကဝါစသိကေန မိဿီဘူတာ. ပါပေါ ကာယိကဝါစသိကော အာစာရော ဧတာသန္တိ ပါပါစာရာ. ပါပေါ ကိတ္တိသဒ္ဒေါ ဧတာသန္တိ ပါပသဒ္ဒါ. ပါပေါ အာဇီဝသင်္ခါတော သိလောကော ဧတာသန္တိ ပါပသိလောကာ. ဘိက္ခုနိသံဃဿ ဝိဟေသိကာတိ အညမညိဿာ ကမ္မေ ကရိယမာနေ ပဋိက္ကောသနေန ဝိဟေသိကာ. ဝဇ္ဇပ္ပဋိစ္ဆာဒိကာတိ ခုဒ္ဒါနုခုဒ္ဒကဿ ဝဇ္ဇဿ ပဋိစ္ဆာဒိကာ.

In the twelfth: ‘saṃsaṭṭhā’ means mingled with laypeople in a manner unbecoming for monastics, through bodily and verbal actions such as pounding paddy and husking rice, cooking, and carrying messages. ‘Pāpācārā’ are those whose bodily and verbal conduct is evil. ‘Pāpasaddā’ are those whose reputation is evil. ‘Pāpasilokā’ are those whose renown, known as livelihood, is evil. ‘Vihesikā of the Bhikkhunīsaṅgha’ means they are harassers by way of objecting when a formal act is being performed for one another. ‘Vajjappaṭicchādikā’ means they are concealers of even a minor fault.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ သံသဋ္ဌဝိဟာရဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထာပိ ဒသမေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ, သမနုဘာသနကမ္မကာလေ ပန ဒွေတိဿော ဧကတော သမနုဘာသိတဗ္ဗာတိ.

It was laid down in Sāvatthī concerning a number of bhikkhunīs, in the case of living intermingled with laypeople. Here too, the rest should be understood in the same way as explained in the tenth. However, at the time of the formal act of admonition, two or three are to be admonished together.

ပါပသမာစာရပဌမသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the first training rule concerning wrong conduct is concluded.

၁၃. ပါပသမာစာရဒုတိယသိက္ခာပဒဝဏ္ဏနာ

13. Explanation of the Second Training Rule Concerning Wrong Conduct

တေရသမေ ဧဝံ ဝဒေယျာတိ တာ သမနုဘဋ္ဌာ ဘိက္ခုနိယော ဧဝံ ဝဒေယျ. ဧဝါစာရာတိ ဧဝံအာစာရာ, ယာဒိသော တုမှာကံ အာစာရော, တာဒိသော အာစာရောတိ အတ္ထော, ဧသ နယော သဗ္ဗတ္ထ. ဥညာယာတိ အဝညာယ နီစံ ကတွာ ဇာနနာယ. ပရိဘဝေနာတိ ‘‘ကိံ ဣမာ ကရိဿန္တီ’’တိ ဧဝံ ပရိဘဝိတွာ ဇာနနေန. အက္ခန္တိယာတိ အသဟနတာယ, ကောဓေနာတိ အတ္ထော. ဝေဘဿိယာတိ ဗလဝန္တဿ ဘာဝေန, အတ္တနော ဗလပ္ပကာသနေန သမုတြာသေနာတိ အတ္ထော. ဒုဗ္ဗလျာတိ တုမှာကံ ဒုဗ္ဗလဘာဝေန, သဗ္ဗတ္ထ ဥညာယ စ ပရိဘဝေန စာတိ ဧဝံ သမုစ္စယတ္ထော ဒဋ္ဌဗ္ဗော. ဝိဝိစ္စထာတိ နာနာ ဟောထ, အနနုလောမိကံ ကာယိကဝါစသိကသံသဂ္ဂံ ပဇဟထာတိ အတ္ထော.

In the thirteenth, 'would say thus' means: those nuns who have been repeatedly admonished with a formal act would say thus. ‘Evācārā’ means ‘evaṃācārā’; the meaning is ‘conduct like yours,’ that is, ‘conduct similar to yours.’ This is the method in all cases. ‘Uññāya’ means by knowing contemptuously, by treating as inferior. ‘Paribhavena’ means by knowing after overpowering them with the thought, ‘What can these do?’ ‘Akkhantiyā’ means by intolerance, by inability to endure; the meaning is by anger. ‘Vebhassiyā’ means by the state of being powerful, by displaying one’s own strength; the meaning is by frightening. ‘Dubbalyā’ means by your weakness. In all cases, the conjunctive meaning of 'by disparagement and by contempt' should be understood. ‘Viviccatha’ means ‘be apart,’ that is, ‘abandon improper bodily and verbal association.’

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ‘‘သံသဋ္ဌာဝ, အယျေ, တုမှေ ဝိဟရထ, မာ တုမှေ နာနာ ဝိဟရိတ္ထာ’’တိ ဥယျောဇနဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထာပိ ဒသမေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

This was laid down in Sāvatthī concerning Thullanandā, in connection with the incident of instigation: ‘You live associated, venerable ones; do not live separately.’ The rest here too should be understood in the same way as explained in the tenth.

ပါပသမာစာရဒုတိယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the second training rule concerning wrong conduct is concluded.

၁၄. သံဃဘေဒကာဒိသိက္ခာပဒဝဏ္ဏနာ

14. Explanation of the Training Rule on Schism, etc.

သံဃဘေဒါဒီသု [Pg.305] စတူသု ဝုတ္တနယေနေဝ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. ကေဝလဉှိ ဘိက္ခုနီ သံဃံ န ဘိန္ဒတိ, ဘေဒါယ ပန ပရက္ကမတိ စေဝ အနုဝတ္တတိ စ. ဥဒ္ဒိဋ္ဌာ ခေါ အယျာယော သတ္တရသ သံဃာဒိသေသာ ဓမ္မာတိ ဘိက္ခူ အာရဗ္ဘ ပညတ္တာ သာဓာရဏာ သတ္တ, အသာဓာရဏာ ဒသာတိ ဧဝံ သတ္တရသ. ဥဘတောသံဃေ ပက္ခမာနတ္တံ စရိတဗ္ဗန္တိ ဘိက္ခုနိယာ ဟိ အာပတ္တိံ ဆာဒေန္တိယာပိ ပရိဝါသော နာမ နတ္ထိ, ဆာဒနပစ္စယာပိ န ဒုက္ကဋံ အာပဇ္ဇတိ, တသ္မာ ဆာဒေတွာပိ အဆာဒေတွာပိ ဧကံ ပက္ခမာနတ္တမေဝ စရိတဗ္ဗံ. တံ ဘိက္ခုနီဟိ အတ္တနော သီမံ သောဓေတွာ ဝိဟာရသီမာယ ဝါ, သောဓေတုံ အသက္ကောန္တီဟိ ခဏ္ဍသီမာယ ဝါ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတုဝဂ္ဂံ ဂဏံ သန္နိပါတာပေတွာ ဒါတဗ္ဗံ. သစေ ဧကာ အာပတ္တိ ဟောတိ, ဧကိဿာ ဝသေန, သစေ ဒွေ ဝါ တိဿော ဝါ သမ္ဗဟုလာ ဝါ ဧကဝတ္ထုကာ ဝါ နာနာဝတ္ထုကာ ဝါ, တာသံ တာသံ ဝသေန ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာယံ ဝုတ္တဝတ္ထုဂေါတ္တနာမအာပတ္တိဘေဒေသု ယံ ယံ ဣစ္ဆတိ, တံ တံ အာဒါယ ယောဇနာ ကာတဗ္ဗာ.

Regarding the four training rules beginning with schism of the Saṅgha, the legal decision should be understood in the very same way as has been stated in the commentary on the Bhikkhu Pātimokkha. It is only that a bhikkhunī does not split the Saṅgha, but she can indeed strive for a schism and she can follow one. Regarding the phrase, 'Venerable ladies, the seventeen Saṅghādisesa rules have been recited,' thus there are seventeen: seven that are common, laid down concerning bhikkhus, and ten that are not common. Regarding the text, 'She should undergo pakkhamānatta in both Saṅghas': Indeed, for a bhikkhunī, even if she conceals an offense, there is no such thing as parivāsa, nor does she fall into a dukkaṭa offense on account of the concealment. Therefore, whether having concealed it or not having concealed it, only the single pakkhamānatta is to be undergone. That pakkhamānatta should be given by the bhikkhunīs, having convened a group of four, after they have purified their own boundary—or in the monastery boundary; or, by those unable to purify it, in a partial boundary; or, as the very last resort. If there is one offense, it is according to that one offense. If there are two, or three, or many, whether having the same ground or different grounds, then according to each of those offenses, having taken whatever is desired among the classifications of ground, lineage, name, and offense-type that are stated in the commentary on the Bhikkhu Pātimokkha, the application in the formal act should be made.

တတြိဒံ ပဌမာပတ္တိဝသေန မုခမတ္တနိဒဿနံ – တာယ အာပန္နာယ ဘိက္ခုနိယာ ဘိက္ခုနိသံဃံ ဥပသင်္ကမိတွာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ဝုဍ္ဎာနံ ဘိက္ခုနီနံ ပါဒေ ဝန္ဒိတွာ ဥက္ကုဋိကံ နိသီဒိတွာ အဉ္ဇလိံ ပဂ္ဂဟေတွာ ဧဝမဿဝစနီယော ‘‘အဟံ, အယျေ, ဧကံ အာပတ္တိံ အာပဇ္ဇိံ ဥဿယဝါဒံ, သာဟံ, အယျေ, သံဃံ ဧကိဿာ အာပတ္တိယာ ဥဿယဝါဒါယ ပက္ခမာနတ္တံ ယာစာမီ’’တိ, ဧဝံ တိက္ခတ္တုံ ယာစာပေတွာ ဗျတ္တာယ ဘိက္ခုနိယာ ပဋိဗလာယ သံဃော ဉာပေတဗ္ဗော –

Herein, this is a brief demonstration by way of the first offense: That bhikkhunī who has committed the offense, having approached the Saṅgha of bhikkhunīs, having arranged her upper robe over one shoulder, having paid homage at the feet of the senior bhikkhunīs, having sat down in the squatting position, having raised her hands in reverence, should speak thus: 'Venerable ladies, I have committed one offense, that of contentious speech. That I, venerable ladies, ask the Saṅgha for pakkhamānatta on account of one offense, that of contentious speech.' Having had her request this three times, the Saṅgha should be informed by a competent and capable bhikkhunī.

‘‘သုဏာတု မေ, အယျေ, သံဃော, အယံ ဣတ္ထန္နာမာ ဘိက္ခုနီ ဧကံ အာပတ္တိံ အာပဇ္ဇိံ ဥဿယဝါဒံ, သာ သံဃံ ဧကိဿာ အာပတ္တိယာ ဥဿယဝါဒါယ ပက္ခမာနတ္တံ ယာစတိ, ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဣတ္ထန္နာမာယ ဘိက္ခုနိယာ ဧကိဿာ အာပတ္တိယာ ဥဿယဝါဒါယ ပက္ခမာနတ္တံ ဒဒေယျ, ဧသာ ဉတ္တိ.

“Listen to me, venerable ladies, O Saṅgha. This bhikkhunī, named so-and-so, has committed one offense, that of contentious speech. She requests the Saṅgha for pakkhamānatta for one offense, that of contentious speech. If it is the proper time for the Saṅgha, the Saṅgha should grant pakkhamānatta to the bhikkhunī, named so-and-so, for one offense, that of contentious speech. This is the motion.”

‘‘သုဏာတု မေ, အယျေ, သံဃော, အယံ ဣတ္ထန္နာမာ ဘိက္ခုနီ…ပေ… ဒုတိယမ္ပိ…ပေ… တတိယမ္ပိ ဧတမတ္ထံ ဝဒါမိ, သုဏာတု မေ, အယျေ, သံဃော…ပေ… သာ ဘာသေယျ. ဒိန္နံ သံဃေန ဣတ္ထန္နာမာယ ဘိက္ခုနိယာ ဧကိဿာ အာပတ္တိယာ [Pg.306] ဥဿယဝါဒါယ ပက္ခမာနတ္တံ. ခမတိ သံဃဿ, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီ’’တိ.

“Listen to me, venerable ladies, O Saṅgha. This bhikkhunī named so-and-so… for the second time… for the third time, I speak on this matter. Listen to me, venerable ladies, O Saṅgha… she should speak. Pakkhamānatta has been granted by the Saṅgha to the bhikkhunī named so-and-so for one offense, that of contentious speech. It is approved by the Saṅgha; therefore, it is silent. Thus do I hold it.”

ကမ္မဝါစာပရိယောသာနေ ‘‘ဝတ္တံ သမာဒိယာမိ, မာနတ္တံ သမာဒိယာမီ’’တိ သမာဒိယိတွာ သံဃဿ အာရောစေတွာ နိက္ခိတ္တဝတ္တေန တာဝ ဝသိတုကာမာယ တတ္ထေဝ သံဃမဇ္ဈေ ဝါ ပက္ကန္တာသု ဘိက္ခုနီသု ဧကဘိက္ခုနိယာ ဝါ ဒုတိယိကာယ ဝါ သန္တိကေ ‘‘ဝတ္တံ နိက္ခိပါမိ, မာနတ္တံ နိက္ခိပါမီ’’တိ နိက္ခိပိတဗ္ဗံ. အညိဿာ ပန အာဂန္တုကာယ သန္တိကေ အာရောစေတွာ နိက္ခိပိတဗ္ဗံ, နိက္ခိတ္တကာလတော ပဋ္ဌာယ ပကတတ္တဋ္ဌာနေ တိဋ္ဌတိ, တတော ပုရေအရုဏေယေဝ စတူဟိ ဘိက္ခုနီဟိ တံ ဘိက္ခုနိံ ဂဟေတွာ ဂါမူပစာရတော စ ဘိက္ခူနံ ဝိဟာရူပစာရတော စ ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာ မဟာမဂ္ဂါ ဩက္ကမ္မ ဂုမ္ဗဝတိအာဒီဟိ ပဋိစ္ဆန္နေ ဩကာသေ နိသီဒိတဗ္ဗံ. စတူဟိ ဘိက္ခူဟိပိ တတ္ထ ဂန္တဗ္ဗံ, ဂန္တွာ ဘိက္ခုနီနံ အဝိဒူရေ ဝိသုံ နိသီဒိတဗ္ဗံ. အထ တာယ ဘိက္ခုနိယာ ဝုတ္တနယေနေဝ ဝတ္တံ သမာဒိယိတွာ ဘိက္ခုနိသံဃဿ တာဝ ဧဝံ အာရောစေတဗ္ဗံ –

At the conclusion of the formal act, having undertaken the duties by saying, ‘I undertake the duties, I undertake the mānatta,’ and having informed the Saṅgha, a bhikkhunī who wishes to dwell for the time being with the duties suspended should suspend them right there in the midst of the Saṅgha, or, after the bhikkhunīs have departed, in the presence of a single bhikkhunī or a companion, saying, ‘I suspend the duties, I suspend the mānatta.’ However, it should be suspended in the presence of another visiting bhikkhunī after informing her. From the time of suspension, she stands in the position of a regular bhikkhunī. Then, just before dawn, four bhikkhunīs should take that bhikkhunī and, having gone beyond two clod-throws from the village precincts and from the monks' monastery precincts, they should step off the main road and sit down in a secluded place concealed by bushes and so on. Four bhikkhus should also go there and, having gone, sit apart not far from the bhikkhunīs. Then, that bhikkhunī, having undertaken the duties in the manner already stated, should first inform the Saṅgha of bhikkhunīs thus:

‘‘အဟံ, အယျေ, ဧကံ အာပတ္တိံ အာပဇ္ဇိံ ဥဿယဝါဒံ, သာဟံ သံဃံ ဧကိဿာ အာပတ္တိယာ ဥဿယဝါဒါယ ပက္ခမာနတ္တံ ယာစိံ, တဿာ မေ သံဃော ဧကိဿာ အာပတ္တိယာ ဥဿယဝါဒါယ ပက္ခမာနတ္တံ အဒါသိ, သာဟံ မာနတ္တံ စရာမိ, ဝေဒယာမဟံ, အယျေ, ‘ဝေဒယတီ’တိ မံ သံဃော ဓာရေတူ’’တိ.

“Venerable ladies, I committed one offense, that of contentious speech. For that one offense of contentious speech, I requested the Saṅgha for pakkhamānatta. The Saṅgha granted me pakkhamānatta for that one offense of contentious speech. I am observing the mānatta. I inform you, venerable ladies. May the Saṅgha remember me as one who so informs.”

တတော ဘိက္ခုသံဃဿ သန္တိကံ ဂန္တွာ ဧဝံ အာရောစေတဗ္ဗံ ‘‘အဟံ, အယျာ, ဧကံ အာပတ္တိံ အာပဇ္ဇိံ…ပေ… ဝေဒယာမဟံ, အယျာ, ‘ဝေဒယတီ’တိ မံ သံဃော ဓာရေတူ’’တိ. အာရောစေတွာ ဘိက္ခုနိသံဃဿေဝ သန္တိကေ နိသီဒိတဗ္ဗံ, တတော ပဋ္ဌာယ ဘိက္ခူသု ဝါ, ဒုတိယိကံ ဌပေတွာ ဘိက္ခုနီသု ဝါ ပက္ကန္တာသုပိ ဥဘတောသံဃေ မာနတ္တံ စိဏ္ဏမေဝ ဟောတိ. ယာဝ အရုဏံ န ဥဋ္ဌဟတိ, တာဝ ယံ ပဌမံ ပဿတိ ဘိက္ခုံ ဝါ ဘိက္ခုနိံ ဝါ, တဿာ အာရောစေတဗ္ဗံ. ဥဋ္ဌိတေ အရုဏေ ဝတ္တံ နိက္ခိပိတွာ ဥပဿယံ ဂန္တဗ္ဗံ, ဧဝံ ပဉ္စဒသ အရုဏာ ဂဟေတဗ္ဗာ.

Then, having gone to the presence of the Bhikkhu Saṅgha, one should announce thus: “Venerable sirs, I committed one offense… I inform you, venerable sirs. May the Saṅgha remember me as one who so informs.” Having announced this, one should sit only in the presence of the Bhikkhunī Saṅgha. From then on, even if the bhikkhus have departed, or, having appointed a companion, even if the bhikkhunīs have departed, the mānatta is considered to have been observed in the dual Saṅgha. As long as dawn has not arisen, one should announce it to the first bhikkhu or bhikkhunī one sees. When dawn has arisen, having laid down the observance, one should go to the residence. In this way, fifteen dawns should be counted.

အနိက္ခိတ္တဝတ္တာယ ပန အာဂန္တုကေသု အသတိ စတုန္နံ ဘိက္ခူနဉ္စ ဘိက္ခုနီနဉ္စ ဒေဝသိကံ အာရောစေတွာ, အာဂန္တုကေသု သတိ သဗ္ဗေသမ္ပိ အာဂန္တုကာနံ အာရောစေန္တိယာ [Pg.307] ပဉ္စဒသ ဒိဝသာနိ ပါရိဝါသိကက္ခန္ဓကေ (စူဠဝ. ၇၅ အာဒယော) ဝုတ္တနယေနေဝ သမ္မာ ဝတ္တိတဗ္ဗန္တိ အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ (စူဠဝ. အဋ္ဌ. ၇၅ အာဒယော) ဝုတ္တော, စိဏ္ဏမာနတ္တာယ ဘိက္ခုနိယာတိ ယဒါ ဧဝံ စိဏ္ဏမာနတ္တာ ဘိက္ခုနီ ဟောတိ, အထဿာ ယတ္ထ သိယာ ဝီသတိဂဏော ဘိက္ခုနိသံဃောတိ ဝုတ္တနယေနေဝ အဗ္ဘာနကမ္မံ ကာတဗ္ဗံ, သေသံ ဥတ္တာနမေဝါတိ.

However, for a bhikkhunī whose observance has not been laid down, when there are no incoming ones, having announced it daily to four bhikkhus and bhikkhunīs, and when there are incoming ones, while announcing it to all the incoming ones, for fifteen days one should conduct oneself well only in the way spoken in the Pārivāsikakkhandhaka. This is the summary here. The detailed explanation, however, is given in the Samantapāsādikā. As for 'for a bhikkhunī who has observed mānatta': when a bhikkhunī has thus observed mānatta, then the act of rehabilitation should be performed for her only in the way spoken: 'where there might be a Bhikkhunī Saṅgha of a group of twenty'. The rest is self-evident.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the commentary on the Pātimokkha,

ဘိက္ခုနိပါတိမောက္ခေ

in the Bhikkhunī Pātimokkha,

သံဃာဒိသေသဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Saṅghādisesa is concluded.

နိဿဂ္ဂိယကဏ္ဍော

The Section on Forfeiture

၁. ပတ္တသန္နိစယသိက္ခာပဒဝဏ္ဏနာ

1. The Explanation of the Training Rule on the Accumulation of Bowls

နိဿဂ္ဂိယေသု [Pg.308] အာဒိဝဂ္ဂဿ တာဝ ပဌမေ ပတ္တသန္နိစယံ ကရေယျာတိ ပတ္တသန္နိဓိံ ကရေယျ, ဧကာဟံ အနဓိဋ္ဌဟိတွာ ဝါ အဝိကပ္ပေတွာ ဝါ အဓိဋ္ဌာနုပဂံ ပတ္တံ ဌပေယျာတိ အတ္ထော.

Among the Nissaggiya training rules, first, in the first training rule of the initial chapter, as for the phrase 'one should make an accumulation of bowls,' the meaning is: one should store a bowl; that is, one may keep a bowl suitable for determination for one day without having made a determination or without having performed vikappanā.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ ပတ္တသန္နိစယဝတ္ထုသ္မိံ ပညတ္တံ, သေသကထာမဂ္ဂေါ ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာယံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော, တတြ ဟိ ဒသာဟာတိက္ကမေ အာပတ္တိ, ဣဓ ဧကာဟာတိက္ကမေတိ ဧတ္တကမေဝ တဿ စ ဣမဿ စ နာနာကရဏံ, သေသံ တာဒိသမေဝါတိ.

This training rule was laid down concerning the group-of-six bhikkhunīs at Sāvatthī on the occasion of the storing of a bowl. The remaining sequence of the story should be understood in the same way as was stated in the commentary on the Bhikkhu Pātimokkha. Indeed, there, the offense is for exceeding ten days; here, it is for exceeding one day. Only this much is the distinguishing factor between that training rule and this one. The remainder is just like that one.

ပတ္တသန္နိစယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on the Accumulation of Bowls is concluded.

၂. အကာလစီဝရသိက္ခာပဒဝဏ္ဏနာ

2. The Explanation of the Training Rule on Untimely Robes

ဒုတိယေ အကာလစီဝရန္တိ အတ္ထတေ ကထိနေ ကထိနမာသေဟိ, အနတ္ထတေ စီဝရမာသတော အညသ္မိံ ကာလေ ဥပ္ပန္နံ, ယံ ဝါ ပန ကာလေပိ အာဒိဿ ဒိန္နံ. အာဒိဿ ဒိန္နံ နာမ ‘‘သမ္ပတ္တာ ဘာဇေန္တူ’’တိ ဝတွာ ဝါ, ‘‘ဣဒံ ဂဏဿ, ဣဒံ တုမှာကံ ဒမ္မီ’’တိ ဝတွာ ဝါ, ဒါတုကာမတာယ ပါဒမူလေ ဌပေတွာ ဝါ ဒိန္နံ. ဣစ္စေတံ အကာလစီဝရံ ‘‘ကာလစီဝရ’’န္တိ အဓိဋ္ဌဟိတွာ ဘာဇာပေန္တိယာ ပယောဂေ ဒုက္ကဋံ, ယံ အတ္တနာ လဒ္ဓံ, တံ နိဿဂ္ဂိယံ ဟောတိ. နိဿဋ္ဌံ ပဋိလဘိတွာပိ ယထာဒါနေယေဝ ဥပနေတဗ္ဗံ, အညသ္မိမ္ပိ ဧဝရူပေ သိက္ခာပဒေ ဧသေဝ နယော.

In the second, as for 'untimely robe': it is a robe that has arisen at a time other than the kathina months when the kathina has been spread, or other than the robe-month when it has not been spread; or, it is a robe that, even if in season, was given having been specified. 'Given having been specified' means a robe given by saying, 'Let those who have arrived distribute it,' or by saying, 'I give this to the group; I give this to you,' or given by placing it at the feet out of a desire to give. Regarding this untimely robe, for a bhikkhunī who, having determined it as a 'timely robe,' causes it to be distributed, there is a dukkaṭa offense in the effort. Whatever robe she herself has received, that becomes subject to forfeiture. Even having received back the forfeited robe, it should be presented in the very same way it was given. In other such training rules, this is the same method.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ အကာလစီဝရံ ‘‘ကာလစီဝရ’’န္တိ အဓိဋ္ဌဟိတွာ ဘာဇနဝတ္ထုသ္မိံ ပညတ္တံ, အကာလစီဝရေ ဝေမတိကာယ, ကာလစီဝရေ အကာလစီဝရသညာယ စေဝ ဝေမတိကာယ စ ဒုက္ကဋံ. ဥဘောသု ကာလစီဝရသညာယ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အကာလစီဝရတာ, တထာသညိတာ, ‘‘ကာလစီဝရ’’န္တိ အဓိဋ္ဌာယ လေသေန ဘာဇာပနံ, ပဋိလာဘောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနီတိ.

This training rule was laid down concerning Thullanandā at Sāvatthī on the occasion of causing an untimely robe to be distributed after having determined it as a 'timely robe.' When there is doubt regarding an untimely robe, there is a dukkaṭa offense. When, regarding a timely robe, there is the perception of it as an untimely robe, and also when there is doubt, there is a dukkaṭa offense. When, regarding both, there is the perception of a timely robe, and for the insane and so on, there is no offense. Herein, these are the four factors: the fact of it being an untimely robe; the perception of it as such; having determined it as a 'timely robe' and causing it to be distributed by a pretext; and the receiving. The origins and so on are similar to those for taking what is not given.

အကာလစီဝရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Untimely Robes is concluded.

၃. စီဝရပရိဝတ္တနသိက္ခာပဒဝဏ္ဏနာ

3. The Explanation of the Training Rule on Exchanging a Robe

တတိယေ [Pg.309] ဟန္ဒာတိ ဂဏှ. အစ္ဆိန္ဒေယျာတိ သယံ အစ္ဆိန္ဒန္တိယာ ဗန္ဓိတွာ ဌပိတေသု ဗဟူသုပိ ဧကာပတ္တိ, ဣတရေသု ဝတ္ထုဂဏနာယ အာပတ္တိယော. အစ္ဆိန္ဒာပနေ ပန ဧကာယ အာဏတ္တိယာ ဗဟူသု အစ္ဆိန္နေသုပိ ဧကာဝါပတ္တိ.

In the third: `handāti` means 'now then, take'. `Acchindeyyāti` (should seize) means: for a bhikkhunī who herself seizes, even in the case of many items that have been bound and put away, there is one offense. In other cases, there are offenses according to the count of the items. However, in causing another to seize, even if many items are seized through one command, there is only one offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ စီဝရံ ပရိဝတ္တေတွာ အစ္ဆိန္ဒနဝတ္ထုသ္မိံ ပညတ္တံ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ, အညသ္မိံ ပရိက္ခာရေ တိကဒုက္ကဋံ, အနုပသမ္ပန္နာယ စီဝရေပိ တိကဒုက္ကဋမေဝ. ယာ ပန တာယ ဝါ ဒိယျမာနံ, တဿာ ဝါ ဝိဿာသံ ဂဏှာတိ, တဿာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, ပရိဝတ္တိတစီဝရဿ ဝိကပ္ပနုပဂတာ, သကသညာယ အစ္ဆိန္ဒနံ ဝါ အစ္ဆိန္ဒာပနံ ဝါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

At Sāvatthī, concerning Thullanandā, this was laid down regarding the matter of seizing a robe after having exchanged it. It is with a command. It is a threefold pācittiya. In the case of other requisites, it is a threefold dukkaṭa. Even in the case of a robe of an unordained person, it is just a threefold dukkaṭa. However, for a bhikkhunī who takes a robe that is being given by the owner, or takes it out of familiarity with her, there is no offense; nor is there an offense for one who is insane, and so on. The three factors here are: the state of being fully ordained, the state of the exchanged robe being subject to `vikappana`, and seizing it or causing it to be seized with the perception that it is one's own. The origins, and so on, are similar to those for taking what is not given, but this action results in a painful feeling.

စီဝရပရိဝတ္တနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Exchanging a Robe is concluded.

၄. အညဝိညာပနသိက္ခာပဒဝဏ္ဏနာ

4. The Explanation of the Training Rule on Requesting Something Different

စတုတ္ထေ ဝိညာပေတွာတိ ဇာနာပေတွာ, ‘‘ဣဒံ နာမ အာဟရာ’’တိ ယာစိတွာ ဝါ. အညံ ဝိညာပေယျာတိ ယံ ပုဗ္ဗေ ‘‘ကိန္တေ, အယျေ, အဖာသု, ကိံ အာဟရိယတူ’’တိ ဝုတ္တာယ ဝိညာပိတံ, တံ ပဋိက္ခိပိတွာ တဉ္စေဝ အညဉ္စ ဂဟေတုကာမာ တတော အညံ ဝိညာပေယျ, တဿာ ဝိညတ္တိယာ ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ.

In the fourth: `viññāpetvā` (having requested) means having made known, or having asked, saying, 'Bring this particular thing'. `Aññaṃ viññāpeyya` (should request something different) means: when a bhikkhunī, having previously been asked, 'Venerable lady, what is your discomfort? What should be brought?' has made a request for something, she, having rejected that request, and now desiring to get that very same thing as well as something else, would then request something different from that. For that request, there is a `dukkaṭa` offense; upon receiving it, it becomes subject to forfeiture.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ အညံ ဝိညာပေတွာ အညံ ဝိညာပနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အနညေ ဒွိကဒုက္ကဋံ. အနညေ အနညသညာယ ပန, တသ္မိံ အပ္ပဟောန္တေ ပုန တညေဝ, အညေနပိ အတ္ထေ သတိ တေန သဒ္ဓိံ အညဉ္စ, ယဉ္စ ဝိညတ္တံ, တတော စေ အညံ သမဂ္ဃတရံ ဟောတိ, ဣမံ အာနိသံသံ ဒဿေတွာ သုဒ္ဓံ အညမေဝ စ ဝိညာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. လေသေန ဂဟေတုကာမတာ, အညဿ ဝိညာပနံ, ပဋိလာဘောတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနီတိ.

At Sāvatthī, concerning Thullanandā, this was laid down regarding the matter of requesting another thing after having requested one thing. It is a threefold pācittiya; if it is not something different, it is a twofold dukkaṭa. However, there is no offense for one who perceives it as not different when it is not different; or if the first item is insufficient, for one who requests that very same thing again; or if there is a need for something else as well, for one who requests something else together with that original item; or if another item is cheaper than what was requested, for one who, showing this benefit, requests purely that other thing. There is also no offense for one who is insane, and so on. The three factors here are: the desire to obtain by means of a pretext, the requesting of something different, and the receiving of it. The origins, and so on, are similar to those for the rule on acting as a go-between.

အညဝိညာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Requesting Something Different is concluded.

၅. အညစေတာပနသိက္ခာပဒဝဏ္ဏနာ

5. The Explanation of the Training Rule on Causing Something Different to be Exchanged

ပဉ္စမေ [Pg.310] အညံ စေတာပေတွာတိ အတ္တနော ကပ္ပိယဘဏ္ဍေန ‘‘ဣဒံ နာမ အာဟရာ’’တိ အညံ ပရိဝတ္တာပေတွာ. အညံ စေတာပေယျာတိ ‘‘ဧဝံ မေ ဣဒံ ဒတွာ အညမ္ပိ အာဟရိဿတီ’’တိ မညမာနာ ‘‘န မေ ဣမိနာ အတ္ထော, ဣဒံ နာမ မေ အာဟရာ’’တိ တတော အညံ စေတာပေယျ. တဿာ စေတာပနပ္ပယောဂေ ဒုက္ကဋံ, ပဋိလာဘေန တေန ဝါ အညေန ဝါ မူလေန အာဟဋံ နိဿဂ္ဂိယံ ဟောတိ, သေသံ စတုတ္ထသဒိသမေဝါတိ.

In the fifth, 'having caused something different to be exchanged' means: having caused another thing to be exchanged with one's own suitable goods, saying, 'Bring this thing so-named.' 'One should cause something different to be exchanged' means: thinking, 'Thus, having given this, she will also bring another,' and saying, 'I have no need of this; bring me this thing so-named,' one causes another thing to be exchanged for that. For her, in the effort of causing the exchange, there is an offense of wrong-doing; upon its acquisition, the item brought for that price or for another is to be forfeited. The remainder is just like the fourth.

အညစေတာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Causing Something Different to be Exchanged is concluded.

၆. ပဌမသံဃိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the First Training Rule on Causing What is Communal to be Exchanged

ဆဋ္ဌေ အညဒတ္ထိကေနာတိ အညဿတ္ထာယ ဒိန္နေန. အညုဒ္ဒိသိကေနာတိ အညံ ဥဒ္ဒိသိတွာ ဒိန္နေန. သံဃိကေနာတိ သံဃဿ ပရိစ္စတ္တေန. ပရိက္ခာရေနာတိ ကပ္ပိယဘဏ္ဍေန. အညံ စေတာပေယျာတိ ‘‘ဣဒံ နာမ ပရိဘုဉ္ဇေယျာထာ’’တိ ယံ ဥဒ္ဒိသိတွာ နိယမေတွာ ယော ပရိက္ခာရော ဒိန္နော, တတော အညံ ပရိဝတ္တာပေယျ, တဿာ ပယောဂေ ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ.

In the sixth, 'with that which is for the purpose of another' means: with that which was given for the purpose of another thing. 'With that which is designated for another' means: with that which was given having designated another thing. 'With that which is communal' means: with that which was donated to the Saṅgha. 'With a requisite' means: with a suitable good. 'One should cause something different to be exchanged' means: from that requisite which was given, having been pointed out and specified with the words, 'You should use this thing so-named,' one causes another to be exchanged. For her, in the effort, there is an offense of wrong-doing; upon its acquisition, it is to be forfeited.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ တာဒိသေန ပရိက္ခာရေန အညံ စေတာပနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အနညဒတ္ထိကေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန အနညဒတ္ထိကသညာယ, သေသကံ ဥပနေန္တိယာ, ‘‘တုမှေဟိ ဧတဒတ္ထာယ ဒိန္နော, အမှာကဉ္စ ဣမိနာ နာမ အတ္ထော’’တိ သာမိကေ အပလောကေတွာ ဥပနေန္တိယာ, ယဒါ ဘိက္ခုနိယော ဝိဟာရမ္ပိ ဆဍ္ဍေတွာ ပက္ကမန္တိ, ဧဝရူပါသု အာပဒါသု ဥပနေန္တီနံ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ စတုတ္ထသဒိသမေဝါတိ.

It was laid down in Sāvatthī concerning many bhikkhunīs regarding the matter of causing another thing to be exchanged for such a requisite. It is a tikapācittiya. In the case of that which is not for the purpose of another, it is a dvikadukkaṭa. But there is no offense for one who perceives it as not being for the purpose of another; for one who brings the remainder; for one who brings it after informing the owners, saying, 'This was given by you for this purpose, and we have need of this thing so-named'; for those who bring it during such calamities as when the bhikkhunīs abandon even the monastery and depart; and for the insane and so forth. The remainder is just like the fourth.

ပဌမသံဃိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the First Training Rule on Causing What is Communal to be Exchanged is concluded.

၇. ဒုတိယသံဃိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ

7. The Explanation of the Second Training Rule on Causing What is Communal to be Exchanged

သတ္တမေ သညာစိကေနာတိ သယံ ယာစိတကေနာပိ. ဧတဒေဝေတ္ထ နာနာကရဏံ, သေသံ ဆဋ္ဌသဒိသမေဝါတိ.

In the seventh, 'with what was obtained through a request' means: even with what was requested by oneself. This very point is the difference here; the remainder is just like the sixth.

ဒုတိယသံဃိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Second Training Rule on Causing What is Communal to be Exchanged is concluded.

၈. ပဌမဂဏိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the First Training Rule on Causing to be Obtained for a Group

အဋ္ဌမေ [Pg.311] မဟာဇနိကေနာတိ ဂဏဿ ပရိစ္စတ္တေန, ဣဒမေတ္ထ ဆဋ္ဌတော နာနာကရဏံ.

In the eighth rule, ‘mahājanikena’ means by means of what has been donated for the group. This is the difference here from the sixth rule.

ပဌမဂဏိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the First Training Rule on Causing to be Obtained for a Group is concluded.

၉. ဒုတိယဂဏိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Second Training Rule on Causing to be Obtained for a Group

နဝမေ သညာစိကေနာတိ ဣဒံ အဋ္ဌမတော အတိရိတ္တံ, သေသံ ဒွီသုပိ ဆဋ္ဌသိက္ခာပဒသဒိသမေဝါတိ.

In the ninth rule, ‘saññācikena’ is additional to the eighth rule; the rest in both is just like the sixth training rule.

ဒုတိယဂဏိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Second Training Rule on Causing to be Obtained for a Group is concluded.

၁၀. ပုဂ္ဂလိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ

Explanation of the Training Rule on Causing to be Obtained Personally

ဒသမေ ပုဂ္ဂလိကေနာတိ ဧကဘိက္ခုနိယာ ပရိစ္စတ္တေန. သညာစိကေနာတိ သယံ ယာစိတကေန စ. အညံ စေတာပေယျာတိ ယံ ဥဒ္ဒိသိတွာ ဒိန္နံ, တတော အညံ စေတာပေန္တိယာ ပယောဂေ ဒုက္ကဋံ, ပဋိလာဘေန နိဿဂ္ဂိယံ ဟောတိ.

10. In the tenth rule, ‘puggalikena’ means by means of what has been donated for a single bhikkhunī. ‘Saññācikena’ means and by what has been requested by oneself. ‘Aññaṃ cetāpeyya’ means: for a bhikkhunī who causes another thing to be obtained in exchange for that which was given for a designated purpose, there is an offense of wrong-doing in the attempt, and upon acquisition, it becomes subject to forfeiture.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ တာဒိသေန ပရိက္ခာရေန အညံ စေတာပနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ ဆဋ္ဌသဒိသမေဝါတိ.

In Sāvatthī, with reference to Thullanandā, this rule was laid down concerning the matter of causing another item to be obtained with such a requisite. The rest is just like the sixth rule.

ပုဂ္ဂလိကစေတာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Causing to be Obtained Personally is concluded.

ပတ္တဝဂ္ဂေါ ပဌမော.

The First Chapter on Bowls.

၁၁. ဂရုပါဝုရဏသိက္ခာပဒဝဏ္ဏနာ

Explanation of the Training Rule on a Heavy Covering

ဒုတိယဿ ပဌမေ ဂရုပါဝုရဏန္တိ သီတကာလေ ပါဝုရဏံ. စတုက္ကံသပရမန္တိ ကံသော နာမ စတုက္ကဟာပဏိကော ဟောတိ, တသ္မာ သောဠသကဟာပဏဂ္ဃနကံ. စေတာပေတဗ္ဗန္တိ ဌပေတွာ သဟဓမ္မိကေ စ ဉာတကပ္ပဝါရိတေ စ အညေန ကိသ္မိဉ္စိဒေဝ ဂုဏေ ပရိတုဋ္ဌေန ‘‘ဝဒေထာယျေ, ယေနတ္ထော’’တိ ဝုတ္တာယ ဝိညာပေတဗ္ဗံ. တတော စေ ဥတ္တရီတိ တတုတ္တရိ ဝိညာပေန္တိယာ ဒုက္ကဋံ, ပဋိလဒ္ဓံ နိဿဂ္ဂိယံ ဟောတိ.

In the first rule of the second chapter, ‘garupāvuraṇa’ means a covering for the cold season. ‘Catukkaṃsaparamam’ means a kaṃsa is four kahāpaṇas, therefore it is worth sixteen kahāpaṇas. ‘Cetāpetabbam’ means, setting aside fellow Dhamma-farers and relatives who have been invited, it may be requested from another who is pleased with some quality, when one has been told, ‘Venerable, state what is needed.’ If she requests more than that, there is an offense of wrong-doing for the bhikkhunī who is requesting, and what is obtained becomes subject to forfeiture.

သာဝတ္ထိယံ [Pg.312] ထုလ္လနန္ဒံ အာရဗ္ဘ ရာဇာနံ ကမ္ဗလံ ဝိညာပနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, ဦနကစတုက္ကံသေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန ဦနကသညာယ, စတုက္ကံသပရမံ စေတာပေန္တိယာ, ဉာတကပ္ပဝါရိတေ ဝါ, အညဿ ဝါ အတ္ထာယ, အတ္တနော ဝါ ဓနေန, မဟဂ္ဃံ စေတာပေန္တံ အပ္ပဂ္ဃံ စေတာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဂရုပါဝုရဏတာ, အတိရေကစတုက္ကံသတာ, အနနုညာတဋ္ဌာနေ ဝိညတ္တိ, ပဋိလာဘောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနီတိ.

In Sāvatthī, concerning Thullanandā, this rule was established regarding the matter of requesting a blanket from the king. It is a triple pācittiya offense; for a blanket worth less than four kaṃsas, a double dukkaṭa offense. However, in that case, there is no offense for one who, perceiving it as less, has one obtained with a maximum value of four kaṃsas; or when requesting from relatives or those who have given an invitation; or for another’s sake; or with her own funds; or for one who has an inexpensive item provided when a donor was providing an expensive one; or for an insane person, and so on. The state of being a heavy covering, the state of exceeding four kaṃsas, requesting in an unpermitted place, and the acquisition—these are the four factors here. The origins and so forth are similar to those of the training rule on acting as a go-between.

ဂရုပါဝုရဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on a Heavy Outer Robe is concluded.

၁၂. လဟုပါဝုရဏသိက္ခာပဒဝဏ္ဏနာ

11. Explanation of the Training Rule on a Light Covering

ဒုတိယေ လဟုပါဝုရဏန္တိ ဥဏှကာလေ ပါဝုရဏံ. အဍ္ဎတေယျကံသပရမန္တိ ဒသကဟာပဏဂ္ဃနကံ, သေသံ ပဌမသဒိသမေဝါတိ.

In the second rule, ‘light covering’ means a covering for the hot season. ‘With a maximum value of two and a half kaṃsas’ means worth ten kahāpaṇas; the rest is similar to the first rule.

လဟုပါဝုရဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on a Light Outer Robe is concluded.

ဣတော ပရာနိ ဣမသ္မိံ ဝဂ္ဂေ အဋ္ဌ, တတိယဝဂ္ဂေ ဒသာတိ ဣမာနိ အဋ္ဌာရသ သိက္ခာပဒါနိ ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာယံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနီတိ.

From here on, these eighteen training rules—eight in this chapter and ten in the third chapter—should be understood according to the method stated in the Commentary on the Bhikkhu Pātimokkha.

ဇာတရူပဝဂ္ဂေါ တတိယော.

The Third Chapter on Gold.

ဥဒ္ဒိဋ္ဌာ ခေါ အယျာယော တိံသ နိဿဂ္ဂိယာ ပါစိတ္တိယာ ဓမ္မာတိ ဘိက္ခူ အာရဗ္ဘ ပညတ္တာ သာဓာရဏာ အဋ္ဌာရသ, အသာဓာရဏာ ဒွါဒသာတိ ဧဝံ တိံသ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

Regarding the passage, 'Venerable ones, the thirty rules entailing forfeiture and confession have been recited': eighteen are common, having been laid down concerning bhikkhus, and twelve are not common, thus making thirty. The rest is clear in all cases.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ ဘိက္ခုနိပါတိမောက္ခေ

In the Kaṅkhāvitaraṇī, the commentary on the Pātimokkha, concerning the Bhikkhunī Pātimokkha.

နိဿဂ္ဂိယပါစိတ္တိယဝဏ္ဏနာ နိဋ္ဌိတာ.

12. The Explanation of the Nissaggiya Pācittiya Rules is concluded.

ပါစိတ္တိယကဏ္ဍော

The Pācittiya Section

၁. လသုဏဝဂ္ဂေါ

The Chapter on Garlic

၁. လသုဏသိက္ခာပဒဝဏ္ဏနာ

Explanation of the Training Rule on Garlic

ပါစိတ္တိယေသု [Pg.313] လသုဏဝဂ္ဂဿ တာဝ ပဌမေ လသုဏန္တိ မဂဓရဋ္ဌေ ဇာတံ အာမကံ ဘဏ္ဍိကလသုဏမေဝ, န ဧကဒွိတိမိဉ္ဇကံ. တဉှိ ‘‘ခါဒိဿာမီ’’တိ ပဋိဂ္ဂဏှန္တိယာ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ.

Among the Pācittiya rules, in the first rule of the Lasuṇa chapter, 'garlic' refers only to raw bulb garlic grown in the Magadha country, not that with one, two, or three cloves. For a bhikkhunī who accepts it thinking, “I will eat it,” there is a dukkaṭa offense; for every mouthful swallowed, there is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ လသုဏံ ဟရာပနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အလသုဏေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန အလသုဏသညာယ, ပလဏ္ဍုကေ, ဘဉ္ဇနကေ, ဟရိတကေ, စာပလသုဏေ, သူပသမ္ပာကေ, မံသသမ္ပာကေ, တေလသမ္ပာကေ, သာဠဝေ, ဥတ္တရိဘင်္ဂေ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အာမကလသုဏဉ္စေဝ, အဇ္ဈောဟရဏဉ္စာတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

It was laid down in Sāvatthī concerning Thullanandā regarding the matter of having garlic brought. It is a threefold pācittiya. For what is not garlic, it is a twofold dukkaṭa. However, there is no offense for one who perceives it as not garlic; nor in the case of a yellow onion (palaṇḍuka), a red onion (bhañjanaka), a green onion (haritaka), or a leek (cāpalasuṇa); nor when it is well-cooked in soup, well-cooked in meat, or well-cooked in oil; nor in a preserve (sāḷava) or a mixed dish (uttaribhaṅga); nor for the insane and so forth. Herein, these are the two factors: it is raw garlic, and it is swallowed. The origins and so forth are similar to the Eḷakaloma case.

လသုဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning garlic is concluded.

၂. သမ္ဗာဓလောမသိက္ခာပဒဝဏ္ဏနာ

The Explanation of the Sambādhaloma Training Rule

ဒုတိယေ သမ္ဗာဓေတိ ပဋိစ္ဆန္နောကာသေ, ဥပကစ္ဆကေသု စ မုတ္တကရဏေ စာတိ အတ္ထော. သံဟရာပေယျာတိ ဧတ္ထ ခုရသဏ္ဍာသကတ္တရိအာဒီသု ယေန ကေနစိ သံဟရာပေန္တိယာ ပယောဂဂဏနာယ ပါစိတ္တိယံ, န လောမဂဏနာယ.

In the second rule, 'sambādhe' means in a concealed place, such as in the armpits and on the urinary organ; this is the meaning. Herein, regarding 'saṃharāpeyya' ('should have it removed'), for a nun who has it removed by any means whatsoever—such as a razor, tweezers, or scissors—a pācittiya is incurred for each effort, not for each hair.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ သမ္ဗာဓေ လောမံ သံဟရာပနဝတ္ထုသ္မိံ ပညတ္တံ, အတ္တနော အတ္ထာယ အညံ အာဏာပေန္တိယာ သာဏတ္တိကံ, အာပတ္တိဘေဒေါနတ္ထိ. အာဗာဓပစ္စယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အာဗာဓာဘာဝေါ, သမ္ဗာဓေ လောမသံဟရဏန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဘိက္ခုနိယာ သဒ္ဓိံ ဧကဒ္ဓါနမဂ္ဂဂမနသိက္ခာပဒသဒိသာနီတိ.

It was laid down in Sāvatthī concerning the group-of-six nuns regarding the matter of having hair removed from a confined place. For a nun who commands another for her own benefit, it is an offense involving a command. There is no classification of the offense. There is no offense on account of illness, nor for the insane and so forth. Herein, these are the two factors: the absence of illness, and the removal of hair in a confined place. The origins and so forth are similar to the training rule on a nun traveling along a road together.

သမ္ဗာဓလောမသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning hair in a confined place is concluded.

၃. တလဃာတကသိက္ခာပဒဝဏ္ဏနာ

3. The Explanation of the Talaghātaka Training Rule

တတိယေ [Pg.314] တလဃာတကေတိ အန္တမသော ဥပ္ပလကေသရေနာပိ မုတ္တကရဏဿ တလဃာတနေ မုတ္တကရဏမှိ ပဟာရဒါနေ ပါစိတ္တိယန္တိ အတ္ထော.

In the third rule, ‘talaghātaka’ means that a pācittiya is incurred for striking the surface of the urinary organ, even if only with a lotus stamen, or for giving a blow to the urinary organ; this is the meaning.

သာဝတ္ထိယံ ဒွေ ဘိက္ခုနိယော အာရဗ္ဘ တလဃာတကရဏဝတ္ထုသ္မိံ ပညတ္တံ, ပုရိမနယေနေဝ သာဏတ္တိကံ, အာပတ္တိဘေဒေါ နတ္ထိ. ဣတော ပရံ ပန ယတ္ထ နတ္ထိ, တတ္ထ အဝတွာဝ ဂမိဿာမ. အာဗာဓပစ္စယာ ဂဏ္ဍံ ဝါ ဝဏံ ဝါ ပဟရန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အာဗာဓာဘာဝေါ, မုတ္တကရဏေ ပဟာရဒါနံ, ဖဿသာဒိယနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနီတိ.

This was laid down in Sāvatthī concerning two bhikkhunīs regarding the incident of striking the surface of the urinary organ. As in the preceding, it is an offense involving a command. There is no classification of offenses. From here on, where there is no classification, we will proceed without stating it. There is no offense for one who strikes a boil or a wound due to illness, nor for one who is insane, and so on. The three factors here are: the absence of illness, the act of striking the urinary organ, and enjoying the contact. The origins and so on are the same as for the first pārājika.

တလဃာတကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on striking the surface of the urinary organ is finished.

၄. ဇတုမဋ္ဌကသိက္ခာပဒဝဏ္ဏနာ

4. The Explanation of the Training Rule on the Lacquered Stick

စတုတ္ထေ ဇတုမဋ္ဌကေတိ ဇတုနာ ကတေ မဋ္ဌဒဏ္ဍကေ. ဝတ္ထုဝသေနေတံ ဝုတ္တံ, ကာမရာဂေန ပန ဥပ္ပလကေသရမ္ပိ ပဝေသေန္တိယာ အာပတ္တိ.

In the fourth, ‘jatumaṭṭhaka’ refers to a polished stick made of lac. This is stated according to the originating story; however, due to sensual lust, there is an offense for a bhikkhunī who inserts even a lotus stamen.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ဇတုမဋ္ဌကသာဒိယနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ တတိယသဒိသမေဝါတိ.

This was laid down in Sāvatthī concerning a certain bhikkhunī regarding the incident of taking pleasure with a polished lacquered stick. The remainder is the same as the third.

ဇတုမဋ္ဌကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on the lacquered stick is finished.

၅. ဥဒကသုဒ္ဓိကသိက္ခာပဒဝဏ္ဏနာ

5. The Explanation of the Training Rule on Water Purification

ပဉ္စမေ ဥဒကသုဒ္ဓိကန္တိ မုတ္တကရဏဿ ဓောဝနံ. အာဒိယမာနာယာတိ ကရောန္တိယာ. ဒွင်္ဂုလပဗ္ဗပရမံ အာဒါတဗ္ဗန္တိ ဒွီသု အင်္ဂုလီသု ဧကေကံ ကတွာ ဒွင်္ဂုလပဗ္ဗပရမံ အာဒါတဗ္ဗံ. တံ အတိက္ကာမေန္တိယာတိ သစေ ဓောဝနကာလေ ရာဂဝသေန ဝိတ္ထာရတော တတိယာယ အင်္ဂုလိယာ အဂ္ဂပဗ္ဗံ, ဂမ္ဘီရတော ဧကိဿာဝ အင်္ဂုလိယာ တတိယပဗ္ဗံ ပဝေသေတိ ပါစိတ္တိယံ.

In the fifth, ‘udakasuddhika’ means the washing of the urinary passage. ‘Ādiyamānā’ means doing so. ‘To be taken up to a maximum of two finger-joints’ means that on two fingers, one joint on each may be taken, up to the limit of two finger-joints. ‘Exceeding that’ means: if, at the time of washing, due to lust, one inserts in width the tip-joint of a third finger, or in depth the third joint of one finger, it is a pācittiya offense.

သက္ကေသု အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ အတိဂမ္ဘီရံ ဥဒကသုဒ္ဓိကံ အာဒိယနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, ဦနကဒွင်္ဂုလပဗ္ဗေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန [Pg.315] ဦနကသညာယ, ဒွင်္ဂုလပဗ္ဗပရမံ အာဒိယန္တိယာ, အာဗာဓပစ္စယာ အတိရေကမ္ပိ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ, သေသံ တတိယသဒိသမေဝါတိ.

This was laid down concerning a certain bhikkhunī among the Sakyans regarding the incident of performing water purification too deeply. It is a pācittiya offense with three factors. For less than two finger-joints, there are two offenses of wrong-doing. However, there is no offense for one who, perceiving it to be less than the limit, takes it up to the limit of two finger-joints; for one who exceeds this due to illness; nor for one who is insane, and so on. The remainder is the same as the third.

ဥဒကသုဒ္ဓိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on water purification is finished.

၆. ဥပတိဋ္ဌနသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Training Rule on Attending

ဆဋ္ဌေ ဘုဉ္ဇန္တဿာတိ ပဉ္စန္နံ ဘောဇနာနံ အညတရံ ဘုဉ္ဇတော. ပါနီယေနာတိ သုဒ္ဓေန ဝါ ဥဒကေန, တက္ကာဒီသု ဝါ အညတရေန. ဝိဓူပနေနာတိ ယာယ ကာယစိ ဗီဇနိယာ. ဥပတိဋ္ဌေယျာတိ ယာ ဧတေသု ဒွီသု အညတရံ ဂဟေတွာ ဟတ္ထပါသေ တိဋ္ဌတိ, တဿာ ပါစိတ္တိယံ.

In the sixth, “while one is eating” means while one is consuming any of the five kinds of food. “With a drink” means with pure water, or with any other such as buttermilk. “With a fan” means with any kind of fan. “Should attend” means: whichever bhikkhunī, having taken either of these two, stands within arm’s reach, for her there is a pācittiya offense.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ဘုဉ္ဇန္တဿ ဧဝံ တိဋ္ဌနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, ဟတ္ထပါသံ ဝိဇဟိတွာ ခါဒနီယံ ခါဒန္တဿ ဥပတိဋ္ဌန္တိယာ ဒုက္ကဋံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ. ‘‘ဣမံ ပိဝထ, ဣမိနာ ဗီဇထာ’’တိ ဧဝံ ဒေန္တိယာ ဝါ, ဒါပေန္တိယာ ဝါ, အနုပသမ္ပန္နံ ဝါ ဥပတိဋ္ဌာပနတ္ထံ အာဏာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဘုဉ္ဇန္တဿ ဘိက္ခုနော ဟတ္ထပါသေ ဌာနံ, ပါနီယဿ ဝါ ဝိဓူပနဿ ဝါ ဂဟဏန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

It was laid down at Sāvatthī concerning a certain bhikkhunī in the case of standing thus while one was eating. It is a pācittiya offense with three factors. For a bhikkhunī who attends while standing beyond arm’s reach of one who is eating chewable food, there is a dukkaṭa offense. In the case of an unordained person, it is a threefold dukkaṭa offense. There is no offense for a bhikkhunī who says, “Drink this, fan with this,” and so gives it or has it given, or who commands an unordained person for the purpose of having them attend, nor for one who is insane, and so on. The two factors here are: standing within arm’s reach of a bhikkhu who is eating, and the taking of either a drink or a fan. The origins and so on are similar to the Eḷakaloma training rule.

ဥပတိဋ္ဌနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning attendance is concluded.

၇. အာမကဓညသိက္ခာပဒဝဏ္ဏနာ

7. The Commentary on the Training Rule Concerning Raw Grain

သတ္တမေ ဝိညတွာတိ အန္တမသော မာတရမ္ပိ ယာစိတွာ. ဘုဉ္ဇေယျာတိ အဇ္ဈောဟရေယျ. ဧတ္ထ စ ဝိညတ္တိ စေဝ ဘောဇနဉ္စ ပမာဏံ, တသ္မာ သယံ ဝိညတွာ အညာယ ဘဇ္ဇနာဒီနိ ကာရာပေတွာ ဝါ, အညာယ ဝိညာပေတွာ သယံ ဘဇ္ဇနာဒီနိ ကတွာ ဝါ ပဋိဂ္ဂဟဏတော ပဋ္ဌာယ ယာဝ ဒန္တေဟိ သံခါဒနံ, တာဝ ပုဗ္ဗပ္ပယောဂေသု ဒုက္ကဋာနိ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ.

In the seventh, “having requested” means having asked even one’s mother. “One might eat” means one might consume. And here, both the request and the eating are the standard. Therefore, whether one requests it oneself and has another do the roasting and so on, or one has another request it and does the roasting and so on oneself, from the time of acceptance up until the chewing with the teeth, for all these preliminary efforts there are dukkaṭa offenses. With every mouthful, there is a pācittiya offense.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ အာမကဓညံ ဝိညာပနဝတ္ထုသ္မိံ ပညတ္တံ, သယံ ဝါ အညာယ ဝါ အဝိညတ္တိယာ လဒ္ဓံ ဘဇ္ဇနာဒီနိ ကတွာ [Pg.316] ဝါ ကာရေတွာ ဝါ ဘုဉ္ဇန္တိယာ ဒုက္ကဋံ, အညာယ ဝိညတ္တိယာ လဒ္ဓံ ပန သယံ ဘဇ္ဇနာဒီနိ ကတွာပိ ကာရေတွာပိ ဘုဉ္ဇန္တိယာ ဒုက္ကဋမေဝ. အာဗာဓေ သတိ သေဒကမ္မာဒီနံ အတ္ထာယ ဝိညာပေန္တိယာ, အဝိညတ္တိယာ လဗ္ဘမာနံ နဝကမ္မတ္ထာယ သမ္ပဋိစ္ဆန္တိယာ, ဉာတကပ္ပဝါရိတဋ္ဌာနေ မုဂ္ဂမာသာဒိအပရဏ္ဏံ ဝိညာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သတ္တန္နံ ဓညာနံ အညတရဿ ဝိညာပနံ ဝါ ဝိညာပါပနံ ဝါ, ပဋိလာဘော, ဘဇ္ဇနာဒီနိ ကတွာ ဝါ ကာရေတွာ ဝါ အဇ္ဈောဟရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒ္ဓါနမဂ္ဂသိက္ခာပဒသဒိသာနီတိ.

In Sāvatthī, regarding several bhikkhunīs, this was established concerning the matter of requesting raw grain. For a bhikkhunī who eats after preparing or causing to be prepared what was obtained without a request, whether by oneself or by another, there is a dukkaṭa offense. But for one who eats after preparing or causing to be prepared by oneself what was obtained through a request made by another, it is indeed a dukkaṭa offense. There is no offense for one requesting for the purpose of sweat-inducing treatments, etc., when ill; for one accepting what is obtainable without a request for the purpose of new construction work; for one requesting pulses such as green gram and black gram at a place of relatives or those who have given an invitation; and for the insane, etc. Here, there are three factors: requesting or causing to be requested any of the seven kinds of grain; receiving it; and consuming it after preparing or causing it to be prepared. The origins, etc., are similar to the training rule on traveling along a high road.

အာမကဓညသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on raw grain is finished.

၈. ပဌမဥစ္စာရဆဍ္ဍနသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the First Training Rule on Discarding Excrement

အဋ္ဌမေ သင်္ကာရန္တိ ကစဝရံ. ဝိဃာသန္တိ ယံကိဉ္စိ ပရိဘုတ္တာဝသေသံ ဥစ္ဆိဋ္ဌောဒကမ္ပိ ဒန္တကဋ္ဌမ္ပိ, အဋ္ဌိကစလကေသု ပန ဝတ္တဗ္ဗမေဝ နတ္ထိ. တိရောကုဋ္ဋေ ဝါ တိရောပါကာရေ ဝါတိ ယဿကဿစိ ကုဋ္ဋဿ ဝါ ပါကာရဿ ဝါ ပရတော. ဆဍ္ဍေယျ ဝါ ဆဍ္ဍာပေယျ ဝါတိ သဗ္ဗာနိပေတာနိ ဧကတော ဆဍ္ဍေန္တိယာ ဧကပ္ပယောဂေ ဧကာပတ္တိ, သကိံ အာဏတ္တိယာ ဗဟုကေပိ ဆဍ္ဍိတေ ဧကာဝ.

In the eighth, `saṅkāra` means rubbish. `Vighāsa` means any remainder of what has been eaten, even water for rinsing or a tooth-stick; as for bones and scraps, it goes without saying. 'Beyond a wall or beyond a fence' means beyond the wall or fence of any whatsoever. 'Should discard or cause to be discarded': for one who discards all these things together in a single effort, there is one offense; even if many things are discarded through a single command, there is only one.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ဥစ္စာရံ တိရောကုဋ္ဋေ ဆဍ္ဍနဝတ္ထုသ္မိံ ပညတ္တံ, သာဏတ္တိကံ, ဘိက္ခုဿ ဒုက္ကဋံ, ဩလောကေတွာ ဝါ အဝလဉ္ဇေ ဝါ ဆဍ္ဍေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဥစ္စာရာဒိဘာဝေါ, အနောလောကနံ, ဝလဉ္ဇနဋ္ဌာနံ, တိရောကုဋ္ဋတိရောပါကာရတာ, ဆဍ္ဍနံ ဝါ ဆဍ္ဍာပနံ ဝါတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

In Sāvatthī, concerning a certain bhikkhunī, this was laid down regarding the matter of discarding excrement beyond a wall. It involves a command. For a bhikkhu, it is an offense of wrong conduct. There is no offense for one who discards after looking or in an unused place, nor for one who is insane, and so on. The state of being excrement, etc.; not looking; a place not of common use; the state of being beyond a wall or beyond a fence; and discarding or causing to be discarded—these are the five factors here. The arising, etc., are similar to the rule on sañcaritta. This, however, is a matter of action and non-action.

ပဌမဥစ္စာရဆဍ္ဍနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the first training rule on discarding excrement is finished.

၉. ဒုတိယဥစ္စာရဆဍ္ဍနသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Second Training Rule on Discarding Excrement

နဝမေ ဟရိတေတိ ခေတ္တေ ဝါ နာဠိကေရာဒိအာရာမေ ဝါ ယတ္ထကတ္ထစိ ရောပိမဟရိတဋ္ဌာနေ. တာနိ ဝတ္ထူနိ ဆဍ္ဍေန္တိယာ ဝါ ဆဍ္ဍာပေန္တိယာ ဝါ ပုရိမနယေနေဝ [Pg.317] အာပတ္တိ, တာဒိသေ ဌာနေ နိသီဒိတွာ အန္တမသော ဥဒကံ ပိဝိတွာ မတ္ထကစ္ဆိန္နံ နာဠိကေရမ္ပိ ဆဍ္ဍေန္တိယာ အာပတ္တိယေဝ.

In the ninth, 'on green' means in a field, or in a park such as a coconut grove, or in any planted green place whatsoever. For a bhikkhunī who discards or causes to be discarded those things, the offense is as in the preceding case. For a bhikkhunī who, having sat down in such a place and having drunk water, discards even a coconut with its top cut off, there is indeed an offense.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဥစ္စာရာဒီနိ ဟရိတေ ဆဍ္ဍနဝတ္ထုသ္မိံ ပညတ္တံ, သာဏတ္တိကံ, တိကပါစိတ္တိယံ, ဘိက္ခုနော ဒုက္ကဋံ, ဘိက္ခုနိယာပိ နိက္ခိတ္တဗီဇေ ခေတ္တေ ယာဝ အင်္ကုရော န ဥဋ္ဌဟတိ, တာဝ ဒုက္ကဋံ, အဟရိတေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန အဟရိတသညာယ ဆဍ္ဍိတခေတ္တေ ဝါ, သာမိကေ အပလောကေတွာ ဝါ ဆဍ္ဍေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ အဋ္ဌမသဒိသမေဝါတိ.

In Sāvatthī, concerning many bhikkhunīs, this was laid down regarding the matter of discarding excrement and so forth on green. It involves a command; it is a pācittiya of three kinds. For a bhikkhu, it is an offense of wrong conduct. For a bhikkhunī also, in a field where seeds have been sown, it is an offense of wrong conduct as long as a sprout has not come up. On a non-green place, it is a double offense of wrong conduct. However, there is no offense for one who discards on that green place with the perception of it as non-green, or in a field that has already been discarded upon, or having informed the owners; nor for one who is insane, and so on. The rest is just like the eighth.

ဒုတိယဥစ္စာရဆဍ္ဍနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the second training rule on discarding excrement is finished.

၁၀. နစ္စဂီတသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule on Dancing and Singing

ဒသမေ နစ္စန္တိ အန္တမသော မောရနစ္စမ္ပိ. ဂီတန္တိ အန္တမသော ဓမ္မဘာဏကဂီတမ္ပိ. ဝါဒိတန္တိ အန္တမသော ဥဒကဘေရိဝါဒိတမ္ပိ. ဒဿနာယာတိ ဧတေသု ယံကိဉ္စိ ဒဿနာယ ဂစ္ဆန္တိယာ ပဒေ ပဒေ ဒုက္ကဋံ, ယတ္ထ ဌိတာ ပဿတိ ဝါ သုဏာတိ ဝါ, ဧကပ္ပယောဂေ ဧကာပတ္တိ, တံ တံ ဒိသံ ဩလောကေန္တိယာ ပယောဂေ ပယောဂေ အာပတ္တိ.

In the tenth, 'dancing' means, at the least, even the dancing of peacocks. 'Singing' means, at the least, even the song-like recitation of a Dhamma-reciter. 'Music' means, at the least, even the playing of a water-drum. As for 'for seeing': for a bhikkhunī going to see any of these whatsoever, there is an offense of wrong conduct for every step. In whatever place she stands and sees or hears, there is one offense for one effort. For looking in this or that direction, there is an offense for each effort.

ရာဇဂဟေ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ နစ္စာဒီနိ ဒဿနာယ ဂမနဝတ္ထုသ္မိံ ပညတ္တံ, သယံ တာနိ ဝတ္ထူနိ ကရောန္တိယာ, အညံ ဝါ အာဏာပေန္တိယာ, ‘‘စေတိယဿ ဥပဟာရံ ဒေထာ’’တိ ဤဒိသေန ပရိယာယေန ဝါ ဘဏန္တိယာ, ‘‘စေတိယဿ ဥပဟာရံ ကရောမာ’’တိ ဝါ ဝုတ္တေ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆန္တိယာ စ ပါစိတ္တိယမေဝါတိ သဗ္ဗအဋ္ဌကထာသု (ပါစိ. အဋ္ဌ. ၈၃၅-၈၃၇) ဝုတ္တံ, ဘိက္ခုနော သဗ္ဗတ္ထ ဒုက္ကဋံ. ‘‘တုမှာကံ စေတိယဿ ဥပဋ္ဌာနံ ကရောမာ’’တိ ဝုတ္တေ ပန ‘‘ဥပဋ္ဌာနကရဏံ နာမ သုန္ဒရ’’န္တိ ဤဒိသံ ပရိယာယံ ဘဏန္တိယာ, အာရာမေ ဌတွာ ပဿန္တိယာ ဝါ သုဏန္တိယာ ဝါ, တထာ အတ္တနော ဌိတောကာသံ အာဂန္တွာ ပယောဇိတံ ပဋိပထံ ဂစ္ဆန္တိယာ သမ္မုခီဘူတံ သလာကဘတ္တာဒိကေ သတိ ကရဏီယေ ဂန္တွာ, အာပဒါသု ဝါ သမဇ္ဇဋ္ဌာနံ ပဝိသိတွာပိ ပဿန္တိယာ ဝါ သုဏန္တိယာ ဝါ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. နစ္စာဒီနံ အညတရတာ, အညတြ အနုညာတကာရဏာ ဂမနံ, ဒဿနံ ဝါ သဝနံ [Pg.318] ဝါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနိ, ဣဒံ ပန လောကဝဇ္ဇံ, အကုသလစိတ္တံ, တိဝေဒနန္တိ.

In Rājagaha, concerning the group-of-six bhikkhunīs, this was laid down on the subject of going to see dancing and so on. For a bhikkhunī who herself performs those acts, or who orders another to do so, or who speaks with a pretext such as, “Give an offering to the shrine,” or who, when it is said, “We will make an offering to the shrine,” accepts by saying, “Good,” it is an offense of pācittiya—so it is said in all the commentaries. For a bhikkhu, it is an offense of wrong conduct in all cases. However, there is no offense for one who, when it is said, “We will attend to your shrine,” speaks with a pretext such as, “Attending is a fine thing;” or for one who, while staying in the monastery, sees or hears; likewise, for one who sees or hears a performance that has been brought to her own place, or for one who, while traveling, encounters one on the path ahead; or for one who has gone when there is a duty to be done, such as receiving ticket-food; or for one who, due to dangers, has even entered a festival place and sees or hears; nor for one who is insane, and so on. The object being one of dancing and so on; going, apart from an authorized reason; and seeing or hearing—these are the three factors here. The origins and so on are like those of the Eḷakaloma Sikkhāpada. This, however, is a worldly fault, arises from an unwholesome consciousness, and is associated with three kinds of feeling.

နစ္စဂီတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on dancing and singing is finished.

လသုဏဝဂ္ဂေါ ပဌမော.

The First Chapter: On Garlic.

၂. ရတ္တန္ဓကာရဝဂ္ဂေါ

2. The Chapter on Darkness at Night

၁. ရတ္တန္ဓကာရသိက္ခာပဒဝဏ္ဏနာ

1. Explanation of the Training Rule on Darkness at Night

အန္ဓကာရဝဂ္ဂဿ ပဌမေ ရတ္တန္ဓကာရေတိ ရတ္တိအန္ဓကာရေ. အပ္ပဒီပေတိ ပဇ္ဇောတစန္ဒသူရိယအဂ္ဂီသု ဧကေကေနာပိ အနောဘာသိတေ. ပုရိသေနာတိ သန္တိဋ္ဌိတုံ သလ္လပိတုဉ္စ ဝိညုနာ မနုဿပုရိသေန သဒ္ဓိံ. သန္တိဋ္ဌေယျ ဝါတိ ဟတ္ထပါသေ ဌိတမတ္တာယ ပါစိတ္တိယံ. သလ္လပေယျာတိ တတ္ထ ဌတွာ ဂေဟသိတကထံ ကထေန္တိယာပိ ပါစိတ္တိယမေဝ.

In the first of the Chapter on Darkness, `rattandhakāre` means in the darkness of night. `Appadīpe` means in a place not illuminated even by one of these: lamplight, moonlight, sunlight, or firelight. `Purisena` means with a discerning human male, for the purpose of standing together or conversing together. Regarding `santiṭṭheyya vā`: for a bhikkhunī who is merely standing within arm's reach, it is an offense of pācittiya. Regarding `sallapeyyā`: for a bhikkhunī who, standing there, also speaks household talk, it is an offense of pācittiya.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ဧဝံ သန္တိဋ္ဌနဝတ္ထုသ္မိံ ပညတ္တံ, ပုရိသဿ ဟတ္ထပါသံ ဝိဇဟိတွာ, ယက္ခာဒီနံ ဟတ္ထပါသံ အဝိဇဟိတွာပိ သန္တိဋ္ဌန္တိယာ, သလ္လပေန္တိယာ ဝါ ဒုက္ကဋံ, ယံကိဉ္စိ ဝိညုံ ဒုတိယံ ဂဟေတွာ ဧဝံ ကရောန္တိယာ, အရဟောပေက္ခာယ, အညဝိဟိတာယ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ရတ္တန္ဓကာရတာ, ပုရိသဿ ဟတ္ထပါသေ ဌာနံ ဝါ သလ္လပနံ ဝါ, သဟာယာဘာဝေါ, ရဟောပေက္ခတာတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. ထေယျသတ္ထသမုဋ္ဌာနံ, ကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, လောကဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, အကုသလစိတ္တံ, တိဝေဒနန္တိ.

In Sāvatthī, concerning a certain bhikkhunī, this was laid down regarding the matter of standing near in this way. For a bhikkhunī who stands or converses, having gone beyond a man's arm's reach but not having gone beyond the arm's reach of yakkhas and so on, there is an offense of wrong conduct. There is no offense for one who does so having taken some discerning person as a companion, for one not regarding it as a secluded place, for one whose mind is distracted, nor for one who is insane, and so on. The state of darkness at night; standing or conversing within a man's arm's reach; the absence of a companion; and regarding it as a secluded place—these are the four factors here. This offense has its origin in the section on theft; it is an action; it is exempted by perception; it is intentional; it is a worldly fault; it is a bodily action and a verbal action; it is done with an unwholesome mind; and it is associated with three kinds of feeling.

ရတ္တန္ဓကာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on darkness at night is finished.

၂. ပဋိစ္ဆန္နောကာသသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule on a Concealed Place

ဒုတိယေ ပဋိစ္ဆန္နေ ဩကာသေတိ ကုဋ္ဋာဒီသု ယေန ကေနစိ ပဋိစ္ဆန္နေ, ဣဒမေဝေတ္ထ နာနတ္တံ.

In the second, 'in a concealed place' means concealed by any kind of screen, such as a wall and so on. Here, this alone is the difference.

ပဋိစ္ဆန္နောကာသသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on a concealed place is finished.

၃. အဇ္ဈောကာသသလ္လပနသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule on Conversation in an Open Space

တတိယေ [Pg.319] အဇ္ဈောကာသေတိ နာနံ, သေသံ ဥဘယတ္ထာပိ ပဌမသဒိသမေဝါတိ.

In the third, 'in an open space' is the difference; in both cases, the remainder is just like the first.

အဇ္ဈောကာသသလ္လပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on conversation in an open space is finished.

၄. ဒုတိယိကဥယျောဇနသိက္ခာပဒဝဏ္ဏနာ

4. The Explanation of the Training Rule on Dismissing a Companion

စတုတ္ထေ ရထိကာယာတိ ရစ္ဆာယံ. ဗျူဟေတိ အနိဝိဒ္ဓရစ္ဆာယံ. သိင်္ဃာဋကေတိ စစ္စရေ. နိကဏ္ဏိကံ ဝါ ဇပ္ပေယျာတိ ကဏ္ဏမူလေ ကိဉ္စိ ဇပ္ပေယျ. ဥယျောဇေယျာတိ အနာစာရံ စရိတုကာမတာယ ‘‘ဂစ္ဆ တွ’’န္တိ ဒုတိယိကံ ဥယျောဇေယျ. ပါစိတ္တိယန္တိ ပုရိမနယေနေဝ တာဝ သန္တိဋ္ဌနာဒီသု တီဏိ ပါစိတ္တိယာနိ, ဥယျောဇေန္တိယာ ပန ဥယျောဇနေ စ ဟတ္ထပါသဝိဇဟနေ စ ဒုက္ကဋံ, ဝိဇဟိတေ ပါစိတ္တိယံ.

In the fourth [training rule]: 'on a road' means on a main road. 'On a side-street' means on a lane that is not a thoroughfare. 'At a crossroads' means at a junction. 'Or she might whisper in the ear' means she might say something near the ear. 'She might dismiss' means, due to a desire to engage in improper conduct, she might dismiss her companion, saying, 'You go.' 'An offense of expiation' means that, just as in the previous method, there are first three offenses of expiation in regard to standing near and so on. Furthermore, for the one dismissing, there is an offense of wrong conduct for the act of dismissing and for abandoning arm's reach. When arm's reach has been abandoned, there is an offense of expiation.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဧဝံ သန္တိဋ္ဌနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ ပုရိမတ္တယသဒိသမေဝ. အနာပတ္တိယံ ပန ‘‘န အနာစာရံ အာစရိတုကာမာ, သတိ ကရဏီယေ ဒုတိယိကံ ဘိက္ခုနိံ ဥယျောဇေတီ’’တိ (ပါစိ. ၈၅၂) ဧတ္တကံ အဓိကန္တိ.

At Sāvatthī, concerning Thullanandā, this [training rule] was laid down in this way regarding the matter of standing near. The remainder is just like the previous three. However, in the [section on] no offense, this much is additional: 'Not desiring to engage in improper conduct, when there is something to be done, she dismisses the companion bhikkhunī.'

ဒုတိယိကဥယျောဇနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on dismissing a companion is concluded.

၅. အနာပုစ္ဆာပက္ကမနသိက္ခာပဒဝဏ္ဏနာ

5. The Explanation of the Training Rule on Departing Without Having Asked

ပဉ္စမေ ပုရေဘတ္တန္တိ အရုဏုဂ္ဂမနံ ဥပါဒါယ ယာဝ မဇ္ဈနှိကံ. အာသနေတိ ပလ္လင်္ကဿောကာသဘူတေ. သာမိကေ အနာပုစ္ဆာတိ တသ္မိံ ကုလေ ယံကိဉ္စိ ဝိညုံ မနုဿံ အနာပုစ္ဆာ. ပက္ကမေယျာတိ ဧတ္ထ ဆန္နဿ အန္တော နိသီဒိတွာ အနောဝဿကံ အဇ္ဈောကာသေ ဥပစာရံ အတိက္ကာမေန္တိယာ ပဌမပါဒေ ဒုက္ကဋံ, ဒုတိယေ ပါစိတ္တိယံ.

In the fifth [training rule]: 'before the meal' is from the arising of dawn until midday. 'On a seat' means in a place that is a location for a cross-legged seat. 'Without asking the owner' means without having asked any discerning person in that household. Regarding 'one should depart': in this case, for a bhikkhunī who, having sat inside a roofed area, crosses into an unsheltered place, or who, in the open air, crosses the boundary, there is an offense of wrong-doing for the first footstep, and an offense of expiation for the second.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ အနာပုစ္ဆာ ပက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, ပလ္လင်္ကဿ အနောကာသေ ဒုက္ကဋံ, တထာ အာပုစ္ဆိတေ [Pg.320] အနာပုစ္ဆိတသညာယ စေဝ ဝေမတိကာယ စ. အာပုစ္ဆိတသညာယ ပန, အသံဟာရိမေ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ပုရေဘတ္တတာ, အန္တရဃရေ နိသဇ္ဇာ, အာသနဿ ပလ္လင်္ကောကာသတာ, အညတြ အနုညာတကာရဏာ အနာပုစ္ဆနံ, ဝုတ္တပရိစ္ဆေဒါတိက္ကမောတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

At Sāvatthī, concerning a certain bhikkhunī, this was laid down regarding the matter of departing without having asked; it is a threefold pācittiya. There is an offense of wrong-doing for sitting in a place that is not a location for a cross-legged seat, and likewise for one who has asked but has the perception of not having asked, or is in doubt. However, for one who has the perception of having asked, for an immovable place, for one who is ill, in calamities, and for the insane and so forth, there is no offense. The state of being before the meal, sitting inside a house, the seat being a location suitable for a cross-legged seat, not asking except for an authorized reason, and crossing the aforementioned boundary—these are the five factors here. The origins and so on are similar to those for the Kathina, but this is an offense of both action and non-action.

အနာပုစ္ဆာပက္ကမနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on departing without having asked is concluded.

၆. အနာပုစ္ဆာအဘိနိသီဒနသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Training Rule on Sitting Down Without Having Asked

ဆဋ္ဌေ ပစ္ဆာဘတ္တန္တိ မဇ္ဈနှိကေ ဝီတိဝတ္တေ ယာဝ သူရိယဿ အတ္ထင်္ဂမာ. အဘိနိသီဒေယျ ဝါတိ အာဒိမှိ နိသီဒိတွာ ဂစ္ဆန္တိယာ ဧကာ အာပတ္တိ, အနိသီဒိတွာ နိပဇ္ဇိတွာဝ ဂစ္ဆန္တိယာပိ ဧကာ, နိသီဒိတွာ နိပဇ္ဇန္တိယာ ဒွေ.

In the sixth [training rule]: 'after the meal' is from when midday has passed until the time of the sun's setting. In the text beginning with 'one should sit down': for a bhikkhunī who goes after having sat down, there is one offense. For one who goes only after having lain down, without sitting, there is also one offense. For one who lies down after having sat, there are two offenses.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ အာသနေ အဘိနိသီဒနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ ပဉ္စမသဒိသမေဝ. ယထာ ပန တတ္ထ အသံဟာရိမေ, ဧဝမိဓ ဓုဝပညတ္တေ အနာပတ္တီတိ.

At Sāvatthī, concerning Thullanandā, this was laid down regarding the matter of sitting down on a seat. The remainder is just the same as the fifth. However, just as there, in the case of an immovable place, there is no offense, so too here, in the case of a permanently established place, there is no offense.

အနာပုစ္ဆာအဘိနိသီဒနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on sitting down without having asked is concluded.

၇. အနာပုစ္ဆာသန္ထရဏသိက္ခာပဒဝဏ္ဏနာ

7. The Explanation of the Training Rule on Spreading Out Bedding Without Having Asked

သတ္တမေ ဝိကာလေတိ အတ္ထင်္ဂတေ သူရိယေ. သေယျန္တိ အန္တမသော ပဏ္ဏသန္ထာရမ္ပိ, သေသံ ဆဋ္ဌသဒိသမေဝ.

In the seventh [training rule]: 'at the wrong time' means when the sun has set. 'Bedding' means, at the least, even a spread of leaves. The remainder is just the same as the sixth training rule.

ဣဒံ ပန သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဝိကာလေ ကုလာနိ ဥပသင်္ကမိတွာ သာမိကေ အနာပုစ္ဆိတွာ သေယျံ သန္ထရိတွာ အဘိနိသီဒနဝတ္ထုသ္မိံ ပညတ္တံ, အနာပတ္တိယဉ္စေတ္ထ ဓုဝပညတ္တံ နာမ နတ္ထီတိ.

This was laid down at Sāvatthī concerning several bhikkhunīs who, having approached families at an improper time and without asking the owners, spread out bedding and sat down. And in this case, in the section on no offense, there is no such thing as a 'permanently established place'.

အနာပုစ္ဆာသန္ထရဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on spreading out bedding without asking is concluded.

၈. ပရဥဇ္ဈာပနကသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule on Causing Disparagement of Others

အဋ္ဌမေ [Pg.321] ဒုဂ္ဂဟိတေန ဒူပဓာရိတေနာတိ ယံ ဝုတ္တံ, တတော အညထာ ဂဟိတေန စ ဥပဓာရိတေန စ. ပရန္တိ ‘‘အဟံ ကိရယျေ အယျံ န သက္ကစ္စံ ဥပဋ္ဌဟာမီ’’တိအာဒိနာ (ပါစိ. ၈၆၉) နယေန ဥပသမ္ပန္နံ ဥဇ္ဈာပေန္တိယာ ပါစိတ္တိယံ.

In the eighth, 'by what is badly grasped and badly determined' means by that which was said being grasped and determined otherwise. 'Others' means, by the method of saying, for example, 'It seems, venerable lady, that I do not attend upon the venerable lady respectfully,' and so on, for a bhikkhunī who causes disparagement of a fully ordained one, there is an offense of expiation.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ဧဝံ ပရံ ဥဇ္ဈာပနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နာယ တိကဒုက္ကဋံ, ဥမ္မတ္တိကာဒီနံယေဝ အနာပတ္တိ. ဒုဂ္ဂဟိတတာ, ဥဇ္ဈာပနံ, ယံ ဥဇ္ဈာပေတိ, တဿာ ဥပသမ္ပန္နတာတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

At Sāvatthī, concerning a certain bhikkhunī, this was laid down regarding the matter of causing others to disparage: it is a threefold pācittiya; for one not fully ordained, it is a threefold dukkaṭa; there is no offense only for the insane and so on. The state of being badly grasped, the act of causing disparagement, and the person who is disparaged being fully ordained—these are the three factors here. The origins and so on are similar to those for taking what is not given, but this is a painful feeling.

ပရဥဇ္ဈာပနကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on causing disparagement of others is concluded.

၉. ပရအဘိသပနသိက္ခာပဒဝဏ္ဏနာ

9. The Explanation of the Training Rule on Cursing Others

နဝမေ အဘိသပေယျာတိ သပထံ ကရေယျ. တတ္ထ ‘‘နိရယေ ဥပပဇ္ဇာမိ, နိရယေ ဥပပဇ္ဇတူ’’တိဧဝမာဒီနိ ဝဒမာနာ နိရယေန အဘိသပတိ နာမ, အက္ကောသတီတိ အတ္ထော. ‘‘ဂိဟိနီ ဟောမိ, ဂိဟိနီ ဟောတူ’’တိဧဝမာဒီနိ ဝဒမာနာ ဗြဟ္မစရိယေန. တဿာ ဝါစာယ ဝါစာယ ပါစိတ္တိယံ.

In the ninth, 'should curse' means she would make a curse. Here, one who says such things as, 'May I arise in hell, may she arise in hell,' is said to curse with hell; the meaning is 'she reviles.' One who says such things as, 'May I be a laywoman, may she be a laywoman,' curses with the holy life. For each and every utterance, there is an offense of expiation.

သာဝတ္ထိယံ စဏ္ဍကာဠိံ အာရဗ္ဘ ဧဝံ အဘိသပနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နာယ တိကဒုက္ကဋံ, တိရစ္ဆာနယောနိယာ ဝါ ပေတ္တိဝိသယေန ဝါ မနုဿဒေါဘဂ္ဂေန ဝါ အဘိသပနေ ဒုက္ကဋံ. အတ္ထဓမ္မာနုသာသနိပုရေက္ခာရာနံ ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. နိရယေန ဝါ ဗြဟ္မစရိယေန ဝါ အဘိသပနံ, ဥပသမ္ပန္နတာ, အတ္ထဓမ္မပုရေက္ခာရာဒီနံ အဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဋ္ဌမသဒိသာနေဝါတိ.

At Sāvatthī, concerning Caṇḍakāḷī, this was laid down regarding the matter of cursing: a threefold pācittiya; a threefold dukkaṭa for one not fully ordained; a dukkaṭa for cursing with a wish for an animal birth, or the realm of hungry ghosts, or a human state of misfortune. There is no offense for those who have the meaning, the Dhamma, and the instruction as their foremost concern, nor for the insane, and so on. Cursing with the mention of hell or the holy life, the state of being fully ordained, and the absence of having the meaning and the Dhamma as one's foremost concern, and so on—these are the three factors here. The origins, and so on, are the same as for the eighth.

ပရအဘိသပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on cursing others is concluded.

၁၀. ရောဒနသိက္ခာပဒဝဏ္ဏနာ

10. The Explanation of the Training Rule on Crying

ဒသမေ ဝဓိတွာတိ ဟတ္ထာဒီဟိ ပဟရိတွာ, ဥဘယံ ကရောန္တိယာဝ ပါစိတ္တိယံ.

In the tenth, 'having struck' means having hit with hands, and so on. An offense of expiation is incurred only by one who does both.

သာဝတ္ထိယံ [Pg.322] စဏ္ဍကာဠိံ အာရဗ္ဘ အတ္တာနံ ဝဓိတွာ ရောဒနဝတ္ထုသ္မိံ ပညတ္တံ, ကေဝလံ ဝဓန္တိယာ ဝါ ရောဒန္တိယာ ဝါ ဒုက္ကဋမေဝ. ဉာတိရောဂဘောဂဗျသနေဟိ ဖုဋ္ဌာယ ကေဝလံ ရောဒန္တိယာ ဧဝ န ဝဓန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အတ္တာနံ ဝဓနဉ္စေဝ, ရောဒနဉ္စာတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသဒိသာနိ, ဣဒံ ပန ကိရိယမေဝါတိ.

At Sāvatthī, concerning Caṇḍakāḷī, this was laid down regarding the incident of striking oneself and weeping. For merely striking oneself or merely weeping, it is only a dukkaṭa. For one who is afflicted by loss of relatives, disease, or wealth, and merely weeps without striking oneself, there is no offense; and also for the insane, and so on. Striking oneself and weeping—these are the two factors here. The origins, and so on, are similar to those of the rule on formal admonition. This, however, is merely an action.

ရောဒနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Weeping is Concluded.

ရတ္တန္ဓကာရဝဂ္ဂေါ ဒုတိယော.

The Chapter on Darkness at Night, the Second.

၃. နဂ္ဂဝဂ္ဂေါ

3. The Chapter on Nakedness

၁. နဂ္ဂသိက္ခာပဒဝဏ္ဏနာ

1. The Explanation of the Training Rule on Nakedness

နဂ္ဂဝဂ္ဂဿ ပဌမေ နဂ္ဂါတိ အနိဝတ္ထာ ဝါ အပါရုတာ ဝါ. ဧဝဉှိ နဟာယန္တိယာ သဗ္ဗပ္ပယောဂေသု ဒုက္ကဋံ, နဟာနပရိယောသာနေ ပါစိတ္တိယံ.

In the first rule of the Chapter on Nakedness, 'naked' means either without a lower garment or without an upper garment. Indeed, for one bathing in this way, there is a dukkaṭa for every effort, and a pācittiya at the completion of bathing.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဧဝံ နဟာနဝတ္ထုသ္မိံ ပညတ္တံ, ဥဒကသာဋိကစီဝရေ အစ္ဆိန္နေ ဝါ နဋ္ဌေ ဝါ, ‘‘မဟဂ္ဃံ ဣဒံ ဒိသွာ စောရာပိ ဟရေယျု’’န္တိ ဧဝရူပါသု အာပဒါသု ဝါ နဟာယန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. နဂ္ဂတာ, အနုညာတကာရဏာဘာဝေါ, နဟာနပရိယောသာနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

At Sāvatthī, concerning many bhikkhunīs, this was laid down regarding the incident of bathing in this way: there is no offense for one who bathes if the bathing-cloth robe has been snatched away or is lost, or in emergencies such as thinking, 'Seeing that this is valuable, thieves might take it'; nor is there an offense for the insane, and so on. Nakedness, the absence of a permitted reason, and the completion of bathing—these are the three factors here. The origins, and so on, are similar to those of the rule on goat's-hair wool.

နဂ္ဂသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Nakedness is Concluded.

၂. ဥဒကသာဋိကသိက္ခာပဒဝဏ္ဏနာ

2. The Explanation of the Training Rule on the Bathing Cloth

ဒုတိယေ သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ အပ္ပမာဏိကာယော ဥဒကသာဋိကာယော ဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ သဗ္ဗံ ရတနဝဂ္ဂေ နိသီဒနသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

In the second rule, at Sāvatthī, concerning the group-of-six bhikkhunīs, the rule was laid down regarding the incident of wearing bathing cloths of immoderate size. The rest here should be understood in the same way as explained in the training rule on the sitting cloth in the Jewel Chapter.

ဥဒကသာဋိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on the Bathing Cloth is Concluded.

၃. စီဝရသိဗ္ဗနသိက္ခာပဒဝဏ္ဏနာ

3. The Explanation of the Training Rule on Robe-Sewing

တတိယေ ဝိသိဗ္ဗေတွာတိ ဒုဿိဗ္ဗိတံ ပုနသိဗ္ဗနတ္ထာယ ဝိသိဗ္ဗေတွာ. အနန္တရာယိကိနီတိ ဒသသု အန္တရာယေသု ဧကေကသ္မိမ္ပိ အသတိ. အညတြ စတူဟပဉ္စာဟာတိ [Pg.323] ဝိသိဗ္ဗိတဒိဝသတော ပဉ္စ ဒိဝသေ အတိက္ကာမေတွာ ‘‘နေဝ သိဗ္ဗိဿာမိ, န သိဗ္ဗာပနာယ ဥဿုက္ကံ ကရိဿာမီ’’တိ ဓုရံ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ.

In the third rule, 'having unstitched' means having unstitched a poorly sewn robe for the purpose of re-sewing it. 'Without obstruction' means when not even one of the ten obstructions is present. 'Except for four or five days' means that after exceeding five days from the day of unstitching, a pācittiya offense is incurred as soon as the duty is abandoned with the thought, 'I will neither sew it, nor make an effort to have it sewn.'

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ စီဝရံ ဝိသိဗ္ဗေတွာ န သိဗ္ဗနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နာယ တိကဒုက္ကဋံ, တထာ ဥဘိန္နမ္ပိ အညသ္မိံ ပရိက္ခာရေ. ယာ ပန အန္တရာယိကိနီ ဝါ ဟောတိ, ပရိယေသိတွာ ဝါ ကိဉ္စိ န လဘတိ, ကရောန္တီ ဝါ ပဉ္စာဟံ အတိက္ကာမေတိ, တဿာ စ, ဂိလာနာယ စ, အာပဒါသု စ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. နိဝါသနပါရုပနုပဂစီဝရတာ, ဥပသမ္ပန္နာယ သန္တကတာ, သိဗ္ဗနတ္ထာယ ဝိသိဗ္ဗနံ ဝါ ဝိသိဗ္ဗာပနံ ဝါ, အညတြ အနုညာတကာရဏာ ပဉ္စာဟာတိက္ကမော, ဓုရနိက္ခေပေါတိ ဣမာနေတ္ထ ပဉ္စ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသဒိသာနီတိ.

At Sāvatthī, concerning Thullanandā, the rule was laid down regarding the incident of unstitching a robe and not sewing it. It is a pācittiya offense with three roots of transgression; for a non-fully ordained woman, it is a dukkaṭa offense with three roots of transgression, and similarly for both regarding other requisites. However, there is no offense for one who is obstructed, or who searches and finds nothing, or who, while in the process of making it, exceeds five days; nor for one who is sick, nor in emergencies, nor for the insane, and so on. The five factors here are: the robe being suitable as an undergarment or upper garment, its belonging to a fully ordained bhikkhunī, unstitching or having it unstitched for the purpose of sewing, exceeding five days without a permitted reason, and abandoning the effort. The origination and so on are similar to those of the training rule on formal admonition.

စီဝရသိဗ္ဗနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Robe-Sewing is Concluded.

၄. သံဃာဋိစာရသိက္ခာပဒဝဏ္ဏနာ

4. The Explanation of the Training Rule on the Circulation of the Saṅghāṭī Robes

စတုတ္ထေ ပဉ္စ အဟာနိ ပဉ္စာဟံ, ပဉ္စာဟမေဝ ပဉ္စာဟိကံ. သံဃာဋီနံ စာရော သံဃာဋိစာရော, ပရိဘောဂဝသေန ဝါ ဩတာပနဝသေန ဝါ သံဃဋိတဋ္ဌေန ‘သံဃာဋီ’တိ လဒ္ဓနာမံ တိစီဝရံ, ဥဒကသာဋိကာ, သံကစ္စိကာတိ ဣမေသံ ပဉ္စန္နံ စီဝရာနံ ပရိဝတ္တနန္တိ အတ္ထော. အတိက္ကာမေယျ ပါစိတ္တိယန္တိ ဆဋ္ဌေ အရုဏုဂ္ဂမနေ ဧကသ္မိံ စီဝရေ ဝုတ္တနယေန အပရိဝတ္တိတေ ဧကာ အာပတ္တိ, ပဉ္စသု ပဉ္စ.

In the fourth rule, ‘five days’ (pañcāhaṃ) means five days; ‘five-day’ (pañcāhikaṃ) means simply five days. ‘Circulation of the saṅghāṭī robes’ (saṅghāṭicāro) means the circulation of the saṅghāṭī robes. The triple robe, the bathing cloth, and the breast-band—these five robes—have received the name ‘saṅghāṭī’ because of the meaning of being sewn together; the meaning is the changing of these robes, either by way of using or by way of airing. ‘If she exceeds the limit, there is an offense entailing expiation’ (atikkāmeyya pācittiyaṃ): at the rising of dawn on the sixth day, if one robe has not been changed in the prescribed manner, there is one offense; if five have not been changed, there are five offenses.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ စီဝရံ နိက္ခိပိတွာ သန္တရုတ္တရေန ဇနပဒစာရိကံ ပက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, ပဉ္စာဟာနတိက္ကန္တေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန အနတိက္ကန္တသညာယ, ပဉ္စမံ ဒိဝသံ ပဉ္စ စီဝရာနိ နိဝါသေန္တိယာ ဝါ ပါရုပန္တိယာ ဝါ ဩတာပေန္တိယာ ဝါ, ဂိလာနာယ, ‘‘ဣဒံ မေ စီဝရံ မဟဂ္ဃံ ဤဒိသေ စောရဘယေ န သက္ကာ ဓာရေတု’’န္တိ ဧဝရူပါသု အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ပဉ္စန္နံ စီဝရာနံ အညတရတာ, ပဉ္စာဟာတိက္ကမော, အနုညာတကာရဏာဘာဝေါ, အပရိဝတ္တနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနီတိ.

In Sāvatthī, it was laid down concerning several bhikkhunīs on the occasion of their departing on a tour of the country with an inner and outer garment, having laid aside a robe. It is a threefold offense entailing expiation; when five days have not been exceeded, it is a twofold offense of wrong-doing. However, for one with the perception that it has not been exceeded, or on the fifth day while wearing, draping, or airing the five robes; for one who is ill; in such emergencies as thinking, ‘This robe of mine is valuable; in such danger from thieves, it is not possible to keep it’; or for the insane and so forth, there is no offense. Herein, the four factors are: it being one of the five robes, the exceeding of five days, the absence of a permitted reason, and not exchanging it. The origins and so forth are similar to the Kathina rules.

သံဃာဋိစာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on the Circulation of the Saṅghāṭī Robes is Concluded.

၅. စီဝရသင်္ကမနီယသိက္ခာပဒဝဏ္ဏနာ

5. The Explanation of the Training Rule on Transferable Robes

ပဉ္စမေ [Pg.324] စီဝရသင်္ကမနီယန္တိ သင်္ကမေတဗ္ဗံ စီဝရံ, အညိဿာ သန္တကံ အနာပုစ္ဆာ ဂဟိတံ ပုန ပဋိဒါတဗ္ဗံ ပဉ္စန္နံ အညတရံ စီဝရန္တိ အတ္ထော. ဓာရေယျာတိ သစေ တံ နိဝါသေတိ ဝါ ပါရုပတိ ဝါ ပါစိတ္တိယံ.

In the fifth rule, ‘transferable robe’ means a robe that should be transferred; that is, one of the five robes belonging to another, taken without asking, and which must be returned. ‘Should wear’ means if one wears it or drapes it, there is an offense entailing expiation.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ဘိက္ခုနိယာ စီဝရံ အာဒါယ အနာပုစ္ဆာ ပါရုပနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နာယ တိကဒုက္ကဋံ. ယာ ပန တာယ ဝါ ဒိန္နံ, တံ ဝါ အာပုစ္ဆာ, အစ္ဆိန္နနဋ္ဌစီဝရိကာ ဝါ ဟုတွာ, ‘‘ဣဒံ မေ စီဝရံ မဟဂ္ဃံ ဤဒိသေ စောရဘယေ န သက္ကာ ဓာရေတု’’န္တိ ဧဝရူပါသု အာပဒါသု ဝါ ဓာရေတိ, တဿာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. စီဝရသင်္ကမနီယတာ, ဥပသမ္ပန္နာယ သန္တကတာ, အနုညာတကာရဏာဘာဝေါ, ဓာရဏန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမကထိနသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

In Sāvatthī, it was laid down concerning a certain bhikkhunī on the occasion of her taking another bhikkhunī's robe without asking and draping it. It is a threefold offense entailing expiation; for one not fully ordained, it is a threefold offense of wrong-doing. However, there is no offense for one who wears it if it was given by the owner, or if she asked the owner; or for one who has had her robe snatched away or lost; or in such emergencies as thinking, ‘This robe of mine is valuable; in such danger from thieves, it is not possible to keep it’; or for the insane and so forth. Herein, the four factors are: the robe being transferable, its belonging to a fully ordained bhikkhunī, the absence of a permitted reason, and the wearing of it. The origins and so forth are similar to the first Kathina rules; however, this is a matter of action and non-action.

စီဝရသင်္ကမနီယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Transferable Robes is Concluded.

၆. ဂဏစီဝရသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Training Rule on Robes for a Community

ဆဋ္ဌေ ဂဏဿာတိ ဘိက္ခုနိသံဃဿ. စီဝရလာဘန္တိ ဝိကပ္ပနုပဂမ္ပိ ပစ္ဆိမံ လဘိတဗ္ဗံ စီဝရံ. အန္တရာယံ ကရေယျာတိ ယထာ တေ ဒါတုကာမာ န ဒေန္တိ, ဧဝံ ပရက္ကမေယျ. ပါစိတ္တိယန္တိ သစေ တဿာ ဝစနေန တေ န ဒေန္တိ, ဘိက္ခုနိယာ ပါစိတ္တိယံ.

In the sixth, 'for the group' (gaṇassa) means for the community of bhikkhunīs. 'Gain of robes' (cīvaralābhaṃ) means the last robe to be received, which is also suitable for vikappana. 'She might create an obstacle' (antarāyaṃ kareyya) means she should strive in such a way that those who are willing to give do not give. 'It is a pācittiya' (pācittiyaṃ) means if, on account of her word, they do not give, for the bhikkhunī there is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဂဏဿ စီဝရလာဘန္တရာယကရဏဝတ္ထုသ္မိံ ပညတ္တံ, အညသ္မိံ ပရိက္ခာရေ ဒုက္ကဋံ, သမ္ဗဟုလာနံ ပန ဧကဘိက္ခုနိယာ ဝါ စီဝရလာဘေပိ ဒုက္ကဋမေဝ. ‘‘သမဂ္ဃကာလေ ဒဿထာ’’တိ ဧဝံ အာနိသံသံ ဒဿေတွာ နိဝါရေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဝိကပ္ပနုပဂပစ္ဆိမတာ, သံဃဿ ပရိဏတဘာဝေါ, ဝိနာ အာနိသံသဒဿနေန အန္တရာယကရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနီတိ.

This was laid down in Sāvatthī concerning Thullanandā, regarding the case of causing an obstacle to the community's gain of robes. For other requisites, it is an offense of wrong-doing. However, in the case of the gain of robes for many bhikkhunīs or for one bhikkhunī, it is also only an offense of wrong-doing. For a bhikkhunī who prevents by showing the benefit, saying, 'You should give when the price is low,' and for the insane and so forth, there is no offense. Here, these are the three factors: (1) its being the last robe suitable for vikappana; (2) its having been dedicated to the community of bhikkhunīs; and (3) causing an obstacle without showing the benefit. The origins and so forth are similar to those of taking what is not given.

ဂဏစီဝရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Robes for the Community is concluded.

၇. ပဋိဗာဟနသိက္ခာပဒဝဏ္ဏနာ

7. Explanation of the Training Rule on Obstructing

သတ္တမေ [Pg.325] ဓမ္မိကံ စီဝရဝိဘင်္ဂန္တိ သမဂ္ဂေန သံဃေန သန္နိပတိတွာ ကရီယမာနံ စီဝရဝိဘင်္ဂ. ပဋိဗာဟေယျာတိ ပဋိသေဓေယျ, ဧဝံ ပဋိသေဓေန္တိယာ ပါစိတ္တိယံ.

In the seventh, 'a distribution of robes in accordance with the Dhamma' (dhammikaṃ cīvaravibhaṅgaṃ) means a distribution of robes being carried out by a united Saṅgha after having assembled. 'She might obstruct' (paṭibāheyya) means she might prohibit. For one who thus prohibits, there is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဓမ္မိကံ စီဝရဝိဘင်္ဂံ ပဋိဗာဟနဝတ္ထုသ္မိံ ပညတ္တံ, ဓမ္မိကေ ဝေမတိကာယ, အဓမ္မိကေ ဓမ္မိကသညာယ စေဝ ဝေမတိကာယ စ ဒုက္ကဋံ. ဥဘယတ္ထ အဓမ္မိကသညာယ, အာနိသံသံ ဒဿေတွာ ပဋိဗာဟန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. စီဝရဝိဘင်္ဂဿ ဓမ္မိကတာ, ဓမ္မိကသညိတာ, ဝိနာ အာနိသံသေန ပဋိဗာဟနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနေဝါတိ.

This was laid down in Sāvatthī concerning Thullanandā, regarding the case of obstructing a distribution of robes in accordance with the Dhamma. When the distribution is in accordance with the Dhamma, for one who is doubtful, it is an offense of wrong-doing. When the distribution is not in accordance with the Dhamma, for one who perceives it as being in accordance with the Dhamma, and for one who is doubtful, it is an offense of wrong-doing. In both cases (lawful and unlawful), for one who obstructs while perceiving it as not in accordance with the Dhamma, there is no offense. For one who obstructs after showing the advantages, and for the insane and so forth, there is no offense. Here, these are the three factors: (1) the robe distribution being in accordance with the Dhamma; (2) the perception of it as being in accordance with the Dhamma; and (3) obstructing without showing the advantages. The origins and so forth are just like those of taking what is not given.

ပဋိဗာဟနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Obstructing is concluded.

၈. စီဝရဒါနသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the Training Rule on Giving Robes

အဋ္ဌမေ သမဏစီဝရန္တိ ကပ္ပကတံ နိဝါသနပါရုပနုပဂံ, ဧဝရူပံ ဌပေတွာ ပဉ္စ သဟဓမ္မိကေ မာတာပိတရော စ ယဿ ကဿစိ ဂဟဋ္ဌဿ ဝါ ပဗ္ဗဇိတဿ ဝါ ပရိစ္စဇိတွာ ဒေန္တိယာ ပါစိတ္တိယံ.

In the eighth, 'a monastic robe' means one that has been made allowable, suitable for a lower or upper robe. For a bhikkhunī who, having excluded the five fellow monastics and her mother and father, gives away such a robe to any householder or renunciant, there is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ အဂါရိကဿ သမဏစီဝရဒါနဝတ္ထုသ္မိံ ပညတ္တံ, ဘိက္ခုနော ဒုက္ကဋံ. မာတာပိတူနံ ပရိစ္စဇိတွာပိ, အညေသံ တာဝကာလိကမေဝ ဒေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သမဏစီဝရတာ, ဌပေတွာ သဟဓမ္မိကေ စ မာတာပိတရော စ အညေသံ ဒါနံ, အတာဝကာလိကတာတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သဉ္စရိတ္တသဒိသာနီတိ.

This was laid down in Sāvatthī concerning Thullanandā regarding the case of giving a monastic robe to a householder. For a bhikkhu, there is an offense of wrong-doing. There is no offense for giving it away completely to her mother and father, for giving it only temporarily to others, or for the insane and so on. The state of being a monastic robe, giving to others—excluding fellow monastics and her mother and father—and the state of it not being a temporary gift: these are the three factors here. The arising and so on are similar to that of the rule on acting as a go-between.

စီဝရဒါနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on giving a robe is concluded.

၉. ကာလအတိက္ကမနသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Training Rule on Transgressing the Time

နဝမေ ဒုဗ္ဗလစီဝရပစ္စာသာယာတိ ဒုဗ္ဗလာယ စီဝရပစ္စာသာယ, ‘‘သစေ သက္ကောမ ဒဿာမာ’’တိ ဧတ္တကမတ္တံ သုတွာ ဥပ္ပာဒိတာယ အာသာယာတိ အတ္ထော[Pg.326]. စီဝရကာလသမယံ အတိက္ကာမေယျာတိ ဝဿံဝုဋ္ဌဘိက္ခုနီဟိ ကာလစီဝရေ ဘာဇိယမာနေ ‘‘အာဂမေယျာထ, အယျေ, အတ္ထိ သံဃဿ စီဝရပစ္စာသာ’’တိ ဝတွာ တံ စီဝရဝိဘင်္ဂံ စီဝရကာလံ အတိက္ကာမေယျ, တဿာ အနတ္ထတေ ကထိနေ ဝဿာနဿ ပစ္ဆိမမာသံ, အတ္ထတေ ကထိနေ ကထိနုဗ္ဘာရဒိဝသံ အတိက္ကာမေန္တိယာ ပါစိတ္တိယံ.

In the ninth, 'due to a weak hope of a robe' means due to a hope that has arisen from hearing just this much: 'If we are able, we will give.' 'She might transgress the robe season' means that when seasonable robes are being distributed by the bhikkhunīs who have completed the rains residence, she says, 'Wait, venerable ladies, the Saṅgha has hope of a robe,' and thereby causes that robe distribution to transgress the robe season. For her who causes the transgression—if the kathina is not laid down, of the last month of the rains season; if the kathina is laid down, of the day of the kathina's removal—there is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဒုဗ္ဗလစီဝရပစ္စာသာယ စီဝရကာလသမယံ အတိက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, ဒုဗ္ဗလစီဝရေ ဝေမတိကာယ, အဒုဗ္ဗလစီဝရေ ဒုဗ္ဗလစီဝရသညာယ စေဝ ဝေမတိကာယ စ ဒုက္ကဋံ. ဥဘယတ္ထ အဒုဗ္ဗလစီဝရသညာယ, ကိဉ္စာပိ ‘န သက္ကောမာ’တိ ဝဒန္တိ, ‘‘ဣဒါနိ ပန တေသံ ကပ္ပာသော ဝါ ဥပ္ပဇ္ဇိဿတိ, သဒ္ဓေါ ဝါ ပုရိသော အာဂမိဿတိ, တသ္မိံ အာဂတေ အဒ္ဓါ ဒဿန္တီ’’တိ ဧဝံ အာနိသံသံ ဒဿေတွာ နိဝါရေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဒုဗ္ဗလစီဝရတာ, ဒုဗ္ဗလသညိတာ, ဝိနာ အာနိသံသေန နိဝါရဏန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနီတိ.

This training rule was laid down in Sāvatthī concerning Thullanandā regarding the case of causing the robe-season time to be transgressed due to the hope for a weak robe. For one who is uncertain regarding a weak robe, there is a dukkaṭa offense. For one who perceives a not-weak robe as a weak robe, and for one who is uncertain, there is a dukkaṭa offense. In both cases, for one who perceives it as a not-weak robe, there is no offense. Also, for one who prevents by showing the benefit, saying, 'Even if they say, "We are not able," now cotton will arise for them, or a faithful man will come, and when he has come, they will certainly give,' and for the insane, and so on, there is no offense. The state of being a weak robe, the perception of it as a weak robe, and preventing without showing the benefit—these are the three factors here. The arising, and so on, are similar to the offense of taking what is not given.

ကာလအတိက္ကမနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on transgressing the time limit is concluded.

၁၀. ကထိနုဒ္ဓါရသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule on the Removal of the Kathina

ဒသမေ ဓမ္မိကံ ကထိနုဒ္ဓါရန္တိ သဗ္ဗာသံ ဘိက္ခုနီနံ အကာလစီဝရံ ဒါတုကာမေန ဥပါသကေန ယတ္တကော အတ္ထာရမူလိကော အာနိသံသော, တတော အဓိကံ ဝါ သမကံ ဝါ ဒတွာ ယာစိတေန သမဂ္ဂေန ဘိက္ခုနိသံဃေန ယံ ကထိနံ ဉတ္တိဒုတိယကမ္မေန အန္တရာ ဥဒ္ဓရီယတိ, တဿ သော ဥဒ္ဓါရော ‘ဓမ္မိကော’တိ ဝုစ္စတိ, ဧဝရူပံ ကထိနုဒ္ဓါရန္တိ အတ္ထော. ပဋိဗာဟေယျာတိ နိဝါရေယျ, တဿ ဧဝရူပံ ကထိနုဒ္ဓါရံ နိဝါရေန္တိယာ ပါစိတ္တိယံ.

In the tenth, 'a lawful Kathina removal' is as follows: when a layman, desiring to give an out-of-season robe to all the bhikkhunīs, having given a gift that is more than or equal to whatever benefit has the spreading of the Kathina as its root, the united Saṅgha of bhikkhunīs, having been requested, removes the Kathina in the interim by a ñattidutiyakamma. That removal is called 'lawful'. This is the meaning of 'such a Kathina removal'. 'She might obstruct' means she might prevent. For one who prevents such a lawful Kathina removal, there is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ကထိနုဒ္ဓါရံ ပဋိဗာဟနဝတ္ထုသ္မိံ ပညတ္တံ, သေသံ သတ္တမေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

This training rule was laid down in Sāvatthī concerning Thullanandā on the grounds of preventing the removal of the Kathina. The remainder should be understood according to the method explained in the seventh.

ကထိနုဒ္ဓါရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on the removal of the Kathina is concluded.

နဂ္ဂဝဂ္ဂေါ တတိယော.

The Third Chapter on Nakedness.

၄. တုဝဋ္ဋဝဂ္ဂေါ

4. The Chapter on Lying Down Together

၁. ဧကမဉ္စတုဝဋ္ဋနသိက္ခာပဒဝဏ္ဏနာ

Explanation of the Training Rule on Lying Down Together on One Couch

တုဝဋ္ဋဝဂ္ဂဿ [Pg.327] ပဌမေ တုဝဋ္ဋေယျုန္တိ နိပဇ္ဇေယျုံ. တာသု ပန ဧကာယ ဝါ နိပန္နာယ အပရာ နိပဇ္ဇတု, ဒွေပိ ဝါ သဟေဝ နိပဇ္ဇန္တု, ဒွိန္နမ္ပိ ပါစိတ္တိယံ.

4. In the first rule of the Tuvaṭṭa Chapter, 'they might lie down together' means they might lie down. Furthermore, among them, whether another lies down after one has already lain down, or whether both lie down at the very same time, there is a pācittiya offense for both.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဒွိန္နံ ဧကမဉ္စေ တုဝဋ္ဋနဝတ္ထုသ္မိံ ပညတ္တံ, သစေ ပန ဧကာယ နိပန္နာယ ဧကာ နိသီဒတိ, ဥဘော ဝါ နိသီဒန္တိ, တာသံ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဧကမဉ္စတာ, ဒွိန္နံ တုဝဋ္ဋနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

It was laid down at Sāvatthī concerning several bhikkhunīs on the grounds of two lying down on one couch. But if, while one is lying down, another sits, or if both sit, there is no offense for them, nor for one who is insane, and so on. The state of being on one couch and the lying down of two—these are the two factors here. The origins and so forth are similar to those of the training rule concerning sheep's wool.

ဧကမဉ္စတုဝဋ္ဋနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning lying down on one couch is concluded.

၂. ဧကတ္ထရဏတုဝဋ္ဋနသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule Concerning Lying Down with a Single Spread-and-Covering

ဒုတိယေ ဧကံ အတ္ထရဏဉ္စေဝ ပါဝုရဏဉ္စ ဧတာသန္တိ ဧကတ္ထရဏပါဝုရဏာ, သံဟာရိမာနံ ပါဝါရတ္ထရဏကဋသာရကာဒီနံ ဧကံ အန္တံ အတ္ထရိတွာ ဧကံ ပါရုပိတွာ တုဝဋ္ဋေန္တီနမေတံ အဓိဝစနံ. ပါစိတ္တိယန္တိ တံယေဝ အတ္ထရိတွာ တံ ပါရုပိတွာ နိပဇ္ဇန္တီနံ ပါစိတ္တိယံ.

In the second training rule: 'they have one spread and one covering,' thus they are called `ekattharaṇapāvuraṇā` (those with a single spread-and-covering). This is a designation for those who lie down by spreading out one end of portable items such as cloaks, spreads, mats, reed-mats, and so on, and covering themselves with the other end. As for 'pācittiya': it is a pācittiya offense for those who lie down, having spread that same item out and covered themselves with it.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဧဝံ တုဝဋ္ဋနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အတ္ထရဏေ ဝါ ပါဝုရဏေ ဝါ ဧကသ္မိံ ဒုက္ကဋံ, နာနတ္ထရဏပါဝုရဏေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန နာနတ္ထရဏပါဝုရဏသညာယ, ဝဝတ္ထာနံ ဒဿေတွာ နိပဇ္ဇန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ ပဌမသဒိသမေဝါတိ.

It was laid down at Sāvatthī concerning several bhikkhunīs on the grounds of lying down in this way. It is a Tika-pācittiya. For a single spread or a single covering, there is a dukkaṭa offense. For a separate spread and covering, it is a double dukkaṭa offense. But there is no offense for one who lies down perceiving them as a separate spread and covering, having made the separation clear, nor for one who is insane, and so on. The rest is just like the first.

ဧကတ္ထရဏတုဝဋ္ဋနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning lying down with a single spread-and-covering is concluded.

၃. အဖာသုကရဏသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule on Causing Discomfort

တတိယေ အဖာသုန္တိ ‘‘ဣမိနာ ဣမိဿာ အဖာသု ဘဝိဿတီ’’တိ အနာပုစ္ဆာ ပုရတော စင်္ကမနဋ္ဌာနနိဿဇ္ဇာဒယော ဝါ ဥဒ္ဒိသဥဒ္ဒိသာပနပရိပုစ္ဆနသဇ္ဈာယံ ဝါ ကရောန္တိယာ စင်္ကမနေ နိဝတ္တနဂဏနာယ, ဌာနာဒီသု ပယောဂဂဏနာယ, ဥဒ္ဒေသာဒီသု ပဒဂဏနာယ ပါစိတ္တိယံ.

In the third training rule, regarding 'discomfort': for a bhikkhunī who, without asking permission, acts in front of another thinking, 'By this, she will experience discomfort'—whether by walking, standing, sitting, and so on, or by reciting, prompting recitation, questioning, or chanting—a pācittiya offense is incurred. In the case of walking, it is counted by the number of turns; in standing and so on, by the number of efforts; and in reciting and so on, by the number of words.

သာဝတ္ထိယံ [Pg.328] ထုလ္လနန္ဒံ အာရဗ္ဘ သဉ္စိစ္စ အဖာသုကရဏဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နာယ တိကဒုက္ကဋံ, န အဖာသုကာမတာယ, အာပုစ္ဆာ ပုရတော စင်္ကမနာဒီနိ ကရောန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, အဖာသုကာမတာ, အဖာသုကရဏံ, အနာပုစ္ဆနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယံ, ဒုက္ခဝေဒနန္တိ.

It was laid down at Sāvatthī concerning Thullanandā on the grounds of intentionally causing discomfort. It is a Tika-pācittiya. For causing discomfort to one not fully ordained, it is a Tika-dukkaṭa. There is no offense if there is no desire to cause discomfort; for one who, having asked permission, performs walking and so on in front of another; and for one who is insane, and so on. Herein, these are the four factors: the other is fully ordained, the desire to cause discomfort, the act of causing discomfort, and not asking permission. The origins and so forth are similar to those of taking what is not given. This, however, is an offense of both action and inaction, and it involves painful feeling.

အဖာသုကရဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on causing discomfort is concluded.

၄. နဥပဋ္ဌာပနသိက္ခာပဒဝဏ္ဏနာ

4. Explanation of the Training Rule on Non-Attendance

စတုတ္ထေ ဒုက္ခိတန္တိ ဂိလာနံ. သဟဇီဝိနိန္တိ သဒ္ဓိဝိဟာရိနိံ. နေဝ ဥပဋ္ဌဟေယျာတိ တဿာ ဥပဋ္ဌာနံ သယံ ဝါ အကရောန္တိယာ, ပရေဟိ ဝါ အကာရေန္တိယာ ဓုရံ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ.

In the fourth training rule, 'one who is suffering' means a sick person. 'A co-resident' means a female pupil living together. 'Should not attend' means that as soon as the responsibility for attending to her is relinquished—either by not attending to her oneself or by not having others attend to her—it is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဒုက္ခိတံ သဟဇီဝိနိံ အနုပဋ္ဌာနဝတ္ထုသ္မိံ ပညတ္တံ, အန္တေဝါသိနိယာ ဝါ အနုပသမ္ပန္နာယ ဝါ ဒုက္ကဋံ, ဒသသု အညတရန္တရာယေ သတိ ပရိယေသိတွာ အလဘန္တိယာ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဂိလာနတာ, သဒ္ဓိဝိဟာရိတာ, အနုညာတကာရဏာဘာဝေါ, ဥပဋ္ဌာနေ ဓုရနိက္ခေပေါတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသဒိသာနီတိ.

It was laid down at Sāvatthī concerning Thullanandā on the grounds of not attending to a suffering co-resident. For not attending to a female resident pupil or one not fully ordained, it is a dukkaṭa offense. There is no offense if one of the ten obstacles is present; for one who, having searched for a caregiver, does not find one; for one who is sick herself; in times of calamity; and for one who is insane, and so on. The four factors here are: her being sick, her being a co-resident, the absence of a permitted reason, and the relinquishing of the responsibility of attendance. The origins and so forth are similar to those of the training rule on formal admonishment.

နဥပဋ္ဌာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on non-attendance is concluded.

၅. နိက္ကဍ္ဎနသိက္ခာပဒဝဏ္ဏနာ

5. Explanation of the Training Rule on Expulsion

ပဉ္စမေ ဥပဿယံ ဒတွာတိ သကဝါဋဗဒ္ဓံ အတ္တနော ပုဂ္ဂလိကဝိဟာရံ ဒတွာ. နိက္ကဍ္ဎေယျာတိ ဗဟူနိပိ ဒွါရာနိ ဧကပ္ပယောဂေန နိက္ကဍ္ဎေန္တိယာ ဧကာ အာပတ္တိ, နာနာပယောဂေဟိ ပယောဂဂဏနာယ အာပတ္တိယော, အာဏတ္တိယမ္ပိ ဧသေဝ နယော. သစေ ပန ‘‘ဣမဉ္စိမဉ္စ ဒွါရံ အတိက္ကာမေဟီ’’တိ အာဏာပေတိ, ဧကာယ အာဏတ္တိယာ ဧဝ ဒွါရဂဏနာယ အာပတ္တိယော.

In the fifth training rule, 'having given a dwelling' means having given one's own personal dwelling with its door-leaf fitted. 'Should expel' means that for one who expels another through many doors with a single effort, there is one offense; if by various efforts, there are offenses according to the number of efforts. The same principle applies to a command. But if one commands, 'Pass beyond this and that door,' by that one command alone, there are offenses according to the number of doors.

သာဝတ္ထိယံ [Pg.329] ထုလ္လနန္ဒံ အာရဗ္ဘ ဧတာဒိသေ ဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အကဝါဋဗဒ္ဓတော ဒုက္ကဋံ, အနုပသမ္ပန္နာယ တိကဒုက္ကဋံ, သကဝါဋဗဒ္ဓတော ဝါ အကဝါဋဗဒ္ဓတော ဝါ ဥဘိန္နမ္ပိ ပရိက္ခာရနိက္ကဍ္ဎနေ ဒုက္ကဋမေဝ, သေသံ သံဃိကဝိဟာရနိက္ကဍ္ဎနသိက္ခာပဒေ ဝုတ္တနယမေဝါတိ.

It was laid down at Sāvatthī concerning Thullanandā in such a case. It is a Tika-pācittiya. For expelling from a dwelling without a fitted door-leaf, it is a dukkaṭa offense. For expelling an unordained woman, it is a Tika-dukkaṭa. Whether from a dwelling with or without a fitted door-leaf, for dragging out the requisites of both a fully ordained and an unordained woman, it is only a dukkaṭa offense. The rest is just as stated in the training rule on expelling from a Saṅgha monastery.

နိက္ကဍ္ဎနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on expulsion is concluded.

၆. သံသဋ္ဌသိက္ခာပဒဝဏ္ဏနာ

6. Explanation of the Training Rule on Association

ဆဋ္ဌံ ဥတ္တာနပဒတ္ထမေဝ. သာဝတ္ထိယံ စဏ္ဍကာဠိံ အာရဗ္ဘ သံသဋ္ဌဝိဟာရဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ ပဌမအရိဋ္ဌသိက္ခာပဒေ ဝုတ္တဝိနိစ္ဆယသဒိသမေဝါတိ.

The sixth training rule has only a clear meaning of its words. It was laid down at Sāvatthī concerning Caṇḍakāḷī on the grounds of dwelling in association. The rest here is just similar to the decision stated in the first training rule concerning Ariṭṭha.

သံသဋ္ဌသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on association is concluded.

၇. အန္တောရဋ္ဌသိက္ခာပဒဝဏ္ဏနာ

7. Explanation of the Training Rule on Being Within the Country

သတ္တမေ အန္တောရဋ္ဌေတိ ယဿ ဝိဇိတေ ဝိဟရတိ, တဿ ရဋ္ဌေ. အသတ္ထိကာ စာရိကန္တိ ဝိနာ သတ္ထေန ဂစ္ဆန္တိယာ, ဂါမန္တရဂဏနာယ, အဂါမကေ အရညေ အဒ္ဓယောဇနဂဏနာယ ပါစိတ္တိယံ.

In the seventh training rule, 'within the country' means in the country of the ruler in whose dominion one dwells. 'Wandering without a caravan' means for one going without a caravan. A pācittiya offense is incurred for each village-interval, and in a forest without villages, for each half-yojana.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဝုတ္တနယေနေဝ ဒေသစာရိကံ ပက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ. သတ္ထေန သဟ ဂစ္ဆန္တိယာ, ခေမေ အပ္ပဋိဘယေ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အန္တောရဋ္ဌတာ, အခေမတာ, အနုညာတကာရဏာဘာဝေါ, စာရိကံ ပက္ကမနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

It was laid down at Sāvatthī concerning a number of bhikkhunīs, in the manner already stated, on the grounds of departing on a journey. There is no offense for one going together with a caravan; in a safe, fearless place; in times of calamity; and for one who is insane, and so forth. Herein, these are the four factors: being within the country, the place being unsafe, the absence of a permitted reason, and departing on the journey. The origins and so forth are similar to those of the training rule concerning sheep's wool.

အန္တောရဋ္ဌသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on being within the country is concluded.

၈. တိရောရဋ္ဌသိက္ခာပဒဝဏ္ဏနာ

8. Explanation of the Training Rule on Going Beyond the Country

အဋ္ဌမေ တိရောရဋ္ဌေတိ ယဿ ဝိဇိတေ ဝိဟရတိ, တံ ဌပေတွာ အညဿ ရဋ္ဌေ. သေသံ သတ္တမေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ, နဂရံ ပနေတ္ထ ရာဇဂဟန္တိ.

In the eighth training rule, ‘beyond the country’ means in the country of another, setting aside that ruler in whose dominion one dwells. The rest should be understood in the same manner as stated in the seventh. Here, however, the city was Rājagaha.

တိရောရဋ္ဌသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on going beyond the country is concluded.

၉. အန္တောဝဿသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Training Rule on Being Within the Rains-Residence

နဝမေ [Pg.330] အန္တောဝဿန္တိ ပုရိမံ ဝါ တေမာသံ, ပစ္ဆိမံ ဝါ တေမာသံ အဝသိတွာ တဿ ဝဿဿ အန္တောယေဝ. ဣဓ သတ္တာဟကရဏီယေန ဝါ ကေနစိ ဥဗ္ဗဠှာယ ဝါ အာပဒါသု ဝါ ဂစ္ဆန္တိယာ ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ အဋ္ဌမသဒိသမေဝါတိ.

In the ninth, 'within the rains' means within that very rains-residence, without having resided for either the first three-month period or the last three-month period. Here, there is no offense for one who is departing due to a matter to be done within seven days, or for one who is departing having been expelled by someone, or due to dangers, and for those who are insane, etc. The rest is just like the eighth.

အန္တောဝဿသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning within the rains-residence is concluded.

၁၀. စာရိကနပက္ကမနသိက္ခာပဒဝဏ္ဏနာ

10. The commentary on the training rule concerning not departing on tour.

ဒသမေ ဝဿံဝုဋ္ဌာတိ ပုရိမံ ဝါ တေမာသံ, ပစ္ဆိမံ ဝါ တေမာသံ ဝုဋ္ဌာ. ဆပ္ပဉ္စယောဇနာနီတိ ဧတ္ထ ပဝါရေတွာ ပဉ္စ ယောဇနာနိ ဂန္တုမ္ပိ ဝဋ္ဋတိ, ဆသု ဝတ္တဗ္ဗမေဝ နတ္ထိ. သစေ ပန တီဏိ ဂန္တွာ တေနေဝ မဂ္ဂေန ပစ္စာဂစ္ဆတိ, န ဝဋ္ဋတိ, အညေန အာဂန္တုံ ဝဋ္ဋတိ. ‘‘ဝုတ္တပ္ပမာဏံ အဒ္ဓါနံ န ဂစ္ဆိဿာမီ’’တိ ဓုရေ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ.

In the tenth, 'having resided for the rains' means having resided for either the first three-month period or the last three-month period. Regarding 'six or five yojanas'—here, after performing the Pavāraṇā, it is permissible to go even five yojanas; there is nothing to be said about six. However, if one goes three yojanas and returns by that same path, it is not permissible; it is permissible to return by another path. A pācittiya offense is incurred just upon giving up the effort with the thought, 'I will not go the stated distance.'

ရာဇဂဟေ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဝဿံ ဝသိတွာ စာရိကံ အပက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ. အန္တရာယေ သတိ, ပရိယေသိတွာ ဒုတိယိကံ ဘိက္ခုနိံ အလဘန္တိယာ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဝဿံဝုဋ္ဌတာ, အနုညာတကာရဏာဘာဝေါ, ပဉ္စယောဇနာနတိက္ကမောတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနိ, ဣဒံ ပန အကိရိယံ, ဒုက္ခဝေဒနန္တိ.

It was laid down in Rājagaha concerning many bhikkhunīs in the matter of departing on tour after having resided for the rains. There is no offense when there is a danger, for one who does not obtain a companion bhikkhunī after searching, for one who is ill, in calamities, and for those who are insane, etc. Herein, these are the three factors: having resided for the rains, the absence of a permitted reason, and not exceeding five yojanas. The origination and so forth are like that of the first pārājika, but this is non-action and has painful feeling.

စာရိကနပက္ကမနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning not departing on tour is concluded.

တုဝဋ္ဋဝဂ္ဂေါ စတုတ္ထော.

The Tuvaṭṭa Chapter, the Fourth.

၅. စိတ္တာဂါရဝဂ္ဂေါ

5. The Chapter on the Picture Gallery.

၁. ရာဇာဂါရသိက္ခာပဒဝဏ္ဏနာ

1. The commentary on the training rule concerning a royal house.

စိတ္တာဂါရဝဂ္ဂဿ ပဌမေ ရာဇာဂါရန္တိ ရညော ကီဠနဃရံ. စိတ္တာဂါရန္တိ ကီဠနစိတ္တသာလံ. အာရာမန္တိ ကီဠနဥပဝနံ. ဥယျာနန္တိ ကီဠနုယျာနံ. ပေါက္ခရဏိန္တိ ကီဠနပေါက္ခရဏိံ. ဒဿနာယာတိ ‘‘ဧတေသု ယံကိဉ္စိ ပဿိဿာမီ’’တိ [Pg.331] ဂစ္ဆန္တိယာ ပဒေ ပဒေ ဒုက္ကဋံ, ယတ္ထ ဌတွာ ပဿတိ, တတ္ထ ပဒံ အနုဒ္ဓရိတွာ ပဉ္စာပိ ပဿန္တိယာ ဧကာဝ အာပတ္တိ. သစေ ပန တံ တံ ဝိလောကေတွာ ပဿတိ, ဂီဝံ ပရိဝတ္တနပ္ပယောဂဂဏနာယ အာပတ္တိယော, န ဥမ္မီလနဂဏနာယ.

In the first rule of the Chapter on the Picture Gallery: ‘royal palace’ means a king’s pleasure-house. ‘Picture gallery’ means a wonderfully constructed pleasure hall. ‘Park’ means a pleasure-grove within the city. ‘Garden’ means a pleasure-garden outside the city. ‘Pond’ means a pleasure-pond. ‘For seeing’ means: for a bhikkhunī who goes thinking, “I will see any one of these,” there is a dukkaṭa offense for every step. Where she stands and sees, in that place, without lifting her foot, even if she sees all five, there is only one offense. However, if she sees by looking around at this and that place, offenses are incurred according to the number of efforts of turning the neck, not by the number of openings of the eyes.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ စိတ္တာဂါရံ ဒဿနာယ ဂမနဝတ္ထုသ္မိံ ပညတ္တံ, ဘိက္ခုဿ သဗ္ဗတ္ထ ဒုက္ကဋံ, အဝသေသော ဝိနိစ္ဆယော နစ္စဒဿနသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗောတိ.

This rule was laid down in Sāvatthī concerning the group-of-six bhikkhunīs regarding the incident of going to see a picture gallery. For a bhikkhu, in all cases, there is a dukkaṭa offense. The remaining judgment should be understood in the same way as stated in the training rule on watching dancing.

ရာဇာဂါရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning royal palaces is concluded.

၂. အာသန္ဒိပရိဘုဉ္ဇနသိက္ခာပဒဝဏ္ဏနာ

2. The commentary on the training rule on using a high seat.

ဒုတိယေ အာသန္ဒီ နာမ အတိက္ကန္တပ္ပမာဏာ ဝုစ္စတိ. ပလ္လင်္ကော နာမ သံဟာရိမေန ဝါဠေန ကတောတိ ဝုတ္တော. ပရိဘုဉ္ဇေယျာတိ ဧတ္ထ ပန နိသီဒနနိပဇ္ဇနပ္ပယောဂဂဏနာယ ပါစိတ္တိယံ ဝေဒိတဗ္ဗံ.

In the second rule: ‘high seat’ is said to be one that exceeds the measure. ‘Couch’ is said to be one made with non-removable figures of wild animals. However, regarding the phrase ‘should use,’ a pācittiya offense should be understood according to the number of efforts of sitting or lying down.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ အာသန္ဒိပလ္လင်္ကပရိဘောဂဝတ္ထုသ္မိံ ပညတ္တံ, အာသန္ဒိယာ ပါဒေ ဆိန္ဒိတွာ, ပလ္လင်္ကဿ ဝါဠေ ဘိန္ဒိတွာ ပရိဘုဉ္ဇန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အာသန္ဒိပလ္လင်္ကတာ, နိသီဒနံ နိပဇ္ဇနံ ဝါတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

This rule was laid down in Sāvatthī concerning several bhikkhunīs regarding the incident of using high seats and couches. For a bhikkhunī who uses them after cutting off the legs of a high seat or breaking the animal figures of a couch, and for one who is insane, etc., there is no offense. Here, these are the two factors: the state of being a high seat or a couch, and the act of sitting or lying down. The origination and so on are similar to that of the Eḷakaloma (Goat's Wool) rule.

အာသန္ဒိပရိဘုဉ္ဇနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on using a high seat is concluded.

၃. သုတ္တကန္တနသိက္ခာပဒဝဏ္ဏနာ

3. The commentary on the training rule on spinning thread.

တတိယေ သုတ္တန္တိ ဆန္နံ အညတရံ. ကန္တေယျာတိ ဧတ္ထ ယတ္တကံ ဟတ္ထေန အဉ္ဆိတံ ဟောတိ, တသ္မိံ တက္ကမှိ ဝေဌိတေ ဧကာ အာပတ္တိ. ဣဒဉှိ သန္ဓာယ ပဒဘာဇနီယေ (ပါစိ. ၉၈၈) ‘‘ဥဇ္ဇဝုဇ္ဇဝေ’’တိ ဝုတ္တံ.

In the third rule: ‘thread’ means any one of the six kinds. Regarding ‘should spin,’ for whatever length is drawn out by hand, when that much is wound on the spindle, there is one offense. Indeed, it is with reference to this that in the Padabhājanī it is said, ‘ujjavujjave,’ meaning ‘for every winding’.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ သုတ္တံ ကန္တနဝတ္ထုသ္မိံ ပညတ္တံ, ကန္တနတော ပုဗ္ဗေ ကပ္ပာသဝိစိနနံ အာဒိံ ကတွာ သဗ္ဗပ္ပယောဂေသု ဟတ္ထဝါရဂဏနာယ [Pg.332] ဒုက္ကဋံ. ကန္တိတသုတ္တံ ကန္တန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အကန္တိတတာ, ကန္တနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

This rule was laid down in Sāvatthī concerning the group-of-six bhikkhunīs, regarding the matter of spinning thread. Before spinning, starting with the picking of cotton, a dukkaṭa is incurred for each count of hand-turns in all preparatory actions. For one who spins thread that has already been spun, and for the insane, etc., there is no offense. Here, the two factors are: its being unspun, and the act of spinning. The origination, etc., are similar to those for the rule on sheep’s wool.

သုတ္တကန္တနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on spinning thread is concluded.

၄. ဂိဟိဝေယျာဝစ္စသိက္ခာပဒဝဏ္ဏနာ

4. The commentary on the training rule on rendering assistance to lay supporters.

စတုတ္ထေ ဂိဟိဝေယျာဝစ္စန္တိ ဂိဟီနံ ဝေယျာဝစ္စံ. သစေပိ ဟိ မာတာပိတရော အတ္တနော ကိဉ္စိ ကမ္မံ အကာရာပေတွာ တေသံ ယာဂုပစနာဒီနိ ကရောန္တိ, ပုဗ္ဗပ္ပယောဂေသု ပယောဂဂဏနာယ ဒုက္ကဋာနိ အာပဇ္ဇိတွာ ယာဂုအာဒီသု ဘာဇနဂဏနာယ, ခါဒနီယာဒီသု ပူဝဂဏနာယ ပါစိတ္တိယံ အာပဇ္ဇတိ.

In the fourth rule, ‘rendering assistance to lay supporters’ means assistance to laypeople. Even if they are one's parents, if a bhikkhunī, without having them do any work for herself, prepares rice gruel, etc., for them, she incurs dukkaṭas for each preparatory action, and then commits a pācittiya for each vessel in the case of rice gruel, etc., and for each cake in the case of hard food, etc.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဂိဟီနံ ဝေယျာဝစ္စကရဏဝတ္ထုသ္မိံ ပညတ္တံ, မနုဿေဟိ သံဃဿ ယာဂုပါနေ ဝါ ဘတ္တေ ဝါ စေတိယပူဇာယ ဝါ ကရီယမာနာယ တေသံ သဟာယဘာဝေန ယာဂုပစနာဒီနိ, အတ္တနော ဝေယျာဝစ္စကရဿ စ တာနိယေဝ ကရောန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဂိဟိဝေယျာဝစ္စကရဏံ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနေဝါတိ.

This rule was laid down in Sāvatthī concerning several bhikkhunīs, regarding the matter of rendering assistance to laypeople. There is no offense for a bhikkhunī who, as an assistant, prepares rice gruel, etc., when people are preparing rice gruel or meals for the Saṅgha or offerings for a shrine; nor for one who performs those same tasks for her own attendant; nor for the insane, etc. Here, the two factors are: the act of rendering assistance to laypeople, and the absence of an allowable reason. The origination, etc., are just like those for the rule on sheep’s wool.

ဂိဟိဝေယျာဝစ္စသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on rendering assistance to lay supporters is concluded.

၅. အဓိကရဏသိက္ခာပဒဝဏ္ဏနာ

5. The commentary on the training rule on legal issues.

ပဉ္စမေ အဓိကရဏန္တိ စတုန္နံ အညတရံ. ပါစိတ္တိယန္တိ ဣဓ စီဝရသိဗ္ဗနေ ဝိယ ဓုရံ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ, ဧကာဟမ္ပိ ပရိဟာရော နတ္ထိ.

In the fifth rule, ‘legal issue’ is one of the four kinds. Here, ‘pācittiya’ means that a pācittiya is incurred as soon as the obligation is laid down, just as in the case of sewing a robe, and there is no allowance even for a single day.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ အဓိကရဏံ နဝူပသမနဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ စီဝရသိဗ္ဗနသိက္ခာပဒေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

This rule was laid down in Sāvatthī concerning Thullanandā, regarding the matter of not settling a legal issue. The rest here should be understood in the same way as stated in the training rule on sewing a robe.

အဓိကရဏသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule on legal issues is concluded.

၆. ဘောဇနဒါနသိက္ခာပဒဝဏ္ဏနာ

6. The commentary on the training rule on giving food.

ဆဋ္ဌေ [Pg.333] သဟတ္ထာတိ ကာယေန ဝါ ကာယပ္ပဋိဗဒ္ဓေန ဝါ နိဿဂ္ဂိယေန ဝါ ဌပေတွာ ပဉ္စသဟဓမ္မိကေ အဝသေသာနံ အညတြ ဥဒကဒန္တပေါနာ ယံကိဉ္စိ အဇ္ဈောဟရဏီယံ ဒဒန္တိယာ ပါစိတ္တိယံ.

In the sixth rule, 'with one's own hand' means by body, or by something connected to the body, or by something that can be thrown. A pācittiya offense is incurred by a bhikkhunī for giving anything edible—except for water and a tooth-cleaner—to anyone other than the five co-religionists.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ အဂါရိကဿ ခါဒနီယဘောဇနီယဒါနဝတ္ထုသ္မိံ ပညတ္တံ, ဥဒကဒန္တပေါနေ ဒုက္ကဋံ. ယာ ပန ဒါပေတိ န ဒေတိ, ဥပနိက္ခိပိတွာ ဒေတိ, ဗာဟိရလေပံ ဒေတိ, တဿာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အညတြ ဥဒကဒန္တပေါနာ အဇ္ဈောဟရဏိယံ, ဌပေတွာ ပဉ္စ သဟဓမ္မိကေ အညဿ သဟတ္ထာ ဒါနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

This rule was laid down in Sāvatthī concerning Thullanandā, regarding the matter of giving hard food and soft food to a householder. For giving water and a tooth-cleaner, a dukkaṭa offense is incurred. However, for one who causes another to give but does not give herself, who gives after placing it nearby, or who gives an external unguent, there is no offense; and for the insane and others, there is no offense. Here, there are two factors: an edible item other than water and a tooth-cleaner, and giving it with one’s own hand to someone other than the five co-religionists. The origination and so on are similar to that of the rule on sheep’s wool.

ဘောဇနဒါနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on giving food is concluded.

၇. အာဝသထစီဝရသိက္ခာပဒဝဏ္ဏနာ

7. The Explanation of the Training Rule on the Lodging Robe

သတ္တမေ အာဝသထစီဝရန္တိ ‘‘ဥတုနိယော ဘိက္ခုနိယော ပရိဘုဉ္ဇန္တူ’’တိ ဒိန္နစီဝရံ. အနိဿဇ္ဇိတွာတိ စတုတ္ထေ ဒိဝသေ ဓောဝိတွာ အညိဿာ အန္တမသော သာမဏေရိယာပိ ဥတုနိယာ အဒတွာ. ပါစိတ္တိယန္တိ ဧဝံ အနိဿဇ္ဇိတွာ ပရိဘုဉ္ဇန္တိယာ ပါစိတ္တိယံ.

In the seventh rule, a 'lodging robe' is a robe given with the thought, “Let the menstruating bhikkhunīs use it.” 'Without having relinquished it' means that on the fourth day, after washing it, one does not give it to another menstruating one, not even to a female novice. 'A pācittiya offense' means that a pācittiya offense is incurred by one who uses it in this way without having relinquished it.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ အာဝသထစီဝရံ အနိဿဇ္ဇိတွာ ပရိဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, နိဿဇ္ဇိတေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန နိဿဇ္ဇိတသညာယ, ပုန ပရိယာယေန ဝါ, အညာသံ ဥတုနီနံ အဘာဝေန ဝါ, အစ္ဆိန္နနဋ္ဌစီဝရိကာယ ဝါ, အာပဒါသု ဝါ ပရိဘုဉ္ဇန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အာဝသထစီဝရတာ, စတုတ္ထဒိဝသတာ, ဓောဝိတွာ အနိဿဇ္ဇနံ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

At Sāvatthī, concerning Thullanandā, this rule was laid down regarding the matter of using a lodging robe without having relinquished it. It is a triple pācittiya offense; if it has been relinquished, there is a double dukkaṭa offense. However, there is no offense for one who uses it perceiving it as relinquished, or on a subsequent turn, or due to the absence of other menstruating bhikkhunīs, or for one whose robe has been snatched or is lost, or in emergencies; and for the insane and others, there is no offense. The four factors here are: it being a lodging robe, it being the fourth day, not relinquishing it after washing, and the absence of a permitted reason. The origins and so on are similar to those of the Kathina rules. This, however, is a matter of action and inaction.

အာဝသထစီဝရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on the lodging robe is concluded.

၈. အာဝသထဝိဟာရသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule on the Lodging Monastery

အဋ္ဌမေ [Pg.334] အာဝသထန္တိ ကဝါဋဗဒ္ဓဝိဟာရံ. အနိဿဇ္ဇိတွာတိ ရက္ခဏတ္ထာယ အဒတွာ, ‘‘ဣဒံ ဇဂ္ဂေယျာသီ’’တိ ဧဝံ အနာပုစ္ဆိတွာတိ အတ္ထော. စာရိကံ ပက္ကမေယျ ပါစိတ္တိယန္တိ ဧတ္ထ သကဂါမတော အညံ ဂါမံ ဧကရတ္တိဝါသတ္ထာယပိ ပက္ကမန္တိယာ ပရိက္ခိတ္တဿ အာဝသထဿ ပရိက္ခေပံ, အပရိက္ခိတ္တဿ ဥပစာရံ ပဌမပါဒေန အတိက္ကန္တမတ္တေ ဒုက္ကဋံ, ဒုတိယေန ပါစိတ္တိယံ.

In the eighth rule: ‘Lodging’ means a monastery with a fastened door. ‘Without having relinquished it’ means without having given it for safekeeping, that is, without having asked, “May this be taken care of?” Here, in the phrase ‘If one should depart on a journey, it is a pācittiya offense’: for a bhikkhunī who departs from her own village for another village, even for a single night’s stay, as soon as she crosses the enclosure of an enclosed lodging with the first foot, there is a dukkaṭa offense; with the second, a pācittiya. For an unenclosed one, as soon as she crosses the vicinity with the first foot, there is a dukkaṭa offense; with the second, a pācittiya.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ အာဝသထံ အနိဿဇ္ဇိတွာ စာရိကံ ပက္ကမနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အကဝါဋဗဒ္ဓေ ဒုက္ကဋံ, နိဿဇ္ဇိတေ ဒွိကဒုက္ကဋံ. တသ္မိံ ပန နိဿဇ္ဇိတသညာယ, သတိ အန္တရာယေ, ပဋိဇဂ္ဂိကံ ပရိယေသိတွာ အလဘန္တိယာ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သကဝါဋဗဒ္ဓတာ, ဝုတ္တနယေန ပက္ကမနံ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနီတိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

It was laid down in Sāvatthī concerning Thullanandā in the case of departing on a journey without having relinquished a lodging. It is a triple pācittiya. In the case of a lodging without a fastened door, there is a dukkaṭa offense. In the case of a relinquished lodging, there is a double dukkaṭa offense. However, there is no offense for one who perceives it as relinquished, if there is an obstacle, for one who seeks a caretaker but does not find one, for one who is ill, in emergencies, and for the insane and so on. Herein, these are the three factors: the state of having a fastened door, departing in the manner stated, and the absence of a permitted reason. The origins and so on are similar to the Kathina rules. This, however, is through action and inaction.

အာဝသထဝိဟာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on the lodging monastery is concluded.

၉. တိရစ္ဆာနဝိဇ္ဇာပရိယာပုဏနသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Training Rule on Learning Ignoble Arts

နဝမေ တိရစ္ဆာနဝိဇ္ဇန္တိ ယံကိဉ္စိ ဗာဟိရကံ အနတ္ထသံဟိတံ ဟတ္ထိအဿရထဓနုထရုသိပ္ပအာထဗ္ဗဏခိလနဝသီကရဏသောသာပနမန္တာဂဒပ္ပယောဂါဒိဘေဒံ ပရူပဃာတကရံ ဝိဇ္ဇံ. ပရိယာပုဏေယျာတိ ဧတ္ထ ယဿ ကဿစိ သန္တိကေ တံ ပဒါဒိဝသေန ပရိယာပုဏန္တိယာ ပဒဂဏနာယ စေဝ အက္ခရဂဏနာယ စ ပါစိတ္တိယန္တိ.

In the ninth rule: ‘Ignoble art’ means any knowledge that is external, not connected with benefit, and which tends to harm others, having distinctions such as the art of elephants, horses, chariots, bows, and swordsmanship; Āthabbaṇa spells, Khilana spells, Vasīkaraṇa spells, Sosāpana spells, the application of antidotes, and so on. Here, in ‘should learn’: for one who learns it from anyone by way of words and so on, there is a pācittiya offense for each count of words and for each count of syllables.

တိရစ္ဆာနဝိဇ္ဇာပရိယာပုဏနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on learning ignoble arts is concluded.

၁၀. တိရစ္ဆာနဝိဇ္ဇာဝါစနသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule on Teaching Ignoble Arts

ဒသမေ ဝါစေယျာတိ ပဒံ ဝိသေသော. ဥဘယမ္ပိ သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ စေဝ သမ္ဗဟုလာ ဘိက္ခုနိယော စ အာရဗ္ဘ တိရစ္ဆာနဝိဇ္ဇံ ပရိယာပုဏနဝါစနဝတ္ထုသ္မိံ ပညတ္တံ. လေခေ, ဓာရဏာယ စ, ဂုတ္တတ္ထာယ စ ယက္ခပရိတ္တနာဂမဏ္ဍလာဒိကေ [Pg.335] သဗ္ဗပရိတ္တေ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. တိရစ္ဆာနဝိဇ္ဇတာ, ပရိယာပုဏနဝါစနာ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ ဒွီသုပိ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဒသောဓမ္မသဒိသာနီတိ.

In the tenth rule, the word 'vāceyya' (one should teach) is the point of distinction. Both training rules were laid down in Sāvatthī concerning the group-of-six bhikkhus and many bhikkhunīs on the grounds of learning and teaching an ignoble art. There is no offense in the case of the art of writing, the art of Dhāraṇī texts, and for the purpose of self-protection, all protections such as those against yakkhas, circles against nāgas, and so on; and for the insane, etc. The state of being an ignoble art, the act of learning or teaching, and the absence of a permitted reason—these are the three factors here in both cases. The origination and so on are similar to the Padasodhamma training rule.

တိရစ္ဆာနဝိဇ္ဇာဝါစနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on teaching an ignoble art is concluded.

စိတ္တာဂါရဝဂ္ဂေါ ပဉ္စမော.

The Cittāgāra Section, the fifth.

၆. အာရာမဝဂ္ဂေါ

6. The Ārāma Section

၁. အာရာမပဝိသနသိက္ခာပဒဝဏ္ဏနာ

1. The explanation of the training rule on entering a monastery.

အာရာမဝဂ္ဂဿ ပဌမေ သဘိက္ခုကံ အာရာမန္တိ ယတ္ထ ဘိက္ခူ ရုက္ခမူလေပိ ဝသန္တိ, တံ ပဒေသံ. အနာပုစ္ဆာတိ ဧတ္ထ ဘိက္ခုသာမဏေရအာရာမိကေသု ယံကိဉ္စိ အနာပုစ္ဆာ, ပရိက္ခိတ္တဿ အာရာမဿ ပရိက္ခေပံ အတိက္ကမန္တိယာ, အပရိက္ခိတ္တဿ ဥပစာရံ ဩက္ကမန္တိယာ ပဌမပါဒေ ဒုက္ကဋံ, ဒုတိယပါဒေ ပါစိတ္တိယံ.

In the first rule of the Ārāma Section, 'a monastery with a bhikkhu' is any place where bhikkhus reside, even at the foot of a tree; it means that area. Here, regarding 'without asking': for a bhikkhunī crossing the enclosure of an enclosed monastery, or entering the vicinity of an unenclosed one, without having asked anyone among the bhikkhus, novices, or monastery attendants, there is an offense of dukkaṭa at the first step, and an offense of pācittiya at the second step.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ အနာပုစ္ဆာ အာရာမံ ပဝိသနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘သန္တံ ဘိက္ခုံ အနာပုစ္ဆာ’’တိ စ ‘‘ဇာနံ သဘိက္ခုက’’န္တိ စ ဣမာနေတ္ထ ဒွေ အနုပညတ္တိယော, သဘိက္ခုကေ ဝေမတိကာယ, အဘိက္ခုကေ သဘိက္ခုကသညာယ စေဝ ဝေမတိကာယ စ ဒုက္ကဋံ. တသ္မိံ ပန ဒုဝိဓေပိ အဘိက္ခုကသညာယ, သန္တံ ဘိက္ခုံ အာပုစ္ဆာ ပဝိသန္တိယာ, ပဌမပ္ပဝိဋ္ဌာနံ ဝါ ဘိက္ခုနီနံ သီသံနုလောကိကာယ, ယတ္ထ ဝါ ဘိက္ခုနိယော သန္နိပတိတာ, တတ္ထ ‘‘တာသံ သန္တိကံ ဂစ္ဆာမီ’’တိ သညာယ, အာရာမေန ဝါ မဂ္ဂေါ ဟောတိ, တေန ဂစ္ဆန္တိယာ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သဘိက္ခုကာရာမတာ, သဘိက္ခုကသညိတာ, ဝုတ္တပရိစ္ဆေဒါတိက္ကမော, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမနုဘာသနသမဥဋ္ဌာနံ, ကိရိယာကိရိယံ, သညာဝိမောက္ခံ, သစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

At Sāvatthī, it was laid down concerning many bhikkhunīs on the occasion of entering a monastery without asking. The enactments 'without asking a bhikkhu who is present' and 'knowing it is a monastery with bhikkhus' are the two supplementary enactments here. There is a dukkaṭa offense for one who is uncertain when it is a monastery with bhikkhus; and when it is a monastery without bhikkhus, for one who perceives it as having bhikkhus and for one who is uncertain. However, in both of these two cases, there is no offense for one who enters perceiving it as a monastery without bhikkhus; for one who enters after asking a bhikkhu who is present; for one who follows the bhikkhunīs who entered first, looking up at their heads; for one who enters with the perception, 'I will go to their presence,' where the bhikkhunīs are assembled; for one who goes by a path that is through the monastery; in cases of danger; and for the insane and others. The four factors here are: its being a monastery with bhikkhus, perceiving it as such, exceeding the stated boundary, and the absence of a permitted reason. Its origination is from formal admonition, it is an action and an inaction, it is released by recognition, it is with intention, it is an offense by enactment, it is a bodily action, a verbal action, it has three kinds of consciousness, and three kinds of feeling.

အာရာမပဝိသနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Entering a Monastery is concluded.

၂. ဘိက္ခုအက္ကောသနသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule on Reviling a Bhikkhu

ဒုတိယေ အက္ကောသေယျာတိ ဒသန္နံ အက္ကောသဝတ္ထူနံ အညတရေန သမ္မုခါ ဝါ ပရမ္မုခါ ဝါ အက္ကောသေယျ. ပရိဘာသေယျာတိ ဘယမဿ ဥပဒံသေယျ. ပါစိတ္တိယန္တိ တဿာ ဧဝံ ကရောန္တိယာ ပါစိတ္တိယံ.

In the second, 'should revile' means: one should revile with any one of the ten grounds for reviling, either in one's presence or in one's absence. 'Should threaten' means: one should present a danger to him. 'Pācittiya' means: for her who does so, there is a pācittiya offense.

ဝေသာလိယံ [Pg.336] ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ အာယသ္မန္တံ ဥပါလိံ အက္ကောသနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အနုပသမ္ပန္နေ တိကဒုက္ကဋံ, အတ္ထဓမ္မအနုသာသနိပုရေက္ခာရာယ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဥပသမ္ပန္နတာ, အက္ကောသနပရိဘာသနံ, အတ္ထပုရေက္ခာရတာဒီနံ အဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

At Vesālī, it was laid down concerning the group-of-six bhikkhunīs on the occasion of reviling the Venerable Upāli; it is a threefold pācittiya. For an unordained person, it is a threefold dukkaṭa. There is no offense for one who has instruction on meaning and Dhamma as her priority, and for the insane and others. The three factors here are: the fact of being ordained, the act of reviling or threatening, and the absence of having meaning and so on as a priority. The origination and so on are similar to that of taking what is not given, but this one involves painful feeling.

ဘိက္ခုအက္ကောသနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Reviling a Bhikkhu is concluded.

၃. ဂဏပရိဘာသနသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule on Disparaging a Group

တတိယေ စဏ္ဍိကတာတိ ကုဒ္ဓါ. ဂဏန္တိ ဘိက္ခုနိသံဃံ. ပရိဘာသေယျာတိ ဧတ္ထ ‘‘ဗာလာ ဧတာ အဗျတ္တာ ဧတာ, နေတာ ဇာနန္တိ ကမ္မံ ဝါ ကမ္မဒေါသံ ဝါ ကမ္မသမ္ပတ္တိံ ဝါ ကမ္မဝိပတ္တိံ ဝါ’’တိ ဧဝံ ယတ္ထ ကတ္ထစိ ပရိဘာသန္တိယာ ပါစိတ္တိယံ.

In the third rule, `caṇḍikatā` means 'angry.' `Gaṇa` means the community of bhikkhunīs. Here, in the context of `paribhāseyya`, for a bhikkhunī who speaks disparagingly anywhere, saying, “These bhikkhunīs are foolish, these are unskilled; they do not know action, or the fault in action, or the success in action, or the failure in action,” there is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဂဏံ ပရိဘာသနဝတ္ထုသ္မိံ ပညတ္တံ, သမ္ဗဟုလာ ဝါ ဧကံ ဝါ အနုပသမ္ပန္နံ ဝါ ပရိဘာသန္တိယာ ဒုက္ကဋံ. သေသံ ဒုတိယသဒိသမေဝါတိ.

This rule was laid down at Sāvatthī concerning Thullanandā on the occasion of disparaging a group. For disparaging many bhikkhunīs, or one bhikkhunī, or an unordained person, there is a dukkaṭa offense. The rest is just like the second rule.

ဂဏပရိဘာသနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on disparaging a group is concluded.

၄. ပဝါရိတသိက္ခာပဒဝဏ္ဏနာ

4. Explanation of the Pavārita Training Rule

စတုတ္ထေ ဂဏဘောဇနေ ဝုတ္တနယေန နိမန္တိတာ, ပဝါရဏာသိက္ခာပဒေ ဝုတ္တနယေန ပဝါရိတာ ဝေဒိတဗ္ဗာ. ပါစိတ္တိယန္တိ တဿာ ပုရေဘတ္တံ ဌပေတွာ ယာဂုဉ္စေဝ သေသာနိ စ တီဏိ ကာလိကာနိ အညံ ယံကိဉ္စိ အာမိသံ အဇ္ဈောဟရဏတ္ထာယ ပဋိဂ္ဂဏှန္တိယာ ဂဟဏေ ဒုက္ကဋံ, အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါစိတ္တိယံ.

In the fourth rule, 'one who is invited' should be understood according to the method stated in the rule on group meals, and 'one who has been satisfied (pavāritā)' should be understood according to the method stated in the pavāraṇā training rule. Regarding the pācittiya offense: for her who, in the forenoon, accepts any other solid food for the purpose of consumption—setting aside rice gruel and the remaining three time-limited items—there is a dukkaṭa offense in the receiving, and for each act of consuming, a pācittiya offense.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ အညတြ ဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, တီဏိ ကာလိကာနိ အာဟာရတ္ထာယ ပဋိဂ္ဂဏှန္တိယာပိ အဇ္ဈောဟရန္တိယာပိ ဒုက္ကဋံ. ယာ ပန နိမန္တိတာ အပ္ပဝါရိတာ ယာဂုံ ပိဝတိ, သာမိကေ အပလောကေတွာ [Pg.337] ဘုဉ္ဇတိ, တီဏိ ကာလိကာနိ သတိ ပစ္စယေ ပရိဘုဉ္ဇတိ, တဿာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. နိမန္တိတာ ဝါ ပဝါရိတာ ဝါ တံ ဥဘယံ ဝါ, ပုရေဘတ္တံ ဝုတ္တလက္ခဏဿ အာမိသဿ အဇ္ဈောဟာရော, သာမိကာနံ အနာပုစ္ဆနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. အဒ္ဓါနသမုဋ္ဌာနံ, နိမန္တိတာယ အနာပုစ္ဆာ ဘုဉ္ဇန္တိယာ အာပတ္တိသမ္ဘဝတော သိယာ ကိရိယာကိရိယံ, ပဝါရိတာယ ကပ္ပိယံ ကာရေတွာပိ အကာရေတွာပိ ပရိဘုဉ္ဇန္တိယာ အာပတ္တိသမ္ဘဝတော သိယာ ကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

This rule was laid down at Sāvatthī concerning several bhikkhunīs on the occasion of eating elsewhere. For one who receives or consumes the three time-limited items for the purpose of food, there is a dukkaṭa offense. However, there is no offense for a bhikkhunī who, being invited but not yet satisfied, drinks rice gruel; or who eats after informing the owners; or who consumes the three time-limited items when there is a reason; nor is there an offense for the insane, and so on. The three factors here are: being invited, or being satisfied, or both; the consumption of solid food with the aforementioned characteristics in the forenoon; and not asking the owners. For one who is invited and eats without asking, due to the possibility of an offense, it may be classified as by action and non-action. For one who has been satisfied and consumes, whether having had it made allowable or not, due to the possibility of an offense, it may be classified as by action. It is not absolved by perception, is unintentional, an offense by enactment, a bodily action, a verbal action, arising from three kinds of consciousness, and experienced with three kinds of feeling.

ပဝါရိတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Pavārita training rule is concluded.

၅. ကုလမစ္ဆရိနီသိက္ခာပဒဝဏ္ဏနာ

5. Explanation of the Training Rule on Stinginess Regarding Families

ပဉ္စမေ ကုလေ မစ္ဆရော ကုလမစ္ဆရော, ကုလမစ္ဆရော ဧတိဿာ အတ္ထိ, ကုလံ ဝါ မစ္ဆရာယတီတိ ကုလမစ္ဆရိနီ. အဿာတိ ယာ ဤဒိသီ ဘဝေယျ. ပါစိတ္တိယန္တိ တဿာ ‘‘ယံ ကုလံ ဘိက္ခုနီနံ ပစ္စယေ ဒါတုကာမံ, ကထံ နာမ တတ္ထ ဘိက္ခုနိယော န ဂစ္ဆေယျု’’န္တိ ဘိက္ခုနီနံ ဝါ သန္တိကေ ကုလဿ, ‘‘ကထံ နာမ ဣမေ တာသံ ကိဉ္စိ န ဒဇ္ဇေယျု’’န္တိ ကုလဿ ဝါ သန္တိကေ ဘိက္ခုနီနံ အဝဏ္ဏံ ဘာသန္တိယာ ပါစိတ္တိယံ.

In the fifth rule, `kulamaccharo` is stinginess regarding a family. `Kulamaccharinī` is one who has stinginess regarding a family, or one who is stingy regarding a family. ‘Assā’ means for one who would be like this. It is a `pācittiya` offense for her who speaks dispraise of the family in the presence of the bhikkhunīs, thinking, “How indeed should the bhikkhunīs not go to a family that wishes to give requisites to bhikkhunīs?” or who speaks dispraise of the bhikkhunīs in the presence of the family, thinking, “How indeed should these people not give anything to them?”

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ကုလမစ္ဆရာယနဝတ္ထုသ္မိံ ပညတ္တံ. အမစ္ဆရာယိတွာ သန္တံယေဝ အာဒီနဝံ အာစိက္ခန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဘိက္ခုနီနံ အလာဘကာမတာ, ကုလဿ ဝါ သန္တိကေ ဘိက္ခုနီနံ ဘိက္ခုနီနံ ဝါ သန္တိကေ ကုလဿ အဝဏ္ဏဘဏနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

This rule was laid down at Sāvatthī concerning a certain bhikkhunī in connection with the matter of being stingy regarding a family. There is no offense for one who, without being stingy, points out an actually existing fault, and there is no offense for those who are insane, and so on. The two factors here are: the desire for the bhikkhunīs' non-gain, and the speaking of dispraise either of the bhikkhunīs in the presence of the family or of the family in the presence of the bhikkhunīs. The origination, and so on, are similar to the rule on taking what is not given, but this is accompanied by painful feeling.

ကုလမစ္ဆရိနီသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on being stingy regarding families is concluded.

၆. အဘိက္ခုကာဝါသသိက္ခာပဒဝဏ္ဏနာ

6. The Explanation of the Training Rule Concerning a Residence Without Monks

ဆဋ္ဌေ သစေ ဘိက္ခုနုပဿယတော အဒ္ဓယောဇနဗ္ဘန္တရေ ဩဝါဒဒါယကာ ဘိက္ခူ န ဝသန္တိ, မဂ္ဂေါ ဝါ အခေမော ဟောတိ န သက္ကာ အနန္တရာယေန ဂန္တုံ[Pg.338], အယံ အဘိက္ခုကော နာမ အာဝါသော. တတ္ထ ‘‘ဝဿံ ဝသိဿာမီ’’တိ သေနာသနပညာပနပါနီယဥပဋ္ဌာပနာဒီနိ ကရောန္တိယာ ဒုက္ကဋံ, သဟ အရုဏုဂ္ဂမနာ ပါစိတ္တိယံ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန သမန္တပါသာဒိကာယံ (ပါစိ. အဋ္ဌ. ၁၄၄ အာဒယော) ဝုတ္တော.

In the sixth rule, if, within half a yojana from the bhikkhunīs’ residence, there do not dwell monks who give exhortation, or if the road is unsafe and it is not possible to go without danger, this is called a residence without monks. There, for a bhikkhunī who, thinking, “I will dwell for the rains-residence,” does things such as preparing lodging and setting out drinking water, there is a dukkaṭa offense; simultaneously with the rising of dawn, there is a pācittiya offense. This is the summary here; the detail, however, is stated in the Samantapāsādikā.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ အဘိက္ခုကေ အာဝါသေ ဝဿံ ဝသနဝတ္ထုသ္မိံ ပညတ္တံ, ယတ္ထ ပန ဝဿူပဂတာ ဘိက္ခူ ပက္ကန္တာ ဝါ ဟောန္တိ ဝိဗ္ဘန္တာ ဝါ ကာလင်္ကတာ ဝါ ပက္ခသင်္ကန္တာ ဝါ တတ္ထ ဝသန္တိယာ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အဘိက္ခုကာဝါသတာ, ဝဿူပဂမနံ, အရုဏုဂ္ဂမနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနေဝါတိ.

Concerning many bhikkhunīs at Sāvatthī, a rule was laid down regarding dwelling for the rains-residence in a residence without monks. But wherever monks who have entered the rains-residence have departed, or have disrobed, or have passed away, or have gone over to another faction, for a bhikkhunī dwelling there, in cases of emergency, insanity, and so on, there is no offense. The state of being a residence without monks, entering the rains-residence, and the rising of dawn—these are the three factors here. The origination, and so on, are similar to that of the rule on sheep’s wool.

အဘိက္ခုကာဝါသသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule concerning a residence without monks is concluded.

၇. အပဝါရဏာသိက္ခာပဒဝဏ္ဏနာ

7. The Explanation of the Training Rule on Not Performing the Invitation

သတ္တမေ ဝဿံဝုဋ္ဌာတိ ပုရိမံ ဝါ ပစ္ဆိမံ ဝါ တေမာသံ ဝုဋ္ဌာ. ဥဘတောသံဃေတိ ဘိက္ခုနိသံဃေ စေဝ ဘိက္ခုသံဃေ စ. အယံ ပနေတ္ထ ဝိနိစ္ဆယကထာ – ဘိက္ခုနီဟိ စာတုဒ္ဒသေယေဝ သန္နိပတိတွာ ‘‘သုဏာတု မေ, အယျေ, သံဃော, အဇ္ဇ ပဝါရဏာ စာတုဒ္ဒသီ, ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ပဝါရေယျာ’’တိ ဧဝံ သဗ္ဗသင်္ဂါဟိကဉတ္တိံ ဝါ, ‘‘တေဝါစိကံ ပဝါရေယျာ’’တိ ဧဝံ တေဝါစိကဉတ္တိံ ဝါ, သတိ အန္တရာယေ ‘‘ဒွေဝါစိကံ, ဧကဝါစိကံ, သမာနဝဿိကံ ပဝါရေယျာ’’တိ ဧဝံ ဒွေဝါစိကာဒိဉတ္တိံ ဝါ ဌပေတွာ သဗ္ဗသင်္ဂါဟိကဉတ္တိ စေ ဌပိတာ, ‘‘သံဃံ, အယျေ, ပဝါရေမိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ဝဒန္တု မံ အယျာယော အနုကမ္ပံ ဥပါဒါယ, ပဿန္တီ ပဋိကရိဿာမီ’’တိ (စူဠဝ. ၄၂၇) ဧဝံ သကိံ ဝါ, ‘‘ဒုတိယမ္ပိ, အယျေ, သံဃံ…ပေ… တတိယမ္ပိ, အယျေ, သံဃံ…ပေ… ပဋိကရိဿာမီ’’တိ ဧဝံ ဒွတ္တိက္ခတ္တုံ ဝါ ဝတွာ ပဋိပါဋိယာ ပဝါရေတဗ္ဗံ. တေဝါစိကာယ ဉတ္တိယာ ဝစနံ န ဟာပေတဗ္ဗံ, ဒွေဝါစိကာဒီသု ဝဍ္ဎေတုံ ဝဋ္ဋတိ, ဟာပေတုံ န ဝဋ္ဋတိ. ဧဝံ ဘိက္ခုနိသံဃေ ပဝါရေတွာ တတ္ထေဝ ဧကာ ဘိက္ခုနီ ဘိက္ခုနိက္ခန္ဓကေ (စူဠဝ. ၄၂၇) ဝုတ္တေန ဉတ္တိဒုတိယကမ္မေန ဘိက္ခုနိသံဃဿတ္ထာယ ဘိက္ခုသံဃံ ပဝါရေတုံ သမ္မန္နိတဗ္ဗာ. တာယ သမ္မတာယ ဘိက္ခုနိယာ ပန္နရသေ [Pg.339] ဘိက္ခုနိသံဃံ အာဒါယ ဘိက္ခုသံဃံ ဥပသင်္ကမိတွာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ အဉ္ဇလိံ ပဂ္ဂဟေတွာ ဧဝမဿ ဝစနီယော ‘‘ဘိက္ခုနိသံဃော အယျ ဘိက္ခုသံဃံ ပဝါရေတိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ဝဒတာယျ ဘိက္ခုသံဃော ဘိက္ခုနိသံဃံ အနုကမ္ပံ ဥပါဒါယ, ပဿန္တော ပဋိကရိဿတိ, ဒုတိယမ္ပိ အယျ…ပေ… တတိယမ္ပိ အယျ…ပေ… ပဿန္တော ပဋိကရိဿတီ’’တိ ဧဝံ ပဝါရေတဗ္ဗံ.

In the seventh, ‘one who has completed the rains-residence’ means one who has completed either the earlier or the later three months. ‘In both Saṅghas’ means in the bhikkhunī Saṅgha and in the bhikkhu Saṅgha. Herein is the detailed explanation: The bhikkhunīs, having assembled on the fourteenth day itself, and having put forward a motion encompassing the entire Saṅgha thus: ‘Venerable Sisters, let the Saṅgha listen to me. Today is the fourteenth, the day of Pavāraṇā. If it is the proper time for the Saṅgha, let the Saṅgha perform the Pavāraṇā,’ or a motion for a threefold invitation thus: ‘Let it perform the Pavāraṇā threefold,’ or, if there is an obstacle, a motion for a twofold, single, or same-seniority invitation thus: ‘Let it perform the Pavāraṇā twofold,’ and so on. If a motion encompassing the entire Saṅgha has been put forward, then, having said once thus: ‘Venerable Sisters, I invite the Saṅgha regarding what has been seen, heard, or suspected. May the Venerable Sisters speak to me out of compassion. Seeing it, I will make amends,’ or having said two or three times thus: ‘For a second time, Venerable Sisters, I invite the Saṅgha… seeing it, I will make amends,’ and ‘For a third time, Venerable Sisters, I invite the Saṅgha… seeing it, I will make amends,’ the Pavāraṇā should be performed in sequence. For the motion of a threefold invitation, the wording should not be reduced; for those of a twofold invitation and so on, it is permissible to add to it, but not to reduce it. Having thus performed the Pavāraṇā in the bhikkhunī Saṅgha, right there, one bhikkhunī should be appointed—by means of a motion with one following announcement as stated in the Bhikkhunīkkhandhaka—to invite the bhikkhu Saṅgha on behalf of the bhikkhunī Saṅgha. That appointed bhikkhunī, on the fifteenth day, taking the bhikkhunī Saṅgha, should approach the bhikkhu Saṅgha. Arranging her upper robe over one shoulder and raising her hands in añjali, she should say thus: ‘Venerable Sirs, the bhikkhunī Saṅgha invites the bhikkhu Saṅgha regarding what has been seen, heard, or suspected. May the bhikkhu Saṅgha speak to the bhikkhunī Saṅgha out of compassion. Seeing it, it will make amends. For a second time, Venerable Sirs… For a third time, Venerable Sirs… seeing it, it will make amends.’ Thus, the Pavāraṇā should be performed.

သစေ ပဉ္စဝဂ္ဂေါ ဘိက္ခုနိသံဃော န ပူရတိ, စတူဟိ ဝါ တီဟိ ဝါ ဂဏဉတ္တိံ ဌပေတွာ, ဒွီဟိ ဝိနာ ဉတ္တိယာ အညမညံ ပဝါရေတဗ္ဗံ. ဧကာယ ‘‘အဇ္ဇ မေ ပဝါရဏာ’’တိ အဓိဋ္ဌာတဗ္ဗံ.

If the bhikkhunī Saṅgha does not form a group of five, then four or three should perform the Pavāraṇā after putting forward a motion for the group. Two should perform the Pavāraṇā with each other without a motion. A single one should make the determination: “Today is my Pavāraṇā.”

ဝိဟာရံ ပန ဂန္တွာ ‘‘ဘိက္ခုနိယော, အယျ, ဘိက္ခုသံဃံ ပဝါရေန္တိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ဝဒတာယျ ဘိက္ခုသံဃော ဘိက္ခုနိယော အနုကမ္ပံ ဥပါဒါယ, ပဿန္တိယော ပဋိကရိဿန္တီ’’တိ စ, ‘‘အဟံ, အယျ, ဘိက္ခုသံဃံ ပဝါရေမိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ဝဒတု မံ, အယျ, ဘိက္ခုသံဃော အနုကမ္ပံ ဥပါဒါယ, ပဿန္တီ ပဋိကရိဿာမီ’’တိ စ ဧဝံ တိက္ခတ္တုံ ဝတ္တဗ္ဗံ.

Furthermore, having gone to the monastery, it should be said three times thus: ‘Venerable Sirs, the bhikkhunīs invite the community of bhikkhus regarding what has been seen, heard, or suspected. May the community of bhikkhus speak to the bhikkhunīs out of compassion; seeing it, they will make amends,’ and, ‘Venerable Sirs, I invite the community of bhikkhus regarding what has been seen, heard, or suspected. May the community of bhikkhus speak to me out of compassion; seeing it, I will make amends.’

သစေ ဘိက္ခုသံဃော န ပူရတိ, ‘‘ဘိက္ခုနိသံဃော, အယျ, အယျေ ပဝါရေတိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ဝဒန္တု အယျာ ဘိက္ခုနိသံဃံ အနုကမ္ပံ ဥပါဒါယ, ပဿန္တော ပဋိကရိဿတီ’’တိ စ, ‘‘ဘိက္ခုနိသံဃော, အယျ, အယျံ ပဝါရေတိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ဝဒတာယျော ဘိက္ခုနိသံဃံ အနုကမ္ပံ ဥပါဒါယ, ပဿန္တော ပဋိကရိဿတီ’’တိ စ ဧဝံ တိက္ခတ္တုံ ဝတ္တဗ္ဗံ.

If the community of bhikkhus is not complete, the following should be said three times: ‘Venerable Sir, the community of bhikkhunīs invites the Venerable Ones regarding what has been seen, heard, or suspected. May the Venerable Ones speak to the community of bhikkhunīs out of compassion; seeing it, it will make amends,’ and, ‘Venerable Sir, the community of bhikkhunīs invites the Venerable One regarding what has been seen, heard, or suspected. May the Venerable One speak to the community of bhikkhunīs out of compassion; seeing it, it will make amends.’

ဥဘိန္နံ အပရိပူရိယာ ‘‘ဘိက္ခုနိယော, အယျာ, အယျေ ပဝါရေန္တိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ဝဒန္တာယျာ ဘိက္ခုနိယော အနုကမ္ပံ ဥပါဒါယ, ပဿန္တိယော ပဋိကရိဿန္တီ’’တိ စ, ‘‘ဘိက္ခုနိယော, အယျ, အယျံ ပဝါရေန္တိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ ပရိသင်္ကာယ ဝါ, ဝဒတာယျော ဘိက္ခုနိယော အနုကမ္ပံ ဥပါဒါယ, ပဿန္တိယော ပဋိကရိဿန္တီ’’တိ စ, ‘‘အဟံ, အယျာ, အယျေ ပဝါရေမိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ…ပေ… ဝဒန္တု မံ, အယျာ, အနုကမ္ပံ ဥပါဒါယ, ပဿန္တီ ပဋိကရိဿာမီ’’တိ စ, ‘‘အဟံ, အယျ, အယျံ ပဝါရေမိ ဒိဋ္ဌေန ဝါ သုတေန ဝါ…ပေ… ဝဒတု မံ, အယျော, အနုကမ္ပံ ဥပါဒါယ, ပဿန္တီ ပဋိကရိဿာမီ’’တိ စ ဧဝံ တိက္ခတ္တုံ ဝတ္တဗ္ဗံ. သဗ္ဗာဟေဝ ဟိ ဣမိနာ နယေန ဥဘတောသံဃေ [Pg.340] ပဝါရိတာ ဟောတိ, ယာ ပန ဝဿံဝုဋ္ဌာ ‘‘ဥဘတောသံဃေ ဧဝံ န ပဝါရေဿာမီ’’တိ ဓုရံ နိက္ခိပတိ, တဿာ သဟ ဓုရနိက္ခေပေန ပါစိတ္တိယံ.

Due to the incompleteness of both Saṅghas, it should be said three times thus: ‘Venerable Sirs, the bhikkhunīs invite the Venerable Ones regarding what has been seen, heard, or suspected. May the Venerable Sirs speak to the bhikkhunīs out of compassion; seeing it, they will make amends.’ And: ‘Venerable Sir, the bhikkhunīs invite the Venerable One regarding what has been seen, heard, or suspected. May the Venerable Sir speak to the bhikkhunīs out of compassion; seeing it, they will make amends.’ And: ‘Venerable Sirs, I invite the Venerable Ones regarding what has been seen, heard, or suspected… May the Venerable Sirs speak to me out of compassion; seeing it, I will make amends.’ And: ‘Venerable Sir, I invite the Venerable One regarding what has been seen, heard, or suspected… May the Venerable Sir speak to me out of compassion; seeing it, I will make amends.’ For indeed, by this method, each and every bhikkhunī is considered to have performed the invitation in the dual Saṅgha. But whatever bhikkhunī, having completed the rains-residence, lays down the undertaking thinking, ‘I will not invite in the dual Saṅgha in this way,’ for her, simultaneously with laying down the undertaking, there is a pācittiya offense.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဝဿံ ဝသိတွာ န ပဝါရဏာဝတ္ထုသ္မိံ ပညတ္တံ. အန္တရာယေ ပန သတိ, ပရိယေသိတွာ ဘိက္ခူ အလဘန္တိယာ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဝဿံဝုဋ္ဌတာ, န ဥဘတောသံဃေ ပဝါရဏာ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသဒိသာနီတိ.

This was laid down concerning many bhikkhunīs at Sāvatthī, in the matter of not performing the Pavāraṇā after having resided for the rains. However, if there is an obstacle, there is no offense for one who, having searched, does not find bhikkhus; for one who is sick; in cases of emergency; and for one who is insane, and so forth. The state of having resided for the rains, not performing the Pavāraṇā in the dual Saṅgha, and the absence of an authorized reason—these are the three factors here. The origination, and so forth, are similar to that of the rule on formal accusation.

အပဝါရဏာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on not performing the Pavāraṇā is concluded.

၈. ဩဝါဒသိက္ခာပဒဝဏ္ဏနာ

8. The Explanation of the Training Rule on Admonition

အဋ္ဌမေ ဩဝါဒါယာတိ ဂရုဓမ္မဿဝနတ္ထာယ. သံဝါသာယာတိ ဥပေါသထပုစ္ဆနတ္ထာယ စေဝ ပဝါရဏတ္ထာယ စ. ပါစိတ္တိယန္တိ ‘‘ဧတေသံ အတ္ထာယ န ဂစ္ဆာမီ’’တိ ဓုရံ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ.

In the eighth, 'for admonition' means for the purpose of hearing the Garudhamma admonition. 'For communion' means for the purpose of asking about the Uposatha day and for the purpose of the Pavāraṇā. 'Pācittiya' means: merely upon laying down the undertaking with the thought, "I will not go for these purposes," a pācittiya offense is incurred.

သက္ကေသု ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ ဩဝါဒါယ အဂမနဝတ္ထုသ္မိံ ပညတ္တံ. အန္တရာယေ ပန သတိ, ပရိယေသိတွာ ဒုတိယိကံ အလဘန္တိယာ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဩဝါဒသံဝါသာနံ အတ္ထာယ အဂမနံ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနိ, ဣဒံ ပန အကိရိယံ, ဒုက္ခဝေဒနန္တိ.

This was laid down concerning the group-of-six bhikkhunīs among the Sakyans, in the matter of not going for admonition. However, if there is an obstacle, there is no offense for one who does not find a companion after searching; for one who is sick; in times of calamity; or for the insane, and so forth. Not going for the sake of admonition and communion, and the absence of an authorized reason—these are the two factors here. The origination, and so forth, are similar to the first Pārājika. This, however, is an act of non-doing, accompanied by painful feeling.

ဩဝါဒသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on admonition is concluded.

၉. ဩဝါဒူပသင်္ကမနသိက္ခာပဒဝဏ္ဏနာ

9. Explanation of the Training Rule on Approaching for Admonition

နဝမေ အနွဒ္ဓမာသန္တိ အဒ္ဓမာသေ အဒ္ဓမာသေ. ဥပေါသထပုစ္ဆကန္တိ ဥပေါသထပုစ္ဆနံ. ဩဝါဒူပသင်္ကမနန္တိ ဩဝါဒတ္ထာယ ဥပသင်္ကမနံ. တံ အတိက္ကာမေန္တိယာတိ ဧတ္ထ ဘိက္ခုနီဟိ တေရသေ ဝါ စာတုဒ္ဒသေ ဝါ အာရာမံ ဂန္တွာ ‘‘အယံ ဥပေါသထော စာတုဒ္ဒသော ပန္နရသော’’တိ ပုစ္ဆိတဗ္ဗံ, ဥပေါသထဒိဝသေ [Pg.341] နိဒါနဝဏ္ဏနာယံ ဝုတ္တနယေန ဩဝါဒူပသင်္ကမနံ ယာစိတဗ္ဗံ. ယာ ဘိက္ခုနီ ဝုတ္တပ္ပကာရေ ကာလေ တဒုဘယံ န ကရောတိ, သာ တံ အတိက္ကာမေတိ နာမ, တဿာ ‘‘ဥပေါသထမ္ပိ န ပုစ္ဆိဿာမိ, ဩဝါဒမ္ပိ န ယာစိဿာမီ’’တိ ဓုရံ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ.

In the ninth, 'every half-month' means in every half-month. 'Asking about the Uposatha' means the asking about the Uposatha. 'Approaching for admonition' means approaching for the purpose of admonition. Regarding the phrase 'if she exceeds that': here, the bhikkhunīs should go to the monastery on the thirteenth or the fourteenth day and ask, 'Is this Uposatha the fourteenth or the fifteenth?' On the Uposatha day, permission to approach for admonition should be requested in the manner described in the explanation of the origin story. Whichever bhikkhunī does not do both of these at the prescribed time is said to 'exceed that.' For her, a pācittiya offense is incurred merely by setting aside the duty with the thought, 'I will not ask about the Uposatha, nor will I request admonition.'

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဥပေါသထဩဝါဒါနံ အပုစ္ဆနအယာစနဝတ္ထုသ္မိံ ပညတ္တံ, အနာပတ္တိ အဋ္ဌမသဒိသာယေဝ. ဥပေါသထောဝါဒါနံ အပုစ္ဆနအယာစနာယံ ဓုရနိက္ခေပေါ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသဒိသာနီတိ.

This was laid down at Sāvatthī concerning many bhikkhunīs, in the matter of not asking about the Uposatha and not requesting admonition. The clauses on no offense are just like those of the eighth training rule. The abandoning of the duty in not asking about the Uposatha and not requesting admonition, and the absence of an authorized reason—these are the two factors here. The origination, and so forth, are similar to those for the rule on formal accusation.

ဩဝါဒူပသင်္ကမနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on approaching for admonition is concluded.

၁၀. ပသာခေဇာတသိက္ခာပဒဝဏ္ဏနာ

10. Explanation of the Training Rule on What Has Arisen on the Pasākha

ဒသမေ ပသာခေတိ နာဘိယာ ဟေဋ္ဌာ ဇာဏုမဏ္ဍလာနံ ဥပရိပဒေသေ. တတော ဟိ ယသ္မာ ရုက္ခဿ သာခါ ဝိယ ဥဘော ဦရူ ပဘိဇ္ဇိတွာ ဂတာ, တသ္မာ သော ‘‘ပသာခေါ’’တိ ဝုစ္စတိ, တသ္မိံ ပသာခေ. ဂဏ္ဍန္တိ ယံကိဉ္စိ ဂဏ္ဍံ. ရုဓိတန္တိ ဝဏံ. ဘေဒါပေယျ ဝါတိအာဒီသု သစေ ‘‘ဘိန္ဒ ဖာလေဟီ’’တိ သဗ္ဗာနိ အာဏာပေတိ, သော စ တထေဝ ကရောတိ, ဆ ဒုက္ကဋာနိ ဆ စ ပါစိတ္တိယာနိ. အထာပိ ‘‘ယံကိဉ္စိ ဧတ္ထ ကတ္တဗ္ဗံ, တံ သဗ္ဗံ ကရောဟီ’’တိ ဧဝံ အာဏာပေတိ, သော စ သဗ္ဗာနိပိ ဘေဒနာဒီနိ ကရောတိ, ဧကဝါစာယ ဆ ဒုက္ကဋာနိ ဆ စ ပါစိတ္တိယာနိ. သစေ ပန ဘေဒနာဒီသု ဧကံယေဝ ‘‘ဣဒံ နာမ ကရောဟီ’’တိ အာဏာပေတိ, သော စ သဗ္ဗာနိ ကရောတိ. ယံ အာဏတ္တံ, တဿေဝ ကရဏေ ပါစိတ္တိယံ.

In the tenth, 'pasākha' is the region below the navel and above the knee-joints. Indeed, because from that place both thighs branch out and extend like the branches of a tree, that region is called 'pasākha'; in that 'pasākha'. 'Gaṇḍa' means any kind of lump. 'Rudhita' means a wound. In phrases such as 'should cause to be broken,' if she commands all actions, saying, “Break! Split!” and that person does so accordingly, there are six dukkaṭa offenses and six pācittiya offenses. Furthermore, if she commands thus, “Whatever should be done here, do all of it,” and that person also does all the actions, beginning with breaking, then by one utterance there are six dukkaṭa offenses and six pācittiya offenses. If, however, among the actions beginning with breaking, she commands only one, saying, “Do this specific thing,” and that person does all the actions, a pācittiya offense is incurred for the doing of only that which was commanded.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ ပသာခေ ဇာတံ ဂဏ္ဍံ ပုရိသေန ဘေဒါပနဝတ္ထုသ္မိံ ပညတ္တံ, အပလောကေတွာ ဝါ ဝိညုံ ဝါ ယံကဉ္စိ ဒုတိယိကံ ဂဟေတွာ ဧဝံ ကရောန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ပသာခေ ဇာတတာ, အနပလောကနံ, ဒုတိယိကာဘာဝေါ, ပုရိသေန ဘေဒါဒီနံ ကာရာပနန္တိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

This was laid down at Sāvatthī concerning a certain bhikkhunī, in the matter of having a lump that had arisen on the 'pasākha' broken by a man. There is no offense for one who acts thus after having informed, or having taken a knowledgeable person or any companion; nor for the insane, and so forth. Herein, these are the four factors: its having arisen on the 'pasākha', not informing, the absence of a companion, and causing the breaking, and so forth, to be done by a man. The origination, and so forth, are similar to those of the Kathina. This, however, is an action and a non-action.

ပသာခေဇာတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on what has arisen on the 'pasākha' is concluded.

အာရာမဝဂ္ဂေါ ဆဋ္ဌော.

The Ārāma Chapter, the Sixth.

၇. ဂဗ္ဘိနီဝဂ္ဂေါ

7. The Chapter on Pregnant Women

၁. ဂဗ္ဘိနီသိက္ခာပဒဝဏ္ဏနာ

1. Explanation of the Training Rule on a Pregnant Woman

ဂဗ္ဘိနိဝဂ္ဂဿ [Pg.342] ပဌမေ ‘‘ဂဗ္ဘိနီ’’တိ ဇာနိတွာ ဥပဇ္ဈာယာယ ဝုဋ္ဌာပေန္တိယာ ဂဏပရိယေသနာဒီသု စ ဉတ္တိကမ္မဝါစာဒွယေ စ ဒုက္ကဋံ, ကမ္မဝါစာပရိယောသာနေ ပါစိတ္တိယံ.

In the first rule of the Gabbhinī chapter: for a bhikkhunī who, being a preceptor, ordains a woman knowing her to be pregnant, there is a dukkaṭa offense in the search for a quorum, and so forth, and in the two formal acts of the motion and proclamation. At the conclusion of the final formal proclamation, there is a pācittiya offense.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဂဗ္ဘိနိံ ဝုဋ္ဌာပနဝတ္ထုသ္မိံ ပညတ္တံ, ဂဗ္ဘိနိယာ ဝေမတိကာယ အဂဗ္ဘိနိယာ ဂဗ္ဘိနိသညာယ စေဝ ဝေမတိကာယ စ ဒုက္ကဋံ. ဥဘောသု အဂဗ္ဘိနိသညာယ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဂဗ္ဘိနိတာ, ‘ဂဗ္ဘိနီ’တိ ဇာနနံ, ဝုဋ္ဌာပနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ပဏ္ဏတ္တိဝဇ္ဇံ, တိစိတ္တံ, တိဝေဒနန္တိ.

This was laid down in Sāvatthī concerning many bhikkhunīs, regarding the case of ordaining a pregnant woman. For an ordainer who is doubtful regarding a pregnant woman, or who perceives a non-pregnant woman to be pregnant, or is doubtful about her, there is a dukkaṭa offense. In both cases, for an ordainer who perceives the woman as not pregnant, and for the insane, and so forth, there is no offense. Herein, these are the three factors: the state of being pregnant, knowing 'she is pregnant,' and the act of ordaining. The origination, and so forth, are similar to those of the rule regarding taking what is not given. This, however, is an offense by regulation, arises from three states of mind, and is accompanied by three kinds of feeling.

ဂဗ္ဘိနီသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on a pregnant woman is concluded.

၂. ပါယန္တီသိက္ခာပဒဝဏ္ဏနာ

2. Explanation of the Training Rule on a Woman Who is Giving Suck

ဒုတိယေ ပါယန္တိန္တိ ထညံ ပါယမာနံ, ယံ ပါယေတိ, တဿ မာတာ ဝါ, ဓာတိ ဝါ. ဣဒံ ဝတ္ထုမတ္တမေဝေတ္ထ ဝိသေသော, သေသံ ပဌမသိက္ခာပဒသဒိသမေဝါတိ.

In the second, 'pāyantī' means one who is giving suck, that is, one who nurses a child, whether she is its mother or a wet-nurse. This matter alone is the distinction here; the rest is just like the first training rule.

ပါယန္တီသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on a woman who is giving suck is concluded.

၃. ပဌမသိက္ခမာနသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the First Training Rule on a Female Trainee

တတိယေ ဒွေ ဝဿာနီတိ ပဝါရဏာဝသေန ဒွေ သံဝစ္ဆရာနိ. ဆသု ဓမ္မေသူတိ ပါဏာတိပါတာဝေရမဏိအာဒီသု ဝိကာလဘောဇနာဝေရမဏိပရိယောသာနေသု ဆသု သိက္ခာပဒေသု. အသိက္ခိတသိက္ခန္တိ ပဒဘာဇနေ (ပါစိ. ၁၀၇၇) ဝုတ္တနယေနေဝ အဒိန္နသိက္ခံ ဝါ ကုပိတသိက္ခံ ဝါ. သိက္ခမာနံ ဝုဋ္ဌာပေယျာတိ တေသု ဆသု ဓမ္မေသု သိက္ခနတော, တေ ဝါ သိက္ခာသင်္ခါတေ ဓမ္မေ မာနနတော ဧဝံလဒ္ဓနာမံ အနုပသမ္ပန္နံ ဥပသမ္ပာဒေယျ. ပါစိတ္တိယန္တိ ပဌမသိက္ခာပဒေ ဝုတ္တနယေနေဝ ကမ္မဝါစာပရိယောသာနေ ပါစိတ္တိယံ.

In the third [rule], 'two years' means two years by way of the Pavāraṇā. 'In six principles' refers to the six training rules, beginning with abstaining from killing living beings and ending with abstaining from eating at the wrong time. 'Untrained in the training'—in the manner spoken in the word analysis—means either one for whom the training has not been given or one whose training has been broken. 'Should give higher ordination to a probationer' means one should give higher ordination to an unordained woman who has gained this name by training in those six principles, or by honoring those principles known as 'the training'. 'A pācittiya offense'—in the manner spoken in the first training rule—is a pācittiya offense at the conclusion of the formal act.

သာဝတ္ထိယံ [Pg.343] သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဧဝရူပံ သိက္ခမာနံ ဝုဋ္ဌာပနဝတ္ထုသ္မိံ ပညတ္တံ, ဓမ္မကမ္မေ တိကပါစိတ္တိယံ, အဓမ္မကမ္မေ တိကဒုက္ကဋံ. ဒွေ ဝဿာနိ ဆသု ဓမ္မေသု သိက္ခိတသိက္ခံ သိက္ခမာနံ ဝုဋ္ဌာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဝုတ္တနယေန အသိက္ခိတသိက္ခတာ, ဓမ္မကမ္မတာ, ကမ္မဝါစာပရိယောသာနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမေ ဝုတ္တနယာနေဝါတိ.

It was laid down in Sāvatthī concerning many bhikkhunīs, regarding the case of giving higher ordination to such a probationer. For a lawful act, there is a triple pācittiya offense; for an unlawful act, there is a triple dukkaṭa offense. There is no offense for one who gives higher ordination to a probationer who has trained in the six principles for two years, nor for the insane and so forth. The state of being untrained in the training in the manner spoken, the lawfulness of the act, and the conclusion of the formal act—these are the three factors herein. The origins and so forth are just as spoken in the first [rule].

ပဌမသိက္ခမာနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Training Rule concerning a Probationer is concluded.

၄. ဒုတိယသိက္ခမာနသိက္ခာပဒဝဏ္ဏနာ

4. The Commentary on the Second Training Rule concerning a Probationer

စတုတ္ထေ သံဃေန အသမ္မတန္တိ ယဿာ သံဃေန အန္တမသော ဥပသမ္ပဒါမာဠကေပိ ပဒဘာဇနေ (ပါစိ. ၁၀၈၆) ဝုတ္တာ ဥပသမ္ပဒါသမ္မုတိ န ဒိန္နာ ဟောတိ, တံ ဣမာ ဒွေပိ မဟာသိက္ခမာနာ နာမ. ဣဓ သံဃေန သမ္မတံ ဝုဋ္ဌာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ တတိယေ ဝုတ္တသဒိသမေဝ, ဣဒံ ပန ကိရိယာကိရိယံ ဟောတီတိ.

In the fourth, 'not approved by the Saṅgha' refers to one for whom the Saṅgha has not given the approval for higher ordination spoken of in the word analysis, even within the boundary for higher ordination. These two are called 'great probationers.' Here, there is no offense for one who gives higher ordination to one who has been approved by the Saṅgha, nor for the insane and so forth. The rest is just like what was stated in the third, but this one is an action and a non-action.

ဒုတိယသိက္ခမာနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second Training Rule concerning a Probationer is concluded.

၅. ပဌမဂိဟိဂတသိက္ခာပဒဝဏ္ဏနာ

5. The Commentary on the First Training Rule concerning One Who Has Gone to a Man's House

ပဉ္စမေ ဂိဟိဂတန္တိ ပုရိသန္တရဂတံ, ဣဓာပိ ဣဒံ ဝတ္ထုမတ္တမေဝ ဝိသေသော. ဦနဒွါဒသဝဿဉ္စ ပရိပုဏ္ဏသညာယ ဝုဋ္ဌာပေန္တိယာ ကိဉ္စာပိ အနာပတ္တိ, သာ ပန အနုပသမ္ပန္နာဝ ဟောတိ. သေသံ ပဌမသိက္ခာပဒသဒိသမေဝါတိ.

In the fifth, 'gone to a man's house' means gone to another man. Here too, this is the only difference in the subject matter. And for one who gives higher ordination to a girl of less than twelve years with the perception that she is of full age, although there is no offense, she is indeed not one who has received higher ordination. The rest is just like the first training rule.

ပဌမဂိဟိဂတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Training Rule concerning One Who Has Gone to a Man's House is concluded.

၆-၇. ဒုတိယတတိယဂိဟိဂတသိက္ခာပဒဝဏ္ဏနာ

6-7. The Commentary on the Second and Third Training Rules concerning One Who Has Gone to a Man's House

ဆဋ္ဌေ သဗ္ဗံ တတိယေ ဝုတ္တနယေန. သတ္တမေပိ သဗ္ဗံ စတုတ္ထေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

In the sixth, everything is by the method spoken in the third. In the seventh too, everything should be understood by the very method spoken in the fourth.

ဒုတိယတတိယဂိဟိဂတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second and Third Training Rules concerning One Who Has Gone to a Man's House is concluded.

၈. ပဌမသဟဇီဝိနိသိက္ခာပဒဝဏ္ဏနာ

8. The Commentary on the First Training Rule concerning a Co-resident

အဋ္ဌမေ [Pg.344] သဟဇီဝိနိန္တိ သဒ္ဓိဝိဟာရိနိံ. နေဝ အနုဂ္ဂဏှေယျာတိ သယံ ဥဒ္ဒေသာဒီဟိ နာနုဂ္ဂဏှေယျ. န အနုဂ္ဂဏှာပေယျာတိ ‘‘ဣမိဿာ, အယျေ, ဥဒ္ဒေသာဒီနိ ဒေဟီ’’တိ ဧဝံ န အညာယ အနုဂ္ဂဏှာပေယျ. ပါစိတ္တိယန္တိ ဓုရေ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ.

In the eighth, 'co-resident' means a pupil. 'Should not support' means one should not oneself support her with recitation and so on. 'Should not cause to be supported' means one should not cause another to support her by saying, 'Venerable lady, give recitation and so on to this one.' 'A pācittiya offense' means that as soon as the responsibility is laid down, it is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဧဝရူပေ ဝတ္ထုသ္မိံ ပညတ္တံ, သေသမေတ္ထ တုဝဋ္ဋဝဂ္ဂေ ဒုက္ခိတသဟဇီဝိနိသိက္ခာပဒေ ဝုတ္တသဒိသမေဝါတိ.

It was laid down in Sāvatthī concerning Thullanandā regarding such a case. The rest herein is just like what was spoken in the Tuvaṭṭavagga, in the training rule concerning a sick co-resident.

ပဌမသဟဇီဝိနိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Training Rule concerning a Co-resident is concluded.

၉. နာနုဗန္ဓနသိက္ခာပဒဝဏ္ဏနာ

9. The Commentary on the Training Rule concerning Not Following

နဝမေ ဝုဋ္ဌာပိတံ ပဝတ္တိနိန္တိ ဝုဋ္ဌာပိတံ ပဝတ္တိနိံ ယာယ ဥပသမ္ပာဒိတာ, တံ ဥပဇ္ဈာယိနိန္တိ အတ္ထော. နာနုဗန္ဓေယျာတိ စုဏ္ဏေန မတ္တိကာယ ဒန္တကဋ္ဌေန မုခေါဒကေနာတိ ဧဝံ တေန တေန ကရဏီယေန န ဥပဋ္ဌဟေယျ. ပါစိတ္တိယန္တိ နာနုဗန္ဓိဿန္တိ ဓုရေ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ.

In the ninth, 'the preceptor who has established her' means the preceptor by whom she was given higher ordination; this is the meaning. 'She should not follow' means she should not attend upon her with bathing powder, clay, a tooth-stick, and water for washing the face, thus with this and that duty. 'A pācittiya offense' means that as soon as the responsibility 'I will not follow' is laid down, it is a pācittiya offense.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ နာနုဗန္ဓနဝတ္ထုသ္မိံ ပညတ္တံ. ဗာလံ ပန အလဇ္ဇိနိံ ဝါ အနနုဗန္ဓန္တိယာ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဝုဋ္ဌာပိတပ္ပဝတ္တိနိတာ, ဒွေ ဝဿာနိ အနနုဗန္ဓနေ ဓုရနိက္ခေပေါ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဌမပါရာဇိကသဒိသာနိ, ဣဒံ ပန အကိရိယံ, ဒုက္ခဝေဒနန္တိ.

It was laid down in Sāvatthī concerning many bhikkhunīs on the grounds of not following. However, there is no offense for not following one who is foolish or shameless, nor for one who is sick, in calamities, nor for the insane and so forth. Being the preceptor who established her, the laying down of the responsibility in not following for two years, and the absence of a permitted reason—these are the three factors herein. The origins and so forth are the same as for the first pārājika offense. This, however, is non-action, with painful feeling.

နာနုဗန္ဓနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule concerning Not Following is concluded.

၁၀. ဒုတိယသဟဇီဝိနိသိက္ခာပဒဝဏ္ဏနာ

10. The Commentary on the Second Training Rule concerning a Co-resident

ဒသမေ နေဝ ဝူပကာသေယျာတိ န ဂဟေတွာ ဂစ္ဆေယျ. န ဝူပကာသာပေယျာတိ ‘‘ဣမံ, အယျေ, ဂဟေတွာ ဂစ္ဆာဟီ’’တိ အညံ န အာဏာပေယျ. ပါစိတ္တိယန္တိ ဓုရေ နိက္ခိတ္တမတ္တေ ပါစိတ္တိယံ.

In the tenth, 'she should not lead her away' means she should not take her and go. 'She should not have her led away' means she should not command another, saying, 'Venerable lady, take this one and go.' 'A pācittiya offense' means that as soon as the responsibility is laid down, it is a pācittiya offense.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ သဟဇီဝိနိယာ အဝူပကာသနဝတ္ထုသ္မိံ ပညတ္တံ. သတိ ပန အန္တရာယေ, ပရိယေသိတွာ ဒုတိယိကံ အလဘန္တိယာ, ဂိလာနာယ[Pg.345], အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သဟဇီဝိနိတာ, ဝူပကာသဝူပကာသာပနေ ဓုရနိက္ခေပေါ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသဒိသာနီတိ.

It was laid down in Sāvatthī concerning Thullanandā on the grounds of not leading away a co-resident. However, if there is danger, there is no offense; nor for one who does not find a companion after searching, nor for one who is sick, in calamities, nor for the insane and so forth. Being a co-resident, the laying down of the responsibility in leading away or having her led away, and the absence of a permitted reason—these are the three factors herein. The origins and so forth are the same as for the formal act of admonishment.

ဒုတိယသဟဇီဝိနိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second Training Rule concerning a Co-resident is concluded.

ဂဗ္ဘိနီဝဂ္ဂေါ သတ္တမော.

The Chapter on a Pregnant Woman is the seventh.

၈. ကုမာရိဘူတဝဂ္ဂေါ

8. The Chapter on a Maiden

၁-၂-၃. ပဌမကုမာရိဘူတာဒိသိက္ခာပဒဝဏ္ဏနာ

1-2-3. The Commentary on the Training Rules beginning with the First concerning a Maiden.

ကုမာရိဘူတဝဂ္ဂဿ ပဌမဒုတိယတတိယာနိ တီဟိ ဂိဟိဂတသိက္ခာပဒေဟိ သဒိသာနေဝ. ယာ ပန တာ သဗ္ဗပဌမာ ဒွေ မဟာသိက္ခမာနာ, တာ အတိက္ကန္တဝီသတိဝဿာတိ ဝေဒိတဗ္ဗာ. တာ ဟိ ဂိဟိဂတာ ဝါ ဟောန္တု, အဂိဟိဂတာ ဝါ, သမ္မုတိကမ္မာဒီသု ‘‘သိက္ခမာနာ’’ဣစ္စေဝ ဝတ္တဗ္ဗာ, ‘‘ဂိဟိဂတာ’’တိ ဝါ ‘‘ကုမာရိဘူတာ’’တိ ဝါ န ဝတ္တဗ္ဗာ. ဂိဟိဂတာယ ဒသဝဿကာလေ သိက္ခာသမ္မုတိံ ဒတွာ ဒွါဒသဝဿကာလေ ဥပသမ္ပဒါ ကာတဗ္ဗာ, ဧကာဒသဝဿကာလေ ဒတွာ တေရသဝဿကာလေ ကာတဗ္ဗာ, ဒွါဒသတေရသစုဒ္ဒသပန္နရသသောဠသသတ္တရသအဋ္ဌာရသဝဿကာလေ သိက္ခာသမ္မုတိံ ဒတွာ ဝီသတိဝဿကာလေ ဥပသမ္ပဒါ ကာတဗ္ဗာ. အဋ္ဌာရသဝဿကာလတော ပဋ္ဌာယ စ ပနာယံ ‘‘ဂိဟိဂတာ’’တိပိ ‘‘ကုမာရိဘူတာ’’တိပိ ဝတ္တုံ ဝဋ္ဋတိ. ယာ ပနာယံ ‘‘ကုမာရိဘူတာ’’တိ ဝုတ္တာ သာမဏေရီ, သာ ‘‘ဂိဟိဂတာ’’တိ န ဝတ္တဗ္ဗာ, ‘‘ကုမာရိဘူတာ’’ဣစ္စေဝ ဝတ္တဗ္ဗာ. သိက္ခာသမ္မုတိဒါနဝသေန ပန သဗ္ဗာပိ ‘‘သိက္ခမာနာ’’တိ ဝတ္တုံ ဝဋ္ဋတီတိ.

The first, second, and third training rules of the Kumāribhūta Chapter are indeed similar to the three Gihigata training rules. However, those first two great probationers should be known as having passed twenty years of age. Indeed, whether they are those who have been approached by a man or those who have not, in formal acts and so forth, they should only be called 'probationers'; they should not be called 'gihigatā' or 'kumāribhūtā'. For a gihigatā, the formal consent for training having been given at the age of ten, the higher ordination should be performed at the age of twelve; having been given at eleven, it should be performed at thirteen; the formal consent for training having been given at twelve, thirteen, fourteen, fifteen, sixteen, seventeen, or eighteen years of age, the higher ordination should be performed at the age of twenty. Furthermore, from the age of eighteen onwards, it is proper to call this one 'gihigatā' or 'kumāribhūtā'. However, this female novice who is called 'kumāribhūtā' should not be called 'gihigatā'; she should be called only 'kumāribhūtā'. Yet, by virtue of the giving of the formal consent for training, it is proper to call all of them 'probationers'.

ပဌမကုမာရိဘူတာဒိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the first and subsequent training rules of the Kumāribhūta chapter is concluded.

၄. ဦနဒွါဒသဝဿသိက္ခာပဒဝဏ္ဏနာ

4. Commentary on the Training Rule Concerning One Under Twelve Years

စတုတ္ထေ ဦနဒွါဒသဝဿာတိ ဥပသမ္ပဒါဝသေန အပရိပုဏ္ဏဒွါဒသဝဿာ. ပါစိတ္တိယန္တိ ဥပဇ္ဈာယာ ဟုတွာ ဝုဋ္ဌာပေန္တိယာ ဝုတ္တနယေနေဝ ဒုက္ကဋာနိ အန္တရာ, ကမ္မဝါစာပရိယောသာနေ ပါစိတ္တိယန္တိ.

In the fourth rule, 'under twelve years' means one who has not completed twelve years with respect to higher ordination. 'Pācittiya' means that for a bhikkhunī who, having become a preceptor, ordains another, there are dukkaṭa offenses in the interim, in the way that was stated, and at the conclusion of the formal act, it is a pācittiya offense.

ဦနဒွါဒသဝဿသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule Concerning One Under Twelve Years is concluded.

၅. ပရိပုဏ္ဏဒွါဒသဝဿသိက္ခာပဒဝဏ္ဏနာ

5. Commentary on the Training Rule Concerning One Who Has Completed Twelve Years

ပဉ္စမေ [Pg.346] သံဃေန အသမ္မတာတိ ယဿာ သံဃေန ပဒဘာဇနေ (ပါစိ. ၁၁၃၂) ဝုတ္တာ ဝုဋ္ဌာပနသမ္မုတိ န ဒိန္နာ. သေသံ ဥဘယတ္ထာပိ မဟာသိက္ခမာနာသိက္ခာပဒဒွယသဒိသမေဝါတိ.

In the fifth rule, 'not consented to by the Saṅgha' means a bhikkhunī to whom the Saṅgha has not given the formal consent for ordination, as stated in the word-analysis. The remainder in both cases is indeed similar to the two Mahāsikkhamānā training rules.

ပရိပုဏ္ဏဒွါဒသဝဿသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule Concerning One Who Has Completed Twelve Years is concluded.

၆. ခီယနဓမ္မသိက္ခာပဒဝဏ္ဏနာ

6. Commentary on the Training Rule Concerning a Resentful Nature

ဆဋ္ဌေ အလံ တာဝ တေ အယျေ ဝုဋ္ဌာပိတေနာတိ ဝုစ္စမာနာတိ ဝုဋ္ဌာပနသမ္မုတိယာ ယာစိတာယ သံဃေန ဥပပရိက္ခိပိတွာ ‘‘ယသ္မာ ဗာလာ အဗျတ္တာ စ အလဇ္ဇိနီ စ ဟောတိ, တသ္မာ အလံ တာဝ တုယှံ ဥပသမ္ပာဒိတေနာ’’တိ ဧဝံ နိဝါရီယမာနာ. ပစ္ဆာ ခီယနဓမ္မန္တိ ပစ္ဆာ အညာသံ ဗျတ္တာနံ လဇ္ဇိနီနံ ဝုဋ္ဌာပနသမ္မုတိံ ဒိယျမာနံ ဒိသွာ ‘‘အဟမေဝ နူန ဗာလာ’’တိအာဒီနိ ဘဏမာနာ ယတ္ထ ကတ္ထစိ ခီယေယျ. ပါစိတ္တိယန္တိ ဧဝံ ခီယနဓမ္မံ အာပဇ္ဇန္တိယာ ပါစိတ္တိယံ.

In the sixth: As for being told, 'Venerable, enough for now with your ordaining,' this refers to one who, when the formal consent for ordination has been requested, is restrained by the Saṅgha in this way after they have investigated, saying, 'Because you are unskilled in the Vinaya training rules, incompetent, and shameless, it is not yet suitable for you to ordain others.' 'Later, because of the nature of disparagement' means that later, seeing the formal consent for ordination being given to other competent and conscientious bhikkhunīs, she might disparage them anywhere, saying things such as, 'Surely, I am the foolish one.' 'Pācittiya' means that for one who falls into such a state of disparagement, there is a pācittiya offense.

သာဝတ္ထိယံ စဏ္ဍကာဠိံ အာရဗ္ဘ ဧဝံ ခီယနဓမ္မံ အာပဇ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ပကတိယာ ဆန္ဒာဒီနံ ဝသေန ကရောန္တီနံ ခီယန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဝုဋ္ဌာပနသမ္မုတိယာ ယာစနံ, ဥပပရိက္ခိတွာ န ဆန္ဒာဒိဝသေန ပဋိက္ခိတ္တာယ ‘‘သာဓူ’’တိ ပဋိဿဝေါ, ပစ္ဆာခီယနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒိန္နာဒါနသဒိသာနိ, ဣဒံ ပန ဒုက္ခဝေဒနန္တိ.

This was laid down at Sāvatthī concerning Caṇḍakāḷī, in a case of falling into such a state of disparagement. There is no offense for one who disparages naturally out of desire and so forth, nor for the insane and so forth. The requesting of the formal consent for ordination; the assent with 'Good' by one who was rejected after investigation, but not due to desire and so forth; and subsequent disparagement—these are the three factors here. The arising and so forth are similar to those of taking what is not given, but this is a painful feeling.

ခီယနဓမ္မသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning the nature of disparagement is concluded.

၇-၈. သိက္ခမာနနဝုဋ္ဌာပနပဌမဒုတိယသိက္ခာပဒဝဏ္ဏနာ

7-8. Commentary on the first and second training rules concerning not ordaining a probationer.

သတ္တမေ သာ ပစ္ဆာတိ သိက္ခမာနာယ ဥပသမ္ပဒါယ ယာစိယမာနာယ သာ ဘိက္ခုနီ ဧဝံ ဝတွာ လဒ္ဓေ စီဝရေ ပစ္ဆာ အသတိ အန္တရာယေ ‘‘နေဝ ဝုဋ္ဌာပေဿာမိ, န ဝုဋ္ဌာပနာယ ဥဿုက္ကံ ကရိဿာမီ’’တိ ဓုရံ နိက္ခိပေယျ, တဿာ သဟ ဓုရနိက္ခေပေန ပါစိတ္တိယန္တိ. အဋ္ဌမေပိ ဧသေဝ နယော.

In the seventh: As for 'she later,' this refers to a case where, when a probationer requests ordination, that bhikkhunī, having spoken thus and received a robe, might later, when there is no obstacle, relinquish the responsibility, saying, 'I will not ordain her, nor will I make an effort for her ordination.' For her, a pācittiya offense is incurred simultaneously with relinquishing the responsibility. In the eighth as well, this is the same principle.

ဥဘယမ္ပိ သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဧတေသု ဝတ္ထူသု ပညတ္တံ, ဒွီသုပိ သတိ အန္တရာယေ, ပရိယေသိတွာ အလဘန္တိယာ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ [Pg.347] အနာပတ္တိ. ဥဘယတ္ထ ‘‘ဧဝါဟံ တံ ဝုဋ္ဌာပေဿာမီ’’တိ ပဋိညာ, အာကင်္ခိတနိပ္ဖတ္တိ, ပစ္ဆာ ဓုရနိက္ခေပေါ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ သမနုဘာသနသဒိသာနီတိ.

Both were laid down at Sāvatthī concerning Thullanandā in connection with these cases. In both rules, there is no offense if there is an obstacle, for one who searches for a quorum and does not find one, for one who is ill, in calamities, and for the insane and so forth. In both cases, the four factors here are: the promise, 'I will ordain you on this condition'; the accomplishment of what was desired; the subsequent relinquishing of the responsibility; and the absence of an authorized reason. The arising and so forth are similar to those of formal admonition.

သိက္ခမာနနဝုဋ္ဌာပနပဌမဒုတိယသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the first and second training rules concerning not ordaining a probationer is concluded.

၉. သောကာဝါသသိက္ခာပဒဝဏ္ဏနာ

9. Commentary on the Training Rule concerning a 'Sorrow-Dweller'.

နဝမေ သောကာဝါသန္တိ သင်္ကေတံ ကတွာ အာဂစ္ဆမာနာ ပုရိသာနံ အန္တောသောကံ ပဝေသေတီတိ သောကာဝါသာ, တံ သောကာဝါသံ. အထ ဝါ ဃရံ ဝိယ ဃရသာမိကာ အယမ္ပိ ပုရိသသမာဂမံ အလဘမာနာ သောကံ အာဝိသတိ, ဣတိ ယံ အာဝိသတိ, သွာဿာ အာဝါသော ဟောတီတိ သောကာဝါသာ. တေနေဝဿ ပဒဘာဇနေ (ပါစိ. ၁၁၆၀) ‘‘သောကာဝါသာ နာမ ပရေသံ ဒုက္ခံ ဥပ္ပာဒေတိ, သောကံ အာဝိသတီ’’တိ ဒွိဓာ အတ္ထော ဝုတ္တော. ပါစိတ္တိယန္တိ ဧဝရူပံ ဝုဋ္ဌာပေန္တိယာ ဝုတ္တနယေနေဝ ကမ္မဝါစာပရိယောသာနေ ဥပဇ္ဈာယာယ ပါစိတ္တိယံ.

In the ninth: as for 'sokāvāsā', it refers to one who, having made an appointment and then not going, causes sorrow to enter into men; thus, she is called a 'sokāvāsā'. Alternatively, just as householders enter a house, this one too, not obtaining union with a man, enters into sorrow. Thus, that which she enters becomes her dwelling; thus, she is a 'sokāvāsā'. For that reason, in its word-analysis, the meaning is stated in two ways: 'A sokāvāsā is one who causes suffering for others; she enters into sorrow.' As for 'pācittiya': for a preceptor who raises up one of such a nature, in the way already stated, there is a pācittiya offense at the conclusion of the formal act.

သာဝတ္ထိယံ ထုလ္လနန္ဒံ အာရဗ္ဘ ဧဝရူပံ သိက္ခမာနံ ဝုဋ္ဌာပနဝတ္ထုသ္မိံ ပညတ္တံ. အဇာနန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သောကာဝါသတာ, ဇာနနံ, ဝုဋ္ဌာပနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဂဗ္ဘိနိဝုဋ္ဌာပနသဒိသာနေဝါတိ.

At Sāvatthī, it was laid down concerning Thullanandā regarding the case of raising up a probationer of such a nature. For one who does not know, and for the insane and so on, there is no offense. The fact of her being a 'sorrow-dweller', knowing it, and the act of raising her up—these are the three factors here. The origins and so forth are the same as for the training rule on raising up a pregnant woman.

သောကာဝါသသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Training Rule concerning a 'Sorrow-Dweller' is concluded.

၁၀. အနနုညာတသိက္ခာပဒဝဏ္ဏနာ

10. Commentary on the Training Rule concerning one not given permission.

ဒသမေ မာတာပိတူဟီတိ ဝိဇာတမာတရာ စ ဇနကပိတရာ စ. သာမိကေနာတိ ယေန ပရိဂ္ဂဟိတာ, တေန. အနနုညာတန္တိ ဥပသမ္ပဒတ္ထာယ အနနုညာတံ. ဒွိက္ခတ္တုဉှိ ဘိက္ခုနီဟိ အာပုစ္ဆိတဗ္ဗံ, ပဗ္ဗဇ္ဇာကာလေ စ ဥပသမ္ပဒါကာလေ စ, ဘိက္ခူနံ ပန သကိံ အာပုစ္ဆိတေပိ ဝဋ္ဋတိ. တသ္မာ ယာ ဥပသမ္ပဒါကာလေ အနာပုစ္ဆာ ဥပသမ္ပာဒေတိ, တဿာ ဝုတ္တနယေနေဝ ပါစိတ္တိယံ.

In the tenth: 'by mother and father' means by the birth mother and the biological father. 'By the husband' means by that husband who has taken her. 'Not given permission' means not given permission for the purpose of higher ordination. Indeed, bhikkhunīs must ask twice: at the time of the going forth and at the time of the higher ordination. For bhikkhus, however, it is allowable even if asked only once. Therefore, for whichever preceptor gives the higher ordination at the time of the higher ordination without having asked, for her there is a pācittiya offense in the way already stated.

သာဝတ္ထိယံ [Pg.348] ထုလ္လနန္ဒံ အာရဗ္ဘ အနနုညာတဝုဋ္ဌာပနဝတ္ထုသ္မိံ ပညတ္တံ. အပလောကေတွာ ဝုဋ္ဌာပေန္တိယာ, တေသံ အတ္ထိဘာဝံ အဇာနန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အနပလောကနံ, အတ္ထိဘာဝဇာနနံ, ဝုဋ္ဌာပနန္တိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. အနနုညာတသမုဋ္ဌာနံ, ကိရိယာကိရိယံ, နောသညာဝိမောက္ခံ, အစိတ္တကံ, ပဏ္ဏတ္တိဝဇ္ဇံ, ကာယကမ္မံ, ဝစီကမ္မံ, တိစိတ္တံ, တိဝေဒနန္တိ.

It was laid down in Sāvatthī concerning Thullanandā regarding the case of ordaining one who has not been given permission. There is no offense for one who ordains after having asked permission, for one not knowing of their [guardians'] existence, and for the insane and so on. Herein, these are the three factors: not asking permission, knowing of their existence, and ordaining. It arises from what is not permitted; it is both action and non-action; it is not an exemption through perception; it is an offense incurred regardless of intention; it is an offense against a regulation; it is a bodily action and a verbal action; it has three origins in the mind and arises from the three feelings.

အနနုညာတသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning what is not permitted is concluded.

၁၁. ပါရိဝါသိကသိက္ခာပဒဝဏ္ဏနာ

11. Commentary on the Training Rule Concerning What is Lapsed

ဧကာဒသမေ ပါရိဝါသိကဆန္ဒဒါနေနာတိ ပါရိဝါသိယေန ဆန္ဒဒါနေန. တတ္ထ စတုဗ္ဗိဓံ ပါရိဝါသိယံ ပရိသပါရိဝါသိယံ ရတ္တိပါရိဝါသိယံ ဆန္ဒပါရိဝါသိယံ အဇ္ဈာသယပါရိဝါသိယန္တိ.

In the eleventh, 'by the giving of lapsed consent' means by consent that has become lapsed. Herein, what has lapsed is of four kinds: lapsed due to the assembly, lapsed due to the night, lapsed due to consent, and lapsed due to intention.

တတ္ထ ပရိသပါရိဝါသိယံ နာမ ဘိက္ခူ ကေနစိဒေဝ ကရဏီယေန သန္နိပတိတာ ဟောန္တိ, အထ မေဃော ဝါ ဥဋ္ဌဟတိ, ဥဿာရဏာ ဝါ ကရီယတိ, မနုဿာ ဝါ အဇ္ဈောတ္ထရန္တာ အာဂစ္ဆန္တိ, ဘိက္ခူ ‘‘အနောကာသာ မယံ, အညတြ ဂစ္ဆာမာ’’တိ ဆန္ဒံ အဝိဿဇ္ဇိတွာဝ ဥဋ္ဌဟန္တိ, ဣဒံ ပရိသပါရိဝါသိယံ နာမ, ကိဉ္စာပိ ပရိသပါရိဝါသိယံ, ဆန္ဒဿ ပန အဝိဿဋ္ဌတ္တာ ကမ္မံ ကာတုံ ဝဋ္ဋတိ.

Herein, 'lapsed due to the assembly' is as follows: monks have gathered for some business, and then a cloud arises, or a dispersal is ordered, or people come crowding in, and the monks, saying, 'We have no space, let us go elsewhere,' get up without having withdrawn their consent. This is called 'lapsed due to the assembly'. Although it is 'lapsed due to the assembly', because the consent has not been withdrawn, it is permissible to perform the formal act.

ပုန ဘိက္ခူ ‘‘ဥပေါသထာဒီနိ ကရိဿာမာ’’တိ ရတ္တိံ သန္နိပတိတွာ ‘‘ယာဝ သဗ္ဗေ သန္နိပတန္တိ, တာဝ ဓမ္မံ သုဏိဿာမာ’’တိ ဧကံ အဇ္ဈေသန္တိ, တသ္မိံ ဓမ္မကထံ ကထေန္တေယေဝ အရုဏော ဥဂ္ဂစ္ဆတိ. သစေ ‘‘စာတုဒ္ဒသိကံ ဥပေါသထံ ကရိဿာမာ’’တိ နိသိန္နာ, ‘‘ပန္နရသော’’တိ ကာတုံ ဝဋ္ဋတိ. သစေ ပန္နရသိကံ ကာတုံ နိသိန္နာ, ပါဋိပဒေ အနုပေါသထေ ဥပေါသထံ ကာတုံ န ဝဋ္ဋတိ. အညံ ပန သံဃကိစ္စံ ကာတုံ ဝဋ္ဋတိ, ဣဒံ ရတ္တိပါရိဝါသိယံ နာမ.

Again, monks gather at night, thinking, 'We will perform the Uposatha and so forth,' and thinking, 'Until all have gathered, we will listen to the Dhamma,' they request one monk to speak. While he is giving the Dhamma talk, dawn breaks. If they had sat down intending to perform the fourteenth-day Uposatha, it is permissible to perform it as the fifteenth. If they had sat down intending to perform the fifteenth-day Uposatha, it is not permissible to perform the Uposatha on the first day of the fortnight, which is not an Uposatha day. It is, however, permissible to perform other formal acts of the Sangha. This is called 'lapsed due to the night'.

ပုန ဘိက္ခူ ‘‘ကိဉ္စိဒေဝ အဗ္ဘာနာဒိသံဃကမ္မံ ကရိဿာမာ’’တိ သန္နိသိန္နာ ဟောန္တိ, တတြေကော နက္ခတ္တပါဌကော ဘိက္ခု ဧဝံ ဝဒတိ ‘‘အဇ္ဇ နက္ခတ္တံ ဒါရုဏံ, မာ ဣဒံ ကမ္မံ ကရောထာ’’တိ. တေ တဿ ဝစနေန ဆန္ဒံ ဝိဿဇ္ဇေတွာ တတ္ထေဝ နိသိန္နာ ဟောန္တိ, အထညော အာဂန္တွာ ‘‘နက္ခတ္တံ ပတိမာနေန္တံ, အတ္ထော [Pg.349] ဗာလံ ဥပဇ္ဈဂါ (ဇာ. ၁.၁.၄၉), ကိံ နက္ခတ္တေန ကရောထာ’’တိ ဝဒတိ, ဣဒံ ဆန္ဒပါရိဝါသိယဉ္စေဝ အဇ္ဈာသယပါရိဝါသိယဉ္စ. ဧတသ္မိံ ပါရိဝါသိယေ ပုန ဆန္ဒပါရိသုဒ္ဓိံ အနာဟရိတွာ ကမ္မံ ကာတုံ န ဝဋ္ဋတိ, ဣဒံ သန္ဓာယ ဝုတ္တံ ‘‘ပါရိဝါသိကဆန္ဒဒါနေနာ’’တိ. ပါစိတ္တိယန္တိ ဧဝံ ဝုဋ္ဌာပေန္တိယာ ဝုတ္တနယေနေဝ ကမ္မဝါစာပရိယောသာနေ ပါစိတ္တိယံ.

Again, monks are seated together intending, 'We will perform some Sangha act such as reinstatement.' There, a monk who recites astrological texts says, 'Today the constellation is harsh; do not perform this act.' On account of his words, they withdraw their consent and remain seated right there. Then another monk arrives and says, 'Benefit passes by the fool who waits for the constellation. What can a constellation do?' This is both lapsed due to consent and lapsed due to intention. In this case of what is lapsed, it is not allowable to perform the act without again bringing forth the purification of consent. It is with reference to this that it was said, 'by the giving of lapsed consent.' As for the Pācittiya offense: for one who ordains in this way, there is a Pācittiya offense at the conclusion of the formal act, in the manner already stated.

ရာဇဂဟေ ထုလ္လနန္ဒံ အာရဗ္ဘ ဧဝံ ဝုဋ္ဌာပနဝတ္ထုသ္မိံ ပညတ္တံ. ဆန္ဒံ အဝိဿဇ္ဇေတွာဝ အဝုဋ္ဌိတာယ ပရိသာယ ဝုဋ္ဌာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ပါရိဝါသိကဆန္ဒဒါနတာ, ဝုဋ္ဌာပနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဂမ္ဘိနိသိက္ခာပဒသဒိသာနေဝါတိ.

It was laid down in Rājagaha concerning Thullanandā in a case of ordaining in this way. There is no offense for one who ordains when the assembly has not withdrawn consent and has not yet risen, nor for the insane and so forth. The giving of lapsed consent and ordaining—these are the two factors here. The origins and so forth are the same as for the training rule concerning a pregnant woman.

ပါရိဝါသိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rule concerning what is lapsed is concluded.

၁၂. အနုဝဿသိက္ခာပဒဝဏ္ဏနာ

12. Commentary on the Anuvassa Training Rule

ဒွါဒသမေ အနုဝဿန္တိ အနုသံဝစ္ဆရံ. ဧဝံ ဝုဋ္ဌာပေန္တိယာပိ ဝုတ္တနယေနေဝ ပါစိတ္တိယံ.

In the twelfth rule, 'anuvassa' means year after year. For one who ordains in this way, there is a Pācittiya offense in the manner already stated.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ အနုဝဿံ ဝုဋ္ဌာပနဝတ္ထုသ္မိံ ပညတ္တံ. ဧကန္တရိကံ ဝုဋ္ဌာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အနုဝဿတာ, ဝုဋ္ဌာပနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧကာဒသမေ ဝုတ္တနယာနေဝါတိ.

This rule was established at Sāvatthī concerning several nuns, in connection with ordaining annually. There is no offense for one who ordains with an interval, nor in cases of insanity and so forth. Here, two factors are involved: the annual aspect, and ordaining. The origins and so forth are as explained in the eleventh rule.

အနုဝဿသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Anuvassa Training Rule is concluded.

၁၃. ဧကဝဿသိက္ခာပဒဝဏ္ဏနာ

13. Commentary on the One-Year Training Rule

တေရသမေ ဧကန္တရိကံ ဧကံ ဝုဋ္ဌာပေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ ဒွါဒသမေန သဒိသမေဝါတိ.

In the thirteenth rule, there is no offense for one who ordains one candidate every other year, nor for the insane and so forth. The rest is just the same as for the twelfth.

ဧကဝဿသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the One-Year Training Rule is concluded.

ကုမာရိဘူတဝဂ္ဂေါ အဋ္ဌမော.

The Eighth Chapter: On Maidens.

၉. ဆတ္တုပါဟနဝဂ္ဂေါ

9. The Section on Umbrellas and Footwear

၁. ဆတ္တုပါဟနသိက္ခာပဒဝဏ္ဏနာ

1. Commentary on the Training Rule on Umbrellas and Footwear

ဆတ္တဝဂ္ဂဿ [Pg.350] ပဌမေ ဆတ္တုပါဟနန္တိ ပဒဘာဇနေ (ပါစိ. ၁၁၇၈-၁၁၈၂) ဝုတ္တလက္ခဏံ ဆတ္တဉ္စ ဥပါဟနာယော စ. ဓာရေယျာတိ ပရိဘောဂဝသေန မဂ္ဂဂမနေ ဧကပ္ပယောဂေနေဝ ဒိဝသမ္ပိ ဓာရေန္တိယာ ဧကာ အာပတ္တိ. သစေ ပန တာဒိသံ ဌာနံ ပတွာ ဆတ္တမ္ပိ အပနာမေတွာ ဥပါဟနာပိ ဩမုဉ္စိတွာ ပုနပ္ပုနံ ဓာရေတိ, ပယောဂဂဏနာယ ပါစိတ္တိယံ.

In the first rule of the Umbrella Chapter, 'umbrella and footwear' in the analysis of terms means an umbrella and footwear with the stated characteristics. 'Should carry': for one who carries them by way of using them while traveling on a road, even for a whole day with a single effort, there is one offense. But if, having reached such a place, she removes the umbrella and takes off the footwear and then carries them again and again, there is a pācittiya offense for each effort.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ ဆတ္တုပါဟနဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အဂိလာနာ’’တိ အယမေတ္ထ အနုပညတ္တိ, ဆတ္တဿေဝ ဥပါဟနာနံယေဝ ဝါ ဓာရဏေ ဒုက္ကဋံ, အဂိလာနာယ တိကပါစိတ္တိယံ, ဂိလာနာယ ဒွိကဒုက္ကဋံ. ဂိလာနသညာယ ပန, အာရာမေ အာရာမူပစာရေ ဓာရေန္တိယာ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဥဘိန္နံ ဓာရဏံ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

This was laid down at Sāvatthī concerning the group-of-six bhikkhunīs regarding the matter of carrying an umbrella and footwear. The phrase 'when not ill' is an additional ruling here. For carrying only an umbrella or only footwear, it is a dukkaṭa offense. For a bhikkhunī who is not ill, it is a pācittiya of three factors; for one who is ill, it is a dukkaṭa of two factors. However, for one with the perception of being ill, for one who carries them in the monastery or its precincts, in times of distress, and for the insane and so forth, there is no offense. The two factors here are: carrying both, and the absence of a permitted reason. The origination and so forth are similar to the case of goat's wool.

ဆတ္တုပါဟနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Training Rule on Umbrellas and Footwear is concluded.

၂. ယာနသိက္ခာပဒဝဏ္ဏနာ

2. Commentary on the Training Rule on Vehicles

ဒုတိယေ ယာနေနာတိ ဝယှာဒိနာ. ဧတ္ထာပိ ဩရောဟိတွာ ပုနပ္ပုနံ အဘိရုဟန္တိယာ ပယောဂဂဏနာယ ပါစိတ္တိယံ. အနာပတ္တိယံ ‘‘အာရာမေ အာရာမူပစာရေ’’တိ နတ္ထိ, သေသံ ပဌမေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

In the second (rule), 'by vehicle' means by a palanquin and so forth. Here too, if she gets down and repeatedly gets back on, there is a pācittiya offense for each effort. In the (section on) no offense, the phrase 'within the monastery or its precincts' is not present; the rest should be understood in the same way as explained in the first (rule).

ယာနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Vehicles is concluded.

၃. သံဃာဏိသိက္ခာပဒဝဏ္ဏနာ

3. Explanation of the Training Rule on the Saṅghāṇi

တတိယေ သံဃာဏိန္တိ ယံကိဉ္စိ ကဋူပဂံ. ဓာရေယျာတိ ကဋိယံ ပဋိမုဉ္စေယျ. ဧတ္ထာပိ ဩမုဉ္စိတွာ ဩမုဉ္စိတွာ ဓာရေန္တိယာ ပယောဂဂဏနာယ ပါစိတ္တိယံ.

In the third (rule), 'saṅghāṇi' means any kind of waist ornament. 'Should wear' means she should put it on at the waist. Here too, for one who repeatedly takes it off and puts it on, there is a pācittiya offense for each effort.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ သံဃာဏိံ ဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ. အာဗာဓပစ္စယာ ကဋိသုတ္တံ ဓာရေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ, ဣဒံ ပန အကုသလစိတ္တန္တိ.

(This) was laid down regarding the matter of wearing a saṅghāṇi. There is no offense for one wearing a waist-string due to illness, nor for the insane and so forth. The rest should be understood in the same way as has been stated.

သံဃာဏိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on the Saṅghāṇi is concluded.

၄. ဣတ္ထာလင်္ကာရသိက္ခာပဒဝဏ္ဏနာ

4. Explanation of the Training Rule on Female Adornment

စတုတ္ထေ [Pg.351] ဣတ္ထာလင်္ကာရန္တိ သီသူပဂါဒီသု အညတရံ ယံကိဉ္စိ ပိဠန္ဓနံ. ဣဓ တဿ တဿ ဝသေန ဝတ္ထုဂဏနာယ အာပတ္တိ ဝေဒိတဗ္ဗာ.

In the fourth (rule), 'female adornment' means any unspecified ornament among those placed on the head and so forth. Here, the offense should be understood by the counting of items, according to each particular ornament.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ ဣတ္ထာလင်္ကာရံ ဓာရဏဝတ္ထုသ္မိံ ပညတ္တံ, အာဗာဓပစ္စယာ ကိဉ္စိဒေဝ ဓာရေန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ ဝုတ္တသဒိသမေဝါတိ.

(This) was laid down at Sāvatthī concerning the group-of-six bhikkhunīs regarding the matter of wearing female adornments. There is no offense for one wearing some kind of ornament due to illness, nor for the insane and so forth. The rest is just as was stated.

ဣတ္ထာလင်္ကာရသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Female Adornment is concluded.

၅. ဂန္ဓဝဏ္ဏကသိက္ခာပဒဝဏ္ဏနာ

5. Explanation of the Training Rule on Perfume and Cosmetics

ပဉ္စမေ ဂန္ဓဝဏ္ဏကေနာတိ ယေနကေနစိ ဂန္ဓေန စ ဝဏ္ဏကေန စ. ဣဓ ဂန္ဓာဒိယောဇနတော ပဋ္ဌာယ ပုဗ္ဗပယောဂေ ဒုက္ကဋံ, နဟာနပရိယောသာနေ ပါစိတ္တိယံ. အာဗာဓပစ္စယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. သေသံ စတုတ္ထသဒိသမေဝါတိ.

In the fifth (rule), 'with perfume and cosmetics' means with any kind of perfume and cosmetic. Here, beginning from the mixing of the perfume and so forth, there is a dukkaṭa offense in the preliminary effort; at the conclusion of bathing, there is a pācittiya offense. There is no offense due to illness, nor for the insane and so forth. The rest is just like the fourth.

ဂန္ဓဝဏ္ဏကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Perfume and Cosmetics is concluded.

၆. ဝါသိတကသိက္ခာပဒဝဏ္ဏနာ

6. Explanation of the Training Rule on Perfumed Substances

ဆဋ္ဌေ ဝါသိတကေနာတိ ဂန္ဓဝါသိတကေန. ပိညာကေနာတိ တိလပိဋ္ဌေန. သေသံ ပဉ္စမသဒိသမေဝါတိ.

In the sixth (rule), 'with a perfumed substance' means perfumed with fragrance. 'With paste' means with sesame powder. The rest is just like the fifth.

ဝါသိတကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Perfumed Substances is concluded.

၇. ဘိက္ခုနိဥမ္မဒ္ဒါပနသိက္ခာပဒဝဏ္ဏနာ

7. Explanation of the Training Rule on Causing a Bhikkhunī to be Rubbed

သတ္တမေ ဥမ္မဒ္ဒါပေယျာတိ ဥဗ္ဗဋ္ဋာပေယျ. ပရိမဒ္ဒါပေယျာတိ သမ္ဗာဟာပေယျ. ဧတ္ထ စ ဟတ္ထံ အမုဉ္စိတွာ ဥဗ္ဗဋ္ဋနေ ဧကာဝ အာပတ္တိ, မောစေတွာ မောစေတွာ ဥဗ္ဗဋ္ဋနေ ပယောဂဂဏနာယ အာပတ္တိယော. သမ္ဗာဟနေပိ ဧသေဝ နယော.

In the seventh (rule), 'should cause to be rubbed' means to cause to be scrubbed. 'Should cause to be massaged' means to cause to be kneaded. And here, in rubbing without releasing the hand, there is only one offense; in rubbing while repeatedly releasing the hand, there are offenses according to the count of efforts. In kneading as well, this is the same method.

သာဝတ္ထိယံ [Pg.352] သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ ဘိက္ခုနိယာ ဥမ္မဒ္ဒါပနပရိမဒ္ဒါပနဝတ္ထုသ္မိံ ပညတ္တံ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဣဓ မဂ္ဂဂမနပရိဿမောပိ ဂေလညံ, စောရဘယာဒီဟိ သရီရကမ္ပနာဒယောပိ အာပဒါ. သေသံ စတုတ္ထေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

(This) was laid down at Sāvatthī concerning many bhikkhunīs regarding the matter of causing a bhikkhunī to be rubbed and massaged. There is no offense for one who is ill, in calamities, nor for the insane and so forth. Here, fatigue from journeying on a road is also (considered) illness, and due to fear of thieves and so forth, trembling of the body and so forth are also (considered) calamities. The rest should be understood according to the method stated in the fourth.

ဘိက္ခုနိဥမ္မဒ္ဒါပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Training Rule on Causing a Bhikkhunī to be Rubbed is concluded.

၈-၉-၁၀. သိက္ခမာနဥမ္မဒ္ဒါပနာဒိသိက္ခာပဒဝဏ္ဏနာ

8-9-10. Explanation of the Training Rules on Causing a Probationer to be Rubbed, and so forth

အဋ္ဌမနဝမဒသမေသုပိ သိက္ခမာနာယ သာမဏေရိယာ ဂိဟိနိယာတိ ဧတ္တကမေဝ နာနံ. သေသံ သတ္တမသဒိသမေဝါတိ.

In the eighth, ninth, and tenth (rules) as well, only this much—'a female probationer', 'a female novice', 'a laywoman'—is the difference. The rest is just like the seventh.

သိက္ခမာနဥမ္မဒ္ဒါပနာဒိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on causing a probationer to be rubbed, etc., is concluded.

၁၁. အနာပုစ္ဆာသိက္ခာပဒဝဏ္ဏနာ

11. The Explanation of the Training Rule on Not Asking Permission

ဧကာဒသမေ ဘိက္ခုဿ ပုရတောတိ န အဘိမုခမေဝါတိ အတ္ထော, ဣဒံ ပန ဥပစာရံ သန္ဓာယ ကထိတန္တိ ဝေဒိတဗ္ဗံ. တသ္မာ ဘိက္ခုဿ ဥပစာရေ အန္တမသော ဆမာယပိ ‘‘နိသီဒါမိ, အယျာ’’တိ အနာပုစ္ဆိတွာ နိသီဒန္တိယာ ပါစိတ္တိယံ.

In the eleventh (rule), `bhikkhussa purato` does not mean 'directly in front'; this, however, should be understood as having been said in reference to the vicinity. Therefore, for a bhikkhunī sitting down even on the ground in a bhikkhu's vicinity without asking, “Venerable, I will sit down,” there is a pācittiya offense.

သာဝတ္ထိယံ သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ အနာပုစ္ဆာ နိသီဒနဝတ္ထုသ္မိံ ပညတ္တံ, တိကပါစိတ္တိယံ, အာပုစ္ဆိတေ ဒွိကဒုက္ကဋံ. တသ္မိံ အာပုစ္ဆိတသညာယ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဘိက္ခုဿ အနာပုစ္ဆာ, ဥပစာရေ နိသဇ္ဇာ, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ကထိနသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

This was laid down in Sāvatthī concerning several bhikkhunīs, regarding the matter of sitting down without asking permission. It is a pācittiya with three factors; if one has asked, it is a dukkaṭa with two factors. There is no offense for one with the perception of having asked, for one who is ill, in emergencies, and for the insane and so forth. The three factors here are: not asking the bhikkhu, sitting in the vicinity, and the absence of a permitted reason. The origination and so forth are similar to the Kathina [rules]. This, however, is a matter of action and non-action.

အနာပုစ္ဆာသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on not asking permission is concluded.

၁၂. ပဉှာပုစ္ဆနသိက္ခာပဒဝဏ္ဏနာ

12. The Explanation of the Training Rule on Asking Questions

ဒွါဒသမေ အနောကာသကတန္တိ ‘‘အသုကသ္မိံ နာမ ဌာနေ ပုစ္ဆာမီ’’တိ ဧဝံ အကတဩကာသံ, တသ္မာ သုတ္တန္တေ ဩကာသံ ကာရာပေတွာ ဝိနယံ ဝါ အဘိဓမ္မံ ဝါ ပုစ္ဆန္တိယာ ပါစိတ္တိယံ. သေသေသုပိ ဧသေဝ နယော, သဗ္ဗသော အကာရိတေ ပန ဝတ္တဗ္ဗမေဝ နတ္ထိ.

In the twelfth (rule), `anokāsakataṃ` means not having obtained permission by stating, “I wish to ask about such-and-such a passage.” Therefore, for a bhikkhunī who, having obtained permission regarding the Suttanta, then asks about the Vinaya or the Abhidhamma, there is a pācittiya offense. The same principle applies in the remaining cases. However, if no permission is obtained at all, there is nothing further to be said.

သာဝတ္ထိယံ [Pg.353] သမ္ဗဟုလာ ဘိက္ခုနိယော အာရဗ္ဘ အနောကာသကတံ ဘိက္ခုံ ပဉှံ ပုစ္ဆနဝတ္ထုသ္မိံ ပညတ္တံ. တတ္ထ တတ္ထ ဩကာသံ ကာရာပေတွာ ပုစ္ဆန္တိယာ, အနောဒိဿ ဩကာသံ ကာရာပေတွာ ယတ္ထ ကတ္ထစိ ပုစ္ဆန္တိယာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဘိက္ခုဿ အနောကာသကာရာပနံ, ပဉှံ ပုစ္ဆနန္တိ ဣမာနေတ္ထ ဒွေ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ပဒသောဓမ္မသဒိသာနိ, ဣဒံ ပန ကိရိယာကိရိယန္တိ.

This was laid down at Sāvatthī concerning many bhikkhunīs, regarding the case of asking a bhikkhu a question without having obtained permission. There is no offense for one who asks after having obtained permission for each specific instance, for one who asks about any passage after having obtained unspecified permission, and for the insane and so forth. The two factors here are: not obtaining permission from the bhikkhu, and asking the question. The origination and so forth are similar to the Padasodhamma [rule]. This, however, is a matter of action and non-action.

ပဉှာပုစ္ဆနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Training Rule on Asking Questions is concluded.

၁၃. အသံကစ္စိကသိက္ခာပဒဝဏ္ဏနာ

13. The Explanation of the Training Rule on Not Wearing a Breast-band

တေရသမေ အသံကစ္စိကာတိ အဓက္ခကဥဗ္ဘနာဘိမဏ္ဍလသင်္ခါတဿ သရီရဿ ပဋိစ္ဆာဒနတ္ထံ အနုညာတသံကစ္စိကဝိရဟိတာ. ဂါမံ ပဝိသေယျာတိ ဧတ္ထ ပရိက္ခိတ္တဿ ဂါမဿ ပရိက္ခေပံ, အပရိက္ခိတ္တဿ ဥပစာရံ အတိက္ကမန္တိယာ ဝါ ဩက္ကမန္တိယာ ဝါ ပဌမပါဒေ ဒုက္ကဋံ, ဒုတိယေ ပါစိတ္တိယံ.

In the thirteenth (rule), `asaṃkaccikā` (without a breast-band) means being devoid of the permitted breast-band for the purpose of covering the body, which is defined as the area below the two collarbones and above the navel-circle. Herein, in 'should enter a village': for a bhikkhunī who is transgressing the enclosure of an enclosed village or entering the vicinity of an unenclosed one, there is an offense of dukkaṭa with the first foot, and an offense of pācittiya with the second.

သာဝတ္ထိယံ အညတရံ ဘိက္ခုနိံ အာရဗ္ဘ အသံကစ္စိကာယ ဂါမံ ပဝိသနဝတ္ထုသ္မိံ ပညတ္တံ. ယဿာ ပန သံကစ္စိကစီဝရံ အစ္ဆိန္နံ ဝါ နဋ္ဌံ ဝါ, တဿာ, ဂိလာနာယ, အာပဒါသု, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. အသံကစ္စိကတာ, ဝုတ္တပရိစ္ဆေဒါတိက္ကမော, အနုညာတကာရဏာဘာဝေါတိ ဣမာနေတ္ထ တီဏိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ ဧဠကလောမသဒိသာနီတိ.

This [rule] was laid down at Sāvatthī concerning a certain bhikkhunī, regarding the case of entering a village without a breast-band. However, for one whose breast-band robe has been snatched away or lost, for one who is sick, in calamities, and for the insane and so forth, there is no offense. Herein, these are the three factors: the state of being without a breast-band, the transgression of the stated limit, and the absence of a permitted reason. The origination and so forth are similar to the Eḷakaloma Sikkhāpada.

အသံကစ္စိကသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on being without a breast-band is concluded.

ဆတ္တုပါဟနဝဂ္ဂေါ နဝမော.

The ninth chapter: on umbrellas and footwear.

၁၀…ပေ…၁၆. မုသာဝါဒါဒိဝဂ္ဂေါ

10... (and so on)... 16. The chapter on false speech and so forth.

မုသာဝါဒါဒိသိက္ခာပဒဝဏ္ဏနာ

The explanation of the training rules on false speech and so forth.

ဣတော ပရေသု မုသာဝါဒဝဂ္ဂါဒီသု သတ္တသု ဝဂ္ဂေသု ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာယံ ဝုတ္တနယေနေဝ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ.

Hereafter, in the seven chapters beginning with the chapter on false speech, the legal decision should be understood only by the method stated in the explanation of the Bhikkhu Pātimokkha.

သောဠသမဝဂ္ဂေါ.

The sixteenth chapter.

ဥဒ္ဒိဋ္ဌာ [Pg.354] ခေါ အယျာယော ဆသဋ္ဌိသတာ ပါစိတ္တိယာ ဓမ္မာတိ ဘိက္ခူ အာရဗ္ဘ ပညတ္တာ သာဓာရဏာ သတ္တတိ, အသာဓာရဏာ ဆန္နဝုတီတိ ဧဝံ ဆသဋ္ဌိသတာ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

‘Venerable ones, the one hundred and sixty-six Pācittiya rules have been recited.’ Thus: seventy are common, laid down concerning bhikkhus, and ninety-six are not common; in this way, there are one hundred and sixty-six. The remainder everywhere is self-evident.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the explanation of the Pātimokkha,

ဘိက္ခုနိပါတိမောက္ခေ

in the Bhikkhunī Pātimokkha,

သုဒ္ဓပါစိတ္တိယဝဏ္ဏနာ နိဋ္ဌိတာ.

the explanation of the simple Pācittiyas is concluded.

တတြာယံ သင်္ခေပတော အသာဓာရဏသိက္ခာပဒေသု သမုဋ္ဌာနဝိနိစ္ဆယော – ဂိရဂ္ဂသမဇ္ဇာ စိတ္တာဂါရသိက္ခာပဒံ သံဃာဏီ ဣတ္ထာလင်္ကာရော ဂန္ဓဝဏ္ဏကော ဝါသိတကပိညာကော ဘိက္ခုနိအာဒီဟိ ဥမ္မဒ္ဒနပရိမဒ္ဒနာတိ ဣမာနိ ဒသ သိက္ခာပဒါနိ အစိတ္တကာနိ လောကဝဇ္ဇာနိ အကုသလစိတ္တာနိ. အယံ ပနေတ္ထ အဓိပ္ပာယော, ဝိနာပိ စိတ္တေန အာပဇ္ဇိတဗ္ဗတ္တာ အစိတ္တကာနိ, စိတ္တေ ပန သတိ အကုသလေနေဝ အာပဇ္ဇိတဗ္ဗတ္တာ လောကဝဇ္ဇာနိ စေဝ အကုသလစိတ္တာနိ စာတိ. အဝသေသာနိ သစိတ္တကာနိ ပဏ္ဏတ္တိဝဇ္ဇာနေဝ. စောရိဝုဋ္ဌာပနံ ဂါမန္တရံ အာရာမသိက္ခာပဒံ ဂဗ္ဘိနိဝဂ္ဂေ အာဒိတော ပဋ္ဌာယ သတ္တ, ကုမာရိဘူတဝဂ္ဂေ အာဒိတော ပဋ္ဌာယ ပဉ္စ ပုရိသာဒိသံသဋ္ဌံ ပါရိဝါသိကဆန္ဒဒါနံ အနုဝဿဝုဋ္ဌာပနံ ဧကန္တရိကဝုဋ္ဌာပနန္တိ ဣမာနိ ဧကူနဝီသတိ သိက္ခာပဒါနိ သစိတ္တကာနိ ပဏ္ဏတ္တိဝဇ္ဇာနိ. အဝသေသာနိ သစိတ္တကာနိ လောကဝဇ္ဇာနေဝါတိ.

Herein, in brief, is the analysis of the origins of the training rules not held in common: These ten training rules—the Giraggasamajjā, the Cittāgāra, the Saṅghāṇī, the Itthālaṅkāra, the Gandhavanṇaka, the Vāsitakapiññāka, and the Ummaddanaparimaddanā with a bhikkhunī, etc.—are without intention, worldly offenses, and of unwholesome mind. Herein, this is the intention: because they are to be fallen into even without intention, they are 'without intention'; but when there is intention, because they are to be fallen into only with an unwholesome mind, they are both worldly offenses and of unwholesome mind. The remaining are with intention and are offenses by stipulation only. These nineteen training rules—the Corivuṭṭhāpana, the Gāmantara, the Ārāma, seven from the beginning of the chapter on pregnant women, five from the beginning of the chapter on maidens, the Purisādisaṃsaṭṭha, the Pārivāsikachandadāna, the Anuvassavuṭṭhāpana, and the Ekantarikavuṭṭhāpana—are with intention and are offenses by stipulation. The remaining are with intention and are worldly offenses only.

ပါဋိဒေသနီယကဏ္ဍော

The Pāṭidesanīya Chapter.

၁. သပ္ပိဝိညာပနသိက္ခာပဒဝဏ္ဏနာ

1. Explanation of the Training Rule on Requesting Ghee.

ပါဋိဒေသနီယေသု [Pg.355] ပဌမေ သပ္ပိန္တိ ပုဗ္ဗေ ဝုတ္တဝိနိစ္ဆယံ ပါဠိအာဂတံ (ပါစိ. ၁၂၃၀) ဂေါသပ္ပိအာဒိမေဝ. ဝိညာပေတွာ ဘုဉ္ဇေယျာတိ ဧတ္ထ ‘‘ဝိညတ္တိယာ ပဋိလဒ္ဓံ ဘုဉ္ဇိဿာမီ’’တိ ဂဟဏေ ဒုက္ကဋံ, ဂဟိတဿ အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ ပါဋိဒေသနီယံ.

In the first of the Pāṭidesanīya rules, concerning ghee—ghee and the like, as in the previously stated determination found in the Pāli (Pāc. 1230). As for “having requested, she may eat,” herein, if one takes it thinking, “I will eat what is obtained through a request,” it is an offense of wrong-doing (dukkaṭa). For each mouthful of what has been taken and consumed, there is a Pāṭidesanīya offense.

သာဝတ္ထိယံ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခုနိယော အာရဗ္ဘ သပ္ပိံ ဝိညာပေတွာ ဘုဉ္ဇနဝတ္ထုသ္မိံ ပညတ္တံ, ‘‘အဂိလာနာ’’တိ အယမေတ္ထ အနုပညတ္တိ, တိကပါဋိဒေသနီယံ, ဂိလာနာယ ဒွိကဒုက္ကဋံ. ယာ ပန ဂိလာနာ ဂိလာနသညာ, ဂိလာနကာလေ ဝါ ဝိညာပေတွာ ပစ္ဆာ အဂိလာနာ ဟုတွာ ဘုဉ္ဇတိ, ဂိလာနာယ ဝါ သေသကံ, ဉာတကပ္ပဝါရိတဋ္ဌာနတော ဝါ ဝိညတ္တံ, အညဿ ဝါ အတ္ထာယ, အတ္တနော ဝါ ဓနေန ဂဟိတံ ဘုဉ္ဇတိ, တဿာ, ဥမ္မတ္တိကာဒီနဉ္စ အနာပတ္တိ. ဝုတ္တလက္ခဏသပ္ပိတာ, အနုညာတကာရဏာဘာဝေါ, ဝိညတ္တိ, အဇ္ဈောဟာရောတိ ဣမာနေတ္ထ စတ္တာရိ အင်္ဂါနိ. သမုဋ္ဌာနာဒီနိ အဒ္ဓါနသဒိသာနီတိ.

It was laid down concerning the group-of-six bhikkhunīs at Sāvatthī in the matter of requesting and consuming ghee. The phrase ‘for one who is not ill’ is the supplementary ruling here. It is a threefold Pāṭidesanīya. For an ill bhikkhunī, it is a twofold dukkaṭa. But for whichever bhikkhunī is ill and has the perception of being ill; or having requested it during the time of illness, afterwards consumes it having become not ill; or consumes the remainder of an ill bhikkhunī; or consumes what was requested from the place of relatives or those who have invited; or for the benefit of another; or consumes what was acquired with her own allowable wealth—for her, and for the insane, and so forth, there is no offense. The state of being ghee with the stated characteristics, the absence of a permitted reason, the request, and the swallowing—these are the four factors here. The origins, and so forth, are similar to the Addhāna training rule.

သပ္ပိဝိညာပနသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on requesting ghee is concluded.

၂. တေလဝိညာပနာဒိသိက္ခာပဒဝဏ္ဏနာ

2. The explanation of the training rule on requesting oil, and so forth.

ဒုတိယာဒီသုပိ တေလာဒီနိ ပုဗ္ဗေ ဝုတ္တဝိနိစ္ဆယာနိ ပါဠိယံ (ပါစိ. ၁၂၃၆) အာဂတာနေဝ, ပါဠိယံ အနာဂတေသု ပန အဋ္ဌသုပိ ဒုက္ကဋမေဝ. သေသံ သဗ္ဗတ္ထ ပဌမေ ဝုတ္တသဒိသမေဝါတိ.

Also in the second training rule, and so forth, oil and so forth have the decisions that were previously stated and have come directly in the Pāli. However, in the case of the eight items that have not come directly in the Pāli, it is only a dukkaṭa offense. In all training rules, the remainder is just similar to what was stated in the first.

တေလဝိညာပနာဒိသိက္ခာပဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the training rule on requesting oil, and so forth, is concluded.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the Kaṅkhāvitaraṇī, the explanation of the Pātimokkha.

ဘိက္ခုနိပါတိမောက္ခေ

In the Bhikkhunīpātimokkha.

ပါဋိဒေသနီယဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Pāṭidesanīya is concluded.

၁. ပရိမဏ္ဍလာဒိသိက္ခာပဒဝဏ္ဏနာ

1. The explanation of the training rule on being well-rounded, and so forth.

ဣတော [Pg.356] ပရံ ပန သေခိယာနိ စေဝ အဓိကရဏသမထာ စ သဗ္ဗပကာရတော ဘိက္ခုပါတိမောက္ခဝဏ္ဏနာယံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာတိ.

However, after this, the Sekhiya training rules and the Adhikaraṇasamathas should be known in all aspects only by the method stated in the explanation of the Bhikkhupātimokkha.

ကင်္ခါဝိတရဏိယာ ပါတိမောက္ခဝဏ္ဏနာယ

In the explanation of the Pātimokkha named Kaṅkhāvitaraṇī.

ဘိက္ခုနိပါတိမောက္ခဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Bhikkhunīpātimokkha is concluded.

နိဂမနကထာ

Concluding Words.

ဧတ္တာဝတာ စ –

By this much:

ဝဏ္ဏနံ ပါတိမောက္ခဿ, သောဏတ္ထေရေန ယာစိတော;

ဝိနယေ ဇာတကင်္ခါနံ, ကင်္ခါဝိတရဏတ္ထိကော.

Requested by the Elder Soṇa, desiring to dispel the doubt of those in whom doubt has arisen in the Vinaya,

အာရဘိံ ယမဟံ သဗ္ဗံ, သီဟဠဋ္ဌကထာနယံ;

မဟာဝိဟာရဝါသီနံ, ဝါစနာမဂ္ဂနိဿိတံ.

I undertook this explanation of the Pātimokkha, relying on the entire method of the Sinhalese commentary, based on the recitation tradition of the residents of the Mahāvihāra.

နိဿာယ သာ အယံ နိဋ္ဌံ, ဂတာ အာဒါယ သဗ္ဗသော;

သဗ္ဗံ အဋ္ဌကထာသာရံ, ပါဠိယတ္ထဉ္စ ကေဝလံ.

This commentary has reached completion, having taken in all ways the entire essence of the commentaries and the entire meaning of the Pāli.

န ဟေတ္ထ တံ ပဒံ အတ္ထိ, ယံ ဝိရုဇ္ဈေယျ ပါဠိယာ;

မဟာဝိဟာရဝါသီနံ, ပေါရာဏဋ္ဌကထာဟိ ဝါ.

Herein there is not that word which would contradict the Pāli or the ancient commentaries of the residents of the Mahāvihāra.

ယသ္မာ တသ္မာ အကတွာဝ, ဧတ္ထ ကင်္ခံ ဟိတေသိနာ;

သိက္ခိတဗ္ဗာဝ သက္ကစ္စံ, ကင်္ခါဝိတရဏီ အယံ.

Therefore, by one who seeks his own welfare, this Dispeller of Doubt should indeed be studied respectfully, without entertaining any doubt herein.

ယထာ စ နိဋ္ဌံ သမ္ပတ္တာ, ကင်္ခါဝိတရဏီ အယံ;

ဒွါဝီသတိ ဘာဏဝါရပအမာဏာယ ပါဠိယာ.

And just as this Kaṅkhāvitaraṇī, with the Pāli text of the measure of twenty-two recitation sections, has reached completion,

ဧဝံ အနန္တရာယေန, နိဋ္ဌံ ကလျာဏနိဿိတာ;

အစိရံ သဗ္ဗသတ္တာနံ, ယန္တု သဗ္ဗေ မနောရထာတိ.

So too, may all the aspirations of all beings, which are based on the wholesome, quickly reach completion without any obstacle.

ပရမဝိသုဒ္ဓသဒ္ဓါဗုဒ္ဓိဝီရိယပ္ပဋိမဏ္ဍိတေန [Pg.357] သီလာစာရဇ္ဇဝမဒ္ဒဝါဒိဂုဏသမုဒယသမုဒိတေန သကသမယသမယန္တရဂဟနဇ္ဈောဂါဟဏသမတ္ထေန ပညာဝေယျတ္တိယသမန္နာဂတေန တိပိဋကပရိယတ္တိပ္ပဘေဒေ သာဋ္ဌကထေ သတ္ထုသာသနေ အပ္ပဋိဟတဉာဏပ္ပဘာဝေန မဟာဝေယျာကရဏေန ကရဏသမ္ပတ္တိဇနိတသုဝိနိဂ္ဂတမဓဥရောဒါရဝစနလာဝဏ္ဏယုတ္တေန ယုတ္တမုတ္တဝါဒိနာ ဝါဒီဝရေန မဟာကဝိနာ ပဘိန္နပဋိသမ္ဘိဒါပရိဝါရေ ဆဠဘိညာဒိပ္ပဘေဒဂုဏပ္ပဋိမဏ္ဍိတေ ဥတ္တရိမနုဿဓမ္မေ သုပ္ပတိဋ္ဌိတဗုဒ္ဓီနံ ထေရဝံသပ္ပဒီပါနံ ထေရာနံ မဟာဝိဟာရဝါသီနံ ဝံသာလင်္ကာရဘူတေန ဝိပုလဝိသုဒ္ဓဗုဒ္ဓိနာ ဗုဒ္ဓဃောသောတိ ဂရူဟိ ဂဟိတနာမဓေယျေန ထေရေန ကတာ အယံ ကင်္ခါဝိတရဏီ နာမ ပါတိမောက္ခဝဏ္ဏနာ –

This explanation of the Pātimokkha, named the Kaṅkhāvitaraṇī, was composed by the Elder whose name, 'Buddhaghosa,' was given by his venerable teachers; who was adorned with supremely pure faith, wisdom, and energy; endowed with a collection of virtues such as virtuous conduct, rectitude, and gentleness; capable of plunging into the thickets of his own doctrine and the doctrines of others; possessed of keenness of wisdom; with unobstructed power of knowledge in the Teacher's Dispensation, with its divisions of the Tipiṭaka scriptures together with their commentaries; a great grammarian; endowed with the charm of sweet and noble words, easily articulated, born from the perfection of the organs of speech; a speaker of what is appropriate and welcome; a supreme debater; a great poet; who became an ornament to the lineage of the Elders residing in the Mahāvihāra—those lamps unto the lineage of the Theras whose wisdom was well-established in the superior human states, which are adorned with virtues of various kinds such as the six super-knowledges and have the analytical knowledges as their retinue—and who was of vast and pure wisdom.

တာဝ တိဋ္ဌတု လောကသ္မိံ, လောကနိတ္ထရဏေသိနံ;

ဒဿေန္တီ ကုလပုတ္တာနံ, နယံ သီလဝိသုဒ္ဓိယာ.

For that long may it remain in the world, showing to noble sons who seek to escape from the world the method for the purification of virtue.

ယာဝ ‘‘ဗုဒ္ဓေါ’’တိ နာမမ္ပိ, သုဒ္ဓစိတ္တဿ တာဒိနော;

လောကမှိ လောကဇေဋ္ဌဿ, ပဝတ္တတိ မဟေသိနောတိ.

So long as even the name 'Buddha'—of the Great Sage, the pure-minded, the steadfast, the chief in the world—persists in this world,

ကင်္ခါဝိတရဏီ-အဋ္ဌကထာ နိဋ္ဌိတာ.

The Kaṅkhāvitaraṇī Commentary is concluded.