Namo tassa bhagavato arahato sammāsambuddhassa

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

Vinayavinicchayo

The Ascertainment of the Vinaya

Ganthārambhakathā

Introduction to the Text

1.

1.

Vanditvā [Pg.1] sirasā seṭṭhaṃ, buddhamappaṭipuggalaṃ;

Bhavābhāvakaraṃ dhammaṃ, gaṇañceva niraṅgaṇaṃ.

Having bowed my head to the supreme Buddha, the peerless one; to the Dhamma, which makes for the non-existence of becoming; and to the Sangha, stainless.

2.

2.

Bhikkhūnaṃ bhikkhunīnañca, hitatthāya samāhito;

Pavakkhāmi samāsena, vinayassavinicchayaṃ.

For the welfare of monks and nuns, with a concentrated mind, I shall briefly explain the ascertainment of the Discipline.

3.

3.

Anākulamasaṃkiṇṇaṃ, madhuratthapadakkamaṃ;

Paṭubhāvakaraṃ etaṃ, paramaṃ vinayakkame.

Unperplexed, unmixed, with sweet meaning and sequence of words; this makes for clarity, supreme in the Vinaya procedure.

4.

4.

Apāraṃ otarantānaṃ, sāraṃ vinayasāgaraṃ;

Bhikkhūnaṃ bhikkhunīnañca, nāvābhūtaṃ manoramaṃ.

For monks and nuns crossing the boundless ocean of the Vinaya, this is its essence, a delightful ship.

5.

5.

Tasmā vinayanūpāyaṃ, vinayassavinicchayaṃ;

Avikkhittena cittena, vadato me nibodhatha.

Therefore, with an undistracted mind, listen to me as I speak of the means to the Discipline and the ascertainment of the Discipline.

Bhikkhuvibhaṅgo

The Analysis of the Monks

Pārājikakathā

The Discourse on Pārājika Offenses

Paṭhamapārājikakathā

The Discourse on the First Pārājika

6.

6.

Tividhe [Pg.2] tilamattampi, magge sevanacetano;

Aṅgajātaṃ pavesento, allokāse parājito.

Intending to engage in the path, even to the extent of a sesame seed, in the three ways; inserting the genital organ, one is defeated in a moist place.

7.

7.

Pavesanaṃ paviṭṭhaṃ vā, ṭhitamuddharaṇampi vā;

Sasikkho sādiyanto so, ṭhapetvā kiriyaṃ cuto.

Whether entering, having entered, or standing to withdraw; if that trainee approves, he is expelled, apart from the mere physical action.

8.

8.

Santhatenaṅgajātena, santhataṃ vā asanthataṃ;

Maggaṃ pana pavesento, tathevāsanthatena ca.

With a covered genital organ, whether the path is covered or uncovered; and likewise with an uncovered one, entering the path.

9.

9.

Upādinnenupādinne, anupādinnakena vā;

Ghaṭṭite anupādinne, sace sādiyatettha so.

With an animate (organ) in an animate (orifice), or in an inanimate one; if he consents when an inanimate (object) is rubbed there.

10.

10.

Hoti pārājikakkhette, paviṭṭhe tu parājito;

Khette thullaccayaṃ tassa, dukkaṭañca viniddise.

If entered into the field of a pārājika, one is defeated; in the surrounding area, for him there is a grave offense, and a wrong-doing is declared.

11.

11.

Mate akkhāyite cāpi, yebhuyyakkhāyitepi ca;

Methunaṃ paṭisevanto, hoti pārājiko naro.

Engaging in sexual intercourse with a dead body that has not been eaten by animals, or with one that has been mostly eaten, that man is pārājika.

12.

12.

Yebhuyyakkhāyite cāpi, upaḍḍhakkhāyitepi ca;

Hoti thullaccayāpatti, sese āpatti dukkaṭaṃ.

If with one mostly eaten or even half-eaten by animals, there is a grave offense; in the remainder, an offense of wrong-doing.

13.

13.

Nimittamattaṃ sesetvā, khāyitepi sarīrake;

Nimitte methunaṃ tasmiṃ, sevatopi parājayo.

Even if the body is eaten by animals, leaving only the sexual organ; engaging in sexual intercourse with that sexual organ, one is defeated.

14.

14.

Uddhumātādisampatte, sabbatthāpi ca dukkaṭaṃ;

Khāyitākkhāyitaṃ nāma, sabbaṃ matasarīrake.

In the case of a bloated corpse and so on, everywhere there is a wrong-doing; what is called 'eaten' and 'not eaten' refers to all dead bodies.

15.

15.

Chinditvā pana tacchetvā, nimittuppāṭite pana;

Vaṇasaṅkhepato tasmiṃ, sevaṃ thullaccayaṃ phuse.

But having cut off or trimmed, or having removed the sexual organ; engaging in that wound even briefly, one incurs a grave offense.

16.

16.

Tato [Pg.3] methunarāgena, patitāya nimittato;

Tāyaṃ upakkamantassa, dukkaṭaṃ maṃsapesiyaṃ.

Then, due to sexual lust, for one approaching a fallen sexual organ, there is a wrong-doing regarding a lump of flesh.

17.

17.

Nakhapiṭṭhippamāṇepi, maṃse nhārumhi vā sati;

Methunaṃ paṭisevanto, jīvamāne parājito.

Even if there is flesh or sinew to the extent of a fingernail, engaging in sexual intercourse with a living being, one is defeated.

18.

18.

Kaṇṇacchiddakkhināsāsu, vatthikose vaṇesu vā;

Aṅgajātaṃ pavesento, rāgā thullaccayaṃ phuse.

Inserting the genital organ into the ear-hole, eye, nose, urinary tract, or wounds; due to lust, one incurs a grave offense.

19.

19.

Avasesasarīrasmiṃ, upakacchūrukādisu;

Vasā methunarāgassa, sevamānassa dukkaṭaṃ.

In the rest of the body, such as armpits, thighs, and so on; for one engaging due to the power of sexual lust, there is a wrong-doing.

20.

20.

Assagomahisādīnaṃ, oṭṭhagadrabhadantinaṃ;

Nāsāsu vatthikosesu, sevaṃ thullaccayaṃ phuse.

Engaging in the nostrils and urinary tracts of horses, cattle, buffaloes, and so on, or of camels, donkeys, and elephants, one incurs a grave offense.

21.

21.

Tathā sabbatiracchānaṃ, akkhikaṇṇavaṇesupi;

Avasesasarīresu, sevamānassa dukkaṭaṃ.

Likewise, for one engaging with any animal in its eyes, ears, wounds, or other parts of its body, there is an offense of wrong-doing.

22.

22.

Tesaṃ allasarīresu, matānaṃ sevato pana;

Tividhāpi siyāpatti, khettasmiṃ tividhe sati.

But engaging with their moist bodies or with dead ones, a threefold offense may arise when the field is of three kinds.

23.

23.

Bahi methunarāgena, nimittaṃ itthiyā pana;

Nimittena chupantassa, tassa thullaccayaṃ siyā.

Outside, due to sexual lust, for one touching a woman's sexual organ with the male sexual organ, for him there is a grave offense.

24.

24.

Kāyasaṃsaggarāgena, nimittena mukhena vā;

Nimittaṃ itthiyā tassa, chupato garukaṃ siyā.

Due to lust for bodily contact, for him touching a woman's sexual organ with the male sexual organ or with the mouth, there is a grave offense.

25.

25.

Tathevobhayarāgena, nimittaṃ purisassapi;

Nimittena chupantassa, hoti āpatti dukkaṭaṃ.

Likewise, due to lust for both, for one touching the male sexual organ also with the male sexual organ, there is an offense of wrong-doing.

26.

26.

Nimittena nimittaṃ tu, tiracchānagatitthiyā;

Thullaccayaṃ chupantassa, hoti methunarāgato.

But for one touching the sexual organ of a female animal with the sexual organ, a grave offense arises from sexual lust.

27.

27.

Kāyasaṃsaggarāgena, tiracchānagatitthiyā;

Nimittena nimittassa, chupane dukkaṭaṃ mataṃ.

Due to lust for bodily contact, for one touching the sexual organ of a female animal with the sexual organ, it is considered a wrong-doing.

28.

28.

Aṅgajātaṃ pavesetvā, tamāvaṭṭakate mukhe;

Tatthākāsagataṃ katvā, nīharantassa dukkaṭaṃ.

Having inserted the genital organ into that mouth made like a mortar, and having made it go into the space therein, for one withdrawing it, there is a wrong-doing.

29.

29.

Tathā [Pg.4] catūhi passehi, itthiyā heṭṭhimattalaṃ;

Achupantaṃ pavesetvā, nīharantassa dukkaṭaṃ.

Likewise, having inserted into the lower mortar-like part of a woman without touching on the four sides, for one withdrawing, there is a wrong-doing.

30.

30.

Uppāṭitoṭṭhamaṃsesu, bahi nikkhantakesu vā;

Dantesu vāyamantassa, tassa thullaccayaṃ siyā.

For one striving with the teeth in the flesh of a torn-off lip, or in hair that has come out, there would be a grave offense.

31.

31.

Aṭṭhisaṅghaṭṭanaṃ katvā, magge duvidharāgato;

Sukke muttepi vāmutte, vāyamantassa dukkaṭaṃ.

For one striving in the path and making the bones clash, due to two kinds of lust, there is a wrong-doing, whether semen is released or not released.

32.

32.

Itthiṃ methunarāgena, āliṅgantassa dukkaṭaṃ;

Hatthaggāhaparāmāsa-cumbanādīsvayaṃ nayo.

For one embracing a woman due to sexual lust, there is a wrong-doing; this principle applies to hand-holding, touching, kissing, and so on.

33.

33.

Apade ahayo macchā, kapotā dvipadepi ca;

Godhā catuppade heṭṭhā, vatthu pārājikassime.

Snakes and fish are footless, pigeons are two-footed, and the iguana is the lowest among the four-footed; these are the objects of the pārājika.

34.

34.

Sevetukāmatācittaṃ, magge maggappavesanaṃ;

Idamaṅgadvayaṃ vuttaṃ, paṭhamantimavatthuno.

The mind desiring to engage in sexual intercourse, and the insertion of the path into the path; these two factors are stated for the first and last objects.

35.

35.

Dukkaṭaṃ paṭhamasseva, sāmantamiti vaṇṇitaṃ;

Sesānaṃ pana tiṇṇampi, thullaccayamudīritaṃ.

A wrong-doing for the first only, it is described as bordering; but for the remaining three, a grave offense is declared.

36.

36.

‘‘Anāpattī’’ti ñātabbaṃ, ajānantassa bhikkhuno;

Tathevāsādiyantassa, jānantassādikammino.

It is to be known as 'no offense' for a monk who does not know; likewise for one not consenting, and for one who knows but acts without intention.

37.

37.

Vinaye anayūparame parame;

Sujanassa sukhānayane nayane;

Paṭu hoti padhānarato na rato;

Idha yo pana sāramate ramate.

In the Discipline, the supreme cessation of improper conduct; for the good person, a guide in leading to happiness. He becomes skillful, delighting in striving, not delighting elsewhere; here, whoever delights in the essence, truly delights.

38.

38.

Imaṃ hitavibhāvanaṃ bhāvanaṃ;

Avedi surasambhavaṃ sambhavaṃ;

Sa mārabaḷisāsane sāsane;

Samo bhavatupālinā pālinā.

This development that manifests welfare; this becoming declared as a source of excellence; in the Teaching that is an instruction subduing the might of Māra; may he be equal to Upāli, the guardian.

Iti vinayavinicchaye paṭhamapārājikakathā niṭṭhitā.

Thus, in the Ascertainment of the Discipline, the discourse on the first pārājika is concluded.

Dutiyapārājikakathā

The Discourse on the Second Pārājika

39.

39.

Ādiyanto [Pg.5] harantova-haranto iriyāpathaṃ;

Vikopento tathā ṭhānā, cāventopi parājito.

One who takes, carries away, or removes an object, disturbing its posture or moving it from its place, is defeated.

40.

40.

Tattha nānekabhaṇḍānaṃ, pañcakānaṃ vasā pana;

Avahārā dasevete, viññātabbā vibhāvinā.

Here, concerning various goods, these ten removals, according to the five groups, should be understood by the discerning.

41.

41.

Sāhatthāṇattiko ceva, nissaggo atthasādhako;

Dhuranikkhepanañcāti, idaṃ sāhatthapañcakaṃ.

By one's own hand, by order, by relinquishment, by serving a purpose, and by the laying down of a burden—this is the pentad of taking by hand.

42.

42.

Pubbasahapayogo ca, saṃvidāharaṇampi ca;

Saṅketakammaṃ nemittaṃ, pubbayogādipañcakaṃ.

Prior application, joint application, taking by agreement, action by sign, and action by omen—this is the pentad beginning with prior application.

43.

43.

Theyyapasayhaparikappa-paṭicchannakusādikā;

Avahārā ime pañca, veditabbāva viññunā.

Removal by stealth, by force, by contrivance, by concealment, and by means of a grass blade—these five removals should indeed be known by the wise.

44.

44.

Vatthukālagghadese ca, paribhogañca pañcapi;

Ñatvā etāni kātabbo, paṇḍitena vinicchayo.

The object, the time, the value, the place, and the use—having known these five, the wise one should make the judgment.

45.

45.

Dutiyaṃ vāpi kuddālaṃ, piṭakaṃ pariyesato;

Gacchato theyyacittena, dukkaṭaṃ pubbayogato.

For one who goes searching for a second shovel or a basket with a thieving mind, there is a wrong-doing due to prior application.

46.

46.

Tatthajātakakaṭṭhaṃ vā, lataṃ vā chindato pana;

Dukkaṭaṃ ubhayatthāpi, vuttaṃ sahapayogato.

For one who cuts wood grown there or a vine, a wrong-doing is incurred in both cases, said to be due to joint application.

47.

47.

Pathaviṃ khaṇato vāpi, byūhato paṃsumeva vā;

Āmasantassa vā kumbhiṃ, hoti āpatti dukkaṭaṃ.

For one digging the earth, or clearing away soil, or touching a pot, there is a dukkaṭa offense.

48.

48.

Mukhe pāsaṃ pavesetvā, khāṇuke baddhakumbhiyā;

Bandhanānaṃ vasā ñeyyo, ṭhānabhedo vijānatā.

Having inserted a noose into the mouth of a pot tied to a stake, the distinction of places should be known by one who understands, according to the bindings.

49.

49.

Dve ṭhānāni panekasmiṃ, khāṇuke baddhakumbhiyā;

Valayaṃ rukkhamūlasmiṃ, pavesetvā katāya vā.

For a pot tied to a single stake, there are two places; and for one tied with a ring inserted at the base of a tree.

50.

50.

Uddharantassa khāṇuṃ vā, chindato saṅkhalimpi vā;

Thullaccayaṃ tato kumbhiṃ, ṭhānā cāveti ce cuto.

For one pulling out the stake or cutting the chain, there is a grave offense. If, by that, he moves the pot from its place, he is defeated.

51.

51.

Paṭhamaṃ [Pg.6] pana kumbhiṃ vā, uddharitvā tathā puna;

Ṭhānā cāveti khāṇuṃ vā, saṅkhaliṃ vāpi so nayo.

However, if one first lifts up the pot and then likewise moves the stake or the chain from its place, the same principle applies.

52.

52.

Ito cito ca ghaṃsanto, mūle sāreti rakkhati;

Valayaṃ khegataṃ tattha, karontova parājito.

Rubbing it here and there, or dragging it by the root and holding it, by making the ring there become lifted clear, one is defeated.

53.

53.

Jātaṃ chindati ce rukkhaṃ, dukkaṭaṃ kumbhimatthake;

Samīpe chindato tassa, pācittiyamatatthajaṃ.

If one cuts the living tree, there is a wrong-doing concerning the pot. For one cutting nearby, there is a pācittiya offense, not arising from that.

54.

54.

Antokumbhigataṃ bhaṇḍaṃ, phandāpeti sace pana;

Apabyūheti tattheva, tassa thullaccayaṃ siyā.

If one causes an item inside a pot to shake, or displaces it right there, there would be a grave offense for him.

55.

55.

Haranto kumbhiyā bhaṇḍaṃ, muṭṭhiṃ chindati attano;

Bhājane vā gataṃ katvā, hoti bhikkhu parājito.

Carrying away an item from a pot, taking a handful for oneself, or having placed it into another vessel, the monk is defeated.

56.

56.

Hāraṃ vā pana pāmaṅgaṃ, suttāruḷhaṃ tu kumbhiyā;

Phandāpeti yathāvatthuṃ, ṭhānā cāveti ce cuto.

Regarding a carrying pole, a ladder, or a pot suspended by a rope: if one causes it to shake, the offense is according to the object; if one moves it from its place, one is defeated.

57.

57.

Sappiādīsu yaṃ kiñci, pivato pādapūraṇaṃ;

Ekeneva payogena, pītamatte parājayo.

When one drinks any ghee or the like, amounting to the value of a pāda, in a single act, there is defeat as soon as it is drunk.

58.

58.

Katvāva dhuranikkhepaṃ, pivantassa punappunaṃ;

Sakalampi ca taṃ kumbhiṃ, pivato na parājayo.

For one drinking again and again after having laid down the burden between each act, there is no defeat, even in drinking that entire pot.

59.

59.

Sace khipati yaṃ kiñci, bhaṇḍakaṃ telakumbhiyaṃ;

Taṃ pādagghanakaṃ telaṃ, dhuvaṃ pivati tāvade.

If one throws any small item into a pot of oil, one thereby surely and immediately drinks oil to the value of a pāda.

60.

60.

Hatthato muttamatteva, theyyacitto vinassati;

Āviñjetvāpi vā kumbhiṃ, telaṃ gāḷeti ce tathā.

With a thieving mind, just as soon as it is released from the hand, one is defeated. Or, having shaken the pot, if oil trickles out, likewise.

61.

61.

Telassākiraṇaṃ ñatvā, khittaṃ rittāya kumbhiyā;

Pītaṃ telañca taṃ bhaṇḍaṃ, uddharantova dhaṃsito.

Knowing the oil will not be spilled, it having been poured into an empty pot, one who lifts up that oil and that item is immediately defeated.

62.

62.

Tattheva bhindato telaṃ, chaḍḍentassa tatheva ca;

Jhāpentassa abhogaṃ vā, karontassa ca dukkaṭaṃ.

For one who breaks the oil pot right there, or likewise for one who discards it, or for one who burns it or renders it unusable, there is a dukkaṭa offense.

Bhūmaṭṭhakathā.

The Section on What is on the Ground.

63.

63.

Ṭhapitaṃ [Pg.7] pattharitvā ca, sāṭakattharaṇādikaṃ;

Veṭhetvā uddharantassa, mutte ṭhānā parābhavo.

Regarding a robe, a ground-covering, or the like, which has been placed and spread out: for one who rolls it up and lifts it, when it is free from its place, there is defeat.

64.

64.

Orimantena vā phuṭṭha-mokāsaṃ pārimantato;

Pārājikamatikkante, kaḍḍhato ujukampi vā.

For one who is dragging it, whether straight or otherwise, defeat occurs when the far end crosses over the space that was touched by the near end.

Thalaṭṭhakathā.

The Section on What is on the Land.

65.

65.

Purato mukhatuṇḍañca, kalāpaggañca pacchato;

Dvīsu passesu pakkhanto, heṭṭhā pādanakhā tathā.

In front, the tip of the beak; and behind, the tip of the tail; on the two sides, the wingtips; and below, likewise, the toenails.

66.

66.

Uddhañcāpi sikhagganti, gagane gacchato pana;

Morassa cha paricchedā, veditabbā vibhāvinā.

And above, the tip of the crest: these six boundaries of a peacock going in the sky should be known by the discerning person.

67.

67.

Bhikkhu ‘‘sassāmikaṃ moraṃ, gahessāmī’’ti khegataṃ;

Hatthaṃ vāpi pasāreti, purato vāssa tiṭṭhati.

A monk, thinking, 'I will take this peacock which has an owner,' extends his hand toward it while it is in the sky, or stands in front of it.

68.

68.

Moropi gagane pakkhe, cāreti na ca gacchati;

Dukkaṭaṃ gamanacchede, āmasantassa ceva taṃ.

The peacock may move its wings in the sky but does not proceed; there is a dukkaṭa offense for interrupting its movement, and also for touching it.

69.

69.

Ṭhānā moramamocento, phandāpeti sace pana;

Evaṃ phandāpane tassa, thullaccayamudīritaṃ.

But if, while not releasing the peacock from its place, one causes it to flutter, for such an act of causing it to flutter, a grave offense is declared for him.

70.

70.

Aggahetvā gahetvā vā, hatthena pana attano;

Ṭhānā cāveti ce moraṃ, sayaṃ ṭhānā cuto siyā.

Whether without grasping it or by grasping it with one's own hand, if one moves the peacock from its place, one would oneself be fallen from one's place.

71.

71.

Phuṭṭhokāsaṃ mukhaggena, kalāpaggena vā pana;

Kalāpaggena vā phuṭṭhaṃ, mukhatuṇḍena bhikkhu ce.

If a monk causes the space touched by the beak-tip to be crossed by the tail-tip, or the space touched by the tail-tip to be crossed by the beak-tip...

72.

72.

Atikkāmeyya yo moraṃ, ṭhānā cāveti nāma so;

Eseva ca nayo pāda-sikhāpakkhesu dīpito.

Whoever causes the peacock to transgress in this way, he is said to move it from its place. And this same principle is explained for the feet, crest, and wings.

73.

73.

Gagane pana gacchanto, kare moro nilīyati;

Taṃ kareneva cārento, phandāpetīti vuccati.

But if a peacock, while going in the sky, alights and hides in one's hand, moving it with that same hand is called 'causing to flutter'.

74.

74.

Sace [Pg.8] gaṇhāti taṃ moraṃ, itarena karena so;

Cāvitattā pana ṭhānā, bhikkhu ṭhānā cuto siyā.

If he takes that peacock with the other hand, then because it has been moved from its place, the monk would be fallen from his place.

75.

75.

Itaraṃ pana morassa, upaneti sace karaṃ;

Na doso tattha uḍḍetvā, sayameva nilīyati.

But if one brings one's other hand near the peacock, and it flies up and alights there by itself, there is no fault in that.

76.

76.

Disvā aṅge nilīnaṃ taṃ, theyyacittena gacchato;

Pāde thullaccayaṃ hoti, dutiye ca parājayo.

Having seen it alight on one's own limb, for one who walks with a thieving mind, there is a grave offense at the first step, and defeat at the second.

77.

77.

Bhūmiyaṃ ṭhitamorassa, tīṇi ṭhānāni paṇḍito;

Pādānañca kalāpassa, vasena paridīpaye.

For a peacock standing on the ground, the wise one should point out three places: by means of the feet and the tail.

78.

78.

Tato kesaggamattampi, moraṃ pathavito pana;

Hoti pārājikaṃ tassa, ukkhipantassa bhikkhuno.

Then, for the monk lifting up the peacock even a hair's breadth from the ground, a pārājika offense is incurred.

79.

79.

Chijjamānaṃ suvaṇṇādiṃ, patte patati ce pana;

Hatthena uddharantassa, tassa pārājikaṃ siyā.

If gold or the like is being cut, and it falls into the bowl, for one lifting it out with the hand, there would be a pārājika offense for him.

80.

80.

Sace anuddharitvāva, theyyacittena gacchati;

Dutiye padavārasmiṃ, pārājikamudīraye.

If, without lifting it out, one walks away with a thieving mind, at the second step, a pārājika offense is incurred.

81.

81.

Eseva ca nayo ñeyyo, hatthe vattheva matthake;

Taṃ taṃ tassa bhave ṭhānaṃ, yattha yattha patiṭṭhitaṃ.

And this same principle should be known, whether on the hand, the robe, or the head; that very place would be its place, wherever it has come to rest.

Ākāsaṭṭhakathā.

The Explanation Concerning Space.

82.

82.

Theyyacittena yaṃ kiñci, mañcapīṭhādisuṭṭhitaṃ;

Āmāsampi anāmāsaṃ, āmasantassa dukkaṭaṃ.

For one who, with a thieving mind, touches anything placed on a bed, bench, or the like—whether it is an object meant to be handled or not—it is an offense of wrong-doing.

83.

83.

Saṃharitvā sace vaṃse, ṭhapitaṃ hoti cīvaraṃ;

Katvā punorato bhogaṃ, tathā antañca pārato.

If a robe, having been gathered, is placed on a bamboo pole, having made a fold from the near side, and likewise the end from the far side.

84.

84.

Cīvarena phuṭṭhokāso, ṭhānaṃ tassa pavuccati;

Na tu cīvaravaṃso so, hotīti sakalo mato.

The space touched by the robe is called its place; but the robe-pole itself is not considered the whole place.

85.

85.

Orimantena [Pg.9] okāsaṃ, phuṭṭhaṃ tamitarena vā;

Itarenapi vā phuṭṭhaṃ, orimantena vā puna.

The space touched by the near end, or by the other; or touched by the other, or again by the near end.

86.

86.

Dakkhiṇantena phuṭṭhaṃ vā, vāmantenitarena vā;

Vāmantena phuṭṭhaṭṭhānaṃ, atikkāmayato cuti.

Or if touched by the right end, or by the left end; for one causing the place touched by the left end to be transgressed, there is defeat.

87.

87.

Uddhaṃ vā ukkhipantassa, cīvaraṃ pana vaṃsato;

Kesaggamatte ukkhitte, tassa pārājikaṃ bhave.

Or for one lifting the robe upwards from the pole, when it is lifted even a hair's breadth, a pārājika would be incurred.

88.

88.

Rajjukena ca bandhitvā, ṭhapitaṃ pana cīvaraṃ;

Thullaccayaṃ vimocento, mutte pārājikaṃ phuse.

If a robe is tied with a cord and placed, for one untying it, there is a grave offense; when it is released, one incurs a pārājika.

89.

89.

Veṭhetvā ṭhapitaṃ vaṃse, nibbeṭhentassa bhikkhuno;

Valayaṃ chindato vāpi, mocentassapyayaṃ nayo.

For a monk who unwraps a robe that was wrapped and placed on a pole, or who cuts the loop, or who releases it, this is the principle.

90.

90.

Cīvarassa pasāretvā, ṭhapitassa hi vaṃsake;

Saṃharitvā tu nikkhitte, cīvare viya nicchayo.

For a robe that has been spread out and placed on a pole, when it is gathered up and laid down, the determination is like that for a robe.

91.

91.

Sikkāya pakkhipitvā yaṃ, laggitaṃ hoti bhaṇḍakaṃ;

Sikkāto taṃ haranto vā, saha sikkāya vā cuto.

Whatever item is placed in a net bag and hung up, one who takes it from the net bag, or together with the net bag, is defeated.

92.

92.

Kuntādiṃ nāgadantesu, ṭhitesu paṭipāṭiyā;

Agge vā pana bunde vā, gahetvā parikaḍḍhato.

If a spear or the like is placed in sequence on pegs, for one who grasps it at the tip or at the base and pulls it—

93.

93.

Pārājikaṃ phuṭṭhokāsaṃ, atikkāmayato siyā;

Ujukaṃ ukkhipantassa, kesaggena parājayo.

A pārājika would be incurred for one who causes the touched space to be transgressed; for one lifting it straight up, defeat occurs by a hair's breadth.

94.

94.

Pākārābhimukho ṭhatvā, ākaḍḍhati sace pana;

Orimantaphuṭṭhokāsa-mitarantaccaye cuto.

If, having stood facing a wall, one pulls, one is defeated when the far end passes beyond the space touched by the near end.

95.

95.

Tatheva parato tassa, pellentassāpi bhikkhuno;

Bhittiṃ pana ca nissāya, ṭhapitepi ayaṃ nayo.

Likewise for a monk pushing it from the other side; and this is the principle also when it is placed leaning against a wall.

96.

96.

Cālentassa ca tālassa, phalaṃ vatthu hi pūrati;

Yenassa bandhanā mutte, tasmiṃ pārājikaṃ bhave.

For one shaking a palm tree, if the fruit fulfills the value, a pārājika would be incurred for him at the moment it is released from its bond.

97.

97.

Piṇḍiṃ [Pg.10] chindati tālassa, sace pārājikaṃ siyā;

Eseva ca nayo sesa-rukkhapupphaphalesupi.

If one cuts the cluster of a palm tree, there would be a pārājika. And this same principle applies to the flowers and fruits of other trees.

Vehāsaṭṭhakathā.

The Explanation Concerning the Air.

98.

98.

Gacchato hi nidhiṭṭhānaṃ, padavārena dukkaṭaṃ;

Udake pana gambhīre, tathā nimujjanādisu.

Indeed, for one going to the treasure's place, there is an offense of wrong-doing for each step; and in deep water, likewise for diving and so on.

99.

99.

Tatthajātakapupphesu, yena pupphena pūrati;

Vatthu taṃ chindato pupphaṃ, tassa pārājikaṃ vade.

Among the flowers that grow there, for one who cuts that flower by which the value is fulfilled, one should declare a pārājika.

100.

100.

Ekanāḷassa vā passe, vāko uppalajātiyā;

Na chijjati tato yāva, tāva naṃ parirakkhati.

Or, by the side of a single stalk, there is a fiber of the lotus species; as long as one guards it, it is not severed.

101.

101.

Sāmikeheva pupphesu, chinditvā ṭhapitesupi;

Pubbe vuttanayeneva, veditabbo vinicchayo.

Even for flowers cut and placed by the owners themselves, the judgment should be known by the very method stated before.

102.

102.

Bhārabaddhāni pupphāni, chasvākāresu kenaci;

Ākārena sace tāni, ṭhānā cāveti nassati.

If one displaces flowers bound in bundles from their place by any of the six methods, one is defeated.

103.

103.

Ṭhapitaṃ pana pupphānaṃ, kalāpaṃ jalapiṭṭhiyaṃ;

Cāletvā udakaṃ puppha-ṭṭhānā cāveti ce cuto.

Regarding a bundle of flowers placed on the surface of the water, if one stirs the water and thereby displaces the flowers from their place, one is defeated.

104.

104.

Parikappeti ce ‘‘ettha, gahessāmī’’ti rakkhati;

Uddharanto gataṭṭhānā, bhaṭṭho nāma pavuccati.

If one makes a plan and guards it, thinking, 'I will take it here,' the object, when lifted from the place where it was, is called 'stolen'.

105.

105.

Accuggatassa taṃ ṭhānaṃ, jalato sakalaṃ jalaṃ;

Uppāṭetvā tato pupphaṃ, ujumuddharato pana.

For a plant that has emerged from the water, its place is the entire body of water. For one who, having uprooted the flower from there, then lifts it straight up—

106.

106.

Nāḷante jalato mutta-matte pārājikaṃ bhave;

Amutte jalato tasmiṃ, thullaccayamudīritaṃ.

When the end of the stalk is merely freed from the water, a pārājika would be incurred; if it is not freed from the water, a grave offense is declared.

107.

107.

Pupphe gahetvā nāmetvā, uppāṭeti sace pana;

Na tassa udakaṃ ṭhānaṃ, naṭṭho uppāṭitakkhaṇe.

If one takes a flower, bends it, and then uproots it, the water is not its place; one is defeated at the moment of uprooting.

108.

108.

Yo [Pg.11] hi sassāmike macche, theyyacittena gaṇhati;

Baḷisenapi jālena, hatthena kuminena vā.

Whoever, with a thieving mind, takes fish belonging to an owner, whether with a hook, a net, by hand, or with a trap—

109.

109.

Tassevaṃ gaṇhato vatthu, yena macchena pūrati;

Tasmiṃ uddhaṭamattasmiṃ, jalā hoti parājayo.

For him who takes them thus, when the requisite value is fulfilled by a certain fish, defeat occurs at the very moment that fish is lifted from the water.

110.

110.

Ṭhānaṃ salilajānañhi, kevalaṃ sakalaṃ jalaṃ;

Salilaṭṭhaṃ vimocento, jalā pārājiko bhave.

For water-born creatures, the entire water is their place; one who releases them from the water, from their watery state, incurs a pārājika offense.

111.

111.

Nīrato uppatitvā yo, tīre patati vārijo;

Gaṇhato taṃ panāpattiṃ, bhaṇḍagghena viniddise.

If a water-born creature leaps out from the water and falls on the shore, for one who takes it, the offense should be determined according to the value of the goods.

112.

112.

Māraṇatthāya macchānaṃ, taḷāke nadiyāpi vā;

Ninne macchavisaṃ nāma, pakkhipitvā gate pana.

If, with the intent to kill fish, one places what is called fish poison in a pond or a river, or in a low-lying place, and then departs,

113.

113.

Pacchā macchavisaṃ macchā, khāditvā pilavanti ce;

Pārājikaṃ mate macche, theyyacittena gaṇhato.

Afterwards, if the fish, having eaten the fish poison, float up, it is a pārājika offense for one who takes the dead fish with a thieving mind.

114.

114.

Paṃsukūlikasaññāya, na doso koci gaṇhato;

Sāmikesvāharantesu, bhaṇḍadeyyamudīritaṃ.

For one who takes with the perception that it is discarded, there is no offense; but if the owners are gathering them, it is declared that restitution is to be made.

115.

115.

Gahetvā sāmikā macche, sace yanti nirālayā;

Gaṇhato pana te sese, theyyacittena dukkaṭaṃ.

If the owners take some fish and leave without concern for the rest, for one who then takes what remains with a thieving mind, it is a dukkaṭa offense.

116.

116.

Amatesu anāpattiṃ, vadanti vinayaññuno;

Eseva ca nayo sese, kacchapādimhi vārije.

The knowers of the Vinaya say there is no offense regarding the living ones; and this is the same principle for the remaining water-born creatures, such as turtles.

Udakaṭṭhakathā.

The Commentary on Water.

117.

117.

‘‘Nāvaṃ nāvaṭṭhaṃ vā bhaṇḍaṃ, thenetvā gaṇhissāmī’’ti;

Pāduddhāre dosā vuttā, bhikkhussevaṃ gacchantassa.

‘I will steal and take a boat or goods on a boat’; for a monk proceeding thus, offenses are declared at every step.

118.

118.

Baddhāya [Pg.12] nāvāya hi caṇḍasote;

Ṭhānaṃ mataṃ bandhanamekameva;

Bhikkhussa tasmiṃ muttamatte;

Pārājikaṃ tassa vadanti dhīrā.

For a boat tied in a swift current, its place is considered to be the binding alone; for a monk, the moment that is freed, the wise declare a pārājika offense for him.

119.

119.

Niccale udake nāva-mabandhanamavaṭṭhitaṃ;

Purato pacchato vāpi, passato vāpi kaḍḍhato.

For a boat situated untied in still water, for one pulling it forward, backward, or sideways,

120.

120.

Ekenantena samphuṭṭha-mokāsamitarena taṃ;

Atikkāmayato nāvaṃ, tassa pārājikaṃ siyā.

For one who causes that boat to move beyond the space touched by its one end and the other, for him there would be a pārājika offense.

121. Tathā –

121. Likewise:

Uddhaṃ kesaggamattampi, udakamhā vimocite;

Adhonāvātalaṃ tena, phuṭṭhañca mukhavaṭṭiyā.

When it is lifted upwards from the water even by a hair's breadth, and the bottom of the boat below and its rim are touched by that,

122.

122.

Bandhitvā pana yā tīre, ṭhapitā niccale jale;

Bandhanañca ṭhitokāso, ṭhānaṃ tassā dvidhā mataṃ.

But for a boat that is tied on the shore and placed in still water, its place is considered twofold: the binding and the space where it stands.

123.

123.

Hoti thullaccayaṃ pubbaṃ, bandhanassa vimocane;

Pacchā kenacupāyena, ṭhānā cāveti ce cuto.

First, there is a gross offense in releasing the binding; afterwards, if one moves it from its place by any means, one is defeated.

124.

124.

Cāvetvā paṭhamaṃ ṭhānā, pacchā bandhanamocane;

Eseva ca nayo vutto, theyyacittassa bhikkhuno.

First moving it from its place, and afterwards releasing the binding—this same principle is stated for a monk with a thieving mind.

125.

125.

Ussāretvā nikujjitvā, ṭhapitāya thale pana;

Phuṭṭhokāsova hi ṭhānaṃ, nāvāya mukhavaṭṭiyā.

But for a boat that has been hauled up, overturned, and placed on dry land, its place is indeed the space touched by its rim.

126.

126.

Ñeyyo ṭhānaparicchedo;

Ākāreheva pañcahi;

Yato kutoci cāvento;

Hoti pārājiko naro.

The determination of place should be known by five modes; a person who moves it from any of these becomes subject to a pārājika offense.

127.

127.

Eseva ca nayo ñeyyo, nāvāyukkujjitāyapi;

Ṭhapitāyapi nāvāya, ghaṭikānaṃ tathūpari.

This same principle should be understood for an overturned boat, for a boat placed upright, and similarly for pots.

128.

128.

Theyyā [Pg.13] titthe ṭhitaṃ nāvaṃ, āruhitvā sace pana;

Arittena phiyenāpi, pājentassa parājayo.

If one with thieving intent boards a boat standing at a landing place and propels it with an oar or even a paddle, for him there is defeat.

129.

129.

Sace chattaṃ paṇāmetvā, ussāpetvāva cīvaraṃ;

Laṅkārasadisaṃ katvā, gaṇhāpeti samīraṇaṃ.

If, having lowered an umbrella and hoisted up a robe, making it like a sail, one causes the wind to be caught,

130.

130.

Āgamma balavā vāto, nāvaṃ harati ce pana;

Vāteneva haṭā nāvā, na doso koci vijjati.

But if a strong wind comes and carries the boat away, since the boat was carried away by the wind itself, no fault is found.

131.

131.

Sayameva ca yaṃ kiñci, gāmatitthamupāgataṃ;

Acāventova taṃ ṭhānā, kiṇitvā ce palāyati.

And if one buys whatever has come by itself to a village landing place, without moving it from its place, and then flees,

132.

132.

Avahāro na bhikkhussa, bhaṇḍadeyyamudīritaṃ;

Sayameva ca gacchantiṃ, ṭhānā cāveti ce cuto.

There is no theft for the monk; it is declared that restitution is to be made. But if he moves from its place a thing that is going by itself, he is defeated.

Nāvaṭṭhakathā.

The Commentary on Boats.

133.

133.

Yānaṃ nāma ratho vayhaṃ, sakaṭaṃ sandamānikā;

Yānaṃ avaharissāmi, yānaṭṭhamiti vā pana.

A vehicle is a chariot, a litter, a cart, or a palanquin. (Thinking,) ‘I will steal a vehicle, or something belonging to a vehicle’—

134.

134.

Gacchato dukkaṭaṃ vuttaṃ, dutiyaṃ pariyesato;

Ṭhānā cāvanayogasmiṃ, vijjamāne parājayo.

A dukkaṭa offense is stated for one who goes, and for one who seeks a companion; when the act of moving it from its place occurs, there is defeat.

135.

135.

Yānassa dukayuttassa, dasa ṭhānāni dīpaye;

Yānaṃ pājayato tassa, nisīditvā dhure pana.

For a vehicle yoked with a pair, ten places should be pointed out; for one who drives the vehicle, having sat on the yoke,

136.

136.

Thullaccayaṃ tu goṇānaṃ, pāduddhāre viniddise;

Cakkānañhi ṭhitokāsa-matikkante parābhavo.

A gross offense should be declared for the oxen at the lifting of a foot; indeed, for the wheels, when the space where they stand is transgressed, there is defeat.

137.

137.

Ayuttakassāpi ca yānakassa, dhurenupatthambhaniyaṃ ṭhitassa;

Vasenupatthambhanicakkakānaṃ, ṭhānāni tīṇeva bhavanti tassa.

And for an unyoked vehicle, standing supported by the yoke, or by means of its supporting wheels, there are for it only three places.

138.

138.

Tathā dhurena dārūnaṃ, upariṭṭhapitassa ca;

Bhūmiyampi dhureneva, tatheva ṭhapitassa ca.

Similarly, for that placed on wood by the yoke, and for that similarly placed on the ground by the yoke itself.

139.

139.

Purato [Pg.14] pacchato vāpi, ṭhānā cāveti ce pana;

Thullaccayaṃ tu tiṇṇampi, ṭhānā cāve parājayo.

If one moves it from its place, whether forward or backward, it is a gross offense for all three; upon moving it from its place, there is defeat.

140.

140.

Apanetvāna cakkāni, akkhānaṃ sīsakehi tu;

Ṭhitassūpari dārūnaṃ, ṭhānāni dve viniddise.

Having removed the wheels, for that standing upon wood by the heads of the axles, two places are to be declared.

141.

141.

Kaḍḍhanto ukkhipanto vā, phuṭṭhokāsaccaye cuto;

Ṭhapitassa panaññassa, bhūmiyaṃ yassa kassaci.

Whether dragging or lifting, one is defeated by transgressing the touched space; but for another thing placed on the ground, belonging to anyone,

142.

142.

Akkhuddhīnaṃ dhurassāti, pañca ṭhānāni dīpaye;

Uddhīsu vā gahetvā taṃ, ṭhānā cāveti ce cuto.

For the axle-supports and the yoke, five places should be shown; or if, having taken it by the supports, one moves it from its place, one is defeated.

143.

143.

Ṭhapitassa hi cakkassa, nābhiyā pana bhūmiyaṃ;

Ekameva siyā ṭhānaṃ, paricchedopi pañcadhā.

For a placed wheel, resting by its hub on the ground, there would be only one place, and the determination is fivefold.

144.

144.

Phusitvā yaṃ ṭhitaṃ bhūmiṃ, nemipassena nābhiyā;

Ṭhānāni dve bhavantassa, naṭṭho tesamatikkame.

For that which stands touching the ground by the side of its rim or by its hub, there are two places for it; by transgressing them, one is defeated.

145.

145.

Disvā yānamanārakkhaṃ, paṭipannaṃ mahāpathe;

Āruhitvā acodetvā, kiṇitvā yāti vaṭṭati.

Having seen an unguarded vehicle proceeding on the main road, having boarded it without driving it, and having bought it, it is allowable to go.

Yānaṭṭhakathā.

The Commentary on Vehicles.

146.

146.

Sīsakkhandhakaṭolamba-vasā bhāro catubbidho;

Tattha sīsagataṃ bhāraṃ, āmasantassa dukkaṭaṃ.

The burden is fourfold: by means of the head, shoulder, hip, and that which is suspended; therein, for touching the burden that is on the head, it is a wrong-doing.

147.

147.

Ito cito ca ghaṃsanto, theyyacittena yo pana;

Sirasmiṃyeva sāreti, tassa thullaccayaṃ siyā.

But whoever, rubbing it here and there with thieving intent, moves it upon the head itself, for him there would be a gross offense.

148.

148.

Khandhaṃ oropite bhāre, tassa pārājikaṃ mataṃ;

Sīsato kesamattampi, mocentopi parājito.

When the burden is lowered from the shoulder, a pārājika offense is considered for him; even by releasing it a hair's breadth from the head, one is defeated.

149.

149.

Bhāraṃ pathaviyaṃ kiñci, ṭhapetvā suddhamānaso;

Pacchā taṃ theyyacittena, uddharanto parājito.522

Having placed some burden on the ground with a pure mind, if one afterwards lifts it with a thieving intent, one is defeated.

150.

150.

Ettha [Pg.15] vuttanayeneva, sesesupi asesato;

Bhāresu matisārena, veditabbo vinicchayo.

By the method stated herein, the determination regarding the remaining burdens should also be understood completely and with discernment.

Bhāraṭṭhakathā.

The Commentary on Burdens.

151.

151.

Dukkaṭaṃ muninā vuttaṃ, ārāmaṃ abhiyuñjato;

Parājeti paraṃ dhammaṃ, caranto ce parājito.522

A wrong-doing is stated by the Sage for one who lays claim to a monastery; if, in so doing, he overrules another's rightful claim, he is defeated.

152.

152.

Vimatiṃ janayantassa, tassa thullaccayaṃ siyā;

Parajjati sayaṃ dhammaṃ, caranto yopi tassa ca.

For one who creates doubt, there would be a gross offense; and for him who acts thus, he himself is defeated in his rightful claim.

153.

153.

Sāmino dhuranikkhepe, ‘‘na dassāmī’’ti cattano;

Pārājikaṃ bhave tassa, sabbesaṃ kūṭasakkhinaṃ.

When the owner has abandoned the claim, for the one who says, ‘I will not give it,’ a pārājika offense would occur, as well as for all the false witnesses.

Ārāmaṭṭhakathā.

The Commentary on Parks.

154.

154.

Vihāraṃ saṅghikaṃ kiñci, acchinditvāna gaṇhituṃ;

Sabbesaṃ dhuranikkhepā-bhāvatova na sijjhati.

To seize and take any dwelling belonging to the Sangha is not successful, precisely because of the non-abandonment of the claim by all.

Vihāraṭṭhakathā.

The Commentary on Dwellings.

155.

155.

Sīsāni sāliādīnaṃ, nirumbhitvāna gaṇhato;

Asitena ca lāyitvā, chinditvā vā karena ca.

For one who takes the heads of rice and other grains by holding them, or by reaping with a sickle, or by cutting with the hand.

156.

156.

Yasmiṃ bījepi vā vatthu, sīse pūreti muṭṭhiyaṃ;

Bandhanā mocite tasmiṃ, tassa pārājikaṃ bhave.

When one fills a fistful at the head of any such seed or plant, upon that being released from its binding, for him there would be a pārājika offense.

157.

157.

Acchinno pana daṇḍo vā, taco vā appamattako;

Vīhināḷampi vā dīghaṃ, anikkhantova rakkhati.

But an uncut stalk, or a small piece of bark, or even a long rice-stem, as long as it has not come out, protects it.

158.

158.

Sace [Pg.16] so parikappeti, ‘‘madditvā panidaṃ ahaṃ;

Papphoṭetvā ito sāraṃ, gaṇhissāmī’’ti rakkhati.

If he intends, ‘Having crushed this, and having threshed the essence from it, I will take it,’ he lays claim to it.

159.

159.

Maddanuddharaṇe natthi, doso papphoṭanepi vā;

Attano bhājanagataṃ, karontassa parājayo.

There is no fault in crushing, extracting, or threshing; but for one who places it into their own vessel, there is defeat.

160.

160.

Jānaṃ kesaggamattampi, pathaviṃ parasantakaṃ;

Theyyacittena ce khīlaṃ, saṅkāmeti parājayo.

Knowing it to be even a hair's breadth of another's land, if one moves a boundary marker with a thieving mind, it is a defeat.

161.

161.

Tañca kho sāmikānaṃ tu, dhuranikkhepane sati;

Anagghā bhūmi nāmesā, tasmā evamudīritaṃ.

But when the owners have abandoned their claim, this land is said to be without value; therefore, it is declared thus.

162.

162.

Gahetabbā sace hoti, dvīhi khīlehi yā pana;

Ādo thullaccayaṃ tesu, dutiyeva parājayo.

But if the land to be taken is marked by two pegs, for the first of them there is a gross offense; for the second, indeed, there is defeat.

163.

163.

Ñāpetukāmo yo bhikkhu, ‘‘mamedaṃ santaka’’nti ca;

Rajjuṃ vāpi pasāreti, yaṭṭhiṃ pāteti dukkaṭaṃ.

A bhikkhu who, wishing to make known, ‘This belongs to me,’ stretches out a rope or drops a stick, commits a wrong-doing.

164.

164.

Yehi dvīhi payogehi, attano santakaṃ siyā;

Ādo thullaccayaṃ tesu, dutiye ca parājayo.

By which two actions it would become one’s own property, the first among them is a grave offense, and the second is a defeat.

Khettaṭṭhakathā.

The Commentary on Fields.

165.

165.

Khette vuttanayeneva, vatthuṭṭhassa vinicchayo;

Gāmaṭṭhepi ca vattabbaṃ, apubbaṃ natthi kiñcipi.

The determination regarding a building site is to be made by the same method as stated for fields; and the same should be stated for village land—there is nothing at all new.

Vatthuṭṭhagāmaṭṭhakathā.

The Commentary on Building Sites and Village Land.

166.

166.

Tiṇaṃ vā pana paṇṇaṃ vā, lataṃ vā kaṭṭhameva vā;

Bhaṇḍaggheneva kātabbo, gaṇhanto tatthajātakaṃ.

Be it grass, or leaves, or creepers, or even wood; for one taking what has grown there, it should be dealt with according to the value of the goods.

167.

167.

Mahagghe pana rukkhasmiṃ, chinnamattepi nassati;

Tacchetvā ṭhapito rukkho, gahetabbo na kocipi.

But in the case of a valuable tree, even when merely cut down, it is lost; a tree that has been trimmed and left behind, no one should take.

168.

168.

Chinditvā [Pg.17] ṭhapitaṃ mūle, rukkhamaddhagataṃ pana;

‘‘Chaḍḍito sāmikehī’’ti, gahetuṃ pana vaṭṭati.

A tree that is cut and left at its base, or one that is split in the middle—thinking, ‘It has been discarded by the owners,’ it is allowable to take it.

169.

169.

Lakkhaṇe challiyonaddhe, na doso koci gaṇhato;

Ajjhāvutthaṃ kataṃ vāpi, vinassantañca gaṇhato.

Regarding a mark or being tied with bark, there is no offense for one who takes it; nor for one who takes what has been dwelt in, or made, or is perishing.

170.

170.

Yo cārakkhaṭṭhānaṃ patvā, katvā kammaṭṭhānādīni;

Citte cintento vā aññaṃ, bhaṇḍadeyyaṃ hotevassa.

For one who, having reached a guarded place, and having performed his meditation subject and so on, or while thinking of something else in his mind, it becomes an offense concerning the goods.

171.

171.

Varāhabyagghacchataracchakādito;

Upaddavā muccitukāmatāya yo;

Tatheva taṃ ṭhānamatikkameti ce;

Na koci doso pana bhaṇḍadeyyakaṃ.

If one, wishing to be freed from the danger of boars, tigers, bears, hyenas, and so on, thus passes beyond that place, there is no offense at all concerning the goods.

172.

172.

Idamārakkhaṇaṭṭhānaṃ, garukaṃ suṅkaghātato;

Tasmā dukkaṭamuddiṭṭhaṃ, tamanokkamma gacchato.

This guarded place is a serious matter because of the customs house; therefore, a dukkaṭa is declared for one who departs without passing through it.

173.

173.

Etaṃ pariharantassa, theyyacittena satthunā;

Pārājikamanuddiṭṭhaṃ, ākāsenāpi gacchato.

For one who avoids this with a thieving mind, a pārājika has been declared by the Teacher, even if one goes through the sky.

174.

174.

Tasmā ettha visesena, satisampannacetasā;

Appamattena hotabbaṃ, piyasīlena bhikkhunā.

Therefore, in this matter especially, a bhikkhu of endearing virtue should be heedful, with a mind endowed with mindfulness.

Araññaṭṭhakathā.

The Commentary on the Forest.

175.

175.

Toyadullabhakālasmiṃ, bhājane gopitaṃ jalaṃ;

Āviñjitvā pavesetvā, chiddaṃ katvāpi vā tathā.

In a time when water is scarce, regarding water protected in a vessel, by drawing it out, by causing it to enter another vessel, or likewise by making a hole—

176.

176.

Vāpiyaṃ vā taḷāke vā, bhājanaṃ attano pana;

Gaṇhantassa pavesetvā, bhaṇḍagghena viniddise.

For one who takes water from a reservoir or a lake, causing it to enter one's own vessel, the offense should be determined by the value of the goods.

177.

177.

Chindato mariyādaṃ tu, adinnādānapubbato;

Bhūtagāmena saddhimpi, dukkaṭaṃ paridīpitaṃ.

For one who cuts a boundary with the prior intent of theft, a dukkaṭa is declared, and also in connection with the destruction of plant life.

178.

178.

Anto [Pg.18] ṭhatvā bahi ṭhatvā, chindanto ubhayatthapi;

Bahiantena kātabbo, antoantena majjhato.

Standing inside or standing outside, cutting in both places; it should be done with the outer end, and from the middle with the inner end.

Udakakathā.

The Discourse on Water.

179.

179.

Vārena sāmaṇerā yaṃ, dantakaṭṭhamaraññato;

Ānetvācariyānampi, āharanti sace pana.

If novices, in turn, having brought tooth-sticks from the forest, also bring them for the teachers.

180.

180.

Chinditvā yāva saṅghassa, na niyyādenti te pana;

Ābhataṃ tāva taṃ sabbaṃ, tesameva ca santakaṃ.

But as long as they, having cut them, do not hand them over to the Saṅgha, all that has been brought is their own property.

181.

181.

Tasmā taṃ theyyacittena, gaṇhantassa ca bhikkhuno;

Garubhaṇḍañca saṅghassa, bhaṇḍagghena parābhavo.

Therefore, for a bhikkhu who takes it with a thieving mind, if it is valuable goods of the Saṅgha, there is defeat according to the value of the goods.

182.

182.

Yadā niyyāditaṃ tehi, tato paṭṭhāya saṅghikaṃ;

Gaṇhantassāpi theyyāya, avahāro na vijjati.

When it has been handed over by them, from then on it is the Saṅgha's. Even for one taking it with thieving intent, no misappropriation occurs.

183.

183.

Arakkhattā yathāvuḍḍha-mabhājetabbatopi ca;

Sabbasādhāraṇattā ca, aññaṃ viya na hotidaṃ.

Because it is unprotected, and because it is not to be distributed according to seniority, and because it is common to all, this is not like another's possession.

Dantakaṭṭhakathā.

The Discourse on Tooth-Sticks.

184.

184.

Aggiṃ vā deti satthena, ākoṭeti samantato;

Ākoṭeti visaṃ vāpi, maṇḍūkaṇṭakanāmakaṃ.

One may apply fire, or strike all around with a weapon; or one may apply a poison named 'frog's thorn'.

185.

185.

Yena vā tena vā rukkho, vinassati ca ḍayhati;

Sabbattha bhikkhuno tassa, bhaṇḍadeyyaṃ pakāsitaṃ.

By whatever means a tree is destroyed or burned, in every case an offense concerning goods is declared for that bhikkhu.

Vanappatikathā.

The Discourse on Forest Trees.

186.

186.

Sīsato kaṇṇato vāpi, gīvato hatthatopi vā;

Chinditvā vāpi mocetvā, gaṇhato theyyacetasā.

From the head or from the ear, from the neck or from the hand; having cut or having removed it, for one taking with a thieving mind.

187.

187.

Hoti [Pg.19] mocitamattasmiṃ, sīsādīhi parājayo;

Thullaccayaṃ karontassa, ākaḍḍhanavikaḍḍhanaṃ.

Defeat occurs in the mere act of freeing it from the head and so on; for one who pulls and drags, it is a grave offense.

188.

188.

Hatthā anīharitvāva, valayaṃ kaṭakampi vā;

Aggabāhuñca ghaṃsanto, cāreti aparāparaṃ.

Without removing a bracelet or ring from the hand, rubbing the upper arm, one moves it back and forth.

189.

189.

Tamākāsagataṃ coro, karoti yadi rakkhati;

Saviññāṇakato mūle, valayaṃva na hotidaṃ.

If a thief makes it go into the air, he is protected. This is not like the case of the bracelet taken from the base of a conscious being.

190.

190.

Nivatthaṃ pana vatthaṃ yo, acchindati parassa ce;

Paropi pana lajjāya, sahasā taṃ na muñcati.

If someone snatches a garment worn by another, and the other, out of shame, does not quickly relinquish it,

191.

191.

Ākaḍḍhati ca coropi, so paro tāva rakkhati;

Parassa hatthato vatthe, muttamatte parājayo.

The thief also pulls, while the other for a time protects it; the moment the garment is released from the other's hand, there is defeat.

192.

192.

Sabhaṇḍahārakaṃ bhaṇḍaṃ, nentassa paṭhame pade;

Thullaccayamatikkante, dutiyeva cuto siyā.

For one carrying away the entire lot of goods, at the first step a grave offense is committed; at the second, he is indeed expelled.

193.

193.

Pātāpeti sace bhaṇḍaṃ, tajjetvā theyyacetano;

Parassa hatthato bhaṇḍe, muttamatte parājayo.

If, with thieving intent, one causes goods to fall by threatening, defeat occurs the moment the goods leave the other's hand.

194.

194.

Athāpi parikappetvā, pātāpeti va yo pana;

Tassa pātāpane vuttaṃ, dukkaṭāmasanepi ca.

Furthermore, for one who, having planned, causes goods to fall, a `dukkaṭa` is stated for the causing to fall, and also for the touching.

195.

195.

Phandāpeti yathāvatthuṃ, ṭhānā cāveti ce cuto;

‘‘Tiṭṭha tiṭṭhā’’ti vadato, na doso chaḍḍitepi ca.

If one causes the object to move or displaces it from its place, he is expelled. For one who says, 'Stay, stay,' there is no offense, even when it is discarded.

196.

196.

Āgantvā theyyacittena, pacchā taṃ gaṇhato siyā;

Pārājikaṃ taduddhāre, sālaye sāmike gate.

For one who, having come with a thieving mind, later takes it, there is `pārājika` in lifting it, when the owner has gone to his dwelling.

197.

197.

Gaṇhato sakasaññāya, gahaṇe pana rakkhati;

Bhaṇḍadeyyaṃ tathā paṃsu-kūlasaññāya gaṇhato.

For one who takes something with the perception that it is his own, he is protected in the taking; likewise for one who takes with the perception that it is a dust-heap rag.

198.

198.

‘‘Tiṭṭha [Pg.20] tiṭṭhā’’ti vutto ca, chaḍḍetvā pana bhaṇḍakaṃ;

Katvāva dhuranikkhepaṃ, bhīto corā palāyati.

Having been told, 'Wait, wait!', he then discards the goods; having indeed laid down the burden, the thief flees in fear.

199.

199.

Gaṇhato theyyacittena, uddhāre dukkaṭaṃ puna;

Dātabbamāharāpente, adentassa parājayo.

Furthermore, for one who takes with a thieving mind, there is a `dukkaṭa` in lifting it. For one who has something to be given brought, but does not give it, there is defeat.

200.

200.

‘‘Kasmā? Tassa payogena, chaḍḍitattā’’ti sādaraṃ;

Mahāaṭṭhakathāyaṃ tu, vuttamaññāsu nāgataṃ.

'Why? Because it was discarded through his effort,' so it is respectfully stated. This, however, is stated in the Great Commentary, but has not come down in others.

Haraṇakathā.

The Section on Theft.

201.

201.

Sampajānamusāvādaṃ, ‘‘na gaṇhāmī’’ti bhāsato;

Adinnādānapubbattā, dukkaṭaṃ hoti bhikkhuno.

For a bhikkhu who knowingly speaks a falsehood, saying, 'I am not taking it,' because of the preceding act of taking what was not given, there is a `dukkaṭa`.

202.

202.

‘‘Raho mayā panetassa, ṭhapitaṃ kiṃ nu dassati’’;

Iccevaṃ vimatuppāde, tassa thullaccayaṃ siyā.

'I have secretly placed this of his; what now will he give?' When uncertainty arises in this way, for him there would be a grave offense.

203.

203.

Tasmiṃ dāne nirussāhe, paro ce nikkhipe dhuraṃ;

Ubhinnaṃ dhuranikkhepe, bhikkhu hoti parājito.

If, during that giving, he being unenthusiastic, the other lays down the burden, upon the laying down of the burden by both, the bhikkhu is defeated.

204.

204.

Cittenādātukāmova, ‘‘dassāmī’’ti mukhena ce;

Vadato dhuranikkhepe, sāmino hi parājayo.

Though with a mind unwilling to give, if with his mouth he says, 'I will give'; while he is speaking, upon the laying down of the burden, there is indeed defeat for the possessor.

Upanidhikathā.

The Section on Deposits.

205.

205.

Suṅkaghātassa antova, ṭhatvā pāteti ce bahi;

Dhuvaṃ patati ce hatthā, muttamatte parājayo.

Standing inside the customs-house, if one throws it outside; if it certainly falls, defeat occurs at the very moment of release from the hand.

206.

206.

Taṃ rukkhe khāṇuke vāpi, hutvā paṭihataṃ puna;

Vātukkhittampi vā anto, sace patati rakkhati.

If it strikes a tree or a stump and rebounds, or if it is thrown by the wind, should it fall back inside, he is protected.

207.

207.

Patitvā [Pg.21] bhūmiyaṃ pacchā, vaṭṭantaṃ pana bhaṇḍakaṃ;

Sace pavisatyantova, tassa pārājikaṃ siyā.

If the goods, having afterwards fallen to the ground, then roll and enter back inside, for him there would be a `pārājika`.

208.

208.

Ṭhatvā ṭhatvā pavaṭṭantaṃ, paviṭṭhaṃ ce parājayo;

Atiṭṭhamānaṃ vaṭṭitvā, paviṭṭhaṃ pana rakkhati.

If, stopping and starting, it rolls forward and enters, it is defeat. But if, having rolled without stopping, it enters, one is protected.

209.

209.

Iti vuttaṃ daḷhaṃ katvā, kurundaṭṭhakathādisu;

Sārato taṃ gahetabbaṃ, yuttaṃ viya ca dissati.

Thus it is firmly stated in the Kurundī Commentary and others. The essence of that should be grasped, for it appears to be reasonable.

210.

210.

Sayaṃ vā yadi vaṭṭeti, vaṭṭāpeti parena vā;

Aṭṭhatvā vaṭṭamānaṃ taṃ, gataṃ nāsakaraṃ siyā.

If he himself rolls it, or has another roll it, that which goes rolling without stopping would not constitute an offense.

211.

211.

Ṭhatvā ṭhatvā sace anto, bahi gacchati rakkhati;

Ṭhapite suddhacittena, sayaṃ vaṭṭati vaṭṭati.

If, stopping and starting, it goes from inside to outside, he is protected. When placed with a pure mind, it rolls on its own.

212.

212.

Gacchante pana yāne vā, gaje vā taṃ ṭhapeti ce;

Bahi nīharaṇatthāya, nāvahāropi nīhaṭe.

But if he places it on a moving vehicle or elephant for the purpose of taking it outside, there is no theft, even when it is taken out.

213.

213.

Ṭhapite ṭhitayāne vā, payogena vinā gate;

Satipi theyyacittasmiṃ, avahāro na vijjati.

If an object is placed on a stationary vehicle, and it goes without his effort, even if there is a thieving mind, no theft occurs.

214.

214.

Sace pājeti taṃ yānaṃ, ṭhapetvā yānake maṇiṃ;

Siyā pārājikaṃ tassa, sīmātikkamane pana.

If he drives that vehicle, having placed a jewel on the vehicle, there would be `pārājika` for him, but only upon crossing the boundary.

215.

215.

Suṅkaṭṭhāne mataṃ suṅkaṃ, gantuṃ datvāva vaṭṭati;

Seso idha kathāmaggo, araññaṭṭhakathāsamo.

At the customs post, the customs duty is considered paid; it is proper to proceed only after having given it. The remainder of the discussion here is similar to the Forest Commentary.

Suṅkaghātakathā.

The Discourse on the Customs Evader.

216.

216.

Antojātaṃ dhanakkītaṃ, dinnaṃ vā pana kenaci;

Dāsaṃ karamarānītaṃ, harantassa parājayo.

For one who steals a slave—whether born in the house, bought with wealth, given by someone, or brought as a captive—there is defeat.

217.

217.

Bhujissaṃ vā harantassa, mānusaṃ mātarāpi vā;

Pitarāṭhapitaṃ vāpi, avahāro na vijjati.

For one who takes away a free person, or a human being placed under the care of their mother or father, theft does not occur.

218.

218.

Taṃ [Pg.22] palāpetukāmova, ukkhipitvā bhujehi vā;

Taṃ ṭhitaṭṭhānato kiñci, saṅkāmeti parājayo.

One who, wishing to make him flee, or having lifted him with his arms, moves him even slightly from the place where he stands, incurs defeat.

219.

219.

Tajjetvā padasā dāsaṃ, nentassa padavārato;

Honti āpattiyo vuttā, tassa thullaccayādayo.

For one who, having threatened a slave, leads him away on foot, offenses beginning with a grave offense are declared for each footstep.

220.

220.

Hatthādīsu gahetvā taṃ, kaḍḍhatopi parājayo;

‘‘Gaccha yāhi palāyā’’ti, vadatopi ayaṃ nayo.

Having seized him by the hand or other limbs and dragging him, one incurs defeat; this same principle applies to one who says, 'Go, depart, flee!'

221.

221.

Vegasāva palāyantaṃ, ‘‘palāyā’’ti ca bhāsato;

Hoti pārājikenassa, anāpatti hi bhikkhuno.

For a bhikkhu who says 'Flee!' to one who is already fleeing with speed, there is indeed no offense.

222.

222.

Saṇikaṃ pana gacchantaṃ, sace vadati sopi ca;

Sīghaṃ gacchati ce tassa, vacanena parājayo.

However, if one speaks to a person who is going slowly, and if that person goes quickly because of his word, there is defeat.

223.

223.

Palāyitvā sace aññaṃ, gāmaṃ vā nigamampi vā;

Gataṃ disvā tato tañce, palāpeti parājayo.

If a person, having fled, has gone to another village or a town, and seeing him there, one then makes him flee from that place, there is defeat.

Pāṇakathā.

The Discourse on Living Beings.

224.

224.

Theyyā sappakaraṇḍaṃ ce, parāmasati dukkaṭaṃ;

Phandāpeti yathāvatthuṃ, ṭhānato cāvane cuto.

If, with thievish intent, one touches a snake-basket, it is an offense of wrongdoing. If one causes it to shake, the offense is in accordance with its value. Upon moving it from its place, one is defeated.

225.

225.

Ugghāṭetvā karaṇḍaṃ tu, sappamuddharato pana;

Karaṇḍatalato mutte, naṅguṭṭhe tu parājayo.

But having opened the basket and while extracting the snake, when its tail is freed from the bottom of the basket, there is defeat.

226.

226.

Ghaṃsitvā kaḍḍhato sappaṃ, naṅguṭṭhe mukhavaṭṭito;

Tassa sappakaraṇḍassa, muttamatte parājayo.

For one who, having agitated the snake, drags it by the tail from the rim of the basket, there is defeat at the very moment it is freed from that snake-basket.

227.

227.

Karaṇḍaṃ vivaritvā ce, pakkosantassa nāmato;

So nikkhamati ce sappo, tassa pārājikaṃ siyā.

If, having opened a basket, one calls a snake by name, and that snake comes out, for him there would be a pārājika.

228.

228.

Tathā katvā tu maṇḍūka-mūsikānaṃ ravampi vā;

Pakkosantassa nāmena, nikkhantepi parājayo.

Similarly, if one makes the sound of frogs or mice, or calls it by name, and it comes out, there is defeat.

229.

229.

Mukhaṃ [Pg.23] avivaritvāva, karontassevameva ca;

Yena kenaci nikkhante, sappe pārājikaṃ siyā.

Even without opening the lid, for one who acts in this way, if the snake emerges by any means whatsoever, there would be a pārājika.

230.

230.

Mukhe vivarite sappo, sayameva palāyati;

Na pakkosati ce tassa, bhaṇḍadeyyamudīritaṃ.

If, when the lid is opened, the snake flees of its own accord, and one does not call it, this is declared to be a 'gift of goods'.

Apadakathā.

The Discourse on Footless Creatures.

231.

231.

Theyyacittena yo hatthiṃ, karotāmasanādayo;

Honti āpattiyo tassa, tividhā dukkaṭādayo.

For one who, with a thievish mind, performs acts of touching and so forth upon an elephant, there are offenses of three kinds, beginning with wrongdoing.

232.

232.

Sālāyaṃ ṭhitahatthissa, antovatthaṅgaṇesupi;

Ṭhānaṃ sālā ca vatthu ca, aṅgaṇaṃ sakalaṃ siyā.

For an elephant standing in a hall, or even in the inner grounds or courtyard, its 'place' would be the hall, the grounds, and the entire courtyard.

233.

233.

Abaddhassa hi baddhassa, ṭhitaṭṭhānañca bandhanaṃ;

Tasmā tesaṃ vasā hatthiṃ, harato kāraye budho.

For one that is untethered and for one that is tethered, the 'place' is its standing ground and its tether, respectively. Therefore, a wise person should determine the theft of the elephant according to these factors.

234.

234.

Nagarassa bahiddhā tu, ṭhitassa pana hatthino;

Ṭhitaṭṭhānaṃ bhave ṭhānaṃ, padavārena kāraye.

However, for an elephant standing outside the city, its standing ground is its 'place'; one should determine the theft by its footstep.

235.

235.

Nipannassa gajassekaṃ, ṭhānaṃ taṃ uṭṭhapeti ce;

Tasmiṃ uṭṭhitamatte tu, tassa pārājikaṃ siyā.

For a lying-down elephant, that is its one place. If one makes it stand up, at the very moment it has stood, there would be a pārājika for him.

236.

236.

Eseva ca nayo ñeyyo, turaṅgamahisādisu;

Natthi kiñcipi vattabbaṃ, dvipadepi bahuppade.

And this same principle should be understood in the case of horses, buffaloes, and so forth. There is nothing further to be said regarding two-footed or many-footed beings.

Catuppadakathā.

The Discourse on Quadrupeds.

237.

237.

Paresanti vijānitvā, paresaṃ santakaṃ dhanaṃ;

Garukaṃ theyyacittena, ṭhānā cāveti ce cuto.

Having known that it is the property of others, if one, with a thievish mind, moves valuable wealth belonging to others from its place, one is defeated.

238.

238.

Anāpatti sasaññissa, tiracchānapariggahe;

Tāvakālikavissāsa-ggāhe petapariggahe.

There is no offense: for one who takes something thinking it is his own; in taking the possession of an animal; in taking something temporarily or with permission; or in taking the possession of a ghost.

239.

239.

Yo [Pg.24] panettha ca vattabbo, pāḷimuttavinicchayo;

Taṃ mayaṃ paratoyeva, bhaṇissāma pakiṇṇake.

And whatever judgment beyond the Pāḷi text is to be stated here, that we shall declare later in the miscellaneous section.

240.

240.

Parājitānekamalena vuttaṃ;

Pārājikaṃ yaṃ dutiyaṃ jinena;

Vutto samāsena mayassa cattho;

Vattuṃ asesena hi ko samattho.

This second pārājika, which was declared by the Conqueror and which constitutes a defeat with numerous defilements—its meaning has been stated by me in brief, for who is capable of explaining it in its entirety?

Iti vinayavinicchaye dutiyapārājikakathā niṭṭhitā.

Thus, in the Vinaya Analysis, the Account of the Second Pārājika is concluded.

Tatiyapārājikakathā

The Account of the Third Pārājika.

241.

241.

Manussajātiṃ jānanto, jīvitā yo viyojaye;

Nikkhipeyyassa satthaṃ vā, vadeyya maraṇe guṇaṃ.

Whoever, knowing it to be a human being, deprives them of life, provides a weapon for them, or speaks in praise of death.

242.

242.

Deseyya maraṇūpāyaṃ, hotāyampi parājito;

Asandheyyova so ñeyyo, dvedhā bhinnasilā viya.

One who teaches the means to death, even if it does not occur, is defeated. He should be known as irreparable, like a stone split in two.

243.

243.

Vuttā pāṇātipātassa, payogā cha mahesinā;

Sāhatthiko tathāṇatti-nissaggithāvarādayo.

Six applications for taking life were declared by the Great Sage: namely, by one's own hand, by command, by projectile, by fixed means, by magic, and by psychic power.

244.

244.

Tattha kāyena vā kāya-paṭibaddhena vā sayaṃ;

Mārentassa paraṃ ghāto, ayaṃ sāhatthiko mato.

Therein, the killing of another by oneself, either with the body or with something connected to the body, is considered 'by one's own hand'.

245.

245.

‘‘Evaṃ tvaṃ paharitvā taṃ, mārehī’’ti ca bhikkhuno;

Parassāṇāpanaṃ nāma, ayamāṇattiko nayo.

'Strike him thus and kill him!'—for a monk, such commanding of another is the method of command.

246.

246.

Dūraṃ māretukāmassa, usuādinipātanaṃ;

Kāyena paṭibaddhena, ayaṃ nissaggiyo vidhi.

For one wishing to kill from afar, the hurling of an arrow and so forth by means of something connected to the body—this is the 'projectile' method.

247.

247.

Asañcārimupāyena, māraṇatthaṃ parassa ca;

Opātādividhānaṃ tu, payogo thāvaro ayaṃ.

For the purpose of killing another by a stationary means, such as the arrangement of a pitfall and so forth—this is the 'fixed' application.

248.

248.

Paraṃ [Pg.25] māretukāmassa, vijjāya jappanaṃ pana;

Ayaṃ vijjāmayo nāma, payogo pañcamo mato.

For one wishing to kill another, the muttering of a spell—this is considered the fifth application, called that of 'magic'.

249.

249.

Samatthā māraṇe yā ca, iddhi kammavipākajā;

Ayamiddhimayo nāma, payogo samudīrito.

And that psychic power capable of killing which is born of karmic result—this is declared to be the 'psychic power' application.

250.

250.

Ekeko duvidho tattha, hotīti paridīpito;

Uddesopi anuddeso, bhedo tesamayaṃ pana.

It has been explained that each of these is twofold: specified and unspecified. This is their distinction.

251.

251.

Bahusvapi yamuddissa, pahāraṃ deti ce pana;

Maraṇena ca tasseva, kammunā tena bajjhati.

If, among many, one aims at a specific person and gives a blow, and that very person dies, one is bound by that action.

252.

252.

Anuddissa pahārepi, yassa kassaci dehino;

Pahārappaccayā tassa, maraṇaṃ ce parājayo.

Even in a blow without a specific aim, if any living being dies on account of that blow, it is a defeat.

253.

253.

Mate pahaṭamatte vā, pacchā mubhayathāpi ca;

Hantā pahaṭamattasmiṃ, kammunā tena bajjhati.

Whether the victim dies at the moment of being struck, or later, or in both ways, the killer is bound by that action at the very moment of striking.

254.

254.

Evaṃ sāhatthiko ñeyyo, tathā āṇattikopi ca;

Ettāvatā samāsena, dve payogā hi dassitā.

Thus should the 'by one's own hand' application be understood, and likewise that of 'command'. In this way, briefly, two applications have been shown.

255.

255.

Vatthu kālo ca deso ca, satthañca iriyāpatho;

Karaṇassa visesoti, cha āṇattiniyāmakā.

The object, time, place, weapon, posture, and the specific mode of action—these six are the determining factors of a command.

256.

256.

Māretabbo hi yo tattha, so ‘‘vatthū’’ti pavuccati;

Pubbaṇhādi siyā kālo, sattānaṃ yobbanādi ca.

Indeed, the one to be killed is there called the 'object'; time may be the forenoon and so forth, or the youth and so forth of beings.

257.

257.

Deso gāmādi viññeyyo, satthaṃ taṃ sattamāraṇaṃ;

Māretabbassa sattassa, nisajjādiriyāpatho.

The place should be understood as a village and so forth; the weapon is that which kills beings; the posture of the being to be killed is sitting and so forth.

258.

258.

Vijjhanaṃ bhedanañcāpi, chedanaṃ tāḷanampi vā;

Evamādividhoneko, viseso karaṇassa tu.

Piercing, breaking, cutting, or striking—these and other such methods are the specifics of the action.

259.

259.

‘‘Yaṃ mārehī’’ti āṇatto, aññaṃ māreti ce tato;

‘‘Purato paharitvāna, mārehī’’ti ca bhāsito.

If one, commanded 'Kill this person,' then kills another; or if one is told, 'Strike from the front and kill him,'

260.

260.

Pacchato [Pg.26] passato vāpi, paharitvāna mārite;

Vatthāṇatti visaṅketā, mūlaṭṭho pana muccati.

and he kills by striking from behind or from the side, the command has deviated, and the original commander is freed.

261.

261.

Vatthuṃ taṃ avirajjhitvā, yathāṇattiñca mārite;

Ubhayesaṃ yathākālaṃ, kammabaddho udīrito.

If that object is not deviated from, and he is killed according to the command, it is declared that both are bound by the action at the proper time.

262.

262.

Āṇatto ‘‘ajja pubbaṇhe, mārehī’’ti ca yo pana;

So ce māreti sāyanhe, mūlaṭṭho parimuccati.

But if one is commanded, 'Kill him this morning!', and he kills him in the evening, the original commander is freed.

263.

263.

Āṇattasseva so vutto;

Kammabaddho mahesinā;

Kālassa hi visaṅketā;

Doso nāṇāpakassa so.

Only the one commanded is declared by the Great Sage to be bound by the action; for, due to the deviation regarding time, the fault is not the commander's.

264.

264.

‘‘Ajja mārehi pubbaṇhe, svevā’’ti aniyāmite;

Yadā kadāci pubbaṇhe, visaṅketo na mārite.

When the command is not specific, such as, 'Kill him today in the forenoon, or tomorrow'; if he is killed at any time in the forenoon, there is no deviation.

265.

265.

Eteneva upāyena, kālabhedesu sabbaso;

Saṅketo ca visaṅketo, veditabbo vibhāvinā.

By this very method, in all divisions of time, agreement and deviation should be understood by the discerning.

266.

266.

‘‘Imaṃ gāme ṭhitaṃ veriṃ, mārehī’’ti ca bhāsito;

Sace so pana māreti, ṭhitaṃ taṃ yattha katthaci.

If one is told, 'Kill this enemy standing in the village!', and he then kills him standing wherever he may be,

267.

267.

Natthi tassa visaṅketo, ubho bajjhanti kammunā;

‘‘Gāmeyevā’’ti āṇatto, vane vā sāvadhāraṇaṃ.

there is no deviation; both are bound by the action. If commanded with specification, 'Only in the village,' or 'Only in the forest,'

268.

268.

‘‘Vaneyevā’’ti vā vutto, gāme māreti cepi vā;

Visaṅketo viññātabbo, mūlaṭṭho parimuccati.

or if, being told 'Only in the forest,' he kills him in the village, it should be known as a deviation, and the original commander is freed.

269.

269.

Eteneva upāyena, sabbadesesu bhedato;

Saṅketo ca visaṅketo, veditabbova viññunā.

By this very method, due to distinctions in all instances, the specified and the unspecified should be understood by the wise.

270.

270.

‘‘Satthena pana mārehi, āṇatto’’ti ca kenaci;

Yena kenaci satthena, visaṅketo na mārite.

If one is commanded by someone, 'Kill him with a weapon!', when he is killed with any weapon whatsoever, there is no deviation.

271.

271.

‘‘Iminā [Pg.27] vāsinā hī’’ti, vutto aññena vāsinā;

‘‘Imassāsissa vāpi tvaṃ, dhārāyetāya māraya’’.

If he is told, 'With this very adze!', or with another adze; or, 'You, kill him with the edge of this sword!'

272.

272.

Iti vutto sace veriṃ, dhārāya itarāya vā;

Tharunā vāpi tuṇḍena, visaṅketova mārite.

If, having been told thus, he kills the enemy with the other edge, or with the hilt or even with the point, when he is killed, it is indeed a deviation.

273.

273.

Eteneva upāyena, sabbāvudhakajātisu;

Saṅketo ca visaṅketo, veditabbo visesato.

By this very method, among all kinds of weapons, the specified and the unspecified should be particularly understood.

274.

274.

‘‘Gacchantamenaṃ mārehi’’, iti vutto parena so;

Māreti naṃ nisinnaṃ ce, visaṅketo na vijjati.

If one is told by another, 'Kill him as he is going!', and he kills him while he is sitting, no deviation is found.

275.

275.

‘‘Nisinnaṃyeva mārehi’’, ‘‘gacchantaṃyeva vā’’ti ca;

Vutto māreti gacchantaṃ, nisinnaṃ vā yathākkamaṃ.

If one is told, 'Kill him only while sitting!', or 'Only while going!', and he kills him while going or sitting, respectively,

276.

276.

Visaṅketanti ñātabbaṃ, bhikkhunā vinayaññunā;

Eseva ca nayo ñeyyo, sabbiriyāpathesu ca.

It should be known as a deviation by the monk skilled in the discipline; and this same method should be understood in all postures.

277.

277.

‘‘Mārehī’’ti ca vijjhitvā, āṇatto hi parena so;

Vijjhitvāva tamāreti, visaṅketo na vijjati.

Indeed, if he is commanded by another, 'Pierce and kill him!', and he kills him by piercing, no deviation is found.

278.

278.

‘‘Mārehī’’ti ca vijjhitvā, āṇatto hi parena so;

Chinditvā yadi māreti, visaṅketova hoti so.

Indeed, if he is commanded by another, 'Pierce and kill him!', and if he kills him by cutting, that is indeed a deviation.

279.

279.

Eteneva upāyena, sabbesu karaṇesupi;

Saṅkete ca visaṅkete, veditabbo vinicchayo.

By this very method, in all modes of action, the determination regarding the specified and the unspecified should be understood.

280.

280.

Dīghaṃ rassaṃ kisaṃ thūlaṃ, kāḷaṃ odātameva vā;

Āṇatto aniyāmetvā, mārehīti ca kenaci.

If one is commanded by someone, 'Kill him!', without specifying whether he is tall or short, lean or stout, black or white,

281.

281.

Sopi yaṃ kiñci āṇatto, sace māreti tādisaṃ;

Natthi tattha visaṅketo, ubhinnampi parājayo.

If that one, having been so commanded, kills any such person, there is no deviation in that case, and for both it is a pārājika.

282.

282.

Manussaṃ kiñci uddissa, sace khaṇativāṭakaṃ;

Khaṇantassa ca opātaṃ, hoti āpatti dukkaṭaṃ.

If one, aiming at a certain human being, digs a pit-trap, for the one digging there is an offense of wrong-doing.

283.

283.

Dukkhassuppattiyā [Pg.28] tattha, tassa thullaccayaṃ siyā;

Patitvā ca mate tasmiṃ, tassa pārājikaṃ bhave.

Upon the arising of suffering there, for him it would be a grave offense; and if, having fallen, that one dies, for him it would be a pārājika.

284.

284.

Nipatitvā panaññasmiṃ, mate doso na vijjati;

Anuddissakamopāto, khato hoti sace pana.

But if, having fallen into another pit, he dies, no fault is found. If, however, a pit is dug without a specific target,

285.

285.

‘‘Patitvā ettha yo koci, maratū’’ti hi yattakā;

Maranti nipatitvā ce, dosā hontissa tattakā.

With the thought, 'Whoever falls here, may they die!', then as many as fall and die, so many are the offenses for him.

286.

286.

Ānantariyavatthusmiṃ, ānantariyakaṃ vade;

Tathā thullaccayādīnaṃ, honti thullaccayādayo.

In the case of a being subject to immediate retribution, one should declare it an act of immediate retribution; likewise, for those subject to grave offenses and so forth, there are grave offenses and so forth.

287.

287.

Patitvā gabbhinī tasmiṃ, sagabbhā ce marissati;

Honti pāṇātipātā dve, ekovekekadhaṃsane.

If a pregnant woman falls therein and dies with her fetus, there are two instances of taking life; only one, however, if one alone is destroyed.

288.

288.

Anubandhettha corehi, patitvā ce marissati;

Opātakhaṇakasseva, hoti pārājikaṃ kira.

If, being pursued there by thieves, one falls in and dies, for the one who dug the pit it is indeed a pārājika, it is said.

289.

289.

Verino tattha pātetvā, sace mārenti verino;

Patitaṃ tattha mārenti, nīharitvā sace bahi.

If enemies, having made an enemy fall there, kill him; or if they kill him after he has fallen there; or if, having taken him out, they kill him outside,

290.

290.

Nibbattitvā hi opāte, matā ce opapātikā;

Asakkontā ca nikkhantuṃ, sabbattha ca parājayo.

Indeed, if apparitional beings, having arisen in the pit, die, being unable to escape, in every case there is a pārājika.

291.

291.

Yakkhādayo panuddissa, khaṇane dukkhasambhave;

Dukkaṭaṃ maraṇe vatthu-vasā thullaccayādayo.

But, aiming at yakkhas and so forth, for the digging and for the arising of suffering, there is a dukkaṭa offense; upon death, according to the being, there are grave offenses and so forth.

292.

292.

Manusseyeva uddissa, khate opātake pana;

Anāpatti patitvā hi, yakkhādīsu matesupi.

But in a pit dug aiming only at humans, there is indeed no offense even if yakkhas and so forth fall in and die.

293.

293.

Tathā yakkhādayo pāṇe, khate uddissa bhikkhunā;

Nipatitvā marantesu, manussesupyayaṃ nayo.

Likewise, this is the method when a monk digs aiming at yakkhas and other beings, and humans fall in and die.

294.

294.

‘‘Pāṇino ettha bajjhitvā, marantū’’ti anuddisaṃ;

Pāsaṃ oḍḍeti yo tattha, sace bajjhanti pāṇino.

If one sets a snare there without specifying a target, thinking, 'May whatever creatures are caught here die!', and if creatures are caught,

295.

295.

Hatthato muttamattasmiṃ, tassa pārājikaṃ siyā;

Ānantariyavatthusmiṃ, ānantariyameva ca.

At the very moment it is released from his hand, for him it would be a pārājika; and in the case of a being subject to immediate retribution, it is an act of immediate retribution.

296.

296.

Uddissa [Pg.29] hi kate pāse, yaṃ panuddissa oḍḍito;

Bandhanesu tadaññesaṃ, anāpatti pakāsitā.

Indeed, when a snare is made and set for a specific target, it is declared that there is no offense in the capture of others besides that one.

297.

297.

Mūlena vā mudhā vāpi, dinne pāse parassa hi;

Mūlaṭṭhasseva hotīti, kammabaddho niyāmito.

Indeed, when a snare is given to another, whether for a price or for free, it is determined that the one who originated it is bound by that action.

298.

298.

Yena laddho sace lopi, pāsamuggaḷitampi vā;

Thiraṃ vāpi karotevaṃ, ubhinnaṃ kammabandhanaṃ.

If the one who received it should set up the snare, or make firm even one that was loosened, thus for both there is a bond of action.

299.

299.

Yo pāsaṃ uggaḷāpetvā, yāti pāpabhayā sace;

Taṃ disvā puna aññopi, saṇṭhapeti hi tattha ca.

If one, having caused the snare to be loosened, goes away from fear of evil, and another, seeing that, indeed sets it up again there.

300.

300.

Baddhā baddhā maranti ce, mūlaṭṭho na ca muccati;

Ṭhapetvā gahitaṭṭhāne, pāsayaṭṭhiṃ vimuccati.

If they die, being caught again and again, the original perpetrator is not freed; by leaving the snare-stick in the place where it was set, he is freed.

301.

301.

Gopetvāpi na mokkho hi, pāsayaṭṭhiṃ sayaṃkataṃ;

Tamañño puna gaṇhitvā, saṇṭhapeti sace pana.

Indeed, even if one hides the snare-stick made by oneself, there is no liberation; but if another takes it again and sets it up firmly...

302.

302.

Tappaccayā marantesu, mūlaṭṭho na ca muccati;

Nāsetvā sabbaso vā taṃ, jhāpetvā vā vimuccati.

When beings die on account of that, the one who set it originally is not freed; but having completely destroyed it or burned it, one is released.

303.

303.

Ropentassa ca sūlaṃ vā, sajjentassa adūhalaṃ;

Opātena ca pāsena, sadisova vinicchayo.

For one who sets up a stake or prepares a trap, and with a pit-trap or a snare, the judgment is indeed the same.

304.

304.

Anāpatti asañcicca, ajānantassa bhikkhuno;

Tathāmaraṇacittassa, matepyummattakādino.

There is no offense if it is unintentional, for a monk who does not know, likewise for one at the point of death, or for one who is dead, insane, or the like.

305.

305.

Manussapāṇimhi ca pāṇasaññitā;

Sacassa cittaṃ maraṇūpasaṃhitaṃ;

Upakkamo tena ca tassa nāso;

Pañcettha aṅgāni manussaghāte.

A human being, and the perception of that being as alive; a mind intent on killing; the effort, and the resulting death of that being—these are the five factors in the killing of a human.

Iti vinayavinicchaye tatiyapārājikakathā niṭṭhitā.

Thus in the Vinayavinicchaya, the discussion of the third pārājika is concluded.

Catutthapārājikakathā

The Discussion of the Fourth Pārājika

306.

306.

Asantamattassitameva [Pg.30] katvā;

Bhavaṃ adhiṭṭhāya ca vattamānaṃ;

Aññāpadesañca vinādhimānaṃ;

Jhānādibhedaṃ samudācareyya.

Having claimed as one's own that which is non-existent, and conducting oneself based on an attained state, without other pretext and out of conceit, one might declare the distinctions of jhāna and so on.

307.

307.

Kāyena vācāyapi vā tadatthe;

Ñāteva viññattipathe abhabbo;

Yatheva tālo pana matthakasmiṃ;

Chinno abhabbo puna ruḷhibhāve.

By body or by speech, for that purpose, once the declaration is understood, he is incapable, just as a palm tree, when its top is cut off, is incapable of growing again.

308.

308.

Asantamevattani yo parassa;

Dīpeti jhānādimanantaraṃ so;

Jānāti ce hoti cuto hi no ce;

Jānāti thullaccayamassa hoti.

He who reveals to another what is non-existent in himself—namely jhāna and so on—immediately, if he knows it is false, is indeed fallen; if he does not know, it is a grave offense for him.

309.

309.

‘‘Yo te vihāre vasatīdha bhikkhu;

So jhānalābhī’’ti ca dīpite ce;

Jānāti thullaccayamassa no ce;

Jānāti taṃ dukkaṭameva hoti.

If it is declared, 'The monk who dwells here in your monastery is a gainer of jhāna'—if he knows this, it is a grave offense for him; if he does not know, it is only a wrong-doing.

310.

310.

Asantamevattani dhammametaṃ;

Atthīti katvā vadatodhimānā;

Vutto anāpattinayo panevaṃ;

Avattukāmassa tathādikassa.

For one who, from conceit, says of this quality, non-existent in oneself, 'it exists'—an offense is incurred; however, the principle of no-offense is thus stated for one who does not intend to speak, and the like.

311.

311.

Pāpicchatā tassa asantabhāvo;

Ārocanañceva manussakassa;

Naññāpadesena tadeva ñāṇaṃ;

Pañcettha aṅgāni vadanti dhīrā.

Evil desire, the non-existence of the attainment, the declaration to a human being, and knowledge of that very fact, not by way of pretext—the wise say these are the five factors here.

312.

312.

Paṭhame dutiye cante, pariyāyo na vijjati;

Dutiye tatiyeyeva, āṇatti na panetare.

In the first, second, and the last, no alternative method is found; in the second and third only, there is a command, but not in the others.

313.

313.

Ādi [Pg.31] mekasamuṭṭhānaṃ, duvaṅgaṃ kāyacittato;

Sesā ca tisamuṭṭhānā, tesamaṅgāni satta tu.

The first is of one origin and has two factors, from body and mind; the rest are of three origins, and their factors are indeed seven.

314.

314.

Sukhopekkhāyutaṃ ādi, tatiyaṃ dukkhavedanaṃ;

Dutiyañca catutthañca, tivedanamudīritaṃ.

The first is associated with pleasure and equanimity; the third, with painful feeling; and the second and fourth are declared to have three feelings.

315.

315.

Paṭhamassaṭṭha cittāni, tatiyassa duve pana;

Dutiyassa catutthassa, dasa cittāni labbhare.

For the first, eight types of consciousness are found; for the third, two indeed; for the second and the fourth, ten types of consciousness are obtained.

316.

316.

Tasmā sacittakaṃ vuttaṃ, sabbametaṃ catubbidhaṃ;

Kriyā saññāvimokkhañca, lokavajjanti dīpitaṃ.

Therefore, all this, fourfold, is said to be with consciousness; action, perception, and liberation are declared as worldly faults.

317.

317.

Idamāpattiyaṃyeva, vidhānaṃ pana yujjati;

Tasmā āpattiyaṃyeva, gahetabbaṃ vibhāvinā.

This is indeed an offense, but a provision applies; therefore, only the offense should be considered by the discerning one.

318.

318.

Mudupiṭṭhi ca lambī ca, mukhaggāhī nisīdako;

Pārājikā ime tesaṃ, cattāro anulomikā.

The soft-backed, the clinging, the mouth-grabber, and the sitter—these are the four corresponding Pārājikas for them.

319.

319.

Bhikkhunīnañca cattāri, vibbhantā bhikkhunī sayaṃ;

Tathā ekādasābhabbā, sabbete catuvīsati.

And for the bhikkhunīs, four; a bhikkhunī who has gone astray by herself; likewise, eleven incapable ones—all these are twenty-four.

320.

320.

Ime pārājikā vuttā, catuvīsati puggalā;

Abhabbā bhikkhubhāvāya, sīsacchinnova jīvituṃ.

These Pārājikas have been declared concerning twenty-four individuals; they are incapable of the state of a bhikkhu, like one whose head is severed is incapable of life.

321.

321.

Paṇḍako ca tiracchāno, ubhatobyañjanopi ca;

Tayo vatthuvipannā hi, ahetupaṭisandhikā.

A eunuch, an animal, and one with the characteristics of both sexes—these three are indeed defective in their basis, having a rootless rebirth-linking.

322.

322.

Pañcānantarikā theyya-saṃvāsopi ca dūsako;

Titthipakkantako ceti, kriyānaṭṭhā panaṭṭha te.

The five who commit ānantarika offenses, one who lives with the Sangha like a thief, a defiler of a bhikkhunī, and one who has gone over to another sect—these eight are ruined in their actions.

323.

323.

Vinicchayo yo pana sārabhūto;

Pārājikānaṃ kathito mayāyaṃ;

Tassānusārena budhena ñātuṃ;

Sakkā hi sesopi asesatova.

And this essential analysis of the Pārājikas has been explained by me; following that, it is indeed possible for the wise to know the rest completely.

324.

324.

Piṭake [Pg.32] paṭubhāvakare parame;

Vinaye vividhehi nayehi yute;

Paramatthanayaṃ abhipatthayatā;

Pariyāpuṇitabbamayaṃ satataṃ.

In the supreme Piṭaka, which makes one skilled, in the Vinaya, endowed with various methods—by one aspiring to the ultimate meaning, this should be constantly learned.

Iti vinayavinicchaye catutthapārājikakathā niṭṭhitā.

Thus in the Vinayavinicchaya, the discussion of the fourth pārājika is concluded.

Saṅghādisesakathā

The Discussion of Saṅghādisesa

325.

325.

Mocetukāmatācittaṃ, vāyāmo sukkamocanaṃ;

Aññatra supinantena, hoti saṅghādisesatā.

With a mind intending to emit, and effort toward the emission of semen—except by means of a dream—it becomes a Saṅghādisesa offense.

326.

326.

Parenupakkamāpetvā, aṅgajātaṃ panattano;

Sukkaṃ yadi vimoceti, garukaṃ tassa niddise.

Having caused another to make an effort regarding one's own organ, if semen is emitted, a grave offense is declared for that person.

327.

327.

Sañciccupakkamantassa, aṅgajātaṃ panattano;

Thullaccayaṃ samuddiṭṭhaṃ, sace sukkaṃ na muccati.

For one who intentionally makes an effort regarding one's own organ, a thullaccaya offense is declared if semen is not emitted.

328.

328.

Sañciccupakkamantassa, ākāse kampanenapi;

Hoti thullaccayaṃ tassa, yadi sukkaṃ na muccati.

For one who intentionally makes an effort, even by shaking it in the air, a thullaccaya offense arises for him if semen is not emitted.

329.

329.

Vatthiṃ kīḷāya pūretvā, passāvetuṃ na vaṭṭati;

Nimittaṃ pana hatthena, kīḷāpentassa dukkaṭaṃ.

Having filled the bladder for play, it is not allowable to urinate; but for one playing with the penis with the hand, it is a dukkaṭa offense.

330.

330.

Tissannaṃ pana itthīnaṃ, nimittaṃ rattacetasā;

Purato pacchato vāpi, olokentassa dukkaṭaṃ.

For one who, with a lustful mind, looks at the private parts of three women, whether from the front or from behind, it is a dukkaṭa offense.

331.

331.

Ekenekaṃ payogena, divasampi ca passato;

Nāpattiyā bhave aṅgaṃ, ummīlananimīlanaṃ.

With a single effort, even if one looks for a whole day, the opening and closing of the eyes is not a factor for an offense.

332.

332.

Amocanādhippāyassa, anupakkamatopi ca;

Supinantena muttasmiṃ, anāpatti pakāsitā.

For one whose intention is not to emit, and who makes no effort—if emission occurs by means of a dream, no offense is declared.

Sukkavisaṭṭhikathā.

The Discourse on the Emission of Semen.

333.

333.

Āmasanto [Pg.33] manussitthiṃ, kāyasaṃsaggarāgato;

‘‘Manussitthī’’ti saññāya, hoti saṅghādisesiko.

Touching a human woman, out of lust for bodily contact, with the perception that she is a human woman, one commits a Saṅghādisesa offense.

334.

334.

Lomenantamaso lomaṃ, phusantassāpi itthiyā;

Kāyasaṃsaggarāgena, hoti āpatti bhikkhuno.

For a bhikkhu touching a woman, even so much as a hair with a hair, with lust for bodily contact, there is an offense.

335.

335.

Itthiyā yadi samphuṭṭho, phassaṃ sevanacetano;

Vāyamitvādhivāseti, hoti saṅghādisesatā.

If touched by a woman, and with the intention of enjoying the contact, one makes an effort and consents to it, it becomes a Saṅghādisesa offense.

336.

336.

Ekena pana hatthena, gahetvā dutiyena vā;

Tattha tattha phusantassa, ekāvāpatti dīpitā.

But for one who, having grasped with one hand or with the second, touches here and there, a single offense is declared.

337.

337.

Aggahetvā phusantassa, yāva pādañca sīsato;

Kāyā hatthamamocetvā, ekāva divasampi ca.

For one who touches without grasping, from head to foot, not releasing the hand from the body even for a whole day, there is just one offense.

338.

338.

Aṅgulīnaṃ tu pañcannaṃ, gahaṇe ekato pana;

Ekāyeva siyāpatti, na hi koṭṭhāsato siyā.

In grasping five fingers all at once, there is only one offense; indeed, there is not one for each part.

339.

339.

Nānitthīnaṃ sace pañca, gaṇhātyaṅguliyo pana;

Ekato pañca saṅghādi-sesā hontissa bhikkhuno.

If a bhikkhu grasps the fingers of five different women all at once, there are five Saṅghādisesa offenses for him.

340.

340.

Itthiyā vimatissāpi, paṇḍakādikasaññino;

Kāyena itthiyā kāya-sambaddhaṃ phusatopi vā.

For one who is uncertain about a woman, or perceives her as a eunuch or the like; or who touches with his body something connected to a woman's body:

341.

341.

Paṇḍake yakkhipetīsu, tassa thullaccayaṃ siyā;

Dukkaṭaṃ kāyasaṃsagge, tiracchānagatitthiyā.

In the case of a eunuch, a female yakkha, or a female peta, there is a thullaccaya offense for him; for bodily contact with a female animal, it is a dukkaṭa offense.

342.

342.

Bhikkhuno paṭibaddhena, kāyena pana itthiyā;

Kāyena paṭibaddhañca, phusantassapi dukkaṭaṃ.

For a bhikkhu who touches a woman with something connected to his body, or who touches something connected to her body, it is a dukkaṭa offense.

343.

343.

Itthīnaṃ itthirūpañca, dārulohamayādikaṃ;

Tāsaṃ vatthamalaṅkāraṃ, āmasantassa dukkaṭaṃ.

Female figures made of wood, metal, or the like, and their clothes or ornaments—for one who touches them, it is a dukkaṭa offense.

344.

344.

Tatthajātaphalaṃ khajjaṃ, muggādiṃ tatthajātakaṃ;

Dhaññāni pana sabbāni, āmasantassa dukkaṭaṃ.

Fruits grown there, edibles, mung beans and the like grown there, and all grains—for one who touches them, it is a dukkaṭa offense.

345.

345.

Sabbaṃ [Pg.34] dhamanasaṅkhādiṃ, pañcaṅgaturiyampi ca;

Ratanāni ca sabbāni, āmasantassa dukkaṭaṃ.

All wind instruments, conch shells, and the like, and also the five kinds of musical instruments, and all jewels—for one who touches them, it is a dukkaṭa offense.

346.

346.

Sabbamāvudhabhaṇḍañca, jiyā ca dhanudaṇḍako;

Anāmāsamidaṃ sabbaṃ, jālañca saravāraṇaṃ.

All weapons and equipment, bowstrings and bows, nets and shields—all these are not to be touched.

347.

347.

Suvaṇṇapaṭibimbādi, cetiyaṃ ārakūṭakaṃ;

Anāmāsanti niddiṭṭhaṃ, kurundaṭṭhakathāya hi.

Golden images and the like, and bronze cetiyas, are designated as not to be touched, according to the Kurundaṭṭhakathā.

348.

348.

Sabbaṃ onahituṃ vāpi, onahāpetumeva vā;

Vādāpetuñca vādetuṃ, vāditaṃ na ca vaṭṭati.

To string an instrument or have it strung, to play it or have it played—playing is not permissible.

349.

349.

‘‘Karissāmupahāra’’nti, vuttena pana bhikkhunā;

Pūjā buddhassa kātabbā, vattabbāti ca viññunā.

When a bhikkhu has said, “I will make an offering,” a wise person should say, “Homage to the Buddha should be done.”

350.

350.

Sayaṃ phusiyamānassa, itthiyā pana dhuttiyā;

Avāyamitvā kāyena, phassaṃ paṭivijānato.

For one who is being touched by a woman, or by a wanton woman, and who, without resisting with the body, is aware of the contact:

351.

351.

Anāpatti asañcicca, ajānantassa bhikkhuno;

Mokkhādhippāyino ceva, tathā ummattakādino.

There is no offense if it is unintentional, if the bhikkhu is unaware, if he is intending to get free, and likewise for one who is insane and so forth.

352.

352.

Paṭhamena samānāva, samuṭṭhānādayo pana;

Kāyasaṃsaggarāgassa, tathā sukkavisaṭṭhiyā.

The origins and so forth for lust for bodily contact, and likewise for the emission of semen, are the same as for the first offense.

Kāyasaṃsaggakathā.

The Discourse on Bodily Contact.

353.

353.

Duṭṭhullavācassādena, itthiyā itthisaññino;

Dvinnañca pana maggānaṃ, vaṇṇāvaṇṇavasena ca.

Through savoring coarse speech, to a woman, while perceiving her as a woman; and by way of praise or dispraise concerning the two paths.

354.

354.

Methunayācanādīhi, obhāsantassa bhikkhuno;

Viññuṃ antamaso hattha-muddāyapi garuṃ siyā.

For a monk who makes an allusion by soliciting sexual intercourse and so forth, to an intelligent woman, it would be a serious offense, even by a mere hand gesture.

355.

355.

‘‘Sikharaṇīsi[Pg.35], sambhinnā, ubhatobyañjanā’’ti ca;

Akkosavacanenāpi, garukaṃ tu suṇantiyā.

'You are a woman with a protuberance, one with a discharge, one of both genders,' and so on; even by abusive speech, it is indeed serious for her who hears.

356.

356.

Punappunobhāsantassa, ekavācāya vā bahū;

Gaṇanāya ca vācānaṃ, itthīnaṃ garukā siyuṃ.

For one who alludes again and again, whether by one word or by many, serious offenses would be incurred for the women, according to the count of the words.

357.

357.

Sā ce nappaṭijānāti, tassa thullaccayaṃ siyā;

Ādissa bhaṇane cāpi, ubbhajāṇumadhakkhakaṃ.

If she does not understand it, for him there would be a grave offense; and also in speaking while indicating the region from above the knee to below the collarbone.

358.

358.

Ubbhakkhakamadhojāṇu-maṇḍalaṃ pana uddisaṃ;

Vaṇṇādibhaṇane kāya-paṭibaddhe ca dukkaṭaṃ.

However, when indicating the region above the collarbone and below the kneecap, and in speaking of appearance and so forth concerning things connected with the body, it is a dukkaṭa offense.

359.

359.

Thullaccayaṃ bhave tassa, paṇḍake yakkhipetisu;

Adhakkhakobbhajāṇumhi, dukkaṭaṃ paṇḍakādisu.

For him, there would be a grave offense in the case of a eunuch, a female yakkha, or a female peta. Regarding the region below the collarbone and above the knee, in the case of a eunuch and the like, it is a dukkaṭa offense.

360.

360.

Ubbhakkhakamadhojāṇu-maṇḍalepi ayaṃ nayo;

Sabbattha dukkaṭaṃ vuttaṃ, tiracchānagatitthiyā.

This same method applies even to the region above the collarbone and below the kneecap. In all cases concerning a female animal, a dukkaṭa offense is stated.

361.

361.

Atthadhammapurekkhāraṃ, katvā obhāsatopi ca;

Vadatopi anāpatti, purakkhatvānusāsaniṃ.

For one who hints or speaks having made the meaning and the Dhamma foremost, and having placed instruction at the forefront, there is no offense.

362.

362.

Tathā ummattakādīnaṃ, samuṭṭhānādayo nayā;

Adinnādānatulyāva, vedanettha dvidhā matā.

Similarly, the principles of origin and so forth for the insane and others are indeed analogous to taking what is not given; feeling here is considered twofold.

Duṭṭhullavācākathā.

The Discourse on Coarse Speech.

363.

363.

Vaṇṇaṃ panattano kāma-pāricariyāya bhāsato;

Tasmiṃyeva khaṇe sā ce, jānāti garukaṃ siyā.

But for one speaking in praise of his own service for sensual pleasure, if she understands at that very moment, it would be a serious offense.

364.

364.

No ce jānāti sā yakkhi-petidevīsu paṇḍake;

Hoti thullaccayaṃ tassa, sese āpatti dukkaṭaṃ.

If she does not understand, or if it concerns a female yakkha, a female peta, a goddess, or a eunuch, for him there is a grave offense; in the remaining cases, the offense is a dukkaṭa.

365.

365.

Cīvarādīhi aññehi, vatthukāmehi attano;

Natthi doso bhaṇantassa, pāricariyāya vaṇṇanaṃ.

There is no fault for one who speaks in praise of service concerning robes and other such material objects for oneself.

366.

366.

Itthisaññā [Pg.36] manussitthī, pāricariyāya rāgitā;

Obhāso tena rāgena, khaṇe tasmiṃ vijānanaṃ.

Perception of a woman, a human woman, being lustful for service; the allusion made with that lust, and her understanding at that moment.

367.

367.

Pañcaṅgāni imānettha, veditabbāni viññunā;

Samuṭṭhānādayopyassa, anantarasamā matā.

Herein, these five factors should be known by the wise; its origins and so forth are considered to be similar to the preceding.

Attakāmapāricariyakathā.

The Discourse on Service for One's Own Sensual Pleasure.

368.

368.

Paṭiggaṇhāti sandesaṃ, purisassitthiyāpi vā;

Vīmaṃsati garu hoti, paccāharati ce pana.

He receives a message, whether from a man or from a woman; he investigates, and if he then reports back, it becomes a serious offense.

369.

369.

‘‘Yassā hi santikaṃ gantvā, ārocehī’’ti pesito;

Tamadisvā tadaññassa, avassārocakassa so.

Sent with the words, 'Having gone into her presence, inform her'; not seeing her, he tells another who is not bound to report.

370.

370.

‘‘Ārocehī’’ti vatvā taṃ, paccāharati ce pana;

Bhikkhu saṅghādisesamhā, sañcarittā na muccati.

Having said to that person, 'Inform her,' if he then reports back, the monk is not freed from the Sanghādisesa offense of acting as a go-between.

371.

371.

‘‘Mātarā rakkhitaṃ itthiṃ, gaccha brūhī’’ti pesito;

Piturakkhitamaññaṃ vā, visaṅketova bhāsato.

Sent with the words, 'Go, speak to the woman guarded by her mother,' or to another guarded by her father, speaking as if by a mistaken arrangement.

372.

372.

Paṭiggaṇhanatādīhi, tīhi aṅgehi saṃyute;

Sañcaritte samāpanne, garukāpattimādise.

When the go-between offense, endowed with the three factors beginning with receiving, is completed, one should declare a serious offense.

373.

373.

Dvīhi thullaccayaṃ vuttaṃ, paṇḍakādīsu tīhipi;

Ekeneva ca sabbattha, hoti āpatti dukkaṭaṃ.

With two factors, a grave offense is stated; and with three in the case of eunuchs and the like. With one factor alone, in all cases, the offense is a dukkaṭa.

374.

374.

Cetiyassa ca saṅghassa, gilānassa ca bhikkhuno;

Gacchato pana kiccena, anāpatti pakāsitā.

But for one going on business for a shrine, for the Saṅgha, or for a sick bhikkhu, no offense is declared.

375.

375.

Manussattaṃ tathā tassā, nanālaṃvacanīyatā;

Paṭiggaṇhanatādīnaṃ, vasā pañcaṅgikaṃ mataṃ.

Being human, the woman's amenability to what is said, and the actions beginning with receiving the message; by means of these, the offense is considered to have five factors.

376.

376.

Idañhi chasamuṭṭhānaṃ, acittakamudīritaṃ;

Alaṃvacanīyattaṃ vā, paṇṇattiṃ vā ajānato.

This indeed has a sixfold origin, and is declared to be unintentional for one not knowing the regulation or the state of being amenable.

377.

377.

Gahetvā [Pg.37] sāsanaṃ kāya-vikārenūpagamma taṃ;

Vīmaṃsitvā harantassa, garukaṃ kāyato siyā.

For one who, having accepted the message, approaches her and conveys it by a bodily gesture after investigating, it would be a serious offense by way of the body.

378.

378.

Sutvā yathānisinnova, vacanaṃ itthiyā puna;

Taṃ tatthevāgatasseva, ārocentassa vācato.

For one who, having again heard the woman's words, reports them just as he was sitting to the one who has just arrived there, the offense is by way of speech.

379.

379.

Ajānantassa paṇṇattiṃ, kāyavācāhi taṃ vidhiṃ;

Karoto harato vāpi, garukaṃ kāyavācato.

For one who, being ignorant of the regulation, carries out that procedure through body and speech, by performing the action and conveying the message, it is a serious offense by way of body and speech.

380.

380.

Jānitvāpi karontassa, garukāpattiyo tathā;

Sacittakehi tīheva, samuṭṭhānehi jāyare.

Even for one who acts knowing, serious offenses arise in the same way; they arise from just three intentional origins.

Sañcarittakathā.

The Discourse on Sañcaritta.

381.

381.

Sayaṃyācitakeheva, kuṭikaṃ appamāṇikaṃ;

Attuddesaṃ karontassa, tathādesitavatthukaṃ.

For one who, having requested for himself, builds a hut of improper size for his own purpose, or on a site thus indicated—

382.

382.

Honti saṅghādisesā dve, sārambhādīsu dukkaṭaṃ;

Sace ekavipannā sā, garukaṃ ekakaṃ siyā.

There are two Saṅghādisesa offenses; a dukkaṭa for matters beginning with contention. If it is deficient in one respect, there would be a single grave offense.

383.

383.

Purisaṃ yācituṃ kamma-sahāyatthāya vaṭṭati;

Mūlacchejjavaseneva, yācamānassa dukkaṭaṃ.

It is proper to ask a man for assistance with work; for one who asks in a manner that constitutes 'cutting off the root,' there is a dukkaṭa.

384.

384.

Avajjaṃ hatthakammampi, yācituṃ pana vaṭṭati;

Hatthakammampi nāmetaṃ, kiñci vatthu na hoti hi.

Even asking for manual labor is blameless, and it is proper to ask. For this is not named 'manual labor,' as there is indeed no material object involved.

385.

385.

Goṇamāyācamānassa, ṭhapetvā ñātakādike;

Dukkaṭaṃ tassa niddiṭṭhaṃ, mūlacchejjena tesupi.

For one who deceitfully asks for an ox, excluding relatives and the like, a dukkaṭa is specified for him. Even in their case, there is an offense for 'cutting off the root'.

386.

386.

‘‘Goṇaṃ demā’’ti vuttepi, gahetuṃ na ca vaṭṭati;

Sakaṭaṃ dārubhaṇḍattā, gahetuṃ pana vaṭṭati.

Even if it is said, 'We will give an ox,' it is not proper to take it. A cart, however, because it is a wooden article, it is proper to take.

387.

387.

Vāsipharasukuddāla-kuṭhārādīsvayaṃ nayo;

Anajjhāvutthakaṃ sabbaṃ, harāpetumpi vaṭṭati.

This same principle applies to adzes, axes, hoes, hatchets, and so on. It is proper to have anything that is unowned taken away.

388.

388.

Valliādimhi [Pg.38] sabbasmiṃ, garubhaṇḍappahonake;

Paresaṃ santakeyeva, hoti āpatti dukkaṭaṃ.

In all cases of vines and the like, sufficient for making heavy articles, if they belong to others, there is a dukkaṭa offense.

389.

389.

Paccayesu hi tīsveva, viññatti na ca vaṭṭati;

Tatiye parikathobhāsa-nimittāni ca labbhare.

Indeed, regarding the three requisites, direct requesting is not proper; for the third, allusive talk, hinting, and making signs are permissible.

390.

390.

‘‘Adesite ca vatthusmiṃ, pamāṇenādhikaṃ kuṭiṃ;

Karissāmī’’ti cintetvā, araññaṃ gacchatopi ca.

And when the site has not been indicated, thinking, 'I will build a hut exceeding the standard measure,' and even while going to the forest—

391.

391.

Pharasuṃ vāpi vāsiṃ vā, nisentassāpi dukkaṭaṃ;

Chindato dukkaṭaṃ rukkhaṃ, tassa pācittiyā saha.

For one who is sharpening an axe or an adze, there is a dukkaṭa. For one cutting a tree, there is a dukkaṭa along with a Pācittiya offense for that.

392.

392.

Evaṃ pubbapayogasmiṃ, kuṭikārakabhikkhuno;

Yathāpayogamāpattiṃ, vinayaññū viniddise.

Thus, in the preliminary effort of a bhikkhu building a hut, one who knows the Vinaya should specify an offense according to the effort.

393.

393.

Yā pana dvīhi piṇḍehi, niṭṭhānaṃ tu gamissati;

Hoti thullaccayaṃ tesu, paṭhame dutiye garu.

But for that which will be completed with two clods of clay, there is a thullaccaya for the first of these, and a grave offense for the second.

394.

394.

Anāpatti sacaññassa, deti vippakataṃ kuṭiṃ;

Tathā bhūmiṃ samaṃ katvā, bhindatopi ca taṃ kuṭiṃ.

There is no offense if one gives an unfinished hut to another; likewise, for one who dismantles that hut after having leveled the ground.

395.

395.

Guhaṃ leṇaṃ karontassa, tiṇapaṇṇacchadampi vā;

Vāsāgāraṃ ṭhapetvāna, aññassatthāya vā tathā.

For one making a cave, a rock-shelter, or a hut with a roof of grass and leaves; or having established a storehouse; or likewise for the benefit of another.

396.

396.

Desāpetvāva bhikkhūhi, vatthuṃ pana ca bhikkhuno;

Kriyatova samuṭṭhāti, karoto appamāṇikaṃ.

For a bhikkhu who has had a site indicated by the bhikkhus, the offense arises from the very act of building it beyond the standard measure.

397.

397.

Adesetvā karontassa, taṃ kriyākriyato siyā;

Samuṭṭhānādayo sesā, sañcarittasamā matā.

For one who builds without having had a site indicated, the offense arises from action and non-action. The remaining factors, such as the origins, are considered the same as for the rule on Sañcaritta.

Kuṭikārasikkhāpadakathā.

The Discourse on the Training Rule Concerning Hut-Building.

398.

398.

Adesetvā sace vatthuṃ, yo kareyya mahallakaṃ;

Vihāraṃ attavāsatthaṃ, garukaṃ tassa niddise.

If someone, without having a site indicated, were to build a large dwelling for his own residence, a grave offense should be specified for him.

399.

399.

Pamāṇātikkamenāpi[Pg.39], doso natthi mahallake;

Tasmā kriyasamuṭṭhānā-bhāvaṃ samupalakkhaye.

Even in exceeding the standard measure, there is no fault in the case of a large dwelling. Therefore, one should understand the absence of an origin from the action itself.

400.

400.

Pamāṇaniyamābhāvā, ekasaṅghādisesatā;

Samuṭṭhānādikaṃ sesaṃ, anantarasamaṃ mataṃ.

Due to the absence of a regulation on size, there is a single Saṅghādisesa offense. The remaining details, such as the origins, are considered the same as in the immediately preceding case.

Mahallakakathā.

The Discourse on a Large Dwelling.

401.

401.

Pārājikāni vuttāni, catuvīsati satthunā;

Bhikkhuno anurūpāni, tesu ekūnavīsati.

Twenty-four Pārājika offenses were declared by the Teacher; of these, nineteen are applicable to a bhikkhu.

402.

402.

Amūlakena codeti, hutvā cāvanacetano;

Suddhaṃ vā yadi vāsuddhaṃ, tesu aññatarena yo.

Whosoever, with the intention of unseating him, accuses another with a groundless charge concerning one of the Pārājika offenses, whether pure or impure.

403.

403.

Garukaṃ tassa āpattiṃ, katokāsamhi niddise;

Tatheva akatokāse, dukkaṭāpattiyā saha.

A grave offense should be specified for him when an opportunity has been made; likewise, when no opportunity has been made, there is a dukkaṭa offense.

404.

404.

‘‘Koṇṭhosi ca nigaṇṭhosi;

Sāmaṇerosi tāpaso;

Gahaṭṭhosi tathā jeṭṭha-;

Bbatikosi upāsako.

'You are a Koṇṭha, you are a Nigaṇṭha; you are a novice, an ascetic; you are a householder, and likewise one who follows a senior's practice, a lay follower.'

405.

405.

Dussīlo pāpadhammosi, antopūti avassuto’’;

Iccevampi vadantassa, garukaṃ tassa niddise.

'You are immoral, of evil character, rotten within, and full of corruption'—for one who speaks even thus, a grave offense should be specified for him.

406.

406.

Sammukhā hatthamuddāya, codentassapi taṅkhaṇe;

Taṃ ce paro vijānāti, hoti āpatti bhikkhuno.

For one who, at that moment, accuses face to face with a hand gesture, if the other person understands it, there is an offense for the bhikkhu.

407.

407.

Garukaṃ sammukhe ṭhatvā, codāpentassa kenaci;

Tassa vācāya vācāya, codāpentassa niddise.

For one who, standing in the other's presence, causes someone to make an accusation, a grave offense is to be specified for the instigator for each and every word spoken.

408.

408.

Atha sopi ‘‘mayā diṭṭhaṃ, sutaṃ vā’’ti ca bhāsati;

Tesaṃ dvinnampi saṅghādi-seso hoti na saṃsayo.

Then if that person also says, 'I saw or heard it,' for both of them it is a Saṅghādisesa; there is no doubt.

409.

409.

Dūtaṃ [Pg.40] vā pana pesetvā, paṇṇaṃ vā pana sāsanaṃ;

Codāpentassa āpatti, na hotīti pakāsitā.

But it has been declared that for one who causes an accusation by sending a messenger or a written message, there is no offense.

410.

410.

Tathā saṅghādisesehi, vutte cāvanasaññino;

Hoti pācittiyāpatti, sesāpattīhi dukkaṭaṃ.

Similarly, for one who, with the intention of expulsion, makes an accusation regarding Saṅghādisesa offenses, there is a Pācittiya offense; for the remaining offenses, it is a dukkaṭa.

411.

411.

Akkosanādhippāyassa, akatokāsamattanā;

Saha pācittiyenassa, vadantassa ca dukkaṭaṃ.

For one with the intention to insult, who does not grant an opportunity, there is a Pācittiya offense for him; and for the one who speaks, a dukkaṭa.

412.

412.

Asammukhā vadantassa, āpattīhipi sattahi;

Tathā kammaṃ karontassa, hoti āpatti dukkaṭaṃ.

For one who makes an accusation regarding the seven classes of offenses not in the other's presence, and likewise for one who performs such an act, there is a dukkaṭa offense.

413.

413.

Na dosummattakādīnaṃ, hoti pañcaṅgasaṃyutaṃ;

Upasampannatā tasmiṃ, puggale suddhasaññitā.

This does not apply to one who is angry, insane, and so forth. The five factors must be present: the person is fully ordained, and one perceives them as pure.

414.

414.

Pārājikena codeti, yena tassa amūlatā;

Sammukhā codanā ceva, tassa cāvanasaññino.

One accuses with a Pārājika offense, which for that person is baseless; the accusation is face-to-face, and one has the intention of expulsion.

415.

415.

Taṅkhaṇe jānanañceva, pañcaṅgāni bhavanti hi;

Idaṃ tu tisamuṭṭhānaṃ, sacittaṃ dukkhavedanaṃ.

And knowing at that very moment—indeed, these are the five factors. This offense, however, has three origins, is intentional, and is accompanied by painful feeling.

Duṭṭhadosakathā.

The Section on Malicious Accusation.

416.

416.

Lesamattamupādāya, bhikkhumantimavatthunā;

Codeyya garukāpatti, sace cāvanacetano.

Taking even a trifle as a pretext, if one accuses a bhikkhu of a final offense with the intention of expulsion, it is a grave offense.

417.

417.

Codeti vā tathāsaññī, codāpeti parena vā;

Anāpatti siyā seso, anantarasamo mato.

If one accuses while perceiving it to be so, or causes another to accuse, there is no offense. The remaining cases are considered to be the same as the one immediately preceding.

Dutiyaduṭṭhadosakathā.

The Second Section on Malicious Accusation.

418.

418.

Samaggassa ca saṅghassa, bhedatthaṃ vāyameyya yo;

Bhedahetuṃ gahetvā vā, tiṭṭheyya paridīpayaṃ.

Whoever should strive for the division of a united Saṅgha, or, having taken up a cause for division, should stand proclaiming it.

419.

419.

So [Pg.41] hi bhikkhūhi vattabbo, ‘‘bhedatthaṃ mā parakkama’’;

Iti ‘‘saṅghassa mā tiṭṭha, gahetvā bhedakāraṇaṃ’’.

That bhikkhu should indeed be addressed by the bhikkhus thus: 'Do not strive for the sake of division!' and, 'Do not stand holding to a cause for the division of the Saṅgha!'

420.

420.

Vuccamāno hi teheva, nissajjeyya na ceva yaṃ;

Samanubhāsitabbo taṃ, accajaṃ garukaṃ phuse.

If, while being spoken to by them, he does not relinquish it, he is to be formally admonished; by not abandoning it, he incurs a grave offense.

421.

421.

Parakkamantaṃ saṅghassa, bhikkhuṃ bhedāya bhikkhuno;

Disvā sutvā hi ñatvā vā, avadantassa dukkaṭaṃ.

For a bhikkhu who, having seen, heard, or known of another bhikkhu striving for the division of the Saṅgha, does not speak against it, there is a dukkaṭa offense.

422.

422.

Gantvā ca pana vattabbo, addhayojanatādikaṃ;

Dūrampi pana gantabbaṃ, sace sakkoti tāvade.

And one should go and speak to him, even half a yojana or more. Indeed, one should go even a long distance, as far as one is able.

423.

423.

Tikkhattuṃ pana vuttassa, apariccajatopi taṃ;

Dūtaṃ vā pana paṇṇaṃ vā, pesatopi ca dukkaṭaṃ.

If, having been told three times, he still does not relinquish it, for one who then sends a messenger or a written message, there is a dukkaṭa offense.

424.

424.

Ñattiyā pariyosāne, dukkaṭaṃ paridīpitaṃ;

Kammavācāhi ca dvīhi, hoti thullaccayaṃ dvayaṃ.

At the conclusion of the motion, a dukkaṭa offense is declared; with the two formal statements, there are two thullaccaya offenses.

425.

425.

Yya-kāre pana sampatte, garukeyeva tiṭṭhati;

Passambhanti hi tissopi, bhikkhuno dukkaṭādayo.

But when the formal act is completed, he is established in the grave offense; indeed, that bhikkhu's dukkaṭa offenses and so forth are then pacified.

426.

426.

Akate pana kammasmiṃ, apariccajatopi ca;

Tassa saṅghādisesena, anāpatti pakāsitā.

However, if the formal act is not performed, even if he does not relinquish his view, it is declared that for him there is no Saṅghādisesa offense.

427.

427.

Ñattito pana pubbe vā, pacchā vā taṅkhaṇepi vā;

Asampatte yya-kārasmiṃ, paṭinissajjatopi ca.

Whether before the motion, after it, or at that very moment, if one relinquishes it before the completion of the formal act,

428.

428.

Paṭinissajjato vāpi, taṃ vā samanubhāsato;

Tathevummattakādīnaṃ, anāpatti pakāsitā.

For one who relinquishes it, or for one who performs the formal admonishment, and likewise for the insane and so forth, it is declared there is no offense.

429.

429.

Yañhi bhikkhumanuddissa, macchamaṃsaṃ kataṃ bhave;

Yasmiñca nibbematiko, taṃ sabbaṃ tassa vaṭṭati.

Whatever fish or meat might be prepared with a bhikkhu in mind, and about which he is without doubt, all that is allowable for him.

430.

430.

Samuddissa kataṃ ñatvā, bhuñjantasseva dukkaṭaṃ;

Tathā akappiyaṃ maṃsaṃ, ajānitvāpi khādato.

For one who, knowing it was prepared specifically for him, eats it, there is a dukkaṭa offense; similarly for one who eats improper meat, even unknowingly.

431.

431.

Hatthussacchamanussānaṃ[Pg.42], ahikukkuradīpinaṃ;

Sīhabyagghataracchānaṃ, maṃsaṃ hoti akappiyaṃ.

The meat of elephants, horses, bears, humans, snakes, dogs, leopards, lions, tigers, and hyenas is improper.

432.

432.

Thullaccayaṃ manussānaṃ, maṃse sesesu dukkaṭaṃ;

Sacittakaṃ samuddissa-kataṃ sesamacittakaṃ.

Regarding the meat of humans, it is a thullaccaya offense; for the rest, it is a dukkaṭa. That which is prepared specifically is intentional; the remainder is unintentional.

433.

433.

Pucchitvāyeva maṃsānaṃ, bhikkhūnaṃ gahaṇaṃ pana;

Etaṃ vattanti vattaṭṭhā, vadanti vinayaññuno.

But the acceptance of meat by bhikkhus should be only after having inquired; this is the practice, say those established in the rules, state those who know the Vinaya.

434.

434.

Idamekasamuṭṭhānaṃ, vuttaṃ samanubhāsanaṃ;

Kāyakammaṃ vacīkammaṃ, akriyaṃ dukkhavedanaṃ.

This formal admonition is said to have a single origin. It is bodily action and verbal action, is not a morally neutral act, and is accompanied by painful feeling.

Saṅghabhedakathā.

The Section on the Division of the Saṅgha.

435.

435.

Dutiye saṅghabhedasmiṃ, vattabbaṃ natthi kiñcipi;

Samuṭṭhānādayopissa, paṭhamena samā matā.

In the second case of schism in the Saṅgha, there is nothing further to be said; its arising and the rest are considered the same as in the first.

Dutiyasaṅghabhedakathā.

The Discourse on the Second Schism of the Saṅgha.

436.

436.

Uddesapariyāpanne, bhikkhu dubbacajātiko;

Avacanīyamattānaṃ, karoti garukaṃ siyā.

A bhikkhu who is by nature difficult to admonish, regarding the training rules included in the recitation, makes himself unamenable to advice; this may be a grave offense.

437.

437.

Dubbacepi panetasmiṃ, saṅghabhedakavaṇṇane;

Sabbo vuttanayeneva, veditabbo vinicchayo.

Furthermore, even in this case of one who is difficult to admonish, the entire judgment should be understood according to the method stated in the explanation of the schismatic.

Dubbacakathā.

The Discourse on the One Difficult to Admonish.

438.

438.

Yo chandagāmitādīhi, pāpento kuladūsako.Kamme kariyamāne taṃ, accajaṃ garukaṃ phuse.

Whoever, being a corrupter of families, proceeds out of partiality and the like, incurs a grave offense when that act is being performed.

439.

439.

Cuṇṇaṃ paṇṇaṃ phalaṃ pupphaṃ, veḷuṃ kaṭṭhañca mattikaṃ;

Kulasaṅgahaṇatthāya, attano vā parassa vā.

Powder, leaves, fruit, flowers, bamboo, wood, and clay—for the purpose of winning over a family, whether for oneself or for another.

440.

440.

Santakaṃ [Pg.43] dadato hoti, kuladūsanadukkaṭaṃ;

Bhaṇḍagghena ca kātabbo, theyyā saṅghaññasantake.

For one giving what belongs to another, there is a dukkaṭa offense of corrupting a family. And in the case of theft of what belongs to the Saṅgha or another, the determination of the offense should be made according to the value of the goods.

441.

441.

Saṅghikaṃ garubhaṇḍaṃ vā, senāsananiyāmitaṃ;

Yopissaravatāyeva, dento thullaccayaṃ phuse.

Whoever, giving what is Saṅgha property, or heavy goods, or what is designated for lodgings, acting as if by his own authority, incurs a thullaccaya offense.

442.

442.

Haritvā vā harāpetvā, pakkositvāgatassa vā;

Kulasaṅgahaṇatthāya, pupphaṃ dentassa dukkaṭaṃ.

For one who gives a flower for the purpose of winning over a family—having taken it or caused it to be taken, or giving it to one who has come by invitation—there is a dukkaṭa offense.

443.

443.

Haritvā vā harāpetvā, pitūnaṃ pana vaṭṭati;

Dātuṃ pupphaṃ panaññassa, āgatasseva ñātino.

Having taken it or caused it to be taken, it is permissible, however, to give a flower to one's parents, or to another relative who has come.

444.

444.

Tañca kho vatthupūjatthaṃ, dātabbaṃ na panaññathā;

Sivādipūjanatthaṃ vā, maṇḍanatthaṃ na vaṭṭati.

And that should be given for the purpose of honoring a sacred site, but not otherwise. For the purpose of worshipping Siva or the like, or for decoration, it is not allowable.

445.

445.

Phalādīsupi sesesu, bhikkhunā vinayaññunā;

Pupphe vuttanayeneva, veditabbo vinicchayo.

Regarding fruits and other remaining items, a bhikkhu skilled in the Vinaya should understand the judgment according to the method stated for flowers.

446.

446.

Pupphādibhājane koci, āgacchati sace pana;

Sammatenassa dātabbaṃ, ñāpetvā itarena tu.

But if someone comes for a share of flowers or the like, it should be given to him with consent, but only after informing the other.

447.

447.

Upaḍḍhabhāgaṃ dātabbaṃ, iti vuttaṃ kurundiyaṃ;

‘‘Thokaṃ thoka’’nti niddiṭṭhaṃ, mahāpaccariyaṃ pana.

“A half share should be given,” thus it is said in the Kurundī. But in the Mahāpaccarī it is specified, “A little at a time.”

448.

448.

Gilānānaṃ manussānaṃ, dātabbaṃ tu sakaṃ phalaṃ;

Paribbayavihīnassa, sampattissariyassapi.

To sick people, however, one’s own fruit should be given, both to one who is without resources and to one who possesses wealth and power.

449.

449.

Saṅghārāme yathā yatra, saṅghena katikā katā;

Phalarukkhaparicchedaṃ, katvā tatrāgatassapi.

In a Saṅgha monastery, wherever an agreement has been made by the Saṅgha, having made a demarcation for the fruit trees, also for one who has come there,

450.

450.

Phalaṃ yathāparicchedaṃ, dadato pana vaṭṭati;

‘‘Dassetabbāpi vā rukkhā’’, ‘‘ito gaṇha phala’’nti ca.

it is permissible to give fruit according to the demarcation; or the trees may be pointed out, and one may say, “Take fruit from here.”

451.

451.

Sayaṃ khaṇitvā pathaviṃ, mālāgacchādiropane;

Hoti pācittiyenassa, dukkaṭaṃ kuladūsane.

For one who digs the earth himself for the planting of flowering shrubs and the like, there is a pācittiya offense for him, and a dukkaṭa for corrupting a family.

452.

452.

Akappiyena [Pg.44] vākyena, tathā ropāpanepi ca;

Sabbattha dukkaṭaṃ vuttaṃ, bhikkhuno kuladūsane.

By means of unsuitable speech, and likewise in causing to plant, a dukkaṭa offense is stated in every case for a bhikkhu who is corrupting a family.

453.

453.

Ropane dukkaṭaṃyeva, hoti kappiyabhūmiyaṃ;

Tathā ropāpane vuttaṃ, ubhayattha ca bhikkhuno.

In planting on allowable ground, there is indeed a dukkaṭa offense. Likewise, it is stated for causing to plant, and this applies to a bhikkhu in both cases.

454.

454.

Sakiṃ āṇattiyā tassa, bahūnaṃ ropane pana;

Sadukkaṭā tu pācitti, suddhaṃ vā dukkaṭaṃ siyā.

However, by his single command for the planting of many things, there is a pācittiya with a dukkaṭa, or there may be a dukkaṭa only.

455.

455.

Kappiyeneva vākyena, ubhayattha ca bhūmiyā;

Ropane paribhogatthaṃ, na doso koci vijjati.

By means of suitable speech, on both kinds of ground, in planting for the purpose of use, no fault whatsoever is found.

456.

456.

Kappiyabhūmi ce hoti, sayaṃ ropetumeva ca;

Vaṭṭatīti ca niddiṭṭhaṃ, mahāpaccariyaṃ pana.

But in the Mahāpaccarī it is pointed out that if the ground is allowable, it is permissible even to plant it oneself.

457.

457.

Ārāmādīnamatthāya, sayaṃ saṃropitassa vā;

Vaṭṭateva ca bhikkhūnaṃ, taṃ phalaṃ paribhuñjituṃ.

It is certainly permissible for bhikkhus to enjoy the fruit of that which was planted for the benefit of monasteries and the like, or planted by oneself.

458.

458.

Siñcane pana sabbattha, sayaṃ siñcāpanepi ca;

Akappiyodakeneva, hoti pācitti bhikkhuno.

However, in watering anywhere, or in causing others to water, if it is with unsuitable water, there is a pācittiya offense for a bhikkhu.

459.

459.

Kulasaṅgahaṇatthañca, paribhogatthameva vā;

Saddhiṃ pācittiyenassa, siñcato hoti dukkaṭaṃ.

And for the purpose of winning over a family, or simply for one's own use, for one who waters, there is a dukkaṭa offense for him in addition to the pācittiya.

460.

460.

Tesaṃyeva panatthāya, dvinnaṃ kappiyavārinā;

Siñcane dukkaṭaṃ vuttaṃ, tathā siñcāpanepi ca.

But for those same two purposes, a dukkaṭa is stated for watering with suitable water, and likewise for causing others to water.

461.

461.

Kulasaṅgahaṇatthāya, pupphānaṃ ocināpane;

Sayamocinane cāpi, sapācittiyadukkaṭaṃ.

For the purpose of winning over a family, in causing flowers to be picked or in picking them oneself, there is a dukkaṭa offense together with a pācittiya.

462.

462.

Pupphānaṃ gaṇanāyassa, pupphamocinato pana;

Hoti pācittiyāpatti, kulatthaṃ ce sadukkaṭā.

However, for one picking flowers, a pācittiya offense is incurred for each flower counted; and if it is for the sake of a family, it is together with a dukkaṭa.

463.

463.

Ganthimaṃ gopphimaṃ nāma, vedhimaṃ veṭhimampi ca;

Pūrimaṃ vāyimaṃ ceti, chabbidho pupphasaṅgaho.

There are six kinds of flower arrangements: tied, braided, pierced, and also wrapped; heaped, and woven.

464.

464.

Tattha [Pg.45] daṇḍena daṇḍaṃ vā, vaṇṭenapi ca vaṇṭakaṃ;

Ganthitvā karaṇaṃ sabbaṃ, ‘‘ganthima’’nti pavuccati.

Among these, binding stem to stem or stalk to stalk, all such workmanship is called “tied.”

465.

465.

Gopphimaṃ nāma gopphetvā, suttādīhi karīyati;

Ekatovaṇṭikā mālā, ubhatovaṇṭikā ca taṃ.

‘Braided’ is that which is made by plaiting with thread and so forth; it is a garland with stalks on one side or a garland with stalks on both sides.

466.

466.

Vedhimaṃ nāma vijjhitvā, bundesu makulādikaṃ;

Āvutā sūciādīhi, mālāvikati vuccati.

‘Pierced’ is said to be a garland arrangement made by piercing buds and so forth at their base and stringing them with a needle and the like.

467.

467.

Veṭhimaṃ nāma veṭhetvā, kataṃ mālāguṇehi vā;

Vākādīhi ca baddhaṃ vā, ‘‘veṭhima’’nti pavuccati.

‘Wrapped’ is said of that which is made by wrapping, or that which is bound with garland-strings or with strips of bark and so forth.

468.

468.

Pūrimaṃ pana daṭṭhabbaṃ, pupphamālāhi pūraṇe;

Bodhiṃ pupphapaṭādīnaṃ, parikkhepesu labbhati.

Now, ‘heaped’ should be understood as the filling with flower garlands; it is found in the enclosures of the Bodhi tree, flower-cloths, and so forth.

469.

469.

Vāyimaṃ nāma daṭṭhabbaṃ, puppharūpapaṭādisu;

Pupphamālāguṇeheva, vāyitvā karaṇe pana.

‘Woven’ should be understood as the making by weaving with the very strings of flower garlands, in such things as cloths with flower-figures and so forth.

470.

470.

Sabbametaṃ sayaṃ kātuṃ, kārāpetuṃ parehi vā;

Bhikkhūnaṃ bhikkhunīnañca, buddhassapi na vaṭṭati.

All this, whether done oneself or caused to be done by others, is not allowable for monks, nuns, or even for the Buddha.

471.

471.

Tathā kalambakaṃ kātuṃ, aḍḍhacandakameva vā;

Aññehi pūritaṃ puppha-paṭaṃ vā vāyitumpi ca.

Similarly, it is not allowable to make a floral bunch or a half-moon shape, or to weave a flower-cloth filled by others.

472.

472.

Piṭṭhakācamayaṃ dāmaṃ, geṇḍupupphamayampi ca;

Kharapattamayaṃ mālaṃ, sabbaṃ kātuṃ na vaṭṭati.

It is not allowable to make any of these: a garland made of flour-paste and glass beads, one made of globe amaranth flowers, or a garland made of rough leaves.

473.

473.

Kaṇikārādipupphāni, vitāne baddhakaṇṭake;

Hīrādīhi paṭākatthaṃ, vijjhantassapi dukkaṭaṃ.

For one who pierces flowers such as kaṇikāra with strips of cloth and so forth onto a canopy with attached thorns for the purpose of a banner, there is a dukkaṭa offense.

474.

474.

Kaṇṭakādīhi bhikkhussa, ekapupphampi vijjhituṃ;

Pupphesuyeva vā pupphaṃ, pavesetuṃ na vaṭṭati.

For a monk, it is not allowable to pierce even a single flower with a thorn or the like, or to insert a flower into other flowers.

475.

475.

Asokapiṇḍiādīnaṃ, antare dhammarajjuyā;

Pavesentassa pupphāni, na doso koci vijjati.

There is no fault whatsoever for one who inserts flowers between clusters of asoka blossoms and the like by means of a proper cord.

476.

476.

Ṭhapitesu [Pg.46] pavesetvā, kadalicchattabhittisu;

Kaṇṭakesupi pupphāni, vijjhantassapi dukkaṭaṃ.

For one who inserts flowers into fixed things such as banana-leaf shelters and walls, or for one who pierces them on thorns, there is a dukkaṭa offense.

477.

477.

Kappiyaṃ pana vattabbaṃ, vacanaṃ vatthupūjane;

Nimittobhāsapariyā, vaṭṭantīti pakāsitā.

But in the worship of objects, a suitable word should be spoken; it is declared that hints, allusions, and roundabout speech are allowable.

478.

478.

Na kevalamakattabbaṃ, kuladūsanameva ca;

Atha kho vejjakammādi, na kattabbaṃ kudācanaṃ.

Not only is the corrupting of families not to be done, but indeed, medical practice and so forth should never be done.

479.

479.

Kātabbaṃ pana bhesajjaṃ, pañcannaṃ sahadhamminaṃ;

Katvāpyakataviññattiṃ, kā kathā attano dhane.

However, medicine should be prepared for the five types of co-religionists. When it is prepared even without a request, what need is there to speak of using one's own resources?

480.

480.

Tathā mātāpitūnampi, tadupaṭṭhākajantuno;

Bhaṇḍukassattano ceva, veyyāvaccakarassapi.

Likewise, for one's mother and father, for a person who attends to them, for one's own relative, and for one who performs service.

481.

481.

Jeṭṭhabhātā kaniṭṭho ca, tathā bhaginiyo duve;

Cūḷamātā cūḷapitā, mahāmātā mahāpitā.

The elder brother and the younger brother, and likewise the two sisters; the mother's younger sister and the father's younger brother; the mother's elder sister and the father's elder brother.

482.

482.

Pitucchā mātulo cāti, dasime ñātayo matā;

Imesampi dasannañca, kātuṃ vaṭṭati bhikkhuno.

The paternal aunt and the maternal uncle—thus these ten are considered relatives. For these ten also, it is allowable for a monk to act.

483.

483.

Sace bhesajjametesaṃ, nappahoti na hoti vā;

Yācantipi ca taṃ bhikkhuṃ, dātabbaṃ tāvakālikaṃ.

If medicine for them is not sufficient or is not available, and they ask the monk for it, it should be given for a time.

484.

484.

Sace te na ca yācanti, dātabbaṃ tāvakālikaṃ;

Ābhogaṃ pana katvā vā, ‘‘dassanti puna me ime’’.

If they do not ask, it should be given for a time; or, it may be given after forming the intention: ‘These will give it back to me.’

485.

485.

Etesaṃ tu kulā yāva, sattamā kuladūsanaṃ;

Bhesajjakaraṇāpatti, viññatti vā na rūhati.

But for the families of these, up to the seventh generation, an offense of corrupting the family by making medicine or by making a request does not arise.

486.

486.

Bhātujāyāpi vā hoti, sace bhaginisāmiko;

Sace te ñātakā honti, kātuṃ tesampi vaṭṭati.

Or if it is a brother's wife, or if it is a sister's husband, if they are relatives, it is allowable to act for them also.

487.

487.

Aññātakā sace honti, bhātuno anujāya vā;

‘‘Tumhākaṃ jagganaṭṭhāne, dethā’’ti ca vade budho.

If they are not relatives, or with the brother's permission, the wise one should say: ‘Give it at the place where you are being cared for.’

488.

488.

Atha [Pg.47] tesampi puttānaṃ, katvā dātabbameva vā;

‘‘Mātāpitūnaṃ tumhākaṃ, dethā’’ti vinayaññunā.

Then, for their children also, it should be given after having been made; the knower of the discipline should say, ‘Give it to your mother and father.’

489.

489.

Aññopi yo koci panissaro vā;

Coropi vā yuddhaparājito vā;

Āgantuko khīṇaparibbayo vā;

Akallako ñātijanujjhito vā.

And whoever else, whether a lord, or a thief, or one defeated in battle, or a newcomer whose provisions are exhausted, or one who is sick, or one abandoned by relatives.

490.

490.

Etesaṃ pana sabbesaṃ, apaccāsīsatā satā;

Kātabbo paṭisanthāro, bhikkhunā sādhunādhunā.

For all these, a kind reception should be given by a good, mindful monk, without expecting anything in return.

491.

491.

Parittodakasuttāni, vutte dethāti kenaci;

Jalaṃ hatthena cāletvā, madditvā pana suttakaṃ.

If someone asks for protective water and threads, saying, ‘Give them,’ having stirred the water with the hand, and having rolled the thread,

492.

492.

Dātabbaṃ bhikkhunā katvā, tesameva ca santakaṃ;

Attano udakaṃ tesaṃ, suttaṃ vā deti dukkaṭaṃ.

it should be given by the monk, having made it their own property; giving one's own water or thread to them is a dukkaṭa offense.

493.

493.

Anāmaṭṭhopi dātabbo, piṇḍapāto vijānatā;

Dvinnaṃ mātāpitūnampi, tadupaṭṭhāyakassa ca.

Even if untouched, alms-food should be given by one who knows; also to both mother and father, and to one who attends to them.

494.

494.

Issarassāpi dātabbo, coradāmarikassa ca;

Bhaṇḍukassattano ceva, veyyāvaccakarassapi.

It should also be given to a lord, and to a thief and a brigand; and to one's own dependents, and also to one who performs services.

495.

495.

Dātuṃ paṇḍupalāsassa, thālakepi ca vaṭṭati;

Ṭhapetvā taṃ panaññassa, pitunopi na vaṭṭati.

It is allowable to give to one who is like a withered leaf, and also to give in a bowl; but having set something aside for one person, it is not allowable to give it to another, not even to one's father.

496.

496.

Gihīnaṃ pana dūteyyaṃ, jaṅghapesaniyampi ca;

Satthunā dukkaṭaṃ vuttaṃ, karontassa pade pade.

But for acting as a messenger for householders, and for running errands, the Teacher has declared a dukkaṭa offense for one who does so at every step.

497.

497.

Bhaṇḍumātāpitūnampi, veyyāvaccakarassa ca;

Sāsanaṃ sahadhammīnaṃ, harituṃ pana vaṭṭati.

But it is allowable to carry a message from co-religionists for one's own mother and father, and for one who performs services.

498.

498.

Kuladūsanakammena, laddhaṃ aṭṭhavidhenapi;

Pañcannaṃ sahadhammīnaṃ, na ca vaṭṭati bhuñjituṃ.

[That which is] acquired by an act that corrupts families, even by the eight means, it is not allowable for the five kinds of co-religionists to consume.

499.

499.

Ajjhohāresu [Pg.48] sabbattha, dukkaṭaṃ paridīpitaṃ;

Paribhogavaseneva, sesesupi ayaṃ nayo.

In all cases of ingesting, a dukkaṭa offense is indicated; by way of use, this same principle applies to the remaining instances as well.

500.

500.

Katvā rūpiyavohāraṃ, abhūtārocanena ca;

Uppannapaccayā sabbe, samānāti pakāsitā.

Having engaged in monetary transactions and by false announcement, all requisites so arisen are declared to be the same.

501.

501.

Viññattinuppadānañca, vejjakammamanesanaṃ;

Pāribhaṭukataṃ mugga-sūpataṃ vatthuvijjakaṃ.

Hinting and giving follow-up hints, the wrong livelihood of medical practice, acting as a go-between, flattery likened to bean soup, and the science of sites.

502.

502.

Jaṅghapesaniyaṃ dūta-kammañca kuladūsanaṃ;

Abhūtārocanaṃ buddha-paṭikuṭṭhaṃ vivajjaye.

Running errands, acting as a messenger, corrupting families, and false announcement—these, condemned by the Buddha, one should avoid.

503.

503.

Na dosummattakādīnaṃ, paṭinissajjatopi taṃ;

Samuṭṭhānādikaṃ sabbaṃ, saṅghabhedasamaṃ mataṃ.

For the mad and so on there is no offense; as for that [offense], all of it—its arising and so on—is considered equal to schism in the Saṅgha, even upon renouncing it.

Kuladūsanakathā.

The Section on Corrupting Families.

504.

504.

Jānaṃ yāvatihaṃ yena, chāditāpatti bhikkhunā;

Akāmā parivatthabbaṃ, tena tāvatihaṃ pana.

For however many days an offense is knowingly concealed by a monk, for that many days must probation be undergone by him, even unwillingly.

505.

505.

Āpatti ca anukkhitto, pahu cānantarāyiko;

Catusvapi ca taṃsaññī, tassa chādetukāmatā.

The offense is not confessed, one is capable and without obstacle, one is aware of it as such in regard to the four factors, and there is the intention to conceal.

506.

506.

Chādananti panetehi, dasahaṅgehi bhikkhunā;

Channā nāma siyāpatti, aruṇuggamanena sā.

Thus, for a monk, with these ten factors present, it is concealment; that offense is called 'concealed' with the rising of the dawn.

Dve bhāṇavārā niṭṭhitā.

Two recitation sections are concluded.

507.

507.

Tividho parivāso hi, tividhāpetacetasā;

Paṭicchanno ca suddhanto, samodhānoti dīpito.

Probation is indeed of three kinds: concealed, pure-ending, and combination—thus it is explained.

508.

508.

Tatrāyaṃ [Pg.49] tu paṭicchanna-parivāso pakāsito;

Paṭicchannāya dātabbo, vasenāpattiyāti ca.

Now, among these, this concealed probation is explained; it should be given on account of a concealed offense, in accordance with that offense.

509.

509.

Vatthugottavasenāpi, nāmāpattivasena vā;

Kammavācā hi kātabbā, dātabbo tassa tena ca.

Whether by way of the category of the case or by way of the name of the offense, the formal act should indeed be performed, and by that it should be given to him.

510.

510.

‘‘Vattaṃ samādiyāmī’’ti, ‘‘parivāsa’’nti vā puna;

Samādiyitvā saṅghassa, ārocetabbamādito.

Saying, 'I undertake the practice,' or again, 'Probation,' having thus undertaken it, one should announce it to the Saṅgha from the beginning.

511.

511.

Punappunāgatānampi, ārocentova rattiyā;

Chedaṃ vā vattabhedaṃ vā, akatvāva sadā vase.

Informing even those who come again and again, each night, without causing a break or a breach of practice, one should always abide.

512.

512.

Parivāso visodhetuṃ, na sakkā tattha ce pana;

Nikkhipitvāna taṃ vattaṃ, vatthabbaṃ tena bhikkhunā.

But if probation is not able to purify him there, that bhikkhu, having set aside that practice, should abide.

513.

513.

Tattheva saṅghamajjhe vā, puggale vāpi nikkhipe;

Nikkhipāmīti vattaṃ vā, parivāsanti vā tathā.

Right there in the midst of the Saṅgha, or before an individual, one should set it aside, saying, 'I set aside the practice,' or likewise, 'Probation.'

514.

514.

Evamekapadenāpi, padehi dvīhi vā pana;

Vattaṃ nikkhipitabbaṃ taṃ, samādānepyayaṃ nayo.

Thus, even with one phrase, or with two phrases, that practice should be set aside; this same principle also applies to its undertaking.

515.

515.

Nikkhittakālato uddhaṃ, pakatattoti vuccati;

Puna paccūsakālasmiṃ, saddhimekena bhikkhunā.

After the time it is set aside, he is called 'one restored to his original state'; then, at the time of dawn, together with one other monk.

516.

516.

Parikkhittavihārassa, dve parikkhepato bahi;

Parikkhepārahaṭṭhānā, aparikkhittato bahi.

Being outside the two boundaries of an enclosed monastery; outside a place worthy of a boundary; or outside an unenclosed place.

517.

517.

Leḍḍupāte atikkamma, okkamitvā ca maggato;

Gumbena vatiyā vāpi, channaṭṭhāne ṭhitena tu.

Having gone beyond a stone's throw, and having stepped off the path; concealed by a thicket or by a fence, or standing in a concealed place,

518.

518.

Tena antoruṇeyeva, vattamādāya viññunā;

Ārocetvāruṇe tasmiṃ, vuṭṭhite tassa santike.

by that wise one, right before dawn, having taken up the practice; having announced it in his presence when that dawn has arisen.

519.

519.

Nikkhipitvā tato vattaṃ, gantabbaṃ tu yathāsukhaṃ;

Antoyevāruṇe bhikkhu, gato ce yassa kassaci.

Having then set aside the practice, one may go as one pleases; but if a monk, right before dawn, has gone to anyone's abode,

520.

520.

Ārocetvāva [Pg.50] taṃ vattaṃ, nikkhipe puna paṇḍito;

Sesaṃ samuccayassaṭṭha-kathāya ca vibhāvaye.

Having duly announced that practice, the wise one should set it aside again; and the rest should be clarified by the commentary on the Samuccaya.

521.

521.

Āpattīnañca rattīnaṃ, paricchedaṃ na jānati;

Yo tassa pana dātabbo, ‘‘suddhanto’’ti pavuccati.

He who does not know the division of offenses and nights, to him is to be given that which is called 'suddhanta'.

522.

522.

Eseva parisuddhehi, suddhanto duvidho mato;

Cūḷasuddhantanāmo ca, mahāsuddhantanāmako.

This very suddhanta is considered twofold by the purified ones: one is called 'Minor Suddhanta,' and the other 'Major Suddhanta'.

523.

523.

Duvidhopi ayaṃ ratti-paricchedaṃ ajānato;

Ekaccaṃ sakalaṃ vāpi, dātabbo vimatissa vā.

Both of these should be given to one who does not know the division of the nights—whether partially or completely, or to one who is doubtful.

524.

524.

Itaropi samodhāna-parivāso tidhā mato;

So odhānasamodhāno, agghamissakapubbako.

The other, the probation of combination, is also considered threefold: that of aggregation-and-combination, and that preceded by a mixture of values.

525.

525.

Āpajjitvāntarāpattiṃ, chādentassa hi bhikkhuno;

Divase parivutthe tu, odhunitvā padīyate.

For a bhikkhu who, having committed an intervening offense, conceals it, when the days of probation have been completed, it is given after it has been revealed.

526.

526.

Purimāpattiyā mūla-divase tu vinicchite;

Pacchā āpannamāpattiṃ, samodhāya vidhānato.

When the root-day of a previous offense has been determined, a subsequently incurred offense is to be combined according to the rule.

527.

527.

Yācamānassa saṅghena, dātabbo pana bhikkhuno;

Esodhānasamodhāna-parivāso pakāsito.

To a bhikkhu who requests it, it should be given by the Saṅgha; this is declared as the probation of aggregation-and-combination.

528.

528.

Tathā sambahulāsvekā, dve vā sambahulāpi vā;

Yā yā cirapaṭicchannā, tāsaṃ agghavasena hi.

Similarly, for one among many offenses, or for two, or for many, whichever have been concealed for a long time, it is indeed according to their gravity.

529.

529.

Āpattīnaṃ tato ūna-paṭicchannānameva yo;

Samodhāya padātabbo, parivāsoti vuccati.

Then, for those offenses that are concealed for a lesser period, probation should be given by combining them; this is what is said.

530.

530.

Nānāvatthukasaññāyo, sabbā āpattiyo pana;

Sabbātā ekato katvā, dātabbo missako mato.

But all offenses arising from various grounds, having been made into one, are to be given; this is considered a mixed probation.

531.

531.

Parivutthaparivāsassa, mānattaṃ deyyamuttari;

Cha rattiyo paṭicchannā-paṭicchannavasā duve.

For one who has completed probation, further mānatta of six nights should be given; it is of two kinds, according to whether the offense was concealed or unconcealed.

532.

532.

Tattha [Pg.51] yā apaṭicchannā, hoti āpatti yassa tu;

Tassa dātabbamānattaṃ, apaṭicchannanāmakaṃ.

Therein, for one whose offense is unconcealed, the mānatta to be given is called 'unconcealed'.

533.

533.

Yassāpatti paṭicchannā, parivāsāvasānake;

Tassa dātabbamānattaṃ, ‘‘paṭicchanna’’nti vuccati.

For one whose offense is concealed, at the end of the probation, the mānatta to be given is called 'concealed'.

534.

534.

Gantvā catūhi bhikkhūhi, paccūsasamaye saha;

Parivāse viniddiṭṭha-ppakāraṃ desameva ca.

One is to go with four bhikkhus at dawn to the very place and according to the manner specified for the probation.

535.

535.

‘‘Vattaṃ samādiyāmī’’ti, ‘‘mānatta’’miti vā pana;

Ādiyitvāna taṃ tesaṃ, ārocetvā visārado.

The skilled one, saying, 'I undertake the practice,' or, 'mānatta,' having undertaken it, should announce it to them.

536.

536.

Nikkhipe santike tesaṃ, vattaṃ tesu gatesu vā;

Bhikkhussa pubbadiṭṭhassa, ārocetvāna nikkhipe.

One should relinquish the practice in their presence, or after they have departed; having announced it to a previously seen bhikkhu, one should relinquish it.

537.

537.

Tassa dānavidhānañca, ratticchedādiko nayo;

Ñeyyo samuccayassaṭṭha-kathāpāḷivasena tu.

And the method of giving it, the procedure beginning with the reckoning of nights, and so on, is to be known according to the Pāli of the Samuccaya Aṭṭhakathā.

538.

538.

Puna taṃ ciṇṇamānattaṃ, saṅgho vīsativaggiko;

Abbheyya vidhinā bhikkhu, pakatatto punabbhito.

Again, a Saṅgha of a group of twenty should reinstate the bhikkhu who has completed that mānatta, according to the rule; he is then restored to his former state.

539.

539.

Chādentiyāpi āpattiṃ, parivāso na vijjati;

Na ca bhikkhuniyāpatti, attano chādayantiyā.

For a bhikkhunī, even if she conceals an offense, probation does not exist; nor is there an offense for concealing her own.

540.

540.

Chādetvā vāpi āpattiṃ, acchādetvāpi vā pana;

Kevalaṃ caritabbanti, pakkhamānattameva tu.

Whether having concealed an offense or not, only the fortnight-mānatta is to be practiced.

541.

541.

Vinayanayamatibuddhidīpanaṃ;

Vinayavinicchayametamuttamaṃ;

Vividhanayanayutaṃ upenti ye;

Vinayanaye paṭutaṃ upenti te.

Illuminating the intellect and wisdom of the Vinaya method, this supreme Determination of the Vinaya; those who approach it, endowed with various methods, they attain skill in the Vinaya method.

Iti vinayavinicchaye saṅghādisesakathā niṭṭhitā.

Thus, in the Determination of the Vinaya, the discourse on Saṅghādisesa is concluded.

Aniyatakathā

The Discourse on Undetermined Matters

542.

542.

Raho [Pg.52] nisajjassādena, mātugāmassa santikaṃ;

Gantukāmo nivāseti, akkhiṃ añjeti bhuñjati.

Enjoying the pleasure of sitting in a private place, desiring to go near a woman, one dresses, applies ointment to his eyes, and eats.

543.

543.

Payoge ca payoge ca, hoti sabbattha dukkaṭaṃ;

Gacchato padavārena, gantvā cassa nisīdato.

At each and every effort, there is a dukkaṭa offense in every case: for one going, at each step, and for him, having gone, while sitting down.

544.

544.

Nisajjāya ubhinnampi, payogagaṇanāya ca;

Hoti pācittiyaṃ tassa, bahukāni bahūsvapi.

For the sitting down of them both, and by the counting of efforts, there is a pācittiya offense for him—many offenses, even in many instances.

545.

545.

Samīpepi ṭhito andho, antodvādasahatthake;

Na karoti anāpattiṃ, itthīnaṃ tu satampi ca.

A blind man standing nearby, even within twelve hands' length, does not commit an offense, even with a hundred women.

546.

546.

Cakkhumāpi nipajjitvā, niddāyantopi kevalaṃ;

Dvāre pihitagabbhassa, nisinnopi na rakkhati.

Even a sighted man, having lain down, or merely sleeping, or even sitting at the door of a closed room, does not serve as a guard.

547.

547.

Anandhe sati viññusmiṃ, ṭhitassārahasaññino;

Nisajjapaccayā doso, natthi vikkhittacetaso.

When a wise, non-blind person is present, for one who perceives it as a private place, a fault arises from sitting; but there is no fault for one with a scattered mind.

548.

548.

Na dosummattakādīnaṃ, āpattīhipi tīhipi;

Samuṭṭhānādayo tulyā, paṭhamantimavatthunā.

There is no fault for the insane and others, even regarding the three kinds of offenses. The origins and so on are similar to the first and last cases.

Paṭhamāniyatakathā.

The First Undetermined Case.

549.

549.

Anandhābadhiro viññū, itthī vā purisopi vā;

Antodvādasahatthaṭṭho, anāpattikaro siyā.

A person who is not blind and not deaf, who is wise, whether a woman or a man, standing within twelve hands' length, would not be an offender.

550.

550.

Andho abadhiro vāpi, badhiro vāpi cakkhumā;

Na karoti anāpattiṃ, tisamuṭṭhānamevidaṃ.

A blind person who is not deaf, or a deaf person who is sighted, commits an offense. This indeed arises from three sources.

Dutiyāniyatakathā.

The Second Undetermined Case.

Iti vinayavinicchaye aniyatakathā niṭṭhitā.

Thus, in the Vinayavinicchaya, the Discourse on the Undetermined is concluded.

Nissaggiyakathā

The Discourse on Forfeiture.

551.

551.

Khomaṃ [Pg.53] kappāsakoseyyaṃ, sāṇaṃ bhaṅgañca kambalaṃ;

Cīvaraṃ chabbidhaṃ vuttaṃ, jātito pana kappiyaṃ.

Linen, cotton, silk, hemp, jute, and wool—six kinds of robe-material are stated; by origin, however, they are allowable.

552.

552.

Dukūlañceva pattuṇṇaṃ, cinaṃ somārapaṭṭakaṃ;

Iddhijaṃ devadinnañca, tassetaṃ anulomikaṃ.

Fine linen, silk cloth, Chinese cloth, Somāra cloth, that born of psychic power, and that given by devas—these are suitable for him.

553.

553.

Ticīvaraṃ parikkhāra-coḷañca mukhapuñchanaṃ;

Nisīdanamadhiṭṭheyya, paccattharaṇameva ca.

The triple robe, accessory cloths, a face-wiping cloth, a sitting cloth, and also a ground-sheet—these one should determine.

554.

554.

Ekāhampi vinā bhikkhu, na vaseyya ticīvaraṃ;

Na vaseyya tathādhiṭṭhā, cātumāsaṃ nisīdanaṃ.

A bhikkhu should not be without the triple robe even for a single day; nor, having so determined it, be without a sitting cloth for four months.

555.

555.

Rajitvā kappiyaṃ binduṃ, datvā tattha ticīvaraṃ;

Upapannaṃ pamāṇena, adhiṭṭhātabbameva taṃ.

Having applied an allowable mark of discoloration, that triple robe, being of the correct measure, should indeed be determined.

556.

556.

Pacchimantena saṅghāṭi, dīghaso muṭṭhipañcakā;

Muṭṭhittikā ca tiriyaṃ, uttamantena sā pana.

The lower hem of the saṅghāṭi is five fist-spans in length and three fist-spans across; and its upper hem is the same.

557.

557.

Satthuno cīvarūnāpi, vaṭṭatīti pakāsitā;

Idamevuttarāsaṅge, pamāṇaṃ paridīpitaṃ.

Even a robe smaller than the Teacher's is declared to be allowable; this very measure is also explained for the upper robe.

558.

558.

Muṭṭhipañcakaṃ dīghantaṃ, pamāṇaṃ tiriyantato;

Aḍḍhateyyaṃ dvihatthaṃ vā, sese antaravāsake.

For the inner robe, the long hem is five fist-spans; for the remainder, the crosswise measure is two and a half or two cubits.

559.

559.

Ahatāhatakappānaṃ, saṅghāṭi diguṇā matā;

Ekapaṭṭuttarāsaṅgo, evamantaravāsako.

For robes of new cloth, the outer robe is considered to be double-layered; the upper robe is single-layered, and so too is the inner robe.

560.

560.

Utuddhaṭānaṃ pana cīvarānaṃ;

Saṅghāṭi bhikkhussa catugguṇā vā;

Duvepi sesā diguṇāva vuttā;

Yathāsukhaṃ vaṭṭati paṃsukūlaṃ.

But as for robes when the kaṭhina has been withdrawn, a bhikkhu's outer robe may be four-layered; the remaining two are said to be double-layered. A rag-robe is permissible as one pleases.

561.

561.

Tīṇipi [Pg.54] dvepi cekaṃ vā, chinditabbaṃ pahoti ce;

Sabbesu appahontesu, deyyamanvādhikampi vā.

If one is able, it should be cut into three, two, or one piece. If unable to do any of these, an additional patch should be applied.

562.

562.

Acchinnaṃ vā anādinnaṃ, dhārentassa ticīvaraṃ;

Bhikkhuno dukkaṭaṃ vuttaṃ, dubbhogena ca sevato.

For a bhikkhu wearing a triple robe that is uncut or unmarked, a dukkaṭa offense is declared; and also for one who uses it improperly.

563.

563.

Kusiṃ aḍḍhakusiñcāpi, maṇḍalaṃ aḍḍhamaṇḍalaṃ;

Vivaṭṭaṃ anuvivaṭṭaṃ, bāhantampi ca bhikkhuno.

A kusi and a half-kusi, a maṇḍala and a half-maṇḍala, a vivaṭṭa, an anuvivaṭṭa, and also the bāhanta of a bhikkhu's robe.

564.

564.

Dassetvāva vidhiṃ sabbaṃ, pañcakādippabhedakaṃ;

Chinnaṃ samaṇasāruppaṃ, kātabbaṃ tu ticīvaraṃ.

Having thus shown the entire method, with its divisions into the five-panel and so forth, the triple robe should be made, cut in a manner suitable for a recluse.

565.

565.

Dānenacchijjagāhena, vissāsaggahaṇena ca;

Hīnāyāvattanenāpi, sikkhāya ca pahānato.

By giving it away, by it being stolen, and by taking another on trust; also by returning to the lower life, and by abandoning the training.

566.

566.

Paccuddhāravināsehi, liṅgassa parivattanā;

Sabbaṃ bhijjatidhiṭṭhānaṃ, chiddabhāve ticīvaraṃ.

By withdrawal and destruction, by a change of gender, and by the triple robe having a hole, all determination is broken.

567.

567.

Kaniṭṭhassaṅgulasseva, nakhapiṭṭhippamāṇakaṃ;

Vinividdhaṃ panacchidda-madhiṭṭhānavināsanaṃ.

Indeed, a hole pierced through, the size of the surface of a little finger's nail, destroys the determination.

568.

568.

Eko tantupi acchinno, adhiṭṭhānaṃ na bhindati;

Setabhāvaṃ karontena, dhotampi rajakena vā.

If even a single thread remains uncut, it does not break the determination; nor is it broken by being made white, or by being washed by a washerman.

569.

569.

Paṭhamaṃ aggaḷaṃ datvā, pacchā chindati rakkhati;

Ghaṭetvā koṭiyo dve vā, pacchā chindati rakkhati.

First applying a patch, one then remedies the tear and protects the determination; or, having joined the two edges, one then remedies the tear and protects the determination.

570.

570.

Caturaṭṭhaṅgulā oraṃ, ekadvinnaṃ tirīyato;

Tiṇṇampi dīghato chiddaṃ, bhindateva vidatthiyā.

A hole of four or eight finger-breadths within a span, or one or two finger-breadths across, or three in length, indeed breaks the determination.

571.

571.

Nisīdanassa dīghena, bhavanti dve vidatthiyo;

Vitthārena diyaḍḍhā ca, sugatassa vidatthiyā.

For a sitting cloth, the length shall be two spans, and the width one and a half, by the Sugata's span.

572.

572.

Honti kaṇḍuppaṭicchādi, tiriyaṃ dve vidatthiyo;

Dīghatopi catassova, sugatassa vidatthiyā.

For an itch-covering cloth, the width is two spans and the length is four, by the Sugata's span.

573.

573.

Dīghato [Pg.55] sugatasseva, bhavanti cha vidatthiyo;

Vitthārenaḍḍhateyyāva, siyā vassikasāṭikā.

A rain-cloth should be six Sugata-spans in length and indeed two and a half in width.

574.

574.

Muninā tīsu etesu, karontassa taduttariṃ;

Adhikacchedanaṃ tassa, pācittiyamudīritaṃ.

In these three instances, for one who makes a robe larger than the prescribed size, the Sage has declared it a pācittiya offense involving cutting down the excess.

575.

575.

Mukhapuñchanacoḷassa, paccattharaṇakassa vā;

Pamāṇaṃ appamāṇena, na ceva paridīpitaṃ.

For a face-wiping cloth or a sitting cloth, the measure is without limit, and it has not been specified.

576.

576.

Sadasaṃ adasaṃ sabbaṃ, paccattharaṇacīvaraṃ;

Mahantaṃ khuddakaṃ eka-manekampi ca vaṭṭati.

All sitting-cloth robes, whether with a fringe or without a fringe, large or small, single or many, are permissible.

577.

577.

Mukhapuñchanacoḷekaṃ, dvepi vaṭṭanti sabbathā;

Sadasaṃ adasaṃ vāpi, sadasaṃva nisīdanaṃ.

One or two face-wiping cloths are permissible in every way, whether with or without a fringe; a sitting cloth, however, must have a fringe.

578.

578.

Adasā rajitāyeva, vaṭṭatādinnakappakā;

Vuttā kaṇḍuppaṭicchādi, tathā vassikasāṭikā.

The itch-covering cloth and likewise the rains-cloth have been mentioned; without a fringe and dyed, they are permissible as allowable items.

579.

579.

Gaṇanaṃ vā pamāṇaṃ vā, na parikkhāracoḷake;

Pamāṇagaṇanātīti, bhaṇanti pakataññuno.

Counting or measuring does not apply to the requisites-cloth; it is beyond measure and count, so declare the wise.

580.

580.

Sugataṭṭhaṅgulāyāmaṃ, caturaṅgulavitthataṃ;

Vikappanupagaṃ hoti, pacchimaṃ nāma cīvaraṃ.

A robe eight Sugata fingerbreadths in length and four fingerbreadths in width is called the minimum-sized robe, and is not subject to formal assignment.

581.

581.

Parissāvapaṭaṃ patta-potthakatthavikādikaṃ;

Adhiṭṭheyya parikkhāra-coḷaṃ pacchimacīvaraṃ.

One should determine the straining cloth, bowl-bag, book-bag, and so forth, the requisites-cloth, and the minimum-sized robe.

582.

582.

Bahūni ekato katvā, adhiṭṭhātumpi vaṭṭati;

Mātuādīnamatthāya, ṭhapite natthi dosatā.

Having gathered many together, it is also permissible to determine them. If they are kept for the sake of one's mother and others, there is no fault.

583.

583.

Vassamāse adhiṭṭheyya, caturo vassasāṭikaṃ;

Puna paccuddharitvā taṃ, vikappeyya tato paraṃ.

During the months of the rains, one should determine the rains-cloth. Then, having withdrawn that determination, one may formally assign it thereafter.

584.

584.

Tāva kaṇḍuppaṭicchādiṃ, yāva rogo na sammati;

Adhiṭṭhahitvā tato uddhaṃ, uddharitvā vikappaye.

One should determine the itch-covering cloth for as long as the ailment has not subsided. Thereafter, having withdrawn the determination, one should formally assign it.

585.

585.

‘‘Imaṃ kaṇḍuppaṭicchādiṃ, imamantaravāsakaṃ;

Adhiṭṭhāmī’’tidhiṭṭheyya, sesesupi ayaṃ nayo.

‘I determine this itch-covering cloth, this inner robe’—thus should one determine. This is the method for the remaining items as well.

586.

586.

‘‘Imaṃ [Pg.56] kaṇḍuppaṭicchādiṃ, eta’’nti ca asammukhe;

Vatvā paccuddhareyyevaṃ, sesesupi vicakkhaṇo.

‘This itch-covering cloth, this one’—having said this, one should thus withdraw the determination, even when it is not present. The wise one does likewise for the remaining items.

587.

587.

Ābhogaṃ manasā katvā, kāyena phusanākataṃ;

Vacasādhiṭṭhitañcāti, adhiṭṭhānaṃ dvidhā mataṃ.

Determination is considered to be of two kinds: that made by mental advertence and physical contact, and that made by verbal declaration.

588.

588.

Iti sabbamidaṃ vuttaṃ, tecīvarikabhikkhuno;

Tathā vatvāvadhiṭṭheyya, taṃ parikkhāracoḷiko.

Thus, all this has been said concerning the monk who uses only the three robes. A monk who has a requisites-cloth should determine it, having spoken in the same way.

589.

589.

Ticīvaraṃ parikkhāra-coḷaṃ kātumpi vaṭṭati;

Evaṃ cudosite vutto, parihāro niratthako.

It is also permissible to make the three robes into a requisites-cloth. When accused in this way, the spoken defense is meaningless.

590.

590.

Na, tecīvarikasseva, vuttattā tattha satthunā;

Taṃ parikkhāracoḷassa, tasmā sabbampi vaṭṭati.

No; because it was spoken there by the Teacher only for one who uses the three robes, therefore, for that requisites-cloth, everything is permissible.

591.

591.

‘‘Adhiṭṭheti vikappeti, anāpattī’’ti ettha ca;

Adhiṭṭhātabbakasseva, vikappanavidhānato.

And here, regarding the passage, ‘One determines, one formally assigns, there is no offense,’ this is because the rule for formal assignment applies only to that which is to be determined.

592.

592.

Bhikkhussevaṃ karontassa, na doso upalabbhati;

Evañca na siyā kasmā, mukhapuñchanakādikaṃ.

For a monk acting in this way, no fault is found. And why should there not be such things as a face-wiping cloth and so forth?

593.

593.

Mukhapuñchanakādīnaṃ, tesaṃ kiccavidhānato;

Akiccassāmikassassa, adhiṭṭhānaṃ tu yujjati.

Because the function of face-wiping cloths and so forth is prescribed by rule, determination is indeed fitting for an item whose function is not prescribed for its owner.

594.

594.

Nidhānamukhametanti, mahāpaccariyaṃ pana;

Vuttattā ca nisedhetuṃ, na sakkā vinayaññunā.

But since it is stated in the Mahāpaccari, ‘This is the entrance to the hoard,’ it cannot be rejected by one who knows the Vinaya.

595.

595.

Cīvaraṃ paripuṇṇanti, nidānuppattitopi ca;

Nidhānamukhametanti, veditabbaṃ vibhāvinā.

That ‘the robe is complete’ and also ‘this is the entrance to the hoard’ should be understood by the discerning one from the origin of the case.

596.

596.

Kusavākādicīrāni, kambalaṃ kesavālajaṃ;

Thullaccayaṃ dhārayato-lūkapakkhājinakkhipe.

For one who wears robes made of kusa-grass, bark, and the like, a blanket made of hair, or from owl feathers, or scraps of antelope hide, there is a grave offense.

597.

597.

Kadalerakadussesu, akkadusse ca potthake;

Dukkaṭaṃ tiriṭe vāpi, veṭhane kañcukepi ca.

There is a wrongdoing in wearing cloths of plantain or eraka-grass fiber, of akka-plant fiber, or a book-cover; or also in wearing a garment of tiriṭa-bark, a head-wrapping, or a jacket.

598.

598.

Sabbanīlakamañjeṭṭha-kaṇhalohitapītake[Pg.57];

Mahānāmamahāraṅga-rattesupi ca dukkaṭaṃ.

There is a wrongdoing in wearing cloths that are entirely blue, madder, black, red, or yellow; and also in those dyed with the mahānāma or mahāraṅga dyes.

599.

599.

Acchinnadasake dīgha-phalapupphadasesu ca;

Acchinnacīvarassettha, natthi kiñci akappiyaṃ.

Regarding a robe with an uncut fringe, or with long, fruit-like or flower-like fringes, there is nothing unallowable herein for one who wears an uncut garment.

600.

600.

Adhiṭṭheti vikappeti, vissajjeti vinassati;

Antodasāhaṃ vissāse, anāpatti pakāsitā.

If one determines it, formally assigns it, relinquishes it, or it is lost within ten days while on loan, it is declared there is no offense.

601.

601.

Kathinaṃ nāma nāmena, samuṭṭhānamidaṃ pana;

Acittamakriyaṃ vuttaṃ, ticittañca tivedanaṃ.

The name ‘Kathina’ is just a name, but this is its origination. It is said to be non-conscious and non-active, and to have three kinds of consciousness and three kinds of feeling.

Paṭhamakathinakathā.

The First Chapter on the Kathina.

602.

602.

Gāmādīsu padesesu, tipañcasu ticīvaraṃ;

Ṭhapetvā ekarattampi, saṅghasammutiyā vinā.

In places such as villages, one should not be separated from the three robes even for a single night, without the Sangha's permission.

603.

603.

Bhikkhuno pana tenassa, vippavatthuṃ na vaṭṭati;

Hoti nissaggiyaṃ vippa-vasato aruṇuggame.

But it is not proper for a monk to be separated from it; for one who is separated from it at the break of dawn, it becomes subject to forfeiture.

604.

604.

Cīvaraṃ nikkhipitvāna, nhāyantasseva rattiyaṃ;

Aruṇe uṭṭhite kiṃ nu, kātabbaṃ tena bhikkhunā.

Having put aside the robe while bathing at night, what, when dawn has arisen, should be done by that monk?

605.

605.

Dukkaṭaṃ muninā vuttaṃ, nissaggiyanivāsane;

Tabbhayā pana so bhikkhu, naggo gacchati dukkaṭaṃ.

A wrongdoing is declared by the Sage regarding the wearing of a robe liable to forfeiture; but if that monk, out of fear of that, goes naked, he incurs a wrongdoing.

606.

606.

Acchinnacīvaraṭṭhāne, ṭhitattā pana bhikkhuno;

Na tassākappiyaṃ nāma, cīvaraṃ atthi kiñcipi.

For a monk, by virtue of being in the state of not having had his robe stolen, there is no robe whatsoever that is unallowable for him.

607.

607.

Nigāsetvā gahetvā ca, gantvā bhikkhussa santikaṃ;

Nissajjitvā panāpatti, desetabbāva viññunā.

Having concealed it and then taken it, and having gone to the monk's presence, after relinquishing it, the offense should be confessed by the wise one.

608.

608.

Parassa nissajjitvā taṃ, dukkaṭaṃ paribhuñjato;

Payoge ca payoge ca, hoti pārupanādisu.

After relinquishing it to another, for the one who uses it, a wrongdoing is incurred; with each and every use, in wearing and so forth, a wrongdoing arises.

609.

609.

Anāpatti [Pg.58] tamaññassa, bhikkhuno paribhuñjato;

Adentassa ca nissaṭṭhaṃ, dukkaṭaṃ pariyāputaṃ.

There is no offense for another monk using it; but for one who does not return what was relinquished, a wrongdoing is incurred.

610.

610.

There ca dahare maggaṃ, gacchantesu ubhosupi;

Pattacīvaramādāya, ohīne dahare pana.

When both an elder and a younger monk are walking on the road, and the younger one, having taken the bowl and robe, falls behind.

611.

611.

Asampatte garuṃ tasmiṃ, uggacchatyaruṇo yadi;

Hoti nissaggiyaṃ vatthaṃ, na passambhati nissayo.

If dawn rises while he has not yet reached the elder, the cloth becomes liable to forfeiture, and the dependence is not re-established.

612.

612.

Muhuttaṃ vissamitvāna, gacchante dahare pana;

Hoti nissaggiyaṃ vatthaṃ, passambhati ca nissayo.

But when the younger one, after resting for a moment, proceeds, the cloth becomes liable to forfeiture, and the dependence is re-established.

613.

613.

Sutā dhammakathā yasmiṃ, uggacchatyaruṇo yadi;

Hoti nissaggiyaṃ vatthaṃ, passambhati ca nissayo.

If dawn rises while a Dhamma talk is being heard, the cloth becomes liable to forfeiture, and the dependence is re-established.

614.

614.

Paccuddhāre anāpatti, laddhasammutikassapi;

Antoyevāruṇe taṃ vā, vissajjeti vinassati.

There is no offense in taking it back, even for one who has obtained consent; or if it is relinquished or lost before dawn.

615.

615.

Paṭhamena samānāva, samuṭṭhānādayo nayā;

Apaccuddharaṇaṃ ettha, akriyāti visesitaṃ.

The principles of arising and so forth are the same as in the first rule; here, the not taking back is specified as being non-action.

Dutiyakathinakathā.

The Second Account of the Kathina.

616.

616.

Akālacīvaraṃ māsa-paramaṃ nikkhipe sati;

Paccāsāya tato uddhaṃ, ṭhapetuṃ na ca vaṭṭati.

An out-of-season robe may be kept for a month at most; with expectation, it is not allowable to keep it beyond that.

617.

617.

Dasāhātikkamoyeva;

Paṭhame kathine idha;

Māsassātikkamo vutto;

Seso tena samo mato.

In the first rule, it is the transgression of ten days; here, the transgression of a month is stated. The rest is considered to be the same as that.

Tatiyakathinakathā.

The Third Account of the Kathina.

618.

618.

Bhikkhu [Pg.59] bhikkhuniyā bhuttaṃ, vatthaṃ aññātikāya yo;

Dhovāpeti rajāpeti, ākoṭāpeti ce tato.

Whatever monk has a cloth used by a non-related bhikkhunī washed, dyed, or beaten—

619.

619.

Tassa nissaggiyāpatti, paṭhamena pakāsitā;

Tathā sesehi ca dvīhi, dīpitaṃ dukkaṭadvayaṃ.

For him, a nissaggiya offense is declared through the first action; likewise, through the remaining two, a pair of wrongdoings is indicated.

620.

620.

Sikkhamānāya vā hatthe, dhovanatthāya deti ce;

Sā hutvā upasampannā, pacchā dhovati so nayo.

Or if he gives it into the hand of a female trainee for washing, and she, having become fully ordained, afterwards washes it, that is the principle.

621.

621.

Sāmaṇeraniddesepi, liṅgaṃ ce parivattati;

Bhikkhunīsupasampajja, dhote nissaggiyaṃ siyā.

Even in the case of indicating a male novice, if the gender changes, and having been ordained among the bhikkhunīs, when it is washed, it would be a nissaggiya offense.

622.

622.

Daharānañca bhikkhūnaṃ, hatthe vatthe niyyādite;

Parivattitaliṅgesu, tesupesa nayo mato.

And when a robe is handed over into the hands of young monks, this same principle is considered to apply to them if they have changed gender.

623.

623.

Tathā bhikkhuniyā hatthe, dinne ‘‘dhovā’’ti cīvare;

Parivatte tu liṅgasmiṃ, sace dhovati vaṭṭati.

Similarly, when a robe is given into a bhikkhunī's hand with the instruction, 'Wash,' if her gender changes and she then washes it, it is allowable.

624.

624.

‘‘Dhovā’’ti bhikkhunī vuttā, sace sabbaṃ karoti sā;

Dhovanappaccayāyeva, tassa nissaggiyaṃ siyā.

If a bhikkhunī is told, 'Wash,' and she does everything, a nissaggiya offense would be incurred by him solely on account of the washing.

625.

625.

‘‘Imasmiṃ cīvare sabbaṃ, kattabbaṃ tvaṃ karohi’’ti;

Hoti nissaggiyañceva, vadato dukkaṭadvayaṃ.

If one says, 'You do everything that should be done to this robe,' it becomes liable to forfeiture, and for the one speaking, there is a pair of wrongdoings.

626.

626.

Ñātikāñātisaññissa, paccattharanisīdanaṃ;

Aññassa santakaṃ vāpi, dhovāpentassa dukkaṭaṃ.

For one who perceives a relative as a non-relative, or for one who has a ground-covering, a sitting-cloth, or an item belonging to another washed, there is a wrongdoing.

627.

627.

Ekatoupasampannā, bhikkhunīnaṃ vasena yā;

Tāya dhovāpane vāpi, hoti āpatti dukkaṭaṃ.

Also, in the case of having it washed by a bhikkhunī who is ordained on one side, a wrongdoing offense occurs.

628.

628.

Avuttā paribhuttaṃ vā, aññaṃ vā yadi dhovati;

Na doso, sañcarittena, samuṭṭhānādayo samā.

If she, without being told, washes a used robe or another one, there is no fault. The origin is through communication; the modes of arising and so forth are the same.

Purāṇacīvaradhovāpanakathā.

The Account of Having an Old Robe Washed.

629.

629.

Vikappanupagaṃ [Pg.60] kiñci, pacchimaṃ pana cīvaraṃ;

Gaṇhato hoti āpatti, ṭhapetvā pārivattakaṃ.

For one who takes any robe that has not undergone determination, or the latter robe, an offense is incurred, except for a robe in exchange.

630.

630.

Payoge gahaṇatthāya, dukkaṭaṃ pariyāputaṃ;

Tassa nissaggiyāpatti, gahaṇena pakāsitā.

In the effort for the purpose of taking, a wrongdoing is incurred; for him, a nissaggiya offense is declared by the taking.

631.

631.

Sace anupasampanna-hatthe peseti cīvaraṃ;

Aññatra pārivattāpi, gahetuṃ pana vaṭṭati.

If one sends a robe into the hands of an unordained person, it is allowable to take it, even apart from exchange.

632.

632.

Ñātikāyapi aññāti-saññissa vimatissa vā;

Ekatoupasampanna-hatthā gaṇhāti dukkaṭaṃ.

Even from a relative, if one perceives her as a non-relative or is in doubt, one incurs a dukkaṭa offense by taking it from the hand of one ordained in the same communion.

633.

633.

‘‘Dassāmī’’ti ca ābhogaṃ, katvā vā pārivattakaṃ;

Tāvakālikavissāsa-ggāhe doso na vijjati.

Having made the intention, “I will give,” or having made an exchange, no fault is found in taking possession on temporary trust.

634.

634.

Aññaṃ pana parikkhāraṃ, na doso hoti gaṇhato;

Sañcarittasamuṭṭhānaṃ, idaṃ vuttaṃ kriyākriyaṃ.

But for one taking other requisites, there is no offense. This is stated regarding actions and non-actions arising from communication.

Cīvarapaṭiggahaṇakathā.

The Discussion on Accepting Robes.

635.

635.

Cīvaraṃ viññāpentassa, aññātakāppavāritaṃ;

Hoti nissaggiyāpatti, aññatra samayā pana.

For one who requests a robe from an uninvited non-relative, there is an offense entailing forfeiture, except, however, at the proper time.

636.

636.

Tikapācittiyaṃ vuttaṃ, tatheva dvikadukkaṭaṃ;

Ñātakeñātisaññissa, tattha vematikassa ca.

A threefold pācittiya is stated, and likewise a twofold dukkaṭa, for one who perceives a relative as a non-relative, or is doubtful about it.

637.

637.

Samaye viññāpentassa, ñātake vā pavārite;

Aññassatthāya vā tassa, ñātake vā pavārite.

For one requesting at the proper time, or from a relative or an invited person; or for the sake of another from that person's relative or an invited person,

638.

638.

Anāpattīti ñātabbaṃ, tathā ummattakādino;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

It should be known that there is no offense, likewise for the insane and others; all origins and so forth are considered to be the same as for the offense of communication.

Aññātakaviññattikathā.

The Discussion on Requesting from a Non-relative.

639.

639.

Appavāritamaññātiṃ[Pg.61], cīvaraṃ tu taduttariṃ;

Hoti nissaggiyāpatti, viññāpentassa bhikkhuno.

For a monk who requests a robe in excess of his need from an uninvited non-relative, there is an offense entailing forfeiture.

640.

640.

Yassa tīṇipi naṭṭhāni, dve vā ekampi vā pana;

Dve vā ekampi vā tena, sāditabbaṃ na kiñcipi.

For one whose three robes are lost, or two, or even one, nothing whatsoever—neither two nor even one—should be accepted by him.

641.

641.

Sesakaṃ āharantassa, dinne nacchinnakāraṇā;

Santake ñātakādīnaṃ, attanopi dhanena vā.

For one bringing the remainder, given for an uninterrupted reason, from the property of relatives and others, or with one's own wealth,

642.

642.

Anāpattīti ñātabbaṃ, tathā ummattakādino;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

It should be known that there is no offense, likewise for the insane and others; all origins and so forth are considered to be the same as for the offense of communication.

Tatuttarikathā.

The Discussion on What is in Excess.

643.

643.

Kalyāṇakamyatāhetu, āpajjati vikappanaṃ;

Cīvare pana yo tassa, lābhā nissaggiyaṃ bhave.

Due to a desire for something better, one makes a suggestion for an alternative; but whatever is gained concerning that robe becomes subject to forfeiture.

644.

644.

Mahagghaṃ dātukāmamhi, appagghaṃ viññāpeti yo;

Santake ñātakādīnaṃ, anāpatti pakāsitā.

For one who requests something of little value when a valuable item is intended to be given, or when requesting from the property of relatives and others, no offense is declared.

645.

645.

Ñātakeññātisaññissa, dukkaṭaṃ vimatissa ca;

Sañcarittasamā vuttā, samuṭṭhānādayo nayā.

For one who perceives a relative as a non-relative, or for one who is doubtful, there is a dukkaṭa offense; the principles regarding origin and so on are said to be the same as for the offense of communication.

Paṭhamopakkhaṭakathā.

The Discussion on the First Preparation.

646.

646.

Dutiyopakkhaṭe yasmā, vattabbaṃ natthi kiñcipi;

Tasmā anantarenassa, sadisova vinicchayo.

Since there is nothing whatsoever to be said regarding the second preparation, therefore the judgment concerning it is indeed similar and follows immediately.

Dutiyopakkhaṭakathā.

The Discussion on the Second Preparation.

647.

647.

Raññā vā rājabhoggena, bhikkhumuddissamābhataṃ;

Akappiyaṃ suvaṇṇādiṃ, gahetuṃ na ca vaṭṭati.

Whether by a king or a royal official, if unallowable things such as gold are brought with a monk in mind, it is not proper to accept them.

648.

648.

Rajataṃ [Pg.62] jātarūpaṃ vā, attano vā parassa vā;

Atthāya gaṇhituṃ kiñci, dīyamānaṃ na vaṭṭati.

It is not proper to accept anything being given, whether silver or gold, for one's own sake or for another's.

649.

649.

Aññassatthāya niddiṭṭhaṃ, bhikkhuno paṭiggaṇhato;

Dukkaṭaṃ tassa hotīti, mahāpaccariyaṃ pana.

For a monk who accepts something designated for another's use, there is a dukkaṭa offense for him, according to the Mahāpaccariya.

650.

650.

Netvā akappiyaṃ bhaṇḍaṃ, itthaṃ koci sace vade;

‘‘Idaṃ saṅghassa dammīti, puggalassa gaṇassa vā.

If someone, having brought unallowable goods, should say thus: 'I give this to the Sangha,' or to an individual, or to a group,

651.

651.

Ārāmaṃ vā vihāraṃ vā, cetiyaṃ vā karohi’’ti;

Na ca vaṭṭati taṃ vatthuṃ, sabbesaṃ sampaṭicchituṃ.

'...or build a monastery park, a dwelling, or a shrine'; it is not proper for anyone to accept that item.

652.

652.

Anāmasitvā saṅghaṃ vā, gaṇaṃ vā puggalampi vā;

‘‘Cetiyassa vihārassa, demā’’tipi vadanti ce.

If, without consulting the Sangha, a group, or even an individual, they say, 'We give this to the shrine or the monastery,'

653.

653.

Taṃ hiraññaṃ suvaṇṇaṃ vā, nisedhetuṃ na vaṭṭati;

Ārāmikānaṃ vattabbaṃ, ‘‘vadantevamime’’ti ca.

It is not proper to forbid that silver or gold; the monastery attendants should be told, 'These people speak thus.'

654.

654.

Rajataṃ jātarūpaṃ vā, saṅghassa paṭiggaṇhato;

Hoti nissaggiyāpatti, paribhoge ca dukkaṭaṃ.

For one who accepts silver or gold for the Sangha, there is an offense entailing forfeiture, and a dukkaṭa offense in using it.

655.

655.

Taḷākassa ca khettattā, sassuppattinidānato;

Gahaṇaṃ paribhogo vā, na ca vaṭṭati bhikkhuno.

And because a pond is a type of field, and a source for the arising of crops, it is not proper for a monk to take or use it.

656.

656.

‘‘Cattāro paccaye saṅgho, gaṇo vā paribhuñjatu’’;

Iccevaṃ pana vatvā ce, deti sabbampi vaṭṭati.

'Let the Sangha or a group use the four requisites'; but if, having said thus, one gives all, it is allowable.

657.

657.

Kārāpeti ca kedāre, chindāpetvā vanaṃ pana;

Kedāresu purāṇesu, atirekampi gaṇhati.

One may have fields cultivated and also have a forest cleared; in old fields, one may even take more than is due.

658.

658.

Aparicchinnabhāgasmiṃ, navasassepi ‘‘ettakaṃ;

Bhāgaṃ dethā’’ti vatvā ce, uṭṭhāpeti kahāpaṇe.

In an undivided portion, even from a new crop, if one says, 'Give this much share,' and exacts payment in coins.

659.

659.

Vatvā akappiyaṃ vācaṃ, ‘‘kasatha vapathā’’ti ca;

Uppāditañca sabbesaṃ, hoti sabbamakappiyaṃ.

Having spoken unallowable words, such as, 'Plow and sow,' whatever is produced for any of them, all of it is unallowable.

660.

660.

‘‘Ettako [Pg.63] nāma bhāgoti, ettikāya ca bhūmiyā’’;

Patiṭṭhāpeti yo bhūmiṃ, avatvā kasathādikaṃ.

One who establishes the land, saying, 'Such is the portion, and of such an extent is the land,' without mentioning 'plow' or the like.

661.

661.

Sayameva pamāṇassa, jānanatthaṃ tu bhūmiyā;

Rajjuyā vāpi daṇḍena, khettaṃ mināti yo pana.

One who himself measures the field with a cord or a rod for the purpose of knowing the measure of the land.

662.

662.

Khale vā rakkhati ṭhatvā, khalatopi tato puna;

Nīharāpeti vā vīhī, tassevetamakappiyaṃ.

If one stands guarding at the threshing floor, or later has the paddy removed from the threshing floor, this is unallowable for him.

663.

663.

‘‘Ettakehi ca vīhīhi, idaṃ āharathā’’ti ca;

Āharanti sace vuttā, tassevetamakappiyaṃ.

'With this much paddy, bring this'; if, having been told, they bring it, this is unallowable for him.

664.

664.

‘‘Ettakena hiraññena, idamāharathā’’ti ca;

Āharanti ca yaṃ vuttā, sabbesaṃ tamakappiyaṃ.

'With this much gold, bring this'; and what they bring, having been told, is unallowable for all.

665.

665.

Pesakārakadāsaṃ vā, aññaṃ vā rajakādisu;

Ārāmikānaṃ nāmena, dente vaṭṭati gaṇhituṃ.

If they give a weaver-slave, or another such as a dyer, in the name of the monastery attendants, it is allowable to accept.

666.

666.

‘‘Gāvo demā’’ti vuttepi, gahetuṃ na ca vaṭṭati;

Pañcagorasabhogatthaṃ, vutte demāti vaṭṭati.

Even if it is said, 'We give cows,' it is not allowable to accept; but if it is said, 'We give for the purpose of enjoying the five products of the cow,' it is allowable.

667.

667.

Ajikādīsu eseva, nayo ñeyyo vibhāvinā;

Kappiyena ca vākyena, sabbaṃ vaṭṭati gaṇhituṃ.

This same principle should be understood by the discerning in the case of goats and the like; with allowable speech, it is allowable to accept everything.

668.

668.

Hatthiṃ vā mahisaṃ assaṃ, goṇaṃ kukkuṭasūkaraṃ;

Dentesu ca manussesu, na ca vaṭṭati gaṇhituṃ.

When people give an elephant, a buffalo, a horse, a bull, a chicken, or a pig, it is not allowable to accept.

669.

669.

Paṭisiddhepi saṅghassa, datvā gacchati ce pana;

Mūlaṃ datvā ca saṅghassa, keci gaṇhanti vaṭṭati.

Even if something is prohibited for the Sangha, if one gives it and then departs, it is allowable for some, having given the principal to the Sangha, to take the profit.

670.

670.

‘‘Khettaṃ vatthuṃ taḷākaṃ vā, dema goajikādikaṃ;

Vihārassā’’ti vuttepi, nisedhetuṃ na vaṭṭati.

Even when it is said, 'We give a field, a plot of land, a reservoir, or cows, goats, and so on, to the monastery,' it is not allowable to refuse it.

671.

671.

Tikkhattuṃ codanā vuttā, chakkhattuṃ ṭhānamabravi;

Yadi codetiyeva cha, codanā diguṇā ṭhiti.

The admonition is said to be three times; he spoke of the standing six times. If one admonishes six times, the admonition is doubled, the standing remains.

672.

672.

Anāpatti [Pg.64] acodetvā, laddhe ummattakādino;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

There is no offense if it is obtained without admonition, or for the original offender who is insane, and so on. All the factors of origin and so forth are considered to be the same as for the rule on acting as a go-between.

Rājasikkhāpadakathā.

The Discourse on the Training Rule Concerning a King.

Cīvaravaggo paṭhamo.

The First Chapter on Robes.

673.

673.

Ekenāpi ca missetvā, santhataṃ kosiyaṃsunā;

Hoti nissaggiyāpatti, kārāpentassa bhikkhuno.

For a monk who has a felt mat made mixed with even one silk thread, there is an offense entailing forfeiture.

674.

674.

Paratthāya karontassa, kārāpentassa santhataṃ;

Aññena ca kataṃ laddhā, sevamānassa dukkaṭaṃ.

For one who makes a felt mat for the sake of another, or has it made, or who, having obtained one made by another, uses it, there is an offense of wrong-doing.

675.

675.

Anāpatti vitānaṃ vā, bhūmattharaṇameva vā;

Bhisi bibbohanaṃ vāpi, karontassādikammino.

There is no offense for the original maker of a canopy, a ground-covering, a mattress, or a pillow.

Kosiyakathā.

The Discourse on Silk.

676.

676.

Kāḷakeḷakalomānaṃ, suddhānaṃ santhataṃ sace;

Kareyyāpatti hotissa, sesaṃ tu paṭhamūpamaṃ.

If one should make a felt mat of pure black ram's wool, there is an offense for him; the rest is like the first case.

Suddhakāḷakakathā.

The Discourse on Pure Black.

677.

677.

Anāpatti tulaṃ vāpi, bahuṃ vā sabbameva vā;

Karontassa gahetvāna, odātaṃ kapilampi vā.

There is no offense for one who makes a mat having taken white or tawny wool, whether a little, much, or all of it.

678.

678.

Anukkamena etāni, santhatāni ca tīṇipi;

Nissajjitvāpi laddhāni, sevamānassa dukkaṭaṃ.

For one who uses these three kinds of felt mats in succession, even after they have been forfeited and received back, there is an offense of wrong-doing.

679.

679.

Samuṭṭhānādayo sabbe, sañcarittasamā matā;

Imesaṃ pana tiṇṇampi, tatiyaṃ tu kriyākriyaṃ.

All the factors of origin and so forth are considered to be the same as for the rule on acting as a go-between; but among these three, the third arises from both action and inaction.

Dvebhāgakathā.

The Discourse on Two Parts.

680.

680.

Channaṃ [Pg.65] orena vassānaṃ, karontassa ca santhataṃ;

Hoti nissaggiyāpatti, ṭhapetvā bhikkhusammutiṃ.

For one who makes a felt mat within six years, there is an offense entailing forfeiture, unless there is the consent of the monks.

681.

681.

Anāpatti paratthāya, kārāpeti karoti vā;

Kataṃ vā pana aññena, labhitvā paribhuñjato.

There is no offense for one who has it made or makes it for the sake of another; or for one who, having received one made by another, uses it.

682.

682.

Chabbassāni karontassa, taduddhampi ca santhataṃ;

Vitāne sāṇipākāre, nissajjitvā katepi ca.

For one making a felt rug for six years, or even a felt rug for longer; and also when, having forfeited it, it is made into a canopy or a curtain-wall.

Chabbassakathā.

The Section on the Six Years.

683.

683.

Anāpatti anādāya, asante santhate pana;

Aññassatthāya kāretuṃ, katañca paribhuñjituṃ.

There is no offense in not accepting it, or if there is no felt rug already there; or in having it made for another's benefit, or in using one already made.

684.

684.

Anādānavasenassa, sugatassa vidatthiyā;

Karaṇena ca satthārā, vuttametaṃ kriyākriyaṃ.

This distinction between an offense and no offense was spoken by the Teacher concerning the making of a rug to the Sugata's span for one who does not take up new materials.

685.

685.

Samuṭṭhānādayo sabbe, sañcarittasamā matā;

Anantarassimassāpi, viseso nupalabbhati.

All its factors, beginning with the origin, are considered the same as for the offense of acting as a go-between; for this immediately preceding rule also, no distinction is found.

Nisīdanasanthatakathā.

The Section on the Felt Sitting-Rug.

686.

686.

Gacchante pana yāne vā, hatthiassādikesu vā;

Ṭhapeti yadi lomāni, sāmikassa ajānato.

When traveling in a vehicle, or on elephants, horses, or the like, if one places wool there without the owner's knowledge,

687.

687.

Tiyojanamatītesu, tesu āpatti bhikkhuno;

Agacchantesu tesveva, ṭhapitesupyayaṃ nayo.

When they have gone beyond three leagues, there is an offense for the monk; even when it is placed on those that are not going, this same rule applies.

688.

688.

Yāne pana agacchante, asse vā hatthipiṭṭhiyaṃ;

Ṭhapetvā abhirūhitvā, sace sāreti vaṭṭati.

But on a vehicle that is not going, or on a horse or the back of an elephant, having placed it and then having mounted, if one carries it along, it is allowable.

689.

689.

Na vaṭṭatīti niddiṭṭhaṃ, kurundaṭṭhakathāya hi;

Taṃ panaññaṃ harāpeti, vacanena virujjhati.

“It is not allowable,” thus it is specified in the Kurunda commentary; but if one has another carry it, this contradicts that statement.

690.

690.

Kaṇṇacchiddesu [Pg.66] lomāni, pakkhipitvāpi gacchato;

Hotiyeva kirāpatti, lomānaṃ gaṇanāvasā.

Even for one who travels having inserted wool into the ear-holes, there is indeed an offense, it is said, according to the count of the strands of wool.

691.

691.

Suttakena ca bandhitvā, ṭhapitaṃ pana vaṭṭati;

Veṇiṃ katvā harantassa, āpatti paridīpitā.

But if it is tied with a thread and set down, it is allowable. For one who carries it having made it into a braid, an offense is declared.

692.

692.

Suṅkaghātaṃ anuppatvā, corādīhi upadduto;

Yo caññavihito vāpi, āpatti yadi gacchati.

If one proceeds without having reached a toll station, or being harassed by thieves and the like, or if it is arranged by another, there is an offense.

693.

693.

Tiyojanaṃ harantassa, ūnakaṃ vā tiyojanaṃ;

Tathā paccāharantassa, tāniyeva tiyojanaṃ.

For one carrying it three leagues, or less than three leagues; and similarly for one carrying it back, the limit is those same three leagues.

694.

694.

Nivāsatthāya vā gantvā, harantassa tato paraṃ;

Acchinnaṃ vāpi nissaṭṭhaṃ, labhitvā haratopi ca.

There is no offense for one who, having gone for the sake of a residence, carries it beyond that; or for one who carries it after receiving it, when it has not been taken by force or forfeited.

695.

695.

Harāpentassa aññena, harato katabhaṇḍakaṃ;

Tathā ummattakādīnaṃ, anāpatti pakāsitā.

For one who has another carry it, or who carries finished goods; likewise, for the insane and so forth, no offense is declared.

696.

696.

Idaṃ pana samuṭṭhānaṃ, kāyato kāyacittato;

Acittaṃ kāyakammañca, ticittañca tivedanaṃ.

This, however, is its origin: from the body, and from body-and-mind. It is a bodily action, unintentional, arising from three kinds of consciousness, and accompanied by three kinds of feeling.

Eḷakalomakathā.

The Section on Goat's Wool.

697.

697.

Samuṭṭhānādinā saddhiṃ, lomadhovāpanampi ca;

Cīvarassa purāṇassa, dhovāpanasamaṃ mataṃ.

The causing of wool to be washed, along with its origin and other factors, is considered to be the same as causing an old robe to be washed.

Eḷakalomadhovāpanakathā.

The Section on Having Goat's Wool Washed.

698.

698.

Gaṇheyya vā gaṇhāpeyya, rajataṃ jātarūpakaṃ;

Nissajjitvā panāpatti, desetabbāva bhikkhunā.

Should one accept or have another accept silver or gold, having relinquished it, the offense should be confessed by the monk.

699.

699.

Rajataṃ jātarūpañca, ubhinnaṃ māsakopi ca;

Etaṃ catubbidhaṃ vatthu, hoti nissaggiyāvahaṃ.

Silver, gold, and a māsaka coin of either of the two—these four kinds of objects are what entail an offense requiring forfeiture.

700.

700.

Muttā [Pg.67] maṇi silā saṅkho, pavāḷaṃ lohitaṅkako;

Masāragallaṃ dhaññāni, satta gomahisādikaṃ.

Pearls, gems, crystal, conch shells, coral, rubies, cat's-eye gems; the seven kinds of grain, and livestock such as cows and buffaloes.

701.

701.

Khettaṃ vatthuṃ taḷākañca, dāsidāsādikaṃ pana;

Dukkaṭasseva vatthūni, dīpitāni mahesinā.

Fields, land, ponds, and male and female slaves and the like—these have been declared by the Great Sage to be the grounds for an offense of wrong-doing.

702.

702.

Muggamāsādikaṃ sabbaṃ, sappiādīni taṇḍulā;

Suttaṃ vatthaṃ halaṃ phālaṃ, kappiyaṃ evamādikaṃ.

All such things as mung beans and black gram, ghee and the like, husked rice, thread, cloth, plows, plowshares, and other such allowable items.

703.

703.

Tatthattano panatthāya, vatthuṃ nissaggiyassa hi;

Sampaṭicchati yo bhikkhu, tassa nissaggiyaṃ siyā.

Should a monk accept for his own benefit an object that is a basis for an offense requiring forfeiture, for him it becomes an item to be forfeited.

704.

704.

Saṅghādīnaṃ tamatthāya, gaṇhato dukkaṭaṃ tathā;

Dukkaṭassa ca vatthumpi, sabbatthāya ca dukkaṭaṃ.

Likewise, for one who accepts it for the sake of the Saṅgha and others, there is an offense of wrong-doing. And as for an object that is a basis for an offense of wrong-doing, accepting it for any purpose is an offense of wrong-doing.

705.

705.

Sace kahāpaṇādīnaṃ, sahassaṃ paṭigaṇhati;

Vatthūnaṃ gaṇanāyassa, āpattigaṇanā siyā.

If one accepts a thousand coins or the like, the reckoning of offenses should correspond to the reckoning of the objects.

706.

706.

Tathā sithilabaddhesu, thavikādīsu rūpato;

Āpattigaṇanā vuttā, mahāpaccariyaṃ pana.

Similarly, with regard to loosely tied bundles, bags, and so on, the reckoning of offenses according to the item has been stated in the Mahāpaccariya.

707.

707.

‘‘Idaṃ ayyassa hotū’’ti, vutte vā pana kenaci;

Sace gaṇhitukāmopi, nisedhetabbameva ca.

If someone says, 'Let this be for the venerable one,' even if he wishes to accept it, he must refuse.

708.

708.

Paṭikkhittepi taṃ vatthuṃ, ṭhapetvā yadi gacchati;

Tathā gopāyitabbaṃ taṃ, yathā taṃ na vinassati.

Even if that item is rejected, if one leaves it behind and goes away, it should be protected in such a way that it is not lost.

709.

709.

‘‘Āharedamidaṃ gaṇha, idaṃ dehīdha nikkhipa’’;

Iccevaṃ bhikkhuno vattuṃ, na vaṭṭati akappiyaṃ.

'Bring this, take this, give this, place this here'—such unbefitting speech is not allowable for a bhikkhu.

710.

710.

Ṭhapetvā rūpiyaggāhaṃ, nissaṭṭhaparivattitaṃ;

Sabbehi paribhottabbaṃ, bhājetvā sappiādikaṃ.

Except for accepting money or exchanging what has been relinquished, all else, such as ghee and the like, should be distributed and then shared.

711.

711.

Attano pattabhāgampi, paṭiggāhakabhikkhuno;

Gahetuṃ aññato laddhaṃ, bhuñjituṃ vā na vaṭṭati.

It is not proper for a bhikkhu who is a recipient to take or to consume even his own alms-bowl portion when it is received from another.

712.

712.

Yaṃ [Pg.68] kiñci pana sambhūtaṃ, paccayaṃ vatthuto tato;

Bhikkhuno sevamānassa, hoti āpatti dukkaṭaṃ.

Whatever requisite arises from that object, for a bhikkhu making use of it, there is an offense of wrong-doing.

713.

713.

Ajjhārāme anāpatti, tamajjhāvasathepi vā;

Gahetvā vā gahāpetvā, nikkhipantassa bhikkhuno.

There is no offense for a bhikkhu who deposits something within his monastery or dwelling, having taken it himself or having had it taken.

714.

714.

Tikapācittiyaṃ vuttaṃ, rūpiyanti arūpiye;

Saññino vimatissāpi, hoti āpatti dukkaṭaṃ.

A pācittiya of the triad is stated. Regarding what is not money, for one who perceives it as money, or for one who is doubtful, the offense is one of wrong-doing.

715.

715.

Samuṭṭhānādayo sabbe, sañcarittasamā matā;

Kriyākriyamidaṃ vuttaṃ, ayameva visesatā.

All origins and so forth are considered the same as for the sañcaritta offense. This is said to be an offense of action and non-action; this indeed is the distinction.

Rūpiyapaṭiggahaṇakathā.

The Discourse on Accepting Money.

716.

716.

Vatthuṃ nissaggiyassāpi, vatthuṃ vā dukkaṭassa ca;

Kappiyassa ca vatthuṃ vā, yo nissaggiyavatthunā.

An item subject to forfeiture, or an item involving a wrong-doing, or an allowable item—whoever exchanges such with an item subject to forfeiture,

717.

717.

Vatthunā dukkaṭassāpi, vatthuṃ nissaggiyassa vā;

Parivatteti āpatti, kappiyena ca vatthunā.

or exchanges an item subject to forfeiture with an item of wrong-doing or with an allowable item, commits an offense.

718.

718.

Dukkaṭassa ca vatthuṃ vā, vatthuṃ vā kappiyassa ca;

Vatthunā dukkaṭasseva, parivatteti dukkaṭaṃ.

If one exchanges an item of wrong-doing, or an allowable item, with an item of wrong-doing, it is an offense of wrong-doing.

719.

719.

Vatthunā kappiyassāpi, tathā dukkaṭavatthukaṃ;

Parivatteti yo tassa, hoti āpatti dukkaṭaṃ.

Likewise, for one who exchanges an item that is a ground for a wrong-doing with a permissible item, there is an offense of wrong-doing.

720.

720.

Vatthuno dukkaṭassāpi, tathā nissaggiyassa ca;

Gahaṇaṃ vāritaṃ pubbe, iminā parivattanaṃ.

As the acceptance of an item of wrong-doing, and likewise one subject to forfeiture, was previously forbidden, by this rule exchange is also forbidden.

721.

721.

Rūpiyanti ca saññissa, vimatissa arūpiye;

Tena dve dukkaṭā honti, cetāpentassa rūpiyaṃ.

For one who perceives as money what is not money, or is doubtful about it, two wrong-doings occur when causing money to be acquired.

722.

722.

Arūpiyanti saññissa, anāpatti arūpiye;

‘‘Idaṃ gahetvā dehī’’ti, vadatopi ca pañcahi.

For one who perceives something as not money, there is no offense regarding what is not money, even when saying in five ways, 'Take this and give that to me.'

723.

723.

Sesaṃ [Pg.69] anantareneva, samuṭṭhānādikaṃ samaṃ;

Idaṃ kriyasamuṭṭhānaṃ, ayameva visesatā.

The rest, regarding origin and so on, is the same as the immediately preceding. This has its origin in action; this indeed is the distinction.

Rūpiyasaṃvohārakathā.

The Discourse on Monetary Transactions.

724.

724.

Kappiyaṃ kappiyeneva, parivattayato pana;

Hoti nissaggiyāpatti, ṭhapetvā sahadhammike.

For one who exchanges a permissible item for another permissible item, there is an offense of forfeiture, except with those who share the same Dhamma.

725.

725.

Akappiyassa vatthussa, teneva parivattanaṃ;

Na gacchatīti niddiṭṭhaṃ, kayavikkayasaṅgahaṃ.

It is specified that exchanging an impermissible item for another of the same kind does not fall under the category of buying and selling.

726.

726.

Tasmā mātāpitūnampi, vatthuṃ yaṃ kiñci kappiyaṃ;

‘‘Imaṃ dehiminā hī’’ti, vadato pana dukkaṭaṃ.

Therefore, for one who says even to his parents regarding any permissible item, 'Give me this for that,' there is an offense of wrong-doing.

727.

727.

Sakaṃ vā deti ce bhaṇḍaṃ, evaṃ vatvāna mātuyā;

Mātuyā vā tathā bhaṇḍaṃ, sayaṃ gaṇhāti dukkaṭaṃ.

If, having spoken thus to his mother, one gives one's own goods, or in the same way takes goods from his mother, it is an offense of wrong-doing.

728.

728.

Sahatthaṃ parabhaṇḍasmiṃ, parahatthañca attano;

Bhaṇḍake pana sampatte, nissaggiyamudīritaṃ.

When one's own hand is on another's goods, or another's hand is on one's own goods, but when the goods have been received, it is declared to be subject to forfeiture.

729.

729.

‘‘Gahetvā vā idaṃ nāma, bhuñjitvā odanaṃ imaṃ;

Idaṃ nāma karohī’’ti, vattuṃ pana na vaṭṭati.

It is not allowable to say, 'Having taken such-and-such, and having eaten this rice, do such-and-such a thing.'

730.

730.

Vighāsādamathaññaṃ vā, ‘‘bhuñjitvā odanaṃ imaṃ;

Challiṃ vā pana valliṃ vā, kaṭṭhaṃ vā dārumeva vā.

Or, 'After eating this rice, (bring me) leftovers, or something else; or bark, or creepers, or wood, or timber.'

731.

731.

Āharā’’ti vadantassa, vatthūnaṃ gaṇanāvasā;

Honti āpattiyo tassa, bhikkhuno kayavikkaye.

For that bhikkhu who, in buying and selling, says, 'Bring,' offenses occur according to the number of items.

732.

732.

‘‘Imañca yāguṃ piva bhuñja bhattaṃ;

Bhuttosi bhuñjissasi bhuñjasīdaṃ;

Bhattaṃ, imaṃ nāma karohi kammaṃ’’;

Icceva vattuṃ pana vaṭṭateva.

'Drink this gruel and eat this food; you have eaten, you will eat, you are eating this food; do this particular work'—to speak in this way is indeed allowable.

733.

733.

Bhūmiyā [Pg.70] sodhane vāpi, limpane vatthadhovane;

Ettha kiñcāpi natthaññaṃ, bhaṇḍaṃ nissajjitabbakaṃ.

In cleaning the ground, or plastering, or washing clothes, even though there is no other item exchanged, the goods received as payment must be forfeited.

734.

734.

Nissaggiye ca vatthumhi, naṭṭhe bhuttepi vā yathā;

Desetabbāva āpatti, desetabbā tathā ayaṃ.

Just as the offense concerning a forfeitable item must be confessed when it is lost or consumed, so too must this offense be confessed.

735.

735.

‘‘Imināva imaṃ nāma, gahetvā dehi me’’iti;

Ācikkhati anāpatti, ṭhapetvā bhaṇḍasāmikaṃ.

For one who points out, saying, 'Take this and give me that,' there is no offense, except for the owner of the goods.

736.

736.

‘‘Idaṃ mamatthi attho me, iminā’’ti ca bhāsato;

Sesaṃ anantareneva, samuṭṭhānādikaṃ samaṃ.

For one who says, 'This is mine, I have need of this,' the remainder, concerning origin and so forth, is the same as for the immediately preceding case.

Kayavikkayakathā.

The Discussion on Buying and Selling.

Kosiyavaggo dutiyo.

The Chapter on Silk, the Second.

737.

737.

Mattikāyomayā pattā, kappiyā jātito duve;

Tayo pattassa vaṇṇā tu, ukkaṭṭho majjhimomako.

Bowls made of clay and iron, these two are permissible by nature; there are three kinds of bowls: superior, middling, and inferior.

738.

738.

Dvinnaṃ taṇḍulanāḷīnaṃ, bhattaṃ magadhanāḷiyā;

Khādanañca catubbhāgaṃ, byañjanañca tadūpiyaṃ.

The cooked rice from two measures of uncooked rice is one Magadhan measure; and a quarter part for other foods, with curry in suitable proportion.

739.

739.

Ukkaṭṭho nāma so patto, yo taṃ sabbaṃ tu gaṇhati;

Majjhimo tassupaḍḍho ca, tadupaḍḍho ca omako.

The bowl called 'superior' is one that holds all of that; the 'middling' is half of that, and the 'inferior' is half of the middling.

740.

740.

Ukkaṭṭhassa ca ukkaṭṭho, tassevomakamajjhimā;

Evaṃ majjhimaomesu, nava pattā bhavanti hi.

There is the superior of the superior, and its own inferior and middling; likewise for the middling and inferior categories, thus there are indeed nine bowls.

741.

741.

Ukkaṭṭhukkaṭṭhako tesu, apatto omakomako;

Tasmā nāpi adhiṭṭhānaṃ, na gacchanti vikappanaṃ.

Among them, the superior of the superior and the inferior of the inferior are not proper bowls; therefore, they are not to be determined nor made over.

742.

742.

Sesaṃ sattavidhaṃ pattaṃ, pattalakkhaṇasaṃyutaṃ;

Adhiṭṭhāya vikappetvā, paribhuñjeyya paṇḍito.

A wise person should use the remaining seven kinds of bowls, endowed with the characteristics of a bowl, after having resolved upon them or made them over.

743.

743.

Dasāhaparamaṃ [Pg.71] kālaṃ, dhāreyya atirekato;

Atikkamayato pattaṃ, tañhi nissaggiyaṃ siyā.

For a maximum of ten days, one may keep an extra bowl; if one exceeds this, that bowl becomes an item to be forfeited.

744.

744.

Yaṃ pattaṃ na vikappeti, yaṃ nādhiṭṭheti vā pana;

Vinayaññūhi so patto, atirekoti vaṇṇito.

A bowl that one has not made over, nor has one resolved upon, is described by those who know the Discipline as 'extra'.

745.

745.

Vattabbaṃ tu ‘‘imaṃ pattaṃ, adhiṭṭhāmī’’ti sammukhe;

‘‘Etaṃ patta’’nti dūrasmiṃ, paccuddhārepyayaṃ nayo.

One should declare, 'I resolve upon this bowl,' when in its presence; 'That bowl,' when at a distance. This is also the method for relinquishing it.

746.

746.

Ābhogaṃ manasā katvā, katvā kāyavikārakaṃ;

Kāyenapi ca pattassa, adhiṭṭhānaṃ pakāsitaṃ.

By making a mental intention and a physical gesture, the determination of the bowl is also declared by means of the body.

747.

747.

Patto jahatidhiṭṭhānaṃ, dānabhedakanāsato;

Vibbhamuddhārapaccakkha-parivattanagāhato.

A bowl's determination is lost by giving it away, by its breaking, or by its being lost; by the monk's insanity, by his relinquishing it, by his renouncing the training, by exchanging it, or by its being taken.

748.

748.

Kaṅgusitthappamāṇena, khenādhiṭṭhānamujjhati;

Pidahitvā adhiṭṭheyya, ayocuṇṇena vāṇiyā.

Through a crack the size of a millet grain, the determination is lost. One should determine it anew after patching it with iron filings or by means of trade.

749.

749.

Yo hi nissaggiyaṃ pattaṃ, anissajjeva bhuñjati;

Dukkaṭaṃ tassa niddiṭṭhaṃ, bhutvā dhovanadhovane.

For whoever uses a bowl that is to be forfeited without having forfeited it, a dukkaṭa offense is declared for him after eating, whether in washing it or not washing it.

750.

750.

Suvaṇṇamaṇipatto ca, veḷuriyaphalikubbhavo;

Kaṃsakācamayo patto, tipusīsamayopi ca.

A bowl made of gold or jewels, or one produced from beryl or crystal; a bowl made of bronze or glass, and also one made of tin or lead.

751.

751.

Tathā dārumayo patto, tambasajjhumayopi ca;

Ekādasavidho patto, vutto dukkaṭavatthuko.

Likewise, a bowl made of wood, and also one made of copper or silver; these eleven kinds of bowls are declared to be the basis for a dukkaṭa offense.

752.

752.

Ghaṭasīsakaṭāho ca, tumbaṃ cassānulomikaṃ;

Tambalohamayaṃ tattha, thālakaṃ pana vaṭṭati.

A pot, a skull-bowl, a pan, and a suitable gourd; but in this context, a plate made of copper or bronze is allowable.

753.

753.

Phalikakācakaṃsānaṃ, taṭṭikādīni kānici;

Puggalassa na vaṭṭanti, vaṭṭanti gihisaṅghikā.

Any plates or similar items made of crystal, glass, or bronze are not allowable for an individual, but they are allowable if they belong to householders or to the Sangha.

754.

754.

Yaṃ kiñci sodakaṃ pattaṃ, paṭisāmeyya dukkaṭaṃ;

Sādhukaṃ vodakaṃ katvā, paṭisāmeyya paṇḍito.

If one should put away any bowl containing water, that is a dukkaṭa offense; a wise person should put it away only after having carefully dried it.

755.

755.

Bhikkhuno [Pg.72] sodakaṃ pattaṃ, otāpetuṃ na vaṭṭati;

Uṇhe na nidahetabbo, nidahantassa dukkaṭaṃ.

It is not allowable for a monk to expose a bowl with water to heat; it should not be placed in the heat, and for one who places it there, it is a dukkaṭa offense.

756.

756.

Miḍḍhante paribhaṇḍante, ṭhapetuṃ na ca vaṭṭati;

Miḍḍhiyā paribhaṇḍe vā, vitthiṇṇe pana vaṭṭati.

It is not allowable to place it amidst excrement or refuse; but it is allowable where such things are scattered over a wide area.

757.

757.

Dāruādhārake patte, dve ṭhapetumpi vaṭṭati;

Ayameva nayo daṇḍa-bhūmiādhārakesupi.

It is allowable to place two bowls on a wooden stand; this same rule applies also to stands made of cane and stands placed on the ground.

758.

758.

Taṭṭikāyapi coḷe vā, potthake kaṭasārake;

Paribhaṇḍakatāyāpi, bhūmiyaṃ vālukāsu vā.

On a plate or a cloth, in a bag or on a refuse heap, even amidst scattered refuse, on the ground or on sand—

759.

759.

Tathārūpāsu suddhāsu, ṭhapetuṃ pana vaṭṭati;

Sarajāya ṭhapentassa, dukkaṭaṃ kharabhūmiyā.

in such places, when they are clean, it is allowable to place it; for one who places it on dusty or rough ground, it is a dukkaṭa offense.

760.

760.

Daṇḍe vā nāgadante vā, laggetumpi na vaṭṭati;

Chattaṅgamañcapīṭhesu, ṭhapentassa ca dukkaṭaṃ.

It is not allowable to hang it on a staff or a wall-peg; and for one who places it on an umbrella, bed, or chair, it is a dukkaṭa offense.

761.

761.

Aṭanīsu hi bandhitvā, olambetumpi vaṭṭati;

Bandhitvā pana mañcassa, ṭhapetuṃpari vaṭṭati.

Indeed, it is allowable to fasten it to a rafter and hang it down; but it is also allowable to place it on a bed after having fastened it.

762.

762.

Mañcapīṭhaṭṭake pattaṃ, ṭhapetuṃ pana vaṭṭati;

Bhattapūropi vā chatte, ṭhapetuṃ na ca vaṭṭati.

It is allowable, however, to place a bowl on a bed-stand or a chair-stand; but it is not allowable to place even a bowl full of food on an umbrella.

Tayo bhāṇavārā niṭṭhitā.

The three recitation sections are completed.

763.

763.

Kavāṭaṃ na paṇāmeyya, pattahattho sace pana;

Yena kenaci aṅgena, paṇāmeyyassa dukkaṭaṃ.

One holding a bowl should not open a door; if one opens it with any limb, there is an offense of wrong-doing.

764.

764.

Na nīhareyya pattena, calakānaṭṭhikāni vā;

Ucchiṭṭhamudakaṃ vāpi, nīharantassa dukkaṭaṃ.

One should not remove scraps or bones with a bowl, nor leftover water; for one who does so, there is an offense of wrong-doing.

765.

765.

Pattaṃ paṭiggahaṃ katvā, dhovituṃ hatthameva vā;

Mukhato nīhaṭaṃ patte, ṭhapetuṃ na ca vaṭṭati.

Having accepted [food] into the bowl, or even for washing the hands, it is not proper to place in the bowl that which has been taken out of the mouth.

766.

766.

Anāpatti [Pg.73] dasāhassa, antoyeva ca yo pana;

Adhiṭṭheti vikappeti, vissajjeti vinassati.

There is no offense if, within ten days, one determines it for use, places it under shared ownership, relinquishes it, or if it is lost.

767.

767.

Paṭhamassa hi pattassa, paṭhamena mahesinā;

Samuṭṭhānādayo sabbe, kathinena samā matā.

Indeed, concerning the first bowl-rule, all its factors, beginning with its origin, are considered by the Great Sage to be the same as for the Kathina.

Paṭhamapattakathā.

The Section on the First Bowl.

768.

768.

Pañcabandhanaūnasmiṃ, patte sati ca yo pana;

Viññāpeyya navaṃ pattaṃ, tassa nissaggiyaṃ siyā.

When one has a bowl with fewer than five mends, should one request a new bowl, it is to be forfeited.

769.

769.

Bandhanaṃ ekamuddiṭṭhaṃ, dvaṅgulāya ca rājiyā;

Bandhanāni ca cattāri, tathāṭṭhaṅgularājiyā.

One binding is specified for a crack of two finger-breadths, and four bindings for a crack of eight finger-breadths.

770.

770.

Pañca vā rājiyo yassa, ekā vāpi dasaṅgulā;

Apatto nāmayaṃ patto, viññāpeyya tato paraṃ.

A bowl that has five cracks, or even one of ten finger-breadths, is called an 'un-bowl'; beyond that, one may request another.

771.

771.

Ayopatto anekehi, lohamaṇḍalakehi vā;

Baddho vaṭṭati maṭṭho ce, ayocuṇṇena vāṇiyā.

An iron bowl bound with many iron rings is allowable if it is polished smooth, either with iron powder or by a craftsman.

772.

772.

Pattaṃ saṅghassa nissaṭṭhaṃ, tassa nissaggiyaṃ pana;

Anukampāya taṃ tasmiṃ, agaṇhantassa dukkaṭaṃ.

A bowl is to be forfeited by relinquishing it to the Sangha; for one who does not accept it out of compassion for that monk, there is an offense of wrong-doing.

773.

773.

Dīyamāne tu pattasmiṃ, yassa so na ca ruccati;

Appicchatāya vā pattaṃ, taṃ na gaṇhāti vaṭṭati.

But when that bowl is being given, if it is not pleasing to him, or if out of contentment he does not accept that bowl, it is allowable.

774.

774.

Apattassa tu bhikkhussa;

Na dātabboti dīpito;

Tattha yo pattapariyanto;

So deyyo tassa bhikkhuno.

For a monk who is at fault, it is declared that a good bowl should not be given; the last bowl available should be given to that monk.

775.

775.

Sace so taṃ jigucchanto, appadese ṭhapeti vā;

Vissajjeti abhogena, paribhuñjati dukkaṭaṃ.

If, despising it, he places it in an unsuitable place, gives it away, or uses it improperly, he commits an offense of wrong-doing.

776.

776.

Naṭṭhe [Pg.74] bhinnepi vā patte, anāpatti pakāsitā;

Attano ñātakādīnaṃ, gaṇhato vā dhanena vā.

No offense is declared if the bowl is lost or broken, or if one obtains a new one from one's own relatives and so forth, or by means of wealth.

777.

777.

Sañcarittasamuṭṭhānaṃ, kriyaṃ paṇṇattivajjakaṃ;

Kāyakammaṃ vacīkammaṃ, ticittañca tivedanaṃ.

It arises from acting as a go-between; it is an action, a violation of a regulation, an act of body and speech, involves three kinds of consciousness, and is accompanied by three kinds of feeling.

Dutiyapattakathā.

The Second Section on Bowls.

778.

778.

Sappiādiṃ purebhattaṃ, bhesajjaṃ paṭigayha hi;

Sāmisampi purebhattaṃ, paribhuñjati vaṭṭati.

Having accepted medicines such as ghee before the meal, it is permissible to consume them before the meal, even together with solid food.

779.

779.

Tato paṭṭhāya sattāhaṃ, taṃ vaṭṭati nirāmisaṃ;

Sattāhātikkame tassa, nissaggiyamudīritaṃ.

From then on, for seven days, it is allowable without solid food; on exceeding seven days, it is declared to be subject to forfeiture.

780.

780.

Pacchābhattampi gaṇhitvā, katvā sannidhikārakaṃ;

Sāyato pana sattāhaṃ, vaṭṭateva nirāmisaṃ.

Having received it even after the meal and stored it, it is still allowable for seven days for savoring, provided it is without solid food.

781.

781.

Purebhattampi pacchā vā, sayamuggahitaṃ pana;

Sarīrabhoge netabbaṃ, sāyituṃ na ca vaṭṭati.

But that which is acquired by oneself, whether before or after the meal, should be used for anointing the body; it is not allowable to consume it.

782.

782.

Navanītaṃ purebhattaṃ, bhikkhunā gahitaṃ sace;

Tāpetvānupasampanno, deti vaṭṭati sāmisaṃ.

If fresh butter is received by a monk before the meal, and an unordained person, having heated it, gives it to him, it is allowable together with solid food.

783.

783.

Sayaṃ tāpeti ce bhikkhu, sattāhampi nirāmisaṃ;

Tāpanaṃ navanītassa, sāmapāko na hoti so.

If a monk heats it himself, it is allowable for seven days without solid food, for the heating of fresh butter is not considered cooking by oneself.

784.

784.

Pacchābhattaṃ gahetvā ce, yena kenaci tāpitaṃ;

Vaṭṭateva ca taṃ sappi, sattāhampi nirāmisaṃ.

And if, having been received after the meal, it is heated by anyone, that ghee is still allowable for seven days without solid food.

785.

785.

Khīraṃ dadhiṃ cāpi paṭiggahetvā;

Sayaṃ purebhattamatho karoti;

Sappiṃ purebhattakameva tassa;

Nirāmisaṃ vaṭṭati bhikkhuno taṃ.

Having accepted milk or curd and then making ghee himself before the meal, that ghee is considered a 'before-the-meal' item for that monk, and is allowable without solid food.

786.

786.

Pacchābhattakato uddhaṃ, taṃ na vaṭṭati sāyituṃ;

Savatthukassa sappissa, gahitattāva bhikkhuno.

After it is made from what was received after the meal, it is not allowable to consume it, because the ghee together with its material basis was accepted by the monk.

787.

787.

Sattāhātikkamepissa[Pg.75], na doso koci vijjati;

‘‘Paṭiggahetvā tānī’’ti, vuttattā hi mahesinā.

Even on its exceeding seven days, no fault is found, for it was said by the Great Sage, 'Having received those...'

788.

788.

Yathā kappiyasappimhi, nissaggiyamudīritaṃ;

Tathākappiyasappimhi, dukkaṭaṃ paridīpitaṃ.

Just as for allowable ghee a forfeiture is declared, so for unallowable ghee an offense of wrong-doing is explained.

789.

789.

Sabbākappiyamaṃsānaṃ, vajjetvā maṃsameva ca;

Khīraṃ dadhi ca sappi ca, navanītañca vaṭṭati.

From all unallowable meats, excepting the flesh itself, the milk, curd, ghee, and fresh butter are allowable.

790.

790.

‘‘Yesaṃ kappati maṃsañhi, tesaṃ sappī’’ti kiṃ idaṃ?Paṇītabhojanassāpi, tathā sattāhakālike.

'For whom meat is suitable, for them ghee too'—what is this? Similarly, for choice foods and for the seven-day allowance.

791.

791.

Nissaggiyassa vatthūnaṃ, paricchedaniyāmanaṃ;

Na cākappiyamaṃsānaṃ, sappiādi nivāritaṃ.

For items subject to forfeiture, there is a regulation of limitation; and ghee and so forth are not prohibited with unallowable meats.

792.

792.

Navanītepi sappimhi, gahituggahitādike;

Sabbo vuttanayeneva, veditabbo vinicchayo.

Regarding fresh butter and ghee, whether taken, received, and so forth, every decision should be understood according to the method already stated.

793.

793.

Telabhikkhāya bhikkhūnaṃ, paviṭṭhānaṃ upāsakā;

Telaṃ vā navanītaṃ vā, sappiṃ vā ākiranti hi.

When monks have entered for an alms-round for oil, lay devotees indeed pour oil, or fresh butter, or ghee for them.

794.

794.

Bhattasitthāni vā tattha, taṇḍulā vā bhavanti ce;

Ādiccapakkasaṃsaṭṭhaṃ, hoti sattāhakālikaṃ.

If lumps of cooked rice or uncooked rice grains are there, being mixed with what is sun-cooked, it becomes a seven-day allowance.

795.

795.

Tilasāsapatelaṃ vā, madhukeraṇḍatelakaṃ;

Gahitaṃ tu purebhattaṃ, sāmisampi nirāmisaṃ.

Sesame oil, mustard oil, mahua oil, or castor oil, having been received before the meal, is allowable both with a staple food and without a staple food.

796.

796.

Pacchābhattakato uddhaṃ, sāyitabbaṃ nirāmisaṃ;

Sattāhātikkame tesaṃ, vasā nissaggiyaṃ siyā.

After the mealtime, it should be consumed without a staple food. Upon the exceeding of seven days, this fat becomes subject to forfeiture.

797.

797.

Eraṇḍamadhukaṭṭhīni, sāsapādīni cattanā;

Gahetvā katatelampi, hoti sattāhakālikaṃ.

Castor seeds, mahua seeds, mustard seeds, and so forth, having been taken and made into oil by oneself, this also is a seven-day allowance.

798.

798.

Yāvajīvikavatthuttā, tesaṃ tiṇṇampi bhikkhuno;

Savatthugahaṇe tassa, kācāpatti na vijjati.

Because these are lifelong items, for a monk who accepts any of those three along with their raw material, no offense whatsoever is found.

799.

799.

Attanā [Pg.76] yaṃ kataṃ telaṃ, taṃ vaṭṭati nirāmisaṃ;

Sattāhātikkamenassa, hoti nissaggiyaṃ pana.

The oil that is made by oneself is allowable without a staple food; however, upon exceeding seven days, it becomes subject to forfeiture.

800.

800.

Dukkaṭaṃ sāsapādīnaṃ, telatthāyeva bhikkhunā;

Gahetvā ṭhapitānaṃ tu, sattāhātikkame siyā.

For a monk, upon exceeding seven days, there is a `dukkaṭa` offense regarding mustard seeds and so forth that have been accepted and stored for the very purpose of oil.

801.

801.

Nāḷikerakarañjānaṃ, telaṃ kuruvakassa ca;

Nimbakosambakānañca, telaṃ bhallātakassa ca.

The oil of coconut and karanja, and of kuruvaka; and the oil of nimba and kosamba, and of bhallataka—

802.

802.

Iccevamādikaṃ sabbaṃ, avuttaṃ pāḷiyaṃ pana;

Gahetvā nikkhipantassa, dukkaṭaṃ samayaccaye.

For all such things as these, though unmentioned in the Canon, there is a `dukkaṭa` offense for one who accepts and stores them, upon the transgression of the time limit.

803.

803.

Yāvakālikabhedañca, yāvajīvakameva ca;

Viditvā sesametthāpi, sappinā sadiso nayo.

Having understood the distinction between what is for a limited time and what is for life, here too the method for the remainder is similar to that for ghee.

804.

804.

Acchamacchavarāhānaṃ, susukāgadrabhassa ca;

Vasānaṃ pana pañcannaṃ, telaṃ pañcavidhaṃ bhave.

The fat of bears, fish, boars, and of porpoises and asses—the fat of these five, however, constitutes five kinds of oil.

805.

805.

Sabbameva vasātelaṃ, kappiyākappiyassa ca;

Manussānaṃ vasātelaṃ, ṭhapetvā pana vaṭṭati.

All fat-oil, indeed, from both permissible and impermissible animals, is allowable, excepting, however, the fat-oil of humans.

806.

806.

Vasaṃ paṭiggahetvāna, purebhattaṃ panattanā;

Pakkaṃ vaṭṭati saṃsaṭṭhaṃ, sattāhampi nirāmisaṃ.

Fat accepted before the meal and cooked by oneself is allowable; if mixed, it is allowable for seven days even without a staple food.

807.

807.

Sace anupasampanno, katvā taṃ deti vaṭṭati;

Sāmisampi purebhattaṃ, tato uddhaṃ nirāmisaṃ.

If an unordained person, having prepared it, gives it, it is allowable. Before the meal, it is allowable even with a staple food; thereafter, without a staple food.

808.

808.

Paṭiggahetuṃ kātuṃ vā, pacchābhattaṃ na vaṭṭati;

Seso vuttanayeneva, veditabbo vibhāvinā.

To accept or to prepare it after the meal is not allowable; the remainder should be understood by the discerning one according to the method already stated.

809.

809.

Gahitañhi purebhattaṃ, madhuṃ madhukarīkataṃ;

Vaṭṭateva purebhattaṃ, sāmisampi nirāmisaṃ.

Honey made by bees, if accepted before the meal, is indeed allowable before the meal, both with a staple food and without a staple food.

810.

810.

Pacchābhattakato [Pg.77] uddhaṃ, sattāhampi nirāmisaṃ;

Sattāhātikkame doso, vatthūnaṃ gaṇanāvasā.

After the mealtime, for up to seven days, it is allowable without a staple food. Upon exceeding seven days, there is a fault, because of the conclusion of the enumeration of items.

811.

811.

Ucchumhā pana nibbattaṃ, pakkāpakkaṃ ghanāghanaṃ;

Rasādi pana taṃ sabbaṃ, ‘‘phāṇita’’nti pavuccati.

Now, what is produced from sugarcane, whether cooked or uncooked, thick or thin—all such juice and so forth is called 'molasses' (phāṇita).

812.

812.

Phāṇitaṃ tu purebhattaṃ, gahitaṃ pana vaṭṭati;

Sāmisampi purebhattaṃ, tato uddhaṃ nirāmisaṃ.

Molasses, however, accepted before the meal, is allowable. Before the meal, it is allowable even with a staple food; thereafter, without a staple food.

813.

813.

Asaṃsaṭṭhena ucchussa, rasena kataphāṇitaṃ;

Gahitena purebhattaṃ, tadaheva nirāmisaṃ.

Molasses made from unmixed sugarcane juice, if accepted before the meal, is allowable on that very day without a staple food.

814.

814.

Ucchuṃ paṭiggahetvāna, katepesa nayo mato;

Pacchābhattakato uddhaṃ, taṃ na vaṭṭati sāyituṃ.

Having accepted sugarcane and then made molasses from it, this same rule is to be understood. After the mealtime, it is not allowable to consume it.

815.

815.

Gahitattā savatthussa, sattāhātikkamepi ca;

Hoti tassa anāpatti, pacchābhattaṃ katepi ca.

Because it was accepted with its raw material, there is no offense for him even if seven days are exceeded, and even if it is prepared after the meal.

816.

816.

Saṃsaṭṭhañca purebhattaṃ, gahitaṃ tamupāsako;

Tadahe deti ce katvā, sāmisampi ca vaṭṭati.

And if a lay follower prepares and gives on that same day that mixed substance which was accepted before the meal, it is allowable even with a staple food.

817.

817.

Saṃsaṭṭhena purebhattaṃ, gahitena sayaṃkataṃ;

Pacchābhattaṃ katañcāpi, sattāhampi nirāmisaṃ.

Molasses made by oneself from a mixed substance accepted before the meal, even if it is prepared after the meal, is allowable for seven days without a staple food.

818.

818.

Kataṃ madhukapupphānaṃ, phāṇitaṃ sītavārinā;

Sāmisampi purebhattaṃ, tato uddhaṃ nirāmisaṃ.

Molasses made from mahua flowers with cool water is allowable with a staple food before the meal; thereafter, it is allowable without a staple food.

819.

819.

Sattāhātikkamepissa, dukkaṭaṃ paridīpitaṃ;

Pakkhipitvā kataṃ khīraṃ, hoti taṃ yāvakālikaṃ.

Upon its exceeding seven days, a `dukkaṭa` offense is declared. If milk is added when it is prepared, it becomes `yāvakālika`.

820.

820.

Phalānaṃ pana sabbesaṃ, yāvakālikasaññinaṃ;

Yāvakālikamicceva, phāṇitaṃ paridīpitaṃ.

Furthermore, for all fruits which are perceived as yāvakālika, molasses is likewise declared to be yāvakālika.

821.

821.

Pacchābhattampi bhikkhussa, paccaye sati kevalaṃ;

Kālikā pana vaṭṭanti, purebhattaṃ yathāsukhaṃ.

Even after the meal, for a monk, kālika items are allowable only when there is a reason; before the meal, however, they are allowable as one pleases.

822.

822.

Labhitvā pana nissaṭṭhaṃ, taṃ tu sattāhakālikaṃ;

Aruādīni makkhetuṃ, sāyituṃ vā na vaṭṭati.

However, having obtained and then relinquished that which is sattāhakālika, it is not allowable to smear it on wounds and so forth, or to eat it.

823.

823.

Aññassa [Pg.78] pana bhikkhussa, kāyabhoge ca vaṭṭati;

Cajitvā nirapekkhova, labhitvā puna sāyituṃ.

For another monk, however, it is allowable for bodily use; and for the one who relinquished it without attachment, it is allowable to consume it upon obtaining it again.

824.

824.

Anāpatti adhiṭṭheti, vissajjeti vinassati;

Acchinditvā ca vissāsaṃ, gaṇhatummattakādino.

There is no offense if one determines it, gives it away, or it is lost; nor if one takes it by force or with permission from a madman and so forth.

825.

825.

Samuṭṭhānādayo sabbe, kathinena samā matā;

Sadākathinacittena, paṭhameneva satthunā.

All origins and so forth are considered to be the same as for the Kathina; this was first taught by the Teacher with a mind ever intent on the Kathina.

Bhesajjasikkhāpadakathā.

The Discourse on the Training Rule Concerning Medicines.

826.

826.

Māso sesoti gimhānaṃ, pariyeseyya sāṭikaṃ;

Addhamāsova sesoti, katvā paridahe budho.

Thinking, 'A month of the hot season remains,' one should seek a rain-bathing cloth. Thinking, 'Only half a month remains,' the wise one, having made it, should wear it.

827.

827.

Katvā pana satuppādaṃ, vassasāṭikacīvaraṃ;

Nipphādentassa bhikkhussa, samaye piṭṭhisammate.

But for a monk who, having made an effort, completes a rain-bathing robe at the time designated for a 'back-cloth'...

828.

828.

Hoti nissaggiyāpatti, ñātakāññātakādino;

Tesuyeva ca viññattiṃ, katvā nipphādane tathā.

There is an offense entailing forfeiture, whether from relatives or non-relatives, when one makes a request to those very people and then completes it.

829.

829.

Katvā pana satuppādaṃ, samaye kucchisaññite;

Nipphādentassa bhikkhussa, vatthamaññātakādino.

But for a monk who, having made an effort, completes cloth from non-relatives and so forth at the time known as 'belly-cloth'...

830.

830.

Tassādinnakapubbesu, vattabhedena dukkaṭaṃ;

Karoto tatra viññattiṃ, nissaggiyamudīritaṃ.

For him, if it was not previously given, there is a dukkaṭa offense for the breach of conduct. For making a request in that case, a nissaggiya offense is declared.

831.

831.

Ovassāpeti ce kāyaṃ, naggo satipi cīvare;

Nhānassa pariyosāne, dukkaṭaṃ vivaṭaṅgaṇe.

If one gets the body wet while naked, even though a robe is available, at the end of bathing in an open space, a dukkaṭa offense is incurred.

832.

832.

Ūnake pana māsasmiṃ, atirekoti saññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

But when it is less than a month, for one who perceives it as more than a month, and also for one who is in doubt, there is a dukkaṭa offense.

833.

833.

Acchinnacīvarassāpi, anāpattāpadāsupi;

Nhānakoṭṭhakavāpīsu, nhāyantassa ca bhikkhuno.

There is no offense for one whose robe has been stolen, nor in times of misfortune; and for a monk bathing in bathing chambers or reservoirs.

834.

834.

Sañcarittasamuṭṭhānaṃ[Pg.79], kriyaṃ paṇṇattivajjakaṃ;

Kāyakammaṃ vacīkammaṃ, ticittañca tivedanaṃ.

It arises from conveying a message, is an action, a transgression of the regulation, a bodily action, a verbal action, involving three mind-states and accompanied by three feelings.

Vassikasāṭikakathā.

The Discourse on the Rain-Bathing Cloth.

835.

835.

Sāmaṃ tu cīvaraṃ datvā, acchindantassa taṃ puna;

Sakasaññāya bhikkhussa, tassa nissaggiyaṃ siyā.

For a monk who, having given a robe himself, then takes it back by force with the perception that it is his own, there is an offense entailing forfeiture.

836.

836.

Ekāyeva panāpatti, ekamacchindato siyā;

Bahūni ekabaddhāni, acchindantassa vā tathā.

However, the offense is single for one who seizes a single item; likewise for one who seizes many items bound together as one.

837.

837.

Visuṃ ṭhitāni ekeka-māharāpayato pana;

Vatthānaṃ gaṇanāyassa, āpattigaṇanā siyā.

But for one who causes separate items to be brought one by one, the number of offenses would be according to the number of cloths.

838.

838.

‘‘Mayā dinnāni sabbāni, āharā’’ti ca bhāsato;

Ekena vacaneneva, honti āpattiyo bahū.

For one who says, "Bring all the things given by me," with that single utterance, many offenses arise.

839.

839.

Āṇāpeti sace aññaṃ, bhikkhuṃ gaṇhāti cīvaraṃ;

Bahūni gaṇhatāṇatto, ekaṃ pācittiyaṃ siyā.

If he orders another monk to take a robe, and being ordered to take many, there would be one pācittiya offense.

840.

840.

‘‘Mayā dinnāni sabbāni, gaṇhā’’ti vadato pana;

Ekāyassa ca vācāya, honti āpattiyo bahū.

But for one who says, "Take all the things given by me," for him, with that single utterance, many offenses arise.

841.

841.

‘‘Saṅghāṭimuttarāsaṅgaṃ, gaṇha gaṇhā’’ti bhāsato;

Hoti vācāya vācāya, āṇāpentassa dukkaṭaṃ.

For one who says, "Take the outer robe! Take the upper robe!", for the one ordering, there is a dukkaṭa for each utterance.

842.

842.

Vikappanupagaṃ kiñci, ṭhapetvā pacchimaṃ paraṃ;

Aññaṃ pana parikkhāraṃ, chindāpentassa dukkaṭaṃ.

For causing another requisite subject to shared ownership to be taken by force—excepting the final one—there is a dukkaṭa.

843.

843.

Ṭhapetvā upasampannaṃ, aññesaṃ cīvarādikaṃ;

Acchindatopi bhikkhussa, hoti āpatti dukkaṭaṃ.

For a monk who takes by force the robe or other requisites of others—excepting a fully ordained person—there is a dukkaṭa offense.

844.

844.

Evaṃ anupasampanne, upasampannasaññino;

Tattha vematikassāpi, acchindantassa dukkaṭaṃ.

Likewise, for one who takes by force from someone not fully ordained while perceiving him as fully ordained, or while being in doubt about it, there is a dukkaṭa offense.

845.

845.

So [Pg.80] vā deti sace tuṭṭho, duṭṭho vissāsameva vā;

Gaṇhatopi anāpatti, tathā ummattakādino.

If that person gives it, whether pleased or angry, or even out of trust, there is no offense for the one who takes it; likewise, when taking from a madman and so forth.

846.

846.

Adinnādānatulyāva, samuṭṭhānādayo nayā;

Aññatra vedanāyettha, hoti sā dukkhavedanā.

The principles of its origins and so forth are just like those for taking what is not given; except here, the feeling is painful feeling.

Cīvaracchindanakathā.

The Discourse on Seizing a Robe.

847.

847.

Viññāpetvā sace suttaṃ, chabbidhaṃ sānulomikaṃ;

Cīvaraṃ tantavāyehi, vāyāpeti na vaṭṭati.

If, having requested thread that is sixfold and suitable, one has a robe woven by weavers, it is not allowable.

848.

848.

Sāmaṃ viññāpitaṃ suttaṃ, akappiyamudīritaṃ;

Tantavāyopi viññatto, tathā aññātakādiko.

Thread requested by oneself is declared unsuitable; a weaver who has been requested is likewise unsuitable, and so forth for non-relatives.

849.

849.

Viññattatantavāyena, suttenākappiyena ca;

Cīvaraṃ vāyāpentassa, nissaggiyamudīritaṃ.

For one who has a robe woven by a requested weaver and with unsuitable thread, a nissaggiya offense is declared.

850.

850.

Vidatthimatte dīghena, hatthamatte tirīyato;

Vīte nissaggiyaṃ vuttaṃ, phalake phalakepi ca.

If it exceeds a span in length or a handbreadth across, it is declared to be subject to forfeiture, and likewise for each panel.

851.

851.

Teneva kappiyaṃ suttaṃ, vāyāpentassa dukkaṭaṃ;

Tatheva tantavāyena, kappiyena akappiyaṃ.

For one who has suitable thread woven by that same weaver, there is a dukkaṭa offense; likewise for one who has unsuitable thread woven by a suitable weaver.

852.

852.

Ekantarikato vāpi, dīghato vā tirīyato;

Kappiyākappiyeheva, vīte suttehi dukkaṭaṃ.

Whether alternating, or lengthwise, or crosswise, when the limit is exceeded with both suitable and unsuitable threads, it is a dukkaṭa offense.

853.

853.

Kappiyākappiyeheva, tantavāyehi ve kate;

Kappiyākappiyaṃ suttaṃ, missetvā tassa dukkaṭaṃ.

When it is made by both suitable and unsuitable weavers, having mixed suitable and unsuitable thread, for that person there is a dukkaṭa offense.

854.

854.

Sace akappiyaṃ suttaṃ, vāreneva vinanti te;

Dassetvāva paricchedaṃ, akappiyavite pana.

If they weave unsuitable thread by turns, having shown the limit, then when the unsuitable part is exceeded,

855.

855.

Pācittiyaṃ pamāṇasmiṃ, tadūne dukkaṭaṃ siyā;

Itarena vite vatthe, ubhayattheva dukkaṭaṃ.

there is a pācittiya offense for the full measure; if less than that, there would be a dukkaṭa. When the cloth is exceeded by the other thread, in both instances it is a dukkaṭa offense.

856.

856.

Dvepi [Pg.81] vemaṃ gahetvā vā, ekato vā vinanti ce;

Phalake phalake tassa, dukkaṭaṃ paridīpitaṃ.

Whether having taken two shuttles, or if they weave as one, for him a dukkaṭa offense is declared for each panel.

857.

857.

Eteneva upāyena, bhede sabbattha sādhukaṃ;

Āpattibhedo viññeyyo, viññunā vinayaññunā.

By this very method, the distinctions of offenses in all divisions should be thoroughly understood by the wise, by those skilled in the Vinaya.

858.

858.

Kappiyo tantavāyopi, sace suttampi kappiyaṃ;

Cīvaraṃ vāyāpentassa, anāpatti pakāsitā.

If the weaver is suitable, and if the thread is also suitable, for one who has a robe woven, no offense is declared.

859.

859.

Anāpatti parissāve, āyoge aṃsabaddhake;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

There is no offense in the case of a water-strainer, a yoke-tie, or a shoulder-strap. All origins and so forth are considered similar to the sañcaritta offense.

Suttaviññattikathā.

The Discourse on the Request for Thread.

860.

860.

Appavāritañātīnaṃ, tantavāye samecca ce;

Vikappaṃ cīvare bhikkhu, āpajjati na vaṭṭati.

If a monk, on behalf of uninvited non-relatives, approaches weavers and gives specifications for a robe, he incurs an offense; it is not allowable.

861.

861.

Dīghāyatappitatthāya, suttavaḍḍhanake kate;

Bhikkhu nissaggiyāpattiṃ, āpajjati na saṃsayo.

When an increase of thread is made for the purpose of making it longer and broader, a monk incurs an offense entailing forfeiture, without a doubt.

862.

862.

Bhikkhuno ñātakādīnaṃ, tantavāyesu attano;

Dhanenaññassa catthāya, anāpattiṃ viniddise.

If a monk, for the sake of another, contributes his own wealth to weavers making a robe for his relatives and so forth, one should declare no offense.

863.

863.

Vāyāpentassa appagghaṃ, mahagghaṃ kattukāmino;

Tathā ummattakādīnaṃ, sesaṃ vuttamanantare.

For one who has something of little value woven, wishing to make it of great value; likewise for the insane and so forth, the rest has been stated in the preceding.

Pesakārakathā.

The Discourse on the Weaver.

864.

864.

Vassaṃvuṭṭhe yamuddissa, bhikkhū dīyati cīvaraṃ;

Pavāraṇāya pubbeva, taṃ hotaccekacīvaraṃ.

When the rains-residence has been completed, a robe given to a specific monk, even before the Pavāraṇā, is an emergency robe.

865.

865.

Pure pavāraṇāyeva, bhājetvā yadi gayhati;

Vassacchedo na kātabbo, saṅghikaṃ taṃ karoti ce.

Just before the Pavāraṇā, if it is divided and taken, the rains-residence is not considered broken, provided one makes it Sangha property.

866.

866.

Anāpatti [Pg.82] adhiṭṭheti, antosamayameva taṃ;

Vissajjeti vikappeti, vinassati ca ḍayhati.

There is no offense if, within the time limit, he determines it, relinquishes it, or places it under dual ownership; or if it is destroyed or burned.

867.

867.

Tassaccāyikavatthassa, kathine tu anatthate;

Parihārekamāsova, dasāhaparamo mato.

For that emergency cloth, when the Kathina is not spread, the allowance is one month; the general maximum is considered to be ten days.

868.

868.

Atthate kathine tassa, pañca māsā pakāsitā;

Parihāro munindena, dasāhaparamā pana.

When the Kathina is spread for him, five months are declared as the allowance by the King of Sages; the general maximum, however, is ten days.

869.

869.

Samuṭṭhānādayo sabbe, kathinena samā matā;

Paṭhamenākriyācittaṃ, ticittañca tivedanaṃ.

All origins and so forth are considered the same as for the Kathina rule. It is of the first origin, with non-volitional consciousness, three types of consciousness, and three types of feeling.

Accekacīvarakathā.

The Discourse on the Emergency Robe.

870.

870.

Vasitvā pana ce bhikkhu, pubbakattikapuṇṇamaṃ;

Ṭhapetvā cīvaraṃ gāme, paccaye sati tādise.

If a monk, having stayed until the full moon of the earlier Kattika month, leaves his robe in a village when there is a suitable reason,

871.

871.

Chārattaparamaṃ tena, vasitabbaṃ vinā tato;

Uttariṃ vasato doso, vinā saṅghassa sammutiṃ.

he should dwell separated from it for a maximum of six nights. For one dwelling beyond that, there is an offense, unless there is the Sangha's consent.

872.

872.

Kattikeyeva māsasmiṃ, paṭhamāya pavārito;

Pacchimena pamāṇena, yutte sāsaṅkasammate.

In the very month of Kattika, for one who has performed the Pavāraṇā on the first day, by the latter measure, when it is suitable and there is consent regarding a dangerous situation.

873.

873.

Senāsane vasantova, ṭhapetuṃ ekacīvaraṃ;

Caturaṅgasamāyoge, labhatīti pakāsito.

It is declared that one who is dwelling in a lodging obtains permission to lay aside one robe when there is a conjunction of four factors.

874.

874.

Yaṃ gāmaṃ gocaraṃ katvā, bhikkhu āraññake vase;

Tasmiṃ gāme ṭhapetuṃ taṃ, māsamekaṃ tu vaṭṭati.

A monk, having made a certain village his alms-resort, dwells in the forest; it is allowable to lay aside that robe in that village for one month.

875.

875.

Aññattheva vasantassa, chārattaparamaṃ mataṃ;

Ayamassa adhippāyo, paṭicchanno pakāsito.

For one dwelling elsewhere, a maximum of six nights is held to be the rule. This is its meaning, which was concealed but is now declared.

876.

876.

Senāsanamathāgantvā, sattamaṃ aruṇaṃ pana;

Uṭṭhāpetuṃ vidūrattā, asakkontassa bhikkhuno.

Then, having gone to the dwelling, and on the seventh dawn, for the monk who is unable to retrieve the robe due to the distance.

877.

877.

Gāmasīmampi [Pg.83] vā gantvā, vasitvā yattha katthaci;

Cīvarassa pavattiṃ so, ñatvā gacchati vaṭṭati.

Or, having gone even to the village boundary and having stayed wherever, if he learns news of the robe, it is allowable for him to go.

878.

878.

Evañcāpi asakkonto, ñatvā tattheva paṇḍito;

Khippaṃ paccuddhare ṭhāne, atireke hi tiṭṭhati.

And even if unable to do so, the wise one, knowing this, should quickly make a formal revocation in that very place, for it remains as an extra robe.

879.

879.

Vissajjeti anāpatti, vinassati ca ḍayhati;

Acchindane ca vissāse, bhikkhusammutiyāpi vā.

There is no offense if he relinquishes it, if it is destroyed or burned, if it is stolen, if it is taken on trust, or by the authorization of the monks.

880.

880.

Samuṭṭhānādayo sabbe, kathinena samā matā;

Dutiyena, munindena, tena sāsaṅkasammate.

All its factors, such as the origin, are held to be the same as for the second rule. By the Lord of Sages, it is thus approved as the 'Rule of Doubt'.

Sāsaṅkakathā.

The Section on Doubt.

881.

881.

Jānaṃ pariṇataṃ lābhaṃ, bhikkhusaṅghassa yo pana;

Attano pariṇāmeyya, tassa nissaggiyaṃ siyā.

Should a monk, knowing a gain that has been allotted to the community of monks, divert it to himself, it becomes for him an item subject to forfeiture.

882.

882.

Sace ‘‘aññassa dehī’’ti, pariṇāmeti bhikkhuno;

Suddhikaṃ suddhacittena, pācittiyamudīritaṃ.

If, with a pure mind, he diverts it to another monk, saying, 'Give it to this other one,' a simple pācittiya offense is declared.

883.

883.

Cīvaraṃ vā parasseka-mekaṃ vā pana attano;

Pariṇāmeyya ce saddhiṃ, dve pācittiyo siyuṃ.

If he should divert a robe belonging to another, or one belonging to himself, together with it, there would be two pācittiya offenses.

884.

884.

Saṅghassa pana yaṃ dinnaṃ, taṃ gahetuṃ na vaṭṭati;

Saṅghasseva padātabbo, adentassa parājayo.

However, what has been given to the Sangha, it is not allowable to take. It must be given to the Sangha alone; for one who does not give it, there is a pārājika offense.

885.

885.

Cetiyassa ca saṅghassa, puggalassapi vā pana;

Aññassa poṇamaññassa, pariṇāmeyya dukkaṭaṃ.

If one should divert what is intended for a shrine, the Sangha, or an individual to another party, it is a dukkaṭa offense.

886.

886.

Yo panantamaso bhikkhu, sunakhassapi oṇataṃ;

Sunakhassa panaññassa, pariṇāmeyya dukkaṭaṃ.

Whatever monk should divert what is intended for even a dog to another dog, it is a dukkaṭa offense.

887.

887.

Idañhi [Pg.84] tisamuṭṭhānaṃ, kriyaṃ saññāvimokkhakaṃ;

Kāyakammaṃ vacīkammaṃ, ticittañca tivedanaṃ.

This offense has three origins; it is an action, dependent on perception, can be a bodily or verbal action, and involves three types of consciousness and three types of feeling.

Pariṇatakathā.

The Section on Diversion.

Pattavaggo tatiyo.

The Third Chapter: The Bowl Chapter.

888.

888.

Tenekavatthuggataraṅgamālaṃ;

Sīlantamāpattivipattigāhaṃ;

Taranti paññattimahāsamuddaṃ;

Vinicchayaṃ ye panimaṃ taranti.

Those who master this analysis—which is like a garland of waves arising from a single subject, and which comprehends the bounds of virtue and the peril of offenses—they indeed cross the great ocean of the monastic rules.

Iti vinayavinicchaye nissaggiyakathā niṭṭhitā.

Thus ends the Section on the Nissaggiya Offenses in the Vinayavinicchaya.

Pācittiyakathā

The Section on the Pācittiya Offenses.

889.

889.

Sampajānamusāvāde, pācittiyamudīritaṃ;

Davā ravā bhaṇantassa, na dosummattakādino.

For intentional false speech, a pācittiya offense is declared. There is no offense for one who speaks in jest or delirium, nor for the insane and others.

890.

890.

Aññatthāpattiyo pañca, musāvādassa kāraṇā;

Samuṭṭhānādayo sabbe, adinnādānatulyakā.

There are five offenses in other circumstances on account of false speech; all their factors, such as their origin, are similar to those for taking what is not given.

Sampajānamusāvādakathā.

The Section on Intentional False Speech.

891.

891.

Jātiādīsu vuttesu, dasasvakkosavatthusu;

Bhūtena vā abhūtena, yena kenaci vatthunā.

Concerning the ten grounds for abuse that have been spoken of, beginning with birth, whether with a true or an untrue matter, or by any statement whatsoever.

892.

892.

Yāya kāyaci bhāsāya, hatthamuddāya vā pana;

Pārājikamanāpannaṃ, bhikkhumāpannameva vā.

By whatever language, or even by a hand gesture, towards a monk who has not committed a pārājika offense, or one who has committed some other offense.

893.

893.

Aññatraññāpadesena, omasantassa bhikkhuno;

Tattha pācittiyāpatti, sambuddhena pakāsitā.

For a monk who reviles another, except by way of innuendo, a pācittiya offense is incurred in that case, as declared by the Fully Enlightened One.

894.

894.

Tehevaññāpadesena[Pg.85], pāḷimuttapadehipi;

Sabbatthānupasampannaṃ, akkosantassa dukkaṭaṃ.

For one who abuses a non-ordained person in any circumstance, whether by those same innuendos or by words not in the Pāḷi canon, it is a dukkaṭa offense.

895.

895.

Anakkositukāmassa, kevalaṃ davakamyatā;

Vadato pana sabbattha, dubbhāsitamudīritaṃ.

However, for one who does not wish to abuse, but speaks in any of these ways merely out of a desire to jest, a dubbhāsita offense is declared.

896.

896.

Paviṭṭhānupasampanna-ṭṭhāne idha ca bhikkhunī;

Anāpatti purakkhatvā, atthadhammānusāsaniṃ.

In this case, there is no offense for a bhikkhunī who has entered a place of non-ordained persons, provided she gives precedence to teaching the meaning and the Dhamma.

897.

897.

Vadato pana bhikkhussa, samuṭṭhānādayo nayā;

Anantarasamā vuttā, dukkhā hotettha vedanā.

But for a monk who speaks thus, the principles concerning the origin and other factors are said to be the same as for the immediately preceding rule; in this case, the associated feeling is painful.

Omasavādakathā.

The Discourse on Abusive Speech.

898.

898.

Āpatti bhikkhupesuññe, duvidhākārato siyā;

Attano piyakāmassa, parabhedatthinopi vā.

An offense in slandering a bhikkhu may occur in two ways: either from a desire for one's own favor, or with the intent of causing division for another.

899.

899.

Akkosantassa pariyāya-pāḷimuttanayehi ca;

Vacanassupasaṃhāre, hoti āpatti dukkaṭaṃ.

For one who reviles, whether by indirect methods or by methods outside the Pāḷi, and in the application of the speech, there is an offense of wrongdoing.

900.

900.

Tathā anupasampanna-akkosaṃ haratopi ca;

Ṭhitā anupasampanna-ṭṭhāne idha ca bhikkhunī.

Similarly, for one who conveys the reviling of a non-ordained person; and here, a bhikkhunī stands in the place of a non-ordained person.

901.

901.

Na ceva piyakāmassa, na ca bhedatthinopi vā;

Pāpānaṃ garahatthāya, vadantassa ca bhikkhuno.

Neither for one desiring favor, nor for one desiring division, but for a bhikkhu who speaks for the purpose of reproaching evil deeds.

902.

902.

Tathā ummattakādīnaṃ, anāpattīti dīpitā;

Samuṭṭhānādayo sabbe, adinnādānasādisā.

Likewise, for the insane and so forth, it is declared to be no offense. All origins and so forth are similar to those for the rule on taking what is not given.

Pesuññakathā.

The Discourse on Slander.

903.

903.

Ṭhapetvā bhikkhuniṃ bhikkhuṃ, aññena piṭakattayaṃ;

Dhammaṃ saha bhaṇantassa, tassa pācittiyaṃ siyā.

Excepting a bhikkhunī or a bhikkhu, for one who recites the Dhamma of the three baskets together with another, there is a pācittiya offense.

904.

904.

Rājovādādayo [Pg.86] vuttā, mahāpaccariyādisu;

Anāruḷhesu saṅgītiṃ, āpattijanakāti hi.

The royal admonitions and so forth are mentioned in the Mahāpaccariya and other such texts; for indeed, not having been included in the canonical recitation, they are generators of an offense.

905.

905.

Dukkaṭaṃ hoti bhikkhusmiṃ, tathā bhikkhuniyāpi ca;

Bhikkhussānupasampanna-saññino vimatissa vā.

There is a dukkaṭa offense in the case of a bhikkhu, and likewise a bhikkhunī, for one who perceives that bhikkhu as not fully ordained, or who is in doubt.

906.

906.

Ekato uddisāpeti, sajjhāyaṃ vā karoti yo;

Bhaṇantaṃ paguṇaṃ ganthaṃ, opāteti ca yo pana.

One who causes another to recite together, or who makes a joint recitation; or furthermore, one who interrupts another reciting a familiar text fluently.

907.

907.

Tassa cānupasampanna-santike gaṇhatopi ca;

Uddesaṃ tu anāpatti, bhaṇane tena ekato.

And for one who learns a recitation in the presence of a non-ordained person, there is, however, no offense in reciting together with that person.

908.

908.

Vācato ca samuṭṭhāti, vācācittadvayāpi ca;

Samuṭṭhānamidaṃ vuttaṃ, padasodhammasaññitaṃ.

It arises from speech, and also from both speech and mind. This is said to be the origin for the rule designated 'Dhamma word by word'.

Padasodhammakathā.

The Discourse on Dhamma Word by Word.

909.

909.

Sabbacchannaparicchanne, nipajjeyya sace pana;

Yebhuyyena paricchanne, channe senāsanepi vā.

If one were to lie down in a place completely covered and enclosed, or in one mostly enclosed, or in a covered lodging.

910.

910.

Tissannaṃ pana rattīnaṃ, uddhaṃ yo pana rattiyaṃ;

Ṭhapetvā bhikkhuṃ aññena, tassa pācittiyaṃ siyā.

But for one who stays for more than three nights with another, excepting a bhikkhu, for him there is a pācittiya offense.

911.

911.

Vatthuṃ yaṃ pana niddiṭṭhaṃ, methunassa pahonakaṃ;

Āpatyantamaso tena, tiracchānagatenapi.

Whatever object is specified as suitable for sexual intercourse, an offense is incurred with it, even down to the case of an animal.

912.

912.

Nipanne upasampanne, itaro ce nipajjati;

Itarasmiṃ nipanne vā, sace bhikkhu nipajjati.

If, when a fully ordained person has lain down, another (a non-ordained person) lies down; or if, when another (a non-ordained person) has lain down, a bhikkhu lies down.

913.

913.

Ubhinnaṃ uṭṭhahitvā vā, nipajjanapayogato;

Āpattānupasampanna-gaṇanāyapi vā siyā.

Or, both having arisen, an offense may be incurred from the act of lying down again, or by the counting of the nights with the non-ordained person.

914.

914.

Sace pidhāya vā gabbhaṃ, nipajjatipidhāya vā;

Āpattatthaṅgate sūriye, catutthadivase siyā.

Whether one lies down having closed the inner chamber or without closing it, when the sun has set on the fourth day, an offense is incurred.

915.

915.

Diyaḍḍhahatthubbedhena[Pg.87], pākāracayanādinā;

Parikkhittampi taṃ sabbaṃ, parikkhittanti vuccati.

Whatever is enclosed by a wall construction or the like, with a height of one and a half cubits, all of that is called 'enclosed'.

916.

916.

Bhikkhussantamaso dussa-kuṭiyaṃ vasatopi ca;

Sahaseyyāya āpatti, hotīti paridīpito.

Even for a bhikkhu dwelling in a mere cloth hut, an offense of sharing a lodging is incurred; thus it has been clearly explained.

917.

917.

Sabbacchannaparicchanna-yebhuyyādippabhedato;

Satta pācittiyānettha, daṭṭhabbāni subuddhinā.

From the distinctions of 'completely covered and enclosed,' 'mostly enclosed,' and so forth, seven pācittiya offenses are to be understood here by the wise.

918.

918.

Aḍḍhacchannaparicchanne, dukkaṭaṃ paridīpitaṃ;

Sabbacūḷaparicchanna-channādīhipi pañcadhā.

For a place half-covered and fully enclosed, a dukkaṭa offense is declared; and this is fivefold for places such as those completely enclosed with a small roof, those that are covered, and so on.

919.

919.

Anāpatti dirattaṃ vā, tirattaṃ vasato saha;

Aruṇassa pureyeva, tatiyāya ca rattiyā.

There is no offense for one who stays together for two or three nights, provided one departs before the dawn following the third night.

920.

920.

Nikkhamitvā vasantassa, puna saddhiñca bhikkhuno;

Tathā sabbaparicchanna-sabbacchannādikepi ca.

For a bhikkhu who, having departed, dwells again together; and likewise in all places that are completely enclosed, completely covered, and so on.

921.

921.

Evaṃ anupasampanne, nipannepi nisīdato;

Sesā eḷakalomena, samuṭṭhānādayo samā.

Thus, when a non-ordained person is lying down, for a bhikkhu who is sitting, the remaining origins and so on are the same as for the Eḷakaloma rule.

Sahaseyyakathā.

The Discourse on Sharing a Lodging.

922.

922.

Sace tadahujātāya, api yo mānusitthiyā;

Sahaseyyaṃ pakappeyya, tassa pācittiyaṃ siyā.

If one should arrange to share a lodging with a human woman, even with one born that very day, for him there is a pācittiya offense.

923.

923.

Dissamānakarūpāya, yakkhiyā petiyā saha;

Rattiyaṃ yo nipajjeyya, deviyā paṇḍakena vā.

If one were to lie down at night with a yakkhī or a petī having a visible form, or with a goddess or a paṇḍaka.

924.

924.

Methunavatthubhūtāya, tiracchānagatitthiyā;

Vatthūnaṃ gaṇanāyassa, hoti āpatti dukkaṭaṃ.

For a female animal that has become a basis for sexual intercourse, by counting the instances, there is a dukkaṭa offense.

925.

925.

Idhekadivaseneva, āpatti paridīpitā;

Seso anantare vutta-sadisova vinicchayo.

Herein, the offense for a single day has been elucidated; the remaining adjudication is similar to that stated immediately before.

Dutiyasahaseyyakathā.

The Second Discourse on Sharing a Sleeping Place.

926.

926.

Uddhaṃ [Pg.88] chappañcavācāhi, viññuṃ purisaviggahaṃ;

Vinā dhammaṃ bhaṇantassa, hoti pācitti itthiyā.

For one who speaks Dhamma to a woman beyond five or six utterances, without an intelligent man present, there is a pācittiya offense.

927.

927.

Gāthāpādo panekova, ekavācāti saññito;

Padasodhammaṃ niddiṭṭhaṃ, dhammamaṭṭhakathampi vā.

Indeed, a single verse line is designated as one utterance; Dhamma is specified as word by word, or even as a Dhamma commentary.

928.

928.

Channaṃ upari vācānaṃ, padādīnaṃ vasā pana;

Desentassa siyāpatti, padādigaṇanāya ca.

Indeed, for one teaching beyond six utterances by means of words and so on, there would be an offense, and by the counting of words and so on.

929.

929.

Nimminitvā ṭhitenāpi, saddhiṃ purisaviggahaṃ;

Yakkhenapi ca petena, tiracchānagatenapi.

Even with a created male figure standing there, or with a yakkha, or with a peta, or with one of the animal realm.

930.

930.

Ṭhitassa mātugāmassa, dhammaṃ yo pana bhāsati;

Channaṃ upari vācānaṃ, tassa pācittiyaṃ siyā.

Whoever indeed speaks Dhamma to a standing woman beyond six utterances, for him there would be a pācittiya offense.

931.

931.

Purise itthisaññissa, vimatissa ca paṇḍake;

Uttari chahi vācāhi, vadato hoti dukkaṭaṃ.

For one who perceives a man as a woman, or is in doubt about a eunuch, speaking beyond six utterances results in a dukkaṭa offense.

932.

932.

Itthirūpaṃ gahetvāna, ṭhitānaṃ bhāsatopi ca;

Dukkaṭaṃ yakkhipetīnaṃ, tiracchānagatitthiyā.

And also for one speaking to female yakkhas, female petas, or a female animal, who are standing having taken a female form, there is a dukkaṭa offense.

933.

933.

Purise sati viññusmiṃ, sayaṃ uṭṭhāya vā puna;

Desentassa nisīditvā, mātugāmassa vā tathā.

When an intelligent man is present; or again, for one teaching a woman, having risen oneself or having sat down; or she likewise.

934.

934.

Aññissā puna aññissā, itthiyā bhaṇatopi ca;

Chahi pañcahi vācāhi, anāpatti pakāsitā.

And also for one speaking to one woman and then to another with six or five utterances, no offense is declared.

935.

935.

Padasodhammatulyāva, samuṭṭhānādayo matā;

Ayameva visesoti, kriyākriyamidaṃ pana.

The origins and so on are considered analogous to 'Dhamma word by word'; this indeed is the distinction: this is action and inaction.

Dhammadesanākathā.

The Discourse on Teaching Dhamma.

936.

936.

Mahaggataṃ paṇītaṃ vā, ārocentassa bhikkhuno;

Ṭhapetvā bhikkhuniṃ bhikkhuṃ, bhūte pācittiyaṃ siyā.

For a monk who reveals a true superior human state, whether exalted or sublime, except to a monk or a nun, there would be a pācittiya offense.

937.

937.

No [Pg.89] ce jānāti so vuttaṃ, ārocentassa bhikkhuno;

Pariyāyavacane cassa, hoti āpatti dukkaṭaṃ.

If the recipient does not understand what was said, there is a dukkaṭa offense for the revealing monk; and for his speaking in circumlocution, there is a dukkaṭa offense.

938.

938.

Anāpatti tathārūpe, kāraṇe sati bhāsato;

Sabbassapi ca sīlādiṃ, vadato ādikammino.

There is no offense for one speaking when there is a suitable reason, nor for one speaking of all the morality and so on of a beginner.

939.

939.

Ummattakapadaṃ ettha, na vuttaṃ tadasambhavā;

Bhūtārocanakaṃ nāma, samuṭṭhānamidaṃ mataṃ.

The term 'insane' is not stated here, due to its inapplicability; this origin is considered to be that of 'revealing what is true'.

940.

940.

Kāyato vācato kāya-vācato ca tidhā siyā;

Kusalābyākateheva, dvicittañca dvivedanaṃ.

It may be threefold: from body, from speech, or from body and speech; it arises only from wholesome and indeterminate consciousness, has two mind-moments, and two kinds of feeling.

Bhūtārocanakathā.

The Discourse on Revealing What is True.

941.

941.

Āpattiṃ pana duṭṭhullaṃ, ārocentassa bhikkhuno;

Āpattānupasampanne, ṭhapetvā bhikkhusammutiṃ.

Indeed, for a monk revealing a grave offense to one not fully ordained, there is an offense, except by the agreement of the monks.

942.

942.

Saṅghādisesamāpanno, mocetvā asuciṃ ayaṃ;

Ghaṭetvā vatthunāpattiṃ, vadantasseva vajjatā.

For one who has incurred a Saṅghādisesa offense, this one having released impurity, having connected the offense with the matter, for him in so speaking there is fault.

943.

943.

Idha saṅghādisesāva, duṭṭhullāpattiyo matā;

Tasmā suddhassa duṭṭhullaṃ, vadaṃ pācittiyaṃ phuse.

Here, only Saṅghādisesa offenses are considered grave offenses; therefore, one who speaks of a grave offense concerning a pure monk incurs a pācittiya offense.

944.

944.

Aduṭṭhullāya duṭṭhulla-saññino vimatissa vā;

Āpattiyopi vā sesā, ārocentassa dukkaṭaṃ.

For one who perceives a non-grave offense as grave, or is in doubt about it, or for one revealing any of the remaining offenses, there is a dukkaṭa offense.

945.

945.

Tathā anupasampanne, duṭṭhullaṃ pañcadhā mataṃ;

Ajjhācāramaduṭṭhullaṃ, ārocetuṃ na vaṭṭati.

Likewise, for one not fully ordained, a grave offense is considered fivefold; it is not permissible to reveal improper conduct that is not a grave offense.

946.

946.

Vatthuṃ vā pana āpattiṃ, ārocentassa kevalaṃ;

Anāpattīti ñātabbaṃ, bhikkhusammutiyā tathā.

But for one who merely reveals the matter or the offense, it should be understood as no offense; likewise, when there is the agreement of the monks.

947.

947.

Evamummattakādīnaṃ, samuṭṭhānādayo nayā;

Adinnādānatulyāva, vedanā dukkhavedanā.

Thus, for the insane and others, the origins and methods are just like those for theft; the feeling is a painful feeling.

Duṭṭhullārocanakathā.

The Discourse on Revealing a Grave Offense.

948.

948.

Khaṇeyya [Pg.90] vā khaṇāpeyya, pathaviṃ yo akappiyaṃ;

Bhedāpeyya ca bhindeyya, tassa pācittiyaṃ siyā.

Whoever should unallowably dig or cause to be dug the earth, or should break or cause it to be broken, for him there would be a pācittiya offense.

949.

949.

Sayameva khaṇantassa, pathaviṃ pana bhikkhuno;

Pahārasmiṃ pahārasmiṃ, pācittiyamudīritaṃ.

Indeed, for a monk digging the earth himself, a pācittiya is declared for each and every stroke.

950.

950.

Āṇāpentassa ekāva, divasaṃ khaṇatopi ca;

Punappunāṇāpentassa, vācato vācato siyā.

For one giving an order once, it is a single offense, even if the digging lasts a day; but for one repeatedly ordering, an offense would be incurred for each utterance.

951.

951.

‘‘Khaṇa pokkharaṇiṃ vāpiṃ, āvāṭaṃ khaṇa kūpakaṃ’’;

Iccevaṃ tu vadantassa, koci doso na vijjati.

“Dig a pond, a reservoir, dig a pit, a well”—for one speaking thus, no fault is found.

952.

952.

‘‘Imaṃ khaṇa ca okāsaṃ, idha pokkharaṇiṃ khaṇa;

Imasmiṃ khaṇa okāse’’, vattumevaṃ na vaṭṭati.

“Dig this place,” “dig a pond here,” “dig in this place”—it is not permissible to speak thus.

953.

953.

‘‘Kandaṃ khaṇa kurundaṃ vā, thūṇaṃ khaṇa ca khāṇukaṃ;

Mūlaṃ khaṇa ca tālaṃ vā’’, evaṃ vadati vaṭṭati.

“Dig up a tuber or a kurunda plant, dig up a post or a stump, dig up a root or a palm tree”—it is allowable to speak thus.

954.

954.

‘‘Imaṃ mūlaṃ imaṃ valliṃ, imaṃ tālaṃ imaṃ naḷaṃ;

Khaṇā’’ti niyametvāna, vattuṃ pana na vaṭṭati.

“Dig this root, this creeper, this palm, this reed”—having thus specified, it is not allowable to speak.

955.

955.

Ussiñcituṃ sace sakkā, ghaṭehi tanukaddamo;

Bhikkhunā apanetabbo, bahalaṃ na ca vaṭṭati.

If it is possible to bail out thin mud with pots, it should be removed by a bhikkhu; but thick mud is not allowable.

956.

956.

Bhijjitvā nadiyādīnaṃ, patitaṃ toyasantike;

Taṭaṃ vaṭṭhaṃ vikopetuṃ, cātumāsampi vaṭṭati.

If the bank of a river or the like has collapsed and fallen near the water, it is allowable to disturb that settled earth for up to four months.

957.

957.

Sace patati toyasmiṃ, deve vuṭṭhepi vaṭṭati;

Cātumāsamatikkante, toye devo hi vassati.

If it falls into the water, it is allowable even after it has rained. After four months have passed, the god indeed rains water.

958.

958.

Pāsāṇapiṭṭhiyaṃ soṇḍiṃ, khaṇanti yadi tattha tu;

Rajaṃ patati ce pubbaṃ, pacchā devobhivassati.

If they dig a channel on a stone slab, and if dust falls first, then the god rains afterward.

959.

959.

Sodhetuṃ bhindituṃ anto-cātumāsaṃ tu vaṭṭati;

Cātumāsakato uddhaṃ, vikopetuṃ na vaṭṭati.

To clean or break it within four months is allowable; after four months have passed, it is not allowable to disturb it.

960.

960.

Vārinā [Pg.91] paṭhamaṃ puṇṇe, pacchā patati ce rajaṃ;

Taṃ vaṭṭati vikopetuṃ, toye devo hi vassati.

If it is first filled with water, and dust falls afterward, it is allowable to disturb it, for the god indeed rains water.

961.

961.

Allīyati phusāyante, piṭṭhipāsāṇake rajaṃ;

Cātumāsaccaye tampi, vikopetuṃ na vaṭṭati.

Dust clings and spreads on the stone slab; after four months have passed, it is not allowable to disturb that either.

962.

962.

Sace akatapabbhāre, vammiko pana uṭṭhito;

Yathāsukhaṃ vikopeyya, cātumāsaccayepi ca.

If an anthill has arisen on ground not previously prepared, one may disturb it at will, even after four months have passed.

963.

963.

Abbhokāse sace vaṭṭho, cātumāsaṃ tu vaṭṭati;

Rukkhe upacikādīnaṃ, mattikāyapi so nayo.

If earth has been settled by rain in an open space, it is allowable for four months. The same principle applies to the clay of termites and the like on trees.

964.

964.

Mūsikukkara gokaṇṭa-gaṇḍuppādamalesupi;

Ayameva nayo vutto, asambaddhesu bhūmiyā.

This same principle is stated for the dirt from mice, dogs, cattle, and earthworms, when these are not connected to the ground.

965.

965.

Teheva sadisā honti, kasinaṅgalamattikā;

Acchinnā bhūmisambandhā, sā jātapathavī siyā.

Similar to these is the earth from plowing for a kasina. If it is unbroken and connected to the ground, that would be ‘become earth’.

966.

966.

Senāsanampi acchannaṃ, vinaṭṭhachadanampi vā;

Cātumāsakato uddhaṃ, ovaṭṭhaṃ na vikopaye.

A dwelling, even if unroofed or with a damaged roof, one should not disturb what has been settled by rain for more than four months.

967.

967.

Tato ‘‘gopānasiṃ bhittiṃ, thambhaṃ vā padarattharaṃ;

Gaṇhissāmī’’ti saññāya, gahetuṃ pana vaṭṭati.

However, with the intention, “I will take a rafter, a wall, a pillar, or floorboards,” it is allowable to take it.

968.

968.

Gaṇhantassiṭṭhakādīni, sace patati mattikā;

Anāpatti siyāpatti, mattikaṃ yadi gaṇhati.

If, while one is taking bricks or the like, clay falls, there is no offense; there would be an offense if one takes the clay.

969.

969.

Atinto mattikāpuñjo, antogehe sace siyā;

Anovaṭṭho ca bhikkhūnaṃ, sabbadā hoti kappiyo.

If a pile of clay inside a house is unsoaked and has not been rained upon, it is always allowable for bhikkhus.

970.

970.

Vuṭṭhe puna ca gehasmiṃ, gehaṃ chādenti taṃ sace;

Cātumāsaccaye sabbo, tinto hoti akappiyo.

But if, after it has rained in the house, they then roof the house, after four months all of it that is wet becomes unallowable.

971.

971.

Yattakaṃ tattha tintaṃ tu, tattakaṃ hotyakappiyaṃ;

Atintaṃ tattha yaṃ yaṃ tu, taṃ taṃ hoti hi kappiyaṃ.

Whatever portion there is wet, that much becomes unallowable; whatever portion there is not wet, that indeed is allowable.

972.

972.

Temito [Pg.92] vārinā so ce, ekābaddhova bhūmiyā;

Pathavī ceva sā jātā, na vaṭṭati tato paraṃ.

If it is moistened by water and bound as one with the earth, it has become earth itself, and from then on it is not allowable.

973.

973.

Abbhokāse ca pākāro, ovaṭṭho mattikāmayo;

Cātumāsaccaye ‘‘jātā, pathavī’’ti pavuccati.

A clay wall in an open space that has been settled by rain, after four months, is said to be “become earth.”

974.

974.

Tattha laggaṃ rajaṃ saṇhaṃ, aghaṃsantova mattaso;

Chupitvā allahatthena, sace gaṇhāti vaṭṭati.

If one takes fine dust clinging there by touching it moderately with a damp hand, without rubbing, it is allowable.

975.

975.

Sace iṭṭhakapākāro, yebhuyyakathale pana;

Ṭhāne tiṭṭhati so tasmā, vikopeyya yathāsukhaṃ.

If a brick wall stands mostly on firm ground, one may disturb it at will.

976.

976.

Abbhokāse ṭhitaṃ thambhaṃ, cāletvā panito cito;

Pathaviṃ tu vikopetvā, gahetuṃ na ca vaṭṭati.

It is not allowable to take a pillar standing in an open space by shaking it from its place and thereby disturbing the earth.

977.

977.

Aññampi sukkharukkhaṃ vā, khāṇukaṃ vāpi gaṇhato;

Ayameva nayo doso, ujumuddharato na ca.

For one taking other dry wood or a stump, this same principle of fault applies; but not for one who pulls it straight up.

978.

978.

Pāsāṇaṃ yadi vā rukkhaṃ, uccāletvā pavaṭṭati;

Na doso suddhacittassa, sace pathavi bhijjati.

If one rolls a stone or a tree after lifting it, there is no fault for one of pure mind, even if the earth breaks.

979.

979.

Phālentānampi dārūni, sākhādīni ca kaḍḍhato;

Ayameva nayo vutto, bhūmiyaṃ suddhacetaso.

Even for one splitting logs, or for one dragging branches and the like, this same principle is stated for one of pure mind regarding the earth.

980.

980.

Kaṇṭakaṃ sūcimaṭṭhiṃ vā, khilaṃ vā bhūmiyaṃ pana;

Ākoṭetuṃ pavesetuṃ, bhikkhuno na ca vaṭṭati.

To strike or insert a thorn, a needle-case, or a stake into the ground—for a bhikkhu, this is not allowable.

981.

981.

‘‘Ahaṃ passāvadhārāya, bhindissāmī’’ti mediniṃ;

Bhikkhussa pana passāva-mevaṃ kātuṃ na vaṭṭati.

Thinking, 'I will break the ground for a stream of urine,' it is not allowable for a bhikkhu to urinate in such a way.

982.

982.

Anāpatti karontassa, sace bhijjati medinī;

Samajjato samaṃ kātuṃ, ghaṃsituṃ na ca vaṭṭati.

There is no offense if the earth is broken while one is performing an action; but to make it even by sweeping, or to rub it, is not allowable.

983.

983.

Pādaṅguṭṭhena vā bhūmiṃ, likhitumpi na vaṭṭati;

Bhindantena ca pādehi, tathā caṅkamitumpi vā.

To scratch the ground with a big toe is also not allowable; nor is it allowable to break the ground with the feet, or to walk in such a way.

984.

984.

Pathaviṃ allahatthena, chupitvā sukhumaṃ rajaṃ;

Aghaṃsanto gahetvā ce, hatthaṃ dhovati vaṭṭati.

If one touches the ground with a damp hand, gathering fine dust without rubbing it, then washing the hand is allowable.

985.

985.

Sayaṃ [Pg.93] dahati ce bhūmiṃ, dahāpeti parehi vā;

Āpattantamaso pattaṃ, dahantassāpi bhikkhuno.

If a bhikkhu burns the earth himself, or has others burn it, he commits an offense, even if it is only to the extent of firing a bowl.

986.

986.

Ṭhānesu yattakesvaggiṃ, deti dāpeti vā pana;

Tattakāneva bhikkhussa, honti pācittiyānipi.

In as many places as one gives fire, or causes it to be given, for a bhikkhu, there are just that many Pācittiya offenses.

987.

987.

Ṭhapetuṃ bhikkhuno aggiṃ, bhūmiyaṃ na ca vaṭṭati;

Kapāle pattapacane, ṭhapetuṃ pana vaṭṭati.

For a bhikkhu, to place fire on the ground is not allowable; but to place it on a potsherd or in a bowl-cooker is allowable.

988.

988.

Aggiṃ upari dārūnaṃ, ṭhapetuṃ na ca vaṭṭati;

Dahanto tāni gantvā so, bhūmiṃ dahati ce pana.

To place fire on top of wood is not allowable, for if it burns that and proceeds, it will burn the ground.

989.

989.

Eseva ca nayo vutto, iṭṭhakāvāsakādisu;

Ṭhapetuṃ iṭṭhakādīnaṃ, matthakesveva vaṭṭati.

This same principle is stated for brick dwellings and the like; it is allowable to place fire only on top of bricks and so on.

990.

990.

Kasmā panāti ce? Tesa-manupādānabhāvato;

Khāṇuke sukkharukkhe vā, aggiṃ dātuṃ na vaṭṭati.

And why is that? Because they are not fuel. It is not allowable to set fire to a stump or a dry tree.

991.

991.

Anāpatti tiṇukkaṃ tu, gahetvā pana gacchato;

Ḍayhamāne tu hatthasmiṃ, sace pāteti bhūmiyaṃ.

There is no offense for one going while holding a grass-torch; but if, while his hand is being burned, he drops it on the ground—

992.

992.

Puna taṃ patitaṭṭhāne, datvā tassa panindhanaṃ;

Aggiṃ vaṭṭati kātunti, mahāpaccariyaṃ rutaṃ.

Then, having placed fuel for it in that place where it fell, it is allowable to make a fire, as is stated in the Mahāpaccariya.

993.

993.

Tassāpathaviyaṃyeva, pathavīti ca saññino;

Vimatissubhayatthāpi, dukkaṭaṃ pariyāputaṃ.

In that case, for one who perceives what is not earth as earth, and for one who is doubtful in either case, a wrongdoing is incurred.

994.

994.

Anāpatti ‘‘imaṃ jāna, imamāhara dehi’’ti;

Vadantassa, sacittañca, tisamuṭṭhānameva ca.

There is no offense for one who says, 'Know this, bring this, give this.' The offense is intentional and arises from three origins.

Pathavīkhaṇanakathā.

The Discussion on Digging the Earth.

Musāvādavaggo paṭhamo.

The First Chapter: On False Speech.

995.

995.

Bhavantassa [Pg.94] ca bhūtassa, bhūtagāmassa bhikkhuno;

Pātabyatānimittaṃ tu, pācittiyamudīritaṃ.

For a bhikkhu, on account of causing the destruction of growing and existing plant life, a pācittiya offense is declared.

996.

996.

Udakaṭṭho thalaṭṭhoti, duvidho hoti so pana;

Tilabījādiko tattha, sapaṇṇopi apaṇṇako.

It is of two kinds: growing in water and growing on land. Among them, sesame seeds and the like may be with leaves or without leaves.

997.

997.

Udakaṭṭhoti viññeyyo, sabbo sevālajātiko;

Vikopentassa taṃ sabbaṃ, tassa pācittiyaṃ siyā.

Water-grown plant life is to be understood as all kinds of algae; for one who damages any of it, a pācittiya offense is incurred.

998.

998.

Viyūhitvā tu hatthena, nhāyituṃ pana vaṭṭati;

Hoti tassa ca sabbampi, ṭhānañhi sakalaṃ jalaṃ.

But having pushed it aside with the hand, it is allowable to bathe; indeed, for him the entire place becomes all water.

999.

999.

Udakena vinā cecca, taṃ panuddharituṃ jalā;

Na ca vaṭṭati bhikkhussa, ṭhānasaṅkamanañhi taṃ.

And it is not allowable for a bhikkhu to intentionally lift it from the water without water, for that is moving it from its place.

1000.

1000.

Udakenukkhipitvā taṃ, pakkhipantassa vārisu;

Vaṭṭatīti ca niddiṭṭhaṃ, sabbaaṭṭhakathāsupi.

For one who lifts it up with water and places it back into the water, it is declared allowable in all the commentaries.

1001.

1001.

Jale vallitiṇādīni, uddharantassa toyato;

Vikopentassa vā tattha, hoti pācitti bhikkhuno.

For a bhikkhu who pulls out vines, grasses, and so on from the water, or who damages them there, a pācittiya offense is incurred.

1002.

1002.

Parehuppāṭitānettha, vikopentassa dukkaṭaṃ;

Gacchanti hi yato tāni, bījagāmena saṅgahaṃ.

If others have uprooted them, for one who damages them, a wrongdoing is incurred; for wherever they go, they are included under seed-growth.

1003.

1003.

Thalaṭṭhe chinnarukkhānaṃ, ṭhito haritakhāṇuko;

Uddhaṃ vaḍḍhanako tassa, bhūtagāmena saṅgaho.

For a tree on dry land that has been cut, a standing green stump that grows upwards is included under plant life.

1004.

1004.

Nāḷikerādikānampi, khāṇu uddhaṃ na vaḍḍhati;

Tasmā tassa kato hoti, bījagāmena saṅgaho.

The stump of a coconut tree and the like does not grow upward; therefore, it is included under seed-growth.

1005.

1005.

Tathā kadaliyā khāṇu, phalitāya pakāsito;

Aphalitāya yo khāṇu, bhūtagāmena so mato.

Similarly, the stump of a banana tree that has borne fruit is so declared; but a stump that has not borne fruit is considered plant life.

1006.

1006.

Phalitā kadalī yāva, nīlapaṇṇā ca tāva sā;

Naḷaveḷutiṇādīna-mayameva vinicchayo.

A banana plant that has borne fruit, for as long as it has green leaves, is considered plant life; this same determination applies to reeds, bamboo, grasses, and the like.

1007.

1007.

Aggato [Pg.95] pana paṭṭhāya, yadāyaṃ veḷu sussati;

Tadā saṅgahito hoti, bījagāmena nāmaso.

But starting from the top, when this bamboo withers, then it is included by name under seed-growth.

1008.

1008.

Indasālādirukkhānaṃ, bījagāmena saṅgaho;

Chinditvā ṭhapitānaṃ tu, viññeyyo vinayaññunā.

For trees like the Indasāla, there is inclusion in seed-growth; but for those that are cut and placed, it should be understood by one who knows the Vinaya.

1009.

1009.

Maṇḍapādīnamatthāya, nikkhaṇanti ca te sace;

Niggate mūlapaṇṇasmiṃ, bhūtagāmena saṅgaho.

If they dig them up for the purpose of pavilions and the like, when roots and leaves have emerged, there is inclusion in plant life.

1010.

1010.

Mūlamattepi vā yesaṃ, paṇṇamattepi vā pana;

Niggatepi kato tesaṃ, bījagāmena saṅgaho.

Or for those of which only the root has emerged, or indeed only the leaf, for them there is inclusion in seed-growth.

1011.

1011.

Sakandā pana tālaṭṭhi, bījagāmoti vuccati;

Pattavaṭṭi yadā nīlā, niggacchati tadā na ca.

A palm seed with its shoot is called seed-growth; but when the green leaf-sheath emerges, then it is not.

1012.

1012.

Nāḷikeratacaṃ bhitvā, dantasūcīva aṅkuro;

Niggacchati tadā sopi, bījagāmoti vuccati.

When a sprout, like a tooth-pick or a needle, pierces the coconut husk and emerges, then it too is called seed-growth.

1013.

1013.

Migasiṅgasamānāya, satiyā pattavaṭṭiyā;

Aniggatepi mūlasmiṃ, bhūtagāmoti vuccati.

When there is a leaf-sheath like a deer's horn, even if the root has not emerged, it is called plant life.

1014.

1014.

Na honti haritā yāva, vīhiādīnamaṅkurā;

Niggatesupi paṇṇesu, bījagāmena saṅgaho.

As long as the sprouts of rice and the like are not green, even when leaves have emerged, there is inclusion in seed-growth.

Cattāro bhāṇavārā niṭṭhitā.

The four recitation sections are concluded.

1015.

1015.

Ambajambuṭṭhikādīna-meseva ca vinicchayo;

Vandākā vāpi aññaṃ vā, rukkhe jāyati yaṃ pana.

This same determination applies to the seeds of the mango, rose-apple, and so forth; and also for a parasitic plant or whatever else grows on a tree.

1016.

1016.

Rukkhovassa siyā ṭhānaṃ, vikopetuṃ na vaṭṭati;

Amūlavalliādīna-mayameva vinicchayo.

The tree is its support; it is not allowable to damage it. This same determination applies to rootless vines and the like.

1017.

1017.

Pākārādīsu sevālo, aggabījanti vuccati;

Yāva dve tīṇi pattāni, na sañjāyanti tāva so.

Moss on walls and the like is called tip-seed; it remains so as long as two or three leaves have not arisen.

1018.

1018.

Pattesu pana jātesu, vatthu pācittiyassa so;

Ghaṃsitvā pana taṃ tasmā, apanetuṃ na vaṭṭati.

But when leaves have arisen, it is a ground for a pācittiya offense; therefore, it is not allowable to remove it by scraping.

1019.

1019.

Sevāle [Pg.96] bahi pānīya-ghaṭādīnaṃ tu dukkaṭaṃ;

Abbohārova so anto, pūvādīsupi kaṇṇakaṃ.

For moss on the outside of water pots and the like, however, it is a wrongdoing; inside, it is non-actionable, as is the mold on cakes and so forth.

1020.

1020.

Pāsāṇadaddusevāla-seleyyappabhutīni ca;

Honti dukkaṭavatthūni, apattānīti niddise.

Stone-lichen, moss, rock-moss, and so forth, are grounds for a wrongdoing; they should be designated as being without leaves.

1021.

1021.

Pupphitaṃ tu ahicchattaṃ, abbohārikataṃ gataṃ;

Sace taṃ makuḷaṃ hoti, hoti dukkaṭavatthukaṃ.

A blossomed mushroom, however, has become non-actionable; if it is a bud, it is a ground for a wrongdoing.

1022.

1022.

Rukkhe tacaṃ vikopetvā, tathā pappaṭikampi ca;

Niyyāsampi panallasmiṃ, gahetuṃ na ca vaṭṭati.

It is not allowable to damage the bark of a tree, nor the outer bark; and on a living tree, it is not allowable to take the sap.

1023.

1023.

Nuhiādīsu rukkhesu, tālapaṇṇādikesu vā;

Likhato tatthajātesu, pācittiyamudīraye.

For one who carves upon trees such as the Nuhī, or upon palm leaves and the like that are growing there, a pācittiya offense is to be declared.

1024.

1024.

Pupphaṃ paṇḍupalāsaṃ vā, phalaṃ vā pakkameva vā;

Pātentassa ca cāletvā, pācittiyamudīritaṃ.

For one who, by shaking, causes a flower, a faded leaf, or a fruit, whether ripe or not, to fall, a pācittiya offense is declared.

1025.

1025.

Nāmetvā phaliniṃ sākhaṃ, dātuṃ vaṭṭati gaṇhato;

Sayaṃ khāditukāmo ce, dātumevaṃ na vaṭṭati.

Having bent down a fruit-bearing branch, it is allowable to give it to one who takes from it; but if one wishes to eat it oneself, it is not allowable to give it thus.

1026.

1026.

Ukkhipitvā paraṃ kañci, gāhāpetumpi vaṭṭati;

Pupphāni ocinantesu, ayameva vinicchayo.

Having lifted up another person, it is also allowable to have them take it; this same determination applies in the case of picking flowers.

1027.

1027.

Yesaṃ ruhati rukkhānaṃ, sākhā tesampi sākhinaṃ;

Kappiyaṃ tamakāretvā, vikopentassa dukkaṭaṃ.

For those trees whose branches can be propagated, for those branched ones, for one who damages them without having had them made allowable, there is a wrongdoing.

1028.

1028.

Ayameva nayo alla-siṅgiverādikesupi;

Dukkaṭaṃ bījagāmesu, niddiṭṭhattā mahesinā.

This same principle applies to fresh ginger and the like; it is a wrongdoing in the case of seed-growths, as was declared by the Great Sage.

1029.

1029.

‘‘Rukkhaṃ chinda lataṃ chinda, kandaṃ mūlampi uddhara;

Uppāṭehī’’ti vattumpi, vaṭṭatevāniyāmato.

To say, 'Cut the tree, cut the vine, uproot the bulb and root, pull it out!' is indeed allowable when it is unspecified.

1030.

1030.

‘‘Ambaṃ jambumpi nimbaṃ vā, chinda bhinduddharā’’ti vā;

Gahetvā pana nāmampi, vaṭṭatevāniyāmato.

To say, 'Cut the mango, the rose-apple, or the neem,' or 'Cut, break, and uproot!'—even using the name is indeed allowable, when it is unspecified.

1031.

1031.

‘‘Imaṃ [Pg.97] rukkhaṃ imaṃ valliṃ, imaṃ challiṃ imaṃ lataṃ;

Chinda bhindā’’ti vā vattuṃ, niyametvā na vaṭṭati.

To say, 'Cut this tree, this vine, this bark, this creeper,' or 'Break it,' having specified it thus, is not allowable.

1032.

1032.

Pūretvā ucchukhaṇḍānaṃ, pacchiyo āharanti ce;

Sabbameva kataṃ hoti, ekasmiṃ kappiye kate.

If they bring baskets filled with pieces of sugarcane, all of it becomes allowable when a single piece has been made so.

1033.

1033.

Ekato pana baddhāni, ucchudārūni honti ce;

Kappiyaṃ karonto pana, dāruṃ vijjhati vaṭṭati.

If, however, sugarcane stalks are bound together, one making them allowable may pierce a stalk.

1034.

1034.

Valliyā rajjuyā vāpi, yāya baddhāni tāni hi;

Bhājanena samānattā, taṃ vijjhati na vaṭṭati.

The vine or rope by which they are bound, because of its similarity to a container, may not be pierced.

1035.

1035.

Bhattaṃ maricapakkehi, missetvā āharanti ce;

Ekasitthepi bhattassa, sace vijjhati vaṭṭati.

If they bring rice mixed with cooked peppers, it is allowable if one pierces even a single grain of rice.

1036.

1036.

Ayameva nayo vutto, tilataṇḍulakādisu;

Ekābaddhe kapitthepi, kaṭāhe kappiyaṃ kare.

This same method is stated for sesame seeds, rice grains, and so forth; even for wood-apple fruits consolidated in a pan, one should perform the act of making them allowable.

1037.

1037.

Kaṭāhaṃ yadi muñcitvā, anto carati miñjakaṃ;

Bhindāpetvā kapitthaṃ taṃ, kāretabbaṃ tu kappiyaṃ.

If, when a wood-apple is shaken, its pulp moves inside, one should have that wood-apple broken and then made allowable.

1038.

1038.

Abhūtagāmabījesu, bhūtagāmādisaññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

Regarding seeds that are not viable plants, for one who perceives them as viable plants, or even for one who is doubtful about it, there is an offense of wrong-doing.

1039.

1039.

Atathāsaññino tattha, asañciccāsatissa ca;

Ummattakādikānañca, anāpatti pakāsitā.

For one who perceives it as not so, for one who is unintentional and unmindful, and for the insane and others, no offense is declared.

1040.

1040.

Idañca tisamuṭṭhānaṃ, kriyaṃ saññāvimokkhakaṃ;

Kāyakammaṃ vacīkammaṃ, ticittañca tivedanaṃ.

This has three origins, is an action, is absolved by perception; it is bodily action and verbal action, arises from three kinds of consciousness, and is accompanied by three kinds of feeling.

Bhūtagāmakathā.

The Section on Living Plants.

1041.

1041.

Kate saṅghena kammasmiṃ, aññavādavihesake;

Tathā puna karontassa, hoti pācittiyadvayaṃ.

When a formal act has been carried out by the Sangha regarding one who causes harassment through divergent views, if one acts in that way again, there is a twofold Pācittiya offense.

1042.

1042.

Tikapācittiyaṃ [Pg.98] dhamme, adhamme tikadukkaṭaṃ;

Kamme aropite cevaṃ, vadantassa ca dukkaṭaṃ.

There is a threefold Pācittiya in a case concerning the Dhamma, and a threefold Dukkaṭa in a case concerning non-Dhamma; and when a formal act is thus imputed, for one who speaks thus, there is a Dukkaṭa.

1043.

1043.

Āpattiṃ vāpi āpannaṃ, ajānantassa, ‘‘bhaṇḍanaṃ;

Bhavissatī’’ti saññissa, gilānassa na dosatā.

For one who has committed an offense but does not know it, for one who perceives, “A quarrel will arise,” and for the sick, there is no fault.

1044.

1044.

Adinnādānatulyāva, samuṭṭhānādayo nayā;

Kriyākriyamidaṃ vuttaṃ, vedanā dukkhavedanā.

The principles of its origins and so forth are the same as for taking what is not given; this is said to be an action and a non-action, and the feeling is a painful feeling.

Aññavādakathā.

The Section on Divergent Views.

1045.

1045.

Ayasaṃ kattukāmova, sammatassa hi bhikkhuno;

Vadanto upasampanne, ujjhāpeti ca khīyati.

Desiring to cause disrepute for an appointed monk, one who speaks to a fully ordained person, causing vexation and complaining, commits an offense.

1046.

1046.

Tasmiṃ vatthudvaye tassa, hoti pācittiyadvayaṃ;

Tikapācittiyaṃ dhamme, adhamme tikadukkaṭaṃ.

In those two cases, for him there is a twofold Pācittiya offense; a threefold Pācittiya in a case concerning the Dhamma, and a threefold Dukkaṭa in a case concerning non-Dhamma.

1047.

1047.

Avaṇṇaṃnupasampanna-santike pana bhikkhuno;

Asammatassa bhikkhussa, bhāsato yassa kassaci.

However, for one who speaks dispraise of a monk in the presence of one not fully ordained, or of a monk not appointed, in the presence of anyone whomsoever.

1048.

1048.

Sāmaṇerassa vā vaṇṇaṃ, sammatāsammatassapi;

Vadato dukkaṭaṃ hoti, yassa kassaci santike.

Or for one who speaks praise of a novice, whether appointed or not appointed, in the presence of anyone at all, there is a Dukkaṭa.

1049.

1049.

Chandādīnaṃ vaseneva, karontaṃ bhaṇato pana;

Anāpatti kriyāsesa-manantarasamaṃ mataṃ.

However, for one acting or speaking under the influence of partiality and so forth, there is no offense; the rest of the analysis is considered the same as in the immediately preceding case.

Ujjhāpanakathā.

The Section on Causing Vexation.

1050.

1050.

Ajjhokāse tu mañcādiṃ, attano vā parassa vā;

Atthāya santharāpetvā, santharitvāpi vā pana.

In the open air, however, having had a couch or the like spread for one's own or for another's use, or even having spread it oneself...

1051.

1051.

Nevuddhareyya saṅghassa, uddharāpeyya vā na taṃ;

Pakkamanto sace tassa, hoti pācitti bhikkhuno.

When departing, if one neither removes nor has removed that which belongs to the Sangha, for that monk there is a Pācittiya offense.

1052.

1052.

Vassike [Pg.99] caturo māse, sace devo na vassati;

Ajjhokāse tathā cāpi, ṭhapetuṃ na ca vaṭṭati.

During the four months of the rainy season, even if it does not rain, it is not proper to leave it in the open air.

1053.

1053.

Yattha vassati hemante, cattāro aparepi ca;

Ṭhapetuṃ tattha mañcādiṃ, aṭṭha māse na vaṭṭati.

Where it rains in the winter and for four other months as well, it is not proper to place a couch or the like there for eight months.

1054.

1054.

Kākādīnaṃ nivāsasmiṃ, rukkhamūle kadācipi;

Mañcādiṃ pana saṅghassa, ṭhapetuṃ na ca vaṭṭati.

In a place frequented by crows and so forth, or at the foot of a tree, it is never proper to place a couch or the like belonging to the Sangha.

1055.

1055.

Aññassatthāya yaṃ kiñci, santhataṃ yadi saṅghikaṃ;

Yattha katthaci vā ṭhāne, yena kenaci bhikkhunā.

Whatever belonging to the Sangha has been spread for another's use, in any place whatsoever, by any monk whatsoever...

1056.

1056.

Yāva so na nisīdeyya, ‘‘gacchā’’ti na vadeyya vā;

Tāva santhārakasseva, bhāro tanti pavuccati.

As long as that person has not sat down, or has not said, “Go,” until then the responsibility is said to belong to the one who spread it.

1057.

1057.

Sace taṃ sāmaṇerena, santharāpeti santhataṃ;

Santharāpitabhikkhussa, palibodhoti dīpito.

If one has that spread item spread by a novice, it is declared to be an encumbrance for the monk who had it spread.

1058.

1058.

Santhataṃ bhikkhunā taṃ ce, bhāro tasseva tāva taṃ;

Yāva āṇāpako tattha, āgantvā na nisīdati.

If that item is spread by a monk, the responsibility remains his until the one who ordered it has come there and sat down.

1059.

1059.

Bhikkhuṃ vā sāmaṇeraṃ vā, ārāmikamupāsakaṃ;

Anāpucchā niyyātetvā, saṅghikaṃ sayanāsanaṃ.

Having, without asking, driven out a monk, a novice, a monastery attendant, or a lay follower from the Sangha’s lodging...

1060.

1060.

Leḍḍuppātamatikkamma, gacchato paṭhame pade;

Dukkaṭaṃ, dutiye vāre, pācittiyamudīritaṃ.

For one going beyond the range of a thrown clod, on the first step there is a Dukkaṭa; on the second step, a Pācittiya offense is declared.

1061.

1061.

Ṭhatvā bhojanasālāyaṃ, vatvā yo sāmaṇerakaṃ;

Asukasmiṃ divāṭṭhāne, paññāpehīti mañcakaṃ.

One who, having stood in the dining hall, has told a novice, “Prepare a couch in such-and-such a daytime resting place...”

1062.

1062.

Nikkhamitvā sace tasmā, ṭhānā aññattha gacchati;

Pāduddhārena so bhikkhu, kāretabboti dīpito.

If, having departed from that place, he goes elsewhere, it is declared that that monk should be made to go and remove it himself.

1063.

1063.

Tikapācittiyaṃ vuttaṃ, tikātītena satthunā;

Tathā puggalike tena, dīpitaṃ tikadukkaṭaṃ.

A threefold Pācittiya was spoken by the Teacher who has transcended the three worlds; likewise, concerning personal belongings, a threefold Dukkaṭa was taught by him.

1064.

1064.

Cimiliṃ taṭṭikaṃ cammaṃ, phalakaṃ pādapuñchaniṃ;

Bhūmattharaṇakaṃ vāpi, uttarattharaṇampi vā.

A screen, a mat, a hide, a plank, a foot-wiper, a ground-covering, or an upper covering.

1065.

1065.

Dārumattikabhaṇḍāni[Pg.100], pattādhārakameva vā;

Abbhokāse ṭhapetvā taṃ, gacchato hoti dukkaṭaṃ.

Wooden or earthenware articles, or even a bowl-stand—having left them in the open air, for one going away, there is an offense of wrong-doing.

1066.

1066.

Sace āraññakenāpi, anovasse ca no sati;

Laggetvā pana rukkhasmiṃ, gantabbaṃ tu yathāsukhaṃ.

If, even for one dwelling in the wilderness, it is not raining and one is not mindful, having hung them on a tree, one may go as one pleases.

1067.

1067.

Yathā upacikādīhi, na khajjati na lujjati;

Tathā katvāpi taṃ sabbaṃ, gantuṃ pana ca vaṭṭati.

Having arranged everything in such a way that it is not eaten or destroyed by termites and the like, it is then permissible to go.

1068.

1068.

Anāpattuddharāpetvā, āpucchitvāpi gacchato;

Attano santake ruddhe, āpadāsupi bhikkhuno.

There is no offense for one who has had it removed, for one who leaves after asking permission, when one's own belongings are obstructed, or for a monk in emergencies.

1069.

1069.

Samuṭṭhānādayo sabbe, kathinena samā matā;

Kriyākriyamidaṃ vutta-mayameva visesatā.

All factors of origin and so forth are regarded as the same as for the Kathina. What is to be done and not to be done has been stated; this alone is the distinction.

Paṭhamasenāsanakathā.

The First Section on Lodgings.

1070.

1070.

Bhisicimilikā bhūma-ttharaṇaṃ uttarattharaṃ;

Taṭṭikā cammakhaṇḍo ca, paccattharanisīdanaṃ.

A mattress, a felt mat, a ground covering, an upper covering; a reed mat, a piece of hide, a coverlet, and a sitting cloth.

1071.

1071.

Santhāro tiṇapaṇṇānaṃ, seyyā dasavidhā siyā;

Sabbacchannaparicchanne, vihāre bhikkhu yo pana.

A spread of grass or leaves; bedding may be of ten kinds. In a fully covered and partitioned dwelling, whatever monk—

1072.

1072.

Etaṃ dasavidhaṃ seyyaṃ, santharitvāpi vā sayaṃ;

Anuddharitvānāpucchā, atikkamati taṃ sace.

If, having spread out this tenfold bedding oneself, or having had it spread out, one departs without removing it or asking permission—

1073.

1073.

Ārāmassūpacāraṃ vā, parikkhepaṃ panassa vā;

Paṭhame dukkaṭaṃ pāde, pācitti dutiye siyā.

The monastery's vicinity or its surrounding fence—on the first step, an offense of wrong-doing; on the second, there is an offense entailing expiation.

1074.

1074.

Senāsanassa seyyāya, ubhayesaṃ vināsato;

Gacchato santharitvanto-gabbhe pācitti vaṇṇitā.

Due to the destruction of both the lodging and the bedding, for one who departs after spreading it out inside an inner room, an offense entailing expiation is described.

1075.

1075.

Upacāre vihārassa, dukkaṭaṃ maṇḍapādike;

Gacchato santharitvā vā, seyyāmattaṃ vināsato.

An offense of wrong-doing is incurred for one who departs after spreading it out in a pavilion or the like within the dwelling's vicinity, or when only the bedding is subject to destruction.

1076.

1076.

Tikapācittiyaṃ [Pg.101] vuttaṃ, saṅghike dasavatthuke;

Tathā puggalike tassa, dīpitaṃ tikadukkaṭaṃ.

A triple offense entailing expiation is stated regarding the ten kinds of communal items; likewise, for personal items, a triple offense of wrong-doing is declared.

1077.

1077.

Anāpattuddharitvā vā, āpucchaṃ vāpi gacchato;

Palibuddhepi vāññena, attano santakepi vā.

There is no offense for one who removes it or for one who leaves after asking permission, or when obstructed by another, or when it is one's own property.

1078.

1078.

Sāpekkhova ca gantvā taṃ, tattha ṭhatvāpi pucchati;

Samuṭṭhānādayo sabbe, anantarasamā matā.

And for one who leaves with the intention to return, and asks permission while still in that place; all factors of origin and so forth are considered the same as for the immediately preceding rule.

Dutiyasenāsanakathā.

The Second Section on Lodgings.

1079.

1079.

Yo pubbupagataṃ bhikkhuṃ, jānaṃ anupakhajja ca;

Kappeyya saṅghikāvāse, seyyaṃ pācittiyassa ce.

If a monk, knowing that another monk has arrived earlier, should encroach upon him by preparing a sleeping place in a dwelling belonging to the Sangha, it is an offense entailing expiation.

1080.

1080.

Pādadhovanapāsāṇā, pavisantassa bhikkhuno;

Yāva taṃ mañcapīṭhaṃ vā, nikkhamantassa vā pana.

For a monk entering, from the foot-washing stone up to the bed or bench; or for one leaving—

1081.

1081.

Mañcapīṭhakato yāva, passāvaṭṭhānameva tu;

Etthantare idaṃ ṭhānaṃ, upacāroti vuccati.

From the bed or chair up to the place for urinating—this area in between is called the vicinity.

1082.

1082.

Tattha bādhetukāmassa, upacāre tu bhikkhuno;

Dasasvaññataraṃ seyyaṃ, santharantassa dukkaṭaṃ.

For a monk who, with the intention to obstruct, spreads out any one of the ten kinds of bedding there in the vicinity, there is an offense of wrong-doing.

1083.

1083.

Nisīdantassa vā tattha, nipajjantassa vā pana;

Tathā dvepi karontassa, hoti pācittiyadvayaṃ.

Or for one who sits there, or for one who lies down; and likewise for one who does both, there is a double offense entailing expiation.

1084.

1084.

Punappunaṃ karontassa, payogagaṇanāvasā;

Tikapācittiyaṃ vuttaṃ, puggale tikadukkaṭaṃ.

For one who does so repeatedly, a triple offense entailing expiation is stated according to the number of attempts; for a personal lodging, a triple offense of wrong-doing.

1085.

1085.

Vuttūpacāraṃ muñcitvā, seyyaṃ santharatopi vā;

Vihārassūpacāre vā, ajjhokāsepi vā pana.

For one who spreads out bedding outside the aforementioned vicinity, whether in the dwelling’s general vicinity or in the open air—

1086.

1086.

Santharāpayato vāpi, tattha tassa nisīdato;

Sabbattha dukkaṭaṃ vuttaṃ, nivāso ca nivārito.

Or for one who causes it to be spread out, or for one who sits on it there—an offense of wrong-doing is stated in all cases, and residing there is forbidden.

1087.

1087.

Anāpatti [Pg.102] gilānassa, sītāduppīḷitassa vā;

Āpadāsupi bhikkhussa, tathā ummattakādino.

There is no offense for one who is sick, or afflicted by cold and so forth, or for a monk in emergencies, and likewise for one who is insane and so forth.

1088.

1088.

Samuṭṭhānādayo sabbe, paṭhamantimavatthunā;

Sadisāti ca viññeyyā, hotīdaṃ dukkhavedanaṃ.

All factors of origin and so forth are to be understood as similar, by means of the first and last grounds; this is associated with painful feeling.

Anupakhajjakathā.

The Section on Not Encroaching.

1089.

1089.

Vihārā saṅghikā bhikkhuṃ, nikkaḍḍheyya sace pana;

Nikkaḍḍhāpeyya vā kuddho, tassa pācittiyaṃ siyā.

If a monk should eject another monk from a monastery belonging to the Sangha, or, being angry, should cause him to be ejected, for him there is an offense entailing expiation.

1090.

1090.

Bahubhūmāpi pāsādā, payogenekakena yo;

Nikkaḍḍheti sace tassa, ekā pācitti dīpitā.

If one ejects another even from a multi-storied mansion with a single effort, a single offense entailing expiation is declared for him.

1091.

1091.

Ṭhapetvā ca ṭhapetvā ca, nikkaḍḍhantassa antarā;

Dvārānaṃ gaṇanāyassa, honti pācittiyo pana.

For one who ejects, stopping and starting in between, for him, by the count of the doors, there are indeed offenses of expiation.

1092.

1092.

‘‘Nikkhamā’’ti vadantassa, vācāyapi ayaṃ nayo;

Āṇattiyā khaṇeyeva, āṇāpentassa dukkaṭaṃ.

For one who says, 'Get out!', this is the method even for speech; by means of an order, for the one who gives the order, there is a wrong-doing at that very moment.

1093.

1093.

Sace so sakimāṇatto, dvārepi bahuke pana;

Atikkāmeti ekāva, bahukāni bahūni ce.

If he is commanded only once, even though passing through many doors, there is only one offense, even if there are many, many doors.

1094.

1094.

Tassūpaṭṭhānasālādi-vihārassūpacārato;

Kāyenapi ca vācāya, tathā nikkaḍḍhanepi ca.

From the vicinity of that dwelling, with its attendance hall and so forth; by body and also by speech, and likewise in the act of ejecting—

1095.

1095.

Vihārassūpacārā vā, vihārā vāpi cetaraṃ;

Nikkaḍḍhantassa sabbesaṃ, parikkhārampi dukkaṭaṃ.

Whether from the vicinity of the dwelling, or from the dwelling itself, or from another, for one who ejects even a requisite belonging to any of them, there is a wrong-doing.

1096.

1096.

Asambaddhesu bhikkhussa, parikkhāresu paṇḍito;

Vatthūnaṃ gaṇanāyassa, dukkaṭaṃ paridīpaye.

Regarding a monk's unconnected requisites, a wise person should declare a wrong-doing for him according to the count of the items.

1097.

1097.

Antevāsimalajjiṃ vā, tathā saddhivihārikaṃ;

Nikkaḍḍhantassa ummattaṃ, sayaṃ ummattakassa ca.

For one who ejects a shameless pupil, or a co-resident, or an insane person, and for one who is insane oneself, there is no offense.

1098.

1098.

Attano [Pg.103] vasanaṭṭhānā, tathā vissāsikassa vā;

Parikkhārañca vā tesaṃ, anāpatti pakāsitā.

From one's own dwelling place, and likewise from that of a trusted person, or concerning their requisites, no offense is declared.

1099.

1099.

Saṅghārāmāpi sabbasmā, tathā kalahakārakaṃ;

Idaṃ tu tisamuṭṭhānaṃ, vedanā dukkhavedanā.

From the entire monastery, and likewise for ejecting one who causes quarrels; this, however, is of triple origin, and the feeling is a painful feeling.

Nikkaḍḍhanakathā.

The Chapter on Ejection.

1100.

1100.

Majjhimāsīsaghaṭṭāya, vehāsakuṭiyūpari;

Āhaccapādake mañce, pīṭhe vā pana bhikkhuno.

For striking the middle part or the head, above an upper-story dwelling; on a monk's bed with removable legs, or indeed on a chair.

1101.

1101.

Nisīdantassa vā tasmiṃ, nipajjantassa vā pana;

Payogagaṇanāyeva, tassa pācittiyo siyuṃ.

For one who sits on it, or indeed for one who lies down, for him there would be offenses of expiation according to the count of the efforts.

1102.

1102.

Tikapācittiyaṃ vuttaṃ, puggale tikadukkaṭaṃ;

Heṭṭhā aparibhoge vā, sīsaghaṭṭāya vā pana.

A triple offense of expiation is stated; for an item belonging to an individual, a triple wrong-doing; or if the space below is not in use, or indeed for striking the head.

1103.

1103.

Avehāsavihāre vā, attano santakepi vā;

Vissāsikavihāre vā, na dosummattakādino.

In a ground-floor dwelling, or even in one's own dwelling, or in the dwelling of a trusted person, there is no offense for the insane and so forth.

1104.

1104.

Yattha paṭāṇi vā dinnā, tattha ṭhatvā lageti vā;

Idameḷakalomena, samuṭṭhānaṃ samaṃ mataṃ.

Where a bolt is placed, or standing there one attaches it; this origin is considered the same as that of the rule concerning ram's wool.

Vehāsakuṭikathā.

The Chapter on the Upper-Story Dwelling.

1105.

1105.

Yāva dvārassa kosamhā, aggaḷaṭṭhapanāya tu;

Bhikkhunā limpitabbaṃ vā, lepāpetabbameva vā.

Up to the door-case, for the purpose of setting the bolt, it may be plastered by a bhikkhu, or he may indeed have it plastered.

1106.

1106.

Ñeyyo ālokasandhīnaṃ, parikammepyayaṃ nayo;

Chadanassa dvattipariyāyaṃ, ṭhitena harite pana.

This method should also be known for the finishing work on window-openings. For roofing, two or three layers are allowed, but this is for one standing on a green spot.

1107.

1107.

Adhiṭṭheyyaṃ tato uddhaṃ, adhiṭṭheti sace pana;

Tassa pācittiyaṃ hoti, dukkaṭaṃ tattha tiṭṭhato.

Should one supervise beyond that, if one indeed does supervise, for him it is an offense of expiation; for one standing there, it is an offense of wrong-doing.

1108.

1108.

Piṭṭhivaṃse [Pg.104] ṭhito koci, chadanassa mukhavaṭṭiyā;

Yasmiṃ ṭhāne ṭhitaṃ bhikkhuṃ, olokento na passati.

If someone standing on the ridgepole at the edge of the roof, while looking, does not see a bhikkhu standing in a certain place.

1109.

1109.

Tasmiṃ ṭhāne pana ṭhātuṃ, neva bhikkhussa vaṭṭati;

Vihārassa patantassa, patanokāsato hi taṃ.

However, it is not at all proper for a bhikkhu to stand in that place, for that is indeed a place where a dwelling might collapse.

1110.

1110.

Ūnakadvattipariyāye, atirekoti saññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

In the case of less than two or three layers, for one who perceives it as excessive, there is an offense of wrong-doing; and also for one who is in doubt about it.

1111.

1111.

Na doso dvattipariyāye, leṇe tiṇakuṭīsu vā;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

There is no offense for two or three layers, or in a cave or in grass huts. All origins and so forth are considered the same as for the rule on acting as a go-between.

Dvattipariyāyakathā.

The Chapter on Two or Three Layers.

1112.

1112.

Jānaṃ sappāṇakaṃ toyaṃ, tiṇaṃ vā mattikampi vā;

Yadi siñceyya pācitti, siñcāpeyya parehi vā.

Knowing water contains living beings, if one should sprinkle it on grass or clay, it is an offense of expiation; or if one should cause others to sprinkle it.

1113.

1113.

Acchinditvā sace dhāraṃ, mattikaṃ siñcato pana;

Ekasmimpi ghaṭe ekā, pācitti paridīpitā.

If, without interrupting the stream, one sprinkles clay, even from a single pot, a single offense of expiation is declared.

1114.

1114.

Vicchindati sace dhāraṃ, payogagaṇanāvasā;

Sammukhampi karontassa, mātikaṃ sandamānakaṃ.

If one interrupts the flow, the offenses are according to the count of the efforts; even for one making a channel flow in front.

1115.

1115.

Ekāva ce siyāpatti, divasampi ca sandatu;

Bandhato tattha tatthassa, payogagaṇanā siyā.

There would be only one offense, even if it flows for a day. But for one who dams it in various places, there would be a count of efforts.

1116.

1116.

Sace sakaṭapuṇṇampi, mattikaṃ tiṇameva vā;

Udake pakkhipantassa, ekā pācitti ekato.

If one throws even a cartload of clay or grass into water all at once, there is a single offense of expiation.

1117.

1117.

Ekekaṃ pakkhipantassa, payogagaṇanāya ce;

Khayaṃ vā āvilattaṃ vā, jalaṃ gacchati tādise.

For one who throws things in one by one, by the count of these efforts, the water is thereby diminished or becomes turbid.

1118.

1118.

‘‘Siñcāhī’’ti vadantassa, hoti āpatti dukkaṭaṃ;

Ekāyāṇattiyā ekā, divasampi ca siñcato.

For one who says, 'Sprinkle it!', there is an offense of wrong-doing; for one command, there is one offense, even if one sprinkles for a whole day.

1119.

1119.

Appāṇe [Pg.105] udake suddhe, sappāṇamiti saññino;

Sabbattha vimatissāpi, hoti āpatti dukkaṭaṃ.

In the case of pure water without living beings, for one who perceives it as having living beings, or for one who is in doubt in any case, there is an offense of wrong-doing.

1120.

1120.

Sabbatthāpāṇasaññissa, asañciccāsatissa vā;

Ajānato anāpatti, tathā ummattakādino.

For one who perceives no living beings in any case, or acts unintentionally or unmindfully, or is unaware, there is no offense; likewise for the insane and others.

1121.

1121.

Sappāṇakattaṃ toyassa, sappāṇanti vijānanaṃ;

Vinā vadhakacittena, tiṇādīnaṃ nisecanaṃ.

The water having living beings, knowing that it has living beings, and the sprinkling of grass or the like, without the intention to kill.

1122.

1122.

Cattārevassa aṅgāni, niddiṭṭhāni mahesinā;

Adinnādānatulyāva, samuṭṭhānādayo nayā.

Four factors have been specified by the Great Sage. The methods of origin and so on are similar to those of taking what is not given.

1123.

1123.

Idaṃ paṇṇattivajjañca, ticittañcāti dīpitaṃ;

Idamevettha niddiṭṭhaṃ, tassa cassa visesanaṃ.

This is an offense by enactment, and it is elucidated as having three kinds of thought. This alone is specified here, and this is its special characteristic.

Sappāṇakakathā.

The Chapter on Animate Beings.

Senāsanavaggo dutiyo.

The Second Chapter on Dwellings.

1124.

1124.

Bhikkhussāṭṭhaṅgayuttassa, bhikkhunovādasammuti;

Idha ñatticatutthena, anuññātā mahesinā.

For a bhikkhu endowed with eight qualities, the authorization to advise bhikkhunīs is here permitted by the Great Sage by means of a motion followed by three proclamations.

1125.

1125.

Yo tāyāsammato bhikkhu, garudhammehi aṭṭhahi;

Ekaṃ sambahulā vāpi, bhikkhunisaṅghameva vā.

Whatever bhikkhu, being unauthorized, advises one, or many, or the entire Order of Bhikkhunīs with the eight grave rules,

1126.

1126.

Osārentova te dhamme, ovadeyya sace pana;

Ovādapariyosāne, tassa pācittiyaṃ siyā.

if, however, he should give advice, presenting those rules, at the conclusion of the advice, a pācittiya offense would be his.

1127.

1127.

Aññena pana dhammena, ovadantassa dukkaṭaṃ;

Ekatoupasampannaṃ, garudhammehi vā tathā.

But for one who advises on another topic, there is an offense of wrong-doing; likewise for advising one ordained in only one Order, or for advising concerning the grave rules.

1128.

1128.

Bhikkhūnaṃ santikeyeva, upasampannabhikkhuniṃ;

Tathā, liṅgavipallāse, pācitteva pakāsitā.

For advising a bhikkhunī ordained only in the presence of bhikkhus, and likewise in a case of gender transformation, a pācittiya offense is declared.

1129.

1129.

Sammatassāpi [Pg.106] bhikkhussa, dukkaṭaṃ samudīritaṃ;

Ovādaṃ aniyādetvā, dhammenaññena bhāsato.

Even for an authorized bhikkhu, an offense of wrong-doing is declared if, without having delivered the admonition, he speaks on another topic of Dhamma.

1130.

1130.

‘‘Samaggamhā’’ti vuttepi, aññenovadato tathā;

‘‘Vaggamhā’’ti ca vuttepi, garudhammehi dukkaṭaṃ.

Even when it is said, 'We are united,' it is likewise an offense for one who advises on another matter; and even when it is said, 'We are divided,' there is a dukkaṭa offense concerning the grave rules.

1131.

1131.

Agaṇhantassa ovādaṃ, apaccāharatopi taṃ;

Ṭhapetvā dukkaṭaṃ bālaṃ, gilānaṃ gamikaṃ siyā.

For one who does not accept the advice, or who rejects it, there would be an offense of wrong-doing, except for a fool, a sick person, or a traveler.

1132.

1132.

Adhamme pana kammasmiṃ, adhammanti ca saññino;

Vagge bhikkhunisaṅghasmiṃ, tikapācittiyaṃ siyā.

But in an unlawful formal act, and for one perceiving it as unlawful, in a divided Order of Bhikkhunīs, there would be a threefold pācittiya offense.

1133.

1133.

Tathā vematikassāpi, dhammakammanti saññino;

Nava pācittiyo vuttā, samaggepi ca tattakā.

Likewise for one who is in doubt, and for one who perceives it as a lawful act, nine pācittiya offenses are stated; and in a united Order, just as many.

1134.

1134.

Navakānaṃ vasā dvinnaṃ, aṭṭhārasa bhavanti tā;

Dukkaṭaṃ dhammakammepi, sattarasavidhaṃ siyā.

By means of the two sets of nine, they become eighteen. An offense of wrong-doing, even in a lawful act, would be of seventeen kinds.

1135.

1135.

‘‘Osārehī’’ti vutto vā, pañhaṃ puṭṭho katheti vā;

Sikkhamānāya vā neva, doso ummattakādino.

There is no offense if one is told, 'Admonish!'; or if, being asked a question, one answers; or in the case of a probationer; or for the insane and others.

1136.

1136.

Vācuggatāva kātabbā, paguṇā dvepi mātikā;

Suttantato ca cattāro, bhāṇavārā pakāsitā.

Both matrices should be learned by heart and mastered; and from the Suttas, four recitation sections are declared.

1137.

1137.

Eko parikathatthāya, kathāmaggo pakāsito;

Maṅgalāmaṅgalatthāya, tissoyevānumodanā.

One path of speech is declared for the purpose of discussion. For auspicious and inauspicious occasions, there are only three kinds of blessings.

1138.

1138.

Uposathādiatthāya, kammākammavinicchayo;

Kammaṭṭhānaṃ tathā ekaṃ, uttamatthassa pāpakaṃ.

For the purpose of the Uposatha and so on, the determination of valid and invalid formal acts; likewise, one meditation subject, leading to the supreme goal.

1139.

1139.

Ettakaṃ uggahetvāna, pañcavasso bahussuto;

Muñcitvā nissayaṃ kāmaṃ, vasituṃ labhatissaro.

Having learned this much, a bhikkhu of five vassas, being learned and released from dependence, is free to live as he wishes.

1140.

1140.

Vācuggatā vibhaṅgā dve, paguṇā byañjanādito;

Catūsvapi nikāyesu, eko vā potthakopi ca.

The two Vibhaṅgas learned by heart, fluent from the syllables onward; and one book from any of the four Nikāyas.

1141.

1141.

Kammākammañca vattāni, uggahetabbamettakaṃ;

Sabbantimaparicchedo, dasavasso sace pana.

The distinction between formal acts and non-acts, and the duties—this much should be learned. But if one is of ten vassas, one has comprehended everything to the end.

1142.

1142.

Bahussuto [Pg.107] disāmokkho, yenakāmaṃgamo siyā;

Parisaṃ labhate kāmaṃ, upaṭṭhāpetumissaro.

Learned, pre-eminent, he may go wherever he wishes; he obtains an assembly at will, and is able to maintain it.

1143.

1143.

Yassa sāṭṭhakathaṃ sabbaṃ, vācuggaṃ piṭakattayaṃ;

Soyaṃ bahussuto nāma, bhikkhunovādako siyā.

One for whom the entire three Piṭakas together with their commentaries are learned by heart, such a one is called 'learned' and may be an instructor of bhikkhunīs.

1144.

1144.

Assāsammatatādīni, tīṇi aṅgāni dīpaye;

Padasodhammatulyāva, samuṭṭhānādayo nayā.

One should explain the three factors, beginning with the state of being unauthorized. The methods of origination and so on are similar to those of the Padasodhamma offense.

Ovādakathā.

The Chapter on Exhortation.

1145.

1145.

Pācitti garudhammehi, dhammenaññena vā pana;

Hotyatthaṅgate sūriye, ovadantassa bhikkhuniṃ.

A pācittiya offense is incurred by one who instructs a bhikkhunī after the sun has set, whether by the Garudhammas or by another teaching.

1146.

1146.

Tikapācittiyaṃ vuttaṃ, sammatassāpi bhikkhuno;

Ekatoupasampannaṃ, ovadantassa dukkaṭaṃ.

A triple pācittiya is stated, even for an authorized bhikkhu; for instructing one ordained on one side, there is a dukkaṭa.

1147.

1147.

Tathānatthaṅgate sūriye, gate atthanti saññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

Likewise, when the sun has not set, for one who perceives that it has set, and also for one who is in doubt, a dukkaṭa offense is incurred.

1148.

1148.

Uddesādinayenassa, anāpatti pakāsitā;

Anantarasamā sesā, samuṭṭhānādayo nayā.

No offense is declared for this by way of recitation, etc. The remaining factors, such as origination, are similar to the immediately preceding rule.

Atthaṅgatasūriyakathā.

The Section on the Sun Having Set.

1149.

1149.

Bhikkhuniṃ ovadantassa, gantvā bhikkhunupassayaṃ;

Garudhammehi aññatra, kālā pācittiyaṃ siyā.

For one who goes to a bhikkhunī's residence to instruct a bhikkhunī on matters other than the Garudhammas, a pācittiya offense related to the occasion would be incurred.

1150.

1150.

Sace asammato hoti, hoti pācittiyadvayaṃ;

Atthaṅgate ca sūriye, sace vadati tīṇipi.

If he is unauthorized, there are two pācittiyas; and if he speaks after the sun has set, there are even three.

1151.

1151.

Aññena pana dhammena, vadato dukkaṭadvayaṃ;

Ekaṃ pācittiyaṃ hoti, bhikkhuno rattihetukaṃ.

However, for one who speaks on another teaching, there is a double dukkaṭa; one pācittiya is incurred by the bhikkhu on account of the night.

1152.

1152.

Sammatassāpi bhikkhussa, hoti pācittiyadvayaṃ;

Garudhammanidānassa, sammatattā abhāvato.

Even for an authorized bhikkhu, there are two pācittiyas, due to the absence of authorization regarding the Garudhammas.

1153.

1153.

Tassevaññena [Pg.108] dhammena, ovadantassa dukkaṭaṃ;

Sammatattā anāpatti, ekā pācitti rattiyaṃ.

For that same bhikkhu instructing with another teaching, there is a dukkaṭa. Because of his authorization, there is no offense, but there is one pācittiya concerning the night.

1154.

1154.

Tikapācittiyaṃ vuttaṃ, dukkaṭaṃ itaradvaye;

Ekatoupasampannaṃ, ovadantassa dukkaṭaṃ.

A triple pācittiya is stated, and a dukkaṭa in the other two cases. For instructing one ordained on one side, there is a dukkaṭa.

1155.

1155.

Tathā aññena dhammena, gantvā bhikkhunupassayaṃ;

Samuṭṭhānādayo sabbe, kathinena samā matā.

Likewise, for going to a bhikkhunī's residence with another teaching, all factors of origination and so on are considered to be the same as for the Kathina.

Bhikkhunupassayakathā.

The Section on the Bhikkhunī's Residence.

1156.

1156.

Cīvarādīnamatthāya, ovadantīti bhikkhuniṃ;

Vadato sammate bhikkhu, tassa pācittiyaṃ siyā.

For an authorized bhikkhu who instructs a bhikkhunī for the sake of robes and so on, a pācittiya offense would be incurred.

1157.

1157.

Tikapācittiyaṃ vuttaṃ, tatheva tikadukkaṭaṃ;

Saṅghenāsammataṃ bhikkhuṃ, vadantassa ca dukkaṭaṃ.

A triple pācittiya is stated, and likewise a triple dukkaṭa. And for one who speaks while being a bhikkhu unauthorized by the Saṅgha, there is a dukkaṭa.

1158.

1158.

Tathevānupasampannaṃ, sammataṃ vā asammataṃ;

Na doso āmisatthāya, ovadantassa bhāsato.

Likewise, for one who instructs and speaks to a person not fully ordained for the sake of material gain, there is no offense, whether one is authorized or unauthorized.

1159.

1159.

Tathā ummattakādīnaṃ, anāpatti pakāsitā;

Idañhi tisamuṭṭhānaṃ, vedanā dukkhavedanā.

Similarly, no offense is declared for the insane and so on. This offense is of three origins, and the feeling is a painful feeling.

Āmisakathā.

The Section on Material Gain.

1160.

1160.

Sace bhikkhuniyā bhikkhu, dadeyya pana cīvaraṃ;

Aññātikāya pācitti, ṭhapetvā pārivattakaṃ.

If a bhikkhu should give a robe to a bhikkhunī who is not a relative, it is a pācittiya offense, except in the case of an exchange.

1161.

1161.

Cīvarassa paṭiggāha-sikkhāpadasamo nayo;

Avaseso mato saddhiṃ, samuṭṭhānādinā pana.

The procedure is the same as for the training rule on receiving a robe. The remainder, together with the factors of origination and so on, should be understood accordingly.

1162.

1162.

Tattha bhikkhuniyā dinnaṃ, cīvaraṃ idha bhikkhunā;

Tattha nissaggiyaṃ suddha-pācitti idha sūcitā.

In that case, concerning a robe given by a bhikkhunī, it is a nissaggiya offense; in this case, a pure pācittiya is indicated.

Cīvaradānakathā.

The Section on Giving a Robe.

1163.

1163.

Cīvaraṃ [Pg.109] yo hi sibbeyya, sibbāpeyya parena vā;

Aññātikāya pācitti, hoti bhikkhuniyā pana.

Whoever should sew a robe, or have it sewn by another, for a bhikkhunī who is not a relative, incurs a pācittiya offense.

1164.

1164.

Yaṃ vā nivāsituṃ sakkā, yaṃ vā pārupanūpagaṃ;

Cīvaranti adhippeto, idamettha mahesinā.

That which can be worn as a lower garment, or that which is suitable for draping over, is intended here as a 'robe'; this was stated by the Great Sage.

1165.

1165.

Sayaṃ sūciṃ pavesetvā, sibbantassa ca bhikkhuno;

Sūcinīharaṇe tassa, pācittiyamudīritaṃ.

For a bhikkhu who, having inserted the needle himself, is sewing, a pācittiya is declared for him upon the removal of the needle.

1166.

1166.

Satakkhattumpi vijjhitvā, sakiṃ nīharato pana;

Ekaṃ pācittiyaṃ vuttaṃ, payogassa vasā bahū.

Even having pierced a hundred times, for one who withdraws the needle once, one pācittiya is stated; by virtue of the effort, there may be many.

1167.

1167.

‘‘Sibbā’’ti pana āṇatto, avisesena bhikkhunā;

Niṭṭhāpeti sace sabbaṃ, ekaṃ pācittiyaṃ siyā.

If, having been ordered 'Sew' by a bhikkhu without further specification, one completes the whole task, there would be one pācittiya offense.

1168.

1168.

‘‘Yamettha cīvare kammaṃ, bhāro sabbaṃ tavā’’ti hi;

Āṇatto bhikkhunā sabbaṃ, niṭṭhāpeti sace pana.

'Whatever work there is on this robe, the entire burden is yours'—if, having been thus ordered by a bhikkhu, one then completes it all,

1169.

1169.

Bhikkhussāṇāpakasseva, ekāyāṇattiyā pana;

Honti pācittiyāpatti, anekārāpathe pathe.

Then for the bhikkhu who gave the order, from that single command, pācittiya offenses are incurred for each separate part of the work.

1170.

1170.

Punappunāṇāpentassa, anekāṇattiyaṃ pana;

Kā hi nāma kathā atthi? Tikapācittiyaṃ siyā.

But for one who orders again and again, with multiple commands, what need is there to speak of it? There would be a triple pācittiya.

1171.

1171.

Ñātikāya ca aññāti-saññissa vimatissa vā;

Ekatoupasampanna-cīvare dukkaṭaṃ siyā.

For a relative, or for one who perceives her as unrelated, or for one who is doubtful, in regard to the robe of one ordained on one side, there is a dukkaṭa offense.

1172.

1172.

Ṭhapetvā cīvaraṃ aññaṃ, parikkhārañca sibbato;

Anāpatti viniddiṭṭhā, sikkhamānādikāyapi.

For sewing other requisites, except for a robe, no offense is declared, and also for a trainee nun and others.

1173.

1173.

Sañcarittasamuṭṭhānaṃ, kriyaṃ paṇṇattivajjakaṃ;

Kāyakammaṃ vacīkammaṃ, ticittañca tivedanaṃ.

Originating from instigation, it is an action blameworthy by formulation, a bodily action and a verbal action, with three kinds of consciousness and three kinds of feeling.

Cīvarasibbanakathā.

The Discourse on Sewing a Robe.

1174.

1174.

Bhikkhu [Pg.110] bhikkhuniyā saddhiṃ, saṃvidhāya panekato;

Paṭipajjeyya maggaṃ ce, aññatra samayā idha.

If a bhikkhu, together with a bhikkhunī, having made an arrangement, should proceed on the same path, except on an allowable occasion.

1175.

1175.

Gāmantarokkame vāpi, addhayojanatikkame;

Agāmake araññe vā, hoti āpatti bhikkhuno.

Upon entering the region between villages, or upon exceeding half a yojana in a villageless area or a wilderness, an offense is incurred by the bhikkhu.

1176.

1176.

Etthākappiyabhūmaṭṭho, saṃvidhānaṃ karoti yo;

Saṃvidhānanimittaṃ tu, dukkaṭaṃ tassa dīpitaṃ.

Here, for one standing on unallowable ground who makes an arrangement, a dukkaṭa offense is declared for him on account of that arrangement.

1177.

1177.

Saṃvidhānaṃ karontassa, ṭhatvā kappiyabhūmiyaṃ;

Saṃvidhānanimittaṃ tu, na vadantassa dukkaṭaṃ.

For one making an arrangement while standing on permissible ground, there is a dukkaṭa offense on account of the arrangement, even if one does not speak.

1178.

1178.

Ubhayatthāpi pācitti, gacchantasseva bhikkhuno;

Anantarassa gāmassa, upacārokkame siyā.

In both cases, it is a pācittiya offense for the bhikkhu who is going; it occurs upon entering the precincts of the adjacent village.

1179.

1179.

Tatrāpi paṭhame pāde, dukkaṭaṃ samudīritaṃ;

Dutiye padavārasmiṃ, pācittiyamudīritaṃ.

There, at the first step, a dukkaṭa is declared; at the second step, a pācittiya is declared.

1180.

1180.

Antarā saṃvidhānepi, bhikkhuno dukkaṭaṃ siyā;

Dvāramaggavisaṅkete, sati cāpatti vuccati.

Even with an arrangement made along the way, a bhikkhu incurs a dukkaṭa; if there is uncertainty concerning the gate or the path, an offense is said to occur.

1181.

1181.

Asaṃvidahite kāle, vidahitoti saññino;

Bhikkhusseva vidhānasmiṃ, hoti āpatti dukkaṭaṃ.

At a time when there is no arrangement, for a bhikkhu who perceives it as arranged, a dukkaṭa offense occurs in the act of arranging.

1182.

1182.

Samaye vidahitvā vā, visaṅketena gacchato;

Āpadāsu anāpatti, tathā ummattakādino.

Having arranged for an allowable occasion, or for one going to a different meeting place, there is no offense; nor in emergencies, nor for the insane and so forth.

1183.

1183.

Idaṃ catusamuṭṭhānaṃ, kāyato kāyavācato;

Kāyacittā samuṭṭhāti, kāyavācādikattayā.

This arises from four sources: from the body, from body and speech, from body and mind, and from the triad of body, speech, and mind.

Saṃvidhānakathā.

The Discourse on Making an Arrangement.

1184.

1184.

Ekamujjavaniṃ nāvaṃ, tathā ojavanimpi vā;

Abhirūheyya pācitti, saddhiṃ bhikkhuniyā sace.

If one should board a boat going upstream, or even a boat going downstream, together with a bhikkhunī, it is a pācittiya offense.

1185.

1185.

Sagāmatīrapassena[Pg.111], gāmantaravasena vā;

Agāmatīrapassena, gamane addhayojane.

Whether along the bank of a village, or by way of the region between villages, or along the bank of a villageless area, when traveling for half a yojana.

1186.

1186.

Tathā yojanavitthiṇṇa-nadīmajjhena gacchato;

Addhayojanasaṅkhāya, honti pācittiyo pana.

Similarly, for one going through the middle of a river a yojana wide, pācittiya offenses occur for every half a yojana.

1187.

1187.

Yathāsukhaṃ samuddasmiṃ, sabbaaṭṭhakathāsu hi;

Nadiyaṃyeva āpatti, na samudde vicāritā.

One may travel at will on the ocean, for indeed in all the commentaries, the offense applies only in a river; it is not considered on the ocean.

1188.

1188.

Titthasampādanatthāya, uddhaṃ vā nadiyā adho;

Sace haranti taṃyuttā, anāpatti pakāsitā.

For the purpose of reaching a ford, upstream or downstream in the river, if those in charge of the boat convey him, no offense is declared.

1189.

1189.

Tathā saṃvidahitvā vā, tiriyaṃ taraṇāya vā;

Āpadāsu viseso hi, anantarasamo mato.

Similarly, having made an arrangement, or for crossing across, in emergencies, the special ruling is considered the same as in the immediately preceding case.

Nāvābhiruhanakathā.

The Discourse on Boarding a Boat.

1190.

1190.

Ñatvā bhikkhuniyā bhattaṃ, bhuñjato paripācitaṃ;

Hitvā gihisamārambhaṃ, hoti pācitti bhikkhuno.

For a bhikkhu who, knowing it, eats a meal instigated by a bhikkhunī, apart from an undertaking by laypeople, there is a pācittiya offense.

1191.

1191.

Bhojanaṃ pañcadhā vuttaṃ, gahaṇe tassa dukkaṭaṃ;

Ajjhohāresu sabbesu, tassa pācittiyo siyuṃ.

Food is said to be of five kinds; in accepting it, there is a dukkaṭa. For every ingestion of it, there is a pācittiya offense.

1192.

1192.

Santakaṃ ñātakādīnaṃ, gihisampāditampi vā;

Vinā bhikkhuniyā doso, bhuñjato paripācitaṃ.

There is no offense for one who eats what was instigated if it is the property of her relatives or was prepared by laypeople.

1193.

1193.

Paripācitasaññissa, bhikkhussāparipācite;

Ubhosu vimatissāpi, hoti sabbattha dukkaṭaṃ.

For a bhikkhu who perceives as instigated what is not instigated, or who is in doubt concerning both cases, there is a dukkaṭa in every instance.

1194.

1194.

Ekatoupasampanna-paripācitabhojanaṃ;

Ajjhohāravaseneva, dukkaṭaṃ paribhuñjato.

For one consuming food prepared by one ordained on one side, there is a dukkaṭa offense for each ingestion.

1195.

1195.

Aññaṃ vā pana yaṃ kiñci, ṭhapetvā pañcabhojanaṃ;

Bhuñjantassa anāpatti, yāgukhajjaphalādikaṃ.

For one eating any other thing whatsoever, except for the five staple foods, there is no offense, such as for gruel, hard food, fruit, and so forth.

1196.

1196.

Samuṭṭhānādayo [Pg.112] tulyā, paṭhamantimavatthunā;

Idaṃ paṇṇattivajjaṃ tu, ticittañca tivedanaṃ.

The origins and so forth are the same as in the first and last cases. This is an offense by formulation, with three kinds of consciousness and three kinds of feeling.

Paripācitakathā.

The Discourse on Instigated Food.

1197.

1197.

Dutiyāniyateneva, dasamaṃ sadisaṃ mataṃ;

Idaṃ sikkhāpadaṃ sabbaṃ, samuṭṭhānanayādinā.

The tenth is considered similar to the second aniyata rule. This entire training rule, by way of its origin, method, and so forth.

Rahonisajjakathā.

The Explanation of Secluded Sitting.

Bhikkhunivaggo tatiyo.

The Third Chapter: The Section on Bhikkhunīs.

1198.

1198.

Eko āvasatho piṇḍo, agilānena bhikkhunā;

Bhuñjitabbo tato uddhaṃ, pācitti paribhuñjato.

One meal in a public rest-house may be eaten by a bhikkhu who is not sick; for one who eats more than that, there is a pācittiya offense.

1199.

1199.

Anodisseva paññatte, yāvadattheva bhikkhunā;

Bhuñjitabbaṃ sakiṃ tattha, tato uddhaṃ na vaṭṭati.

When it is designated without specifying, a bhikkhu should eat there only once, just as much as is sufficient; more than that is not permitted.

1200.

1200.

Dutiye divase tattha, gahaṇe dukkaṭaṃ mataṃ;

Ajjhohāresu sabbesu, tassa pācittiyo matā.

On the second day there, a dukkaṭa offense is incurred in accepting it; for all acts of swallowing, pācittiya offenses are incurred.

1201.

1201.

Kulenekena paññatte, saha nānākulehi vā;

Nānekaṭṭhānabhedesu, ekabhāgova vaṭṭati.

When designated by one family, or together with various families, in various separate places, only a single portion is permitted.

1202.

1202.

Nānāṭṭhānesu paññatto, yo ca, nānākulehi vā;

Bhuñjato pana sabbattha, na doso paṭipāṭiyā.

When designated in various places, or by various families, for one who eats in all places in sequence, there is no offense.

1203.

1203.

Paṭipāṭimasesena, khepetvā puna bhuñjato;

Ādito pana paṭṭhāya, na ca kappati bhikkhuno.

Having completed the sequence entirely, for a bhikkhu to eat again, starting from the beginning, is not permitted.

1204.

1204.

Anāpatti gilānassa, āgacchantassa gacchato;

Odissapi ca paññatte, paritte bhuñjato sakiṃ.

There is no offense for one who is sick, for one who is arriving or departing, and when it is specifically designated, for one eating a small amount once.

1205.

1205.

Yāguādīni [Pg.113] niccampi, bhuñjituṃ pana vaṭṭati;

Sesameḷakalomena, samuṭṭhānādikaṃ samaṃ.

However, it is permitted to eat gruel and so forth even regularly. The rest, concerning the origin and so forth, is the same as in the Eḷakaloma training rule.

Āvasathakathā.

The Explanation of the Public Rest-House.

1206.

1206.

Aññatra samayā vuttā, pācitti gaṇabhojane;

Gaṇoti pana niddiṭṭhā, cattāro vā tatuttariṃ.

A pācittiya offense is declared for a group meal, except at the proper time; a 'group' is defined as four or more bhikkhus.

1207.

1207.

Yaṃ nimantanato vāpi, laddhaṃ viññattitopi vā;

Bhojanaṃ pana pañcannaṃ, hoti aññataraṃ idha.

That which is obtained either by invitation or by request, is here one of the five kinds of food.

1208.

1208.

Bhojanānampi pañcannaṃ, gahetvā nāmameva tu;

Nimanteti sace bhikkhū, cattāro bahukepi vā.

Having taken just the name of one of the five kinds of food, if one invites bhikkhus, whether four or many,

1209.

1209.

‘‘Odanaṃ bhojanaṃ bhattaṃ, sampaṭicchatha gaṇhatha’’;

Iti vevacaneheva, atha bhāsantarena vā.

‘Cooked rice, food, a meal, please accept, please take’—with such synonyms, or with another expression.

1210.

1210.

Tato tassa ca te bhikkhū, sādiyitvā nimantanaṃ;

Ekato nānato vā ce, gantvā gaṇhanti ekato.

Then those bhikkhus, having accepted his invitation, if they go together or separately and receive it together,

1211.

1211.

Sabbesaṃ hoti pācitti, gaṇabhojanakāraṇā;

Ekato gahaṇaṃ ettha, gaṇabhojanakāraṇaṃ.

For all of them there is a pācittiya offense on account of the group meal; here, receiving it together is the reason for the group meal.

1212.

1212.

Ekato nānato vāpi, gamanaṃ bhojanampi vā;

Kāraṇanti na taṃ viññū, bhaṇanti gaṇabhojane.

Going together or separately, or even the eating itself—the wise do not say that this is the reason in a group meal.

1213.

1213.

Sacepi odanādīnaṃ, gahetvā nāmameva vā;

Ekato nānato vāpi, viññāpetvā manussake.

And if, having taken the name of cooked rice and so forth, or having requested from people together or separately,

1214.

1214.

Nānato vekato gantvā, sace gaṇhanti ekato;

Evampi pana hotīti, vaṇṇitaṃ gaṇabhojanaṃ.

having gone separately or together, if they receive it together, even so it is described as a group meal.

1215.

1215.

Duvidhassāpi etassa, paṭiggahaṇakāraṇā;

Dukkaṭaṃ hoti pācitti, ajjhohāresu dīpitā.

For both of these two kinds, there is a dukkaṭa offense for the act of receiving; a pācittiya is declared for the acts of swallowing.

1216.

1216.

Samayesu [Pg.114] anāpatti, sattasvapi pakāsitā;

Gahetvā ekato dvinnaṃ, tiṇṇaṃ vā bhuñjataṃ tathā.

No offense is declared in the seven proper times; likewise, for two or three who receive it and eat together.

1217.

1217.

Muninānupasampanna-cāripattānimantitā;

Catutthe ekato katvāpi, gaṇabhedo pakāsito.

When invited along with one who is not fully ordained, or on an alms-round; even when a fourth is added to make a group, a breaking of the group is declared.

1218.

1218.

Neva samayaladdhānaṃ, vasenapi hi sabbaso;

Gaṇabhedo panāpatti, veditabbā vibhāvinā.

For those who have obtained it at a proper time, or in any way by reason of residence, the breaking of the group is to be understood by the discerning as no offense.

1219.

1219.

Bhojanānañca pañcannaṃ, vasena gaṇabhojane;

Nattheva ca visaṅketaṃ, yāguādīsu taṃ siyā.

The group meal rule is in regard to the five kinds of food; it does not apply to gruel and so forth.

1220.

1220.

Gaṇabhojanasaññissa, bhikkhussāgaṇabhojane;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

For a bhikkhu who perceives it as a group meal when it is not a group meal, and also for one who is uncertain about it, there is a dukkaṭa offense.

1221.

1221.

Bhojanāni ca pañceva, ṭhapetvā yāguādisu;

Anāpattīti ñātabbā, niccabhattādikesupi.

Except for the five kinds of food, it should be known that there is no offense regarding gruel and so forth, and also regarding a constant meal and so forth.

1222.

1222.

Tathā ummattakādīnaṃ, samuṭṭhānādinā pana;

Idaṃ eḷakalomena, sadisanti pakāsitaṃ.

Likewise for the insane and so forth. But regarding its origin and other factors, this is declared to be similar to the Eḷakaloma training rule.

Gaṇabhojanakathā.

The Explanation of the Group Meal.

1223.

1223.

Bahūhi yo bhikkhu manussakehi;

Nimantito pañcahi bhojanehi;

Hitvā sace pubbanimantanāya;

Vikappanaṃ pañcasu yassa kassa.

Should a monk, invited by many people with the five kinds of food, having set aside a prior invitation, make a choice concerning any of the five—

1224.

1224.

Pacchā nimantitaṃ bhattaṃ, tathā uppaṭipāṭiyā;

Bhuñjato ekasitthampi, tassa pācittiyaṃ siyā.

For one who eats even a single mouthful of food from a later invitation, or out of sequence, there is a pācittiya offense.

1225.

1225.

Bhojanānaṃ tu pañcannaṃ, yena kena nimantito;

Taṃ ṭhapetvā sace aññaṃ, bhojanaṃ paribhuñjati.

Concerning the five kinds of food, if, having been invited by anyone, he sets that aside and partakes of other food—

1226.

1226.

Tesameva [Pg.115] ca pañcannaṃ, bhojanānaṃ mahesinā;

Etaṃ paramparaṃ nāma, bhojanaṃ paridīpitaṃ.

Concerning these same five kinds of food, this has been declared by the Great Seer as a 'successive meal'.

1227.

1227.

Yattha khīraṃ rasaṃ vāpi, ākiranti sace pana;

Yena ajjhotthaṭaṃ bhattaṃ, sabbamekarasaṃ siyā.

If, however, they pour milk or juice over it, whereby the food is covered, all of it becomes of one taste.

1228.

1228.

Koṭito pana paṭṭhāya, saṃsaṭṭhaṃ paribhuñjato;

Anāpattīti niddiṭṭhaṃ, mahāpaccariyaṃ pana.

For one consuming it mixed, starting from the tip, no offense is declared; this, however, is in the Mahāpaccariya.

1229.

1229.

Paramparanti saññāya, aparamparabhojane;

Tattha vematikassāpi, dukkaṭaṃ paribhuñjato.

For one eating a non-successive meal with the perception that it is a successive meal, and also for one who is doubtful about it, there is a dukkaṭa offense.

1230.

1230.

Sakalenapi gāmena, pūgena nigamena vā;

Nimantitassa vā nicca-bhatte doso na vijjati.

For one invited by an entire village, a guild, or a market town, or for a constant meal, no fault is found.

1231.

1231.

Samuṭṭhānādayo sabbe, kathinenādinā samā;

Kriyākriyamidaṃ vuttaṃ, bhojanañcāvikappanaṃ.

All origins and so forth are the same as for the Kathina and so on. This is said to concern action and non-action, food, and non-selection.

Paramparabhojanakathā.

The Section on Successive Meals.

1232.

1232.

Pūvā paheṇakatthāya, paṭiyattā sace pana;

Pātheyyatthāya manthā vā, ye hi tattha ca bhikkhunā.

If there are cakes prepared for the purpose of a gift, or meal-drink for the purpose of provisions for a journey, which a monk has there—

1233.

1233.

Dvattipattā gahetabbā, pūrā pūvehi sattuhi;

Tato ce uttariṃ tassa, hoti pācitti gaṇhato.

Two or three bowlfuls of cakes or parched grain flour may be accepted. If one accepts more than that, it is a pācittiya offense.

1234.

1234.

Gahetvā nikkhamantena, ‘‘dvattipattā mayā idha;

Gahitā pana pūvā’’ti, bhikkhuṃ disvā vade budho.

A wise monk, having accepted them and while departing, upon seeing another monk, should say: 'I have accepted two or three bowlfuls of cakes here.'

1235.

1235.

‘‘Mā kho tvaṃ paṭigaṇhā’’ti, avadantassa dukkaṭaṃ;

Gaṇhatopi ca taṃ sutvā, hoti āpatti dukkaṭaṃ.

For one who does not say, 'Do not accept,' there is a dukkaṭa offense; and for one who accepts, having heard that, there is also a dukkaṭa offense.

1236.

1236.

Ūnakadvattipattesu, atirekoti saññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

When it is less than two or three bowlfuls, for one who perceives it as an excess, and also for one who is doubtful about it, there is a dukkaṭa offense.

1237.

1237.

Yena [Pg.116] tattha tayo laddhā, pattapūrā tato pana;

Dve saṅghassa padātabbā, dve ce eko, na ekato.

If one has obtained three bowlfuls there, two should be given to the Sangha; if two, then one. Not from a single source.

1238.

1238.

Apaheṇakapātheyyaṃ, avasesampi vā tato;

Santakaṃ ñātakādīnaṃ, dentānampi tadūnakaṃ.

[No offense for] what is not a gift or provisions, or for the remainder from that; for what belongs to relatives and so on; and for those giving an amount less than that.

1239.

1239.

Gaṇhatopi anāpatti, tathā ummattakādino;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

There is no offense for one who accepts in such cases, nor for one who is insane, and so forth. All origins and so on are considered to be the same as for the rule on acting as a go-between.

Kāṇamātukathā.

The Section on Kāṇamātā.

1240.

1240.

Aññena pana pañcannaṃ, bhojanānaṃ pavārito;

Pācittinatirittaṃ ce, puna bhuñjati bhojanaṃ.

If, however, having been formally satisfied with the five kinds of food, one again eats food that is considered extra, it is a pācittiya offense.

1241.

1241.

Asanaṃ bhojanañceva, hatthapāsābhihāratā;

Kāyavācāpaṭikkhepo, pañcaṅgehi pavāraṇā.

The formal satisfaction consists of five factors: food, a seat, being offered within arm's reach, refusal by body, and refusal by speech.

1242.

1242.

Odano sattu kummāso, maccho maṃsanti sabbaso;

Nippapañcena niddiṭṭhaṃ, bhojanaṃ pañcadhā mataṃ.

Rice, parched grain flour, porridge, fish, and meat: thus food is considered fivefold, declared completely and without elaboration.

1243.

1243.

Odano tattha sattannaṃ, dhaññānaṃ odano mato;

Bhajjitānaṃ tu dhaññānaṃ, cuṇṇaṃ ‘‘sattū’’ti vuccati.

Therein, `odana` is considered to be cooked grain from the seven types of grain; but the flour of roasted grains is called `sattu`.

1244.

1244.

Kummāso yavakummāso, maccho vuccati odako;

Maṃsampi kappiyamaṃsaṃ, ayamettha vinicchayo.

`Kummāsa` is barley-porridge; `maccha` refers to aquatic creatures; and `maṃsa` is allowable meat. This is the determination here.

1245.

1245.

Sāli vīhi yavo kaṅgu, varako godhumo tathā;

Kudrūsakoti sattete, dhaññā dhaññena desitā.

Fine rice, common rice, barley, millet, panic grass, wheat, and also kodo millet—these seven are declared as grains.

1246.

1246.

Sāmākāditiṇaṃ sabbaṃ, kudrūseneva dīpitaṃ;

Nīvāro sāliyaṃ vutto, varake varakacorako.

All grasses, such as `sāmāka`, are explained by way of kodo millet. Wild rice is included under fine rice, and under `varaka` are included `varaka` and `coraka`.

1247.

1247.

Sattannaṃ pana dhaññānaṃ, odano yāgu vā pana;

Aṅgasampattiyā yuttā, sañjaneti pavāraṇaṃ.

However, cooked grain or gruel made from the seven grains, when endowed with the necessary factors, constitutes a formal satisfaction.

1248.

1248.

Hatthena [Pg.117] gahitokāse, odhiṃ dasseti yā pana;

Yāgusā idha sabbāpi, odanoti pavuccati.

That gruel which, when a portion is taken by hand, shows a mark—all such gruel is here called `odana`.

1249.

1249.

Abbhuṇhā pana yā yāgu, uddhanoropitā tanu;

Sace odhiṃ na dasseti, na janeti pavāraṇaṃ.

But that gruel which is very hot, just taken from the stove, and thin—if it does not show a mark, it does not constitute a formal satisfaction.

1250.

1250.

Puna sā sītalībhūtā, ghanabhāvaṃ gatā sace;

Odhiṃ dasseti so pubbe, tanubhāvo na rakkhati.

If it later cools and becomes thick, and then shows a mark, its former thinness does not protect it.

1251.

1251.

Takkadhaññarasādīni, āropetvā bahūnipi;

Phalapaṇṇakaḷīrāni, pakkhipitvāna tattha ca.

Having added many things, such as buttermilk, grain-juice, and so on, and having also put fruits, leaves, and shoots therein,

1252.

1252.

Taṇḍule muṭṭhimattepi, pakkhipitvā pacanti ce;

Odhiṃ pana ca dasseti, sañjaneti pavāraṇaṃ.

If even a handful of rice grains is added and cooked, and it shows the characteristic of boiled rice, it generates an invitation.

1253.

1253.

Rase dhaññarase khīre, vākiritvāna odanaṃ;

‘‘Yāguṃ gaṇhatha, yāgu’’nti, vatvā denti sace pana.

If, having mixed boiled rice into juice, grain-juice, or milk, they give it, saying, 'Take this gruel, this gruel'—

1254.

1254.

Kiñcāpi tanukā hoti, sañjaneti pavāraṇaṃ;

Taṃ pacitvā sace denti, yāgusaṅgahitā pana.

Even though it is thin, it generates an invitation. But if they cook it and then give it, it is included as gruel.

1255.

1255.

Chupanti macchamaṃsaṃ vā, tanukāyapi yāguyā;

Sace sāsapamattampi, paññāyati pavāraṇaṃ.

If one touches fish or meat, even with thin gruel, should so much as a mustard seed's worth be apparent, it generates an invitation.

1256.

1256.

Macchamaṃsaraso suddho, saṃsatto rasayāgu vā;

Na cākappiyamaṃsaṃ vā, sañjaneti pavāraṇaṃ.

Pure fish or meat broth, or gruel mixed with broth, or unallowable meat, does not generate an invitation.

1257.

1257.

Ṭhapetvā vuttadhaññānaṃ, odanaṃ pana sabbaso;

Veḷutaṇḍulakādīnaṃ, na pavāreti odano.

Apart from the boiled rice of the aforementioned grains, boiled rice made from things such as bamboo-rice and the like does not generate an invitation.

1258.

1258.

Puthukā vā tato tāhi, katabhattampi sattupi;

Suddhā na pana pūvā vā, pavārenti kadācipi.

Flattened rice from those grains, or a meal made from them, or sattu, or plain cakes, never generate an invitation.

1259.

1259.

Kharapākena bhaṭṭhānaṃ, vīhīnaṃ taṇḍule pana;

Koṭṭetvā denti taṃ cuṇṇaṃ, sattusaṅgahitaṃ mataṃ.

If they pound the rice grains of paddy that has been parched with harsh cooking and give that flour, it is considered to be included as sattu.

1260.

1260.

Bhajjitānaṃ [Pg.118] tu vīhīnaṃ, na pavārenti taṇḍulā;

Tesaṃ pana ca yaṃ cuṇṇaṃ, taṃ janeti pavāraṇaṃ.

But the rice grains of roasted paddy do not generate an invitation; however, the flour made from them does generate an invitation.

1261.

1261.

Kharapākena bhaṭṭhānaṃ, vīhīnaṃ kuṇḍakampi ca;

Sattunaṃ modako vāpi, sañjaneti pavāraṇaṃ.

The fine bran of paddy that has been parched with harsh cooking, or a sweet-ball of sattu, generates an invitation.

1262.

1262.

Samapākena bhaṭṭhānaṃ, sukkhānaṃ ātapena ca;

Kuṇḍakaṃ pana vīhīnaṃ, na janeti pavāraṇaṃ.

But the fine bran of paddy that has been roasted with even cooking, or dried in the sun, does not generate an invitation.

1263.

1263.

Lājā vā pana teheva, katabhattampi sattu vā;

Khajjakaṃ pana suddhaṃ vā, na janeti pavāraṇaṃ.

Parched grain from those same grains, or a meal made from them, or sattu, or plain hard food, does not generate an invitation.

1264.

1264.

Pūritaṃ macchamaṃsehi, taṃ janeti pavāraṇaṃ;

Yaṃ kiñci bhajjitaṃ piṭṭhaṃ, na pavāreti suddhakaṃ.

That which is filled with fish or meat generates an invitation. Any fried flour-cake, if plain, does not generate an invitation.

1265.

1265.

Yavehi katakummāso, pavāreti, na cāparo;

Macchamaṃsesu vattabbaṃ, pākaṭattā na vijjati.

Gruel made with barley generates an invitation, but no other. Regarding fish and meat, nothing needs to be said, as it is obvious.

1266.

1266.

Khādanto kappiyaṃ maṃsaṃ, nisedheti akappiyaṃ;

Na so tena pavāreti, avatthuttāti dīpitaṃ.

One who, while eating allowable meat, refuses unallowable meat, does not thereby generate an invitation, for it is declared that there is no basis.

1267.

1267.

Tathevākappiyaṃ maṃsaṃ, khādanto kappiyaṃ sace;

Nisedheti pavāreti, vatthukattāti vaṇṇitaṃ.

Likewise, if one eating unallowable meat refuses what is allowable, one generates an invitation, for it is described as having a basis.

1268.

1268.

Maṃsaṃ pana ca khādanto, kappiyaṃ vā akappiyaṃ;

Pavāreti nisedheti, kiñci kappiyabhojanaṃ.

But if one, eating meat, whether allowable or unallowable, refuses some allowable food, one generates an invitation.

1269.

1269.

Sace akappiyaṃ maṃsaṃ, khādantova akappiyaṃ;

Nisedhaṃ na pavāreti, tathā aññaṃ akappiyaṃ.

If one, eating unallowable meat as unallowable, refuses another unallowable thing, one does not generate an invitation.

1270.

1270.

Sace ajjhohaṭaṃ hoti, sitthamekampi bhikkhunā;

Patte hatthe mukhe vāpi, bhojanaṃ pana vijjati.

If even a single grain of rice has been swallowed by a monk, or if food is present in his bowl, hand, or mouth, then food is considered to be present.

1271.

1271.

Pavāraṇapahonaṃ ce, paṭikkhipati bhojanaṃ;

Pavāreti sace natthi, na pavāreti katthaci.

If he refuses food that is sufficient to constitute satisfaction, he is considered satisfied. If there is no such food, he is not considered satisfied in any circumstance.

1272.

1272.

Gilitvā ca mukhe bhattaṃ, sesamādāya gacchati;

Antarā ca nisedhento, na pavāreti bhojanaṃ.

Having swallowed the food in his mouth, he goes taking the remainder; if he refuses food along the way, he does not generate an invitation.

1273.

1273.

Mukhe [Pg.119] ca bhattaṃ gilitañca hatthe;

Bhattaṃ tu aññassa ca dātukāmo;

Patte ca bhattaṃ puna dātukāmo;

Paṭikkhipanto na pavārito so.

If there is food in the mouth, or swallowed, or in the hand; or if one wishes to give food to another, or wishes to put food back into the bowl; one who refuses in such a case is not considered satisfied.

1274.

1274.

Asanassa upacchedā, na pavāreti soti hi;

Kathayanti mahāpaññā, kāraṇākāraṇaññuno.

The greatly wise, who know cause and non-cause, say that by the interruption of eating, one does not generate an invitation.

1275.

1275.

Gaṇhato pacchimaṃ aṅgaṃ, dadato purimaṃ pana;

Ubhinnaṃ aḍḍhateyyaṃ ce, vinā hatthaṃ pasāritaṃ.

For one taking the last portion, or for one giving the first, or if there are two and a half portions for both, without the hand being extended—

1276.

1276.

Tasmiṃ abhihaṭaṃ ṭhāne, pavāraṇapahonakaṃ;

Tādisaṃ bhuñjamānova, nisedheti pavārito.

In that place where food sufficient for an invitation is brought, one eating such a thing who then refuses is considered satisfied.

1277.

1277.

Hatthe ādhārake vāpi, pattaṃ ūrūsu vā ṭhitaṃ;

Āharitvā sace bhikkhu, ‘‘bhattaṃ gaṇhā’’ti bhāsati.

If a monk, having brought food in his hand or in a receptacle, or with the bowl placed on his lap, says, 'Take this food,'—

1278.

1278.

Anantare nisinnova, taṃ paṭikkhipato pana;

Abhihārassa cābhāvā, natthi tassa pavāraṇā.

for one sitting nearby who refuses it, due to the absence of a formal presentation, there is no generation of an invitation for him.

1279.

1279.

Bhattapacchiṃ paṇāmetvā, ṭhapetvā purato ‘‘idaṃ;

Gaṇhāhī’’ti ca vuttepi, ayameva vinicchayo.

Having proffered a food basket and placed it in front, even when it is said, 'Take this,' this is the very same determination.

1280.

1280.

Anantarassa bhikkhussa, dīyamāne panetaro;

Pidahanto sakaṃ pattaṃ, hatthehi na pavārito.

When food is being given to a nearby monk, if the other monk covers his own bowl with his hands, he is not considered satisfied.

1281.

1281.

Kāyenābhihaṭaṃ bhattaṃ, paṭikkhipati yo pana;

Kāyena vāpi vācāya, hoti kassa pavāraṇā.

But whoever refuses food brought by a bodily gesture, whether by body or by speech, whose invitation is it?

1282.

1282.

Eko abhihaṭe bhatte, pavāraṇabhayā pana;

‘‘Ākirākira koṭṭetvā, koṭṭetvā pūrayā’’ti ca.

One who, when food is brought, from fear of an invitation, says, 'Scatter it, scatter it! Pound it, pound it! Fill it up!'

1283.

1283.

Sace vadati tassāpi, na panatthi pavāraṇā;

Iccevāha mahāthero, mahāpadumanāmako.

Even if he speaks thus, there is no invitation for him. Thus said the great elder named Mahāpaduma.

1284.

1284.

Samaṃsañhi [Pg.120] rasaṃ netvā, gaṇhathāti rasaṃ vade;

Taṃ sutvā ca nisedhento, neva hoti pavārito.

If one brings a broth with meat and says, 'Take the broth,' and on hearing this one refuses, that does not constitute an invitation.

1285.

1285.

‘‘Gaṇha maccharasaṃ sāraṃ, gaṇha maṃsarasa’’nti vā;

‘‘Idaṃ gaṇhā’’ti vā vutte, paṭikkhepe pavāraṇā.

If one says, 'Take the essence of fish broth, take the meat broth,' or if told, 'Take this,' a refusal constitutes an invitation.

1286.

1286.

Sace maṃsaṃ visuṃ katvā, ‘‘gaṇha maṃsarasa’’nti vā;

Vadeyyatthi ca maṃsaṃ ce, paṭikkhepe pavāraṇā.

If, having separated the meat, one says, 'Take the meat broth,' and if meat is present, a refusal is an invitation.

1287.

1287.

Odanena ca pucchantaṃ, ‘‘muhuttaṃ āgamehi’’ti;

Gahaṇatthaṃ ṭhapentassa, neva tassa pavāraṇā.

To one asking for rice, if he is told, 'Wait a moment,' by one who sets it aside for the purpose of giving, there is no invitation for him.

1288.

1288.

Kaḷīrapanasādīhi, missakaṃ macchamaṃsakaṃ;

‘‘Kaḷīrasūpakaṃ gaṇha, panasabyañjana’’nti vā.

If there is fish and meat mixed with bamboo shoots, jackfruit, and so forth, and one is told, 'Take the bamboo shoot soup, take the jackfruit curry,'...

1289.

1289.

Vadanti ce paṭikkhepe, neva hoti pavāraṇā;

Apavāraṇahetūnaṃ, nāmena pana vuttato.

If they speak thus, upon refusal, there is no invitation, because it is spoken of by the name of a non-invitation-causing item.

1290.

1290.

‘‘Macchasūpa’’nti vā vutte, ‘‘maṃsasūpa’’nti vā pana;

‘‘Idaṃ gaṇhā’’ti vā vutte, hotiyeva pavāraṇā.

If told, 'Take the fish soup,' or 'Take the meat soup,' or 'Take this,' then a refusal is indeed an invitation.

1291.

1291.

Eseva ca nayo vutto, ñeyyo maṃsakarambake;

Sabbesu macchamaṃsehi, missakesu ayaṃ nayo.

This same principle, it should be understood, is stated for a meat mixture; this principle applies to all mixtures of fish and meat.

1292.

1292.

Bhattasammissitaṃ yāguṃ, āharitvā sace pana;

‘‘Yāguṃ gaṇhā’’ti vuttasmiṃ, na pavāreti vārayaṃ.

If rice-gruel mixed with cooked rice is brought, and if one is told, 'Take the gruel,' refusing it does not constitute an invitation.

1293.

1293.

‘‘Bhattaṃ gaṇhā’’ti vutte tu, pavāreti paṭikkhipaṃ;

Yena vāpucchito tassa, atthitāyāti kāraṇaṃ.

But if, when told, 'Take the rice,' one who declines makes an invitation; the reason is the availability of that with which one was invited.

1294.

1294.

‘‘Yāgumissakaṃ gaṇhā’’ti, vutte tattha ca yāgu ce;

Samā bahutarā vā sā, na pavāreti so kira.

If told, 'Take the gruel mixture,' and if the gruel there is equal or more abundant, it is said that his refusal does not constitute an invitation.

1295.

1295.

Mandā yāgu, bahuṃ bhattaṃ, sace hoti pavāraṇā;

Idaṃ sabbattha niddiṭṭhaṃ, kāraṇaṃ pana duddasaṃ.

If the gruel is scanty and the rice is plentiful, then there is an invitation; this is specified everywhere, but the reason is hard to discern.

1296.

1296.

Rasaṃ bahurase bhatte, khīraṃ vā bahukhīrake;

Gaṇhathāti visuṃ katvā, deti natthi pavāraṇā.

In food with much broth, or in a dish with much milk, if one separates the broth or the milk and gives it, saying, 'Take this,' there is no invitation.

1297.

1297.

Gacchanteneva [Pg.121] bhottabbaṃ, gacchanto ce pavārito;

Bhuñjitabbaṃ ṭhiteneva, ṭhatvā yadi pavārito.

One should eat while going if invited while going. One should eat while standing if invited while standing.

1298.

1298.

Udakaṃ vāpi patvā so, sace tiṭṭhati kaddamaṃ;

Atirittaṃ tu kāretvā, bhuñjitabbaṃ tato puna.

Or if, having reached water, he finds it contains mud, he should have it made allowable as an extra portion and then drink it again.

1299.

1299.

Pīṭhake yo nisīditvā, pavāreti sace pana;

Āsanaṃ avicāletvā, bhuñjitabbaṃ yathāsukhaṃ.

If one, having sat on a low seat, makes an invitation, then without moving the seat, one should eat at ease.

1300.

1300.

Sace mañce nisīditvā, pavāreti tato pana;

Ito saṃsarituṃ etto, īsakampi na labbhati.

If one, having sat on a bed, makes an invitation, then to shift even a little from there is not permitted.

1301.

1301.

Tena mañcena naṃ saddhiṃ, vaṭṭataññatra nenti ce;

Evaṃ sabbattha ñātabbaṃ, viññunā vinayaññunā.

If they carry him along with that bed elsewhere, it is allowable. Thus it should be understood everywhere by the wise and those who know the Vinaya.

1302.

1302.

Nipajjitvāva bhottabbaṃ, nipanno ce pavārito;

Vāretukkuṭiko hutvā, bhuñjitabbaṃ tatheva ca.

One should eat while reclining if invited while reclining; and if invited while squatting, one should eat in that same way.

1303.

1303.

Athālametaṃ sabbanti, vattabbaṃ tena bhikkhunā;

Atirittaṃ karontena, onametvāna bhājanaṃ.

Then that monk should say, 'This is enough of everything.' When making an extra portion allowable, he should do so after lowering his bowl.

1304.

1304.

Kappiyaṃ pana kātabbaṃ, na patteyeva kevalaṃ;

Pacchiyaṃ yadi vā kuṇḍe, kātuṃ vaṭṭati bhājane.

What is allowable should be made so, not only in the bowl. It is proper to make it allowable in a basket, or in a pot, or in any other vessel.

1305.

1305.

Pavāritānaṃ apavāritānaṃ;

Aññesametaṃ pana vaṭṭateva;

Yenātirittaṃ tu kataṃ ṭhapetvā;

Tameva cekaṃ paribhuñjitabbaṃ.

For others, whether they have been invited or not, this is certainly allowable. But as for the one by whom the extra portion was made, he should consume only that portion.

1306.

1306.

Kappiyaṃ pana kāretvā, bhuñjantasseva bhikkhuno;

Byañjanaṃ vāpi yaṃ kiñci, patte tassākiranti ce.

Having made it allowable, while the monk is eating, if they pour any kind of relish into his bowl,

1307.

1307.

Atirittaṃ tu kāretvā, bhuñjitabbaṃ tathā puna;

Yena taṃ akataṃ yaṃ vā, kātabbaṃ tena taṃ visuṃ.

Having made it an extra portion again, it should be eaten in that way. And for that which was not made so by him, this must be done by him separately.

1308.

1308.

Kataṃ [Pg.122] akappiyādīhi, atirittaṃ tu sattahi;

Na gilānātirittañca, taṃ hotinatirittakaṃ.

That which is made from unallowable items, that which is a seven-day allowance, and the extra portion for the sick—these are not considered an 'extra portion'.

1309.

1309.

Yopi pātova ekampi, sitthaṃ bhutvā nisīdati;

Upakaṭṭhūpanītampi, kātuṃ labhati kappiyaṃ.

Even if one eats just a single morsel in the morning and sits down, he is allowed to make allowable what has been brought near.

1310.

1310.

Āhāratthāya yāmādi-kālikaṃ paṭigaṇhato;

Anāmisaṃ tamevassa, dukkaṭaṃ paribhuñjato.

For one who accepts a time-limited allowance (e.g., yāmakālika) for the purpose of food, it is a dukkaṭa offense for him to consume that non-staple item.

1311.

1311.

Tathā anatirittanti, saññino atirittake;

Tattha vematikassāpi, dukkaṭaṃ paridīpitaṃ.

Similarly, for one who perceives what is extra as not extra, and also for one who is doubtful in that regard, a dukkaṭa has been declared.

1312.

1312.

Anāpattātirittaṃ tu, kārāpetvāna bhuñjato;

Gilānassātirittaṃ vā, tathā ummattakādino.

There is no offense for one who eats what is extra after having had it made allowable; or for what is extra for a sick person; or similarly for an insane person and the like.

1313.

1313.

Samuṭṭhānādayo sabbe, kathinena samā matā;

Kappiyākaraṇañceva, bhojanañca kriyākriyaṃ.

All origins and so forth are considered similar to the Kathina. This includes the act of making something allowable and the act or non-act of eating.

Paṭhamapavāraṇakathā.

The First Discourse on Invitation.

1314.

1314.

Yo panānatirittena, pavāreyya pavāritaṃ;

Jānaṃ āsādanāpekkho, bhutte pācitti tassa tu.

Should any monk, with food that is not extra, knowingly and with the intention of causing vexation, invite one who has already been invited, it is a pācittiya for him when that food has been eaten.

1315.

1315.

Dukkaṭaṃ abhihāre ca, gahaṇe itarassa hi;

Ajjhohārapayogesu, sabbesupi ca dukkaṭaṃ.

There is a dukkaṭa in the offering, and in the other's taking; and in all efforts of swallowing, there is also a dukkaṭa.

1316.

1316.

Bhojanassāvasānasmiṃ, pācitti paridīpitā;

Abhihārakabhikkhussa, sabbaṃ tasseva dassitaṃ.

At the end of the meal, a pācittiya is declared for the offering monk; all this has been shown concerning him.

1317.

1317.

Pavāritoti saññissa, bhikkhusmiṃ apavārite;

Vimatissubhayatthāpi, dukkaṭaṃ paridīpitaṃ.

For one who perceives an uninvited monk as invited, and for one who is doubtful in either case, a dukkaṭa has been declared.

1318.

1318.

Anāpattātirittaṃ vā, kārāpetvāva deti ce;

Gilānassāvasesaṃ vā, aññassatthāya deti vā.

There is no offense if one has what is extra made allowable and then gives it, or gives the remainder for a sick person, or gives it for another's sake.

1319.

1319.

Sesaṃ [Pg.123] sabbamasesena, anantarasamaṃ mataṃ;

Omasavādatulyāva, samuṭṭhānādayo nayā.

The rest, all without remainder, is considered similar to the immediately preceding rule. The principles of origin and so forth are similar to the rule on contemptuous speech.

Dutiyapavāraṇakathā.

The Second Discourse on Invitation.

1320.

1320.

Khādanīyaṃ vā bhojanīyaṃ vā;

Kiñci vikāle yo pana bhikkhu;

Khādati bhuñjati vāpi ca taṃ;

So jinavuttaṃ dosamupeti.

Whatever chewable food or staple food, should any monk chew or eat it at the wrong time, he incurs an offense declared by the Conqueror.

1321.

1321.

Yamāmisagatañcettha, vanamūlaphalādikaṃ;

Kālikesvasammohatthaṃ, veditabbamidaṃ pana.

Here, whatever is considered food, such as forest roots, fruits, and so on, this should be understood for the purpose of avoiding confusion about time-limited items.

1322.

1322.

Mūlaṃ kandaṃ muḷālañca, matthakaṃ khandhakaṃ tacaṃ;

Pattaṃ pupphaṃ phalaṃ aṭṭhi, piṭṭhaṃ niyyāsameva ca.

Root, tuber, and stalk; top, trunk, and bark; leaf, flower, fruit, and stone; flour, and also sap.

1323.

1323.

Mūlakhādanīyādīnaṃ, mukhamattanidassanaṃ;

Bhikkhūnaṃ pāṭavatthāya, nāmatthesu nibodhatha.

This is a mere sample of roots, edibles, and so on. For the proficiency of monks, understand their meanings in the names.

1324.

1324.

Mūlakaṃ khārakañceva, vatthulaṃ taṇḍuleyyakaṃ;

Tambakaṃ jajjharikañca, caccu vajakalīpi ca.

The radish, the khāraka, the vatthula, and the taṇḍuleyyaka; the tambaka, the jajjharika, the caccu, and also the vajakalī.

1325.

1325.

Mūlāni evamādīnaṃ, sākānaṃ āmise pana;

Saṅgahaṃ idha gacchanti, āhāratthaṃ pharanti hi.

The roots of such vegetables are included here in the category of relish; indeed, they serve the purpose of food.

1326.

1326.

Chaḍḍenti jaraṭṭhaṃ chetvā, yaṃ taṃ vajakalissa tu;

Taṃ yāvajīvikaṃ vuttaṃ, sesānaṃ yāvakālikaṃ.

As for the vajakalī, having cut off and discarded the old, decayed part, the remaining part is declared to be for lifelong use, while the others are for a limited time.

1327.

1327.

Haliddi siṅgiverañca, vacattaṃ ativisaṃ vacaṃ;

Usīraṃ bhaddamuttañca, tathā kaṭukarohiṇī.

Turmeric and ginger, vacattha, ativisā, and vaca; usīra, bhaddamutta, and likewise kaṭukarohiṇī.

1328.

1328.

Iccevamādikaṃ aññaṃ, pañcamūlādikaṃ bahu;

Nānappakārakaṃ mūlaṃ, viññeyyaṃ yāvajīvikaṃ.

Thus, many other roots of various kinds, such as the five principal roots and so on, should be understood as allowable for lifelong use.

1329.

1329.

Masālupiṇḍalādīnaṃ[Pg.124], vallīnaṃ āluvassa ca;

Kando uppalajātīnaṃ, tathā padumajātiyā.

The tuber of masālu, piṇḍala, and other creepers, and of āluva; likewise the tuber of the water lily species and of the lotus species.

1330.

1330.

Kadalīsiggutālānaṃ, māluvassa ca veḷuyā;

Satāvari kaserūnaṃ, kando ambāṭakassa ca.

The tuber of the banana, the drumstick tree, and the palm; of the māluvā creeper and bamboo; of satāvari, kaseru, and also of ambāṭaka.

1331.

1331.

Iccevamādayo kandā;

Dassitā yāvakālikā;

Dhoto so āmise vutto;

Kando yo khīravalliyā.

Such tubers as these are shown to be for a limited time; the washed tuber of the milk creeper is said to be a relish.

1332.

1332.

Adhoto lasuṇañceva, khīrakākoliādayo;

Kandā vākyapathātītā, viññeyyā yāvajīvikā.

Unwashed garlic, khīrakākoli, and so on, and tubers that are beyond description, should be understood as allowable for lifelong use.

1333.

1333.

Puṇḍarīkamuḷālañca, muḷālaṃ padumassa ca;

Evamādimanekampi, muḷālaṃ yāvakālikaṃ.

The stalk of the white lotus and the stalk of the red lotus; thus, many such stalks are for a limited time.

1334.

1334.

Tālahintālakuntāla-nāḷikerādisambhavaṃ;

Haliddisiṅgiverānaṃ, muḷālaṃ yāvajīvikaṃ.

The stalks originating from the palmyra palm, hintāla palm, kuntāla palm, coconut, and so on, and those of turmeric and ginger, are for lifelong use.

1335.

1335.

Tālahintālakuntāla-kaḷīro ketakassa ca;

Kadalīnāḷikerānaṃ, matthakaṃ mūlakassa ca.

The sprout of the palmyra palm, hintāla palm, kuntāla palm, and ketaka; and the top of the banana, coconut, and radish.

1336.

1336.

Khajjurerakavettānaṃ, ucchuveḷunaḷādinaṃ;

Sattannaṃ pana dhaññānaṃ, kaḷīro sāsapassa ca.

The sprouts of the date palm, eraka grass, and rattan; of sugarcane, bamboo, reeds, and so on; and of the seven kinds of grain, and of mustard.

1337.

1337.

Iccevamādayoneke, matthakā yāvakālikā;

Aññe haliddiādīnaṃ, matthakā yāvajīvikā.

Thus, many such tops are for a limited time; other tops, of turmeric and the like, are for lifelong use.

1338.

1338.

Tālakuntālakādīnaṃ, chinditvā pātito pana;

Gato jaraṭṭhabundo so, saṅgahaṃ yāvajīvike.

Having cut down and felled the palmyra palm, kuntāla palm, and so on, that old, decayed base is included in the category of lifelong use.

1339.

1339.

Khandhakhādanīyaṃ nāma, ucchukhandho pakāsito;

Sālakalyāṇiyā khandho, tathā pathaviyaṃ gato.

That which is to be eaten as a stalk is called khandhakhādanīya; the sugarcane stalk is declared, likewise the stalk of Sālakalyāṇī, and that which grows in the earth.

1340.

1340.

Evamuppalajātīnaṃ, daṇḍako yāvakāliko;

Paṇṇadaṇḍuppalādīnaṃ, sabbo padumajātiyā.

Thus, for the water lily species, the stalk is allowable for a limited time; and all leaf-stalks of water lilies and so forth are of the lotus species.

1341.

1341.

Yāvajīvikasaṅkhātā[Pg.125], karamaddādidaṇḍakā;

Tacesucchutacoveko, saraso yāvakāliko.

The stalks of karamadda and so forth are considered allowable for lifelong use. The bark, sugarcane bark, pith, and juice are allowable for a limited time.

1342.

1342.

Mūlakaṃ khārako caccu, tambako taṇḍuleyyako;

Vatthulo cīnamuggo ca, ummā vajakalī tathā.

The radish, khāraka, caccu, tambaka, taṇḍuleyyaka; vatthula, cīnamugga, ummā, and likewise vajakalī.

1343.

1343.

Jajjharī kāsamaddo ca, sellu siggu ca nāḷikā;

Varuṇo aggimantho ca, jīvantī sunisannako.

The jajjharī, kāsamadda, sellu, siggu, and nāḷikā; varuṇa, aggimantha, jīvantī, and sunisannaka.

1344.

1344.

Rājamāso ca māso ca, nipphāvo migapupphikā;

Vaṇṭako bhūmiloṇīti, evamādimanekakaṃ.

The rājamāsa and the māsa, the nipphāva, the migapupphikā; the vaṇṭaka and the bhūmiloṇī—thus and many others.

1345.

1345.

Pattakhādanīyaṃ nāma, kathitaṃ yāvakālikaṃ;

Itarā ca mahāloṇi, dīpitā yāvajīvikā.

That which is to be eaten as a leaf, it is said, is allowable for a limited time; and other mahāloṇi are shown to be allowable for lifelong use.

1346.

1346.

Yāvakālikamicceva, kathitaṃ ambapallavaṃ;

Nimbassa kuṭajassāpi, paṇṇaṃ sulasiyāpi ca.

The mango shoot is declared to be allowable for a limited time; and the leaf of the neem, the kuṭaja, and the tulasi as well.

1347.

1347.

Kappāsikapaṭolānaṃ, tesaṃ pupphaphalāni ca;

Phaṇijjakajjukānañca, paṇṇaṃ taṃ yāvajīvikaṃ.

The flowers and fruits of the cotton tree and the patola creeper, and the leaves of the phaṇijjaka and basil, are allowable for lifelong use.

1348.

1348.

Aṭṭhannaṃ mūlakādīnaṃ, pupphaṃ nipphāvakassa ca;

Tathā pupphaṃ karīrassa, pupphaṃ varuṇakassa ca.

The flowers of the eight, beginning with the radish, and of the nipphāva; likewise the flower of the karīra, and the flower of the varuṇaka.

1349.

1349.

Pupphaṃ kaserukassāpi, jīvantī siggupupphakaṃ;

Padumuppalajātīnaṃ, pupphānaṃ kaṇṇikāpi ca.

The flower of the kaseruka, the jīvantī, the siggu flower; and also the pericarp of the flowers of the lotus and water lily species.

1350.

1350.

Nāḷikerassa tālassa, taruṇaṃ ketakassa ca;

Iccevamādikaṃ puppha-manekaṃ yāvakālikaṃ.

The young shoots of the coconut, palm, and ketaka; thus, many such flowers are allowable for a limited time.

1351.

1351.

Yāvakālikapupphāni, ṭhapetvā pana sesakaṃ;

Yāvajīvikapupphanti, dīpaye sabbameva ca.

Having set aside the flowers allowable for a limited time, all the remaining ones should be declared as flowers allowable for lifelong use.

1352.

1352.

Tilakamakulasālamallikānaṃ[Pg.126];

Kakudhakapitthakakundakaḷīnaṃ;

Kuravakakaravīrapāṭalīnaṃ;

Kusumamidaṃ pana yāvajīvikaṃ.

The flowers of tilaka, makula, sāla, and mallikā; of kakudha, kapittha, kunda, and kaḷī; of kuravaka, karavīra, and pāṭalī—these flowers are indeed allowable for lifelong use.

1353.

1353.

Ambambāṭakajambūnaṃ, phalañca panasassa ca;

Mātuluṅgakapitthānaṃ, phalaṃ tintiṇikassa ca.

The fruit of the mango, ambāṭaka, and rose-apple, and of the jackfruit; the fruit of the citron and wood-apple, and of the tamarind.

1354.

1354.

Tālassa nāḷikerassa, phalaṃ khajjūriyāpi ca;

Labujassa ca cocassa, mocassa madhukassa ca.

The fruit of the palm and the coconut, and also of the date palm; and of the labuja, coca, moca, and madhuka.

1355.

1355.

Badarassa karamaddassa, phalaṃ vātiṅgaṇassa ca;

Kumbhaṇḍatipusānañca, phalaṃ eḷālukassa ca.

The fruit of the jujube and the karamarda, and of the eggplant; and the fruit of the pumpkin and the cucumber, and of the wax gourd.

1356.

1356.

Rājāyatanaphalaṃ pussa-phalaṃ timbarukassa ca;

Evamādimanekampi, phalaṃ taṃ yāvakālikaṃ.

The rājāyatana fruit, the pussa fruit, and that of the timbaru; thus, many such fruits are also allowable for a limited time.

1357.

1357.

Tiphalaṃ pipphalī jāti-phalañca kaṭukapphalaṃ;

Goṭṭhaphalaṃ bilaṅgañca, takkolamaricāni ca.

The triphala, long pepper, nutmeg, and kaṭuka fruit; the goṭṭha fruit, bilaṅga, takkola, and pepper.

1358.

1358.

Evamādīni vuttāni, avuttāni ca pāḷiyaṃ;

Phalāni pana gacchanti, yāvajīvikasaṅgahaṃ.

Thus, fruits such as these, whether stated or unstated in the Pāli text, are included in the category of that which is allowable for lifelong use.

1359.

1359.

Panasambāṭakaṭṭhīni, sālaṭṭhi labujaṭṭhi ca;

Ciñcābimbaphalaṭṭhīni, pokkharaṭṭhi ca sabbaso.

The stones of the jackfruit and ambāṭaka, the stone of the sāla and the stone of the labuja; the stones of the tamarind and bimba fruits, and all the stones of the lotus.

1360.

1360.

Khajjūriketakādīnaṃ, tathā tālaphalaṭṭhi ca;

Evamādīni gacchanti, yāvakālikasaṅgahaṃ.

The stones of the date palm, ketaka, and so forth, and likewise the stone of the palm fruit; such things are included in the category of that which is allowable for a limited time.

1361.

1361.

Punnāgamadhukaṭṭhīni, sellaṭṭhi tiphalaṭṭhi ca;

Evamādīni aṭṭhīni, niddiṭṭhāni anāmise.

The stones of the punnāga and madhuka, the stone of the sella and the stone of the triphala; such stones are declared to be without relish.

1362.

1362.

Sattannaṃ pana dhaññānaṃ, aparaṇṇānameva ca;

Piṭṭhaṃ panasasālānaṃ, labujambāṭakassa ca.

The flour of the seven kinds of grains, and of pulses as well; the flour of jackfruit and sāla trees, and of labuja and ambāṭaka—

1363.

1363.

Tālapiṭṭhaṃ [Pg.127] tathā dhotaṃ, piṭṭhaṃ yaṃ khīravalliyā;

Evamādimanekampi, kathitaṃ yāvakālikaṃ.

Likewise, washed palmyra flour, and the flour that is from the milk-vine; many such things are also said to be allowable for a limited time.

1364.

1364.

Adhotaṃ tālapiṭṭhañca, piṭṭhaṃ yaṃ khīravalliyā;

Assagandhādipiṭṭhañca, hoti taṃ yāvajīvikaṃ.

Unwashed palmyra flour, and the flour that is from the milk-vine, and flour from assagandha and so forth—these are allowable for life.

1365.

1365.

Niyyāso ucchunibbatto, eko sattāhakāliko;

Avaseso ca hiṅgādi, niyyāso yāvajīviko.

The sap derived from sugarcane alone is allowable for seven days; and the remaining saps, such as asafoetida and so forth, are allowable for life.

1366.

1366.

Mūlādīsu mayā kiñci, mukhamattaṃ nidassitaṃ;

Etassevānusārena, seso ñeyyo vibhāvinā.

Among roots and so forth, I have indicated only a mere outline; the rest should be understood by the discerning one in accordance with this.

1367.

1367.

‘‘Bhuñjissāmi vikāle’’ti, āmisaṃ paṭigaṇhato;

Kāle vikālasaññissa, kāle vematikassa ca.

For one who accepts food, thinking, 'I will eat at the wrong time'; or for one who, when it is the right time, perceives it as the wrong time, or is in doubt about the time—

1368.

1368.

Dukkaṭaṃ, kālasaññissa, anāpatti pakāsitā;

Idaṃ eḷakalomena, samuṭṭhānādinā samaṃ.

It is a dukkaṭa. For one who perceives it as the right time, no offense is declared. This is the same as the case of the goat’s hair, in terms of its origination and so forth.

Vikālabhojanakathā.

The Discussion on Untimely Eating.

1369.

1369.

Bhojanaṃ sannidhiṃ katvā, khādanaṃ vāpi yo pana;

Bhuñjeyya vāpi khādeyya, tassa pācittiyaṃ siyā.

If one, having stored up food or something to chew, should eat or chew it, there is a pācittiya for him.

1370.

1370.

Bhikkhu yaṃ sāmaṇerānaṃ, pariccajatyanālayo;

Nidahitvā sace tassa, denti taṃ puna vaṭṭati.

If a bhikkhu, without attachment, relinquishes food to the novices, and if they, having stored it, give it to him again, it is allowable.

1371.

1371.

Sayaṃ paṭiggahetvāna, apariccattameva yaṃ;

Dutiye divase tassa, nihitaṃ taṃ na vaṭṭati.

But if he receives it himself, and it is not relinquished, what is stored on the second day is not allowable for him.

1372.

1372.

Tato ajjhoharantassa, ekasitthampi bhikkhuno;

Pācitti kathitā suddhā, suddhacittena tādinā.

If a bhikkhu consumes it thereafter, even a single morsel, a pure pācittiya has been declared by such a one with a pure mind.

1373.

1373.

Akappiyesu maṃsesu, manussasseva maṃsake;

Thullaccayena pācitti, dukkaṭena sahetare.

Regarding improper meats: for human flesh, there is a thullaccaya with a pācittiya; for the others, a dukkaṭa.

1374.

1374.

Yāmakālikasaṅkhātaṃ[Pg.128], pācitti paribhuñjato;

Dukkaṭāpattiyā saddhiṃ, āhāratthāya bhuñjato.

For one who consumes what is designated as ‘for the duration of a watch,’ there is a pācittiya, along with a dukkaṭa offense if eating for the sake of nourishment.

1375.

1375.

Sace pavārito hutvā, annaṃ anatirittakaṃ;

Bhuñjato pakataṃ tassa, hoti pācittiyadvayaṃ.

If, having indicated he is satisfied, one eats food that is not leftover, for him there are two pācittiyas.

1376.

1376.

Thullaccayena saddhiṃ dve, maṃse mānusake siyuṃ;

Sese akappiye maṃse, dukkaṭena saha dvayaṃ.

For human flesh, there would be two pācittiyas along with a thullaccaya; for other improper meats, two along with a dukkaṭa.

1377.

1377.

Yāmakālikasaṅkhātaṃ, bhuñjato sati paccaye;

Sāmisena mukhena dve, ekameva nirāmisaṃ.

When consuming what is designated as ‘for the duration of a watch,’ if there is a cause, there are two offenses with a mouth containing savory food, and only one without.

1378.

1378.

Tamevajjhoharantassa, āhāratthāya kevalaṃ;

Dvīsu tesu vikappesu, dukkaṭaṃ pana vaḍḍhati.

If one consumes that very thing solely for nourishment, in those two alternatives, a dukkaṭa is also incurred.

1379.

1379.

Vikāle bhuñjato suddhaṃ, sannidhipaccayāpi ca;

Vikālabhojanā ceva, hoti pācittiyadvayaṃ.

For one eating pure food at the wrong time, which has also been stored, there are two pācittiyas: one for untimely eating and one for storing.

1380.

1380.

Maṃse thullaccayañceva, dukkaṭampi ca vaḍḍhati;

Manussamaṃse sese ca, yathānukkamato dvayaṃ.

In the case of meat, a thullaccaya and a dukkaṭa are also added: for human flesh and for the remaining improper meats, respectively.

1381.

1381.

Natthevānatirittampi, vikāle paribhuñjato;

Doso sabbavikappesu, bhikkhuno tannimittako.

For one eating at the wrong time, there is no separate fault regarding non-leftover food; for a bhikkhu, the fault in all these alternatives is conditioned by that.

1382.

1382.

Vikālapaccayā vāpi, na doso yāmakālike;

Sattāhakālikaṃ yāva-jīvikaṃ paṭigaṇhato.

No fault arises from the condition of untimely eating for one who accepts what is for the duration of a watch, what is allowable for seven days, or what is allowable for life.

1383.

1383.

Āhārasseva atthāya, gahaṇe duvidhassa tu;

Ajjhohārapayogesu, dukkaṭaṃ tu nirāmise.

However, when taking and consuming the two kinds solely for the sake of nourishment, a dukkaṭa applies to that which is without savory food.

1384.

1384.

Atha āmisasaṃsaṭṭhaṃ, gahetvā ṭhapitaṃ sace;

Puna ajjhoharantassa, pācitteva pakāsitā.

But if, mixed with savory food, it has been taken and set aside, and is then consumed, a pācittiya is declared.

1385.

1385.

Kālo yāmo ca sattāhaṃ, iti kālattayaṃ idaṃ;

Atikkamayato doso, kālaṃ taṃ taṃ tu kālikaṃ.

The proper time, the watch, and seven days—these are the three periods. For one who transgresses the time of each particular time-bound item, there is a fault.

1386.

1386.

Attanā tīṇi sambhinna-rasāni itarāni hi;

Sabhāvamupaneteva, yāvakālikamattano.

Indeed, the three categories and others are distinct in nature; they each attain their own time-bound status.

1387.

1387.

Evameva [Pg.129] ca sesesu, kālikesu viniddise;

Imesu pana sabbesu, kālikesu catūsvapi.

And similarly, one should specify among the remaining time-bound items; however, among all these time-bound items, there are four.

1388.

1388.

Kālikadvayamādimhi, antovutthañca sannidhi;

Ubhayampi na hoteva, pacchimaṃ kālikadvayaṃ.

For the first two time-bound items, there is the prohibition of keeping overnight and storing; but for the last two time-bound items, both these prohibitions do not apply.

1389.

1389.

Akappiyāya kuṭiyā, vutthenantadvayena taṃ;

Gahitaṃ tadahe vāpi, dvayaṃ pubbaṃ na vaṭṭati.

If kept for two nights in an improper dwelling, the first two kinds of time-bound items, even if received on that day, are not allowable.

1390.

1390.

Mukhasannidhi nāmāyaṃ, antovutthaṃ na kappati;

Iti vuttaṃ daḷhaṃ katvā, mahāpaccariyaṃ pana.

This is called 'storage in the mouth'; what is kept overnight is not allowable. Thus it is firmly stated in the Mahāpaccariya.

1391.

1391.

Na doso nidahitvāpi, paṭhamaṃ kālikattayaṃ;

Taṃ taṃ sakaṃ sakaṃ kāla-manatikkamma bhuñjato.

No fault arises even if storing the first three time-bound items, if one consumes them without transgressing their respective times.

1392.

1392.

Tathā ummattakādīnaṃ, anāpatti pakāsitā;

Samameḷakalomena, samuṭṭhānādinā idaṃ.

Likewise, for the insane and so forth, no offense is declared; this is similar to the rule on goat’s hair, with its origination and so forth.

Sannidhikārakathā.

The Discussion on Storing.

1393.

1393.

Bhojanāni paṇītāni, agilāno panattano;

Atthāya viññāpetvāna, pācitti paribhuñjato.

If, being not ill, one requests excellent foods for oneself and then consumes them, a pācittiya is incurred.

1394.

1394.

‘‘Sappinā dehi bhattaṃ me, sasappiṃ sappimissakaṃ;

Sappibhattañca dehī’’ti, viññāpentassa dukkaṭaṃ.

‘Give me rice with ghee, rice with ghee, ghee-mixed rice, and ghee-rice’—for one requesting thus, there is a dukkaṭa.

1395.

1395.

Viññāpetvā tathā taṃ ce, dukkaṭaṃ paṭigaṇhato;

Puna ajjhoharantassa, pācitti pariyāputā.

If, having requested it thus, one accepts it, a dukkaṭa is incurred; and if one then consumes it, a pācittiya is incurred.

1396.

1396.

Suddhāni sappiādīni, viññāpetvāna bhuñjato;

Sekhiyesupi viññatti, dukkaṭaṃ paridīpaye.

For one who requests and eats pure ghee and so forth, even under the Sekhiya rules, the request itself is a dukkaṭa.

1397.

1397.

Tasmā paṇītasaṃsaṭṭhaṃ, viññāpetvāva bhuñjato;

Sattadhaññamayaṃ bhattaṃ, pācittiyamudīraye.

Therefore, for one who, having requested it, eats what is mixed with delicacies—even a meal made of the seven kinds of grain—a pācittiya is to be declared.

1398.

1398.

Sace [Pg.130] ‘‘gosappinā mayhaṃ, dehi bhatta’’nti yācito;

Ajiyā sappiādīhi, visaṅketaṃ dadāti ce.

If, having been asked, 'Give me rice with cow's ghee,' one gives goat's ghee or the like, it is a deception.

1399.

1399.

‘‘Sappinā dehi’’ vutto ce, navanītādikesupi;

Deti aññatarenassa, visaṅketanti dīpitaṃ.

If one is told, 'Give with ghee,' but gives fresh butter or the like, it is explained as a deception.

1400.

1400.

Yena yena hi viññattaṃ, tasmiṃ mūlepi tassa vā;

Laddhepi pana taṃ laddhaṃ, hotiyeva na aññathā.

Indeed, whatever has been requested, when it is obtained either from its source or from him, it is truly obtained and not otherwise.

1401.

1401.

Ṭhapetvā sappiādīni, āgatāni hi pāḷiyaṃ;

Aññehi viññāpentassa, hoti āpatti dukkaṭaṃ.

Except for ghee and so on, which are mentioned in the Pāḷi, for one who requests other things, there is an offense of wrongdoing.

1402.

1402.

Sabbehi sappiādīhi, viññāpetvāva ekato;

Bhuñjatekarasaṃ katvā, nava pācittiyo matā.

For one who, having requested all such items as ghee and so on, eats them together after making them into a single flavor, nine pācittiya offenses are to be known.

1403.

1403.

Akappiyena vuttepi, sappinā deti tena ce;

Gahaṇe paribhogepi, dukkaṭaṃ paridīpitaṃ.

Even when an unallowable item has been requested, if one gives ghee on that account, a wrongdoing is declared for both the receiving and the consuming.

1404.

1404.

Gilānassa gilānoti, saññino vimatissa vā;

Dukkaṭaṃ muninā vuttaṃ, anāpatti pakāsitā.

For one who is sick, or perceives himself to be sick, or is in doubt, no offense is declared; a wrongdoing was stated by the Sage for one who is not.

1405.

1405.

Gilānakāle viññatta-magilānassa bhuñjato;

Gilānassāvasesaṃ vā, ñātakādīnameva vā.

For a non-sick person who eats what was requested during a time of illness; or the leftovers of a sick person; or what was for relatives and the like.

1406.

1406.

Idaṃ catusamuṭṭhānaṃ, kāyato kāyavācato;

Kāyacittā tathā kāya-vācācittattayāpi ca.

This has four origins: from the body; from body and speech; from body and mind; and also from the triad of body, speech, and mind.

Paṇītabhojanakathā.

The Explanation of Choice Foods.

1407.

1407.

Adinnañhi mukhadvāraṃ, āhāraṃ āhareyya yo;

Dantaponodakaṃ hitvā, tassa pācittiyaṃ siyā.

For one who would convey ungiven food to the entrance of the mouth—excluding water and a tooth-cleaner—there would be a pācittiya offense.

1408.

1408.

Hatthapāsobhinīhāro, majjhimuccāraṇakkhamo;

Manusso vāmanusso vā, deti kāyādinā tidhā.

The presentation is within arm's reach; the object can be lifted by a person of average strength; a human or a non-human gives it in one of three ways, by means of the body and so on.

1409.

1409.

Paṭiggaṇhāti [Pg.131] taṃ bhikkhu, dīyamānaṃ sace dvidhā;

Evaṃ pañcaṅgasaṃyoge, gahaṇaṃ tassa rūhati.

The bhikkhu accepts it as it is being given in one of two ways. Thus, with the conjunction of the five factors, his act of receiving is established.

1410.

1410.

Dāyako gaganaṭṭho ce, bhūmaṭṭho cetaro siyā;

Bhūmaṭṭhassa ca sīsena, gaganaṭṭhassa dehino.

If the giver is in the sky and the other is on the ground, for the one on the ground the measure is from the head, and for the being in the sky, from the body.

1411.

1411.

Yamāsannataraṃ aṅgaṃ, orimantena tassa tu;

Dātuṃ vāpi gahetuṃ vā, vinā hatthaṃ pasāritaṃ.

Whichever limb is nearer, the measure is from its inner boundary, for either giving or taking, without the hand being extended.

1412.

1412.

Hatthapāso minetabbo, nagaṭṭhādīsvayaṃ nayo;

Evarūpe pana ṭhāne, ṭhatvā ce deti vaṭṭati.

The arm's reach is to be measured in this way; this is the method for those standing on a tree and so on. If one stands in such a place and gives, it is allowable.

1413.

1413.

Pakkhī vā mukhatuṇḍena, hatthī soṇḍāya vā pana;

Sace yaṃ kiñci pupphaṃ vā, phalaṃ vā deti vaṭṭati.

If a bird with its beak, or an elephant with its trunk, gives any flower or fruit, it is allowable.

1414.

1414.

Bhattabyañjanapuṇṇāni, bhājanāni bahūnipi;

Sīsenādāya bhikkhussa, gantvā kassaci santikaṃ.

A certain person, carrying on her head even many bowls filled with rice and sauces, goes into the presence of a bhikkhu.

1415.

1415.

Īsakaṃ pana onatvā, ‘‘gaṇhā’’ti yadi bhāsati;

Tena hatthaṃ pasāretvā, heṭṭhimaṃ pana bhājanaṃ.

And bending down a little, if she says, 'Take it,' he, extending his hand toward the lowest bowl...

1416.

1416.

Paṭicchitabbaṃ taṃ eka- desenāpi ca bhikkhunā;

Honti ettāvatā tāni, gahitāneva sabbaso.

...it should be received by the bhikkhu, even just a part of it. By this much, all of them become completely received.

1417.

1417.

Tato paṭṭhāya taṃ sabbaṃ, oropetvā yathāsukhaṃ;

Ugghāṭetvā tato iṭṭhaṃ, gahetuṃ pana vaṭṭati.

From that point on, having set it all down at his convenience and opened it, it is then allowable for him to take what he wishes.

1418.

1418.

Pacchiādimhi vattabba-matthi kiṃ ekabhājane;

Kājabhattaṃ haranto ce, onatvā deti vaṭṭati.

What need be said about a single container such as a basket? If one carrying food on a shoulder-pole bends down and gives it, it is allowable.

1419.

1419.

Tiṃsahattho siyā veḷu, antesu ca duve ghaṭā;

Sappino, gahitekasmiṃ, sabbaṃ gahitameva taṃ.

There may be a bamboo pole thirty cubits long with two pots of ghee at the ends; when one is taken, all of it is considered taken.

1420.

1420.

Bahupattā ca mañce vā, pīṭhe vā kaṭasārake;

Ṭhapitā dāyako hattha-pāse ṭhatvāna deti ce.

Many bowls are placed on a bed, a chair, or a mat; the donor stands within arm's reach and gives.

1421.

1421.

Paṭiggahaṇasaññāya, mañcādīni sace pana;

Nisīdati phusitvā yo, yañca pattesu dīyati.

If, with the perception of receiving, one sits down touching the bed or other such item on which is placed what is given in the bowls—

1422.

1422.

Gahitaṃ [Pg.132] tena taṃ sabbaṃ, hotiyeva na saṃsayo;

Paṭiggahessāmicceva, mañcādīni sace pana.

—all of it is indeed taken by him, there is no doubt. If, thinking 'I will receive,' one...

1423.

1423.

Gahitaṃ hoti taṃ sabbaṃ, āruhitvā nisīdati;

Āhacca kucchiyā kucchiṃ, ṭhitā pattā hi bhūmiyaṃ.

...climbs up and sits down, all of it is taken. When bowls are standing on the ground, touching side to side...

1424.

1424.

Yaṃ yaṃ aṅguliyā vāpi, phusitvā sūciyāpi vā;

Nisinno tattha tattheva, dīyamānaṃ tu vaṭṭati.

Whatever one, while sitting right there, touches with a finger or even with a needle, what is being given is allowable.

1425.

1425.

Kaṭasāre mahantasmiṃ, tathā hatthattharādisu;

Gaṇhato hatthapāsasmiṃ, vijjamāne tu vaṭṭati.

On a large mat, and likewise on spread-out hand-cloths and so on, it is allowable for one to take what is within arm's reach.

1426.

1426.

Tatthajātakapaṇṇesu, gahetuṃ na ca vaṭṭati;

Na panetāni kāyena, paṭibaddhāni honti hi.

But it is not allowable to receive things placed on leaves that have grown in that spot, for these are not things connected with the body.

1427.

1427.

Asaṃhārimapāsāṇe, phalake vāpi tādise;

Khāṇubaddhepi vā mañce, gahaṇaṃ neva rūhati.

On an immovable stone, or on a similar plank, or on a bed fastened to a post, the act of receiving is not established.

1428.

1428.

Tintiṇikādipaṇṇesu, bhūmiyaṃ patthaṭesu vā;

Dhāretumasamatthattā, gahaṇaṃ na ca rūhati.

On tamarind leaves and the like, or on things spread on the ground, because of the inability to lift them, the act of receiving is not established.

1429.

1429.

Hatthapāsamatikkamma, dīghadaṇḍena deti ce;

Vattabbo bhikkhunāgantvā, dehīti parivesako.

If a server gives with a long pole, extending beyond arm's reach, he should be told by the bhikkhu, 'Come and give it.'

1430.

1430.

Sace patte rajo hoti, dhovitabbo jale sati;

Tasmiṃ asati puñchitvā, gahetabbo asesato.

If there is dust in the bowl, it should be washed if there is water. In the absence of water, it should be wiped completely and then received.

1431.

1431.

Piṇḍāya vicarantassa, rajaṃ patati ce pana;

Bhikkhā paṭiggahetvāva, gahetabbā vijānatā.

For one wandering for alms-food, if dust falls into the bowl, the alms-food should be formally received, and then it should be taken by one who understands.

1432.

1432.

Appaṭiggahite bhikkhuṃ, gaṇhato pana dukkaṭaṃ;

Paṭiggahetvānāpatti, pacchā taṃ paribhuñjato.

For a bhikkhu who takes what has not yet been formally received, there is a wrongdoing. But having formally received it, there is no offense for one who consumes it afterwards.

1433.

1433.

‘‘Paṭiggahetvā dethā’’ti, vutte taṃ vacanaṃ pana;

Asutvānādiyitvā vā, denti ce natthi dukkaṭaṃ.

When it is said, 'Having formally received it, give it,' if they, however, give it without having heard or without having heeded that word, there is no wrongdoing.

1434.

1434.

Pacchā paṭiggahetvāva, gahetabbaṃ vijānatā;

Sace rajaṃ nipāteti, mahāvāto tato tato.

Afterwards, it should be formally received and then taken by one who understands. If a great wind should cause dust to fall from all around—

1435.

1435.

Na [Pg.133] sakkā ca siyā bhikkhaṃ, gahetuṃ yadi bhikkhunā;

Aññassa dātukāmena, gahetuṃ pana vaṭṭati.

And if a bhikkhu is unable to receive alms-food himself, it is allowable for him to receive it with the intention of giving it to another.

1436.

1436.

Sāmaṇerassa taṃ datvā, dinnaṃ vā tena taṃ puna;

Tassa vissāsato vāpi, bhuñjituṃ pana vaṭṭati.

Having given it to a novice, or when it is given back by him, or even by taking it on trust from him, it is allowable to eat it.

1437.

1437.

Bhikkhācāre sace bhattaṃ, sarajaṃ deti bhikkhuno;

‘‘Paṭiggahetvā bhikkhaṃ tvaṃ, gaṇha vā bhuñja vā’’ti ca.

If on the alms-round a person gives dusty food to a bhikkhu and says, 'Having formally received the alms, you may take it or eat it'...

1438.

1438.

Vattabbo so tathā tena, kattabbañceva bhikkhunā;

Rajaṃ upari bhattassa, tassuplavati ce pana.

The donor should be instructed thus by the bhikkhu, and the bhikkhu should act accordingly. And if dust is floating on top of the food...

1439.

1439.

Kañjikaṃ tu pavāhetvā, bhuñjitabbaṃ yathāsukhaṃ;

Anto paṭiggahetabbaṃ, paviṭṭhaṃ tu sace pana.

The sour gruel should be drained off; then it may be eaten at one's pleasure. If, however, something has entered inside, it should be accepted.

1440.

1440.

Patitaṃ sukkhabhatte ce, apanīyāva taṃ rajaṃ;

Sukhumaṃ ce sabhattampi, bhuñjitabbaṃ yathāsukhaṃ.

If dust has fallen on dry food, that dust should be removed. But if it is fine dust mixed with the food, it may be eaten at one's pleasure.

1441.

1441.

Uḷuṅkenāharitvāpi, dentassa paṭhamaṃ pana;

Thevo uḷuṅkato patte, sace patati vaṭṭati.

When food is being given with a ladle, if a drop first falls from the ladle into the bowl, it is allowable.

1442.

1442.

Bhatte ākiramāne tu, carukena tato pana;

Masi vā chārikā vāpi, sace patati bhājane.

When food is being served from a pot, if soot or ash then falls into the vessel,

1443.

1443.

Tassa cābhihaṭattāpi, na doso upalabbhati;

Anantarassa bhikkhussa, dīyamānaṃ tu pattato.

Even on account of its being contaminated, no offense is found when it is given from the bowl to the next monk in line.

1444.

1444.

Uppabhitvā sace patte, itarassa ca bhikkhuno;

Patati vaṭṭatevāyaṃ, paṭiggahitameva taṃ.

If food, having spilled from one monk's bowl, falls into the bowl of another monk, this is allowable; it is considered to have been received.

1445.

1445.

Pāyāsassa ca pūretvā, pattaṃ ce denti bhikkhuno;

Uṇhattā pana taṃ heṭṭhā, gahetuṃ na ca sakkati.

If they give a monk a bowl filled with milk-rice, but on account of the heat he is unable to take it from below,

1446.

1446.

Vaṭṭatīti ca niddiṭṭhaṃ, gahetuṃ mukhavaṭṭiyaṃ;

Na sakkā ce gahetabbo, tathā ādhārakenapi.

it is pointed out that it is allowable to take it by the rim. If it cannot be taken thus, it should be taken with a stand.

1447.

1447.

Sace [Pg.134] āsanasālāyaṃ, gahetvā pattamattano;

Niddāyati nisinnova, dīyamānaṃ na jānati.

If, having taken his own bowl into the sitting hall, a monk falls asleep while seated, he does not know what is being given.

1448.

1448.

Nevāhariyamānaṃ vā, appaṭiggahitameva taṃ;

Ābhogaṃ pana katvā ce, nisinno hoti vaṭṭati.

It is not properly offered and is unaccepted. But if he is seated having paid attention, it is allowable.

1449.

1449.

Sace hatthena muñcitvā, pattaṃ ādhārakampi vā;

Pelletvā pana pādena, niddāyati hi vaṭṭati.

If, having released the bowl or the stand from his hand and having pushed it with his foot, he dozes off, it is allowable.

1450.

1450.

Pādenādhārakaṃ akka-mitvāpi paṭigaṇhato;

Jāgarassāpi hoteva, gahaṇasmiṃ anādaro.

For one who receives while treading on the stand with his foot, even if he is awake, this is disrespect in the act of receiving.

1451.

1451.

Tasmā taṃ na ca kātabbaṃ, bhikkhunā vinayaññunā;

Yaṃ dīyamānaṃ patati, gahetuṃ taṃ tu vaṭṭati.

Therefore, this should not be done by a monk who knows the Vinaya. But if what is being given falls, it is allowable to take it.

1452.

1452.

Bhuñjantānañca dantā vā, khīyantipi nakhāpi vā;

Tathā pattassa vaṇṇo vā, abbohāranayo ayaṃ.

For those who are eating, teeth or nails may wear away, or likewise the color of the bowl; this is the principle of what is not an offense.

1453.

1453.

Satthakenucchuādīni, phālentānaṃ sace malaṃ;

Paññāyati hi taṃ tesu, siyā navasamuṭṭhitaṃ.

If, for those splitting sugarcane and so on with a knife, dirt appears on them, it may be newly arisen.

1454.

1454.

Paṭiggahetvā taṃ pacchā, khāditabbaṃ tu bhikkhunā;

Na paññāyati ce tasmiṃ, malaṃ vaṭṭati khādituṃ.

If no dirt is apparent on it, it is allowable to eat it. But if there is, it should be received again afterwards by the monk and then eaten.

1455.

1455.

Pisantānampi bhesajjaṃ, koṭṭentānampi vā tathā;

Nisadodukkhalādīnaṃ, khīyanepi ayaṃ nayo.

This same principle applies to those grinding or pounding medicine, and also to the wearing down of grinding stones, mortars, and so on.

1456.

1456.

Bhesajjatthāya tāpetvā, vāsiṃ khīre khipanti ce;

Uṭṭheti nīlikā tattha, satthake viya nicchayo.

If, for a medicinal purpose, they dip a heated adze into milk, a bluish discoloration arises there; the determination is as in the case of the knife.

1457.

1457.

Sace āmakatakke vā, khīre vā pakkhipanti taṃ;

Sāmapākanimittamhā, na tu muccati dukkaṭā.

If one puts it into raw buttermilk or milk, one is not freed from an offense of wrongdoing on account of the sign of its being cooked by itself.

1458.

1458.

Piṇḍāya vicarantassa, vassakālesu bhikkhuno;

Patte patati ce toyaṃ, kiliṭṭhaṃ kāyavatthato.

For a monk wandering for alms during the rainy season, if water soiled from his body or robe falls into his bowl,

1459.

1459.

Pacchā paṭiggahetvā taṃ, bhuñjitabbaṃ yathāsukhaṃ;

Eseva ca nayo vutto, rukkhamūlepi bhuñjato.

the food should be received again afterwards and may then be eaten at one's pleasure. This same principle is stated for one eating at the foot of a tree.

1460.

1460.

Sattāhaṃ [Pg.135] pana vassante, deve suddhaṃ jalaṃ sace;

Abbhokāsepi vā patte, toyaṃ patati vaṭṭati.

But if, when the sky has been raining for seven days, pure water falls into the bowl even in an open space, it is allowable.

1461.

1461.

Odanaṃ pana dentena, sāmaṇerassa bhikkhunā;

Dātabbo acchupantena, tassa pattagatodanaṃ.

When a monk is giving rice to a novice, he should give it without touching the rice that is already in the novice's bowl.

1462.

1462.

Paṭiggahetvā vā pattaṃ, dātabbo tassa odano;

Chupitvā deti ce bhattaṃ, taṃ panuggahitaṃ siyā.

Or, having taken the bowl, the rice should be given to him. If he gives the food having touched that which is in the bowl, it would be considered 'taken up'.

1463.

1463.

Aññassa dātukāmena, pariccattaṃ sace pana;

Yāva hatthagataṃ tāva, paṭiggahitameva taṃ.

If, when one desires to give to another, something has been relinquished, it is considered received as soon as it has come into the other's hand.

1464.

1464.

‘‘Gaṇhā’’ti nirapekkhova, pattamādhārake ṭhitaṃ;

Sace vadati pacchā taṃ, paṭiggaṇheyya paṇḍito.

If one, being unconcerned, says 'Take it' concerning a bowl placed on a stand, and says this afterwards, the wise person should then receive it.

1465.

1465.

Sāpekkhoyeva yo pattaṃ, ṭhapetvādhārake pana;

‘‘Etto pūvampi bhattaṃ vā, kiñci gaṇhā’’ti bhāsati.

But if one who is attentive, having placed the bowl on a stand, says, 'Take from here a cake or rice or anything...'

1466.

1466.

Sāmaṇeropi taṃ bhattaṃ, dhovitvā hatthamattano;

Attapattagataṃ bhattaṃ, aphusitvā sace pana.

...if a novice, having washed his own hand, without touching the food already in his own bowl...

1467.

1467.

Pakkhipanto satakkhattuṃ, uddharitvāpi gaṇhatu;

Taṃpaṭiggahaṇe kiccaṃ, puna tassa na vijjati.

...let him take it, putting it in and lifting it out even a hundred times; for him there is no further need to receive it again.

1468.

1468.

Attapattagataṃ bhattaṃ, phusitvā yadi gaṇhati;

Pacchā paṭiggahetabbaṃ, saṃsaṭṭhattā parena taṃ.

If he takes more after touching the food already in his own bowl, it must be received again afterwards, because it has been mixed with what belongs to another.

1469.

1469.

Bhikkhūnaṃ yāguādīnaṃ, pacane bhājane pana;

Pakkhipitvā ṭhapentena, aññassatthāya odanaṃ.

When, in a vessel for cooking gruel and so on for the monks, one has put in rice and keeps it for the sake of another,

1470.

1470.

Bhājanupari hatthesu, sāmaṇerassa pakkhipe;

Patitaṃ hatthato tasmiṃ, na karoti akappiyaṃ.

if one places food in a novice's hands held over the vessel, what falls from his hand into it does not make it improper.

1471.

1471.

Pariccattañhi taṃ evaṃ, akatvākirateva ce;

Bhuñjitabbaṃ tu taṃ katvā, pattaṃ viya nirāmisaṃ.

For it is thus relinquished, even if scattered unintentionally. But it should be eaten, having rendered it unsoiled like a bowl.

1472.

1472.

Sace yāgukuṭaṃ puṇṇaṃ, sāmaṇero hi dubbalo;

Bhikkhuṃ paṭiggahāpetuṃ, na sakkoti hi taṃ puna.

If a gruel pot is full and the novice is weak, he is unable to have a monk receive it again.

1473.

1473.

Kuṭassa [Pg.136] gīvaṃ pattassa, ṭhapetvā mukhavaṭṭiyaṃ;

Bhikkhunā upanītassa, āvajjeti hi vaṭṭati.

Having placed the neck of the pot on the rim of the bowl that has been brought near by the monk, it is allowable for the novice to tilt it.

1474.

1474.

Atha vā bhūmiyaṃyeva, hatthe bhikkhu ṭhapeti ce;

Āropeti pavaṭṭetvā, tattha ce pana vaṭṭati.

Or if a monk places his hands on the ground, it is also allowable for the novice to place the pot on them, having rolled it there.

1475.

1475.

Bhattapacchucchubhāresu, ayameva vinicchayo;

Dve tayo sāmaṇerā vā, denti ce gahaṇūpagaṃ.

This is the very same determination concerning heavy loads after a meal: if two or three novices give what is fit to be received,

1476.

1476.

Bhāramekassa bhikkhussa, gahetuṃ pana vaṭṭati;

Ekena vā tathā dinnaṃ, gaṇhanti dve tayopi vā.

it is allowable for a single monk to take the load. Or, when it is given by one, two or three monks may also receive it.

1477.

1477.

Mañcassa pāde pīṭhassa, pāde telaghaṭādikaṃ;

Laggenti tattha bhikkhussa, vaṭṭateva nisīdituṃ.

If they affix an oil pot or the like to the leg of a bed or the leg of a chair, it is allowable for a monk to sit there.

1478.

1478.

Appaṭiggahitaṃ heṭṭhā-mañce ce telathālakaṃ;

Sammujjanto ca ghaṭṭeti, na panuggahitaṃ siyā.

If there is an unreceived oil dish under the bed, and one who is sweeping strikes it, it would not be considered 'taken up'.

1479.

1479.

Paṭiggahitasaññāya, appaṭiggahitaṃ pana;

Gaṇhitvā puna taṃ ñatvā, ṭhapetuṃ tattha vaṭṭati.

If one takes something with the perception that it has been accepted, when it has not, upon realizing this, it is allowable to replace it there.

1480.

1480.

Vivaritvā sace pubbe, ṭhapitaṃ pihitampi ca;

Tatheva taṃ ṭhapetabbaṃ, kattabbaṃ na panaññathā.

If something was previously placed open, or if it was closed, it should be restored to that same state; it should not be done otherwise.

1481.

1481.

Bahi ṭhapeti ce tena, chupitabbaṃ na taṃ puna;

Yadi chupati ce ñatvā, taṃ panuggahitaṃ siyā.

If one places it outside, it should not be touched again; if one touches it knowingly, it is considered 'taken up'.

1482.

1482.

Paṭiggahitatelasmiṃ, uṭṭheti yadi kaṇṇakā;

Siṅgīverādike mūle, ghanacuṇṇampi vā tathā.

If scum arises in accepted oil, or likewise a thick powder from ginger root and the like,

1483.

1483.

Taṃsamuṭṭhānato sabbaṃ, taññevāti pavuccati;

Paṭiggahaṇakiccaṃ tu, tasmiṃ puna na vijjati.

all that, having arisen from it, is said to be that very thing; for this, the act of accepting does not apply again.

1484.

1484.

Tālaṃ vā nāḷikeraṃ vā, āruḷho koci puggalo;

Tatraṭṭho tālapiṇḍiṃ so, otāretvāna rajjuyā.

Some person, having climbed a palmyra palm or a coconut tree, and standing there, having lowered a cluster of palm fruit by a rope,

1485.

1485.

Sace [Pg.137] vadati ‘‘gaṇhā’’ti, na gahetabbameva ca;

Tamañño pana bhūmaṭṭho, gahetvā deti vaṭṭati.

if he says, 'Take it,' it should not be taken. But if another person standing on the ground takes it and gives it, this is allowable.

1486.

1486.

Chinditvā ce vatiṃ ucchuṃ, phalaṃ vā deti gaṇhituṃ;

Daṇḍake aphusitvāva, niggataṃ pana vaṭṭati.

If, having cut a sugarcane stalk or a fruit, one gives it to be taken, it is allowable to take that which has come free without touching the stalk.

1487.

1487.

Sace na puthulo hoti, pākāro atiuccako;

Antoṭṭhitabahiṭṭhānaṃ, hatthapāso pahoti ce.

If a rampart is not thick but is very high, and if it is within hand's reach for those standing inside and outside,

1488.

1488.

Uddhaṃ hatthasataṃ gantvā, sampattaṃ puna taṃ pana;

Gaṇhato bhikkhuno doso, koci nevūpalabbhati.

For a monk who takes that which, having gone a hundred hands' lengths upwards, has then arrived, no fault whatsoever is found.

1489.

1489.

Bhikkhuno sāmaṇeraṃ tu, khandhena vahato sace;

Phalaṃ gahetvā tattheva, nisinno deti vaṭṭati.

If a monk is carrying a novice on his shoulder, it is allowable if the novice, having taken a fruit while sitting right there, gives it to the monk.

1490.

1490.

Aparopi vahantova, bhikkhuṃ yo koci puggalo;

Phalaṃ khandhe nisinnassa, bhikkhuno deti vaṭṭati.

Also, if any person is carrying a monk, it is allowable for that person to give a fruit to the monk sitting on his shoulder.

1491.

1491.

Gahetvā phaliniṃ sākhaṃ, chāyatthaṃ yadi gacchati;

Puna citte samuppanne, khādituṃ pana bhikkhuno.

If a monk, having taken a fruit-bearing branch for the sake of shade, later has the thought to eat,

1492.

1492.

Sākhaṃ paṭiggahāpetvā, phalaṃ khādati vaṭṭati;

Makkhikānaṃ nivāratthaṃ, gahitāyapyayaṃ nayo.

it is allowable to eat the fruit after having had the branch formally accepted. This same method applies if the branch was taken to ward off flies.

1493.

1493.

Kappiyaṃ pana kāretvā, paṭiggaṇhāti taṃ puna;

Bhottukāmo sace mūla-gahaṇaṃyeva vaṭṭati.

But having had it made allowable and then accepting it, if he desires to eat, the initial taking itself becomes allowable.

1494.

1494.

Mātāpitūnamatthāya, gahetvā sappiādikaṃ;

Gacchanto antarāmagge, yaṃ icchati tato pana.

If, for the sake of his mother and father, a monk is taking ghee and other such things, and while going along the road he desires some of it,

1495.

1495.

Taṃ so paṭiggahāpetvā, paribhuñjati vaṭṭati;

Taṃ paṭiggahitaṃ mūla-gahaṇaṃyeva vaṭṭati.

it is allowable for him to consume it after having had it formally accepted. By that acceptance, the initial taking itself becomes allowable.

1496.

1496.

Sāmaṇerassa pātheyya-taṇḍule bhikkhu gaṇhati;

Bhikkhussa sāmaṇeropi, gahetvā pana gacchati.

A monk takes provisions of rice for a novice; and a novice also, having taken them for a monk, goes.

1497.

1497.

Taṇḍulesu hi khīṇesu, attanā gahitesu so;

Sace yāguṃ pacitvāna, taṇḍulehitarehipi.

When the rice he had taken for himself is exhausted, if he, having cooked gruel with other rice as well,

1498.

1498.

Ubhinnaṃ [Pg.138] dvīsu pattesu, ākiritvā panattano;

Yāguṃ bhikkhussa taṃ datvā, sayaṃ pivati tassa ce.

having poured it into the two bowls of them both, and having given that gruel to the monk, if the novice himself drinks his own portion,

1499.

1499.

Sannidhipaccayā neva, na uggahitakāraṇā;

Sāmaṇerassa pītattā, doso bhikkhussa vijjati.

a fault is incurred by the monk—not on account of storing, nor for the reason of 'taking up'—but because the novice drank it.

1500.

1500.

Mātāpitūnamatthāya, telādiṃ haratopi ca;

Sākhaṃ chāyādiatthāya, imassa na visesatā.

The special allowance for one carrying oil and so on for his parents' sake, or a branch for the sake of shade, does not apply in this case.

1501.

1501.

Tasmā hissa visesassa, cintetabbaṃ tu kāraṇaṃ;

Tassa sālayabhāvaṃ tu, visesaṃ takkayāmahaṃ.

Therefore, the reason for this difference should be considered. I infer that the difference lies in their having a common store.

1502.

1502.

Taṇḍule pana dhovitvā, niccāletuñhi celako;

Na sakkoti sace te ca, taṇḍule bhājanampi ca.

If a novice, having washed the rice, is unable to stir it constantly, and if that rice and the bowl are his,

1503.

1503.

Paṭiggahetvā dhovitvā, āropetvā panuddhanaṃ;

Bhikkhunāggi na kātabbo, vivaritvāpi pakkatā.

having accepted and washed them, and having placed them on the stove, a fire should not be made by the monk, nor should he uncover them when they are cooked.

1504.

1504.

Ñātabbā pakkakālasmiṃ, oropetvā yathāsukhaṃ;

Bhuñjitabbaṃ, na pacchassa, paṭiggahaṇakāraṇaṃ.

When it is known to be cooked, one may take it down at will. It should be eaten, for there is no reason to accept it for later.

1505.

1505.

Āropetvā sace bhikkhu, uddhanaṃ suddhabhājanaṃ;

Udakaṃ yāguatthāya, tāpeti yadi vaṭṭati.

If a monk places a clean vessel on the stove and heats water for the purpose of gruel, this is allowable.

1506.

1506.

Tatte panudake koci, ce pakkhipati taṇḍule;

Tato paṭṭhāya tenaggi, na kātabbova bhikkhunā.

But if someone puts rice into that hot water, from that point on the fire should not be tended by the monk.

1507.

1507.

Paṭiggahetvā taṃ yāguṃ, pātuṃ vaṭṭati bhikkhuno;

Sace pacati pacchā taṃ, sāmapākā na muccati.

It is allowable for a monk to accept and drink that gruel. If he cooks it himself afterwards, he is not absolved of the fault of cooking for himself.

1508.

1508.

Tatthajātaphalaṃ kiñci, saha cāleti valliyā;

Tasseva ca tato laddhaṃ, phalaṃ kiñci na vaṭṭati.

If one shakes any fruit growing there along with its vine, any fruit obtained thereby is not allowable.

1509.

1509.

Phalarukkhaṃ parāmaṭṭhuṃ, tamapassayitumpi vā;

Kaṇṭake bandhituṃ vāpi, bhikkhuno kira vaṭṭati.

It is said to be allowable for a monk to touch a fruit tree, or to lean on it, or even to tie something to a thorn.

1510.

1510.

Saṇḍāsena [Pg.139] ca dīghena, gahetvā thālakaṃ pana;

Pacato bhikkhuno telaṃ, bhasmaṃ patati tattha ce.

If, for a monk who is cooking, having taken up a pan with a long pair of tongs, oil or ash should fall into it,

1511.

1511.

Amuñcantena hatthena, pacitvā telathālakaṃ;

Otāretvāva taṃ pacchā, paṭiggaṇheyya vaṭṭati.

Having cooked the oil-pan with a hand that does not release its grip, and having taken it down, it is then allowable to accept it.

1512.

1512.

Paṭiggahetvā aṅgāre, tāni dārūni vā pana;

Ṭhapitāni sace honti, pubbagāhova vaṭṭati.

Having accepted embers or firewood, if they are then placed down, the initial act of taking still renders them allowable.

1513.

1513.

Ucchuṃ khādati ce bhikkhu, sāmaṇeropi icchati;

‘‘Chinditvā tvamito gaṇha’’, iti vutto ca gaṇhati.

If a monk is eating sugarcane and a novice also desires some, and being told, 'Cut it from here and take it,' the novice takes it.

1514.

1514.

Nattheva avasesassa, paṭiggahaṇakāraṇaṃ;

Khādato guḷapiṇḍampi, ayameva vinicchayo.

There is no need for a separate acceptance of the remainder. This is the very same ruling when eating a lump of molasses.

1515.

1515.

Kātuṃ sāgaratoyena, loṇakiccaṃ tu vaṭṭati;

Yāvajīvikasaṅkhātaṃ, toyattā na tu gacchati.

It is allowable to use seawater for the purpose of salt. Because it is water, it does not count as a 'life-long' requisite.

1516.

1516.

Idaṃ kālavinimmuttaṃ, udakaṃ paridīpitaṃ;

Nibbānaṃ viya nibbāna-kusalena mahesinā.

This water has been declared free from time by the Great Sage skilled in Nibbāna, just like Nibbāna.

1517.

1517.

Udakena samā vuttā, himassa karakāpi ca;

Kūpādīsu jalaṃ pātuṃ, bahalampi ca vaṭṭati.

Hail and frost are said to be the same as water. It is allowable to drink water from wells and the like, even if it is thick.

1518.

1518.

Khettesu kasitaṭṭhāne, bahalaṃ taṃ na vaṭṭati;

Sanditvā yadi taṃ gantvā, nadiṃ pūreti vaṭṭati.

In fields and plowed places, that thick water is not allowable. But if it flows and, having gone, fills a river, it is allowable.

1519.

1519.

Sobbhesu kakudhādīnaṃ, jale pupphasamākule;

Na ñāyati raso tesaṃ, na paṭiggahaṇakāraṇaṃ.

In pools with Kakudha fruits and the like, and in water crowded with flowers, their taste is not discernible, and it is not a ground for accepting it.

1520.

1520.

Sareṇukāni pupphāni, pānīyassa ghaṭe pana;

Pakkhittāni sace honti, paṭiggaṇheyya taṃ pana.

But if flowers with pollen are placed in a pot of drinking water, one may accept that.

1521.

1521.

Paṭiggahetvā deyyāni, vāsapupphāni tattha vā;

Kamallikāsu dinnāsu, abbohāroti vaṭṭati.

Having accepted them, they may be given away, or they may be used there as flowers for scenting. When kamallikā flowers are given, it is permissible as they are not for consumption.

1522.

1522.

Appaṭiggahitasseva[Pg.140], dantakaṭṭhassa yo raso;

Ajānantassa pācitti, so ce visati khādato.

For one chewing an unaccepted toothstick, if its taste enters, there is an offense of expiation for one who is unknowing.

1523.

1523.

Sarīraṭṭhesu bhūtesu, kiṃ vaṭṭati? Na vaṭṭati?Kappākappiyamaṃsānaṃ, khīraṃ sabbampi vaṭṭati.

Regarding substances originating from the bodies of beings, what is allowable? What is not allowable? While there is permissible and impermissible meat, all milk is allowable.

1524.

1524.

Kaṇṇakkhigūthako danta- malaṃ muttaṃ karīsakaṃ;

Semhaṃ siṅghāṇikā kheḷo, assu loṇanti vaṭṭati.

Earwax, eye-discharge, tooth-plaque, urine, excrement, phlegm, nasal mucus, saliva, tears, and blood are allowable.

1525.

1525.

Yaṃ panettha sakaṭṭhānā, cavitvā patitaṃ siyā;

Patte vā pana hatthe vā, paṭiggaṇheyya taṃ puna.

If any of this, having become dislodged from its own place, should fall into the bowl or the hand, one may accept it again.

1526.

1526.

Aṅgalaggamavicchannaṃ, paṭiggahitameva taṃ;

Uṇhayāguṃ pivantassa, sedo hatthesu jāyati.

What is attached to a limb and not separated is considered as having been accepted. When one is drinking hot gruel, sweat forms on the hands.

1527.

1527.

Piṇḍāya vicarantassa, sedo hatthānusārato;

Orohati sace pattaṃ, na paṭiggahaṇakāraṇaṃ.

When one is wandering for alms, if sweat from the hands drips down into the bowl, this is not a ground for re-accepting it.

1528.

1528.

Sāmaṃ gahetvā cattāri, vikaṭāni nadāyake;

Sappadaṭṭhakkhaṇeyeva, na doso paribhuñjato.

If, at a time of emergency like a snakebite and when there is no donor, one takes the four staple foods by oneself, there is no fault in consuming them.

1529.

1529.

Pathaviṃ mattikatthāya, khaṇituṃ chinditumpi vā;

Tarumpi chārikatthāya, bhikkhuno pana vaṭṭati.

But it is allowable for a bhikkhu to dig or cut the earth for the purpose of clay, and also a tree for the purpose of ash.

1530.

1530.

Acchedagāhanirapekkhanisajjato ca;

Sikkhappahānamaraṇehi ca liṅgabhedā;

Dānena tassa ca parassa abhikkhukassa;

Sabbaṃ paṭiggahaṇameti vināsamevaṃ.

Thus, all acceptance is invalidated: by taking by force, by sitting down without regard for it, by abandoning the training, by death, by a change of identity, and by giving it to another who is not a bhikkhu.

1531.

1531.

Durūpaciṇṇe niddiṭṭhaṃ, gahaṇuggahitassapi;

Antovutthe sayaṃpakke, antopakke ca dukkaṭaṃ.

It is pointed out in the Durūpaciṇṇa: for what is stored inside, cooked by oneself, or cooked inside, even if it has been taken and accepted, there is an offense of wrong-doing.

1532.

1532.

Paṭiggahitake tasmiṃ, appaṭiggahitasaññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

In the case of something that has been accepted, for one who perceives it as unaccepted, and also for one who is doubtful about it, there is an offense of wrong-doing.

1533.

1533.

Paṭiggahitasaññissa[Pg.141], dantaponodakesupi;

Na doseḷakalomena, samuṭṭhānādayo samā.

For one who perceives it as accepted, there is no fault in the case of a tooth-cleaner and water. The origin and so on are the same as for the Eḷakaloma case.

1534.

1534.

Navamajjhimatherabhikkhunīnaṃ;

Avisesena yaticchitabbako;

Sakalo asamāsatova mayā;

Kathito ettha vinicchayo tato.

Therefore the entire legal decision has been stated here by me in full, without distinction, for new, middling, and elder bhikkhus and bhikkhunīs, concerning what is suitable for an ascetic.

Dantaponakathā.

The Discussion on Tooth-Cleaners.

Bhojanavaggo catuttho.

The Fourth Chapter: On Food.

1535.

1535.

Yaṃ kiñcicelakādīnaṃ, titthiyānaṃ panāmisaṃ;

Dentassekapayogena, ekaṃ pācittiyaṃ siyā.

If with a single act one gives any kind of food to naked ascetics or other sectarians, there is one offense of expiation.

1536.

1536.

Vicchinditvāna dentassa, payogagaṇanāvasā;

Honti pācittiyo tassa, tikapācittiyaṃ siyā.

For one who gives intermittently, there are offenses of expiation according to the number of acts; it would be a triple pācittiya.

1537.

1537.

Udakaṃ dantaponaṃ vā, dentassa ca atitthiye;

Titthiyoti ca saññissa, dukkaṭaṃ vimatissa ca.

For giving water or a tooth-cleaner to a sectarian, there is an offense of wrong-doing for one who perceives him as a sectarian, and also for one who is in doubt.

1538.

1538.

Dāpentassa panaññena, sāmaṇerādikena vā;

Nikkhittabhājane tesaṃ, dentassa bahilepanaṃ.

For one who causes another to give, such as a novice, or who places it in their vessel that has been set down, or who gives an external coating, there is an offense of wrong-doing.

1539.

1539.

Ṭhapetvā bhojanaṃ tesaṃ, santike ‘‘gaṇhathā’’ti ca;

Vadantassa anāpatti, samuṭṭhāneḷakūpamaṃ.

There is no offense for one who, having placed the food near them, says, 'Take it.' The origin is like that of the Eḷaka case.

Acelakakathā.

The Discussion on the Naked Ascetics.

1540.

1540.

Dāpetvā vā adāpetvā, bhikkhu yaṃ kiñci āmisaṃ;

Kattukāmo sace saddhiṃ, hasanādīni itthiyā.

Whether a bhikkhu has had some material thing given or not, if he desires to engage in laughing and so on together with a woman,

1541.

1541.

Uyyojeti [Pg.142] hi ‘‘gacchā’’ti, vatvā tappaccayā pana;

Tassuyyojanamattasmiṃ, dukkaṭaṃ paṭhamena ca.

for if, on account of that, he dismisses his companion, saying, 'Go,' in the mere act of dismissing him there is an offense of wrong-doing with the first step.

1542.

1542.

Pādenassupacārasmiṃ, atikkante ca dukkaṭaṃ;

Dutiyenassa pācitti, sīmātikkamane pana.

When the precinct is transgressed by one foot, there is an offense of wrong-doing; with the second foot, upon crossing the boundary, there is an offense of expiation.

1543.

1543.

Dassane upacārassa, hatthā dvādasa desitā;

Pamāṇaṃ savane cevaṃ, ajjhokāse na cetare.

The measure of the precinct of sight is taught as twelve cubits; likewise for the precinct of hearing. This is so in an open space, and not otherwise.

1544.

1544.

Bhikkhusmiṃ tikapācitti, itare tikadukkaṭaṃ;

Ubhinnaṃ dukkaṭaṃ vuttaṃ, kalisāsanaropane.

In the case of a bhikkhu, it is a triple pācittiya; in other cases, a triple dukkaṭa. For both, a dukkaṭa is stated for planting a fault in the Dispensation.

1545.

1545.

Uyyojentassa kiccena, na dosummattakādino;

Adinnādānatulyāva, samuṭṭhānādayo nayā.

There is no offense for one who dismisses another on business, nor for one who is mad and so on. The methods of origin and so forth are the same as for theft.

Uyyojanakathā.

The Discussion on Dismissing.

1546.

1546.

Khuddake piṭṭhivaṃsaṃ yo, atikkamma nisīdati;

Sabhojane kule tassa, hoti pācitti bhikkhuno.

A bhikkhu who encroaches upon the seating space and sits down in a family's home at mealtime commits an offense of expiation.

1547.

1547.

Hatthapāsaṃ atikkamma, piṭṭhisaṅghāṭakassa ca;

Sayanassa panāsanne, ṭhāne doso mahallake.

The fault is great when one transgresses the area within arm's reach, or that of a piṭṭhisaṅghāṭaka, or sits in a place near a bed.

1548.

1548.

Asayanighare tassa, sayanigharasaññino;

Tattha vematikassāpi, dukkaṭaṃ paridīpitaṃ.

In a dwelling without a bed, for one who perceives it as a dwelling with a bed, and also for one who is doubtful about it, an offense of wrong-doing is declared.

1549.

1549.

Nisīdantassanāpatti, bhikkhussa dutiye sati;

Vītarāgesu vā tesu, nikkhantesu ubhosu vā.

There is no offense for a bhikkhu sitting down if a second bhikkhu is present, or if the family members are free from passion, or if both the man and woman have departed.

1550.

1550.

Nisinnassānatikkamma, padesaṃ vuttalakkhaṇaṃ;

Samuṭṭhānādayo tulyā, paṭhamantimavatthunā.

For one who is seated without transgressing the place with the aforementioned characteristic, there is no offense. The origin and so forth are similar to the first and last cases.

Sabhojanakathā.

The Discussion on Being at Mealtime.

1551.

1551.

Catutthe [Pg.143] pañcame ceva, vattabbaṃ natthi kiñcipi;

Vattabbaṃ yañca taṃ sabbaṃ, vuttaṃ aniyatadvaye.

Concerning the fourth and fifth rules, there is nothing further to be said; for whatever needed to be said about them has all been stated in connection with the two undetermined cases.

1552.

1552.

Samuṭṭhānaṃ panetesaṃ, anantarasamaṃ mataṃ;

Ayameva visesoti, tesamesañca dīpito.

But their origin is considered to be the same as the immediately preceding one. This alone is the distinction that has been explained for them and for these.

Rahopaṭicchannarahonisajjakathā.

The Discussion on Sitting in a Secluded Place and in a Concealed Place.

1553.

1553.

Bhojanānaṃ tu pañcannaṃ, vutto aññatarena yo;

Santaṃ bhikkhumanāpucchā, āpajjeyya kulesu ce.

If a bhikkhu, in connection with one or another of the five kinds of food, should enter among families without asking a bhikkhu who is present, he would commit an offense.

1554.

1554.

Cārittaṃ tassa pācitti, aññatra samayā siyā;

Ṭhapetvā samayaṃ bhikkhu, duvidhaṃ vuttalakkhaṇaṃ.

For that conduct, it is a pācittiya, except on a proper occasion. Setting aside the proper occasion, for the bhikkhu there is an offense with a twofold stated characteristic.

1555.

1555.

Avītivatte majjhaṇhe, gharamaññassa gacchati;

Gharūpacārokkamane, paṭhamena hi dukkaṭaṃ.

Before noon has passed, he goes to another's house. On stepping into the precincts of the house, with the first step, there is an offense of wrong-doing.

1556.

1556.

Atikkante gharummāre, aparampi ca dukkaṭaṃ;

Dutiyena ca pādena, pācitti samatikkame.

On crossing the threshold of the house, there is another offense of wrong-doing; and on crossing over with the second foot, it becomes a pācittiya.

1557.

1557.

Ṭhitaṭṭhāne sace bhikkhuṃ, oloketvā na passati;

‘‘Asanta’’nti anāpucchā, paviṭṭho nāma vuccati.

If, standing in his place, he looks for a bhikkhu but does not see one, and thinking, ‘He is not present,’ enters without asking, he is called ‘one who has entered’.

1558.

1558.

Sace dūre ṭhito hoti, asanto nāma bhikkhu so;

Natthi ārocane kiccaṃ, gavesitvā ito cito.

If he is standing far away, that bhikkhu is called ‘not present.’ There is no need to inform him after searching here and there.

1559.

1559.

Na doso samaye santaṃ, āpucchitvā ca gacchato;

Bhikkhuṃ gharena maggo ce, ārāmaṃ gacchatopi ca.

There is no offense on a proper occasion, nor for one who goes after asking permission. There is also no offense if a bhikkhu’s path to the monastery lies through a house.

1560.

1560.

Titthiyānampi seyyaṃ vā, tathā bhikkhunupassayaṃ;

Āpadāsanasālaṃ vā, bhattiyassa gharampi vā.

Or a lodging of sectarians, likewise a nunnery, a hall for meals in time of calamity, or the house of one who provides a meal.

1561.

1561.

Idaṃ pana samuṭṭhānaṃ, kathinena samaṃ mataṃ;

Kriyākriyamacittañca, ticittañca tivedanaṃ.

Now, its origin is considered the same as that of the Kathina offense. It arises from action, not from inaction, is unintentional, involves three kinds of consciousness, and is associated with three kinds of feeling.

Cārittakathā.

The Discussion on Proper Conduct.

1562.

1562.

Sabbāpi [Pg.144] sāditabbāva, catumāsapavāraṇā;

Bhikkhunā agilānena, puna niccapavāraṇā.

A bhikkhu who is not ill should consent to both the four-month invitation and the permanent invitation.

1563.

1563.

‘‘Viññāpessāmi rogasmiṃ, sati me paccaye’’ti ca;

Na paṭikkhipitabbā sā, ‘‘rogo dāni na me’’ti ca.

One should say: ‘When I am ill and there is a need, I will make a request.’ The invitation should not be rejected by saying: ‘I am not ill now.’

1564.

1564.

Tikapācittiyaṃ vuttaṃ, dukkaṭaṃ natatuttariṃ;

Tatuttarinti saññissa, tattha vematikassa ca.

A threefold pācittiya is stated. An offense of wrong-doing is incurred for what is not beyond that by one who perceives it as beyond that, and by one who is doubtful about it.

1565.

1565.

Natatuttarisaññissa, yehi yena pavārito;

Tato aññehi vā bhiyyo, ācikkhitvā yathātathaṃ.

For one who perceives it as not beyond that, there is no offense if, having truthfully explained the matter, he requests more from those by whom he was invited or from others.

1566.

1566.

Viññāpentassa bhikkhussa, aññassatthāya vā pana;

Ñātakānamanāpatti, attano vā dhanenapi.

There is no offense for a bhikkhu who makes a request for the sake of another, or from relatives, or with his own wealth.

1567.

1567.

Tathā ummattakādīnaṃ, anāpatti pakāsitā;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

Likewise, no offense is declared for the insane and the like. All its origins and so forth are considered the same as for the offense of acting as a go-between.

Bhesajjakathā.

The Discussion on Medicines.

1568.

1568.

Uyyuttaṃ bhikkhuno senaṃ, dassanatthāya gacchato;

Aññatra paccayā tassa, dukkaṭaṃ tu pade pade.

For a bhikkhu going to see an army drawn up for battle, except for a valid reason, there is an offense of wrong doing for every step.

1569.

1569.

Dassanassupacārasmiṃ, ṭhatvā pācitti passato;

Upacāraṃ vimuñcitvā, passantassa payogato.

For one who stands in the vicinity for seeing and watches, there is a pācittiya; for one who watches, having left one's own area, the offense is due to the effort.

1570.

1570.

Ārohā pana cattāro, dve dve taṃpādarakkhakā;

Evaṃ dvādasaposo ca, eko hatthīti vuccati.

Four riders, and two foot-guards for each of them; thus twelve persons are said to constitute one elephant unit.

1571.

1571.

Dvepādarakkhā āroho, eko tipurisohayo;

Eko sārathi yodheko, āṇirakkhā duve janā.

A horse unit consists of one rider and two foot-guards. A chariot crew consists of one charioteer, one warrior, and two persons guarding the linchpin.

1572.

1572.

Catuposo ratho vutto, catusaccavibhāvinā;

Cattāro padahatthā ca, purisā pattīti vuccati.

A chariot is said by the Analyzer of the Four Truths to consist of four persons. Four men on foot are called an infantry unit.

1573.

1573.

Vuttalakkhaṇasampannā[Pg.145], ayaṃ pacchimakoṭiyā;

Caturaṅgasamāyuttā, senā nāma pavuccati.

Endowed with the stated characteristics, this is the minimum limit. Composed of the four divisions, it is called an army.

1574.

1574.

Hatthiādīsu ekekaṃ, dassanatthāya gacchato;

Anuyyuttepi uyyutta-saññissāpi ca dukkaṭaṃ.

For one who goes to see each one of the elephants and so on, there is an offense of wrong doing. There is also an offense of wrong doing for one who perceives as drawn up for battle what is not drawn up for battle.

1575.

1575.

Attano ca ṭhitokāsaṃ, sampattaṃ pana passati;

Āpadāsu anāpatti, tathārūpe ca paccaye.

But if one sees it having arrived at the place where one is standing, there is no offense. There is also no offense in times of calamity or on a similar proper occasion.

Uyyuttakathā.

The Section on What is Drawn Up for Battle.

1576.

1576.

Catutthe divase attha-ṅgate sūriye arogavā;

Sace tiṭṭhatu senāya, nisīdatu nipajjatu.

If a bhikkhu who is not ill should stand, sit, or lie down with the army on the fourth day after sunset, he commits an offense.

1577.

1577.

Ākāse iddhiyā seyyaṃ, pakappetu ca iddhimā;

Hoteva tassa pācitti, tikapācittiyaṃ siyā.

If one with psychic power should prepare a bed in the sky by means of that power, there is indeed a pācittiya for him; it would be a threefold pācittiya.

1578.

1578.

Ūnake ca tirattasmiṃ, atirekoti saññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

When the stay is for less than three nights, for one who perceives it as more, and also for one who is doubtful about it, there is an offense of wrong doing.

1579.

1579.

Purāruṇāva nikkhamma, tatiyāya ca rattiyā;

Na doso puna vasantassa, gilānassāpadāsupi.

There is no offense for one who leaves before dawn after the third night, nor for one who stays on account of being ill or in times of calamity.

Senāvāsakathā.

The Section on Dwelling with an Army.

1580.

1580.

Uyyodhikaṃ balaggaṃ vā, senābyūhampi vā pana;

Dassanatthāyanīkaṃ vā, hoti pācitti gacchato.

For one who goes to see a mock battle, a troop review, a battle array, or a military division, there is a pācittiya.

1581.

1581.

Purime pana yo vutto, ‘‘hatthī dvādasaporiso’’;

Iti tena tayo hatthī, ‘‘hatthānīka’’nti dīpitaṃ.

As was stated before, 'an elephant unit consists of twelve persons.' Thus, three such elephants are explained to be an ‘elephant division.’

1582.

1582.

Sesesupi [Pg.146] ca eseva, nayo ñeyyo vibhāvinā;

Tiṇṇameḷakalomena, samuṭṭhānādayo samā.

This same method should be understood by the discerning one for the remaining cases as well. The origins and so forth are the same as for the rule concerning the three kinds of goat-hair.

Uyyodhikakathā.

The Section on Mock Battles.

Aceḷakavaggo pañcamo.

The Fifth Chapter: The Chapter on the Naked Ascetic.

1583.

1583.

Piṭṭhādīhi kataṃ majjaṃ, surā nāmāti vuccati;

Pupphādīhi kato sabbo, āsavo hoti merayaṃ.

An intoxicant made from flour and the like is called surā; any fermented drink made from flowers and the like is meraya.

1584.

1584.

Bījato pana paṭṭhāya, pivantassubhayampi ca;

Payoge ca payoge ca, hoti pācitti bhikkhuno.

For a bhikkhu who drinks either of the two, there is a pācittiya for every swallow. This applies from the moment it is prepared from the raw ingredients.

1585.

1585.

Tikapācittiyaṃ vuttaṃ, amajje majjasaññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

A threefold pācittiya is stated for this rule. When it is not an intoxicant, for one who perceives it as an intoxicant, and also for one who is doubtful about it, there is an offense of wrong doing.

1586.

1586.

Amajjaṃ majjavaṇṇañca, majjagandharasampi ca;

Ariṭṭhaṃ loṇasovīraṃ, suttakaṃ pivatopi ca.

There is no offense in drinking what is not an intoxicant, even if it has the color, smell, and taste of an intoxicant; nor in drinking ariṭṭha, salty sour-gruel, or vinegar.

1587.

1587.

Vāsagāhāpanatthāya, pakkhipitvāna īsakaṃ;

Sūpādīnaṃ tu pākepi, anāpatti pakāsitā.

If a small amount is put in for the purpose of imparting fragrance, or in the cooking of curries and the like, no offense is declared.

1588.

1588.

Hoteḷakasamuṭṭhānaṃ, acittaṃ vatthujānanā;

Idañcākusaleneva, pānato lokavajjakaṃ.

It has one origin, is an offense not requiring a corrupt mind but requiring knowledge of the substance; and this, like an unwholesome act, is condemned by the world on account of being a drink.

Surāpānakathā.

The Section on Drinking Intoxicating Liquor.

1589.

1589.

Yena kenaci aṅgena, hasādhippāyino pana;

Phusato upasampannaṃ, hoti pācitti bhikkhuno.

For a bhikkhu who, with intent to jest, touches another fully ordained person with any limb whatsoever, there is a pācittiya.

1590.

1590.

Sabbattha dukkaṭaṃ kāya-paṭibaddhādike naye;

Tathevānupasampanne, dīpitaṃ tikadukkaṭaṃ.

In all cases, there is a dukkaṭa in the manner of things connected with the body and so forth; likewise, regarding one not fully ordained, a threefold dukkaṭa is explained.

1591.

1591.

Ettha [Pg.147] cānupasampanna-ṭṭhāne tiṭṭhati bhikkhunī;

Khiḍḍādhippāyino tampi, phusantassa ca dukkaṭaṃ.

And here, a bhikkhunī stands in the place of one not fully ordained; for one who touches her with playful intent, there is also a dukkaṭa.

1592.

1592.

Anāpatti nahasādhi-ppāyassa phusato paraṃ;

Sati kicce phusantassa, tathā ummattakādino.

There is no offense for one who touches another without the intent to jest; for one who touches when there is a need; likewise for one who is insane and so forth.

Aṅgulipatodakakathā.

The Discourse on Poking with a Finger.

1593.

1593.

Jale nimujjanādīna-matthāya pana kevalaṃ;

Padavāresu sabbesu, otarantassa dukkaṭaṃ.

However, merely for the purpose of plunging into the water and so forth, for one who is entering, there is a dukkaṭa offense for every footstep.

1594.

1594.

Kīḷāpekkho sace hutvā, jale uparigopphake;

Nimujjeyyapi vā bhikkhu, ummujjeyya tareyya vā.

If a bhikkhu, being desirous of sport, should dive in water above the ankles, or emerge, or cross over,

1595.

1595.

Payoge ca payoge ca, tassa pācittiyaṃ siyā;

Antoyevodake tassa, nimujjitvāna gacchato.

For each and every effort, there would be a pācittiya for him; for one who moves while submerged within the water itself.

1596.

1596.

Hatthapādapayogehi, pācittiṃ paridīpaye;

Hattheheva tarantassa, hatthavārehi kāraye.

One should declare a pācittiya for the efforts of hands and feet; for one swimming with hands only, one should determine it by the strokes of the hands.

1597.

1597.

Yena yena panaṅgena, bhikkhuno tarato jalaṃ;

Tassa tassa payogena, pācittiṃ paridīpaye.

By whichever limb a bhikkhu crosses the water, by each and every effort of that limb, one should declare a pācittiya.

1598.

1598.

Taruto tīrato vāpi, pācitti patato jale;

Tikapācittiyaṃ vuttaṃ, tatheva tikadukkaṭaṃ.

From a tree or from the bank, there is a pācittiya for one falling into the water. A triple pācittiya is stated, and likewise a triple dukkaṭa.

1599.

1599.

Pājentopi sace nāvaṃ, arittena phiyena vā;

Ussārentopi tīre vā, nāvaṃ kīḷati dukkaṭaṃ.

If one propels a boat with an oar or a paddle, or pulls it ashore, playing with the boat is a dukkaṭa offense.

1600.

1600.

Hatthena vāpi pādena, kaṭṭhena kathalāya vā;

Udakaṃ nīharantassa, hoti āpatti dukkaṭaṃ.

Whether with a hand or a foot, or with a stick or a potsherd, for one bailing water, there is a dukkaṭa offense.

1601.

1601.

Udakaṃ kañjikaṃ vāpi, cikkhallaṃ vāpi vikkhipaṃ;

Kīḷantassāpi bhikkhussa, hoti āpatti dukkaṭaṃ.

For a bhikkhu who, while playing, scatters water, rice gruel, or mud, there is a dukkaṭa offense.

1602.

1602.

Vigāhitvā [Pg.148] jalaṃ kicce, sati nimmujjanādikaṃ;

Karontassa anāpatti, tathā pārañca gacchato.

Having entered the water when there is a need, for one who dives and so forth, there is no offense; likewise for one going to the other shore.

1603.

1603.

Samuṭṭhānādayo tulyā, paṭhamantimavatthunā;

Anantarassimassāpi, natthi kāci visesatā.

The origins and so forth are similar to the first and last cases; for this rule also, there is no distinction from the one immediately preceding.

Hasadhammakathā.

The Discourse on Jesting.

1604.

1604.

Vuccamāno sace bhikkhu, paññatteneva bhikkhunā;

Akattukāmatāyassa, vacanaṃ dhammameva vā.

If a bhikkhu, being spoken to by another bhikkhu in accordance with a rule, out of an unwillingness to act, disrespects that statement or the Dhamma itself,

1605.

1605.

Yo asikkhitukāmova, na karoti panādaraṃ;

Tassānādariye tasmiṃ, pācittiyamudīraye.

He who, being unwilling to train, shows no respect; for that disrespect of his, one should declare a pācittiya.

1606.

1606.

Tikapācittiyaṃ vuttaṃ, tikātītena satthunā;

Tathevānupasampannā-nādare tikadukkaṭaṃ.

A triple pācittiya is stated by the Teacher for the triple transgression; likewise, for disrespect toward one not fully ordained, there is a triple dukkaṭa.

1607.

1607.

Suttenevābhidhammena, apaññattena bhikkhunā;

Dukkaṭaṃ sāmaṇerena, vuttassa ubhayenapi.

For one spoken to with reference to the Sutta or the Abhidhamma, or by a bhikkhu not in accordance with a laid-down rule, or by a novice, or by both, there is a dukkaṭa offense.

1608.

1608.

‘‘Ācariyānamayaṃ gāho, amhākaṃ tu paveṇiyā;

Āgato’’ti bhaṇantassa, na dosummattakādino.

For one who says, 'This is the view of our teachers; for us, it has come down through tradition,' there is no offense, nor for one who is insane and so forth.

1609.

1609.

Ettha neva gahetabbo, gārayhācariyuggaho;

Omasavādatulyāva, samuṭṭhānādayo nayā.

Here, the blameworthy view of teachers should not be adopted; the origins and so forth are the same as for disparaging speech.

Anādariyakathā.

The Discourse on Disrespect.

1610.

1610.

Bhayasañjananatthāya, rūpādiṃ upasaṃhare;

Bhayānakaṃ kathaṃ vāpi, katheyya parasantike.

For the purpose of instilling fear, one might present a frightful form and so forth, or relate a terrifying tale in the presence of another.

1611.

1611.

Disvā vā pana taṃ sutvā, mā vā bhāyatu, bhāyatu;

Itarassa tu bhikkhussa, hoti pācitti taṅkhaṇe.

But whether the other, having seen or heard that, is afraid or not, for the bhikkhu who frightens him there is a pācittiya at that very moment.

1612.

1612.

Tikapācittiyaṃ [Pg.149] vuttaṃ, tatheva tikadukkaṭaṃ;

Sāmaṇeraṃ gahaṭṭhaṃ vā, bhiṃsāpentassa bhikkhuno.

A triple pācittiya is stated; likewise, for a bhikkhu who frightens a novice or a householder, there is a triple dukkaṭa.

1613.

1613.

Nabhiṃsāpetukāmassa, anāpattādikammino;

Samuṭṭhānādi sabbampi, anantarasamaṃ mataṃ.

For one not intending to frighten, there is no offense, and so forth; all origins and so forth are considered to be the same as for the immediately preceding rule.

Bhiṃsāpanakathā.

The Discourse on Frightening.

1614.

1614.

Jotiṃ tappetukāmo ce, jalāpeyya jaleyya vā;

Ṭhapetvā hoti pācitti, tathārūpaṃ tu paccayaṃ.

If, wishing to warm himself by a fire, a bhikkhu should light it or cause it to be lit, there is a pācittiya, except for a suitable reason.

1615.

1615.

Sayaṃ samādahantassa, yāva jālā na jāyati;

Tāva sabbapayogesu, hoti āpatti dukkaṭaṃ.

For one kindling it himself, as long as a flame has not arisen, for every effort there is a dukkaṭa offense.

1616.

1616.

Jāluṭṭhāne panāpatti, pācitti paridīpitā;

Jālāpentassa aññena, hoti āpatti dukkaṭaṃ.

But upon the arising of a flame, a pācittiya offense is declared; for causing another to light it, there is a dukkaṭa offense.

1617.

1617.

Gilānassa gilānoti, saññissa vimatissa vā;

Alātaṃ ukkhipantassa, avijjhātaṃ tu dukkaṭaṃ.

For one who, perceiving a person to be sick or being doubtful, lifts a firebrand for that sick person, there is a dukkaṭa if it is not extinguished.

1618.

1618.

Vijjhātaṃ tujjalantassa, yathāvatthukatā matā;

Anāpatti gilānassa, kataṃ aññena vā pana.

But if it is extinguished, for one who then lights it, the offense is determined according to the case; there is no offense for a sick person, or if it is done by another.

1619.

1619.

Visibbentassa aṅgāraṃ, padīpujjālanādike;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

For one scattering embers, in lighting lamps and so forth, all origins and so forth are considered similar to the rule on sending messages.

Jotisamādahanakathā.

The Discourse on Kindling a Fire.

1620.

1620.

Apuṇṇe addhamāsasmiṃ, dese ce majjhime pana;

‘‘Nhāyissāmī’’ti cuṇṇaṃ vā, mattikaṃ vāpi gomayaṃ.

When it is less than half a month, and in a central region, thinking, “I will bathe,” using powder, or clay, or cow dung.

1621.

1621.

Abhisaṅkharato sabba-payogesupi dukkaṭaṃ;

Nhānassa pariyosāne, hoti pācitti bhikkhuno.

For all preparations, there is an offense of wrong-doing; at the conclusion of the bathing, the bhikkhu incurs an offense entailing expiation.

1622.

1622.

Atirekaddhamāsūna-saññino [Pg.150] vimatissa vā;

Dukkaṭaṃ atirekaddha- māse ca samayesu ca.

For one who perceives the interval as less than half a month, or for one who is in doubt, there is an offense of wrong-doing; and also when it is more than half a month and during the proper times.

1623.

1623.

Nhāyantassa anāpatti, nadīpārampi gacchato;

Vālikaṃ ukkiritvāna, katāvāṭesu vā tathā.

There is no offense for one bathing while going to the other side of a river, or for one who has dug up sand, or likewise in prepared pits.

1624.

1624.

Paccantimepi vā dese, sabbesaṃ āpadāsupi;

Idameḷakalomena, samuṭṭhānādinā samaṃ.

Even in a border region, or in all calamities, this is the same as the offense likened to a goat's hair in regard to its origin and so on.

Nhānakathā.

The Discourse on Bathing.

1625.

1625.

Cīvaraṃ yaṃ nivāsetuṃ, sakkā pārupitumpi vā;

Channamaññataraṃ bhikkhu, rajitvā yattha katthaci.

A robe that one can wear as a lower garment or also drape over oneself—any one of the six kinds—which a bhikkhu has dyed anywhere whatsoever,

1626.

1626.

Padese kaṃsanīlena, pattanīlena vā pana;

Yena kenaci kāḷena, kaddamenapi vā tathā.

on a spot with a dark color like bronze, or with a dark color from a leaf, or with any kind of black, or likewise even with mud,

1627.

1627.

Maṅgulassa mayūrassa, piṭṭhiakkhippamāṇakaṃ;

Akatvā kappiyaṃ binduṃ, pācitti paribhuñjato.

without making a proper mark the size of the eye on a peacock's tail feather, for one who uses it there is an offense entailing expiation.

1628.

1628.

Pāḷikaṇṇikakappo vā, na ca vaṭṭati katthaci;

Ekaṃ vāpi anekaṃ vā, bindu vaṭṭati vaṭṭakaṃ.

A mark in the manner of a lined ear-ornament is not allowable anywhere; whether one or many, a round spot is allowable.

1629.

1629.

Ādinnepi anādinna-saññino vimatissa ca;

Dukkaṭaṃ muninā vuttaṃ, anāpatti pakāsitā.

For one who perceives it as not marked even when it has been marked, or for one who is in doubt, an offense of wrong-doing has been stated by the Sage; in other cases, no offense has been declared.

1630.

1630.

Kappe naṭṭhepi vā saddhiṃ, tena saṃsibbitesu vā;

Kriyākriyamidaṃ vuttaṃ, samuṭṭhāneḷakūpamaṃ.

Even if the mark is lost, or on things sewn together with it, this is said to be an offense of action and non-action; in its origin, it is like the goat's hair simile.

Dubbaṇṇakaraṇakathā.

The Discourse on Making a Disfiguring Mark.

1631.

1631.

Vikappanā duve vuttā, sammukhāsammukhātipi;

Sammukhāya vikappento, bhikkhussekassa santike.

Two kinds of allocation have been stated: in-the-presence and not-in-the-presence. When allocating in-the-presence, one does so in the presence of a single bhikkhu.

1632.

1632.

Ekattaṃ [Pg.151] bahubhāvaṃ vā, dūrasantikatampi vā;

Cīvarānaṃ tu jānitvā, yathāvacanayogato.

Having known whether the robes are single or multiple, and whether they are distant or near, one proceeds by means of the proper verbal formula.

1633.

1633.

‘‘Imāhaṃ cīvaraṃ tuyhaṃ, vikappemī’’ti niddise;

Kappatettāvatā kāmaṃ, nidhetuṃ, na ca kappati.

One should declare: 'I allocate this robe to you.' With just this much, it becomes permissible to store it, but it is not permissible to use it.

1634.

1634.

Paribhogādikaṃ tena, apaccuddhaṭato pana;

Tena paccuddhaṭeyeva, paribhogādi vaṭṭati.

But since it has not been withdrawn, its use and so on are not allowable. Only when it has been withdrawn by that person does its use and so on become allowable.

1635.

1635.

‘‘Santakaṃ pana mayhaṃ tvaṃ, paribhuñja pariccaja;

Yathāpaccayaṃ karohī’’ti, vutte paccuddhaṭaṃ siyā.

When one says: 'You may use or dispose of my property; do as you see fit,' it is considered withdrawn.

1636.

1636.

Aparā sammukhā vuttā, bhikkhussekassa santike;

Yassa kassaci nāmaṃ tu, gahetvā sahadhamminaṃ.

Another in-the-presence allocation has been stated: in the presence of a single bhikkhu, one takes the name of some co-religionist.

1637.

1637.

‘‘Imāhaṃ cīvaraṃ tissa- bhikkhuno, tissatheriyā;

Vikappemī’’ti vattabbaṃ, vattabbaṃ puna tenapi.

It should be said: 'I allocate this robe to the bhikkhu Tissa, or to the therī Tissā.' Then it should be said again by that person:

1638.

1638.

‘‘Tissassa bhikkhuno vā tvaṃ, tassā tissāya theriyā;

Santakaṃ paribhuñjāhi, vissajjehī’’ti vā tathā.

‘You may use or dispose of the property of the bhikkhu Tissa or of the therī Tissā,’ or a similar phrase.

1639.

1639.

Tato pabhuti sabbampi, paribhogādi vaṭṭati;

Evaṃ parammukhāyāpi, vattabbaṃ ekasantike.

From then on, all use and so on is allowable. Thus also for a not-in-the-presence allocation, it should be stated in the presence of one person.

1640.

1640.

‘‘Imāhaṃ cīvaraṃ tuyhaṃ, vikappatthāya dammi’’ti;

Puna tenapi vattabbaṃ, ‘‘ko te mitto’’ti bhikkhunā.

One says: 'I give this robe to you for the purpose of allocation.' Then it should be said by that bhikkhu: 'Who is your friend?'

1641.

1641.

Itarenapi vattabbaṃ, ‘‘tisso tissā’’ti vā puna;

Vattabbaṃ bhikkhunā tena, ‘‘idaṃ tissassa santakaṃ.

The other should say in turn, 'Tissa' or 'Tissā.' Then it should be said by that bhikkhu: 'This is the property of Tissa...'

1642.

1642.

Tissāya theriyā vā tvaṃ, santakaṃ paribhuñja vā;

Vissajjehī’’ti vā vutte, hoti paccuddhaṭaṃ puna.

'...or of the therī Tissā. You may use or dispose of the property.' When this is said, it is again withdrawn.

1643.

1643.

Iccetāsu pana dvīsu, yāya kāyaci cīvaraṃ;

Vikappetvā sadhammesu, yassa kassaci pañcasu.

Now, having allocated a robe by either of these two methods to any of the five kinds of co-religionists,

1644.

1644.

Apaccuddhārakaṃ vāpi, avissāsena tassa vā;

Yena taṃ vinayaṃ kammaṃ, kataṃ panidha bhikkhunā.

if one uses a robe that is unwithdrawn, or without the permission of the one to whom it was allocated, or of a bhikkhu against whom a disciplinary action has been undertaken here,

1645.

1645.

Cīvaraṃ [Pg.152] paribhuñjeyya, hoti pācitti bhikkhuno;

Tañcevādhiṭṭhahantassa, vissajjantassa dukkaṭaṃ.

if he should use that robe, the bhikkhu incurs an offense entailing expiation. For one who determines it for his own use or gives it away, there is an offense of wrong-doing.

1646.

1646.

Paccuddhārakavatthesu, apaccuddhārasaññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

In the case of an item that has been withdrawn, for one who perceives it as not withdrawn, and also for one who is in doubt about it, there is an offense of wrong-doing.

1647.

1647.

Paccuddhāraṇasaññissa, vissāsā paribhuñjato;

Anāpatti samuṭṭhānaṃ, kathinenādinā samaṃ.

For one who perceives it as withdrawn and uses it with permission, there is no offense. Its origin is the same as that connected with the kathina, and so on.

Vikappanakathā.

The Section on Allocation.

1648.

1648.

Adhiṭṭhānupagaṃ pattaṃ, cīvaraṃ vāpi tādisaṃ;

Tathā sūcigharaṃ kāya-bandhanaṃ vā nisīdanaṃ.

A determined bowl, or a similar kind of robe, likewise a needle-case, a waistband, or a sitting-cloth—

1649.

1649.

Apanetvā nidhentassa, hasāpekkhassa kevalaṃ;

Hoti pācittiyaṃ aññaṃ, āṇāpentassa dukkaṭaṃ.

for one who removes and hides them purely for amusement, there is an offense entailing expiation; for one who orders another to do so, there is an offense of wrong-doing.

1650.

1650.

Tenāpanihite tassa, pācittiṃ paridīpaye;

Vuttaṃ anupasampanna-santake tikadukkaṭaṃ.

When it has been hidden by him, one should point out the pācittiya. In the case of the belongings of an unordained person, a triad of offenses of wrong-doing has been stated.

1651.

1651.

Vinā vuttappakārāni, pattādīni tato pana;

Aññaṃ apanidhentassa, hoti āpatti dukkaṭaṃ.

But for one who hides another item, apart from the kinds mentioned—the bowl and so on—there is an offense of wrong-doing.

1652.

1652.

Sabbesvanupasampanna-santakesupi dukkaṭaṃ;

Dunnikkhittamanāpatti, paṭisāmayato pana.

[Hiding] any belongings of an unordained person is also an offense of wrong-doing. But there is no offense for one who puts away something that has been badly placed.

1653.

1653.

Tathā ‘‘dhammakathaṃ katvā, dassāmī’’ti nidheti ce;

Avihesetukāmassa, akīḷassādikammino.

Likewise, there is no offense for one not wishing to vex and not acting for the sake of amusement, who hides something thinking, 'After giving a Dhamma talk, I will return it.'

1654.

1654.

Samuṭṭhānādayo tulyā, dutiyantimavatthunā;

Idaṃ akusaleneva, sacittañca tivedanaṃ.

The origin and so on are the same as for the second and last objects. This arises only from an unwholesome mind, is intentional, and is accompanied by three kinds of feeling.

Cīvarāpanidhānakathā.

The Section on Concealing a Robe.

Surāpānavaggo chaṭṭho.

The Chapter on Drinking Liquor, the Sixth.

1655.

1655.

Tiracchānagataṃ [Pg.153] pāṇaṃ, mahantaṃ khuddakampi vā;

Hoti pācittiyāpatti, mārentassassa bhikkhuno.

For a bhikkhu who kills a living being that is an animal, whether large or small, there is an offense entailing expiation.

1656.

1656.

Appāṇe pāṇasaññissa, vimatissubhayattha ca;

Dukkaṭaṃ tu anāpatti, asañcicca ajānato.

For one who perceives what is lifeless as a living being, and for one who is doubtful in either respect, it is an offense of wrong-doing. But there is no offense if it is unintentional or unknowing.

1657.

1657.

Na ca māretukāmassa, tathā ummattakādino;

Samuṭṭhānādayo tulyā, tatiyantimavatthunā.

And there is no offense for one who does not wish to kill, nor for the insane and so on. The origination and so forth are the same as for the third and last cases.

Sañciccapāṇakathā.

The Section on Intentionally Taking Life.

1658.

1658.

Sappāṇakaṃ jalaṃ jānaṃ, pācitti paribhuñjato;

Payogabahutāyassa, pācittibahutā siyā.

For one who consumes water knowing it contains living beings, there is a pācittiya offense. For him, through a multiplicity of efforts, a multiplicity of pācittiya offenses would arise.

1659.

1659.

Ekeneva payogena, avicchijja sace pana;

Pivato pattapūrampi, ekaṃ pācittiyaṃ siyā.

But if one drinks even a bowlful with a single uninterrupted effort, there would be only one pācittiya offense.

1660.

1660.

Tādisenudakenassa, āviñchitvāna sāmisaṃ;

Dhovato pana pattaṃ vā, nibbāpentassa yāguyo.

For one who uses such water for sprinkling something containing meat, or for washing a bowl, or for cooling rice gruel—

1661.

1661.

Hatthena taṃ uḷuṅkena, gahetvā nhāyatopi vā;

Payoge ca payoge ca, pācitti paridīpitā.

—or for one who takes it with the hand or a ladle, or who bathes in it, for each and every effort a pācittiya offense is declared.

1662.

1662.

Appāṇakepi sappāṇa-saññissa ubhayatthapi;

Vimatissāpi bhikkhussa, hoti āpatti dukkaṭaṃ.

For a bhikkhu who perceives what is lifeless as containing living beings, or who is doubtful in either case, there is an offense of wrong-doing.

1663.

1663.

Sappāṇepi ca appāṇe, appāṇamiti saññino;

Na doso ‘‘paribhogena, na marantī’’ti jānato.

But if it contains living beings and one perceives it as lifeless, there is no offense for one who knows: “They do not die through this use.”

1664.

1664.

Patanaṃ salabhādīnaṃ, ñatvā suddhena cetasā;

Padīpujjalanañcettha, ñatvā sappāṇabhāvataṃ.

Knowing with a pure mind about the falling of moths and the like; and here, lighting a lamp, knowing the presence of living beings.

1665.

1665.

Bhuñjato jalasaññāya, ñeyyā paṇṇattivajjatā;

Siñcane siñcanaṃ vuttaṃ, paribhoge idaṃ pana.

For one who consumes it with the perception that it is water, blamelessness from the regulation should be understood. “Sprinkling” is stated in the rule on sprinkling, but this rule concerns “using.”

1666.

1666.

Ayameva [Pg.154] visesoti, tassa ceva panassa ca;

Adinnādānatulyāva, samuṭṭhānādayo nayā.

This indeed is the distinction between that rule and this one. The principles of origination and so forth are the same as for taking what is not given.

Sappāṇakakathā.

The Section on Water Containing Living Beings.

1667.

1667.

Nihataṃ tu yathādhammaṃ, kiccādhikaraṇaṃ puna;

Nihātabbanti pācitti, ukkoṭentassa bhikkhuno.

For a bhikkhu who reopens a legal issue that has been settled in accordance with the Dhamma, there is a pācittiya offense.

1668.

1668.

‘‘Akataṃ dukkataṃ kammaṃ, kātabbaṃ punadevi’’ti;

Vadatā pana taṃ kammaṃ, uccāletuṃ na vaṭṭati.

It is not proper to agitate that formal act by saying: “This formal act was wrongly done, not done well; it should be done again.”

1669.

1669.

Sace vippakate kamme, paṭikkosati taṃ puna;

Saññāpetvāva kātabbaṃ, na kātabbaṃ panaññathā.

If a formal act was done improperly and one objects to it again, it should be redone only after reaching a consensus; it should not be done otherwise.

1670.

1670.

Adhamme pana kammasmiṃ, dhammakammanti saññino;

Vimatissubhayatthāpi, hoti āpatti dukkaṭaṃ.

However, in the case of an unrighteous formal act, for one who perceives it as a righteous formal act, or for one who is doubtful in either case, there is an offense of wrong-doing.

1671.

1671.

‘‘Adhammena ca vaggena, na ca kammārahassa vā;

Kata’’nti jānato natthi, doso ukkoṭane pana.

But for one who knows: “It was done unrighteously, or by an incomplete chapter, or on one not liable to the formal act,” there is no offense in reopening it.

1672.

1672.

Tathā ummattakādīna-manāpatti pakāsitā;

Omasavādatulyāva, samuṭṭhānādayo nayā.

Likewise, no offense is declared for the insane and so on. The principles of origination and so forth are the same as for contemptuous speech.

Ukkoṭanakathā.

The Discourse on Reopening Issues.

1673.

1673.

Saṅghādisesaṃ duṭṭhullaṃ, āpattiṃ bhikkhuno pana;

Ñatvā chādayato tassa, pācitti pariyāputā.

For a bhikkhu who knowingly conceals another bhikkhu’s gross offense, a Saṅghādisesa, there is a pācittiya offense.

1674.

1674.

Nikkhipitvā dhuraṃ tassa, paṭicchādanahetukaṃ;

Āroceti sacaññassa, sopi aññassa vāti hi.

If, for the sake of concealment, he lays down his responsibility for it and informs another, and that one in turn informs still another,

1675.

1675.

Evaṃ satampi bhikkhūnaṃ, sahassampi ca tāva taṃ;

Āpajjateva āpattiṃ, yāva koṭi na chijjati.

then even a hundred or a thousand bhikkhus would still incur that offense, so long as the chain is not broken.

1676.

1676.

Mūlenārocitasseva[Pg.155], dutiyassa pakāsite;

Tatiyena nivattitvā, koṭi chinnāti vuccati.

When it has been told by the first person and disclosed by the second, if it is stopped by the third, it is said that the chain has been broken.

1677.

1677.

Duṭṭhullāya ca duṭṭhalla-saññī pācittiyaṃ phuse;

Itaresu pana dvīsu, dukkaṭaṃ paridīpitaṃ.

If one perceives a gross offense as a gross offense, one incurs a pācittiya offense. But in the other two cases, an offense of wrong-doing is declared.

1678.

1678.

Aduṭṭhullāya sabbattha, niddiṭṭhaṃ tikadukkaṭaṃ;

Sabbatthānupasampanna-vāresupi ca dukkaṭaṃ.

For a non-gross offense, a threefold offense of wrong-doing is indicated in all cases. And in all cases concerning one who is not fully ordained, it is an offense of wrong-doing.

1679.

1679.

‘‘Saṅghassa bhedanādīni, bhavissantī’’ti vā pana;

Na ca chādetukāmo vā, sabhāgaṃ vā na passati.

Or if one thinks, “This will lead to schism in the Sangha and so on,” or one does not wish to conceal it, or one does not find a suitable bhikkhu to inform—

1680.

1680.

‘‘Paññāyissati kammena, sakenāyanti kakkhaḷo’’;

Anāroceti ce doso, natthi ummattakādino.

—or if one thinks, “This harsh person will become known through his own deeds,” and does not report it, there is no offense. There is also no offense for the insane and so on.

1681.

1681.

Dhuranikkhepatulyāva, samuṭṭhānādayo nayā;

Kāyakammaṃ vacīkammaṃ, akriyaṃ dukkhavedanaṃ.

The principles of origination and so forth are the same as for laying down one’s responsibilities. It originates from bodily action, verbal action, and inaction, and is associated with painful feeling.

Duṭṭhullakathā.

The Discourse on a Gross Offense.

1682.

1682.

Ūnavīsativassaṃ yo, kareyya upasampadaṃ;

Tassa pācittiyaṃ hoti, sesānaṃ hoti dukkaṭaṃ.

For a preceptor who gives the higher ordination to a person under twenty years of age, there is a pācittiya offense; for the rest of the assembly, there is an offense of wrong-doing.

1683.

1683.

Upasampādito ceso, jānatā vā ajānatā;

Hotevānupasampanno, kātabbo punareva so.

And this person who was given the higher ordination, whether by those who knew or did not know, is in fact not fully ordained and must be ordained again.

1684.

1684.

Dasavassaccayenassa, upajjhāyassa ce sato;

Upasampādane doso, aññesaṃ natthi kocipi.

If he is the preceptor and has completed ten rains-residences, the offense in giving the higher ordination is his; there is no offense at all for the others.

1685.

1685.

Muñcitvā pana taṃ bhikkhuṃ, gaṇo ce paripūrati;

Honti te sūpasampannā, na doso koci vijjati.

But if, having excluded that bhikkhu, the chapter is complete, they are considered well-ordained, and no offense whatsoever is found.

1686.

1686.

Upajjhāyo sace hutvā, gaṇaṃ ācariyampi vā;

Pariyesati pattaṃ vā, sammannati ca māḷakaṃ.

If, having become the preceptor or the teacher, one seeks out a chapter, or searches for a bowl, or designates the boundary—

1687.

1687.

‘‘Upasampādayissāmi’’[Pg.156], iti sabbesu tassa hi;

Ñattiyā ca tathā dvīsu, kammavācāsu dukkaṭaṃ.

—with the thought, “I will give the higher ordination,” for him there is an offense of wrong-doing for all these actions, as well as for the motion and the two announcements.

1688.

1688.

Kammavācāya osāne, pācitti paridīpitā;

Ūnavīsatisaññissa, paripuṇṇepi puggale.

At the conclusion of the formal proclamation, a pācittiya offense is declared for one who perceives the person to be under twenty, even if that person is of full age.

1689.

1689.

Vimatissubhayatthāpi, hoti āpatti dukkaṭaṃ;

Paripuṇṇoti saññissa, ubhayattha na dosatā.

For one who is doubtful in either case, there is an offense of wrong-doing. For one who perceives the person to be of full age, there is no offense in either case.

1690.

1690.

Tathā ummattakassāpi, ādikammikabhikkhuno;

Adinnādānatulyāva, samuṭṭhānādayo nayā.

Likewise, there is no offense for the insane and so on. For the original offender, the principles of origination and so forth are the same as for taking what is not given.

Ūnavīsatikathā.

The Discourse on One Under Twenty.

1691.

1691.

Theyyasatthena jānanto, saṃvidhāya sace pana;

Maggaṃ gacchati saddhiṃ yo, tassa pācittiyaṃ siyā.

Knowing it to be a caravan of thieves, if, having made an arrangement, one travels together with it, there is a pācittiya.

1692.

1692.

Gamane saṃvidhāne ca, vattabbo yo vinicchayo;

So ca bhikkhunivaggasmiṃ, vuttattā na ca uddhaṭo.

Regarding travel and arrangements, the determination that should be stated, that is already stated in the Bhikkhunī-vagga, is not repeated here.

1693.

1693.

Maggāṭavivisaṅkete, yathāvatthukameva tu;

Tesvasaṃvidahantesu, sayaṃ vidahatopi ca.

In doubtful paths or secluded forests, according to the actual circumstance; when no arrangement is made in those places, or even if one makes it oneself—

1694.

1694.

Tathevātheyyasatthepi, theyyasatthanti saññino;

Vimatissubhayatthāpi, hoti āpatti dukkaṭaṃ.

Similarly, even regarding a caravan that is not of thieves, if one perceives it as a caravan of thieves, or if there is uncertainty in either case, a dukkaṭa offense occurs.

1695.

1695.

Atheyyasatthasaññissa, asaṃvidahatopi ca;

Āpadāsu anāpatti, visaṅkete ca kālike.

For one perceiving it as not a caravan of thieves, and also for one not making an arrangement—in emergencies, there is no offense, and in doubtful circumstances, temporarily.

1696.

1696.

Theyyasatthasamuṭṭhānaṃ, kathitaṃ kāyacittato;

Kāyavācācittato ca, ticittañca tivedanaṃ.

The arising of the offense concerning a caravan of thieves is said to be from body and mind; and from body, speech, and mind; and it is threefold in mind and threefold in feeling.

Theyyasatthakathā.

The discussion on the caravan of thieves.

1697.

1697.

Hoti [Pg.157] bhikkhuniyā saddhiṃ, saṃvidhānena sattamaṃ;

Samuṭṭhānādinā tulyaṃ, viseso natthi kocipi.

With a bhikkhunī, by prearrangement, is the seventh; in its arising and so forth, it is the same; there is no difference whatsoever.

Saṃvidhānakathā.

The discussion on prearrangement.

1698.

1698.

Kammaṃ kileso pāko ca, upavādo atikkamo;

Antarāyakarā ete, pañca dhammā pakāsitā.

Action, defilement, result, reproach, and transgression; these five things are declared to be obstructive.

1699.

1699.

‘‘Anantarāyikā ete, yathā honti tathā ahaṃ;

Desitaṃ muninā dhamma-mājānāmī’’ti yo vade.

Whoever might say, 'These are not obstructive; I understand the Dhamma taught by the Sage to be so.'

1700.

1700.

Tikkhattuṃ tehi vattabbo, ye passanti suṇanti ca;

‘‘Mā hevaṃ avacāyasmā’’, iti bhikkhūhi so pana.

He should be addressed three times by those who see and hear: 'Venerable, do not speak thus.' Thus should he be addressed by the bhikkhus.

1701.

1701.

Dukkaṭaṃ avadantassa, taṃ anissajatopi ca;

Ñattiyā ca tathā dvīhi, kammavācāhi dukkaṭaṃ.

A dukkaṭa for not speaking, and for not relinquishing it; and a dukkaṭa for the motion, and likewise for the two announcements.

1702.

1702.

Kammavācāya osāne, pācitti paridīpitā;

Tikapācittiyaṃ vuttaṃ, adhamme tikadukkaṭaṃ.

At the conclusion of the formal announcement, a pācittiya is declared; a triple pācittiya is stated; in a procedure not according to the Dhamma, a triple dukkaṭa.

1703.

1703.

Nāpattākatakammassa, paṭinissajatopi ca;

No offense for one against whom the formal act has not been carried out, nor for one who relinquishes it.

Samuṭṭhānādayo sabbe, vuttā samanubhāsane

All origins and so forth are stated in the section on admonition.

Ariṭṭhakathā.

The discussion on Ariṭṭha.

1704.

1704.

Ñatvākatānudhammena, tathāvādikabhikkhunā;

Saṃvaseyya ca bhuñjeyya, pācitti saha seyya vā.

Knowing a bhikkhu who speaks thus to be one whose suspension has not been revoked, if one associates with, eats with, or lies down with him, there is a pācittiya.

1705.

1705.

Uposathādikaṃ kammaṃ, karoto saha tena hi;

Kammassa pariyosāne, tassa pācittiyaṃ siyā.

For one who performs the Uposatha or other formal acts together with him, there is a pācittiya at the conclusion of the act.

1706.

1706.

Ekeneva payogena, gaṇhato āmisaṃ bahuṃ;

Dadatopi tathā ekaṃ, bahūni ca bahūsvapi.

By a single effort, for one taking much material support; likewise for one giving a single item, or many items, or to many persons.

1707.

1707.

Ukkhittake [Pg.158] nipannasmiṃ, itaro seti ce pana;

Itarasmiṃ nipanne vā, paro seti ubhopi vā.

If, when the suspended bhikkhu is lying down, the other lies down; or when the other is lying down, the suspended one lies down; or if both lie down.

1708.

1708.

Nipajjanapayogānaṃ, vasenāpattiyo siyuṃ;

Ekanānūpacāresu, ekacchanne vinicchayo.

Offenses may occur according to the actions of lying down; the determination is made regarding being in a single or various precincts, and under a single roof.

1709.

1709.

Anukkhittepi ukkhitta-saññino pana bhikkhuno;

Vimatissubhayatthāpi, dukkaṭaṃ paridīpitaṃ.

For a bhikkhu who perceives another as suspended, even if he is not suspended, or for one who is uncertain in either case, a dukkaṭa is declared.

1710.

1710.

Anāpattubhayatthāpi, anukkhittakasaññino;

Nissaṭṭhoti ca taṃ diṭṭhiṃ, saññissosāritoti ca.

There is no offense in either case for one who perceives the other as not suspended, or who perceives that he has abandoned that view, or that he has been rehabilitated.

1711.

1711.

Tathā ummattakādīnaṃ, idaṃ paṇṇattivajjakaṃ;

Adinnādānatulyāva, samuṭṭhānādayo nayā.

Likewise for the insane and so forth, this is an exemption from the rule; the ways of origination and so forth are the same as for taking what is not given.

Ukkhittakathā.

The discussion on the suspended bhikkhu.

1712.

1712.

Tathā vināsitaṃ jānaṃ, upalāpeyya tena vā;

Upaṭṭhāpeyya pācitti, saṃbhuñjeyya vaseyya vā.

Likewise, knowing one to be ruined, if one entices him, attends to him, eats with him, or dwells with him, there is a pācittiya.

1713.

1713.

Saṃvāsena ca liṅgena, daṇḍakammena nāsanā;

Tisso ettha adhippetā, daṇḍakammena nāsanā.

Ruin occurs by association, by sign, and by a formal penalty; three types are intended here, this rule concerning ruin by a formal penalty.

1714.

1714.

Sambhogā sahaseyyā ca, anantarasamā matā;

Tattha vuttanayeneva, veditabbo vinicchayo.

Sharing resources and lying down together are considered immediately similar; the determination should be understood in the manner stated there.

1715.

1715.

Samuṭṭhānādayo sabbe, ariṭṭhena samā matā;

Na hettha kiñci vattabbaṃ, sabbaṃ uttānamevidaṃ.

All origins and so forth are considered the same as in the case of Ariṭṭha; nothing needs to be said here, for all of this is plain.

Kaṇṭakakathā.

The discussion on Kaṇṭaka.

Sappāṇakavaggo sattamo.

The Chapter on Living Beings, the Seventh.

1716.

1716.

Vuccamāno [Pg.159] hi bhikkhūhi, bhikkhu sikkhāpadena yo;

‘‘Sikkhāpade panetasmiṃ, na sikkhissāmi tāvahaṃ.

When addressed by the bhikkhus concerning a training rule, if a bhikkhu says: 'In this training rule, I will not train for the time being...'

1717.

1717.

Yāva nāññaṃ viyattañca, pakataññuṃ bahussutaṃ;

Pucchāmī’’ti bhaṇantassa, tassa pācittiyaṃ siyā.

'...until I ask another who is competent, experienced, and very learned,' for one who says this, there is a pācittiya.

1718.

1718.

Satthunānupasampanne, dīpitaṃ tikadukkaṭaṃ;

Na sallekhāyidaṃ hoti, vuccamānassubhohipi.

In the case of one not ordained by the Teacher, a triple dukkaṭa is declared; this is not for the purpose of effacement, even when spoken by both.

1719.

1719.

Apaññattena tassevaṃ, vadato hoti dukkaṭaṃ;

Na dosummattakādīnaṃ, ‘‘sikkhissāmī’’ti bhāsato.

For one speaking thus concerning a rule not yet laid down, there is a dukkaṭa offense; there is no fault for the insane and the like, nor for one who says, 'I will train.'

Sahadhammikakathā.

The discussion concerning what is in accordance with the Dhamma.

1720.

1720.

Uddiṭṭhehi kimetehi, kukkuccādinidānato;

Hoti pācittiyāpatti, sikkhāpadavivaṇṇane.

What is the use of these recited rules, which are a cause of scruples and the like? For disparaging a training rule, a pācittiya offense is incurred.

1721.

1721.

Tikapācittiyaṃ vuttaṃ, tatheva tikadukkaṭaṃ;

Vivaṇṇenupasampanna-santike taṃ sace pana.

A triple pācittiya is stated, and likewise a triple dukkaṭa, if one disparages it in the presence of one not fully ordained.

1722.

1722.

Dukkaṭaṃ panubhinnampi, aññadhammavivaṇṇane;

Navivaṇṇetukāmassa, ‘‘suttantaṃ pariyāpuṇa.

A dukkaṭa is incurred for both in disparaging another doctrine. For one not wishing to disparage, one should say: 'Learn the Suttanta.'

1723.

1723.

Vinayaṃ pana pacchāpi, handa pariyāpuṇissasi’’;

Iccevaṃ tu vadantassa, tathā ummattakādino.

For one who says, 'Well now, you may study the Vinaya later,' and likewise for a madman and others of that kind, there is no offense.

1724.

1724.

Anāpattīti ñātabbaṃ, samuṭṭhānādayo nayā;

Anantarassimassāpi, omasavādasādisā.

It should be understood that there is no offense. For this immediately preceding rule, the methods regarding its origins and so on are similar to those for contemptuous speech.

Vilekhanakathā.

The Explanation of Disparaging.

1725.

1725.

Aññāṇena panāpatti, mokkho nevassa vijjati;

Kāretabbo tathā bhikkhu, yathā dhammo ṭhito pana.

But through ignorance an offense is incurred, and for him there is no release. That bhikkhu should be made to act in accordance with the established Dhamma.

1726.

1726.

Tassāropaniyo [Pg.160] moho, uttarimpi hi bhikkhuno;

Dutiyeneva kammena, ninditvā tañhi puggalaṃ.

Further, delusion is to be imputed to that bhikkhu by a second formal act, after having censured that person.

1727.

1727.

Evaṃ āropite mohe, yadi moheti yo pana;

Tasmiṃ mohanake vuttā, pācitti pana puggale.

When delusion has thus been imputed, if one then confuses him, a pācittiya is stated for that person who does the confusing.

1728.

1728.

Adhamme pana kammasmiṃ, dīpitaṃ tikadukkaṭaṃ;

Tathānāropite mohe, dukkaṭaṃ parikittitaṃ.

But in the case of an unlawful formal act, a triple dukkaṭa is declared. Likewise, when delusion has not been imputed, a dukkaṭa is proclaimed.

1729.

1729.

Na ca mohetukāmassa, vitthārenāsutassapi;

Ūnake dvattikkhattuṃ vā, vitthārenāsutassa ca.

And there is no offense for one not wishing to confuse; for one who has not heard in detail; for one speaking less than two or three times; or for one who has not heard in detail.

1730.

1730.

Anāpattīti viññeyyaṃ, tathā ummattakādino;

Samuṭṭhānādayo sabbe, anantarasamā matā.

It should be known that there is no offense, and likewise for a madman and others of that kind. All its origins and so on are considered to be the same as for the immediately preceding rule.

Mohanakathā.

The Explanation of Confusing.

1731.

1731.

Kuddho deti pahāraṃ ce, tassa pācittiyaṃ siyā;

Sampaharitukāmena, pahāre bhikkhuno pana.

If, being angry, a bhikkhu gives a blow to a bhikkhu with the intention to strike, there is a pācittiya offense for him.

1732.

1732.

Dinne bhijjatu sīsaṃ vā, pādo vā paribhijjatu;

So ce maratu vā, mā vā, pācitti paridīpitā.

When the blow is given, whether his head is split or his foot is broken, and whether he dies or not, a pācittiya is declared.

1733.

1733.

Virūpakaraṇāpekkho, ‘‘iccāyaṃ na virocati’’;

Kaṇṇaṃ vā tassa nāsaṃ vā, yadi chindati dukkaṭaṃ.

If, with the aim of causing disfigurement, thinking, 'Thus he will not look good,' one cuts off his ear or nose, it is a dukkaṭa offense.

1734.

1734.

Tathevānupasampanne, itthiyā purisassa vā;

Tiracchānagatassāpi, pahāraṃ deti dukkaṭaṃ.

Likewise, to give a blow to one who is not fully ordained—whether a woman or a man—or even to an animal, is a dukkaṭa offense.

1735.

1735.

Sace paharatitthiñca, bhikkhu rattena cetasā;

Garukā tassa āpatti, viniddiṭṭhā mahesinā.

If a bhikkhu strikes a woman with a lustful mind, his offense is grave, as has been declared by the Great Sage.

1736.

1736.

Pahāraṃ deti mokkhādhi-ppāyo doso na vijjati;

Kāyena kāyabaddhena, tathā nissaggiyena vā.

There is no fault if one gives a blow with the intention of release. This applies whether it is with the body, with something connected to the body, or with something thrown.

1737.

1737.

Passitvā [Pg.161] antarāmagge, coraṃ paccatthikampi vā;

Heṭhetukāmamāyantaṃ, ‘‘mā idhāgacchupāsaka’’.

Having seen on the road a thief or an enemy coming with the intention to harm, one may say: 'Do not come here, lay follower.'

1738.

1738.

Iti vatvā panāyantaṃ, ‘‘gaccha re’’ti ca muggaraṃ;

Satthaṃ vāpi gahetvā vā, paharitvā tu yāti ce.

Having said this, if the other still approaches, one may say, 'Go away, you!' and, having taken up a club or a weapon, one may strike him and then depart.

1739.

1739.

Anāpatti sace tena, pahārena matepi ca;

Eseva ca nayo vutto, dhuttavāḷamigesupi.

There is no offense even if the person dies from that blow. This same principle is stated in the case of rogues and savage beasts as well.

1740.

1740.

Tikapācittiyaṃ vuttaṃ, sese ca tikadukkaṭaṃ;

Kāyacittasamuṭṭhānaṃ, sacittaṃ dukkhavedanaṃ.

A triple pācittiya is stated, and in the remaining cases, a triple dukkaṭa. It arises from body and mind, is intentional, and involves painful feeling.

Pahārakathā.

The Explanation of Striking.

1741.

1741.

Kāyaṃ vā kāyabaddhaṃ vā, uccāreyya sace pana;

Hoti pācittiyāpatti, tassuggiraṇapaccayā.

If one should raise one's hand or something connected to the body, a pācittiya offense is incurred on account of raising it.

1742.

1742.

Uggiritvā viraddho so, pahāraṃ deti ce pana;

Asampaharitukāmena, dinnattā dukkaṭaṃ siyā.

If, having raised it, he desists, but then gives a blow without the intention to strike, there is a dukkaṭa offense because the blow was given.

1743.

1743.

Sace tena pahārena, pahaṭassa ca bhikkhuno;

Hatthādīsupi yaṃ kiñci, aṅgaṃ bhijjati dukkaṭaṃ.

If by that blow any limb whatsoever of the struck bhikkhu—such as a hand—is broken, a dukkaṭa offense is incurred.

1744.

1744.

Seso anantare vutta-nayena vinayaññunā;

Samuṭṭhānādinā saddhiṃ, veditabbo vinicchayo.

The resolution for the remaining cases should be understood by one who knows the Vinaya, in accordance with the method stated for the immediately preceding rule, together with its origins and so on.

Talasattikathā.

The Explanation of Raising the Palm.

1745.

1745.

Amūlakena saṅghādi-sesena pana bhikkhu yo;

Codāpeyyapi codeyya, tassa pācittiyaṃ siyā.

If a bhikkhu should accuse another bhikkhu of a groundless saṅghādisesa offense, or should cause another to be accused, there is a pācittiya offense for him.

1746.

1746.

Tikapācittiyaṃ tattha, diṭṭhācāravipattiyā;

Codato dukkaṭāpatti, sese ca tikadukkaṭaṃ.

There, a pācittiya in three cases is incurred for failure in view and conduct. For one who is accusing, there is a dukkaṭa offense, and in the remaining cases, a dukkaṭa in three cases.

1747.

1747.

Tathāsaññissanāpatti[Pg.162], tathā ummattakādino;

Omasavādatulyāva, samuṭṭhānādayo nayā.

There is no offense for one who perceives it to be so, and likewise for a madman and others of that kind. The principles regarding its origins and so on are just like those for contemptuous speech.

Amūlakakathā.

The Explanation of the Groundless Accusation

1748.

1748.

Sañcicca pana kukkuccaṃ, uppādentassa bhikkhuno;

‘‘Ūnavīsativasso tvaṃ, maññe’’ iccevamādinā.

For a bhikkhu who intentionally creates anxiety in another by saying, ‘I think you are less than twenty years old,’ and so on,

1749.

1749.

Hoti vācāya vācāya, pācitti pana bhikkhuno;

Tathārūpe panaññasmiṃ, sace asati paccaye.

a pācittiya is incurred by the bhikkhu for every single utterance. This is so in another such case, if there is no reason for it.

1750.

1750.

Tikapācittiyaṃ vuttaṃ, sese ca tikadukkaṭaṃ;

Nauppādetukāmassa, kukkuccaṃ natthi vajjatā.

A pācittiya in three cases is stated, and in the remaining cases, a dukkaṭa in three cases. For one who does not wish to create anxiety, there is no fault in speaking.

1751.

1751.

‘‘Hitesitāyahaṃ maññe, nisinnaṃ itthiyā saha;

Vikāle ca tayā bhuttaṃ, mā eva’’nti ca bhāsato.

For one who speaks out of a desire for the other's welfare, saying: ‘I think you were sitting with a woman, and that you ate at the wrong time. Do not do so.’

1752.

1752.

Tathā ummattakādīna-manāpatti pakāsitā;

Samuṭṭhānādayo sabbe, anantarasamā matā.

Likewise, no offense is declared for a madman and others of that kind. All its origins and so on are considered to be the same as for the immediately preceding rule.

Sañciccakathā.

The Explanation of Intentionally Creating Anxiety

1753.

1753.

Sace bhaṇḍanajātānaṃ, bhikkhūnaṃ pana bhikkhu yo;

Tiṭṭheyyupassutiṃ sotuṃ, tassa pācittiyaṃ siyā.

If a bhikkhu should stand to eavesdrop on other bhikkhus who have started a quarrel in order to hear them, there is a pācittiya offense for him.

1754.

1754.

‘‘Yaṃ ime tu bhaṇissanti, taṃ sossāmī’’ti gacchato;

Codetukāmatāyassa, dukkaṭaṃ tu pade pade.

For one who goes thinking, ‘I will hear what they say,’ with the intention of accusing them, there is a dukkaṭa offense at every step.

1755.

1755.

Purato gacchato sotuṃ, ohīyantassa dukkaṭaṃ;

Gacchato turitaṃ vāpi, ayameva vinicchayo.

For one who goes forward to hear or who falls back to hear, there is a dukkaṭa offense. For one who goes quickly, this is the very same ruling.

1756.

1756.

Ṭhitokāsaṃ panāgantvā, yadi mantenti attano;

Ukkāsitvāpi vā ettha, ñāpetabbamahanti vā.

But if they come to the place where one is standing and discuss their own affairs, one should clear one's throat or make it known, ‘I am here.’

1757.

1757.

Tassevamakarontassa[Pg.163], pācitti savane siyā;

Tikapācittiyaṃ vuttaṃ, sese ca tikadukkaṭaṃ.

For one who does not do so, there would be a pācittiya offense at the hearing. A pācittiya in three cases has been stated, and for the rest, a dukkaṭa in three cases.

1758.

1758.

‘‘Imesaṃ vacanaṃ sutvā, oramissa’’nti gacchato;

Tathā ummattakādīna-manāpatti pakāsitā.

For one who goes with the thought, ‘Having heard their words, I will make them desist,’ and likewise for the insane and others, no offense is declared.

1759.

1759.

Theyyasatthasamuṭṭhānaṃ, idaṃ hoti kriyākriyaṃ;

Kāyakammaṃ vacīkammaṃ, sadosaṃ dukkhavedanaṃ.

This offense arises from theft and from a weapon; it is both action and non-action. It is bodily action and verbal action, is defiled, and is accompanied by painful feeling.

Upassutikathā.

The Explanation of Eavesdropping

1760.

1760.

Dhammikānaṃ tu kammānaṃ, chandaṃ datvā sace pana;

Pacchā khīyati pācitti, vācato vācato siyā.

But if, having given one's consent for lawful formal acts, one later complains, there is a pācittiya offense for every utterance.

1761.

1761.

Adhamme pana kammasmiṃ, dhammakammanti saññino;

Vimatissubhayatthāpi, hoti āpatti dukkaṭaṃ.

However, in the case of an unlawful formal act, for one who perceives it as a lawful formal act, and also for one who is uncertain in either case, there is a dukkaṭa offense.

1762.

1762.

‘‘Adhammena ca vaggena, tathākammārahassa ca;

Ime kammaṃ karontī’’ti, ñatvā khīyati tassa ca.

And also for one who complains, knowing: ‘They are performing this formal act by an unlawful method, with an incomplete quorum, and against one who is liable to such an act.’

1763.

1763.

Tathā ummattakādīna-manāpatti pakāsitā;

Amūlakasamānāva, samuṭṭhānādayo nayā.

Likewise, no offense is declared for the insane and others. The principles of origination and so on are the same as for the offense concerning a baseless accusation.

Kammapaṭibāhanakathā.

The Explanation of Obstructing a Formal Act

1764.

1764.

Yāva ārocitaṃ vatthu, avinicchitameva vā;

Ṭhapitā ñatti vā niṭṭhaṃ, kammavācā na gacchati.

So long as the matter has been announced, or is still undecided, or the motion has been put, but the proclamation of the formal act has not reached its conclusion,

1765.

1765.

Etasmiṃ antare kammaṃ, kopetuṃ parisāya hi;

Hatthapāsaṃ jahantassa, hoti āpatti dukkaṭaṃ.

During this interval, for one who leaves the session in order to disrupt the formal act of the assembly, there is a dukkaṭa offense.

1766.

1766.

Adatvā jahite chandaṃ, tassa pācittiyaṃ siyā;

Dhammakamme adhamme ca, vimatissa ca dukkaṭaṃ.

If one departs without having given one's consent, there is a pācittiya offense for him. For one who is uncertain whether the formal act is lawful or unlawful, there is a dukkaṭa offense.

1767.

1767.

Adhammepi [Pg.164] ca kammasmiṃ, dhammakammanti saññino;

‘‘Saṅghassa bhaṇḍanādīni, bhavissantī’’ti saññino.

For one who perceives an unlawful formal act as a lawful one; and for one who thinks, ‘Quarrels and so on will arise for the Sangha’;

1768.

1768.

Gilāno vā gilānassa, karaṇīye na dosatā;

Na ca kopetukāmassa, kammaṃ passāvanādinā.

For a sick monk, or when there is a duty to a sick monk, there is no fault; nor for one who leaves for urination and so on, provided one does not wish to disrupt the formal act.

1769.

1769.

Pīḷitassāgamissāmi, iccevaṃ gacchatopi vā;

Samaṃ samanubhāsena, samuṭṭhānaṃ kriyākriyaṃ.

Or for one who goes thinking, ‘Being afflicted, I will return.’ The origination is the same as for the offense of repeated admonition; it is both action and non-action.

Chandaṃ adatvā gamanakathā.

The Explanation of Going Without Giving Consent

1770.

1770.

Samaggena ca saṅghena, saddhiṃ datvāna cīvaraṃ;

Sammatassa hi bhikkhussa, pacchā khīyati yo pana.

But if a monk, having given a robe together with a harmonious Sangha to an authorized monk, later complains about it,

1771.

1771.

Tassa vācāya vācāya, pācitti paridīpitā;

Tikapācittiyaṃ dhamma- kamme vuttaṃ tu cīvaraṃ.

A pācittiya offense is declared for his every utterance. A pācittiya in three cases concerning a robe has been stated for a formal act according to the Dhamma.

1772.

1772.

Ṭhapetvāññaparikkhāraṃ, datvā khīyati dukkaṭaṃ;

Saṅghenāsammatassāpi, cīvaraṃ aññameva vā.

If one gives other requisites, setting aside the robe, and then complains, it is a dukkaṭa offense. It is also a dukkaṭa offense if one gives a robe or something else to a monk not authorized by the Sangha and then complains.

1773.

1773.

Tathevānupasampanne, sabbatthāpi ca dukkaṭaṃ;

Chandādīnaṃ vaseneva, karontañca sabhāvato.

Likewise, for giving to an unordained person, it is a dukkaṭa offense in all cases. The act is done out of partiality and so on, and by its own nature.

1774.

1774.

Khīyantassa anāpatti, tathā ummattakādino;

Amūlakasamā ñeyyā, samuṭṭhānādayo nayā.

There is no offense for one who complains justifiably, nor for the insane and others. The principles of origination and so on should be understood as being the same as for the offense concerning a baseless accusation.

Dubbalakathā.

The Discussion on Making a Gift Invalid.

1775.

1775.

Idaṃ tiṃsakakaṇḍasmiṃ, antimena ca sabbathā;

Tulyaṃ dvādasamaṃ sabbaṃ, ayameva visesatā.

This rule is in every way similar to the last rule in the section of thirty. All is like the twelfth rule. This alone is the difference:

1776.

1776.

Tattha [Pg.165] nissaggiyaṃ vuttaṃ, attano pariṇāmanā;

Idha suddhikapācitti, puggale pariṇāmanā.

There, an offense entailing forfeiture is stated for diverting something to oneself; here, it is a simple pācittiya offense for diverting it to an individual.

Pariṇāmanakathā.

The Discussion on Diverting.

Sahadhammikavaggo aṭṭhamo.

The Chapter on Co-religionists, the Eighth.

1777.

1777.

Anikkhante ce rājasmiṃ, anikkhantāya deviyā;

Sayanīyagharā tassa, ummāraṃ yo atikkame.

If, when the king has not departed from the sleeping chamber and the queen has not departed, a monk should cross the threshold,

1778.

1778.

Dukkaṭaṃ paṭhame pāde, pācitti dutiye siyā;

Deviyā vāpi rañño vā, sace na viditāgamo.

There is a dukkaṭa offense for the first step and a pācittiya for the second. There is no offense if his arrival is not known to the queen or the king.

1779.

1779.

Paṭisaṃvidite neva-paṭisaṃviditasaññino;

Tattha vematikassāpi, dukkaṭaṃ paridīpitaṃ.

When their presence is known, for one who perceives it as not known, and also for one who is uncertain about it, a dukkaṭa offense is declared.

1780.

1780.

Paṭisaṃviditasaññissa, neva ca khattiyassa vā;

Na khattiyābhisekena, abhisittassa vā pana.

There is no offense for one who perceives that his arrival is known; nor if the ruler is not a khattiya, or has not been consecrated with the khattiya consecration.

1781.

1781.

Ubhosubhinnamaññasmiṃ, nikkhante visatopi vā;

Na dosummattakādīnaṃ, kathinena kriyākriyaṃ.

There is no offense for one who enters when one of the two has departed, nor for the insane and others. The classification is action and non-action, as with the kathina.

Antepurakathā.

The Discussion on the Inner Palace.

1782.

1782.

Rajataṃ jātarūpaṃ vā, uggaṇhantassa attano;

Tassa nissaggiyāpatti, uggaṇhāpayatopi vā.

For a monk who takes gold or silver for himself, or who has it taken, there is an offense entailing forfeiture.

1783.

1783.

Gaṇapuggalasaṅghānaṃ, navakammassa cetiye;

Uggaṇhāpayato hoti, dukkaṭaṃ gaṇhatopi vā.

If one takes or causes to be taken gold or silver for the sake of a group, an individual, the Sangha, new construction, or a shrine, there is a dukkaṭa offense.

1784.

1784.

Avasesañca muttādi-ratanaṃ attanopi vā;

Saṅghādīnampi atthāya, uggaṇhantassa dukkaṭaṃ.

For one who takes the remaining kinds of gems, such as pearls, either for oneself or for the sake of the Sangha and others, there is a dukkaṭa offense.

1785.

1785.

Sace [Pg.166] kappiyavatthuṃ vā, vatthuṃ vāpi akappiyaṃ;

Tālapaṇṇampi vā hotu, mātukaṇṇapilandhanaṃ.

Whether it is an allowable item or an unallowable item, or even a palm-leaf or a mother's ear-ornament,

1786.

1786.

Bhaṇḍāgārikasīsena, yaṃ kiñci gihisantakaṃ;

Tassa pācittiyāpatti, paṭisāmayato pana.

If one takes anything belonging to a householder with the intention of being its keeper, there is a pācittiya offense for him; but for one who restores it, there is no offense.

1787.

1787.

‘‘Idaṃ ṭhapetvā dehī’’ti, vuttena pana kenaci;

‘‘Na vaṭṭatī’’ti vatvā taṃ, na nidhetabbameva tu.

But if someone says, 'Put this down and give it,' one should reply, 'This is not allowable,' and one should certainly not put it down.

1788.

1788.

‘‘Ṭhapehī’’ti ca pātetvā, sace gacchati puggalo;

Palibodho hi nāmeso, ṭhapetuṃ pana vaṭṭati.

If, after one has said, 'Put it down,' the person drops it and departs, this is called an 'obstruction.' In that case, it is allowable to put it away safely.

1789.

1789.

Anuññāte panaṭṭhāne, uggahetvā anādarā;

Sammā anikkhipantassa, hoti āpatti dukkaṭaṃ.

But if, in a permitted place, one picks it up without due care and does not put it down properly, there is a dukkaṭa offense.

1790.

1790.

Anuññāte panaṭṭhāne, gahetvā ratanaṃ pana;

Nikkhipantassa vā sammā, bhaṇḍaṃ ratanasammataṃ.

But there is no offense for one who, in an approved place, takes a gem, or who properly deposits goods considered to be a gem.

1791.

1791.

Gaṇhantassa ca vissāsaṃ, tāvakālikameva ca;

Na dosummattakādīnaṃ, sañcarittasamodayaṃ.

For one who takes something on trust, or only temporarily, there is no offense; nor for the insane and others, nor when it arises from a pre-arranged signal.

Ratanakathā.

The Discussion on Valuables.

1792.

1792.

Majjhaṇhasamayā uddhaṃ, aruṇuggamato pure;

Etasmiṃ antare kālo, vikāloti pavuccati.

From midday onward, until before sunrise—this interval is called 'the wrong time.'

1793.

1793.

Santaṃ bhikkhumanāpucchā, vikāle paccayaṃ vinā;

Parikkhittassa gāmassa, parikkhepokkame pana.

If, at the wrong time and without a reason, one transgresses the enclosure of an enclosed village without having asked a bhikkhu who is present,

1794.

1794.

Aparikkhittagāmassa, upacārokkamepi vā;

Dukkaṭaṃ paṭhame pāde, pācitti dutiye siyā.

Or, in transgressing the environs of an unenclosed village, there is a dukkaṭa offense for the first step, and a pācittiya for the second.

1795.

1795.

Atha sambahulā gāmaṃ, vikāle pavisanti ce;

Āpucchitvāva gantabbaṃ, aññamaññaṃ na caññathā.

Now if several bhikkhus enter a village at the wrong time, they should go only after asking one another, and not otherwise.

1796.

1796.

Gacchanti [Pg.167] ce tato aññaṃ, tato aññanti vaṭṭati;

Puna āpucchane kiccaṃ, natthi gāmasatepi ca.

If they go from there to another place, and from there to yet another, it is allowable. There is no need to ask for permission again, even in a hundred villages.

1797.

1797.

Passambhetvāna ussāhaṃ, vihāratthāya niggatā;

Pavisanti sace aññaṃ, pucchitabbaṃ tu antarā.

Having given up the endeavor and departed for the sake of the monastery, if they then enter another village, they should ask for permission in between.

1798.

1798.

Katvā kulaghare bhatta- kiccaṃ aññattha vā pana;

Sace caritukāmo yo, sappibhikkhāya vā siyā.

Having completed the meal business in a family's home, or elsewhere, if one wishes to wander about, or if it should be for an almsround for ghee,

1799.

1799.

Āpucchitvāva gantabbaṃ, passe ce bhikkhu labbhati;

Asante pana natthīti, gantabbaṃ tu yathāsukhaṃ.

one should go only after taking leave, if a bhikkhu is to be found. But if none is present, one may go as one pleases, for there is no one.

1800.

1800.

Otaritvā mahāvīthiṃ, bhikkhuṃ yadi ca passati;

Natthi āpucchane kiccaṃ, caritabbaṃ yathāsukhaṃ.

Having entered a main street, if one sees a bhikkhu, there is no need to ask for permission; one may wander about as one pleases.

1801.

1801.

Gāmamajjhena maggena, gacchantasseva bhikkhuno;

‘‘Carissāmī’’ti uppanne, telabhikkhāya mānase.

For a bhikkhu traveling on a road through the middle of a village, if the thought, 'I will go on an almsround for oil,' should arise in his mind,

1802.

1802.

Āpucchitvāva gantabbaṃ, passe ce bhikkhu vijjati;

Anokkamma carantassa, maggā āpucchanena kiṃ?

he should go only after taking leave, if a bhikkhu is to be found. For one who wanders without deviating from the road, what is the need for taking leave?

1803.

1803.

Tikapācittiyaṃ, kāle, vikāloyanti saññino;

Kāle vematikassāpi, hoti āpatti dukkaṭaṃ.

It is a pācittiya with three permutations. For one who is percipient that it is the wrong time, it is a pācittiya. For one who is doubtful at the right time, there is also an offense of wrong conduct.

1804.

1804.

Āpucchitvāva santaṃ vā, anāpucchā asantakaṃ;

Kicce accāyike vāpi, pavisantassa bhikkhuno.

There is no offense for a bhikkhu who enters having taken leave of one who is present, or without taking leave when no one is present, or on urgent business.

1805.

1805.

Gacchato antarārāmaṃ, bhikkhunīnaṃ upassayaṃ;

Tathā āsanasālaṃ vā, titthiyānaṃ upassayaṃ.

There is no offense for one going to another monastery within the same boundary, to a bhikkhunī's residence, likewise to a sitting hall, or to the residence of sectarians.

1806.

1806.

Siyā gāmena maggo ce, anāpattāpadāsupi;

Samuṭṭhānādayo sabbe, kathinena samā matā.

If the road goes through a village, there is no offense, nor in cases of misfortune. All its origins and so forth are considered to be the same as for the Kathina rule.

1807.

1807.

Na kevalamanāpucchā, abandhitvā ca bandhanaṃ;

Apārupitvā saṅghāṭiṃ, gacchatopinavajjatā.

It is improper for one to go out, not only without taking leave, but also without having fastened one's belt and without having put on one's outer robe.

Vikālagāmappavesanakathā.

The Section on Entering a Village at the Wrong Time.

1808.

1808.

Aṭṭhidantamayaṃ [Pg.168] sūci-gharaṃ vāpi visāṇajaṃ;

Kārāpane ca karaṇe, bhikkhuno hoti dukkaṭaṃ.

For a bhikkhu, there is an offense of wrong conduct in making or in having made a needle case of bone, ivory, or horn.

1809.

1809.

Lābhe bhedanakaṃ tassa, pācittiyamudīritaṃ;

Aññassatthāya karaṇe, tathā kārāpanepi ca.

Upon acquiring it, a pācittiya offense that requires it to be broken is declared. There is an offense of wrong conduct in making it or having it made for the sake of another.

1810.

1810.

Aññena ca kataṃ laddhā, dukkaṭaṃ paribhuñjato;

Anāpattāraṇike vidhe, gaṇṭhikañjanikāsupi.

Having received one made by another, there is an offense of wrong conduct for using it. There is no offense for a forest-dweller, or in the case of a toggle or an ointment container.

1811.

1811.

Dakapuñchaniyā vāsi-jaṭe ummattakādino;

Samuṭṭhānādayo nayā, sañcarittasamā matā.

There is no offense for a water-strainer or an adze-handle, nor for the insane and others. The principles of its origin and so forth are considered to be the same as for the Sañcaritta rule.

Sūcigharakathā.

The Section on the Needle Case.

1812.

1812.

Navaṃ mañcampi pīṭhaṃ vā, kārāpentena bhikkhunā;

Aṭṭhaṅgulappamāṇena, sugataṅgulato pana.

When a bhikkhu is having a new bed or chair made, its feet must be made to the measure of eight Sugata-fingerbreadths,

1813.

1813.

Kārāpetabbamevaṃ tu, ṭhapetvā heṭṭhimāṭaniṃ;

Sacchedā tassa pācitti, tamatikkamato siyā.

It should be made thus, excluding the stretchers below. For transgressing that measure, there is a pācittiya offense that requires cutting it down.

1814.

1814.

Aññassatthāya karaṇe, tathā kārāpanepi ca;

Aññena ca kataṃ laddhā, dukkaṭaṃ paribhuñjato.

There is an offense of wrong conduct in making one or having one made for the sake of another. Having received one made by another, there is an offense of wrong conduct for using it.

1815.

1815.

Anāpatti pamāṇena, karontassappamāṇikaṃ;

Labhitvā tassa pādesu, chinditvā paribhuñjato.

There is no offense for one who makes one according to the measure, nor for one who, having received an oversized one, cuts down its feet and then uses it.

1816.

1816.

Neva chinditukāmo ce, nikhaṇitvā pamāṇato;

Uttānaṃ vāpi aṭṭaṃ vā, bandhitvā paribhuñjato.

If one does not wish to cut it, there is no offense for one who uses it after having sunk it into the ground to the proper measure, or after having bound a plank or a platform to it.

Mañcakathā.

The Section on the Bed.

1817.

1817.

Mañcaṃ vā pana pīṭhaṃ vā, tūlonaddhaṃ kareyya yo;

Tassuddālanakaṃ vuttaṃ, pācittiyamanītinā.

Whatever bhikkhu should make a bed or a chair stuffed with cotton, a pācittiya offense that requires the stuffing to be removed is declared.

1818.

1818.

Anāpatti [Pg.169] panāyoge, bandhane aṃsabaddhake;

Bibbohane parissāve, thavikādīsu bhikkhuno.

But there is no offense for a bhikkhu in the case of a strap, a binding, a shoulder-strap, a pillow, a water-strainer, a bag, and so on.

1819.

1819.

Aññena ca kataṃ laddhā, uddāletvā nisevato;

Anantarassimassāpi, sañcarittasamā nayā.

There is no offense for one who, having received one made by another, uses it after removing the stuffing. For this rule as well, the principles are the same as for the Sañcaritta rule.

Tūlonaddhakathā.

The Section on Cotton Stuffing.

1820.

1820.

Nisīdanaṃ karontena, kātabbaṃ tu pamāṇato;

Pamāṇātikkame tassa, payoge dukkaṭaṃ siyā.

When making a sitting-cloth, one should make it according to the proper measure. In transgressing the measure, there would be an offense of wrong conduct in the undertaking.

1821.

1821.

Paṭilābhena sacchedaṃ, pācittiyamudīritaṃ;

Dvīsu ṭhānesu phāletvā, tassa tisso dasā siyuṃ.

Upon its acquisition, a pācittiya offense that requires cutting is declared. Having torn it in two places, it should have three borders.

1822.

1822.

Anāpatti pamāṇena, karontassa tadūnakaṃ;

Vitānādiṃ karontassa, sañcarittasamā nayā.

There is no offense for one who makes it to the proper measure or smaller, nor for one who makes a canopy and so on. The principles of analysis are the same as for the Sañcaritta rule.

Nisīdanakathā.

The Section on the Sitting-Cloth.

1823.

1823.

Roge kaṇḍupaṭicchādi, kātabbā hi pamāṇato;

Pamāṇātikkame tassa, payoge dukkaṭaṃ siyā.

When one is ill, a cloth for covering itches should be made according to the proper measure. In transgressing the measure, there would be an offense of wrong conduct in its making.

1824.

1824.

Paṭilābhena sacchedaṃ, pācittiyamudīritaṃ;

Anāpattinayopettha, anantarasamo mato.

Upon acquisition, cutting is required, and a pācittiya offense is declared. The principle of no offense here is considered the same as the one immediately preceding.

Kaṇḍupaṭicchādikathā.

The Account of the Itch-Covering Cloth.

1825.

1825.

Pamāṇeneva kātabbā, tathā vassikasāṭikā;

Pamāṇātikkame tassa, anantarasamo nayo.

The rains-bathing cloth, too, should be made to the proper measure. For one who exceeds the measure, the principle is the same as in the immediately preceding case.

Vassikasāṭikakathā.

The Account of the Rains-Bathing Cloth.

1826.

1826.

Cīvarena [Pg.170] sace tulya-ppamāṇaṃ sugatassa tu;

Cīvaraṃ bhikkhu kāreyya, karaṇe dukkaṭaṃ siyā.

If a bhikkhu were to make a robe of a size equal to the Sugata’s robe, there would be a dukkaṭa offense in the making of it.

1827.

1827.

Paṭilābhena sacchedaṃ, pācittiyamudīritaṃ;

Anantarasamoyeva, anāpattinayo mato.

Upon acquisition, it entails cutting, and a pācittiya offense is declared. The principle of no offense is considered to be the same as the one immediately preceding.

1828.

1828.

Dīghaso ca pamāṇena, nava tassa vidatthiyo;

Tiriyaṃ cha viniddiṭṭhā, sugatassa vidatthiyā.

In length, its measure was nine spans; across, six were specified, by the Sugata’s own span.

1829.

1829.

Aññena ca kataṃ laddhā, sevato dukkaṭaṃ bhave;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

Having obtained one made by another, there is a dukkaṭa offense for using it. All its factors of origin and so on are considered the same as for the Sañcaritta rule.

Nandakathā.

The Account of Nanda.

Rājavaggo navamo.

The King Chapter, the Ninth.

Iti vinayavinicchaye pācittiyakathā niṭṭhitā.

Here ends the account of the Pācittiya offenses in the Vinayavinicchaya.

Pāṭidesanīyakathā

The Account of the Offenses to be Acknowledged.

1830.

1830.

Yo cantaragharaṃ bhikkhu, paviṭṭhāya tu hatthato;

Aññātikāya yaṃ kiñci, tassa bhikkhuniyā pana.

If a bhikkhu, from an unrelated bhikkhunī who has entered an inner room of a family, should with his own hand accept whatever...

1831.

1831.

Sahatthā paṭiggaṇheyya, khādanaṃ bhojanampi vā;

Gahaṇe dukkaṭaṃ bhoge, pāṭidesaniyaṃ siyā.

...hard food or soft food, there is a dukkaṭa offense in accepting and a pāṭidesanīya offense in consuming.

1832.

1832.

Rathikāyapi vā byūhe, sandhisiṅghāṭakesu vā;

Hatthisālādike ṭhatvā, gaṇhatopi ayaṃ nayo.

This same principle applies to one who accepts while standing on a street, in a square, at a crossroads or junction, or in an elephant stable or the like.

1833.

1833.

Rathikāya sace ṭhatvā, deti bhikkhuni bhojanaṃ;

Āpatti antarārāme, ṭhatvā gaṇhāti bhikkhu ce.

If a bhikkhunī, standing on a street, gives food, and a bhikkhu, standing inside a monastery, accepts it, there is an offense.

1834.

1834.

Etthantaragharaṃ tassā, paviṭṭhāya hi vākyato;

Bhikkhussa ca ṭhitaṭṭhānaṃ, nappamāṇanti vaṇṇitaṃ.

Here, from the phrase 'having entered an inner room of a family,' it is explained that the bhikkhunī's location is the criterion, not the bhikkhu's standing place.

1835.

1835.

Tasmā [Pg.171] bhikkhuniyā ṭhatvā, ārāmādīsu dentiyā;

Vīthiyādīsu ce ṭhatvā, na doso paṭigaṇhato.

Therefore, if a bhikkhunī standing in a monastery or the like gives, and he accepts while standing on a street or the like, there is no fault for the one who accepts.

1836.

1836.

Yāmakālikasattāha-kālikaṃ yāvajīvikaṃ;

Āhāratthāya gahaṇe, ajjhohāre ca dukkaṭaṃ.

In the case of items allowable for a limited period, for seven days, or for life, if they are accepted for the purpose of food, there is a dukkaṭa offense both in accepting and in consuming.

1837.

1837.

Āmisena asambhinna-rasaṃ sandhāya bhāsitaṃ;

Pāṭidesaniyāpatti, sambhinnekarase siyā.

This was stated with reference to a flavor unmixed with relish. A pāṭidesanīya offense would occur if they are mixed into a single flavor.

1838.

1838.

Ekatoupasampanna-hatthato paṭigaṇhato;

Kālikānaṃ catunnampi, āhāratthāya dukkaṭaṃ.

For accepting any of the four kinds of time-limited articles from the hand of one ordained in the same communion for the purpose of food, there is a dukkaṭa offense.

1839.

1839.

Ñātikāyapi aññāti-saññino vimatissa vā;

Dukkaṭaṃ ñātisaññissa, tathā aññātikāya vā.

There is a dukkaṭa offense for one who perceives a relative as a non-relative, or who is in doubt; likewise for one who perceives a non-relative as a relative.

1840.

1840.

Dāpentiyā anāpatti, dadamānāya vā pana;

Nikkhipitvāntarārāmā-dīsu ṭhatvāpi dentiyā.

There is no offense for one who causes it to be given, or for one who gives after having placed it down, or for one who gives while standing inside a monastery or the like.

1841.

1841.

Gāmato nīharitvā vā, deti ce bahi vaṭṭati;

‘‘Paccaye sati bhuñjā’’ti, deti ce kālikattayaṃ.

If, having brought it from the village, she gives it outside, it is allowable. If she gives the three kinds of time-limited articles saying, 'Use this when there is an occasion,' it is allowable.

1842.

1842.

Hatthato sāmaṇerīnaṃ, sikkhamānāya vā tathā;

Idaṃ eḷakalomena, samuṭṭhānaṃ samaṃ mataṃ.

The same applies to taking from the hand of a female novice or a probationer. The origin of this offense is considered the same as that of the Goat’s-Hair rule.

Paṭhamapāṭidesanīyakathā.

The Account of the First Offense to be Acknowledged.

1843.

1843.

Avutte ‘‘apasakkā’’ti, ekenāpi ca bhikkhunā;

Sacejjhoharaṇatthāya, āmisaṃ paṭigaṇhati.

If, when 'Move aside' has not been said by any bhikkhu, a bhikkhu accepts food for the purpose of consumption...

1844.

1844.

Gahaṇe dukkaṭaṃ bhoge, pāṭidesaniyaṃ siyā;

Ekatoupasampannaṃ, na vārentassa dukkaṭaṃ.

In accepting, there is a dukkaṭa offense; in consuming, there is a pāṭidesanīya offense. For another bhikkhunī of the same communion who does not restrain her, there is a dukkaṭa offense.

1845.

1845.

Tathevānupasampannā-yupasampannasaññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

Likewise, for one who perceives a woman who is not fully ordained as one who is, and for one who is in doubt about it, there is a dukkaṭa offense.

1846.

1846.

Anāpattittano [Pg.172] bhattaṃ, padāpeti na deti ce;

Tathā aññassa bhattaṃ vā, na dāpeti padeti ce.

There is no offense if she causes her own meal to be given but does not give it herself, or if she gives another's meal but does not cause it to be given.

1847.

1847.

Yaṃ na dinnaṃ taṃ dāpeti, na dinnaṃ yattha vāpi ca;

Tattha tampi ca sabbesaṃ, samaṃ dāpeti bhikkhunī.

There is no offense if the bhikkhunī causes what was not given to be given, or causes it to be given where it was not given, or causes it to be given equally to all.

1848.

1848.

Vosāsantī ṭhitā sikkha-mānā vā sāmaṇerikā;

Bhojanāni ca pañceva, vinā, ummattakādino.

There is no offense for a supervising bhikkhunī, a probationer, or a female novice; nor with items other than the five staple foods; nor for one who is insane, and so on.

1849.

1849.

Kathinena samuṭṭhānaṃ, samānanti pakāsitaṃ;

Kriyākriyamidaṃ vuttaṃ, ticittañca tivedanaṃ.

Its origin is declared to be the same as that of the Kathina offense. This is said to be an offense of action and non-action, arising from three kinds of consciousness and accompanied by three kinds of feeling.

Dutiyapāṭidesanīyakathā.

The Account of the Second Offense to be Acknowledged.

1850.

1850.

Sekkhanti sammate bhikkhu, laddhasammutike kule;

Gharūpacārokkamanā, pubbeva animantito.

In the case of a family that has received the designation 'in training,' if a bhikkhu who was not invited beforehand enters the precincts of the house...

1851.

1851.

Agilāno gahetvā ce, paribhuñjeyya āmisaṃ;

Gahaṇe dukkaṭaṃ bhoge, pāṭidesaniyaṃ siyā.

...and, not being ill, should accept and consume food, there is a dukkaṭa offense in accepting and a pāṭidesanīya offense in consuming.

1852.

1852.

Yāmakālikasattāha-kālike yāvajīvike;

Gahaṇe paribhoge ca, hoti āpatti dukkaṭaṃ.

In the case of items allowable for a limited period, for seven days, or for life, there is a dukkaṭa offense both in accepting and in using them.

1853.

1853.

Asekkhasammate sekkha-sammatanti ca saññino;

Tattha vematikassāpi, tatheva paridīpitaṃ.

It is explained in the same way for one who perceives a family not designated as 'in training' as one that is, and for one who is in doubt about it.

1854.

1854.

Anāpatti gilānassa, gilānassāvasesake;

Nimantitassa vā bhikkhā, aññesaṃ tattha dīyati.

There is no offense for one who is ill; or in consuming what is left over by one who is ill; or for one who has been invited; or when alms are given there for other bhikkhus.

1855.

1855.

Gharato nīharitvā vā, denti ce yattha katthaci;

Niccabhattādike vāpi, tathā ummattakādino.

There is no offense if they give it anywhere after bringing it out of the house; or in the case of a perpetual meal endowment and the like; or for one who is insane, and so on.

1856.

1856.

Anāgate hi bhikkhumhi, gharato paṭhamaṃ pana;

Nīharitvā sace dvāre, sampatte denti vaṭṭati.

For a bhikkhu who has not yet arrived, if food is first brought out from the house and they give it at the door upon his arrival, it is allowable.

1857.

1857.

Bhikkhuṃ [Pg.173] pana ca disvāva, nīharitvāna gehato;

Na vaṭṭati sace denti, samuṭṭhāneḷakūpamaṃ.

But if, having seen a bhikkhu, they bring it out from the house and give it, it is not allowable. The origin is like the simile of the ram.

Tatiyapāṭidesanīyakathā.

The Account of the Third Offense to be Acknowledged.

1858.

1858.

Gahaṭṭhenāgahaṭṭhena, itthiyā purisena vā;

Ārāmaṃ upacāraṃ vā, pavisitvā sace pana.

If a householder or one not a householder, a woman or a man, enters a monastery or its vicinity...

1859.

1859.

‘‘Itthannāmassa te bhattaṃ, yāgu vā āharīyati’’;

Evamārocitaṃ vuttaṃ, paṭisaṃviditanti hi.

“Food of such-and-such a name or rice-gruel is being brought for you”—if it is thus announced and spoken, this is indeed called ‘acknowledged.’

1860.

1860.

Āharīyatu taṃ pacchā, yathārocitameva vā;

Tassa vā parivārampi, aññaṃ katvā bahuṃ pana.

Let it be brought afterwards, just as announced, or making it abundant with many other accompanying items for him.

1861.

1861.

Yāguyā viditaṃ katvā, pūvaṃ bhattaṃ haranti ce;

Idampi viditaṃ vuttaṃ, vaṭṭatīti kurundiyaṃ.

If, having made it known with rice-gruel, they bring cakes and cooked rice, this too is said to be ‘acknowledged,’ and it is allowable, according to the Kurundī commentary.

1862.

1862.

Kulāni pana aññāni, deyyadhammaṃ panattano;

Haranti tena saddhiṃ ce, sabbaṃ vaṭṭati tampi ca.

If other families bring their own offerings along with that, all of that, too, is allowable.

1863.

1863.

Anārocitamevaṃ yaṃ, yaṃ ārāmamanābhataṃ;

Taṃ asaṃviditaṃ nāma, sahadhammikañāpitaṃ.

Whatever is thus unannounced and brought to the monastery is called ‘unacknowledged,’ even if one is informed by a fellow monk.

1864.

1864.

Yaṃ asaṃviditaṃ katvā, ābhataṃ pana taṃ bahi;

Ārāmaṃ pana pesetvā, kārāpetvā tamāhare.

That which was brought unacknowledged should be sent outside the monastery; having had this done, one may then bring it back.

1865.

1865.

Gantvā vā antarāmagge, gahetabbaṃ tu bhikkhunā;

Sace evamakatvā taṃ, ārāme upacārato.

Or, the bhikkhu should go and receive it on the path outside; if, not having done so, he receives it within the monastery or its vicinity...

1866.

1866.

Gahetvājjhoharantassa, gahaṇe dukkaṭaṃ siyā;

Ajjhohārapayogesu, pāṭidesaniyaṃ mataṃ.

For one who receives and consumes it, there is a dukkaṭa offense in receiving it; for every act of consumption, it is considered an offense to be acknowledged (pāṭidesanīya).

1867.

1867.

Paṭisaṃviditeyeva, asaṃviditasaññino;

Tattha vematikassāpi, hoti āpatti dukkaṭaṃ.

When it is in fact acknowledged, but one perceives it as unacknowledged, or when one is doubtful about it, there is a dukkaṭa offense.

1868.

1868.

Paṭisaṃvidite [Pg.174] tassa, gilānassāvasesake;

Bahārāme gahetvā vā, antoyevassa bhuñjato.

For a sick person, or with leftovers, when it has been acknowledged for him; or for one who, having received it outside the monastery, consumes it inside;

1869.

1869.

Tatthajātaphalādīni, anāpatteva khādato;

Samuṭṭhānādayo sabbe, kathinena samā matā.

or when eating fruits and so on that have grown there, there is no offense. All its origins and so on are considered the same as for the Kathina.

Catutthapāṭidesanīyakathā.

The Account of the Fourth Offense to be Acknowledged.

Iti vinayavinicchaye pāṭidesanīyakathā niṭṭhitā.

Thus in the Determination of the Vinaya, the account of the offenses to be acknowledged is concluded.

Sekhiyakathā

The Account of the Rules of Training

1870.

1870.

Yo anādariyeneva, purato pacchatopi vā;

Olambetvā nivāseyya, tassa cāpatti dukkaṭaṃ.

Whoever, out of disrespect, should wear his lower robe dangling down in front or behind, for him there is an offense of wrong-doing.

1871.

1871.

Hatthisoṇḍāditulyaṃ tu, nivāsentassa dukkaṭaṃ;

Āpattibhīrunā niccaṃ, vatthabbaṃ parimaṇḍalaṃ.

For one who wears it hanging down like an elephant’s trunk, there is an offense of wrong-doing. One who fears offenses should always wear it evenly all around.

1872.

1872.

Jāṇumaṇḍalato heṭṭhā, aṭṭhaṅgulappamāṇakaṃ;

Otāretvā nivatthabbaṃ, tato ūnaṃ na vaṭṭati.

It should be worn lowered to a measure of eight finger-breadths below the kneecap; less than that is not allowable.

1873.

1873.

Asañciccāsatissāpi, ajānantassa kevalaṃ;

Anāpatti gilānassā-padāsummattakādino.

There is no offense for one who does so unintentionally, or through unmindfulness, or for one who is simply unaware; nor for the sick, for one in a calamity, for the insane, and so on.

Parimaṇḍalakathā.

The Account of Wearing the Robe Evenly.

1874.

1874.

Ubho koṇe samaṃ katvā, sādaraṃ parimaṇḍalaṃ;

Katvā pārupitabbevaṃ, akarontassa dukkaṭaṃ.

Making both corners equal, one should drape the upper robe respectfully and evenly all around; for one who does not do so, there is an offense of wrong-doing.

1875.

1875.

Avisesena vuttaṃ tu, idaṃ sikkhāpadadvayaṃ;

Tasmā ghare vihāre vā, kattabbaṃ parimaṇḍalaṃ.

This pair of training rules is stated without distinction; therefore, whether in a house or in a monastery, the robe should be worn evenly all around.

Dutiyaṃ.

The Second.

1876.

1876.

Gaṇṭhikaṃ [Pg.175] paṭimuñcitvā, katvā koṇe ubho samaṃ;

Chādetvā maṇibandhañca, gantabbaṃ gīvameva ca.

Having fastened the loop and made both corners equal, one should go with the neck and the wrists covered.

1877.

1877.

Tathā akatvā bhikkhussa, jattūnipi urampi ca;

Vivaritvā yathākāmaṃ, gacchato hoti dukkaṭaṃ.

For a bhikkhu who does not do so, who goes about as he pleases with his collarbones and chest exposed, there is an offense of wrong-doing.

Tatiyaṃ.

The Third.

1878.

1878.

Galavāṭakato uddhaṃ, sīsañca maṇibandhato;

Hatthe piṇḍikamaṃsamhā, heṭṭhā pāde ubhopi ca.

Above the hollow of the neck, the head; the hands from the wrists; and both feet from below the calf-muscle.

1879.

1879.

Vivaritvāvasesañca, chādetvā ce nisīdati;

Hoti so suppaṭicchanno, doso vāsūpagassa na.

If one sits down having uncovered these parts but covering the remainder, one is ‘well-covered,’ and there is no fault for one entering an inhabited area.

Catutthaṃ.

The Fourth.

1880.

1880.

Hatthaṃ vā pana pādaṃ vā, acālentena bhikkhunā;

Suvinītena gantabbaṃ, chaṭṭhe natthi visesatā.

A bhikkhu should go well-disciplined, without swinging his hands or his feet. In the sixth rule, there is no difference.

Pañcamachaṭṭhāni.

The Fifth and Sixth.

1881.

1881.

Satīmatāvikārena, yugamattañca pekkhinā;

Susaṃvutena gantabbaṃ, bhikkhunokkhittacakkhunā.

A bhikkhu should walk mindfully, without agitation, well-restrained, with downcast eyes, looking a yoke’s length ahead.

1882.

1882.

Yattha katthaci hi ṭṭhāne, ekasmiṃ antare ghare;

Ṭhatvā parissayābhāvaṃ, oloketumpi vaṭṭati.

Indeed, in any place whatsoever inside a house, it is allowable to stand and look around to ensure there is no danger.

1883.

1883.

Yo anādariyaṃ katvā, olokento tahiṃ tahiṃ;

Sacentaraghare yāti, dukkaṭaṃ aṭṭhamaṃ tathā.

One who, acting with disrespect, looks here and there while going among the houses: for him there is an offense of wrong-doing. The eighth rule is similar.

Sattamaṭṭhamāni.

The Seventh and Eighth.

1884.

1884.

Ekato [Pg.176] ubhato vāpi, hutvā ukkhittacīvaro;

Indakhīlakato anto, gacchato hoti dukkaṭaṃ.

For one who goes about inside the city-gate pillar with his robe pulled up on one or on both sides, there is an offense of wrong-doing.

Navamaṃ.

The Ninth.

1885.

1885.

Tathā nisinnakālepi, nīharantena kuṇḍikaṃ;

Anukkhipitvā dātabbā, doso vāsūpagassa na.

Similarly, while seated, when taking out the water pot, it should be offered without raising it; there is no offense for one entering an inhabited area.

Dasamaṃ.

The Tenth.

Paṭhamo vaggo.

The First Chapter.

1886.

1886.

Na vaṭṭati hasantena, gantuñceva nisīdituṃ;

Vatthusmiṃ hasanīyasmiṃ, sitamattaṃ tu vaṭṭati.

It is not proper to laugh while walking or sitting; in a matter that invites laughter, a mere smile is proper.

Paṭhamadutiyāni.

The First and Second.

1887.

1887.

Appasaddena gantabbaṃ, catutthepi ayaṃ nayo;

Mahāsaddaṃ karontassa, ubhayatthāpi dukkaṭaṃ.

One should walk making little noise; this same rule applies to the fourth. For one who makes a loud noise, in both instances there is an offense of wrong-doing.

Tatiyacatutthāni.

The Third and Fourth.

1888.

1888.

Kāyappacālakaṃ katvā, bāhusīsappacālakaṃ;

Gacchato dukkaṭaṃ hoti, tatheva ca nisīdato.

For one who walks swinging the body, arms, and head, there is an offense of wrong-doing; and likewise for one who is sitting.

1889.

1889.

Kāyaṃ bāhuñca sīsañca, paggahetvā ujuṃ pana;

Gantabbamāsitabbañca, sameniriyāpathena tu.

But one should walk and sit holding the body, arms, and head straight, with balanced deportment.

1890.

1890.

Nisīdanena yuttesu, tīsu vāsūpagassa hi;

Anāpattīti ñātabbaṃ, viññunā vinayaññunā.

For the resident monk, in the three suitable ways of sitting, it should be known by one who is wise and skilled in the discipline that there is no offense.

Dutiyo vaggo.

The Second Chapter.

1891.

1891.

Khambhaṃ [Pg.177] katvā sasīsaṃ vā, pārupitvāna gacchato;

Dukkaṭaṃ muninā vuttaṃ, tathā ukkuṭikāya vā.

For one who walks with hands on hips or with the head covered, an offense of wrong-doing has been declared by the Sage; likewise for sitting in a squatting posture.

1892.

1892.

Hatthapallatthikāyāpi, dussapallatthikāya vā;

Tassantaraghare hoti, nisīdantassa dukkaṭaṃ.

For one sitting inside an inhabited area with arms clasped around the knees, or with a cloth tied around the knees, there is an offense of wrong-doing.

1893.

1893.

Dutiye ca catutthe ca, chaṭṭhe vāsūpagassa tu;

Anāpattīti sāruppā, chabbīsati pakāsitā.

For a resident monk, in the second, fourth, and sixth rules, there is no offense. Thus the twenty-six suitable rules have been explained.

Chaṭṭhaṃ.

The sixth.

1894.

1894.

Sakkaccaṃ satiyuttena, bhikkhunā pattasaññinā;

Piṇḍapāto gahetabbo, samasūpova viññunā.

Respectfully and with mindfulness, a monk attentive to his bowl should receive almsfood; the wise one should receive it with an equal amount of curry.

1895.

1895.

Sūpo bhattacatubbhāgo, ‘‘samasūpo’’ti vuccati;

Muggamāsakulatthānaṃ, sūpo ‘‘sūpo’’ti vuccati.

Curry that is a quarter of the rice is called 'equal curry'; a curry of mung beans, black gram, and horse gram is called 'curry'.

1896.

1896.

Anāpatti asañcicca, gilānassa raserase;

Tatheva ñātakādīnaṃ, aññatthāya dhanena vā.

There is no offense if it is unintentional; for a sick person, for the sake of various tastes; likewise for relatives and others, or when it is obtained with one's own funds for another purpose.

Sattamaṭṭhamanavamāni.

The seventh, eighth, and ninth.

1897.

1897.

Antolekhāpamāṇena, pattassa mukhavaṭṭiyā;

Pūritova gahetabbo, adhiṭṭhānūpagassa tu.

It should be received filled to the measure of the line inside the bowl's rim; this, however, applies to a bowl that has been determined.

1898.

1898.

Tattha thūpīkataṃ katvā, gaṇhato yāvakālikaṃ;

Yaṃ kiñci pana bhikkhussa, hoti āpatti dukkaṭaṃ.

For a monk who, having made a heap there, receives any item allowable for a limited time, there is an offense of wrong-doing.

1899.

1899.

Adhiṭṭhānūpage patte, kālikattayameva ca;

Sese thūpīkataṃ sabbaṃ, vaṭṭateva na saṃsayo.

In a determined bowl, regarding the three kinds of time-limited items, heaping all the rest is allowable; of this there is no doubt.

1900.

1900.

Dvīsu pattesu bhattaṃ tu, gahetvā pattamekakaṃ;

Pūretvā yadi peseti, bhikkhūnaṃ pana vaṭṭati.

But if one takes food in two bowls, and having filled one bowl, sends it to the monks, this is allowable.

1901.

1901.

Patte [Pg.178] pakkhippamānaṃ yaṃ, ucchukhaṇḍaphalādikaṃ;

Orohati sace heṭṭhā, na taṃ thūpīkataṃ siyā.

If a piece of sugarcane, fruit, or the like, when being placed in the bowl, settles down, it should not be considered 'heaped'.

1902.

1902.

Pupphatakkolakādīnaṃ, ṭhapetvā ce vaṭaṃsakaṃ;

Dinnaṃ ayāvakālittā, na taṃ thūpīkataṃ siyā.

If a garland of flowers, berries, or the like is placed on the food, since it is not an item for temporary use, it should not be considered 'heaped'.

1903.

1903.

Vaṭaṃsakaṃ tu pūvassa, ṭhapetvā odanopari;

Piṇḍapātaṃ sace denti, idaṃ thūpīkataṃ siyā.

But if they give almsfood by placing a 'garland' of cakes on top of the rice, this would be considered 'heaped'.

1904.

1904.

Bhattassūpari paṇṇaṃ vā, thālakaṃ vāpi kiñcipi;

Ṭhapetvā paripūretvā, sace gaṇhāti vaṭṭati.

If one places a leaf or any small dish on top of the rice and, having filled it, receives it, this is allowable.

1905.

1905.

Paṭiggahetumevassa, taṃ tu sabbaṃ na vaṭṭati;

Gahitaṃ sugahitaṃ, pacchā, bhuñjitabbaṃ yathāsukhaṃ.

This is allowable only for the sake of receiving, but it is not proper to eat it all like that. What has been received is well-received; afterwards, it may be eaten at one's convenience.

Tatiyo vaggo.

The Third Chapter.

1906.

1906.

Paṭhamaṃ dutiyaṃ vutta-nayaṃ tu tatiye pana;

Uparodhimadassetvā, bhottabbaṃ paṭipāṭiyā.

The method for the first and second rules has been stated. But in the third, one should eat in proper order, without showing disdain.

1907.

1907.

Aññesaṃ attano bhattaṃ, ākiraṃ pana bhājane;

Natthomasati ce doso, tathā uttaribhaṅgakaṃ.

If one scatters one's own food into another's vessel, there is no offense if there is no contempt; likewise for a supplementary dish.

Tatiyaṃ.

The third.

1908.

1908.

Catutthe yaṃ tu vattabbaṃ, vuttaṃ pubbe asesato;

Pañcame matthakaṃ doso, madditvā paribhuñjato.

Whatever is to be said on the fourth has been stated completely before. In the fifth, the offense lies in crushing the top portion and consuming it.

1909.

1909.

Anāpatti gilānassa, parittepi ca sesake;

Ekato pana madditvā, saṃkaḍḍhitvāna bhuñjato.

There is no offense for a sick person, nor when only a little remains. But there is an offense for one who crushes it all together, gathers it up, and eats.

Catutthapañcamāni.

The fourth and fifth.

1910.

1910.

Yo [Pg.179] bhiyyokamyatāhetu, sūpaṃ vā byañjanampi vā;

Paṭicchādeyya bhattena, tassa cāpatti dukkaṭaṃ.

Whoever, from a desire to get more, should cover curry or other dishes with rice, for him there is an offense of wrong-doing.

Chaṭṭhaṃ.

The sixth.

1911.

1911.

Viññattiyaṃ tu vattabbaṃ, apubbaṃ natthi kiñcipi;

Aṭṭhame pana ujjhāne, gilānopi na muccati.

Concerning requesting, there is nothing new to be said. But in the eighth rule, concerning finding fault, even a sick person is not exempt.

1912.

1912.

‘‘Dassāmi dāpessāmī’’ti, olokentassa bhikkhuno;

Anāpattīti ñātabbaṃ, na ca ujjhānasaññino.

When a bhikkhu is looking on as someone thinks, 'I will give,' or 'I will have it given,' it should be known that there is no offense, provided he is not perceived as finding fault.

Aṭṭhamaṃ.

The eighth.

1913.

1913.

Mahantaṃ pana moraṇḍaṃ, kukkuṭaṇḍañca khuddakaṃ;

Tesaṃ majjhappamāṇena, kattabbo kabaḷo pana.

A large peacock's egg and a small hen's egg; a morsel should be made of a size midway between them.

1914.

1914.

Khajjake pana sabbattha, mūlakhādaniyādike;

Phalāphale anāpatti, gilānummattakādino.

But regarding all snacks, such as roots and other edibles, there is no offense concerning various fruits for the sick, the insane, and so on.

Navamaṃ.

The ninth.

1915.

1915.

Adīgho pana kātabbo, ālopo parimaṇḍalo;

Khajjatuttaribhaṅgasmiṃ, anāpatti phalāphale.

The morsel should be made not too long, but rounded. In the further breaking of food, there is no offense regarding various fruits.

Dasamaṃ.

The tenth.

Catuttho vaggo.

The Fourth Section.

1916.

1916.

Anāhaṭe mukhadvāraṃ, appatte kabaḷe pana;

Attano ca mukhadvāraṃ, vivarantassa dukkaṭaṃ.

When the morsel has not been brought to the mouth, and has not yet arrived, for one who opens one's own mouth, there is an offense of wrong-doing.

Paṭhamaṃ.

The first.

1917.

1917.

Mukhe [Pg.180] ca sakalaṃ hatthaṃ, pakkhipantassa dukkaṭaṃ;

Mukhe ca kabaḷaṃ katvā, kathetuṃ na ca vaṭṭati.

Putting the whole hand into the mouth entails an offense of wrong-doing. And having put a morsel in the mouth, it is not proper to speak.

1918.

1918.

Vacanaṃ yattakenassa, paripuṇṇaṃ na hoti hi;

Mukhasmiṃtattake sante, byāharantassa dukkaṭaṃ.

When there is so much in the mouth that one's speech is not complete, for one who speaks, there is an offense of wrong-doing.

1919.

1919.

Mukhe harītakādīni, pakkhipitvā katheti yo;

Vacanaṃ paripuṇṇaṃ ce, kathetuṃ pana vaṭṭati.

Whoever puts myrobalan and so on in the mouth and speaks, if the speech is complete, then it is proper to speak.

Dutiyatatiyāni.

The second and the third.

1920.

1920.

Yo piṇḍukkhepakaṃ bhikkhu, kabaḷacchedakampi vā;

Makkaṭo viya gaṇḍe vā, katvā bhuñjeyya dukkaṭaṃ.

A bhikkhu who eats tossing up a lump of alms-food, or cutting off a morsel, or stuffing his cheeks like a monkey, commits an offense of wrong-doing.

Catutthapañcamachaṭṭhāni.

The fourth, the fifth, and the sixth.

1921.

1921.

Niddhunitvāna hatthaṃ vā, bhattaṃ sitthāvakārakaṃ;

Jivhānicchārakaṃ vāpi, tathā ‘‘capu capū’’ti vā.

Shaking the hand, or scattering grains of rice, or sticking out the tongue, or likewise making 'capu capu' sounds.

1922.

1922.

Anādaravaseneva, bhuñjato hoti dukkaṭaṃ;

Sattame aṭṭhame natthi, doso kacavarujjhane.

For one eating out of disrespect, there is an offense of wrong-doing. In the seventh and eighth, there is no fault in clearing away rubbish.

Sattamadasamāni.

The seventh to the tenth.

Pañcamo vaggo.

The Fifth Section.

1923.

1923.

Katvā evaṃ na bhottabbaṃ, saddaṃ ‘‘suru surū’’ti ca;

Hatthanillehakaṃ vāpi, na ca vaṭṭati bhuñjituṃ.

One should not eat making a 'suru suru' sound; nor is it proper to eat licking the hand.

1924.

1924.

Phāṇitaṃ ghanayāguṃ vā, gahetvā aṅgulīhi taṃ;

Mukhe aṅguliyo bhottuṃ, pavesetvāpi vaṭṭati.

Having taken molasses or thick gruel with the fingers, it is also proper to put the fingers in the mouth to eat.

1925.

1925.

Na [Pg.181] patto lehitabbova, ekāyaṅgulikāya vā;

Ekaoṭṭhopi jivhāya, na ca nillehitabbako.

The bowl should not be licked, nor a single finger. Nor should a lip be licked with the tongue.

Catutthaṃ.

The fourth.

1926.

1926.

Sāmisena tu hatthena, na ca pānīyathālakaṃ;

Gahetabbaṃ, paṭikkhittaṃ, paṭikkūlavasena hi.

But with a hand soiled with food, a water vessel should not be taken; for it is forbidden on account of being repulsive.

1927.

1927.

Puggalassa ca saṅghassa, gahaṭṭhassattanopi ca;

Santako pana saṅkho vā, sarāvaṃ vāpi thālakaṃ.

Whether it belongs to an individual, the Saṅgha, a householder, or oneself, be it a conch, an earthenware dish, or a vessel.

1928.

1928.

Tasmā na ca gahetabbaṃ, gaṇhato hoti dukkaṭaṃ;

Anāmisena hatthena, gahaṇaṃ pana vaṭṭati.

Therefore, it should not be taken; for one who takes it, there is an offense of wrong-doing. But taking it with an unsoiled hand is proper.

Pañcamaṃ.

The fifth.

1929.

1929.

Uddharitvāpi bhinditvā, gahetvā vā paṭiggahe;

Nīharitvā anāpatti, chaḍḍentassa gharā bahi.

Whether lifting it, breaking it, or taking it in a receptacle, there is no offense for one who takes it out and discards it outside the house.

Chaṭṭhaṃ.

The sixth.

1930.

1930.

Chattaṃ yaṃ kiñci hatthena, sarīrāvayavena vā;

Sace dhārayamānassa, dhammaṃ deseti dukkaṭaṃ.

If one teaches the Dhamma to one who is holding an umbrella, or anything whatsoever, with the hand or with a part of the body, it is an offense of wrong-doing.

Sattamaṃ.

The seventh.

1931.

1931.

Ayameva nayo vutto, daṇḍapāṇimhi puggale;

Catuhatthappamāṇova, daṇḍo majjhimahatthato.

This very same rule is stated for a person with a staff in hand. The staff is of the measure of four hands, by a medium-sized hand.

Aṭṭhamaṃ.

The eighth.

1932.

1932.

Tatheva [Pg.182] satthapāṇissa, dhammaṃ deseti dukkaṭaṃ;

Satthapāṇī na hotāsiṃ, sannayhitvā ṭhito pana.

Likewise, to one with a weapon in hand, if one teaches the Dhamma, it is an offense of wrong-doing. But if one is not holding the weapon, but stands having fastened it on,

Navamaṃ.

The ninth.

1933.

1933.

Dhanuṃ sarena saddhiṃ vā, dhanuṃ vā sarameva vā;

Sajiyaṃ nijiyaṃ vāpi, gahetvā dhanudaṇḍakaṃ.

A bow together with an arrow, or a bow, or just an arrow, whether strung or unstrung, or having taken up a bow-staff—

1934.

1934.

Ṭhitassapi nisinnassa, nipannassāpi vā tathā;

Sace deseti saddhammaṃ, hoti āpatti dukkaṭaṃ.

To one who is standing, sitting, or likewise lying down, if one teaches the good Dhamma, there is an offense of wrong-doing.

1935.

1935.

Paṭimukkampi kaṇṭhamhi, dhanuṃ hatthena yāvatā;

Na gaṇhāti naro tāva, dhammaṃ deseyya vaṭṭati.

Even if a bow is hung on the neck, as long as a person does not grasp it with the hand, it is proper to teach the Dhamma.

Chaṭṭho vaggo.

The Sixth Chapter.

1936.

1936.

Pādukāruḷhakassāpi, dhammaṃ deseti dukkaṭaṃ;

Akkamitvā ṭhitassāpi, paṭimukkassa vā tathā.

To one wearing sandals, if one teaches the Dhamma, it is an offense of wrong-doing; likewise to one standing having stepped on them, or to one who has put them on.

Paṭhamaṃ.

The first.

1937.

1937.

Upāhanagatassāpi, ayameva vinicchayo;

Sabbattha agilānassa, yāne vā sayanepi vā.

For one wearing footwear, this is the very same decision; in all cases for one who is not sick, whether in a vehicle or even when lying down.

1938.

1938.

Nipannassāgilānassa, kaṭasāre chamāya vā;

Pīṭhe mañcepi vā ucce, nisinnena ṭhitena vā.

To one who is not sick and is lying down, on a mat, on the ground, or on a high stool or bed, by one who is sitting or standing,

1939.

1939.

Na ca vaṭṭati desetuṃ, ṭhatvā vā uccabhūmiyaṃ;

Sayanesu gatenāpi, sayanesu gatassa ca.

it is not proper to teach, nor while standing on high ground; nor for one who is on a couch to teach one who is also on a couch.

1940.

1940.

Samāne vāpi ucce vā, nipanne neva vaṭṭati;

Nipannena ṭhitassāpi, nipannassapi vaṭṭati.

For one who is lying down, it is not proper to teach one who is sitting on a level or higher seat, nor one who is standing; but for one who is lying down, it is proper to teach one who is also lying down.

1941.

1941.

Nisinnena [Pg.183] nisinnassa, ṭhitassāpi ca vaṭṭati;

Ṭhitasseva ṭhitenāpi, desetumpi tatheva ca.

For one who is sitting, it is proper to teach one who is sitting and also one who is standing; and likewise, for one who is standing, it is also proper to teach one who is standing.

Dutiyatatiyacatutthāni.

The second, third, and fourth.

1942.

1942.

Pallatthikā nisinnassa, agilānassa dehino;

Tathā veṭhitasīsassa, dhammaṃ deseti dukkaṭaṃ.

To teach the Dhamma to a person who is not sick and is sitting with legs crossed is an offense of wrong-doing; likewise to one with a head that is wrapped.

1943.

1943.

Kesantaṃ vivarāpetvā, deseti yadi vaṭṭati;

Sasīsaṃ pārutassāpi, ayameva vinicchayo.

If one teaches after having had the hairline uncovered, it is proper. This is the very same decision for one who is covered up including the head.

Pañcamachaṭṭhasattamāni.

The fifth, sixth, and seventh.

1944.

1944.

Aṭṭhame navame vāpi, dasame natthi kiñcipi;

Sacepi therupaṭṭhānaṃ, gantvāna daharaṃ ṭhitaṃ.

In the eighth, ninth, or tenth, there is nothing whatsoever. If a junior, having gone to attend upon an elder, stands...

1945.

1945.

Pañhaṃ pucchati ce thero, kathetuṃ na ca vaṭṭati;

Tassa passe panaññassa, kathetabbaṃ vijānatā.

If the elder asks a question, it is not proper for the junior to speak; but one who knows should speak to another person in the elder's presence.

Aṭṭhamanavamadasamāni.

The eighth, ninth, and tenth.

Sattamo vaggo.

The Seventh Chapter.

1946.

1946.

Gacchato purato pañhaṃ, na vattabbaṃ tu pacchato;

‘‘Pacchimassa kathemī’’ti, vattabbaṃ vinayaññunā.

A question should not be spoken from behind to one who is going in front. One who knows the Discipline should say, 'I will speak to the one who is behind.'

1947.

1947.

Saddhiṃ uggahitaṃ dhammaṃ, sajjhāyati hi vaṭṭati;

Samameva yugaggāhaṃ, kathetuṃ gacchatopi ca.

Indeed, it is proper to recite Dhamma that has been learned together; and also to speak while going along together, side-by-side.

Paṭhamaṃ.

The first.

1948.

1948.

Ekekassāpi [Pg.184] cakkassa, pathenāpi ca gacchato;

Uppathena samaṃ vāpi, gacchantasseva vaṭṭati.

For one going on a single-wheel track, and also for one going on a side-path, it is proper to teach one who is going along together.

Dutiyaṃ.

The second.

1949.

1949.

Tatiye natthi vattabbaṃ, catutthe harite pana;

Uccārādicatukkaṃ tu, karoto dukkaṭaṃ siyā.

Regarding the third, there is nothing to be said. But regarding the fourth, for one who performs the four acts beginning with defecation on green plants, there is an offense of wrong-doing.

1950.

1950.

Jīvarukkhassa yaṃ mūlaṃ, dissamānaṃ tu gacchati;

Sākhā vā bhūmilaggā taṃ, sabbaṃ haritameva hi.

The visible root of a living tree, or a branch attached to the ground—all this is indeed considered green.

1951.

1951.

Sace aharitaṃ ṭhānaṃ, pekkhantasseva bhikkhuno;

Vaccaṃ nikkhamatevassa, sahasā pana vaṭṭati.

If, while a bhikkhu is looking at a non-green place, excrement should come out from him involuntarily, it is permissible.

1952.

1952.

Palālaṇḍupake vāpi, gomaye vāpi kismici;

Kattabbaṃ, haritaṃ pacchā, tamottharati vaṭṭati.

It may be done on a heap of straw or on any kind of cow-dung. It is permissible even if greenery later covers it.

1953.

1953.

Kato aharite ṭhāne, haritaṃ eti vaṭṭati;

Siṅghāṇikā gatā ettha, kheḷeneva ca saṅgahaṃ.

If the act is done in a non-green place and greenery later comes to it, that is permissible. Here, mucus from the nose is included together with spittle.

Catutthaṃ.

The fourth.

1954.

1954.

Vaccakuṭisamuddādi-udakesupi bhikkhuno;

Tesaṃ aparibhogattā, karoto natthi dukkaṭaṃ.

For a bhikkhu, there is no offense of wrong-doing for performing the act in waters such as in a toilet or the ocean, because they are not for personal use.

1955.

1955.

Deve pana ca vassante, udakoghe samantato;

Ajalaṃ alabhantena, jale kātumpi vaṭṭati.

When it is raining and there is a flood of water all around, it is proper for one who cannot find a dry place even to do the act in the water.

Pañcamaṃ.

The fifth.

Aṭṭhamo vaggo.

The Eighth Chapter.

1956.

1956.

Samuṭṭhānādayo [Pg.185] ñeyyā, sekhiyānaṃ panettha hi;

Ujjagghikādicattāri, kabaḷena mukhena ca.

The origins and so forth of the training rules here should be understood; indeed, this applies to the four beginning with loud laughter, and to speaking with a mouthful of food.

1957.

1957.

Chamānīcāsanaṭṭhāna-pacchā uppathavā dasa;

Samuṭṭhānādayo tulyā, vuttā samanubhāsane.

For the ten rules concerning teaching on the ground, on a low seat, standing, from behind, and off the path, their origins and so forth are similar to what is stated for the rule on admonishment.

1958.

1958.

Chattaṃ daṇḍāvudhaṃ satthaṃ, pādukāruḷhupāhanā;

Yānaṃ sayanapallattha-veṭhitoguṇṭhitāni ca.

Umbrella, staff, weapon, sword; sandals and footwear; being in a vehicle or on a couch; sitting cross-legged, with head wrapped and veiled.

1959.

1959.

Dhammadesanātulyāva, samuṭṭhānādinā pana;

Sūpodanena viññatti, theyyasatthasamaṃ mataṃ.

In terms of origin and so forth, the preceding rules are similar to the rules on teaching the Dhamma. The rule on requesting curry and rice is considered similar to the rule on travelling with a caravan of thieves.

1960.

1960.

Avasesā tipaññāsa, samānā paṭhamena tu;

Sekhiyesupi sabbesu, anāpattāpadāsupi.

The remaining fifty-three rules are similar to the first, both in all the training rules and also in their sections on non-offenses.

1961.

1961.

Ujjhānasaññike thūpī-kate sūpapaṭicchade;

Tīsu sikkhāpadesveva, gilāno na panāgato.

Only in three training rules is a sick person not included in the exemptions: for one who is perceived as complaining, for making a heap of rice, and for covering curry with rice.

Sekhiyakathā.

Discourse on the Training Rules.

1962.

1962.

Imaṃ viditvā vinaye vinicchayaṃ;

Visārado hoti, vinītamānaso;

Parehi so hoti ca duppadhaṃsiyo;

Tato hi sikkhe satataṃ samāhito.

Having understood this decision in the Discipline, one becomes confident, with a disciplined mind. He becomes hard for others to assail. Therefore, one should always train with a concentrated mind.

1963.

1963.

Imaṃ paramasaṃkaraṃ saṃkaraṃ;

Avecca savanāmataṃ nāmataṃ;

Paṭuttamadhike hite ke hi te;

Na yanti kalisāsane sāsane.

Having penetrated this supreme confusion and jumble, the nature of what is heard and named and its inclination, who indeed are they who, in this highest and superior welfare, do not fall into the teaching of strife within the Dispensation?

Iti vinayavinicchaye

Thus in the Vinayavinicchaya.

Bhikkhuvibhaṅgakathā niṭṭhitā.

The Discourse on the Analysis of the Bhikkhus is concluded.

Bhikkhunīvibhaṅgo

The Analysis of the Bhikkhunīs.

1964.

1964.

Bhikkhunīnaṃ [Pg.186] hitatthāya, vibhaṅgaṃ yaṃ jinobravi;

Tasmiṃ api samāsena, kiñcimattaṃ bhaṇāmahaṃ.

For the welfare of the bhikkhunīs, the Victorious One spoke the Vibhaṅga; I too shall speak about it concisely, just a little.

Pārājikakathā

The Discourse on Defeat.

1965.

1965.

Chandaso methunaṃ dhammaṃ, paṭiseveyya yā pana;

Hoti pārājikā nāma, samaṇī sā pavuccati.

Whatever nun should willingly engage in sexual intercourse, she is defeated; she is called a defeated nun.

1966.

1966.

Manussapurisādīnaṃ, navannaṃ yassa kassaci;

Sajīvassāpyajīvassa, santhataṃ vā asanthataṃ.

With any one of the nine, beginning with a human male, whether living or not living, whether with a natural or an unnatural orifice.

1967.

1967.

Attano tividhe magge, yebhuyyakkhāyitādikaṃ;

Aṅgajātaṃ pavesentī, allokāse parājitā.

Inserting the sexual organ into her own three passages, or any other generally recognized as such, she is defeated at the moment of penetration.

1968.

1968.

Ito paramavatvāva, sādhāraṇavinicchayaṃ;

Asādhāraṇamevāhaṃ, bhaṇissāmi samāsato.

Having thus spoken on the common ruling, I will now speak in brief on the uncommon one.

1969.

1969.

Adhakkhakaṃ sarīrakaṃ, yadubbhajāṇumaṇḍalaṃ;

Sarīrakena ce tena, phuseyya bhikkhunī pana.

That part of the body below the collarbone and above the circle of the knees; if a nun should touch with that part of her body…

1970.

1970.

Avassutassāvassutā, manussapuggalassa yā;

Sarīramassa tena vā, phuṭṭhā pārājikā siyā.

Whatever lustful nun, with a lustful human male, should touch his body with that part of her own, or be touched by him, she would be defeated.

1971.

1971.

Kapparassa panuddhampi, gahitaṃ ubbhajāṇunā;

Yathāvuttappakārena, kāyenānena attano.

What is above the elbow is also included with the area above the knee; in the manner described, with this her own body.

1972.

1972.

Purisassa tathā kāya- paṭibaddhaṃ phusantiyā;

Tathā yathāparicchinna- kāyabaddhena attano.

Similarly, when she touches something attached to the man's body with something attached to her own, corresponding to the defined area of the body.

1973.

1973.

Avasesena vā tassa, kāyaṃ kāyena attano;

Hoti thullaccayaṃ tassā, payoge purisassa ca.

If she touches the remaining part of his body with her own, it is a grave offense for her in the attempt with the man.

1974.

1974.

Yakkhapetatiracchāna- paṇḍakānaṃ [Pg.187] adhakkhakaṃ;

Ubbhajāṇuṃ tathevassā, ubhatovassave sati.

With a yakkha, peta, animal, or paṇḍaka, it is the same for her regarding the area below the collarbone and above the knee, when both are lustful.

1975.

1975.

Ekatovassave cāpi, thullaccayamudīritaṃ;

Avasese ca sabbattha, hoti āpatti dukkaṭaṃ.

When only one of the two is lustful, a grave offense is declared. In all remaining cases, there is an offense of wrongdoing.

1976.

1976.

Ubbhakkhakamadhojāṇu-maṇḍalaṃ pana yaṃ idha;

Kapparassa ca heṭṭhāpi, gataṃ ettheva saṅgahaṃ.

Whatever is above the collarbone and below the circle of the knee, and also what is below the elbow, is included here.

1977.

1977.

Kelāyati sace bhikkhu, saddhiṃ bhikkhuniyā pana;

Ubhinnaṃ kāyasaṃsagga-rāge sati hi bhikkhuno.

If a bhikkhu dallies with a bhikkhunī, and the bhikkhu has lust for bodily contact with her,

1978.

1978.

Hoti saṅghādisesova, nāso bhikkhuniyā siyā;

Kāyasaṃsaggarāgo ca, sace bhikkhuniyā siyā.

it is a Saṅghādisesa offense for him, but there is no offense for the bhikkhunī. And if the bhikkhunī should have lust for bodily contact,

1979.

1979.

Bhikkhuno methuno rāgo, gehapemampi vā bhave;

Tassā thullaccayaṃ vuttaṃ, bhikkhuno hoti dukkaṭaṃ.

and the bhikkhu has lust for intercourse or even domestic affection, a grave offense is declared for her, and it is an offense of wrongdoing for the bhikkhu.

1980.

1980.

Ubhinnaṃ methune rāge, gehapemepi vā sati;

Avisesena niddiṭṭhaṃ, ubhinnaṃ dukkaṭaṃ pana.

When both have lust for intercourse or even domestic affection, it is stated without distinction that there is an offense of wrongdoing for both.

1981.

1981.

Yassa yattha manosuddhaṃ, tassa tattha na dosatā;

Ubhinnampi anāpatti, ubhinnaṃ cittasuddhiyā.

For whomever the mind is pure, for them there is no fault. There is no offense for either of the two if the minds of both are pure.

1982.

1982.

Kāyasaṃsaggarāgena, bhinditvā paṭhamaṃ pana;

Pacchā dūseti ce neva, hoti bhikkhunidūsako.

Having first transgressed with lust for bodily contact, if he does not afterwards corrupt her, he is not one who corrupts a bhikkhunī.

1983.

1983.

Atha bhikkhuniyā phuṭṭho, sādiyantova cetasā;

Niccalo hoti ce bhikkhu, na hotāpatti bhikkhuno.

Now, if a bhikkhu is touched by a bhikkhunī and consents in his mind, but remains motionless, there is no offense for the bhikkhu.

1984.

1984.

Bhikkhunī bhikkhunā phuṭṭhā, sace hotipi niccalā;

Adhivāseti samphassaṃ, tassā pārājikaṃ siyā.

If a bhikkhunī is touched by a bhikkhu and, though she remains motionless, she acquiesces to the contact, she would be defeated.

1985.

1985.

Tathā thullaccayaṃ khette, dukkaṭañca viniddise;

Vuttattā ‘‘kāyasaṃsaggaṃ, sādiyeyyā’’ti satthunā.

Similarly, one should point out a grave offense and a wrongdoing in the relevant cases, because it was said by the Teacher: ‘She might consent to bodily contact.’

1986.

1986.

Tassā kriyasamuṭṭhānaṃ, evaṃ sati na dissati;

Idaṃ tabbahuleneva, nayena paridīpitaṃ.

For her, it arises from action; this being so, it is not seen to be otherwise. This has been explained in detail by that same method.

1987.

1987.

Anāpatti [Pg.188] asañcicca, ajānitvāmasantiyā;

Sati āmasane tassā, phassaṃ vāsādiyantiyā.

There is no offense if it is unintentional, if she is unknowing, or if she does not consent to the contact when she is touched.

1988.

1988.

Vedanaṭṭāya vā khitta-cittāyummattikāya vā;

Samuṭṭhānādayo tulyā, paṭhamantimavatthunā.

There is no offense for one afflicted by pain, or for one whose mind is deranged or who is insane. The origins and other factors are the same as for the first and last cases.

Ubbhajāṇumaṇḍalakathā.

The Discourse Concerning the Area Above the Knee

1989.

1989.

Pārājikattaṃ jānanti, saliṅge tu ṭhitāya hi;

‘‘Na kassaci parassāhaṃ, ārocessāmi dāni’’ti.

Knowing that a nun who remains in the guise of a nun has committed a pārājika offense, if she thinks, ‘I will not report it to anyone else now,’

1990.

1990.

Dhure nikkhittamattasmiṃ, sā ca pārājikā siyā;

Ayaṃ vajjapaṭicchādi- nāmikā pana nāmato.

as soon as she forms the intention, she too would be defeated. This is named ‘Concealing a Fault.’

1991.

1991.

Sesaṃ sappāṇavaggasmiṃ, duṭṭhullena samaṃ naye;

Viseso tatra pācitti, idha pārājikaṃ siyā.

The rest should be understood in the same way as the rule on grave offenses in the Sappāṇavagga. The difference is that there it is a Pācittiya offense, while here it would be a Pārājika.

Vajjapaṭicchādikathā.

The Discourse on Concealing a Fault

1992.

1992.

Saṅghenukkhittako bhikkhu, ṭhito ukkhepane pana;

Yaṃdiṭṭhiko ca so tassā, diṭṭhiyā gahaṇena taṃ.

Regarding a bhikkhu suspended by the Saṅgha who persists in that for which he was suspended, and whatever view he holds, by her taking up that view,

1993.

1993.

Anuvatteyya yā bhikkhuṃ, bhikkhunī sā visumpi ca;

Saṅghamajjhepi aññāhi, vuccamānā tatheva ca.

whatever nun should follow that bhikkhu, and though being admonished by other nuns individually and in the midst of the Saṅgha, continues in that same way,

1994.

1994.

Acajantīva taṃ vatthuṃ, gahetvā yadi tiṭṭhati;

Tassa kammassa osāne, ukkhittassānuvattikā.

if, not relinquishing that issue, she grasps it and persists, then at the conclusion of that formal act, she becomes a follower of the suspended one.

1995.

1995.

Hoti pārājikāpannā, hotāsākiyadhītarā;

Puna appaṭisandheyā, dvidhā bhinnā silā viya.

She incurs a pārājika offense and is no longer a daughter of the Sākyan, incapable of being rejoined again, like a rock split in two.

1996.

1996.

Adhamme pana kammasmiṃ, niddiṭṭhaṃ tikadukkaṭaṃ;

Samuṭṭhānādayo sabbe, vuttā samanubhāsane.

In the case of an unlawful formal act, however, a threefold offense of wrongdoing is specified. All the origins and other factors are as stated in the rule on repeated admonition.

Ukkhittānuvattikakathā.

The Discourse on Following a Suspended One

1997.

1997.

Apārājikakhettassa[Pg.189], gahaṇaṃ yassa kassaci;

Aṅgassa pana taṃ hattha-ggahaṇanti pavuccati.

The grasping of any limb whatsoever of the non-pārājika area is called 'hand-grasping.'

1998.

1998.

Pārutassa nivatthassa, gahaṇaṃ yassa kassaci;

Etaṃ saṅghāṭiyā kaṇṇa-ggahaṇanti pavuccati.

The grasping of any garment whatsoever that is worn is called 'grasping the corner of the outer robe.'

1999.

1999.

Kāyasaṃsaggasaṅkhāta-asaddhammassa kāraṇā;

Bhikkhunī hatthapāsasmiṃ, tiṭṭheyya purisassa vā.

For the sake of the unrighteous act known as bodily contact, a bhikkhunī might stand within arm’s reach of a man.

2000.

2000.

Sallapeyya tathā tattha, ṭhatvā tu purisena vā;

Saṅketaṃ vāpi gaccheyya, iccheyyā gamanassa vā.

Or, standing there, she might converse with a man; or she might go to an appointed place, or consent to his coming.

2001.

2001.

Tadatthāya paṭicchanna-ṭṭhānañca paviseyya vā;

Upasaṃhareyya kāyaṃ vā, hatthapāse ṭhitā pana.

For that purpose, she might enter a concealed place; or, standing within arm’s reach, she might bring her body close.

2002.

2002.

Ayamassamaṇī hoti, vinaṭṭhā aṭṭhavatthukā;

Abhabbā punaruḷhāya, chinno tālova matthake.

This one is not a recluse, ruined by the eight grounds; incapable of rising again, like a palm tree cut off at the top.

2003.

2003.

Anulomena vā vatthuṃ, paṭilomena vā cutā;

Aṭṭhamaṃ paripūrentī, tathekantarikāya vā.

Fulfilling the eighth item, she transgresses, whether in forward order, reverse order, or likewise with an intermediate one.

2004.

2004.

Athādito panekaṃ vā, dve vā tīṇipi satta vā;

Satakkhattumpi pūrentī, neva pārājikā siyā.

But by fulfilling one, two, three, or even seven items from the beginning, even a hundred times, she would not be subject to defeat.

2005.

2005.

Āpattiyo panāpannā, desetvā tāhi muccati;

Dhuranikkhepanaṃ katvā, desitā gaṇanūpikā.

But having committed offenses, she is freed from them by confessing them; having laid down the burden, the confessed offenses are cleared from the count.

2006.

2006.

Na hotāpattiyā aṅgaṃ, saussāhāya desitā;

Desanāgaṇanaṃ neti, desitāpi adesitā.

A valid confession is not a factor of the offense and does not enter into the count; if confessed improperly, it is as if unconfessed.

2007.

2007.

Anāpatti asañcicca, ajānitvā karontiyā;

Samuṭṭhānādayo sabbe, anantarasamā matā.

There is no offense for one who acts unintentionally and unknowingly. All its origins and so forth are considered to be the same as for the preceding rule.

2008.

2008.

‘‘Asaddhammo’’ti nāmettha, kāyasaṃsagganāmako;

Ayamuddisito attho, sabbaaṭṭhakathāsupi.

Here, 'unrighteous act' is a name for bodily contact; this is the meaning pointed out in all the commentaries.

2009.

2009.

Viññū [Pg.190] paṭibalo kāya-saṃsaggaṃ paṭipajjituṃ;

Kāyasaṃsaggabhāve tu, sādhakaṃ vacanaṃ idaṃ.

A discerning person is one capable of engaging in bodily contact; in the matter of bodily contact, this statement is what establishes the case.

Aṭṭhavatthukakathā.

The Discourse on the Eight Grounds.

2010.

2010.

Avassutā paṭicchādī, ukkhittā aṭṭhavatthukā;

Asādhāraṇapaññattā, catassova mahesinā.

The lustful one, the concealer, following the suspended one, and the eight grounds: these four were laid down by the Great Sage as rules not shared in common.

Pārājikakathā niṭṭhitā.

The discourse on the Pārājika offenses is concluded.

Saṅghādisesakathā

The Discourse on the Saṅghādisesa Offenses

2011.

2011.

Yā pana bhikkhunī ussayavādā;

Aṭṭakarī mukharī vihareyya;

Yena kenaci narenidha saddhiṃ;

Sā garukaṃ kira dosamupeti.

Whatever bhikkhunī should dwell as a litigator, a bringer of lawsuits, and abusive, with regard to any man here, she incurs a grave fault, it is said.

2012.

2012.

Sakkhiṃ vāpi sahāyaṃ vā, pariyesati dukkaṭaṃ;

Pade pade tathā aṭṭaṃ, kātuṃ gacchantiyāpi ca.

For seeking a witness or a companion, there is an offense of wrong-doing; likewise, for one going to file a lawsuit, there is an offense at every step.

2013.

2013.

Āroceti sace pubbaṃ, bhikkhunī attano kathaṃ;

Disvā vohārikaṃ tassā, hoti āpatti dukkaṭaṃ.

If a bhikkhunī, upon seeing a legal official, first announces her own case, there is an offense of wrong-doing for her.

2014.

2014.

Āroceti sace pacchā, itaro attano kathaṃ;

Hoti bhikkhuniyā tassā, thullaccayamanantaraṃ.

If afterwards the other party announces their case, for that bhikkhunī there is immediately a grave offense.

2015.

2015.

Ārocetitaro pubbaṃ, sace so attano kathaṃ;

Pacchā bhikkhunī ce pubba-sadisova vinicchayo.

If the other party first announces their case, and the bhikkhunī does so afterwards, the determination is the same as in the former case.

2016.

2016.

‘‘Ārocehī’’ti vuttā ce, ‘‘kathaṃ tava mamāpi ca’’;

Ārocetu yathākāmaṃ, paṭhame dukkaṭaṃ siyā.

If, when told, 'Announce it!', she may announce as she wishes regarding her case and the other's; for the first announcement, there would be an offense of wrong-doing.

2017.

2017.

Dutiyārocane [Pg.191] tassā, thullaccayamudīritaṃ;

Upāsakena vuttepi, ayameva vinicchayo.

Upon the second announcement, a grave offense is declared for her. Even when the case is against a male lay follower, this is the very same determination.

2018.

2018.

Ārocitakathaṃ sutvā, ubhinnampi yathā tathā;

Vinicchaye kate tehi, aṭṭe pana ca niṭṭhite.

Having heard the case announced by both parties just as it was, when the judgment has been made by them and the lawsuit is concluded,

2019.

2019.

Aṭṭassa pariyosāne, jaye bhikkhuniyā pana;

Parājayepi vā tassā, hoti saṅghādisesatā.

at the conclusion of the lawsuit, whether the bhikkhunī wins or is defeated, there is a Saṅghādisesa offense.

2020.

2020.

Dūtaṃ vāpi pahiṇitvā, āgantvāna sayampi vā;

Paccatthikamanussehi, ākaḍḍhīyati yā pana.

Or one who sends a messenger, or comes herself, or who is dragged by hostile people,

2021.

2021.

Ārāme pana aññehi, anācāraṃ kataṃ sace;

Anodissa paraṃ kiñci, rakkhaṃ yācati tattha yā.

Or if misconduct has been done by others in the monastery, one who asks for protection there without specifying anyone else,

2022.

2022.

Yāya kiñci avuttāva, dhammaṭṭhā sayameva tu;

Sutvā taṃ aññato aṭṭaṃ, niṭṭhāpenti sace pana.

But if she has said nothing, and the judges themselves, having heard of the lawsuit from another source, bring it to a conclusion,

2023.

2023.

Tassā, ummattikādīna-manāpatti pakāsitā;

Kathinena samuṭṭhānaṃ, tulyaṃ sakiriyaṃ idaṃ.

For her who is insane, and so on, no offense is declared. Its origin is the same as that concerning the Kathina; this is an offense of action and speech.

Aṭṭakārikathā.

The Discourse on the Litigant.

2024.

2024.

Jānantī bhikkhunī coriṃ, vajjhaṃ viditameva yā;

Saṅghaṃ anapaloketvā, rājānaṃ gaṇameva vā.

Whatever bhikkhunī, knowing a woman to be a thief who is known to be liable to punishment, without having consulted the Saṅgha, or the king, or a guild,

2025.

2025.

Vuṭṭhāpeyya vinā kappaṃ, corivuṭṭhāpanaṃ pana;

Saṅghādisesamāpatti-māpannā nāma hoti sā.

should give her ordination without the allowable condition—this is the ordination of a thief, and she has indeed incurred a Saṅghādisesa offense.

2026.

2026.

Pañcamāsagghanaṃ yāya, haritaṃ parasantakaṃ;

Atirekagghanaṃ vāpi, ayaṃ ‘‘corī’’ti vuccati.

She by whom the property of another worth five māsakas or more has been stolen—this one is called a 'thief'.

2027.

2027.

Bhikkhunīsu panaññāsu, titthiyesupi vā tathā;

Yā pabbajitapubbā sā, ayaṃ ‘‘kappā’’ti vuccati.

But if she was previously ordained, whether among other bhikkhunīs or likewise among sectarians, this is called 'allowable'.

2028.

2028.

Vuṭṭhāpeti [Pg.192] ca yā coriṃ, ṭhapetvā kappamevidaṃ;

Sace ācariniṃ pattaṃ, cīvaraṃ pariyesati.

If a bhikkhunī, as a preceptor, seeks a bowl and robes for a thief whom she is to ordain—setting aside this allowable case—

2029.

2029.

Sammannati ca sīmaṃ vā, tassā āpatti dukkaṭaṃ;

Ñattiyā dukkaṭaṃ dvīhi, kammavācāhi ca dvayaṃ.

or if she designates a boundary, there is an offense of wrong-doing for her. For the motion, an offense of wrong-doing; and for the two formal proclamations, two such offenses.

2030.

2030.

Thullaccayassa, kammante, garukaṃ niddise budho;

Gaṇo ācarinī ceva, na ca muccati dukkaṭaṃ.

At the end of the formal act, a wise one should point out the grave offense of thullaccaya; the group and the preceptor, moreover, are not freed from the offense of wrong-doing.

2031.

2031.

Anāpatti ajānantī, vuṭṭhāpeti, tatheva ca;

Kappaṃ vā apaloketvā, tassā ummattikāya vā.

There is no offense if she ordains her unknowingly; or likewise, if she has consulted about the allowable case; or if she is insane.

2032.

2032.

Corivuṭṭhāpanaṃ nāma, jāyate vācacittato;

Kāyavācādito ceva, sacittañca kriyākriyaṃ.

The offense of ordaining a thief arises from speech and mind, and from body and speech. It is intentional, and it is both an action and an inaction.

Corivuṭṭhāpanakathā.

The Discourse on Ordaining a Thief.

2033.

2033.

Gāmantaraṃ nadīpāraṃ, gaccheyyekāva yā sace;

Ohīyeyya gaṇamhā vā, rattiṃ vippavaseyya vā.

If a bhikkhunī should go alone to another village, or to the other side of a river; or if she should get left behind by her group, or spend the night apart from them,

2034.

2034.

Paṭhamāpattikaṃ dhammaṃ, sāpannā garukaṃ siyā;

Sakagāmā anāpatti, ñātabbā nikkhamantiyā.

she would fall into a grave offense, a rule involving an offense from the outset. It should be known that there is no offense for one departing from her own village.

2035.

2035.

Nikkhamitvā tato aññaṃ, gāmaṃ gacchantiyā pana;

Dukkaṭaṃ padavārena, veditabbaṃ vibhāvinā.

But for one who, having left that place, goes to another village, a dukkaṭa for each step should be known by the discerning one.

2036.

2036.

Ekena padavārena, gāmassa itarassa ca;

Parikkhepe atikkante, upacārokkamepi vā.

with one step, when the boundary of the village is crossed, or on entering the vicinity of another—

2037.

2037.

Thullaccayaṃ atikkante, okkante dutiyena tu;

Pādena garukāpatti, hoti bhikkhuniyā pana.

a thullaccaya is incurred when stepping over, but on placing the second foot, a grave offense arises for the bhikkhunī.

2038.

2038.

Nikkhamitvā sace pacchā, sakaṃ gāmaṃ visantiyā;

Ayameva nayo ñeyyo, vaticchiddena vā tathā.

If, having left, she later enters her own village, this same rule should be understood, or similarly, if the path is interrupted.

2039.

2039.

Pākārena [Pg.193] vihārassa, bhūmiṃ tu pavisantiyā;

Kappiyanti paviṭṭhattā, na doso koci vijjati.

For one entering the grounds of a dwelling within a wall, since it is entered as allowable, there is no fault at all.

2040.

2040.

Bhikkhunīnaṃ vihārassa, bhūmi tāsaṃ tu kappiyā;

Hoti bhikkhuvihārassa, bhūmi tāsamakappiyā.

The grounds of the bhikkhunīs’ dwelling are allowable for them, but the grounds of the bhikkhus’ dwelling are not allowable for them.

2041.

2041.

Hatthiassarathādīhi, iddhiyā vā visantiyā;

Anāpatti siyāpatti, padasā gamane pana.

There is no offense for one entering by elephant, horse, chariot, and so on, or by psychic power; but if going on foot, an offense is incurred.

2042.

2042.

Yaṃ kiñci sakagāmaṃ vā, paragāmampi vā tathā;

Bahigāme pana ṭhatvā, āpatti pavisantiyā.

Whatever her own village, or another village, likewise, if having stood outside a village she then enters it, an offense is incurred.

2043.

2043.

Lakkhaṇenupapannāya, nadiyā dutiyaṃ vinā;

Pāraṃ gacchati yā tīraṃ, tassā samaṇiyā pana.

If a female ascetic crosses to the far shore of a river endowed with characteristics, without a companion,

2044.

2044.

Paṭhamaṃ uddharitvāna, pādaṃ tīre ṭhapentiyā;

Hoti thullaccayāpatti, dutiyātikkame garu.

for one who lifts the first foot and places it on the bank, there is an offense of thullaccaya; when the second foot crosses over, it becomes a grave offense.

2045.

2045.

Antaranadiyaṃyeva, saddhiṃ dutiyikāya hi;

Bhaṇḍitvā orimaṃ tīraṃ, tathā paccuttarantiyā.

Indeed, for one who, while in the middle of the river with a companion, quarrels and crosses back to this shore,

2046.

2046.

Iddhiyā setunā nāvā-yānarajjūhi vā pana;

Evampi ca paraṃ tīraṃ, anāpattuttarantiyā.

By means of psychic power, a bridge, a boat, a vehicle, or ropes, there is no offense for one crossing to the far shore.

2047.

2047.

Nhāyituṃ pivituṃ vāpi, otiṇṇātha nadiṃ puna;

Padasāvorimaṃ tīraṃ, paccuttarati vaṭṭati.

Having entered the river again to bathe or to drink, it is allowable to return on foot to this near shore.

2048.

2048.

Padasā otaritvāna, nadiṃ uttaraṇe pana;

Ārohitvā tathā setuṃ, anāpattuttarantiyā.

Having descended on foot, if one then crosses the river by ascending a bridge, there is no offense for one who crosses.

2049.

2049.

Setunā upagantvā vā, yānākāsehi vā sace;

Yāti uttaraṇe kāle, padasā garukaṃ phuse.

Having approached by a bridge, or by vehicles through the air, if at the time of crossing one then goes on foot, a grave offense is incurred.

2050.

2050.

Nadiyā pārimaṃ tīraṃ, ito orimatīrato;

Ullaṅghitvāna vegena, anāpattuttarantiyā.

For one who jumps with speed from this near shore to the far shore of the river, there is no offense in crossing.

2051.

2051.

Piṭṭhiyaṃ vā nisīditvā, khandhe vā uttarantiyā;

Hatthasaṅghātane vāpi, dussayānepi vaṭṭati.

It is allowable to cross while sitting on the back or shoulders of another, by joining hands, or even by a cloth sling.

2052.

2052.

‘‘Pureruṇodayāyeva[Pg.194], pāsaṃ dutiyikāya hi;

Gamissāmī’’ti ābhogaṃ, vinā bhikkhuniyā pana.

Indeed, just before the rise of dawn, resolving, 'I will go,' but without a companion bhikkhunī within a yoke's length.

2053.

2053.

Ekagabbhepi vā hattha-pāsaṃ dutiyikāya hi;

Atikkamma siyāpatti, aruṇaṃ uṭṭhapentiyā.

Even in a single room, or having transgressed the arm's reach of a companion, there is an offense for her at the rising of the dawn.

2054.

2054.

‘‘Gamissāmī’’ti ābhogaṃ, katvā gacchantiyā pana;

Na doso dutiyā pāsaṃ, uṭṭheti aruṇaṃ sace.

But for one who, having intended 'I will go,' is going, there is no fault if the dawn rises while her companion is within reach.

2055.

2055.

Indakhīlamatikkamma, araññaṃ ettha dīpitaṃ;

Gāmato bahi nikkhamma, tassā dutiyikāya tu.

Having crossed the threshold post, the wilderness is here defined; having gone out from the village, for her companion, however...

2056.

2056.

Dassanassupacāraṃ tu, jānitvā vijahantiyā;

Hoti thullaccayāpatti, jahite garukaṃ siyā.

But for one who, knowing she is leaving the range of sight, abandons her companion, there is a thullaccaya offense; when the companion is fully abandoned, it becomes a grave offense.

2057.

2057.

Sāṇipākārapākāra-taruantarite pana;

Savanassupacārepi, sati āpatti hoti hi.

But when separated by a hemp curtain, a wall, or trees, an offense is indeed incurred, even when within the range of hearing.

2058.

2058.

Ajjhokāse tu dūrepi, dassanassupacāratā;

Hoti, ettha kathaṃ dhamma-savanārocane viya.

But in the open air, even at a distance, there is the range of sight; how is it here? It is like in the announcement for hearing the Dhamma.

2059.

2059.

Maggamūḷhassa saddena, viya kūjantiyā pana;

‘‘Ayye’’ti tassā saddassa, savanātikkamepi ca.

But like the sound for one lost on the path, or of one calling softly; and upon transgressing the hearing of her sound, 'Venerable,'...

2060.

2060.

Hoti, bhikkhuniyāpatti, garukā evarūpake;

Ettha bhikkhunī ekāpi, gaṇāyevāti vuccati.

In such a case, there is a grave offense for a bhikkhunī; here, even a single companion bhikkhunī is said to be a group.

2061.

2061.

Ohīyitvātha gacchantī, ‘‘pāpuṇissāmi dānihaṃ’’;

Iccevaṃ tu saussāhā, anubandhati vaṭṭati.

Having lagged behind, then going with the thought, 'I will now catch up'; thus indeed with eagerness, it is allowable for her to pursue.

2062.

2062.

Dvinnaṃ maggaṃ gacchantīnaṃ, ekā gantuṃ no sakkoti;

Ussāhassacchedaṃ katvā, ohīnā ce tassāpatti.

Of two going on the path, if one is not able to go on, and having given up the effort, she lags behind, there is an offense for her.

2063.

2063.

Itarāpi sace yāti, ‘‘ohīyatu aya’’nti ca;

Hoti tassāpi āpatti, saussāhā na hoti ce.

If the other goes on, thinking, “Let this one lag behind,” there is an offense for her too, if she is not making an effort to stay together.

2064.

2064.

Gacchantīsu tathā dvīsu, purimā yāti ekakaṃ;

Aññaṃ pana sace maggaṃ, pacchimāpi ca gaṇhati.

While two are thus going, if the first one goes on alone, and the latter then takes another path,

2065.

2065.

Ekissā [Pg.195] pana pakkanta-ṭṭhāne tiṭṭhati cetarā;

Tasmā tattha ubhinnampi, anāpatti pakāsitā.

If, however, the other remains in the place from which the first has departed, then in that case, no offense is declared for either of them.

2066.

2066.

Aruṇuggamanā pubbe, nikkhamitvā sagāmato;

Aruṇuggamane kāle, gāmantaragatāya hi.

Having left her own village before the rise of dawn; at the time of the dawn's rising, she has indeed gone to another village.

2067.

2067.

Atikkamantiyā pāraṃ, nadiyā dutiyikaṃ vinā;

Āpattiyo catassopi, honti ekakkhaṇe pana.

For one crossing to the far shore of a river without a companion, four offenses may arise in a single moment.

2068.

2068.

Pakkantā vāpi vibbhantā, yātā petānaṃ lokaṃ vā;

Pakkhasaṅkantā vā naṭṭhā, saddhiṃ yātā sā ce hoti.

If the companion has departed, or disrobed, or gone to the world of the dead, or gone over to another sect, or is lost; there is no offense if she had set out together with her.

2069.

2069.

Gāmantarokkamādīni, cattāripi karontiyā;

Anāpattīti ñātabbaṃ, evaṃ ummattikāyapi.

For one who performs the four acts beginning with entering another village, it should be known that there is no offense; so too for one who is insane.

2070.

2070.

Rattiyaṃ vippavāsaṃ tu, hatthapāsova rakkhati;

Agāmake araññe tu, gaṇā ohīyanaṃ mataṃ.

Concerning separation at night, only arm's reach protects from it; but in a wilderness without a village, separation from the group is considered as death.

2071.

2071.

Sakagāme yathākāmaṃ, divā ca vicarantiyā;

Cattāropi ca saṅghādi-sesā tassā na vijjare.

For one wandering at will in her own village, and by day, the four Saṅghādisesa offenses are not incurred by her.

2072.

2072.

Samuṭṭhānādayo tulyā, paṭhamantimavatthunā;

Sacittaṃ kāyakammañca, ticittañca tivedanaṃ.

The origins and so forth are the same as with the first and last cases: it is intentional, a bodily action, of threefold mind, and of threefold feeling.

Gāmantaragamanakathā.

The Discourse on Going to Another Village.

2073.

2073.

Sīmāsammutiyā ceva, gaṇassa pariyesane;

Ñattiyā dukkaṭaṃ, dvīhi, honti thullaccayā duve.

In the designation of a boundary and in seeking a group, for the motion there is a dukkaṭa; for the two proclamations, there are two thullaccayas.

2074.

2074.

Kammassa pariyosāne, hoti saṅghādisesatā;

Tikasaṅghādisesaṃ tu, adhamme tikadukkaṭaṃ.

At the conclusion of the formal act, it becomes a Saṅghādisesa offense. But if the procedure is invalid, the three stages incur three dukkaṭa offenses.

2075.

2075.

Pucchitvā kārakaṃ saṅghaṃ, chandaṃ datvā gaṇassa vā;

Vatte vā pana vattantiṃ, asante kārakepi vā.

Having questioned the acting Saṅgha, or having given consent to the group, or when she is performing her duty, or even when there is no one performing the act.

2076.

2076.

Bhikkhuniṃ [Pg.196] pana ukkhittaṃ, yā osāreti bhikkhunī;

Tassā ummattikādīna-manāpatti pakāsitā.

But for the bhikkhunī who reinstates a suspended bhikkhunī, no offense is declared in the case of insanity and so forth.

2077.

2077.

Saṅghabhedasamā vuttā, samuṭṭhānādayo nayā;

Kriyākriyamidaṃ vuttaṃ, ayameva visesatā.

The modes, such as origin, are said to be the same as for schism in the Saṅgha. This is said to be an offense of action and non-action; this alone is the distinction.

Catutthaṃ.

The Fourth.

2078.

2078.

Sayaṃ avassutā tathā, avassutassa hatthato;

Manussapuggalassa ce, yadeva kiñci gaṇhati.

If she herself is lustful, and from the hand of a lustful male human she accepts anything whatsoever,

2079.

2079.

Āmisaṃ, gahaṇe tassā;

Thullaccayamudīritaṃ;

Ajjhohāresu saṅghādi-;

Sesā honti payogato.

If it is food, upon her taking it, a thullaccaya offense is declared. Upon consuming it, Saṅghādisesa offenses arise with every mouthful.

2080.

2080.

Ekatovassute kiñci, paṭiggaṇhati, dukkaṭaṃ;

Ajjhohārappayogesu, thullaccayacayo siyā.

If she accepts something when only one is lustful, it is a `dukkaṭa`. In the acts of consumption, an accumulation of grave offenses may arise.

2081.

2081.

Yakkhapetatiracchāna-paṇḍakānañca hatthato;

Manussaviggahānampi, ubhatovassute tathā.

From the hands of yakkhas, petas, animals, or paṇḍakas, and also from a human corpse—if both are lustful, it is likewise.

2082.

2082.

Ekatovassute ettha, udake dantakaṭṭhake;

Gahaṇe paribhoge ca, sabbatthāpi ca dukkaṭaṃ.

If only one is lustful here, regarding water or a tooth-stick, in taking or in using, in all cases it is a `dukkaṭa`.

2083.

2083.

Ubhayāvassutābhāve, na doso yadi gaṇhati;

‘‘Avassuto na cāya’’nti, ñatvā gaṇhati yā pana.

If there is no lust on either side, there is no fault if she accepts. But she who accepts, knowing, 'He is lustful, but I am not'—

2084.

2084.

Tassā ummattikādīna-manāpatti pakāsitā;

Samuṭṭhānādayo tulyā, paṭhamantimavatthunā.

For her, no offense is declared in the case of insanity and so forth. The modes of origination and so on are similar to the first and last cases.

Pañcamaṃ.

The Fifth.

2085.

2085.

Uyyojane panekissā, itarissā paṭiggahe;

Dukkaṭāni ca bhogesu, thullaccayagaṇo siyā.

In instigating one person and in the other's acceptance, there are `dukkaṭa` offenses; regarding the enjoyments, there would be a group of grave offenses.

2086.

2086.

Bhojanassāvasānasmiṃ[Pg.197], hoti saṅghādisesatā;

Yakkhādīnaṃ catunnampi, tatheva purisassa ca.

At the end of the meal, it becomes a Saṅghādisesa offense. For the four, such as yakkhas, and likewise for a man, it is the same.

2087.

2087.

Dantakaṭṭhudakānañca, gahaṇuyyojane pana;

Tesañca paribhogepi, dukkaṭaṃ parikittitaṃ.

Regarding tooth-sticks and water, however, in taking and in dispatching, and also in their use, a `dukkaṭa` is declared.

2088.

2088.

Yakkhādīnaṃ tu sesassa, gahaṇuyyojane pana;

Bhoge ca dukkaṭaṃ, bhutte, thullaccayamudīritaṃ.

But for the rest concerning yakkhas and so forth, in taking and dispatching, and in its use, there is a `dukkaṭa`; when consumed, a grave offense is declared.

2089.

2089.

‘‘Nāvassuto’’ti ñatvā vā, kupitā vā na gaṇhati;

Kulānuddayatā vāpi, uyyojeti ca yā pana.

Or if, knowing 'He is not lustful,' or being angry, she does not accept; or she who, out of compassion for the family, sends him away—

2090.

2090.

Tassā ummattikādīna-manāpatti pakāsitā;

Adinnādānatulyāva, samuṭṭhānādayo nayā.

For her, no offense is declared in the case of insanity and so forth. The principles of origination and so on are just like those for taking what is not given.

Chaṭṭhaṃ.

The Sixth.

2091.

2091.

Sattamaṃ aṭṭhamaṃ saṅgha-bhedena sadisaṃ mataṃ;

Samuṭṭhānādinā saddhiṃ, natthi kāci visesatā.

The seventh and eighth are considered similar to creating a schism in the Saṅgha. Together with the modes of origination and so forth, there is no distinction whatsoever.

Sattamaṭṭhamāni.

The Seventh and Eighth.

2092.

2092.

Navame dasame vāpi, vattabbaṃ natthi kiñcipi;

Anantarasamāyeva, samuṭṭhānādayo nayā.

In the ninth and tenth also, there is nothing whatsoever to be said. The principles of origination and so on are just the same as in the immediately preceding cases.

Navamadasamāni.

The Ninth and Tenth.

2093.

2093.

Duṭṭhadosadvayenāpi, sañcarittena tena cha;

Yāvatatiyakā aṭṭha, cattāri ca ito tato.

By the two of corrupt fault, and by that go-between rule, six; eight are 'up to the third,' and four from here and there.

Saṅghādisesakathā.

The Discussion on the Saṅghādisesa Offenses.

Nissaggiyakathā

The Discussion on Offenses of Forfeiture

2094.

2094.

Adhiṭṭhānūpagaṃ [Pg.198] pattaṃ, anadhiṭṭhāya bhikkhunī;

Vikappanamakatvā vā, ekāhampi ṭhapeyya ce.

If a bhikkhunī, without determining it or making it shared, should keep a bowl suitable for determination even for a single day—

2095.

2095.

Aruṇuggamaneneva, saddhiṃ bhikkhuniyā siyā;

Tassā nissaggiyāpatti, pattasannidhikāraṇā.

With the very rising of the dawn, should it be with the bhikkhunī, for her there is a Nissaggiya offense, for the reason of keeping a bowl.

2096.

2096.

Seso pana kathāmaggo, pattasikkhāpade idha;

Sabbo vuttanayeneva, veditabbo vinicchayo.

But the remaining course of the discussion here in the training rule concerning the bowl, the entire judgment should be understood according to the method already stated.

2097.

2097.

Dasāhātikkame tattha, ekāhātikkame idha;

Tassimassa ubhinnampi, ayameva visesatā.

There, in exceeding ten days; here, in exceeding one day—this alone is the distinction between these two.

Paṭhamaṃ.

The First.

2098.

2098.

Akāle cīvaraṃ dinnaṃ, dinnaṃ kālepi kenaci;

Ādissa pana ‘‘sampattā, bhājentū’’ti niyāmitaṃ.

Robe-cloth given out of season, or given in season by someone, but designated and specified with, 'When it has arrived, let them distribute it.'

2099.

2099.

Akālacīvaraṃ ‘‘kāla-cīvara’’nti sace pana;

Bhājāpeyya ca yā tassā, payoge dukkaṭaṃ siyā.

But if she should have out-of-season cloth distributed as in-season cloth, for her there would be a `dukkaṭa` for the effort.

2100.

2100.

Attanā paṭiladdhaṃ yaṃ, taṃ tu nissaggiyaṃ bhave;

Labhitvā pana nissaṭṭhaṃ, yathādāne niyojaye.

What is obtained by oneself becomes subject to forfeiture. But having received and forfeited it, one should apply it according to the donation.

2101.

2101.

Katvā vinayakammaṃ tu, paṭiladdhampi taṃ puna;

Tassa cāyamadhippāyo, sevituṃ na ca vaṭṭati.

But having performed the disciplinary act, even if that is received back again, this is the meaning concerning it: it is not proper to use.

2102.

2102.

Akālavatthasaññāya, dukkaṭaṃ kālacīvare;

Ubhayatthapi niddiṭṭhaṃ, tathā vematikāyapi.

With the perception of it being an out-of-season item, there is a `dukkaṭa` regarding in-season cloth; it is declared thus in both cases, and likewise for one who is in doubt.

2103.

2103.

Kālacīvarasaññāya, cīvare ubhayatthapi;

Na dosummattikādīnaṃ, tisamuṭṭhānatā matā.

With the perception that it is an in-season robe, in both cases concerning the robe, there is no offense for the insane and so on; it is considered to have three origins.

Dutiyaṃ.

The second.

2104.

2104.

Cīvaresupi [Pg.199] bandhitvā, ṭhapitesu bahūsvapi;

Ekāyeva siyāpatti, acchindati sace sayaṃ.

Even if many robes are tied up and put away, only one offense arises if she herself takes one.

2105.

2105.

Tathācchindāpane ekā, ekāyāṇattiyā bhave;

Itaresu ca vatthūnaṃ, payogassa vasā siyā.

Similarly, in causing it to be taken, there is one offense, which occurs with a single command. For other articles, it is according to the effort.

2106.

2106.

Tikapācitti aññasmiṃ, parikkhāre tu dukkaṭaṃ;

Tikadukkaṭamuddiṭṭhaṃ, itarissā tu cīvare.

For another, there is a threefold pācittiya, but for a requisite, an offense of wrong-doing. A threefold offense of wrong-doing is specified, but for the other, it is in regard to a robe.

2107.

2107.

Tāya vā dīyamānaṃ tu, tassā vissāsameva vā;

Gaṇhantiyā anāpatti, tisamuṭṭhānatā matā.

There is no offense for one who takes what is being given by her or what is taken on trust from her; it is considered to have three origins.

Tatiyaṃ.

The third.

2108.

2108.

Viññāpetvā sace aññaṃ, tadaññaṃ viññāpentiyā;

Viññattidukkaṭaṃ tassā, lābhā nissaggiyaṃ siyā.

If, having requested one thing, she then requests another, for her there is an offense of wrong-doing in the request, and upon its acquisition it becomes subject to forfeiture.

2109.

2109.

Tikapācittiyaṃ vuttaṃ, anaññe dvikadukkaṭaṃ;

Anaññenaññasaññāya, appahontepi vā puna.

A threefold pācittiya is stated; when it is not another, a twofold offense of wrong-doing. Also when one perceives what is not another to be another, or again, when it is insufficient.

2110.

2110.

Tasmiṃ taññeva vā aññaṃ, aññenatthepi vā sati;

Ānisaṃsañca dassetvā, tadaññaṃ viññāpentiyā.

In that case, whether it is the same thing or another, or when there is another purpose; and for one who requests something else after having pointed out a benefit.

2111.

2111.

Anāpattīti ñātabbaṃ, tathā ummattikāyapi;

Sañcarittasamā vuttā, samuṭṭhānādayo nayā.

It should be understood that there is no offense, and likewise for one who is insane. The principles concerning the origins and so on are said to be the same as for the Sañcaritta rule.

Catutthaṃ.

The fourth.

2112.

2112.

Aññaṃ cetāpetvā pubbaṃ, pacchā aññaṃ cetāpeyya;

Evaṃ saññāyaññaṃ dhaññaṃ, mayhaṃ ānetvā detīti.

Having first had one thing purchased, she might afterwards have another purchased, with the perception: ‘He brings and gives me a different valuable item.’

2113.

2113.

Cetāpanapayogena, mūlaṭṭhāya hi dukkaṭaṃ;

Lābhe nissaggiyaṃ hoti, tena caññena vābhataṃ.

Through the effort of having it purchased, there is an offense of wrong-doing for the agent; upon acquisition, it becomes subject to forfeiture, whether it is brought by that one or by another.

2114.

2114.

Sesaṃ [Pg.200] anantareneva, sadisanti viniddise;

Samuṭṭhānādinā saddhiṃ, apubbaṃ natthi kiñcipi.

The rest should be explained as being similar to the immediately preceding case; together with the origins and so on, there is nothing new whatsoever.

Pañcamaṃ.

The fifth.

2115.

2115.

Aññadatthāya dinnena, parikkhārena yā pana;

Cetāpeyya sace aññaṃ, saṅghikenidha bhikkhunī.

If a nun here should have another thing purchased with a requisite belonging to the Saṅgha that had been given for a different purpose…

2116.

2116.

Payoge dukkaṭaṃ, lābhe, tassā nissaggiyaṃ siyā;

Anaññadatthike ettha, niddiṭṭhaṃ dvikadukkaṭaṃ.

In the effort, there is an offense of wrong-doing; on acquisition, it becomes subject to forfeiture for her. Here, when it is not for a different purpose, a twofold offense of wrong-doing is specified.

2117.

2117.

Sesakaṃ aññadatthāya, anāpattupanentiyā;

Pucchitvā sāmike vāpyā-padāsummattikāya vā.

There is no offense for one who applies the remainder to another purpose after having asked the owners, or in emergencies, or if she is insane.

2118.

2118.

Sañcarittasamā vuttā, samuṭṭhānādayo nayā;

Sattamaṃ chaṭṭhasadisaṃ, sayaṃ yācitakaṃ vinā.

The principles concerning the origins and so on are said to be the same as for the Sañcaritta rule. The seventh is like the sixth, except for what is requested by oneself.

Chaṭṭhasattamāni.

The sixth and seventh.

2119.

2119.

Aṭṭhame navame vāpi, vattabbaṃ natthi kiñcipi;

‘‘Mahājanikasaññāci-kenā’’ti padatādhikā.

In the eighth and ninth, there is also nothing to be said; the additional wording is ‘by means of what is solicited for a large group.’

2120.

2120.

Dasamepi kathā sabbā, anantarasamā matā;

Samuṭṭhānādinā saddhiṃ, viseso natthi kocipi.

In the tenth as well, the entire explanation is considered similar to the immediately preceding one; together with the origins and so on, there is no difference whatsoever.

Aṭṭhamanavamadasamāni.

The eighth, ninth, and tenth.

Paṭhamo vaggo.

The first chapter.

2121.

2121.

Atirekacatukkaṃsaṃ, garupāvuraṇaṃ pana;

Cetāpeyya sace tassā, catusaccappakāsinā.

If she should have a heavy cloak purchased that is worth more than four kaṃsas…

2122.

2122.

Payoge [Pg.201] dukkaṭaṃ vuttaṃ, lābhe nissaggiyaṃ mataṃ;

Kahāpaṇacatukkaṃ tu, kaṃso nāma pavuccati.

An offense of wrong-doing is stated for the effort; upon acquisition, it is considered subject to forfeiture. Indeed, four kahāpaṇas are called a kaṃsa.

2123.

2123.

Ūnake tu catukkaṃse, uddiṭṭhaṃ dvikadukkaṭaṃ;

Anāpatti catukkaṃsa-paramaṃ garukaṃ pana.

But when it is worth less than four kaṃsas, a twofold offense of wrong-doing is specified. There is no offense for a heavy cloak worth four kaṃsas at most.

2124.

2124.

Cetāpeti tadūnaṃ vā, ñātakānañca santake;

Aññassatthāya vā atta-dhanenummattikāya vā.

There is no offense when she has one purchased for less than that value, or from the property of relatives, or for the sake of another, or with her own wealth, or when she is insane.

2125.

2125.

Cetāpentaṃ mahagghaṃ yā, cetāpetappameva vā;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

For one who has a costly item purchased, or one that is suitable to be purchased, all the origins and so on are considered the same as for the Sañcaritta rule.

Ekādasamaṃ.

The Eleventh.

2126.

2126.

Lahupāvuraṇaṃ aḍḍha- teyyakaṃsagghanaṃ pana;

Tato ce uttariṃ yaṃ tu, cetāpeti hi bhikkhunī.

Now, as to a light cloak worth two and a half kaṃsas: if a nun has one purchased for more than that…

2127.

2127.

Tassā nissaggiyāpatti, pācitti pariyāputā;

Anantarasamaṃ sesaṃ, natthi kāci visesatā.

For her, an offense of nissaggiya pācittiya is incurred. The remainder is the same as in the immediately preceding case; there is no difference at all.

Dvādasamaṃ.

The Twelfth.

2128.

2128.

Sādhāraṇāni sesāni, tāni aṭṭhārasāpi ca;

Imāni dvādasevāpi, samatiṃseva honti hi.

The remaining eighteen are shared. These here are also twelve. Thus there are indeed thirty in all.

Nissaggiyakathā.

The Explanation of the Nissaggiyas.

Pācittiyakathā

The Explanation of the Pācittiyas.

2129.

2129.

Lasuṇaṃ bhaṇḍikaṃ vuttaṃ, na ekadvitimiñjakaṃ;

Āmakaṃ māgadhaṃyeva, ‘‘khādissāmī’’ti gaṇhati.

By ‘garlic’ a whole bulb is meant, not one, two, or three cloves. Whether raw or Magadhan, she takes it thinking, ‘I will eat it.’

2130.

2130.

Gahaṇe dukkaṭaṃ tassā, pācitti yadi khādati;

Ajjhohāravaseneva, pācittiṃ paridīpaye.

For her, there is an offense of wrong-doing in taking it; if she eats it, it is a pācittiya. The pācittiya is incurred with each act of swallowing.

2131.

2131.

Dve [Pg.202] tayo bhaṇḍike saddhiṃ, saṅkhāditvā sace pana;

Ajjhoharati yā tassā, ekaṃ pācittiyaṃ siyā.

However, if she chews two or three bulbs together and swallows them, for her there would be a single pācittiya offense.

2132.

2132.

Bhinditvā tattha ekekaṃ, miñjaṃ khādantiyā pana;

Miñjānaṃ gaṇanāyassā, pācittigaṇanā siyā.

But for one who breaks them apart and eats the cloves one by one, the number of pācittiya offenses would be according to the number of cloves eaten.

2133.

2133.

Palaṇḍuko bhañjanako, harito cāpalopi ca;

Lasuṇā pana cattāro, vaṭṭanteva sabhāvato.

Palaṇḍu, bhañjanaka, harita, and cāpala: these four are varieties of garlic that exist by nature.

2134.

2134.

Palaṇḍuko paṇḍuvaṇṇo, bhañjano lohitopi ca;

Harito haritavaṇṇo, cāpalo setakopi ca.

Palaṇḍu is pale-colored, bhañjana is red; harita is green-colored, and cāpala is white.

2135.

2135.

Ekā miñjā palaṇḍussa, bhañjanassa duve siyuṃ;

Tisso haritakassāpi, cāpalo hotyamiñjako.

An onion has one clove, a bhañjana has two, and a leek has three; a cāpala is without a clove.

2136.

2136.

Sūpamaṃsādisaṃpāke, sāḷavuttaribhaṅgake;

Na dosummattikādīnaṃ, samuṭṭhāneḷakūpamaṃ.

In cooking soup, meat, and so on, or in breaking the upper part of a sala-wood hut, there is no offense for one who is insane and so on. The arising is like that of the sheep's wool case.

Paṭhamaṃ.

The First.

2137.

2137.

Sambādhe upakacchesu, muttassa karaṇepi vā;

Ekalomampi pācitti, saṃharāpentiyā siyā.

In a confined space, in the armpits, or even in the pubic region, there is a pācittiya for one who causes even a single hair to be removed.

2138.

2138.

Bahukepi tathā lome, saṃharāpentiyā pana;

Payogagaṇanāyassā, na lomagaṇanāya hi.

But in the case of many hairs as well, for one who causes them to be removed, the count is by the efforts, not by the hairs.

2139.

2139.

Na doso sati ābādhe, lomake saṃharantiyā;

Samuṭṭhānādayo magga- saṃvidhānasamā matā.

There is no offense for one who removes hair when there is an illness. The arising and so on are considered the same as for the rule on arranging a journey.

Dutiyaṃ.

The Second.

2140.

2140.

Hoti antamaso mutta-karaṇassa talaghātane;

Kesarenāpi rāgena, pācitti padumassa vā.

There is a pācittiya for striking the pubic region with the palm, at the very least; or for doing so out of lust even with a lotus filament.

2141.

2141.

Gaṇḍaṃ [Pg.203] tattha vaṇaṃ vāpi, na doso paharantiyā;

Samuṭṭhānādayo tulyā, paṭhamantimavatthunā.

There is no offense for one who strikes a boil or a wound there. The arising and so on are equivalent to the first and last cases.

Tatiyaṃ.

The Third.

2142.

2142.

Yā panuppalapattampi, byañjane bhikkhunattano;

Kāmarāgaparetā tu, paveseti na vaṭṭati.

If a bhikkhunī, overcome by sensual lust, inserts even a lotus petal into her own vulva, it is not allowable.

2143.

2143.

Idaṃ vatthuvaseneva, vuttaṃ tu jatumaṭṭhakaṃ;

Daṇḍamelāḷukaṃ vāpi, muttassa karaṇe pana.

This was said with reference to the object: a lacquered object, a stick, or a cucumber, in the pubic region.

2144.

2144.

Samphassaṃ sādiyantiyā, paveseti sace pana;

Pavesāpeti vā tasmiṃ, tassā pācittiyaṃ siyā.

If, consenting to the contact, she inserts it or has it inserted, there would be a pācittiya for her.

2145.

2145.

Ābādhapaccayā doso, natthi ummattikāya vā;

Talaghātakatulyāva, samuṭṭhānādayo matā.

There is no offense on account of illness or for one who is insane. The arising and so on are considered to be just like those for the rule on striking with the palm.

Catutthaṃ.

The Fourth.

2146.

2146.

Aṅgulīnaṃ pana dvinnaṃ, aggapabbadvayādhikaṃ;

Pācittiyaṃ pavesetvā, dakasuddhiṃ karontiyā.

For one performing the water cleansing, there is a pācittiya for inserting more than the top two joints of two fingers.

2147.

2147.

Ekissāṅguliyā tīṇi, pabbāni pana dīghato;

Pācittiyaṃ bhave suddhiṃ, pavesetvādiyantiyā.

But for one undertaking the cleansing, there would be a pācittiya for inserting three joints of a single finger lengthwise.

2148.

2148.

Catunnaṃ vāpi tissannaṃ, ekapabbampi yā pana;

Vitthārato paveseti, tassā pācittiyaṃ siyā.

But for her who inserts even a single joint of three or four fingers widthwise, there is a pācittiya.

2149.

2149.

Iti sabbappakārena, mahāpaccariyā pana;

Abhibyattataraṃ katvā, ayamattho vibhāvito.

Thus, in the Mahāpaccarī, this meaning has been clarified in every way, having been made much more evident.

2150.

2150.

Doso dvaṅgulapabbe vā, natthi ābādhakāraṇā;

Adhikampi pavesetvā, dakasuddhiṃ karontiyā.

There is no offense for inserting two finger-joints, nor for one performing the water cleansing who inserts even more on account of illness.

2151.

2151.

Tathā [Pg.204] ummattikādīna-manāpatti pakāsitā;

Samuṭṭhānādayo sabbe, talaghātasamā matā.

Likewise, no-offense has been declared for one who is insane and so on. All the arisings and so on are considered the same as for the rule on striking with the palm.

Pañcamaṃ.

The fifth.

2152.

2152.

Bhuñjato pana bhikkhussa, pānīyaṃ vā vidhūpanaṃ;

Gahetvā upatiṭṭheyya, tassā pācittiyaṃ siyā.

If a bhikkhunī should take water or a fan and attend upon a bhikkhu who is eating, there would be a pācittiya for her.

2153.

2153.

Gahitā udakeneva, khīratakkādayo rasā;

‘‘Bījanī’’ti ca yā kāci, vatthakoṇādi vuccati.

By 'water' are included juices such as milk, buttermilk, and so on. And by 'fan' is meant whatever serves as one, such as the corner of a cloth and so on.

2154.

2154.

Hatthapāse idhaṭṭhāna-paccayāpatti dīpitā;

Pahārapaccayā vuttaṃ, khandhake dukkaṭaṃ visuṃ.

Here the offense due to standing within arm's reach is explained. For striking, a dukkaṭa offense is stated separately in the Khandhaka.

2155.

2155.

Hatthapāsaṃ jahitvā vā, upatiṭṭhantiyā pana;

Khādato khādanaṃ vāpi, hoti āpatti dukkaṭaṃ.

But for one who attends having left arm's reach, or who gives food to one who is eating, there is a dukkaṭa offense.

2156.

2156.

Na doso deti dāpeti, tathā ummattikāya vā;

Idaṃ eḷakalomena, samuṭṭhānaṃ samaṃ mataṃ.

There is no offense if she gives or has something given, nor for one who is insane. This is considered to have the same arising as the rule on sheep's wool.

Chaṭṭhaṃ.

The sixth.

2157.

2157.

Viññatvā āmakaṃ dhaññaṃ, bhajjitvā yadi bhikkhunī;

Koṭṭetvā ca pacitvā ca, pācitti paribhuñjati.

If a bhikkhunī, having requested raw grain, roasts it, pounds it, and cooks it, and then consumes it, it is a pācittiya.

2158.

2158.

Na kevalaṃ tu dhaññānaṃ, gahaṇeyeva dukkaṭaṃ;

Haraṇepi ca dhaññānaṃ, tathā sukkhāpane pana.

There is a dukkaṭa not only for taking the grain, but also for carrying it and for drying it.

2159.

2159.

Bhajjanatthāya dhaññānaṃ, kapalluddhanasajjane;

Aggissa karaṇe dabbi-sajjane ca, kapallake.

For the purpose of roasting grain: in preparing the pan and stove, in making a fire, and in preparing the ladle and the pan.

2160.

2160.

Dhaññapakkhipane tattha, dabbiyā ghaṭṭakoṭṭane;

Papphoṭanādike sabba-payoge dukkaṭaṃ bhave.

In placing the grain on it, in stirring with a ladle, in pounding, and in all such efforts as winnowing, there would be a dukkaṭa.

2161.

2161.

Bhojanañceva [Pg.205] viññatti, pamāṇaṃ idamettha hi;

Viññatvā vā sayaṃ tasmā, bhajjanādīni aññato.

Indeed, both the eating and the request are the standard here. Therefore, whether one has requested it oneself, or has had another request the roasting and so on...

2162.

2162.

Viññāpetvā panaññāya, bhajjanādīni vā sayaṃ;

Kārāpetvāpi katvā vā, ajjhoharati yā pana.

...or having had another make a request; or having done the roasting and so on oneself or having had it done—whatever one then consumes...

2163.

2163.

Ajjhohārapayogesu, tassā pācittiyo siyuṃ;

Mātaraṃ vāpi yācitvā, pācitti paribhuñjati.

...for her there would be pācittiyas for each act of swallowing. If, having asked even her mother, she consumes it, it is a pācittiya.

2164.

2164.

Bhajjanādīni katvā vā, kārāpetvāpi vā pana;

Aviññatti sayaṃ laddhaṃ, dukkaṭaṃ paribhuñjati.

But if, having done the roasting and so on oneself or having had it done, one consumes what was obtained by oneself without a request, it is a dukkaṭa.

2165.

2165.

Viññattiyā panaññāya, laddhaṃ tāya sayampi vā;

Kārāpetvāpi katvā vā, tathā ajjhoharantiyā.

But for one consuming what was obtained through a request by another or by oneself, and who has had it prepared or has prepared it oneself...

2166.

2166.

Sedakammādiatthāya, dhaññaviññattiyā pana;

Ṭhapetvā satta dhaññāni, sesaviññattiyāpi ca.

But for a request for grain for the purpose of a steam-treatment and so on, and also for a request for other things, excluding the seven kinds of grain...

2167.

2167.

Anāpattīti ñātabbaṃ, tathā ummattikāya ca;

Ñātakānampi dhaññaṃ tu, āmakaṃ na ca vaṭṭati.

...it should be known that there is no-offense; and likewise for one who is insane. But raw grain from relatives is not allowable.

2168.

2168.

Vinā viññattiyā laddhaṃ, navakammesu vaṭṭati;

Samuṭṭhānādayo sabbe, addhānasadisā matā.

Grain obtained without a request is allowable for new construction work. All the arisings and so on are considered similar to those for the rule on a journey.

Sattamaṃ.

The seventh.

2169.

2169.

Uccāraṃ vāpi passāvaṃ, saṅkāraṃ vā vighāsakaṃ;

Chaḍḍeyya vā tirokuṭṭe, chaḍḍāpeyya parehi vā.

Should she discard excrement or urine, refuse or leftover food behind a wall, or have others discard it,

2170.

2170.

Hoti pācittiyaṃ tassā, pākārepi ayaṃ nayo;

Chaḍḍentiyā panekeka-manekāpatti dīpitā.

for her there is a pācittiya. This same principle applies to an enclosure wall. For one who discards them one by one, multiple offenses are declared.

2171.

2171.

Etāni pana vatthūni, cattāri sakalānipi;

Ekeneva payogena, ekā chaḍḍentiyā siyā.

But for one who discards these four items all together in a single act, there is one offense.

2172.

2172.

Āṇattiyampi [Pg.206] eseva, nayo ñeyyo vibhāvinā;

Chaḍḍane dantakaṭṭhassa, pācitti paridīpitā.

This same principle should be understood by the discerning one in the case of a command. For discarding a tooth-stick, a pācittiya is declared.

2173.

2173.

Sabbattha pana bhikkhussa, hoti āpatti dukkaṭaṃ;

Avalañjepi vā ṭhāne, oloketvāpi vā pana.

But in every case, for a bhikkhu there is a dukkaṭa offense, even in a place designated for disposal or even after looking around.

2174.

2174.

Chaḍḍentiyā anāpatti, tathā ummattikāya vā;

Sañcarittasamuṭṭhānaṃ, kriyākriyamidaṃ siyā.

There is no offense for the first offender, nor for one who is insane. This offense arises from conveyance; it would be an offense of commission and non-commission.

Aṭṭhamaṃ.

The eighth.

2175.

2175.

Khette vā nāḷikerādi-ārāme vāpi yā pana;

Ropime haritaṭṭhāne, yattha katthaci bhikkhunī.

Whatever bhikkhunī, in a field, or in a grove of coconut trees and the like, or in any planted green place whatsoever,

2176.

2176.

Tāni cattāri vatthūni, sace chaḍḍeti vā sayaṃ;

Chaḍḍāpeti tathā vutta-nayo āpattinicchayo.

if she herself discards those four items or has them discarded, the determination of the offense is according to the principle stated above.

2177.

2177.

Bhuñjamānā nisīditvā, khette tu harite tathā;

Ucchuādīni khādantī, gacchantī pana tattha yā.

Whatever bhikkhunī, having sat down in a green field, eats, or chews sugarcane and the like, or walks there,

2178.

2178.

Chaḍḍeti yadi ucchiṭṭhaṃ, udakaṃ calakāni vā;

Hoti pācittiyaṃ tassā, bhikkhuno hoti dukkaṭaṃ.

if she discards leftovers or rinsing water, for her there is an offense entailing expiation; for a bhikkhu, there is an offense of wrong-doing.

2179.

2179.

Chaḍḍentiyā siyāpatti, ṭhāne antamaso jalaṃ;

Pivitvā matthakacchinnaṃ, nāḷikerampi tādise.

An offense is incurred by one who discards in such a place, even a coconut with its top cut off after drinking from it, or even just water.

2180.

2180.

Kasite tu panaṭṭhāne, bījanikkhepane kate;

Na uṭṭhetaṅkuraṃ yāva, sabbesaṃ tāva dukkaṭaṃ.

But in a place that has been plowed and sown with seed, as long as the sprouts have not yet come up, for discarding any of these things there is an offense of wrong-doing.

2181.

2181.

Lāyitampi manussānaṃ, khettaṃ rakkhati ce puna;

Rohanatthāya tatthassā, yathāvatthukameva hi.

Even in a field belonging to people that has been reaped, if it is being protected for regrowth, the offense for her is according to the specific case.

2182.

2182.

Na doso chaḍḍite khette, sabbaṃ chaḍḍentiyā pana;

Samuṭṭhānādayo sabbe, aṭṭhamena samā matā.

There is no fault for discarding in an abandoned field. As for this rule, all the origins and so forth are considered the same as for the eighth.

Navamaṃ.

The ninth.

2183.

2183.

Naccaṃ [Pg.207] vā pana gītaṃ vā, vāditaṃ vāpi bhikkhunī;

Dassanatthāya gaccheyya, tassā pācittiyaṃ siyā.

Should a bhikkhunī go to see dancing, singing, or instrumental music, for her there is an offense entailing expiation.

2184.

2184.

Dassanatthāya naccassa, gītassa savanāya ca;

Gacchantiyā siyā tassā, padavārena dukkaṭaṃ.

For going for the purpose of seeing a dance or hearing a song, there is for her an offense of wrong-doing for every step.

2185.

2185.

Sace ekapayogena, olokentī ca passati;

Suṇāti tesaṃ gītampi, ekā pācitti dīpitā.

If in a single act she both sees the dancing and hears their singing, one offense entailing expiation is declared.

2186.

2186.

Aññasmimpi disābhāge, naccaṃ passati ce pana;

Suṇāti aññato gītaṃ, visuṃ pācittiyo siyuṃ.

But if she sees dancing in one direction and hears singing from another, there are separate offenses entailing expiation.

2187.

2187.

Payogagaṇanāyettha, āpattigaṇanā siyā;

Naccituṃ gāyituṃ neva, sayaṃ labhati bhikkhunī.

Here the number of offenses should be reckoned by the number of acts. A bhikkhunī is never allowed to dance or sing herself.

2188.

2188.

‘‘Aññaṃ naccāti vādehi’’, iti vattuṃ na vaṭṭati;

‘‘Upaṭṭhānaṃ karomā’’ti, vutte vā sampaṭicchituṃ.

It is not proper to say, 'Let another dance and play music!' nor to consent when it is said, 'Let us attend the performance.'

2189.

2189.

Tassā pācitti sabbattha, bhikkhuno hoti dukkaṭaṃ;

‘‘Upaṭṭhānaṃ karomā’’ti, vutte bhikkhuniyā pana.

For her, there is in every case an offense entailing expiation; for a bhikkhu, it is an offense of wrong-doing. But when it is said by a bhikkhunī, 'Let us attend,'...

2190.

2190.

‘‘Upaṭṭhānaṃ pasattha’’nti, vattumevaṃ tu vaṭṭati;

Ārāmeyeva ṭhatvā vā, yā passati suṇāti vā.

it is, however, proper to say, 'Service is praiseworthy.' Or for one who sees or hears while staying right in the monastery,

2191.

2191.

Attano ca ṭhitokāsaṃ, āgantvā ca payojitaṃ;

Gantvā passantiyā vāpi, tathārūpā hi kāraṇā.

...if the performance comes to her own standing place, or was arranged for her, or if she goes to see it—for such are the reasons for an offense.

2192.

2192.

Passantiyā tathā maggaṃ, naccaṃ paṭipathepi ca;

Tathā ummattikādīna-manāpattāpadāsupi.

There is no offense for one who sees dancing while on the road or on her path; likewise for the insane and others, and also in times of calamity.

2193.

2193.

Idameḷakalomena, samuṭṭhānaṃ samaṃ mataṃ;

Lokavajjamidaṃ pāpa-cittañceva tivedanaṃ.

The origin is considered the same as that for the rule on goat's wool. This is censurable in the world, involves a corrupt mind, and is accompanied by three kinds of feeling.

Dasamaṃ.

The tenth.

Lasuṇavaggo paṭhamo.

The Garlic Chapter, the first.

2194.

2194.

Yādha [Pg.208] rattandhakārasmiṃ, appadīpe panekikā;

Santiṭṭhati sace saddhiṃ, purisena ca bhikkhunī.

If a bhikkhunī, alone in the darkness of night where there is no lamp, stands together with a man,

2195.

2195.

Tassā pācittiyaṃ vuttaṃ, saddhiṃ vā sallapantiyā;

Hatthapāsaṃ samāgantvā, rahassādavasena tu.

an offense entailing expiation is declared for her, or for one who converses with him, having come within arm's reach for the purpose of a secret meeting.

2196.

2196.

Hatthapāsaṃ jahitvā vā, purisassa sace pana;

Ajahitvāpi vā yakkha-petādīnampi bhikkhunī.

But if a bhikkhunī stands with yakkhas, petas, and the like—whether she has left a man's arm's reach or not—

2197.

2197.

Santiṭṭhati ca yā tassā, dukkaṭaṃ paridīpitaṃ;

Anāpatti sace koci, dutiyā viññu vijjati.

for her who stands with them, an offense of wrong-doing is declared. There is no offense if a wise second person is present.

2198.

2198.

Tathā ummattikādīna-mathaññavihitāya vā;

Theyyasatthasamuṭṭhānaṃ, kriyaṃ saññāvimokkhakaṃ.

Likewise, there is no offense for the insane and others, or for one who is distracted. The origin is like that of theft or a weapon; it is an offense of commission, and is dependent on awareness.

Paṭhamaṃ.

The first.

2199.

2199.

Dutiye tu ‘‘paṭicchanne, okāse’’ti idaṃ pana;

Adhikaṃ itaraṃ sabbaṃ, paṭhamena samaṃ mataṃ.

In the second rule, however, the phrase 'in a concealed place' is additional. All the rest is considered the same as in the first.

Dutiyaṃ.

The second.

2200.

2200.

Tatiyepi catutthepi, apubbaṃ natthi kiñcipi;

Samānaṃ paṭhameneva, samuṭṭhānādinā saha.

In the third and fourth rules as well, there is nothing new at all; they are the same as the first, including the origin and so forth.

Tatiyacatutthāni.

The third and fourth.

2201.

2201.

Chadananto nisīditvā, anovassappadesakaṃ;

Ajjhokāse nisīditvā, upacārampi vā sace.

Having sat inside a roofed dwelling, in a place sheltered from rain; having sat in the open, or if even within the vicinity.

2202.

2202.

Atikkameti yā, hoti, dukkaṭaṃ paṭhame pade;

Dutiye ca pade tassā, pācitti pariyāputā.

For her who transgresses, there is an offense of wrong-doing for the first step; and for her second step, an offense entailing expiation is incurred.

2203.

2203.

Pallaṅkassa [Pg.209] anokāse, dukkaṭaṃ samudīritaṃ;

Tathāpuṭṭhe anāpuṭṭha-saññāya vicikicchato.

For sitting cross-legged in a private place, an offense of wrong-doing is declared; likewise for one who is in doubt when asked, perceiving it as not being asked.

2204.

2204.

Asaṃhārimenāpatti, gilānāyāpadāsu vā;

Samuṭṭhānādayo sabbe, kathinena samā matā.

There is no offense for what is irremovable, or in cases of illness or danger. All the origins and so on are considered the same as with the kathina.

Pañcamaṃ.

The fifth.

2205.

2205.

Ekāpatti nisīditvā, hoti gacchantiyā pana;

Ekāva anisīditvā, nipajjitvā vajantiyā.

There is one offense for sitting down, and also for walking; one for not sitting down, and for going after having lain down.

2206.

2206.

Nisīditvā nipajjitvā, honti gacchantiyā duve;

Sesaṃ anantareneva, samuṭṭhānādinā samaṃ.

Having sat down and having lain down, there are two offenses for one who is walking. The rest is the same as the immediately preceding rule in regard to origin and so on.

Chaṭṭhaṃ.

The sixth.

2207.

2207.

Chaṭṭhena sattamaṃ tulyaṃ, aṭṭhame natthi kiñcipi;

Vattabbaṃ tisamuṭṭhānaṃ, sacittaṃ dukkhavedanaṃ.

The seventh is equivalent to the sixth; regarding the eighth, there is nothing at all to be said. It arises from three sources, is intentional, and is connected with painful feeling.

Sattamaṭṭhamāni.

The seventh and eighth.

2208.

2208.

Nirayabrahmacariyehi, attānaṃ vā parampi vā;

With a curse about hell or the holy life, directed at oneself or at another,

Abhisapeyya pācitti, vācato vācato siyā

if she should curse, it is a pācittiya; it is incurred for every single utterance.

2209.

2209.

Ṭhapetvā nirayañceva, brahmacariyañca yā pana;

‘‘Sunakhī sūkarī kākī, kāṇā kuṇī’’tiādinā.

But for one who, setting aside curses about hell and the holy life, abuses another with such terms as 'bitch,' 'sow,' 'crow,' 'one-eyed woman,' 'crippled woman,' and so on.

2210.

2210.

Akkosati ca vācāya, vācāyāpatti dukkaṭaṃ;

Tikapācittiyaṃ vuttaṃ, sesāya tikadukkaṭaṃ.

For one who abuses with speech, for each utterance the offense is a dukkaṭa. A threefold pācittiya has been stated; for the remainder, a threefold dukkaṭa.

2211.

2211.

Purakkhatvā vadantīna-matthadhammānusāsaniṃ;

Anāpattaṭṭhameneva, samuṭṭhānādayo samā.

For those who speak while giving an instruction on the meaning and the Dhamma, there is no offense. The origins and so on are the same.

Navamaṃ.

The ninth.

2212.

2212.

Rodantiyā [Pg.210] vadhitvā vā, pācitti paridīpitā;

Dvīsu tesu panekekaṃ, dukkaṭaṃ tu karontiyā.

For striking another or making her cry, a pācittiya is declared. But for one who attempts either of these two, there is a dukkaṭa for each.

2213.

2213.

Sesamuttānamevettha, samuṭṭhānādayo pana;

Dhuranikkhepatulyāva, kriyāmattaṃ visesakaṃ.

Here the rest is clear. The origins and so on are just like the 'laying down of the burden'; the distinction is only in the action.

Dasamaṃ.

The tenth.

Andhakāravaggo dutiyo.

The Chapter on Darkness: The Second.

2214.

2214.

Nhāyati naggā yā pana hutvā;

Sabbapayoge dukkaṭamassā;

Tassa ca vosāne jinavuttaṃ;

Bhikkhuni dosaṃ sā samupeti.

For the bhikkhunī who bathes naked, there is an offense of wrong-doing for every effort. At the completion of the act, the Victor has said, she incurs the main offense.

2215.

2215.

Acchinnacīvarā naṭṭha-cīvarā āpadāsu vā;

Na doseḷakalomena, samuṭṭhānādayo samā.

There is no offense for one whose robe has been stolen or lost, or in emergencies. There is no offense concerning ram's wool. The origins and so on are the same.

Paṭhamaṃ.

The first.

2216.

2216.

Dutiye pana vattabbaṃ, apubbaṃ natthi kiñcipi;

Samuṭṭhānādayo sabbe, sañcarittasamā matā.

Regarding the second, however, there is nothing new to be said. All the origins and so on are considered the same as for the sañcaritta offense.

Dutiyaṃ.

The second.

2217.

2217.

Dussibbitaṃ visibbetvā, sibbanatthāya cīvaraṃ;

Anantarāya taṃ pacchā, yā na sibbeyya bhikkhunī.

Whatever bhikkhunī, having unstitched a badly sewn robe in order to re-sew it, should then not sew it when there is no obstacle,

2218.

2218.

Ṭhapetvā catupañcāhaṃ, ‘‘na sibbissāmyaha’’nti hi;

Dhure nikkhittamatteva, tassā pācittiyaṃ siyā.

if, after four or five days have passed, she lays down the responsibility, thinking, 'I will not sew it,' as soon as she does so, she incurs a pācittiya.

2219.

2219.

Pacchā [Pg.211] sibbati pācitti, nikkhipitvā dhuraṃ sace;

Tikapācittiyaṃ vuttaṃ, sesāya tikadukkaṭaṃ.

If, having laid down the responsibility, she sews it later, it is a pācittiya. A threefold pācittiya has been stated; for the remainder, a threefold dukkaṭa.

2220.

2220.

Vuttaṃ ubhinnamaññasmiṃ, parikkhāre tu dukkaṭaṃ;

Anāpatti gilānāya, antarāyepi vā sati.

It is stated that for other requisites, there is an offense of wrong-doing. There is no offense for one who is ill, or when there is an obstacle.

2221.

2221.

Atikkameti pañcāhaṃ, karontī vāpi cīvaraṃ;

Dhuranikkhepanaṃ nāma, samuṭṭhānamidaṃ mataṃ.

When she transgresses the five-day limit, or while making the robe, this origin is considered to be 'the laying down of the burden'.

Tatiyaṃ.

The third.

2222.

2222.

Pañcāhikaṃ tu saṅghāṭi-cāraṃ yātikkameyya hi;

Hoti pācittiyāpatti, chaṭṭhe tassāruṇuggame.

Indeed, whatever bhikkhunī should exceed the five-day limit for being separated from her outer robe, for her there is an offense of pācittiya at the sunrise of the sixth day.

2223.

2223.

Ekasmiṃ cīvare ekā, pañca pañcasu dīpitā;

Ticīvarañca saṃkacci, dakasāṭīti pañca tu.

For one robe, there is one offense; for five robes, five are declared. The three robes, the bodice, and the bathing cloth—these are the five.

2224.

2224.

Tikapācitti pañcāhā-natikkante dvidukkaṭaṃ;

Pañcame divase pañca, cīvarāni nisevati.

A threefold pācittiya when the five days are transgressed, and a twofold dukkaṭa. On the fifth day, she should attend to her five robes.

2225.

2225.

Otāpeti gilānāya, anāpattipadāsupi;

Samuṭṭhānādayo sabbe, kathinena samā matā.

There is no offense for a sick bhikkhunī, nor in the other cases of non-offense. All the origins and so on are considered the same as with the kathina.

Catutthaṃ.

The fourth.

2226.

2226.

Gahetvā yā anāpucchā, saṅkametabbacīvaraṃ;

Paribhuñjati aññissā, tassā pācittiyaṃ siyā.

Whatever bhikkhunī, having taken without asking a transferable robe belonging to another, should use it, for her there is a pācittiya.

2227.

2227.

Tikapācittiyaṃ vuttaṃ, sesāya tikadukkaṭaṃ;

Acchinnacīvarā naṭṭha-cīvarā āpadāsu vā.

A threefold pācittiya has been stated; for the remainder, a threefold dukkaṭa. There is no offense for one whose robe has been stolen or lost, or in emergencies.

2228.

2228.

Tathā ummattikādīna-manāpatti pakāsitā;

Kathinena samuṭṭhānaṃ, tulyametaṃ kriyākriyaṃ.

Likewise, no offense is declared for one who is insane and so on. This origin is the same as for the kathina, equivalent in action and inaction.

Pañcamaṃ.

The fifth.

2229.

2229.

Yā [Pg.212] hi bhikkhuni saṅghassa, labhitabbaṃ tu cīvaraṃ;

Nivāreti sace tassā, pācitti paridīpaye.

If any bhikkhunī should prevent the Saṅgha from receiving a robe that is to be obtained, for her a pācittiya is declared.

2230.

2230.

Gaṇassāpi ca ekissā, lābhe āpatti dukkaṭaṃ;

Tathevaññaṃ parikkhāraṃ, nivāreti sace pana.

In the case of a gain for a group or for a single bhikkhunī, it is an offense of wrong-doing; likewise if she prevents another requisite.

2231.

2231.

Ānisaṃsaṃ nidassetvā, nivāreti na dosatā;

Adinnādānatulyāva, samuṭṭhānādayo matā.

If, having pointed out a benefit, she prevents it not out of malice, there is no offense. The origins and so on are considered to be like those for taking what is not given.

Chaṭṭhaṃ.

The sixth.

2232.

2232.

Cīvarānaṃ vibhaṅgaṃ yā, paṭisedheyya dhammikaṃ;

Hoti pācittiyaṃ tassā, dukkaṭaṃ paridīpitaṃ.

Whatever bhikkhunī should obstruct a lawful distribution of robes, for her it is an offense of pācittiya; an offense of wrong-doing is also declared.

2233.

2233.

Adhamme dhammasaññāya, ubho vematikāya vā;

Ānisaṃsaṃ nidassetvā, paṭisedhentiyā pana.

If she perceives what is contrary to the Dhamma as the Dhamma, or is doubtful about both; or if, having pointed out a benefit, she then obstructs,

2234.

2234.

Tathā ummattikādīna-manāpatti pakāsitā;

Samuṭṭhānādayo sabbe, anantarasamā matā.

Likewise, no offense is declared for one who is insane and so on. All the origins and so on are considered to be the same as in the preceding case.

Sattamaṃ.

The seventh.

2235.

2235.

Nivāsanūpagaṃ vāpi, tathā pārupanūpagaṃ;

Kappabindukataṃ kiñci, muñcitvā sahadhammike.

Having given up to a co-religionist something suitable as a lower robe or suitable as an upper robe, on which the determination mark has been made,

2236.

2236.

Pitaropi panaññassa, dadeyya yadi cīvaraṃ;

Yassa kassaci tassāpi, pācitti pariyāputā.

And if she should give another’s robe to anyone at all, even to her father, for her a pācittiya is incurred.

2237.

2237.

Gaṇanāya vasenettha, cīvarānaṃ tu tā pana;

Pācittiyo gaṇetabbā, bhikkhuno dukkaṭaṃ siyā.

Here, the pācittiya offenses are to be reckoned according to the number of robes. For a bhikkhu, it would be an offense of wrong-doing.

2238.

2238.

Tāvakālikamaññesa-manāpatti dadāti ce;

Sañcarittasamā vuttā, samuṭṭhānādayo nayā.

If one gives it to others for temporary use, there is no offense. The origins and so on are said to be the same as for the rule on acting as a go-between.

Aṭṭhamaṃ.

The eighth.

2239.

2239.

Cīvarassa [Pg.213] vibhaṅgaṃ yā, nisedhetvāna cīvare;

Kālaṃ atikkameyyassā, dubbalāsāya dosatā.

If a bhikkhunī, having obstructed the distribution of a robe, lets the time pass out of malice and with the weak hope of getting it, it is an offense.

2240.

2240.

Adubbale tu cīvare, sudubbalanti cetasā;

Ubhosu kaṅkhitāya vā, avoca dukkaṭaṃ jino.

But in the case of a robe that is not of poor quality, if she thinks it is of very poor quality, or is doubtful in both cases, the Victor has declared an offense of wrong-doing.

2241.

2241.

Ānisaṃsaṃ nidassetvā, nivāreti na dosatā;

Adinnādānatulyāva, samuṭṭhānādayo matā.

If, having pointed out a benefit, she prevents it not out of malice, there is no offense. The origins and so on are considered to be like those for taking what is not given.

Navamaṃ.

The ninth.

2242.

2242.

Dhammikaṃ kathinuddhāraṃ, yā nivāreyya bhikkhunī;

Tassā pācittiyāpatti, munindena pakāsitā.

Whatever bhikkhunī should obstruct the lawful withdrawal of the kaṭhina, for her the Lord of Sages has declared an offense of pācittiya.

2243.

2243.

Ānisaṃso mahā hoti, yassa atthāramūlako;

Uddhāramūlako appo, na dātabbo panīdiso.

When the benefit rooted in the bestowal is great and that rooted in the withdrawal is small, such a withdrawal should not be allowed.

2244.

2244.

Ānisaṃso mahā hoti, yassa ubbhāramūlako;

Atthāramūlako appo, dātabbo evarūpako.

When the benefit rooted in the withdrawal is great and that rooted in the bestowal is small, such a withdrawal should be allowed.

2245.

2245.

Tathā samānisaṃsopi, saddhāpālanakāraṇā;

Ānisaṃsaṃ nidassetvā, paṭisedheti vaṭṭati.

Likewise, even when the benefits are equal, it is proper to obstruct it for the sake of protecting faith, after having pointed out the benefit.

2246.

2246.

Sesaṃ pana asesena, sattamena samaṃ mataṃ;

Samuṭṭhānādinā saddhiṃ, apubbaṃ natthi kiñcipi.

The remainder, in its entirety, is considered the same as the seventh, together with its origins and so on; there is nothing at all that is new.

Dasamaṃ.

Tenth.

Naggavaggo tatiyo.

The Chapter on Being Unclothed, the Third.

2247.

2247.

Ekāya tu nipannāya, aparā vā nipajjatu;

Nipajjeyyuṃ saheva dve, dvinnaṃ pācittiyaṃ siyā.

If, while one bhikkhunī is lying down, another should lie down with her, or if two should lie down together, it is an offense of pācittiya for both.

2248.

2248.

Āpattibahukā [Pg.214] ñeyyā, punappunaṃ nipajjane;

Ekāya ca nipannāya, sace ekā nisīdati.

It should be understood that there are multiple offenses in repeatedly lying down. And if, while one is lying down, another sits down,

2249.

2249.

Ubho vāpi nisīdanti, samaṃ, ummattikāya vā;

Anāpatti samuṭṭhānaṃ, eḷakena samaṃ mataṃ.

or if both sit down together, or in the case of one who is insane, there is no offense. The origin is considered the same as for the Eḷakaloma rule.

Paṭhamaṃ.

First.

2250.

2250.

Pāvārakaṭasārādiṃ, santharitvā panekakaṃ;

Saṃhārimesu teneva, pārupitvā sace pana.

Having spread out a single item such as a cloak or a mat, and if they then cover themselves with that same foldable covering,

2251.

2251.

Nipajjanti saheva dve, tāsaṃ pācittiyaṃ siyā;

Ekasmiṃ dukkaṭaṃ dvinnaṃ, vuttaṃ tu dvikadukkaṭaṃ.

if two lie down together, for them it would be an offense of pācittiya. For one person, it is an offense of wrong-doing; for two, it is said to be a twofold wrong-doing.

2252.

2252.

Vavatthānaṃ nidassetvā, nipajjanti sace pana;

Na dosummattikādīnaṃ, sesaṃ tulyaṃ panādinā.

But if they lie down having established a separation, there is no offense, nor for one who is insane and so on. The rest is similar to the first case.

Dutiyaṃ.

Second.

2253.

2253.

Purato ca anāpucchā, yadi caṅkamanādayo;

Kareyya pana pācitti, aññissāphāsukāraṇā.

If, without asking beforehand, one should engage in walking meditation and so on in front of another, it is an offense of pācittiya because it causes discomfort to her.

2254.

2254.

Nivattanānaṃ gaṇanāya tassā;

Pācittiyānaṃ gaṇanā ca ñeyyā;

Payogatoyeva bhavanti dosā;

Nipajjanaṭṭhānanisīdanānaṃ.

The number of pācittiya offenses should be known by the count of her turns. The offenses of lying down, standing, and sitting arise from the very action.

2255.

2255.

Uddesādīsu pācitti, padānaṃ gaṇanāvasā;

Tikapācittiyaṃ vuttaṃ, sesāya tikadukkaṭaṃ.

In recitation and so on, a pācittiya is incurred, reckoned by counting the verses. A pācittiya for a triad is stated; for what remains, a wrong-doing for a triad.

2256.

2256.

Na ca aphāsukāmāya, āpucchā purato pana;

Tassā caṅkamanādīni, anāpatti karontiyā.

There is no offense for one who engages in walking meditation and so on in front of another, not desiring to cause discomfort and having asked beforehand.

2257.

2257.

Adinnādānatulyāva[Pg.215], samuṭṭhānādayo nayā;

Kriyākriyamidaṃ pāpa- mānasaṃ dukkhavedanaṃ.

The principles of the origins and so on are just like those for taking what is not given. This evil action is mental, has painful feeling, and arises from both action and inaction.

Tatiyaṃ.

Third.

2258.

2258.

Sayaṃ anantarāyā yā, dukkhitaṃ sahajīviniṃ;

Nupaṭṭhāpeyya caññāya, nupaṭṭheyya sayampi vā.

If a bhikkhunī who is herself without any obstacle does not attend to a suffering co-resident, nor arranges for another to attend to her,

2259.

2259.

Dhure nikkhittamatteva, tassā pācittiyaṃ siyā;

Antevāsiniyā vāpi, dukkaṭaṃ itarāya vā.

as soon as she gives up the responsibility, it is an offense of pācittiya for her. In the case of her own pupil or another, it is an offense of wrong-doing.

2260.

2260.

Anāpatti gilānāya, gavesitvālabhantiyā;

Āpadummattikādīnaṃ, dhuranikkhepanodayaṃ.

There is no offense for one who is sick, for one who cannot find an attendant after searching, in an emergency, for one who is insane and so on, or when a reason for relinquishing the responsibility arises.

Catutthaṃ.

Fourth.

2261.

2261.

Sakaṃ puggalikaṃ datvā, sakavāṭaṃ upassayaṃ;

Sayaṃ upassayā tamhā, nikkaḍḍhati sace pana.

If, having given her own personal residence with its own enclosure, she then herself evicts the other from that residence,

2262.

2262.

Ekeneva payogena, dvārādīsu bahūnipi;

Taṃ nikkaḍḍhantiyā tassā, ekaṃ pācittiyaṃ siyā.

for one who evicts her with a single effort, even if through many doors and so on, there is one pācittiya offense.

2263.

2263.

Payogagaṇanāyettha, pācittigaṇanā matā;

Āṇattiyampi eseva, nayo vutto mahesinā.

Here the number of pācittiya offenses is reckoned according to the number of efforts. This same principle, the Great Seer has declared, applies also in the case of an order.

2264.

2264.

‘‘Ettakāva imaṃ dvārā, nikkaḍḍhāhī’’ti bhāsati;

Ekāyāṇattiyā dvāra-gaṇanāpattiyo siyuṃ.

If she says, “Evict her through these many doors,” with that single order there would be offenses equal to the number of doors.

2265.

2265.

Dukkaṭaṃ akavāṭamhā, sesāya tikadukkaṭaṃ;

Ubhinnaṃ pana sabbattha, parikkhāresu dukkaṭaṃ.

For evicting her from a place without a door-leaf, there is a dukkaṭa offense. For the remaining case, there is a triple dukkaṭa offense. For both, however, in all cases, there is a dukkaṭa offense in regard to their requisites.

2266.

2266.

Sesamettha asesena, samuṭṭhānādinā saha;

Saṅghikā hi vihārasmā, nikkaḍḍhanasamaṃ mataṃ.

The remainder here, in all respects, together with its origin and so on, is considered the same as for the rule on eviction from a monastery belonging to the Saṅgha.

Pañcamaṃ.

The fifth.

2267.

2267.

Chaṭṭhe [Pg.216] panidha vattabbaṃ, apubbaṃ natthi kiñcipi;

Sikkhāpadenariṭṭhassa, sadisova vinicchayo.

Concerning the sixth, there is nothing new to be said here. The determination is the same as for the training rule concerning Ariṭṭha.

Chaṭṭhaṃ.

The sixth.

2268.

2268.

Sāsaṅkasammate anto-raṭṭhe bhikkhuniyā pana;

Carantiyā siyāpatti, vinā satthena cārikaṃ.

For a nun traveling within a country considered to be dangerous, there is an offense if she undertakes the journey without a caravan.

2269.

2269.

Gāmantarapavese ca, araññe addhayojane;

Pācittiyanayo ñeyyo, bhikkhunā vinayaññunā.

On entering the area of another village, and in the wilderness at a distance of half a yojana, the principle for the pācittiya offense should be understood by a monk who knows the Vinaya.

2270.

2270.

Na doso saha satthena, khemaṭṭhānāpadāsu vā;

Idaṃ eḷakalomena, samuṭṭhānādinā samaṃ.

There is no offense when traveling with a caravan, or in a safe place, or in an emergency. In regard to its origin and so on, this is the same as the rule on goat's-wool cloth.

Sattamaṃ.

The seventh.

2271.

2271.

Aṭṭhame navame vāpi, anuttānaṃ na vijjati;

Sattamena samānāni, samuṭṭhānādinā saha.

In the eighth and ninth as well, there is nothing obscure. They are similar to the seventh in regard to their origin and so on.

Aṭṭhamanavamāni.

The eighth and ninth.

2272.

2272.

Pācitti dhuranikkhepe, ‘‘na gamissāmyaha’’nti ca;

Katvā ca dhuranikkhepaṃ, pacchā gacchantiyā tathā.

There is a pācittiya for relinquishing the responsibility by saying, “I will not go.” Likewise, there is an offense for one who, having relinquished the responsibility, goes later.

2273.

2273.

Yojanāni pavāretvā, pañca gantumpi vaṭṭati;

Chasu vattabbamevatthi, kinnu nāmidha taṃ siyā.

Having been invited for a journey of five yojanas, it is permissible to go. But in six cases there is something to be said. What, indeed, could that be here?

2274.

2274.

Tīṇi gantvā ca teneva, paccāgantuṃ na vaṭṭati;

Aññena pana maggena, pacchāgacchati vaṭṭati.

Having gone three yojanas, it is not allowable to return by that same path. But it is allowable to return by another path.

2275.

2275.

Anāpattantarāyasmiṃ, tassā dasavidhe sati;

Āpadāsu gilānāya, alābhe dutiyāya vā.

There is no offense for her when there is one of the ten kinds of obstacles. There is also no offense in emergencies, for one who is sick, on failure to obtain requisites, or when she has no companion nun.

2276.

2276.

Rājacoramanussaggi-toyavāḷasarīsapā;

Manussajīvitabrahma-cariyassantarāyikā.

Kings, thieves, human beings, fire, floods, beasts of prey, snakes; and obstacles to one's person, to one's life, and to the holy life.

2277.

2277.

Samuṭṭhānādinā [Pg.217] tulyaṃ, paṭhamantimavatthunā;

Ayameva viseso hi, akriyaṃ dukkhavedanaṃ.

In regard to its origin and so on, it is similar to the first and last cases. This indeed is the difference: it is an offense of omission, accompanied by painful feeling.

Dasamaṃ.

The tenth.

Tuvaṭṭavaggo catuttho.

The Tuvaṭṭa Chapter, the fourth.

2278.

2278.

Rājāgāraṃ cittāgāraṃ, ārāmaṃ kīḷuyyānaṃ vā;

Kīḷāvāpiṃ nānākāraṃ, daṭṭhuṃ gacchantinaṃ tāni.

For nuns going to see a royal palace, a picture gallery, a park or a pleasure garden, or a pleasure pond of various kinds:

2279.

2279.

Niddiṭṭhaṃ muninā tāsaṃ, dukkaṭaṃ tu pade pade;

Padaṃ anuddharitvāva, sace passanti pañcapi.

The Sage has pointed out a dukkaṭa offense for them for every step. But if they see even five such places without so much as lifting a foot:

2280.

2280.

Ekāyeva panāpatti, pācitti paridīpitā;

Gantvā passanti ce taṃ taṃ, pāṭekkāpattiyo siyuṃ.

But only one offense, a pācittiya, is declared for this. If they go and see each place separately, there would be separate offenses.

2281.

2281.

Payogabahutāyāpi, pācittibahutā siyā;

Bhikkhussa pana sabbattha, hoti āpatti dukkaṭaṃ.

The number of pācittiya offenses corresponds to the number of efforts. For a monk, however, in all such cases the offense is a dukkaṭa.

2282.

2282.

Avaseso anāpatti-kathāmaggavinicchayo;

Naccadassanatulyova, samuṭṭhānādinā saha.

The remainder of the analysis, including the section on non-offenses, is the same as for the rule on watching dancing, in regard to its origin and so on.

Paṭhamaṃ.

The first.

2283.

2283.

Āsandiṃ vā pallaṅkaṃ vā, māṇanātītaṃ vāḷūpetaṃ;

Sevantīnaṃ yāsaṃ tāsaṃ, pācittāpattiṃ satthāha.

For those nuns who use a chair or a couch that exceeds the proper measurements and is stuffed with soft filling, the Teacher has declared a pācittiya offense.

2284.

2284.

Nisīdanassāpi nipajjanassa;

Payogabāhullavasena hoti;

Iccevamaccantayasena vuttā;

Pācittiyānaṃ gaṇanā panevaṃ.

For both sitting and for lying down, the offense occurs according to the number of acts. Thus has the counting of pācittiyas been stated by the one of supreme renown.

2285.

2285.

Pāde [Pg.218] āsandiyā chetvā, bhitvā pallaṅkavāḷake;

Anāpatti samuṭṭhāna-manantarasamaṃ mataṃ.

There is no offense if one cuts the legs of the chair or breaks the frame of the couch. The origin is considered the same as that of the immediately preceding rule.

Dutiyaṃ.

The second.

2286.

2286.

Channaṃ aññataraṃ suttaṃ, yadi kantati bhikkhunī;

Yattakaṃ añchitaṃ hatthā, tasmiṃ takkamhi veṭhite.

If a bhikkhunī spins one or another of the six kinds of thread, for as much as is drawn out by hand and wrapped on the spindle:

2287.

2287.

Ekā pācitti niddiṭṭhā, suttakantanato pana;

Sabbapubbapayogesu, dukkaṭaṃ hatthavārato.

One pācittiya is pointed out for the act of spinning the thread. For all the preliminary efforts, there is a dukkaṭa for each turn of the hand.

2288.

2288.

Na doso kantitaṃ suttaṃ, puna kantantiyā pana;

Idaṃ eḷakalomena, samuṭṭhānādinā samaṃ.

There is no offense for one who re-spins thread that has already been spun. In regard to its origin and so on, this is the same as with goat's wool.

Tatiyaṃ.

The third.

2289.

2289.

Koṭṭanaṃ taṇḍulānaṃ tu, ādiṃ katvāna dukkaṭaṃ;

Sabbapubbapayogesu, veyyāvaccaṃ karontiyā.

For one performing a service, there is an offense of wrong-doing in all the preliminary efforts, beginning with the pounding of rice.

2290.

2290.

Bhājanāni gaṇetvāva, pācitti yāguādisu;

Khajjakādīsu rūpānaṃ, gaṇanāya hi dīpaye.

By counting the bowls, a pācittiya applies to gruel and similar items; for solid foods and the like, it should be determined by counting the individual pieces.

2291.

2291.

Sace mātāpitūnampi, āgatānaṃ panattano;

Kiñci kammaṃ akāretvā, kiñci kātuṃ na vaṭṭati.

If one's own parents have come, it is not proper to do anything for them without having some work done by them.

2292.

2292.

Saṅghassa yāgupāne vā, saṅghabhattepi vā tathā;

Cetiyassa ca pūjāya, veyyāvaccakarassa vā.

This is for the Saṅgha's gruel, or likewise for the Saṅgha's meal, and for the veneration of a shrine, or for one who performs a service.

2293.

2293.

Attano ca anāpatti, tathā ummattikāya vā;

Samuṭṭhānādayo sabbe, tatiyena samā matā.

There is no offense for oneself, or for one who is insane. All origins and so forth are considered the same as in the third case.

Catutthaṃ.

The fourth.

2294.

2294.

Pācitti [Pg.219] dhuranikkhepe, yathā cīvarasibbane;

Tathā idha panekāhaṃ, parihāro na labbhati.

There is a pācittiya for laying down one's responsibility, as in the case of sewing a robe; so here, indeed, not even a one-day allowance is granted.

2295.

2295.

Sesaṃ vuttanayeneva, tattha cīvarasibbane;

Samuṭṭhānādinā saddhiṃ, veditabbaṃ vibhāvinā;

The rest should be understood by the discerning one in the same way as stated there regarding the sewing of a robe, together with its origin and so forth.

Pañcamaṃ.

The fifth.

2296.

2296.

Kāyena kāyabaddhena, tathā nissaggiyena vā;

Gihīnaṃ pana yaṃ kiñci, dantaponodakaṃ vinā.

By means of the body, by what is attached to the body, or likewise by placing it down; whatever is given to laypeople, except for a tooth-cleaner and water.

2297.

2297.

Ajjhoharaṇiyaṃ aññaṃ, aññesaṃ tu dadāti yā;

Hoti pācittiyaṃ tassā, ṭhapetvā sahadhammike.

She who gives any other edible item to others, excepting co-religionists, incurs a pācittiya.

2298.

2298.

Dantakaṭṭhodake vuttaṃ, dukkaṭaṃ muninā idha;

Yā na deti ca dāpeti, nikkhamitvāpi dentiyā.

Regarding a tooth-stick and water, a dukkaṭa is stated here by the Sage for one who neither gives nor causes to be given, and for one who gives only after having gone out.

2299.

2299.

Deti bāhiralepaṃ vā, na dosummattikāya vā;

Samuṭṭhānādayo sabbe, tatiyena samā matā.

There is no offense if she gives an external plaster, nor is there an offense for one who is insane. All origins and so forth are considered the same as in the third case.

Chaṭṭhaṃ.

The sixth.

2300.

2300.

Adatvā paribhuñjeyya, yā cāvasathacīvaraṃ;

Divase tu catutthe taṃ, dhovitvā puna cīvaraṃ.

She who might use a guest-robe without having given it over; on the fourth day, having again washed that robe, an offense is incurred.

2301.

2301.

Sāmaṇerāya vā anta-maso utuniyā sace;

Tassā pācittiyaṃ vuttaṃ, tikapācittiyaṃ siyā.

If it is for a female novice, or even for a menstruating woman, a pācittiya is stated for her; it would be a triple pācittiya.

2302.

2302.

Tassā nissajjite tasmiṃ, vuttaṃ tu dvikadukkaṭaṃ;

Utunīnaṃ abhāve tu, aññāsaṃ puna pariyaye.

When that has been relinquished by her, a double dukkaṭa is stated. But in the absence of menstruating women, it is for others in turn.

2303.

2303.

Acchinnacīvarādīna-manāpattāpadāsupi;

Samuṭṭhānādayo sabbe, kathinena samā matā.

In the cases of no offense, such as when the robe has not been taken away, and so forth, all origins and so on are considered the same as with the Kathina.

Sattamaṃ.

The seventh.

2304.

2304.

Adatvā [Pg.220] rakkhaṇatthāya, vihāraṃ sakavāṭakaṃ;

Hoti pācittiyaṃ tassā, cārikaṃ pakkamantiyā.

For her who departs on a journey without having entrusted the monastery with its gate for protection, there is a pācittiya.

2305.

2305.

Attano gāmato aññaṃ, gāmaṃ gacchantiyā pana;

Parikkhittavihārassa, parikkhepampi vā tathā.

For one going from her own village to another village, or likewise across the enclosure of an enclosed monastery.

2306.

2306.

Itarassupacāraṃ vā, paṭhamena padena taṃ;

Dukkaṭaṃ samatikkante, pācitti dutiyena tu.

Or when crossing the vicinity of another, there is a dukkaṭa with the first step, but a pācittiya with the second.

2307.

2307.

Akavāṭabandhanasmiṃ, dukkaṭaṃ paridīpitaṃ;

Antarāye anāpatti, jaggikaṃ alabhantiyā.

For not fastening the gate-bolt, a dukkaṭa is declared. There is no offense if there is an obstruction, or if one cannot obtain a watchman.

2308.

2308.

Āpadāsu gilānāya, tathā ummattikāya vā;

Samuṭṭhānādayo sabbe, kathinena samā matā.

In times of adversity, for one who is ill, or for one who is insane, all origins and so forth are considered the same as with the Kathina.

Aṭṭhamaṃ.

The eighth.

2309.

2309.

Hatthiassarathādīhi, saṃyuttaṃ sippameva vā;

Parūpaghātakaṃ mantā-gadayogappabhedakaṃ.

Any craft connected with elephants, horses, chariots, and so forth; or spells that harm others, or various kinds of medicinal applications.

2310.

2310.

Pariyāpuṇeyya ce kiñci, yassa kassaci santike;

Hoti pācittiyaṃ tassā, padādīnaṃ vasenidha.

If she should learn anything whatsoever from anyone at all, there is a pācittiya for her, according to each word and so forth.

2311.

2311.

Lekhe pana anāpatti, dhāraṇāya ca guttiyā;

Parittesu ca sabbesu, tathā ummattikāya vā.

But there is no offense in writing for the purpose of memorization and protection, nor in any of the protective chants, nor for one who is insane.

Navamaṃ.

The ninth.

2312.

2312.

Dasame natthi vattabbaṃ, navamena samaṃ idaṃ;

Samuṭṭhānādayo dvinnaṃ, padasodhammasādisā.

In the tenth, there is nothing to be said; this is the same as the ninth. The origins and so forth of the two are similar to the Padasodhamma rule.

Dasamaṃ.

The tenth.

Cittāgāravaggo pañcamo.

The fifth chapter: The Cittāgāra Chapter.

2313.

2313.

Sabhikkhukaṃ [Pg.221] panārāmaṃ, jānitvā pavisantiyā;

Anāpucchāva yaṃ kiñci, pācitti pariyāputā.

But for one who, knowing a monastery is inhabited by bhikkhus, enters without asking permission, a pācittiya is incurred.

2314.

2314.

Sace antamaso rukkha-mūlassapi ca bhikkhunī;

Anāpucchā parikkhepaṃ, atikkāmeti yā pana.

If a bhikkhunī, even at the foot of a tree, without asking, crosses the boundary—

2315.

2315.

Upacārokkame vāpi, aparikkhittakassa tu;

Dukkaṭaṃ paṭhame pāde, pācitti dutiye siyā.

Or even by stepping into the vicinity of an unenclosed area: a dukkaṭa for the first step, a pācittiya for the second.

2316.

2316.

Abhikkhuke sabhikkhūti, saññāya panubhosupi;

Jātakaṅkhāya vā tassā, hoti āpatti dukkaṭaṃ.

But for one perceiving an uninhabited place as inhabited, or in either case of misperception, or for one in whom doubt has arisen, a dukkaṭa offense is incurred.

2317.

2317.

Paṭhamaṃ pavisantīnaṃ, tāsaṃ sīsānulokikā;

Tā sannipatitā yattha, tāsaṃ gacchati santikaṃ.

For those entering first, she should look for their heads; where they have gathered, she should go into their presence.

2318.

2318.

Santaṃ bhikkhuṃ panāpucchā, maggo vārāmamajjhato;

Tena gacchantiyā vāpi, āpadāsu visantiyā.

[There is no offense] for one who has asked a bhikkhu who is present; or for one going on a path through the middle of the monastery; or for one entering during emergencies.

2319.

2319.

Tathā ummattikādīna-manāpatti pakāsitā;

Dhuranikkhepatulyāva, samuṭṭhānādayo nayā.

Likewise, for the insane and so forth, no offense is declared. The origins and so forth are similar to the rule on laying down the burden.

Paṭhamaṃ.

The first.

2320.

2320.

Akkoseyya ca yā bhikkhuṃ, paribhāseyya vā pana;

Tikapācittiyaṃ tassā, sese ca tikadukkaṭaṃ.

Should one insult or revile a bhikkhu, for her it is a pācittiya with three origins; and for the remaining cases, a dukkaṭa with three origins.

2321.

2321.

Purakkhatvā vadantīna-;

Matthadhammānusāsaniṃ;

Na dosomasavādena;

Tulyo sesanayo mato.

There is no offense for those who speak, giving precedence to instruction in what is beneficial and the Dhamma. The remaining analysis is considered similar to that for reviling speech.

Dutiyaṃ.

The second.

2322.

2322.

Yā saṅghaṃ paribhāseyya, tassā pācittiyaṃ siyā;

Ekaṃ sambahulā vāpi, tatheva itarāya vā.

Should one revile the Saṅgha, it is a pācittiya for her; whether reviling one or many, or likewise the other Saṅgha.

2323.

2323.

Paribhāsantiyā [Pg.222] tassā, dukkaṭaṃ paridīpitaṃ;

Sesaṃ anantareneva, samuṭṭhānādinā samaṃ.

For one in the act of reviling, a dukkaṭa is declared. The rest, regarding origin and so forth, is the same as the immediately preceding rule.

Tatiyaṃ.

The third.

2324.

2324.

Nimantitāpi vā sace, pavāritāpi vā pana;

Nimantanapavāraṇā, ubhopi vuttalakkhaṇā.

Whether one has been invited or has been given an open invitation, both invitation and open invitation have their stated characteristics.

2325.

2325.

Purebhattaṃ tu yāguñca, ṭhapetvā kālikattayaṃ;

Yā cajjhoharaṇatthāya, yaṃ kiñci pana āmisaṃ.

Whatever solid food is for the purpose of consumption—excluding the main meal, gruel, and the three kinds of 'timely' items—

2326.

2326.

Paṭiggaṇhāti ce tassā, gahaṇe dukkaṭaṃ siyā;

Ajjhohāravasenettha, pācitti paridīpitā.

If she accepts it, there is a dukkaṭa in the act of receiving; by way of consuming it, a pācittiya is declared.

2327.

2327.

Kālikāni ca tīṇeva, āhāratthāya gaṇhati;

Gahaṇe dukkaṭaṃ vuttaṃ, tathā ajjhoharantiyā.

And if she takes only the three kinds of 'timely' items for the purpose of nourishment, a dukkaṭa is stated for receiving, and likewise for consuming.

2328.

2328.

Nimantitā yā pana appavāritā;

Sacepi yāguṃ pivatīdha vaṭṭati;

Tathā kathetvā puna sāmikassa vā;

Sacepi sā bhuñjati aññabhojanaṃ.

But for one who is invited but not given an open invitation, it is allowable if she drinks gruel. Likewise, if she eats other food after having spoken again to the owner, it is allowable.

2329.

2329.

Kālikāni ca tīṇeva, paccaye sati bhuñjati;

Tathā ummattikādīnaṃ, anāpatti pakāsitā.

And if she eats only the three kinds of 'timely' items when there is a reason, there is no offense. Likewise, for the insane and so forth, no offense is declared.

2330.

2330.

Samuṭṭhānamidaṃ tulyaṃ, addhānena kriyākriyaṃ;

Nimantitā anāpucchā, sāmiṃ bhuñjati ce pana.

The origin is similar to that of the rule on a journey; it is from action and non-action. But if one who is invited eats without asking the owner—

2331.

2331.

Kappiyaṃ pana kāretvā, akāretvāpi vā yadi;

Paribhuñjati yā tassā, pācitti kriyato siyā.

But if one consumes it, whether having had it made allowable or not, for her there is a pācittiya that arises from action.

Catutthaṃ.

The fourth.

2332.

2332.

Bhikkhunīnaṃ avaṇṇaṃ vā, pācitti kulasantike;

Kulassāvaṇṇanaṃ vāpi, bhikkhunīnaṃ vadantiyā.

For one who speaks ill of bhikkhunīs in the presence of a family, it is a pācittiya; or of one who speaks ill of a family in the presence of bhikkhunīs.

2333.

2333.

Santaṃ [Pg.223] bhāsantiyā dosaṃ, na dosummattikāya vā;

Omasavādatulyāva, samuṭṭhānādayo nayā.

For one speaking of an actual fault, there is no offense, nor for one who is insane. The analysis of origins and so forth is similar to that for reviling speech.

Pañcamaṃ.

The fifth.

2334.

2334.

Addhayojanato ore, bhikkhu ovādadāyako;

Na vasati sace maggo, akhemo vā sace siyā.

A bhikkhu giving admonition is within half a yojana; he should not dwell if there is no path, or if it is unsafe.

2335.

2335.

Ayaṃ abhikkhuko nāma, āvāso pana tattha hi;

Upagacchantiyā vassaṃ, āpatti aruṇuggame.

Indeed, this is called a residence without bhikkhus; if she goes there to spend the rains, an offense arises at dawn.

2336.

2336.

Pakkantā pakkhasaṅkantā, vibbhantā vā matāpi vā;

Vassaṃ upagatā bhikkhū, anāpattāpadāsupi.

When the bhikkhus have departed, gone to another side, gone astray, or even died, for the bhikkhunis who have entered the rains residence, there is no offense, even in such dangers.

2337.

2337.

Seso ñeyyo kathāmaggo;

Bhikkhunovādako pana;

Idaṃ eḷakalomena;

Samuṭṭhānādinā samaṃ.

The rest of the discourse should be understood. But the admonisher of bhikkhus: this is similar to the Eḷaka's hair rule with regard to origin and so forth.

Chaṭṭhaṃ.

The sixth.

2338.

2338.

Yā bhikkhunubhatosaṅghe, vassaṃvuṭṭhā tato puna;

‘‘Nāhaṃ pavāressāmī’’ti, sā nikkhipati ce dhuraṃ.

A bhikkhuni who, having completed the rains residence in both Saṅghas, then says, 'I will not perform the Pavāraṇā,' if she lays down the responsibility.

2339.

2339.

Dhure nikkhittamattasmiṃ, tassā pācittiyaṃ siyā;

Sati vā antarāyasmiṃ, gilānāyāpadāsupi.

As soon as the responsibility is laid down, a pācittiya would befall her; unless there is an obstacle, or in cases of illness or danger.

2340.

2340.

Pariyesitvāpi vā bhikkhuṃ, na doso alabhantiyā;

Idaṃ tu dhuranikkhepa-samuṭṭhānamudīritaṃ.

Or even if she seeks a bhikkhu and does not obtain one, there is no fault. But this is declared as arising from the relinquishing of responsibility.

Sattamaṃ.

The seventh.

2341.

2341.

‘‘Ovādādīnamatthāya, na gacchissāmyaha’’nti hi;

Dhure nikkhittamattasmiṃ, pācitti paridīpaye.

Indeed, 'I will not go for the sake of admonition and so forth.' As soon as the responsibility is laid down, a pācittiya should be declared.

2342.

2342.

Sadisaṃ [Pg.224] tu samuṭṭhānaṃ, paṭhamantimavatthunā;

Akriyaṃ lokavajjañca, kāyikaṃ dukkhavedanaṃ.

But the arising is similar to the first and last matters: inaction, worldly blame, and bodily painful feeling.

Aṭṭhamaṃ.

The eighth.

2343.

2343.

‘‘Na yācissāmi ovādaṃ, na pucchissāmuposathaṃ’’;

Iccevaṃ pana nikkhitte, dhure pācittiyaṃ siyā.

'I will not ask for admonition, nor will I inquire about the Uposatha.' But if the responsibility is laid down in this way, there would be a pācittiya.

2344.

2344.

Sati vā antarāyasmiṃ, gilānāyāpadāsu vā;

Na doso pariyesitvā, dutiyaṃ alabhantiyā.

Or if there is an obstacle, or in cases of illness or danger, there is no fault for one who seeks and does not obtain a second.

2345.

2345.

Aṭṭhamepi anāpatti, evameva pakāsitā;

Idaṃ tu dhuranikkhepa-samuṭṭhānamudīritaṃ.

Even in the eighth rule, no offense is declared in just this way; but this is declared as arising from the relinquishing of responsibility.

Navamaṃ.

The ninth.

2346.

2346.

Pasākhe pana sañjātaṃ, gaṇḍaṃ rucitameva vā;

Anāpucchāva saṅghaṃ vā, gaṇaṃ ekena ekikā.

But if a boil or even an ulcer has arisen on the thigh, a bhikkhuni should not, alone with one man, have it treated without asking the Saṅgha or a group.

2347.

2347.

‘‘Bhinda phālehi dhovā’’ti, sabbānevāṇāpentiyā;

Katesu dukkaṭāniccha, tassā pācittiyo cha ca.

For her who orders all these, 'Break it, cut it, wash it,' upon their being done, there are six dukkaṭas, and for her, six pācittiyas.

2348.

2348.

‘‘Yamettha atthi kātabbaṃ, taṃ sabbaṃ tvaṃ karohi’’ti;

Āṇāpeti sace evaṃ, so ca sabbaṃ karoti ce.

'Whatever needs to be done here, you do it all.' If she commands thus, and that person does everything,

2349.

2349.

Ekāya pana vācāya, dukkaṭāni panaccha ca;

Tassā pācittiyacchakkaṃ, dvādasāpattiyo siyuṃ.

But with a single utterance, there are six dukkaṭas, and for her, a set of six pācittiyas—there would be twelve offenses.

2350.

2350.

Bhedanādīsu ekaṃ sā, āṇāpeti sace pana;

So karoti ca sabbāni, ekaṃ pācittiyaṃ siyā.

But if she orders one of the actions beginning with breaking, and he does all of them, there would be one pācittiya.

2351.

2351.

Āpucchitvāpi vā viññuṃ, gahetvā dutiyampi vā;

Bhedanādīni sabbāni, kārāpeti sace pana.

Or even if she, having asked a discerning person or taken a second companion, has all the actions from breaking onwards performed,

2352.

2352.

Tassā [Pg.225] ummattikādīna-manāpatti pakāsitā;

Samuṭṭhānādayo sabbe, kathinena samā matā.

For her who is insane and so forth, no offense is declared; all the origins and so forth are considered similar to the Kathina.

Dasamaṃ.

The tenth.

Ārāmavaggo chaṭṭho.

The Ārāma Chapter, the sixth.

2353.

2353.

Gaṇaṃpariyesanādismiṃ, gabbhiniṃ vuṭṭhapentiyā;

Ñattiyā kammavācāhi, upajjhāyāya dukkaṭaṃ.

In seeking a group and so forth, for one ordaining a pregnant woman, by means of the motion and the announcements, there is a dukkaṭa for the preceptor.

2354.

2354.

Kammavācāya osāne, pācitti pariyāputā;

Tathā gabbhinisaññāya, na ca gabbhiniyā pana.

At the end of the formal announcement of the act, a pācittiya is incurred; likewise, if there is the perception of a pregnant woman, but she is not pregnant.

2355.

2355.

Ubho sañjātakaṅkhāya, hoti āpatti dukkaṭaṃ;

Tathācariniyā tassā, gaṇassāpi ca dīpitaṃ.

In both cases of doubt, the offense is a dukkaṭa; this is declared likewise for her who acts thus, and also for the group.

2356.

2356.

Dvīsvagabbhinisaññāya, na dosummattikāya vā;

Adinnādānatulyāva, samuṭṭhānādayo nayā.

In the two cases of perceiving her as not pregnant, there is no offense, nor for one who is insane. The principles, beginning with their origin, are the same as in the case of taking what is not given.

Paṭhamaṃ.

The first.

2357.

2357.

Dutiye natthi vattabbaṃ, paṭhamena samaṃ mataṃ;

Samuṭṭhānādinā saddhiṃ, natthi kāci visesatā.

In the second case, there is nothing to be said; it is considered the same as the first. Together with its origin and so on, there is no difference whatsoever.

Dutiyaṃ.

The second.

2358.

2358.

Chasvasikkhitasikkhaṃ tu, sikkhamānañhi bhikkhunī;

Dve vassāni siyāpatti, vuṭṭhāpeyya sace pana.

If a bhikkhunī should ordain a probationer who has not trained in the six precepts for two years, there is an offense.

2359.

2359.

Tikapācittiyaṃ vuttaṃ, dhammakamme tu satthunā;

Adhamme pana kammasmiṃ, dīpitaṃ tikadukkaṭaṃ.

A triple pācittiya is declared by the Teacher in a legal act. But in an illegal act, a triple dukkaṭa is explained.

2360.

2360.

Chasu sikkhitasikkhaṃ yā, dve vassāni akhaṇḍato;

Vuṭṭhāpeti anāpatti, tathā ummattikāya vā.

If one ordains a probationer who has trained in the six precepts for two unbroken years, there is no offense; likewise for one who is insane.

2361.

2361.

Imā [Pg.226] hi cha ca sikkhāyo, saṭṭhivassāpi ce pana;

Pabbajjāya padātabbā, adatvā na ca kāraye.

These six trainings, even if one is sixty years old, should be given for the going forth; one should not perform the ordination without giving them.

Tatiyaṃ.

The third.

2362.

2362.

Catutthe natthi vattabbaṃ, idha saṅghena sammataṃ;

Sikkhamānamanāpatti, hoti taṃ vuṭṭhapentiyā.

In the fourth case, there is nothing to be said; here it is agreed upon by the Saṅgha. There is no offense for the probationer, nor for the one who ordains her.

2363.

2363.

Adinnā paṭhamaṃ hoti, sace vuṭṭhānasammuti;

Tatthāpi ca padātabbā, upasampadamāḷake.

First, they are not given, if there is a resolution for ordination; even then, they should be given in the ordination boundary.

2364.

2364.

Tatiyañca catutthañca, samuṭṭhānādinā pana;

Paṭhamena samaṃ ñeyyaṃ, catutthaṃ tu kriyākriyaṃ.

The third and the fourth, in terms of origin and so on, are to be understood as similar to the first; but the fourth is from an action and from an inaction.

Catutthaṃ.

The fourth.

2365.

2365.

Ūnadvādasavassaṃ tu, kañci gihigataṃ pana;

Paripuṇṇāti saññāya, na doso vuṭṭhapentiyā.

If one ordains a certain laywoman who is less than twelve years old, with the perception that she is of full age, there is no fault for the one who ordains her.

2366.

2366.

Hoti vānupasampannā, upasampāditāpi sā;

Asesena ca sesaṃ tu, paṭhamena samaṃ mataṃ.

She is unordained, even though she has been ordained. The remainder, without exception, is considered the same as the first.

Pañcamaṃ.

The fifth.

2367.

2367.

Chaṭṭhaṃ tu tatiye vutta-nayeneva vibhāvaye;

Sattamampi tathā sabbaṃ, catutthena samaṃ mataṃ.

The sixth should be explained in the same way as stated for the third; the seventh also, all of it, is considered the same as the fourth.

Chaṭṭhasattamāni.

The sixth and seventh.

2368.

2368.

Yaṃ tuvaṭṭakavaggasmiṃ, dukkhitaṃ sahajīviniṃ;

Vuttaṃ tena samaṃ ñeyyaṃ, aṭṭhamaṃ na visesatā.

What was said in the Tuvaṭṭaka Chapter about the afflicted co-resident should be understood in the same way; the eighth is no different.

Aṭṭhamaṃ.

The eighth.

2369.

2369.

Dve [Pg.227] vassāni ca yā kāci, vuṭṭhāpitapavattiniṃ;

Nānubandheyya ce tassā, pācitti pariyāputā.

If any bhikkhunī who is a preceptor does not attend upon the one she has ordained for two years, a pācittiya is incurred by her.

2370.

2370.

‘‘Dve vassāni ahaṃ nānu-bandhissāmī’’ti ce pana;

Dhure nikkhittamattasmiṃ, tassā pācittiyaṃ siyā.

But if she thinks, 'I will not attend upon her for two years,' then, as soon as the responsibility is relinquished, there is a pācittiya for her.

2371.

2371.

Tañca bālamalajjiṃ vā, gilānāyāpadāsu vā;

Nānubandhantiyā tassā, na dosummattikāya vā.

There is no fault for one who does not attend upon a foolish and shameless student, or in cases of sickness or misfortune, or for one who is insane.

2372.

2372.

Samuṭṭhānādayo tulyā, paṭhamantimavatthunā;

Idaṃ panākriyaṃ vuttaṃ, vedanā dukkhavedanā.

The origins and so forth are similar to the first and last cases. But this is said to be from an inaction; the feeling is painful feeling.

Navamaṃ.

The ninth.

2373.

2373.

Vuṭṭhāpetvā tu yā kāci, bhikkhunī sahajīviniṃ;

Taṃ gahetvā na gaccheyya, na caññaṃ āṇāpeyya ce.

If any bhikkhunī, having ordained a co-resident, does not depart taking her along, nor commands another to do so, (there is an offense).

2374.

2374.

Dhure nikkhittamattasmiṃ, tassā pācittiyaṃ siyā;

Sati vā antarāyasmiṃ, dutiyaṃ alabhantiyā.

As soon as the responsibility is relinquished, there is a pācittiya for her; unless there is an obstacle, or she does not find a second bhikkhunī.

2375.

2375.

Āpadāsu gilānāya, tathā ummattikāya vā;

Na doso dhuranikkhepa-samuṭṭhānamidaṃ pana.

In times of misfortune, for one who is ill, or for one who is insane, there is no fault. This, however, has its origin in relinquishing the burden.

Dasamaṃ.

The tenth.

Gabbhinivaggo sattamo.

The seventh chapter: on the Pregnant Woman.

2376.

2376.

Kumāribhūtavaggassa, paṭhamādīni tīṇipi;

Gihigatehi tīheva, sadisānīti niddise.

The first three of the Kumāribhūta Chapter should be indicated as similar to the three concerning laywomen.

2377.

2377.

Yā mahūpapadā dve tu, sikkhamānā panādito;

‘‘Gatā vīsativassā’’ti, viññātabbā vibhāvinā.

But those two—the one who has become a great being and the probationer—from the beginning, are to be understood by the discerning as having 'reached twenty years'.

2378.

2378.

Sace [Pg.228] gihigatā honti, na ca vā purisaṃ gatā;

‘‘Sikkhamānā’’ti vattabbā, tā hi sammutiādisu.

If they have gone to the household life, but have not gone to a man, they should be called 'sikkhamānā,' for they are so designated in conventions and so forth.

2379.

2379.

Na tā ‘‘kumāribhūtā’’ti, tathā ‘‘gihigatā’’ti vā;

Vattabbā panubhopetā, evaṃ vattuṃ na vaṭṭati.

They should not be called 'kumāribhūtā' or likewise 'gihigatā'; it is not fitting to speak thus of both.

2380.

2380.

Sammutiṃ dasavassāya, datvā dvādasavassikā;

Kattabbā upasampannā, sesāsupi ayaṃ nayo.

Having given the agreement for a ten-year-old, a twelve-year-old should be made fully ordained; this is the method for the remaining cases also.

2381.

2381.

Yā aṭṭhārasavassā tu, tato paṭṭhāya sā pana;

Vuttā ‘‘kumāribhūtā’’ti, tathā ‘‘gihigatā’’tipi.

She who is eighteen years of age, from then onwards, is called 'kumāribhūtā' and likewise also 'gihigatā'.

2382.

2382.

Vuttā ‘‘kumāribhūtā’’ti, sāmaṇerī hi yā pana;

‘‘Kumāribhūtā’’ icceva, vattabbā na panaññathā.

A female novice is called 'kumāribhūtā'; she should be called 'kumāribhūtā' and not otherwise.

2383.

2383.

Etā tu pana tissopi, sikkhāsammutidānato;

‘‘Sikkhamānā’’ti vattumpi, vaṭṭateva na saṃsayo.

However, on account of the giving of the training agreement, it is also fitting to call these three 'sikkhamānā'; there is no doubt.

Tatiyaṃ.

The third.

2384.

2384.

Ūnadvādasavassāva, vuṭṭhāpeti sace paraṃ;

Hutvā sayamupajjhāyā, sikkhamānaṃ tu bhikkhunī.

If a nun, having herself become a preceptor, gives the full ordination to a trainee who is under twelve years of age,

2385.

2385.

Pubbe vuttanayeneva, dukkaṭānamanantaraṃ;

Kammavācānamosāne, tassā pācitti dīpitā.

Then, by the method previously stated, immediately after the offenses of wrong conduct, at the conclusion of the formal act, a pācittiya offense is declared for her.

Catutthaṃ.

The fourth.

2386.

2386.

Pañcame natthi vattabbaṃ, catutthaṃ pañcamampi ca;

Ubhayaṃ tisamuṭṭhānaṃ, pañcamaṃ tu kriyākriyaṃ.

In the fifth, there is nothing to be stated. Both the fourth and the fifth are of three origins. The fifth, however, is both action and non-action.

Pañcamaṃ.

The fifth.

2387.

2387.

Saṅghenupaparikkhitvā, ‘‘alaṃ tāvā’’ti vāritā;

Upasampāditenettha, pacchā khīyati dosatā.

Having been examined by the Sangha and restrained with 'Enough for now,' if she later complains about the one who gave the full ordination, herein is the fault.

2388.

2388.

Ujjhāyati [Pg.229] sace chanda-dosādīhi karontiyā;

Na doso tisamuṭṭhānaṃ, sacittaṃ dukkhavedanaṃ.

If she complains of the ordainer acting out of desire, aversion, and so forth, there is no offense. The offense is of three origins, with intention, and of painful feeling.

Chaṭṭhaṃ.

The sixth.

2389.

2389.

Laddhe ca cīvare pacchā, asante antarāyike;

‘‘Vuṭṭhāpessāmi nāha’’nti, dhuranikkhepane pana.

After the robe has been received, when there is no obstacle, if, on abandoning the duty, she thinks, 'I will not give the full ordination...'

2390.

2390.

Hoti pācittiyaṃ tassā, gilānāyāpadāsupi;

Na doso pariyesitvā, parisaṃ alabhantiyā.

She incurs a pācittiya offense. If she is ill or in distress, there is no offense, nor for one who, after searching, does not find an assembly.

2391.

2391.

Idañhi dhuranikkhepa-samuṭṭhānaṃ sacittakaṃ;

Akriyaṃ lokavajjañca, hotidaṃ dukkhavedanaṃ.

This offense, indeed, arises from abandoning responsibility; it is intentional, an act of inaction, a worldly fault, and is of painful feeling.

Sattamaṃ.

The seventh.

2392.

2392.

Aṭṭhamaṃ sattameneva, sadisaṃ pana sabbathā;

Navamepi ca vattabbaṃ, natthi uttānamevidaṃ.

The eighth is in every way similar to the seventh. And in the ninth, too, there is nothing to be stated; this is self-evident.

2393.

2393.

Natthājānantiyā doso, tathā ummattikāya vā;

Adinnādānatulyāva, samuṭṭhānādayo nayā.

There is no offense for one who does not know, nor for one who is insane. The principles of origin and so on are just like those for taking what is not given.

Aṭṭhamanavamāni.

The eighth and ninth.

2394.

2394.

Mātarā pitarā vātha, nānuññātaṃ tu sāminā;

Tassā pācittiyāpatti, taṃ vuṭṭhāpentiyā siyā.

If a woman has not been given permission by her mother, father, or master, the nun who ordains her incurs a pācittiya offense.

2395.

2395.

Upasampadakālasmiṃ, tathā pabbājanakkhaṇe;

Dvikkhattuṃ pucchitabbaṃ tu, bhikkhunīhi, na bhikkhunā.

At the time of full ordination, and likewise at the moment of going forth, she should be asked twice by the nuns, not by a monk.

2396.

2396.

Anāpatti na jānāti, mātuādīnamatthitaṃ;

Idaṃ catusamuṭṭhānaṃ, vācato kāyavācato.

There is no offense if she does not know of the permission from the mother and others. This is of four origins: from speech and from body-and-speech.

2397.

2397.

Vācāmānasato [Pg.230] ceva, kāyavācāditopi ca;

Kriyākriyamacittañca, ticittañca tivedanaṃ.

And from speech-and-mind, and from body, speech, and so forth. It is action-and-inaction, unintentional and of three intentions, and of three feelings.

Dasamaṃ.

The tenth.

2398.

2398.

Yā pārivāsikenettha, chandadānena bhikkhunī;

Vuṭṭhāpeti sace sikkha-mānaṃ pācittiyaṃ siyā.

If a nun here, by giving consent, gives full ordination to a trainee who is undergoing probation, a pācittiya offense is incurred.

2399.

2399.

Avuṭṭhitāyanāpatti, parisāyāvihāya vā;

Chandaṃ tu tisamuṭṭhānaṃ, ticittañca tivedanaṃ.

There is no offense if she has not been fully ordained, or if the consent-giver has not left the assembly. The consent is of three origins, of three intentions, and of three feelings.

Ekādasamaṃ.

The eleventh.

2400.

2400.

Dvādase terase vāpi, vattabbaṃ natthi kiñcipi;

Samuṭṭhānādayo sabbe, anantarasamā matā.

Regarding the twelfth or thirteenth, there is nothing whatsoever to be said. All the origins and so on are considered the same as the immediately preceding.

Dvādasamaterasamāni.

The Twelfth and the Thirteenth.

Kumārībhūtavaggo aṭṭhamo.

The Eighth Chapter: The Chapter on Maidens.

2401.

2401.

Samaṇī agilānā yā, dhāreyya chattupāhanaṃ;

Tassā pācittiyāpatti, hotīti pariyāputā.

Whatever nun, not being ill, should use a sunshade or footwear, for her there is a pācittiya offense; thus it has been handed down.

2402.

2402.

Sace ekapayogena, maggassa gamane pana;

Divasampi ca dhāreti, ekaṃ pācittiyaṃ siyā.

If, with a single application while going along a path, she uses it even for a day, there would be one pācittiya offense.

2403.

2403.

Kaddamādīni passitvā, omuñcitvā upāhanā;

Chattameva ca dhārentī, yadi gacchati dukkaṭaṃ.

Having seen mud and so on, having taken off her footwear, if she goes along holding only the sunshade, it is a dukkaṭa offense.

2404.

2404.

Sace upāhanāruḷhā, disvā gacchādikaṃ pana;

Taṃ chattamapanāmetvā, dukkaṭaṃ hoti gacchati.

If, while wearing footwear, upon seeing someone approaching, she walks on without removing the sunshade, it is a dukkaṭa offense.

2405.

2405.

Chattampi apanāmetvā, omuñcitvā upāhanā;

Puna dhārentiyā tassā, hoti pācittiyaṃ pana.

Having put aside the sunshade and taken off her footwear, for her who then wears them again, there is a pācittiya offense.

2406.

2406.

Payogagaṇanāyeva[Pg.231], pācittigaṇanā siyā;

Tikapācittiyaṃ vuttaṃ, tatheva dvikadukkaṭaṃ.

The counting of pācittiya offenses would be by the counting of efforts. A threefold pācittiya is stated, and likewise a twofold dukkaṭa.

2407.

2407.

Ārāme upacāre vā, doso natthāpadāsupi;

Idaṃ eḷakalomena, samuṭṭhānādinā samaṃ.

In a monastery or its vicinity, there is no offense, even in emergencies. This is the same as the rule concerning goat’s-wool cloth in terms of origin and so on.

Paṭhamaṃ.

The First.

2408.

2408.

Hoti bhikkhuniyā yānā, orohitvā punappunaṃ;

Abhirūhantiyāpatti, payogagaṇanāvasā.

For a nun who, having repeatedly alighted from a vehicle, mounts it again, an offense is incurred according to the counting of efforts.

2409.

2409.

Āpadāsu anāpatti, tathā ummattikāya vā;

Sesaṃ anantareneva, samuṭṭhānādinā samaṃ.

In emergencies there is no offense, nor for one who is insane. The rest is the same as the immediately preceding in terms of origin and so on.

Dutiyaṃ.

The Second.

2410.

2410.

Yā ca dhāreyya saṅghāṇiṃ, yaṃ kiñcipi kaṭūpiyaṃ;

Tassā pācittiyāpatti, hotīti pariyāputā.

Whatever nun should wear a hip-cloth or any kind of waist-adornment, for her a pācittiya offense is incurred; so it has been handed down.

2411.

2411.

Dhārentiyā panetthāpi, omuñcitvā punappunaṃ;

Payogagaṇanāyeva, tassā pācittiyo siyuṃ.

Furthermore, in this case, for one who repeatedly takes it off and puts it on again, pācittiya offenses would be incurred according to the counting of efforts.

2412.

2412.

Ābādhapaccayā yā tu, dhāreti kaṭisuttakaṃ;

Tathā ummattikādīna-manāpatti pakāsitā.

But for a nun who wears a waistband on account of illness, and likewise for one who is insane and so forth, no offense is declared.

2413.

2413.

Sesaṃ tu paṭhameneva, sadisanti pakāsitaṃ;

Idha cākusalaṃ cittaṃ, lokavajjaṃ visesatā.

The rest is declared to be similar to the first; here, an unwholesome mind is especially blameworthy in the world.

Tatiyaṃ.

The Third.

2414.

2414.

Dhāreti pana yaṃ kiñci, sace sīsūpagādisu;

Tassā tassa ca vatthussa, gaṇanāpattiyo siyuṃ.

If she wears anything whatsoever on the head or as an accessory, offenses would be incurred for her according to the number of each item.

2415.

2415.

Ābādhapaccayā [Pg.232] doso, kiñci dhārentiyā na ca;

Sesaṃ anantareneva, sadisaṃ paridīpitaṃ.

There is no offense for one who wears something on account of illness; the rest is explained as being similar to the immediately preceding.

Catutthaṃ.

The Fourth.

2416.

2416.

Yena kenaci gandhena, savaṇṇāvaṇṇakena ca;

Nhāsantiyā panāpatti, nhānosāne pakāsitā.

For one who bathes with any scent whatsoever, whether colored or uncolored, an offense is declared at the end of the bathing.

2417.

2417.

Gandhayojanato sabba-payoge dukkaṭaṃ siyā;

Ābādhapaccayā doso, natthi ummattikāya vā.

For every application of scent, there would be a dukkaṭa offense; there is no offense on account of illness or for one who is insane.

2418.

2418.

Sesaṃ tu tatiyeneva, sadisaṃ sabbathā mataṃ;

Chaṭṭhampi tatiyeneva, sadisanti pakāsitaṃ.

The rest is considered similar to the third in every way; the sixth is also declared to be similar to the third.

Pañcamachaṭṭhāni.

The Fifth and the Sixth.

2419.

2419.

Ubbaṭṭāpeyya caññāya, sambāhāpeyya vā tathā;

Hoti bhikkhuniyāpatti, sace bhikkhuniyā pana.

If a nun should have another nun rub her, or likewise massage her, an offense is incurred.

2420.

2420.

Ettha hatthamamocetvā, ekā ubbaṭṭane siyā;

Mocetvā pana mocetvā, payogagaṇanā siyā.

Here, without releasing the hand, there would be one offense for the rubbing; but by releasing the hand repeatedly, there would be a counting of efforts.

2421.

2421.

Sambāhanepi eseva, nayo ñeyyo vibhāvinā;

Āpadāsu gilānāya, anāpatti pakāsitā.

This same principle should be understood by the discerning for massaging; in emergencies or for one who is sick, no offense is declared.

2422.

2422.

Sesaṃ tu tatiyeneva, samuṭṭhānādinā samaṃ;

Sattamena samānāva, aṭṭhamādīni tīṇipi.

The rest is the same as the third in terms of origin and so forth; the three rules beginning with the eighth are also similar to the seventh.

Sattamaṭṭhamanavamadasamāni.

The seventh, eighth, ninth, and tenth.

2423.

2423.

Yā antoupacārasmiṃ, bhikkhussa purato pana;

Anāpucchā nisīdeyya, chamāyapi na vaṭṭati.

She who, in the inner precinct, sits down in front of a bhikkhu without asking permission, even on the ground, it is not proper.

2424.

2424.

Tikapācittiyaṃ [Pg.233] vuttaṃ, pucchite dukkaṭadvayaṃ;

Āpadāsu gilānāya, na dosummattikāya vā.

A pācittiya of three origins is stated; when asked, a dukkaṭa of two origins; there is no offense in times of danger, for one who is sick, or for one who is insane.

2425.

2425.

Idaṃ pana samuṭṭhānaṃ, kathinena samaṃ mataṃ;

Kriyākriyamacittañca, ticittañca tivedanaṃ.

This origin, however, is considered the same as that of the Kathina; it is action, non-action, and unintentional, with three mental states and three feelings.

Ekādasamaṃ.

The eleventh.

2426.

2426.

Anokāsakataṃ bhikkhuṃ, pañhaṃ puccheyya dosatā;

Vinaye ca katokāsaṃ, suttaṃ pucchantiyāpi ca.

One should not, with a hostile mind, question a bhikkhu who has not given permission; nor, having been given permission for the Vinaya, should one ask about the Sutta.

2427.

2427.

Kāretvā pana okāsaṃ, anodissāpi pucchati;

Na doso padasodhamma-samuṭṭhānamidaṃ pana.

However, if one, having obtained permission, asks without specifying, there is no offense. This offense, however, has the 'padasodhamma' origin.

Dvādasamaṃ.

The twelfth.

2428.

2428.

Saṃkaccikaṃ vinā gāmaṃ, padasā pavisantiyā;

Parikkhittassa gāmassa, parikkhepokkame pana.

For one entering a village on foot without a bodice, or for one exceeding the boundary of an enclosed village.

2429.

2429.

Dukkaṭaṃ paṭhame pāde, pācitti dutiye siyā;

Upacārokkamepettha, eseva ca nayo mato.

A dukkaṭa is incurred with the first step, a pācittiya with the second; this same principle is considered to apply also to exceeding the precinct.

2430.

2430.

Yassā saṃkaccikaṃ naṭṭhaṃ, acchinnaṃ vāpi kenaci;

Anāpatti siyā tassā, gilānāyāpadāsupi.

There is no offense for one whose bodice is lost or has been stolen by someone, nor for one who is sick or in times of danger.

2431.

2431.

Idameḷakalomena, samuṭṭhānādinā samaṃ;

Sesaṃ vuttanayeneva, viññātabbaṃ vibhāvinā.

This is similar to the Eḷakaloma rule in terms of origin and so forth; the rest should be understood by the discerning in the manner already explained.

Terasamaṃ.

The thirteenth.

Chattupāhanavaggo navamo.

The Umbrella and Footwear Chapter, the ninth.

Iti vinayavinicchaye pācittiyakathā niṭṭhitā.

Thus in the Vinayavinicchaya, the discussion on the Pācittiya rules is concluded.

Pāṭidesanīyakathā

The Discussion on Pāṭidesanīya Rules

2432.

2432.

Agilānā [Pg.234] sace sappiṃ, laddhaṃ viññattiyā sayaṃ;

‘‘Bhuñjissāmī’’ti gahaṇe, dukkaṭaṃ paridīpitaṃ.

If one who is not sick, having obtained ghee through her own request, at the moment of receiving it thinks, 'I will consume it,' a dukkaṭa is declared.

2433.

2433.

Ajjhohāravaseneva, pāṭidesaniyaṃ siyā;

Tipāṭidesanīyaṃ tu, gilānāya dvidukkaṭaṃ.

By the act of swallowing, it becomes a pāṭidesanīya; for a sick person, however, it is a pāṭidesanīya of three origins and a dukkaṭa of two origins.

2434.

2434.

Gilānā viññāpetvāna, pacchā sevantiyāpi ca;

Gilānāyāvasesaṃ vā, viññattaṃ ñātakādito.

[There is no offense for food] requested for a sick person, nor for one who serves them afterwards; or for the leftovers of a sick person, or for what has been requested from relatives and so forth.

2435.

2435.

Aññassatthāya vā atta-dhanenummattikāya vā;

Anāpatti samuṭṭhānaṃ, addhānasadisaṃ mataṃ.

There is no offense when it is for the sake of another, or purchased with one's own wealth, or for one who is insane. Its origin is considered similar to that of the Addhāna rule.

Paṭhamaṃ.

The first.

2436.

2436.

Ayameva ca sesesu, dutiyādīsu nicchayo;

Samuṭṭhānādinā saddhiṃ, natthi kāci visesatā.

And this same determination applies to the remaining cases, from the second onwards; together with the origin and so forth, there is no difference whatsoever.

2437.

2437.

Anāgatesu sabbesu, sappiādīsu pāḷiyaṃ;

Bhuñjantiyā tu viññatvā, aṭṭhasupi ca dukkaṭaṃ.

For all the unmentioned items in the Pāḷi, such as ghee and so forth, a dukkaṭa is incurred for a bhikkhunī who eats them after having requested them; this applies in all eight cases.

Iti vinayavinicchaye

Thus in the Vinayavinicchaya.

Pāṭidesanīyakathā niṭṭhitā.

The discussion on the Pāṭidesanīya rules is concluded.

2438.

2438.

Sekhiyā pana ye dhammā, uddiṭṭhā pañcasattati;

Tesaṃ mahāvibhaṅge tu, vutto atthavinicchayo.

As for the seventy-five rules of training that have been set forth, the determination of their meaning has been explained in the Mahāvibhaṅga.

Iti vinayavinicchaye

Thus in the Vinayavinicchaya.

Sikkhākaraṇīyakathā niṭṭhitā.

The discussion on the rules of training is concluded.

2439.

2439.

Ubhatopātimokkhānaṃ[Pg.235];

Savibhaṅgānameva yo;

Attho aṭṭhakathāsāro;

So ca vutto visesato.

The meaning of both Pātimokkhas, together with their analyses, which is the essence of the commentaries—that has been explained in detail.

2440.

2440.

Tañca sabbaṃ samādāya, vinayassa vinicchayo;

Bhikkhūnaṃ bhikkhunīnañca, hitatthāya kato mayā.

Having compiled all that, this Determination of the Vinaya has been made by me for the welfare of the bhikkhus and bhikkhunīs.

2441.

2441.

Imaṃ paṭibhānajantu no jantuno;

Suṇanti vinaye hi te ye hite;

Janassa sumatāyane tāyane;

Bhavanti pakataññuno taññuno.

This person of ready wit is no ordinary person, for those who listen to the Vinaya are intent on what is beneficial. In protecting the people on the path of good wisdom, they become grateful and knowers of that.

2442.

2442.

Bahusāranaye vinaye parame;

Abhipatthayatā hi visāradataṃ;

Paramā pana buddhimatā mahatī;

Karaṇīyatamā yatinādaratā.

For one aspiring to expertise in the supreme Vinaya with its many essential points, the highest and greatest duty for the wise is diligence and respect.

2443.

2443.

Avagacchati yo pana bhikkhu imaṃ;

Vinayassa vinicchayamatthayutaṃ;

Amaraṃ ajaraṃ arajaṃ arujaṃ;

Adhigacchati santipadaṃ pana so.

But the monk who understands this determination of the Vinaya, which is endowed with meaning, indeed attains the state of peace: deathless, ageless, stainless, and free from sickness.

Iti vinayavinicchaye

Thus in the Determination of the Vinaya.

Bhikkhunīvibhaṅgakathā niṭṭhitā.

The Discourse on the Analysis of the Bhikkhunīs is concluded.

Khandhakakathā

The Discourse on the Sections

Mahāvaggo

The Great Chapter

Mahākhandhakakathā

The Discourse on the Great Section

Pabbajjākathā

The Discourse on Going Forth

2444.

2444.

Sīlakkhandhādiyuttena[Pg.236], subhakkhandhena desite;

Khandhakepi pavakkhāmi, samāsena vinicchayaṃ.

Concerning the Sections, taught by the one endowed with the aggregate of virtue and so on, the one of auspicious qualities, I will explain the determination in brief.

2445.

2445.

Mātarā ananuññātaṃ, pitarā vāpi bhikkhuno;

Bhaṇḍukammamapucchitvā, pabbājentassa dukkaṭaṃ.

For a monk who gives the going forth to one not permitted by his mother or father, or without having inquired about his status as a eunuch, there is an offense of wrong-doing.

2446.

2446.

Uddesaparipucchāya, sayaṃ ce byāvaṭo siyā;

Daharo āṇāpetabbo, pabbājetvānayāti ca.

If one is oneself busy with recitation and questioning, a junior monk should be instructed, saying: 'Give him the going forth and bring him here.'

2447.

2447.

Upajjhāyamathuddissa, avutto daharo pana;

Pabbājeti sace taṃ so, sayamevāpi vaṭṭati.

But if a junior monk, though uninstructed, gives the going forth to someone, having designated a preceptor for him, it is valid even if done by himself.

2448.

2448.

Sāmaṇeropi vattabbo, daharo natthi tattha ce;

‘‘Khaṇḍasīmamimaṃ netvā, pabbājetvānayā’’ti ca.

If there is no junior monk there, a novice too should be told: 'Having led him to this broken boundary, give him the going forth and bring him here.'

2449.

2449.

Saraṇāni panetassa, dātabbāneva attanā;

Evampi bhikkhunāyeva, hoti pabbājito naro.

But the refuges must be given to him by oneself. Even so, a man is considered to have received the going forth only from a monk.

2450.

2450.

Purisaṃ bhikkhuto añño, pabbājeti na vaṭṭati;

Itthiṃ bhikkhunito añño, pabbājeti na vaṭṭati.

It is not allowable for one other than a monk to give the going forth to a man; it is not allowable for one other than a nun to give the going forth to a woman.

2451.

2451.

Sāmaṇeropi vā dātuṃ, sāmaṇerīpi vā tathā;

Āṇattiyā ubhinnampi, kāsāyāni labhanti te.

By the instruction of either a monk or a nun, the candidates receive the ochre robes; a male novice or likewise a female novice may also give them.

2452.

2452.

Sayameva ca yaṃ kiñci, pabbājentena bhikkhunā;

Kesāpanayanaṃ katvā, paṭhamaṃ udake puna.

The monk himself who is giving the going forth should first, after having the hair removed, then in water...

2453.

2453.

Nhāpetabbo [Pg.237] siyā suṭṭhu, ghaṃsitvā gomayādinā;

Sarīre pīḷakā vāpi, kacchu vā tassa honti ce.

He should be bathed well, having been scrubbed with cow-dung and the like, if he has boils or scabies on his body.

2454.

2454.

Mātā yathā niyaṃputtaṃ, na jigucchati sabbaso;

Nhāpetabbova yatinā, tatheva ajigucchatā.

Just as a mother is not at all disgusted by her own son, so too should he be bathed by the monk without disgust.

2455.

2455.

Kasmā? Panettakenāpi, upakārena sāsane;

So sadā balavasneho, hotupajjhāyakādisu.

Why? So that, because of even this small service in the Dispensation, he may always have strong affection for his preceptor and others.

2456.

2456.

Vinodetvā panuppannaṃ, ukkaṇṭhaṃ kulaputtakā;

Sikkhāyo paripūretvā, nibbānaṃ pāpuṇanti hi.

For having dispelled arisen discontent, the sons of good family, fulfilling the trainings, indeed attain Nibbāna.

2457.

2457.

Gandhacuṇṇena vā pacchā, cuṇṇenapi haliddiyā;

Sarīraṃ tassa sīsañca, ubbaṭṭetvā punappunaṃ.

Afterwards, having repeatedly anointed his body and head with scented powder or with turmeric powder...

2458.

2458.

Gihigandhaṃ vinodetvā, kāsāyāni panekato;

Dvattikkhattuṃ sakiṃ vāpi, dātabbānissa bhikkhunā.

...having removed the householder's scent, the ochre robes should be given to him by the monk once, or twice, or three times.

2459.

2459.

Atha hatthepi vā tassa, adatvā sayameva taṃ;

Acchādeti upajjhāyo, vaṭṭatācariyopi vā.

Then, without placing it in his hand, the preceptor or the teacher may himself dress him in it.

2460.

2460.

Nivāseti anāṇatto, so pārupati vā sayaṃ;

Apanetvā tato sabbaṃ, puna dātabbameva taṃ.

If, uninstructed, he puts on the lower robe or drapes the upper robe himself, then after removing it all, it must be given to him again.

2461.

2461.

Bhikkhunā tu sahatthena, tathā āṇattiyāpi vā;

Dinnaṃ vaṭṭati kāsāvaṃ, nādinnaṃ pana vaṭṭati.

But an ochre robe is allowable when given by a monk with his own hand or likewise by his instruction; what is not given, however, is not allowable.

2462.

2462.

Tasseva santakaṃ vāpi, kā kathā attasantake;

Vandāpetvā tattha bhikkhū, kārāpetvāna ukkuṭiṃ.

Even if it is his own property—to say nothing of another's—having had him pay homage to the monks there and assume the squatting posture...

2463.

2463.

Añjaliṃ paggahāpetvā, dātabbaṃ saraṇattayaṃ;

Paṭipāṭivaseneva, na ca uppaṭipāṭiyā.

...and having had him raise his hands in reverence, the Three Refuges should be given only in the correct order, and not out of order.

2464.

2464.

Sace ekapadaṃ vāpi, deti ekakkharampi vā;

Paṭipāṭiṃ virajjhitvā, gahitaṃ ce na vaṭṭati.

If one gives even a single phrase or a single syllable out of the correct order, the taking of the refuges is not valid.

2465.

2465.

Tikkhattuṃ yadi vā deti, buddhaṃ saraṇameva vā;

Tathā sesesu cevampi, na dinnāneva honti hi.

If one gives only the refuge in the Buddha three times, and similarly with the other refuges, they are indeed not considered to have been given.

2466.

2466.

Katvānunāsikantāni[Pg.238], ekābaddhāni vā pana;

Vicchinditvātha ma-ntāni, dātabbāni vijānatā.

They should be given by one who knows, making the final sounds nasal and separating the words ending in 'm', not joining them together.

2467.

2467.

Upasampadakammaṃ tu, ekatosuddhiyā siyā;

Na hoti pana pabbajjā, ubhatosuddhiyā vinā.

The act of higher ordination, however, can be valid with purity on one side; but the going forth is not valid without purity on both sides.

2468.

2468.

Tasmā ācariyenāpi, tathāntevāsikenapi;

Bu-ddha-kārādayo vaṇṇā, ṭhānakaraṇasampadaṃ.

Therefore, by the teacher and likewise by the resident pupil, the letters, such as 'bu' and 'ddha,' should be pronounced with accomplishment in the place and means of articulation.

2469.

2469.

Ahāpentena vattabbā, pabbajjāguṇamicchatā;

Ekavaṇṇavināsena, pabbajjā hi na rūhati.

It should be said without omission by one who desires the qualities of the going forth, for the going forth does not succeed through the corruption of even a single letter.

2470.

2470.

Yadi siddhāpi pabbajjā, saraṇāgamanatova hi;

Dātabbā dasa sīlāni, pūraṇatthāya bhikkhunā.

Even if the going forth is accomplished just by going for refuge, the ten precepts should be given by the monk for the sake of completion.

Pabbajjākathā.

The Discourse on the Going Forth.

2471.

2471.

Upajjhāyamathācariyaṃ, nissāya vasatā pana;

Kattabbāneva vattāni, piyasīlena bhikkhunā.

But by a monk of amiable virtue dwelling in dependence on a preceptor and a teacher, the duties must be fulfilled.

2472.

2472.

Āsanaṃ paññapetabbaṃ, dantakaṭṭhaṃ mukhodakaṃ;

Dātabbaṃ tassa kālena, sace yāgu bhavissati.

A seat should be prepared; a tooth-stick and water for the face should be given to him at the proper time. If there is gruel, it should be offered.

2473.

2473.

Yāgu tassupanetabbā, saṅghato kulatopi vā;

Patte vattañca kātabbaṃ, vattaṃ gāmappavesane.

Gruel should be brought to him, whether from the Sangha or from a family; the duty regarding the bowl should be done, and the duty on entering the village.

2474.

2474.

Cīvare yāni vattāni, vuttāni hi mahesinā;

Senāsane tathā pāda-pīṭhakathalikādisu.

Whatever duties concerning the robe have been spoken by the Great Sage, and likewise those concerning the lodging, footstool, mat, and so on.

2475.

2475.

Evamādīni vattāni, sabbāni pana rogato;

Vuṭṭhānāgamanantāni, sattatiṃsasataṃ siyuṃ.

These and other such duties, all of them, from the duty to one who is ill up to the duty on returning, would amount to one hundred and thirty-seven.

2476.

2476.

Vattabhedena sabbattha, dukkaṭaṃ tu pakāsitaṃ;

Anādaravaseneva, akarontassa bhikkhuno.

For a monk who does not perform them out of disrespect, an offense of wrong-doing is declared for every breach of duty.

Upajjhāyācariyavattakathā.

The Discourse on the Duties toward the Preceptor and Teacher.

2477.

2477.

Upajjhāyassa [Pg.239] vattāni, tathā saddhivihārike;

Sataṃ terasa honteva, tathāntevāsikepi ca.

The duties of the preceptor toward the co-resident pupil are one hundred and thirteen, and likewise toward the resident pupil.

Saddhivihārikantevāsikavattakathā.

The Discourse on the Duties toward the Co-resident Pupil and the Resident Pupil.

2478.

2478.

Pakkante vāpi vibbhante, pakkhasaṅkantake mate;

Āṇattiyā upajjhāyā, passambhati ca nissayo.

Dependence on a preceptor ceases when he has departed, or disrobed, or gone over to another sect, or died, or by his order.

2479.

2479.

Hoti ācariyamhāpi, chadhā nissayabhedanaṃ;

Pakkante vāpi vibbhante, pakkhasaṅkantake mate.

The breaking of dependence on a teacher also occurs in six ways: when he has departed, or disrobed, or gone over to another sect, or died,

2480.

2480.

Āṇattiyaṃ ubhinnampi, dhuranikkhepanepi ca;

Ekekassa ubhinnaṃ vā, nālaye sati bhijjati.

by the order of both, and also by the laying down of the burden. When there is no attachment on the part of one or both, it is broken.

2481.

2481.

Upajjhāyasamodhāna-gatassāpi ca bhijjati;

Dassanaṃ savanañcāti, samodhānaṃ dvidhā mataṃ.

It is also broken for one who has come into the preceptor's presence. Presence is considered twofold: seeing and hearing.

2482.

2482.

Addhikassa gilānassa, gilānupaṭṭhakassa ca;

Yācitassa na dosova, vasituṃ nissayaṃ vinā.

For a traveler, a sick person, one attending the sick, or one who has been requested, there is no fault in dwelling without dependence.

2483.

2483.

Jānatā attano ceva, vane phāsuvihārataṃ;

Sabhāge dāyakesante, vasitumpi ca vaṭṭati.

It is also proper to dwell in the forest if one knows for oneself how to live there comfortably and there is a supporter who shares his requisites.

Nissayapaṭippassambhanakathā.

The Discourse on the Cessation of Dependence.

2484.

2484.

Kuṭṭhiṃ gaṇḍiṃ kilāsiñca, sosiñca apamārikaṃ;

Tathā rājabhaṭaṃ coraṃ, likhitaṃ kārabhedakaṃ.

A leper, one with boils, one with a skin disease, a consumptive, an epileptic; likewise a king's soldier, a thief, a branded criminal, a jail-breaker,

2485.

2485.

Kasāhataṃ narañceva, purisaṃ lakkhaṇāhataṃ;

Iṇāyikañca dāsañca, pabbājentassa dukkaṭaṃ.

a man who has been flogged, a man who has been branded, a debtor, and a slave—for one who gives the going forth to such persons, there is an offense of wrong-doing.

2486.

2486.

Hatthacchinnamaḷacchinnaṃ, pādacchinnañca puggalaṃ;

Kaṇṇanāsaṅgulicchinnaṃ, kaṇḍaracchinnameva ca.

A person with hands cut off, feet cut off, ears cut off, nose cut off, fingers cut off, and also with sinews cut;

2487.

2487.

Kāṇaṃ kuṇiñca khujjañca, vāmanaṃ phaṇahatthakaṃ;

Khañjaṃ pakkhahatañceva, sīpadiṃ pāparoginaṃ.

a one-eyed person, a cripple, a hunchback, a dwarf, one with a deformed hand, a lame person, one who is paralyzed, one with elephantiasis, and one with a malignant disease;

2488.

2488.

Jarāya [Pg.240] dubbalaṃ andhaṃ, badhirañceva mammanaṃ;

Pīṭhasappiṃ tathā mūgaṃ, pabbājentassa dukkaṭaṃ.

one weakened by old age, a blind person, a deaf person, a stutterer, one who crawls on a stool, and likewise a mute person—for one who gives the going forth to such persons, there is an offense of wrong-doing.

2489.

2489.

Atidīghotirasso vā, atikālopi vā tathā;

Accodātopi vā maṭṭha-tambalohanidassano.

One who is excessively tall or short, or likewise excessively dark or pale, or who has the appearance of polished reddish bronze;

2490.

2490.

Atithūlo atikisso, mahāsīsopi vā tathā;

Atikhuddakasīsena, sahitena yuttopi vā.

one who is excessively stout or thin, or likewise one with a very large head, or one endowed with a very small head;

2491.

2491.

Kuṭakuṭakasīso vā, tathā sikharasīsako;

Veḷunāḷisamānena, sīsena ca yuto naro.

one with a lumpy head, or likewise one with a pointed head, or a person endowed with a head like a bamboo tube;

2492.

2492.

Kappasīsopi pabbhāra-sīso vā vaṇasīsako;

Tathā kaṇṇikakeso vā, thūlakesopi vā tathā.

one with a skull-shaped head, or a sloping head, or a head with a prominent boil; or likewise one with hair bunched up, or one with thick hair;

2493.

2493.

Pūtinillomasīso vā, jātipaṇḍarakesako;

Jātiyā tambakeso vā, tathevāvaṭṭasīsako.

one with a foul, hairless head, or one with naturally white hair, or one with naturally copper-colored hair, and likewise one with a whorl on the head;

2494.

2494.

Sīsalomekabaddhehi, bhamukehi yutopi vā;

Sambaddhabhamuko vāpi, nillomabhamukopi vā.

one with eyebrows joined to the hair of the head, or one with connected eyebrows, or one with hairless eyebrows;

2495.

2495.

Mahantakhuddanetto vā, tathā visamalocano;

Kekaro vāpi gambhīra-netto visamacakkalo.

one with large or small eyes, or likewise one with uneven eyes; or one with a squint, or deep-set eyes, or uneven pupils;

2496.

2496.

Jatumūsikakaṇṇo vā, hatthikaṇṇopi vā pana;

Chiddamattakakaṇṇo vā, tathevāviddhakaṇṇako.

one with ears like a bat, or ears like an elephant; one with ears that are mere holes, or likewise one with pierced ears;

2497.

2497.

Tathā ṭaṅkitakaṇṇo vā, pūtikaṇṇopi vā pana;

Yonakādippabhedopi, nāyaṃ parisadūsako.

likewise one with cut ears, or one with foul-smelling ears, or one of Yona or other foreign origin—such a one is not an assembly-defiler.

2498.

2498.

Atipiṅgalanetto vā, tathā nippakhumakkhi vā;

Assupaggharanetto vā, pakkapupphitalocano.

one with excessively tawny eyes, or likewise one with eyes without eyelashes; or one with constantly tearing eyes, or one with eyes like a faded flower;

2499.

2499.

Tatheva ca mahānāso, atikhuddakanāsiko;

Tathā cipiṭanāso vā, naro kuṭilanāsiko.

and likewise one with a large nose or a very small nose; or likewise one with a flat nose, or a person with a crooked nose;

2500.

2500.

Niccavissavanāso [Pg.241] vā, yo vā pana mahāmukho;

Vaṅkabhinnamukho vāpi, mahāoṭṭhopi vā pana.

one with a constantly running nose, or one with a large mouth; or one with a crooked, broken mouth, or one with large lips;

2501.

2501.

Tathā tanukaoṭṭho vā, vipuluttaraoṭṭhako;

Oṭṭhachinnopi uppakka-mukho eḷamukhopi vā.

or likewise one with thin lips, or one with a very large upper lip; also one with a cut lip, one with a festering mouth, or one with a harelip;

2502.

2502.

Saṅkhatuṇḍopi duggandha-mukho vā pana puggalo;

Mahādantopi accantaṃ, tathā asuradantako.

also one with a conch-shaped mouth, or a person with a foul-smelling mouth; one with exceedingly large teeth, or likewise one with teeth like an asura;

2503.

2503.

Heṭṭhā uparito vāpi, bahinikkhantadantako;

Adanto pūtidanto vā, atikhuddakadantako.

one with teeth protruding outwards from below or above; one without teeth, or with foul teeth, or with very small teeth.

2504.

2504.

Yassa dantantare danto, kāḷakadantasannibho;

Sukhumova ṭhito, taṃ ce, pabbājetumpi vaṭṭati.

One who has a tooth growing between others, a tooth that is blackish, or one that is very fine; it is proper to ordain such a one.

2505.

2505.

Yo mahāhanuko poso;

Dīghena hanunā yuto;

Cipiṭahanuko vāpi;

Rassena hanunā yuto.

A person with a large jaw, or one endowed with a long jaw; or one with a flat jaw, or one endowed with a short jaw.

2506.

2506.

Nimmassudāṭhiko vāpi, atidīghagalopi vā;

Atirassagalopi vā, bhinnagaṇṭhigalopi vā.

One who is beardless, or has an excessively long neck, or an extremely short neck, or a neck with goiters.

2507.

2507.

Tathā bhaṭṭhaṃsakūṭo vā, bhinnapiṭṭhiuropi vā;

Sudīgharassahattho vā, kacchukaṇḍusamāyuto.

Likewise, one with stooped shoulders, or one with a deformed back and chest; or one with excessively long or short arms, or one afflicted with itching scabies.

2508.

2508.

Mahānisadamaṃso vā, uddhanaggupamāyuto;

Vātaṇḍiko mahāūru, saṅghaṭṭanakajāṇuko.

One with very large buttocks, or one with thighs like oven-posts; one with a hydrocele, one with large thighs, or one with knock-knees.

2509.

2509.

Bhinnajāṇu mahājāṇu, dīghajaṅgho vijaṅghako;

Vikaṭo vāpi paṇho vā, tathā ubbaddhapiṇḍiko.

One with broken knees, large knees, or long shins; one with deformed shanks or deformed heels, or one with swollen calves.

2510.

2510.

Yaṭṭhijaṅgho mahājaṅgho, mahāpādopi yo naro;

Tathā piṭṭhikapādo vā, mahāpaṇhipi vā pana.

One with stick-like shins, very large shins, or a man with very large feet; or one with feet like a turtle's, or one with very large heels.

2511.

2511.

Vaṅkapādo [Pg.242] naro yo vā, gaṇṭhikaṅgulikopi vā;

Yo panandhanakho vāpi, kāḷapūtinakhopi ca.

Or a man with clubfoot, or with knotted fingers; or one with damaged nails, or one with black and putrid nails.

2512.

2512.

Iccevamādikaṃ kañci, naraṃ parisadūsakaṃ;

Pabbājentassa bhikkhussa, hoti āpatti dukkaṭaṃ.

For a bhikkhu who gives the going forth to any such person who is a defiler of the assembly, there is an offense of wrong-doing.

Parisadūsakakathā.

The Discourse on Defilers of the Assembly.

2513.

2513.

‘‘Sāmaṇerajja mā khāda, mā bhuñja ca pivā’’ti ca;

Nivārentassa āhāraṃ, hoti āpatti dukkaṭaṃ.

For one who prevents a novice from getting food, saying: 'Novice, do not chew, do not eat, and do not drink!' there is an offense of wrong-doing.

2514.

2514.

‘‘Nivāressāmi āhāra’’-miti vā pattacīvaraṃ;

Anto nikkhipato sabba-payogesupi dukkaṭaṃ.

For one who, thinking, 'I will prevent him from getting food,' hides the novice's bowl and robes, there is an offense of wrong-doing for every effort.

2515.

2515.

Dubbacasāmaṇerassa, anācārassa kevalaṃ;

Daṇḍakammaṃ have katvā, hitakāmena bhikkhunā.

In the case of a disobedient and thoroughly misbehaving novice, a bhikkhu desiring his welfare should impose a penalty.

2516.

2516.

Yāguṃ vā pana bhattaṃ vā, dassetvā kira bhāsituṃ;

‘‘Āhaṭe daṇḍakamme tvaṃ, lacchasīda’’nti vaṭṭati.

Having shown him gruel or rice, it is proper to say: 'When you have carried out the penalty, you will receive this.'

2517.

2517.

Aparādhānurūpena, daṇḍakammaṃ tu kāraye;

Vālikāsalilādīna-māharāpanameva taṃ.

A penalty should be imposed in accordance with the offense; that is, making him fetch sand, water, and so forth.

2518.

2518.

Sīse vā nikkhipāpetuṃ, pāsāṇādīni kānici;

Nipajjāpetumuṇhe vā, pāsāṇe bhūmiyāpi vā.

To make him place any stones or the like on his head, or to make him lie down on hot stones or on the ground,

2519.

2519.

Udakaṃ vā pavesetuṃ, na ca vaṭṭati bhikkhuno;

Idhāvaraṇamattaṃ tu, daṇḍakammaṃ pakāsitaṃ.

or to make him enter the water—this is not proper for a bhikkhu. Here, the penalty declared is only a prevention.

Nivāraṇakathā.

The Chapter on Hindrances.

2520.

2520.

Pakkhopakkamikāsittā, catuttho panusūyako;

Napuṃsakena pañcete, paṇḍakā paridīpitā.

The pakkha, opakkamika, and āsitta; the fourth is the usūyaka; with the napuṃsaka, these five are declared as paṇḍakas.

2521.

2521.

Tesu āsittusūyānaṃ, pabbajjā na nivāritā;

Itaresaṃ tu tiṇṇampi, paṇḍakānaṃ nivāritā.

Among these, the going forth is not forbidden for the āsittaka and the usūyaka. But for the other three kinds of paṇḍaka, it is forbidden.

2522.

2522.

Vāritā [Pg.243] yassa pabbajjā, nāsetabboti so mato;

Tividhe pana te ñatvā, pabbājentassa dukkaṭaṃ.

One for whom the going forth is forbidden should be expelled. For one who gives the going forth to any of these three kinds, knowing them to be such, there is an offense of wrong-doing.

Paṇḍakakathā.

The Chapter on Paṇḍakas.

2523.

2523.

Liṅgattheno ca saṃvāsa-ttheno tadubhayassa ca;

Theyyasaṃvāsako nāma, tividhopi pavuccati.

A thief of the sign, a thief of communion, and a thief of both—the one who lives in communion by theft is said to be of these three kinds.

2524.

2524.

Sayameva ca yo tattha, pabbajitvā na gaṇhati;

Bhikkhuvassāni vā neva, yathāvuḍḍhampi vandanaṃ.

One who, having gone forth by himself, does not count the years as a bhikkhu nor accept homage according to seniority—

2525.

2525.

Liṅgattheno ayaṃ liṅga-mattassa thenato siyā;

Yo ca pabbajito hutvā, bhikkhuvassāni gaṇhati.

this one is a thief of the sign, by theft of the mere sign. And one who, having gone forth, counts the years as a bhikkhu—

2526.

2526.

Saṃvāsaṃ sādiyantova, saṃvāsatthenako mato;

Ubhayatthenako vutta-nayoyeva, yathāha ca.

by consenting to communion, he is considered a thief of communion. The thief of both is understood in the manner already explained.

2527.

2527.

‘‘Rājadubbhikkhakantāra-rogaveribhayehi vā;

Cīvarāharaṇatthaṃ vā, liṅgamādiyatīdha yo.

“One who, due to fear of kings, famine, the wilderness, disease, or enemies, or for the sake of obtaining robes, adopts the sign here—

2528.

2528.

Saṃvāsaṃ nādhivāseti, yāva so suddhamānaso;

Theyyasaṃvāsako nāma, tāva esa na vuccati’’.

as long as he is of pure mind and does not consent to communion, for so long he is not called one who lives in communion by theft.”

Theyyasaṃvāsakakathā.

The Chapter on Those Who Live in Communion by Theft.

2529.

2529.

‘‘Titthiyohaṃ bhavissa’’nti, upasampannabhikkhu ce;

Saliṅgeneva yo yāti, titthiyānamupassayaṃ.

“If a fully ordained bhikkhu, thinking, ‘I will become a sectarian,’ goes to the residence of sectarians still wearing his own sign,

2530.

2530.

Gacchato padavārena, hoti āpatti dukkaṭaṃ;

Hoti titthiyapakkanto, liṅge tesaṃ tu nissite.

for every step he takes, there is an offense of wrong-doing. He becomes one who has gone over to the sectarians when he adopts their sign.

2531.

2531.

‘‘Titthiyohaṃ bhavissa’’nti, kusacīrādikaṃ pana;

Sayameva nivāseti, sopi pakkantako siyā.

If, thinking, ‘I will become a sectarian,’ he himself puts on a grass-cloth garment or the like, he too becomes one who has gone over.

2532.

2532.

Naggo [Pg.244] ājīvakādīnaṃ, gantvā tesaṃ upassayaṃ;

Luñcāpeti sace kese, vattānādiyatīdha vā.

If, having gone naked to the residence of the Ājīvakas or others, he has his hair plucked out, or adopts their practices here,

2533.

2533.

Morapiñchādikaṃ tesaṃ, liṅgaṃ gaṇhāti vā sace;

Sārato ceva vā tesaṃ, pabbajjaṃ laddhimeva vā.

or if he takes up their sign, such as a peacock feather, or if he earnestly accepts their going forth or their doctrine,

2534.

2534.

Hoti titthiyapakkanto, na panesa vimuccati;

Naggassa gacchato vuttaṃ, padavārena dukkaṭaṃ.

he becomes one who has gone over to the sectarians, but he is not thereby released from his status. For one going naked, it is stated there is an offense of wrong-doing for every step.

2535.

2535.

Vutto anupasampanna-vasena theyyavāsako;

Tathā titthiyapakkanto, upasampannabhikkhunā.

The one who lives in communion by theft has been spoken of with reference to one not fully ordained; likewise, the one who has gone over to the sectarians, with reference to a fully ordained bhikkhu.

Titthiyapakkantakathā.

The Chapter on Going Over to Sectarians.

2536.

2536.

Nāgo vāpi supaṇṇo vā, yakkho sakkopi vā idha;

Tiracchānagato vutto, pabbājetuṃ na vaṭṭati.

A nāga, a supaṇṇa, a yakkha, or even Sakka here is called one of animal birth; it is not proper to give them the going forth.

Tiracchānakathā.

The Chapter on Animals.

2537.

2537.

Pañcānantarike pose, pabbājentassa dukkaṭaṃ;

Ubhatobyañjanañceva, tathā bhikkhunidūsakaṃ.

For one who gives the going forth to a person who has committed one of the five heinous acts, there is an offense of wrong-doing; likewise for one who gives it to a hermaphrodite or to one who has violated a bhikkhunī.

2538.

2538.

Ekatoupasampannaṃ, bhikkhunīnaṃ tu santike;

Dūsetvā pana so neva, bhikkhunīdūsako siyā.

One who is ordained as a bhikkhu, however, having committed a violation in the presence of bhikkhunīs, would not be a violator of a bhikkhunī.

2539.

2539.

Sace anupasampanna-dūsako upasampadaṃ;

Labhateva ca pabbajjaṃ, sā ca neva parājitā.

If one who violated a woman before her ordination receives the going forth and full ordination, she is not thereby defeated.

Ekādasaabhabbapuggalakathā.

The Chapter on the Eleven Incapable Persons.

2540.

2540.

Nūpasampādanīyova, anupajjhāyako naro;

Karoto dukkaṭaṃ hoti, na kuppati sace kataṃ.

A person without a preceptor is not to be ordained. For one who does so, there is an offense of wrong-doing; but if it has been done, it is not invalid.

2541.

2541.

Kuppatīti [Pg.245] vadanteke, na gahetabbameva taṃ;

Sesesupi ayaṃ ñeyyo, nayo sabbattha viññunā.

Some say it is invalid, but that should not be accepted. This method should be understood by the wise in all other cases as well.

2542.

2542.

Upasampadakammassa, abhabbā pañcavīsati;

Ajānitvā kato cāpi, osāro nāsanāraho.

Twenty-five are unfit for the act of ordination. Even a rehabilitation performed unknowingly is not to be set aside.

2543.

2543.

Hatthacchinnādibāttiṃsa, kuṭṭhiādi ca terasa;

Apatto tesamosāro, kato ce pana rūhati.

For the thirty-two beginning with one with severed hands, and the thirteen beginning with a leper, rehabilitation is not attained; but if it is done, it is valid.

2544.

2544.

Ekūpajjhāyako hoti;

Honti ācariyā tayo;

Upasampadāpekkhā ca;

Honti dve vā tayopi vā.

There is one preceptor; there are three teachers; and those seeking ordination may be two or three.

2545.

2545.

Tīhi ācariyeheva, ekato anusāvanaṃ;

Osāretvā kataṃ kammaṃ, na ca kuppati kappati.

When the announcement is made together by three teachers, the formal act, performed after setting one aside, is not invalidated and is allowable.

2546.

2546.

Ekūpajjhāyako hoti;

Ācariyopi tathekato;

Upasampadāpekkhā ca;

Honti dve vā tayopi vā.

There is one preceptor; likewise one teacher; and those desiring ordination may be two or three.

2547.

2547.

Anupubbena sāvetvā, tesaṃ nāmaṃ tu tena ca;

Ekato anusāvetvā, katampi ca na kuppati.

Having announced their names in sequence, and then having announced them together, the act performed is also not invalidated.

2548.

2548.

Nānupajjhāyakenāpi, nānācariyakena ca;

Aññamaññānusāvetvā, kataṃ kammañca vaṭṭati.

Even with different preceptors and with different teachers, the formal act performed after announcing to one another is valid.

2549.

2549.

Sumano tissatherassa, anusāveti sissakaṃ;

Tisso sumanatherassa, anusāveti sissakaṃ.

Sumana announces his pupil to Tissa the Elder; Tissa announces his pupil to Sumana the Elder.

2550.

2550.

Nānupajjhāyakeneva, ekācariyakenidha;

Upasampadā paṭikkhittā, buddhenādiccabandhunā.

Here, ordination without a preceptor, and with only one teacher, is prohibited by the Buddha, the Kinsman of the Sun.

Mahākhandhakakathā.

The Discourse on the Great Section.

Uposathakkhandhakakathā

The Discourse on the Uposatha Section.

2551.

2551.

Baddhābaddhavaseneva[Pg.246], sīmā nāma dvidhā matā;

Nimittena nimittaṃ tu, ghaṭetvā pana sammatā.

A boundary is considered to be of two kinds: bound and unbound. By connecting one marker with another, it is then established.

2552.

2552.

Ayaṃ sīmāvipattīhi, ekādasahi vajjitā;

Baddhā nāma siyā sīmā, sā tisampattisaṃyutā.

This boundary, free from eleven faults and endowed with three perfections, may be called a bound boundary.

2553.

2553.

Khaṇḍasamānasaṃvāsā-vippavāsādibhedato;

Iti baddhā tidhā vuttā, abaddhāpi tidhā matā.

By distinctions such as being partial, for common communion, and for non-separation, the bound boundary is said to be threefold; the unbound is also considered threefold.

2554.

2554.

Gāmato udakukkhepā, sattabbhantaratopi ca;

Tattha gāmaparicchedo, ‘‘gāmasīmā’’ti vuccati.

The enclosure of a village, which is called the 'village boundary', is defined by a water-throw's distance from the village, or by seven abbhantaras.

2555.

2555.

Jātassare samudde vā, nadiyā vā samantato;

Majjhimassudakukkhepo, udakukkhepasaññito.

In a natural lake, the sea, or a river, the water-throw on all sides by a man of average build is designated as the 'water-throw boundary'.

2556.

2556.

Agāmake araññe tu, sattevabbhantarā pana;

Samantato ayaṃ sīmā, sattabbhantaranāmikā.

In a forest without a village, this boundary extending for seven abbhantaras on all sides is named the 'seven-abbhantara boundary'.

2557.

2557.

Ekaṃ abbhantaraṃ vuttaṃ, aṭṭhavīsatihatthakaṃ;

Guḷukkhepanayeneva, udakukkhepakā matā.

One abbhantara is said to be twenty-eight cubits; the water-throw is understood by the measure of a molasses-ball throw.

2558.

2558.

Imā dve pana sīmāyo, vaḍḍhanti parisāvasā;

Abbhantarūdakukkhepā, ṭhitokāsā paraṃ siyuṃ.

However, these two boundaries expand with the assembly; the abbhantara and the water-throw are surpassed, and the standing-place is further beyond.

2559.

2559.

Ṭhito antoparicchede, hatthapāsaṃ vihāya vā;

Tattakaṃ anatikkamma, paricchedampi vā paraṃ.

Standing within the inner boundary, or having left the hand's-reach, not transgressing that much, or even the other boundary...

2560.

2560.

Ṭhito kammaṃ vikopeti, iti aṭṭhakathānayo;

Tasmā so hatthapāse vā, kātabbo bahi vā pana.

...one standing there invalidates the formal act—this is the method of the commentary. Therefore, he should be placed either within hand's-reach or outside.

2561.

2561.

Baddhasīmāya saṇṭhānaṃ, nimittaṃ disakittanaṃ;

Ñatvā pamāṇaṃ sodhetvā, sīmaṃ bandheyya paṇḍito.

Having known the shape for the bound boundary, the markers, the announcement of the directions, and the measure, and having purified it, a wise person should bind the boundary.

2562.

2562.

Tikoṇaṃ [Pg.247] caturassañca, vaṭṭañca paṇavūpamaṃ;

Vitānaṃ dhanukākāraṃ, mudiṅgasakaṭūpamaṃ.

Triangular, quadrangular, circular, like a small drum, canopy-shaped, bow-shaped, and like a mudiṅga drum or a cart.

2563.

2563.

Pabbataṃ vanaṃ pāsāṇaṃ, rukkhaṃ maggañca vammikaṃ;

Udakañca nadiñcāti, nimittānaṭṭha dīpaye.

A mountain, a forest, a rock, a tree, a road, an anthill, water, and a river—one should point out these eight markers.

2564.

2564.

Tesu tīṇi nimittāni, ādiṃ katvā samantato;

Nimittānaṃ satenāpi, bandhituṃ pana vaṭṭati.

Beginning with at least three of these markers on all sides, it is allowable to bind the boundary, even with a hundred markers.

2565.

2565.

Tiyojanaparā sīmā, ukkaṭṭhāti pakāsitā;

Ekavīsati bhikkhūnaṃ, gaṇhantī heṭṭhimā matā.

A boundary with a maximum extent of three yojanas is declared the largest; the smallest is considered to be that which can hold twenty-one bhikkhus.

2566.

2566.

Ukkaṭṭhāyapi ukkaṭṭhā, heṭṭhimāyapi heṭṭhimā;

Etā dvepi asīmāti, vuttā ādiccabandhunā.

A boundary larger than the maximum, and one smaller than the minimum—both of these are said to be 'not a boundary' by the Kinsman of the Sun.

2567.

2567.

Nimittaṃ pana kittetvā, sabbameva samantato;

Pacchā ñattidutiyena, sīmaṃ bandhitumarahati.

Having announced all the markers on every side, it is then proper to bind the boundary with a formal act consisting of a motion and one proclamation.

2568.

2568.

Bandhitvānantaraṃ pacchā, cīvarāvippavāsakaṃ;

Sammannitvāna baddhā sā-vippavāsāti vuccati.

Immediately after binding the boundary, having then designated it for the non-separation of robes, that bound boundary is called the 'non-separation' boundary.

2569.

2569.

Nadīsarasamuddesu, sīmaṃ bandhati ce pana;

Na vottharati teneva, asīmāti jinobravi.

If one binds a boundary in a river, lake, or sea, and it does not encompass it completely, the Victor has declared it to be 'not a boundary'.

Sīmākathā.

The Discourse on Boundaries.

2570.

2570.

Dinakārakakattabbā-kārānañca vasā pana;

Navevuposathā vuttā, buddhenādiccabandhunā.

According to the day, the agent, the duty, and the manner, nine types of Uposatha have been declared by the Buddha, the Kinsman of the Sun.

2571.

2571.

Cātuddaso pannaraso, sāmaggī ca uposatho;

Divaseneva niddiṭṭhā, tayopete uposathā.

The fourteenth, the fifteenth, and the Uposatha of harmony—these three Uposathas are specified by the day itself.

2572.

2572.

Saṅghe uposatho ceva, gaṇe puggaluposatho;

Kārakānaṃ vaseneva, tayo vuttā uposathā.

The Uposatha of the Sangha, the Uposatha of the group, and the Uposatha of the individual; according to the performers, three Uposathas are declared.

2573.

2573.

Suttuddesābhidhāno [Pg.248] ca, pārisuddhiuposatho;

Adhiṭṭhānanti niddiṭṭhā, tayo kammenuposathā.

The recitation of the Sutta, the Uposatha of purity, and the resolution—these three are specified as Uposathas by formal act.

2574.

2574.

Saṅghassa pātimokkho ca, pārisuddhi gaṇassa ca;

Adhiṭṭhānamathekassa, niddiṭṭhaṃ pana satthunā.

The Pātimokkha for the Sangha, the purity for the group, and the determination for one alone—these were declared by the Teacher.

2575.

2575.

Pātimokkhassa uddesā, pañca vuttā mahesinā;

Nidānaṃ uddisitvāna, sāvetabbaṃ tu sesakaṃ.

Five recitations of the Pātimokkha were declared by the Great Seer; having recited the introduction, the remainder should be announced.

2576.

2576.

Ayameva nayo ñeyyo, sesesupi ca viññunā;

Cattāro bhikkhunīnañca, uddesā navime pana.

This same method should be understood by the wise in the remaining cases as well; and for the bhikkhunīs there are four recitations. Thus, these are nine in total.

2577.

2577.

Pātimokkhassa uddeso, kātabbova uposathe;

Antarāyaṃ vinā ceva, anuddeso nivārito.

The recitation of the Pātimokkha should indeed be done on the Uposatha day; without an impediment, non-recitation is prohibited.

2578.

2578.

Thero ca issaro tassa;

‘‘Therādheyya’’nti pāṭhato;

Avattantena ajjhiṭṭho;

Yassa so pana vattati.

The elder is his authority, from the reading ‘dependent on the elder’; when requested by one who is not reciting, it is for that one that it then proceeds.

2579.

2579.

Uddisante samappā vā, āgacchanti sace pana;

Uddiṭṭhaṃ taṃ suuddiṭṭhaṃ, sāvetabbaṃ tu sesakaṃ.

If, while the recitation is proceeding, others arrive, whether in equal number or not; what has been recited is well-recited, but the remainder should be announced.

2580.

2580.

Uddiṭṭhamatte bhikkhūnaṃ, parisāyuṭṭhitāya vā;

Pārisuddhi tu kattabbā, mūle tesaṃ, sace bahū.

When the recitation has just been completed by the monks, or when the assembly has risen, purity should be declared in their presence, if they are many.

2581.

2581.

Sammajjituṃ padīpetuṃ, paññāpetuṃ dakāsane;

Viniddiṭṭhassa therena, akarontassa dukkaṭaṃ.

For one instructed by an elder to sweep, to light a lamp, and to arrange water and seats, there is an offense of wrong-doing for not doing so.

2582.

2582.

Katvā sammajjanaṃ dīpaṃ, ṭhapetvā udakāsanaṃ;

Gaṇañattiṃ ṭhapetvāva, kattabbo tīhuposatho.

Having done the sweeping and lit the lamp, having set out water and seats, and having established the motion for the group, the Uposatha for three persons should be performed.

2583.

2583.

Pubbakiccaṃ samāpetvā, adhiṭṭheyya panekako;

No ce adhiṭṭhaheyyassa, hoti āpatti dukkaṭaṃ.

Having completed the preliminary duties, one alone should make the determination; if he does not make the determination, for him there is an offense of wrong-doing.

2584.

2584.

Adhammena [Pg.249] ca vaggena, samaggena adhammato;

Tathā dhammena vaggena, samaggena ca dhammato.

By an unlawful faction, and by a united group unlawfully; likewise, by a lawful faction, and by a united group lawfully.

2585.

2585.

Uposathassa etāni, kammānīti jinobravi;

Catūsvapi panetesu, catutthaṃ dhammikaṃ mataṃ.

These are the acts of Uposatha, so said the Conqueror; and among these four, the fourth is considered lawful.

2586.

2586.

Adhammenidha vaggo hi, katamo cetthuposatho?Vasanti ekasīmāyaṃ, cattāro yattha bhikkhuno.

What, then, is the Uposatha here by an unlawful faction? It is where four monks dwell within a single boundary.

2587.

2587.

Ekassa pārisuddhiṃ te, ānayitvā tayo janā;

Karonti pārisuddhiṃ ce, adhammo vagguposatho.

If, having brought the declaration of purity from one, three persons perform the purity ceremony, it is an unlawful faction's Uposatha.

2588.

2588.

Adhammena samaggo hi, cattāro bhikkhunekato;

Karonti pārisuddhiṃ ce, samaggo hotyadhammiko.

Indeed, when four monks together unlawfully perform the purity ceremony, that assembly is unlawful.

2589.

2589.

Dhammena pana vaggo hi, katamo so uposatho;

Vasanti ekasīmāyaṃ, cattāro yattha bhikkhuno.

But what, then, is the Uposatha by a lawful faction? It is where four monks dwell within a single boundary.

2590.

2590.

Ekassa pārisuddhiṃ te, ānayitvā tayo janā;

Pātimokkhuddisante ce, vaggo dhammenuposatho.

If, having brought the declaration of purity from one, three persons recite the Pātimokkha, it is a lawful faction's Uposatha.

2591.

2591.

Dhammato hi samaggo so;

Cattāro bhikkhunekato;

Pātimokkhuddisantīdha;

Samaggo dhammato mato.

As for the lawfully united assembly: when four monks together recite the Pātimokkha here, it is considered a lawful assembly.

2592.

2592.

Vagge samagge vaggoti, saññino vimatissa vā;

Uposathaṃ karontassa, hoti āpatti dukkaṭaṃ.

For one performing the Uposatha, while perceiving a faction as a united assembly, or a united assembly as a faction, or while being in doubt, there is an offense of wrong-doing.

2593.

2593.

Bhedādhippāyato tassa, hoti thullaccayaṃ pana;

Vagge samaggenāpatti, samaggoti ca saññino.

If it is done with the intention of causing schism, there is a grave offense for him; for one in a factional assembly who perceives it as united, there is an offense.

2594.

2594.

Ukkhittena gahaṭṭhena, sesehi sahadhammihi;

Cutanikkhittasikkhehi, ekādasahi vā saha.

With one who is suspended, with a layperson, with other co-religionists, with those who have fallen from or abandoned the training, or with the eleven other types of persons.

2595.

2595.

Uposatho na kātabbo, sabhāgāpattikena vā;

Chandena pārivutthena, karoto hoti dukkaṭaṃ.

The Uposatha should not be performed with one who has a similar offense, or with one on probation whose consent has been given; for one who does so, there is an offense of wrong-doing.

2596.

2596.

Adesetvā [Pg.250] panāpattiṃ, nāvikatvāna vematiṃ;

Uposatho na kātabbo, dine vā anuposathe.

Without having confessed an offense, and without having clarified a doubt, the Uposatha should not be performed, whether on an Uposatha day or not.

2597.

2597.

Uposathe panāvāsā, sabhikkhumhā ca bhikkhunā;

Āvāso vā anāvāso, na gantabbo kudācanaṃ.

On the Uposatha day, a monk should never go from a residence with monks to another residence or to a non-residence.

2598.

2598.

Yasmiṃ uposathe kiccaṃ;

Āvāse pana vattati;

So ce sabhikkhuko nāma;

Āvāsoti pakāsito.

That residence wherein the Uposatha duty is to be performed, if it is indeed inhabited by monks, is declared to be a residence.

2599.

2599.

Uposatho kimatthāya, kimatthāya pavāraṇā;

Uposatho samaggattho, visuddhatthā pavāraṇā.

For what purpose is the Uposatha? For what purpose is the Pavāraṇā? The Uposatha is for the purpose of unity; the Pavāraṇā is for the purpose of purity.

2600.

2600.

Kopetuṃ dhammikaṃ kammaṃ, paṭikkoseyya dukkaṭaṃ;

Chandaṃ vā kāyasāmaggiṃ, adentassapi dukkaṭaṃ.

For one who would obstruct or protest against a lawful act, there is an offense of wrong-doing; for one not giving his consent or his bodily presence, there is also an offense of wrong-doing.

2601.

2601.

Hoti pañcavidho saṅgho, catuvaggādibhedato;

So ca kattabbakammassa, vasena paridīpito.

The Sangha is of five kinds, distinguished by groups of four and so forth; and it is explained according to the act to be done.

2602.

2602.

Pavāraṇaṃ tathābbhānaṃ, kammañca upasampadaṃ;

Ṭhapetvā catuvaggena, akattabbaṃ na vijjati.

Except for Pavāraṇā, rehabilitation, and the act of ordination, there is nothing that cannot be done by a group of four.

2603.

2603.

Pañcavaggena abbhānaṃ, majjhadesūpasampadaṃ;

Dasavaggena abbhānaṃ, vinā sabbaṃ tu vaṭṭati.

By a group of five, [all acts are valid] except for rehabilitation and ordination in the Middle Country; by a group of ten, all is valid except for rehabilitation.

2604.

2604.

Kammaṃ vīsativaggena, na kattabbaṃ na kiñcipi;

Ūne dosoti ñāpetuṃ, nādhike atirekatā.

No other act whatsoever is to be done by a group of twenty; this is to make known that a deficiency is a fault, whereas in an excess there is no special merit.

2605.

2605.

Cattāro pakatattāva, kammappattāti dīpitā;

Catuvaggena kattabbe, sesesu ca ayaṃ nayo.

Four monks who are in their natural state are indeed declared to be qualified for the act; when an act is to be done by a group of four, this same method applies in the remaining cases.

2606.

2606.

Catuvaggādikattabbaṃ, katvāsaṃvāsapuggalaṃ;

Gaṇapūraṃ karontassa, kataṃ kuppati dukkaṭaṃ.

For one who, in an act to be done by a group of four and so forth, makes a person not in communion a quorum-filler, the act performed is invalid, and there is an offense of wrong-doing.

2607.

2607.

Parivāsādikammepi[Pg.251], tatraṭṭhaṃ gaṇapūrakaṃ;

Katvā pana karontānaṃ, tathā, sesaṃ tu vaṭṭati.

Even in acts such as probation, for those who perform them having made one already undergoing that procedure the quorum-filler, it is likewise invalid; the remainder, however, is valid.

Uposathakkhandhakakathā.

The Discourse on the Uposatha Chapter.

Vassūpanāyikakkhandhakakathā

The Discourse on the Chapter of Entering the Rains-Residence

2608.

2608.

Purimā pacchimā cāti, duve vassūpanāyikā;

Ālayo vā vacībhedo, kattabbo upagacchatā.

There are two entrances to the rains-residence, the earlier and the later. One who is entering should determine a residence or make a verbal declaration.

2609.

2609.

Vassūpagamanaṃ vāpi, jānaṃ anupagacchato;

Temāsamavasitvā vā, carantassapi dukkaṭaṃ.

For one who knowingly does not enter the rains-residence, or for one who wanders about after having resided for the three-month period, there is an offense of wrong-doing.

2610.

2610.

Rukkhassa susire chatte, cāṭichavakuṭīsu vā;

Ajjhokāsepi vā vassaṃ, upagantuṃ na vaṭṭati.

It is not proper to enter the rains-residence in the hollow of a tree, under an umbrella, in huts made of pots or skins, or even in the open.

2611.

2611.

Vassacchede anāpatti, antarāyo sace siyā;

Chinnavassassa bhikkhussa, vāritāva pavāraṇā.

There is no offense in a break in the rains-residence if there should be an obstacle. For a monk whose rains-residence is broken, the Pavāraṇā is indeed prevented.

2612.

2612.

Mātāpitūnaṃ pana dassanatthaṃ;

Pañcannamatthe sahadhammikānaṃ;

Daṭṭhuṃ gilānaṃ tadupaṭṭhakānaṃ;

Bhattādi nesaṃ pariyesanatthaṃ.

For the sake of seeing one's mother and father; for the sake of the five kinds of fellow practitioners of the Dhamma; to see the sick and their attendants; or to seek food and so forth for them.

2613.

2613.

Tathānabhirataṃ gantvā, vūpakāsessamuṭṭhitaṃ;

Diṭṭhiṃ vā tassa kukkuccaṃ, vinodessāmahanti vā.

Likewise, having gone to one who is discontented, thinking, 'We will appease the agitated one,' or, 'We will dispel his wrong view or remorse.'

2614.

2614.

Evaṃ sattāhakiccena, bhikkhunā vinayaññunā;

Apesitepi gantabbaṃ, pageva pahite pana.

Thus, for a seven-day duty, a monk who knows the Vinaya should go even if not sent, how much more so when he is sent.

2615.

2615.

Vassaṃ upagatenettha, animantitabhikkhunā;

Dhammassa savanatthāya, gantuṃ pana na vaṭṭati.

For a monk who has entered the rains-residence, it is not proper to go to hear the Dhamma if uninvited.

2616.

2616.

‘‘Asukaṃ [Pg.252] nāma divasaṃ, sannipāto bhavissati’’;

Iccevaṃ katikā pubbaṃ, katā ce pana vaṭṭati.

“On such and such a day there will be a gathering”—if such a prior agreement was made, then it is permissible.

2617.

2617.

‘‘Dhovissāmi rajissāmi, bhaṇḍaka’’nti na vaṭṭati;

Sacācariyupajjhāyā, pahiṇanti ca vaṭṭati.

It is not permissible [to go, thinking], “I will wash, I will dye my requisite”; but if teachers or preceptors dispatch him, it is permissible.

2618.

2618.

Uddesādīnamatthāya, gantuṃ neva ca vaṭṭati;

Garūnaṃ dassanatthāya, gantuṃ labhati puggalo.

To go for the sake of recitation and so forth is certainly not proper; but a person is allowed to go to see his teachers.

2619.

2619.

Sace ācariyo ‘‘ajja, mā gacchāhī’’ti bhāsati;

Ratticchede anāpatti, hotīti paridīpitā.

If the teacher says, “Do not go today,” there is no offense in the breaking of the night; it has been thus clarified.

2620.

2620.

Yassa kassaci ñātissa, upaṭṭhākakulassa vā;

Gacchato dassanatthāya, ratticchede ca dukkaṭaṃ.

For one who goes to see any relative or a supporting family, there is an offense of wrong-doing in the breaking of the night.

2621.

2621.

‘‘Āgamissāmi ajjeva, gantvāhaṃ gāmaka’’nti ca;

Sace pāpuṇituṃ gacchaṃ, na sakkoteva vaṭṭati.

And if, thinking, “Having gone to the village, I will return this very day,” one is unable to arrive while traveling, it is not proper.

2622.

2622.

Vaje satthepi nāvāyaṃ, tīsu ṭhānesu bhikkhuno;

Vassacchede anāpatti, pavāretuñca vaṭṭati.

For a monk in a cowherds' settlement, in a caravan, or on a boat—in these three situations, there is no offense in a break in the rains-residence, and it is proper to perform the Pavāraṇā.

2623.

2623.

Sati paccayavekalle, sarīrāphāsutāya vā;

Eseva antarāyoti, vassaṃ chetvāpi pakkame.

When there is a lack of requisites or bodily discomfort, this indeed is an obstacle; one may depart even having broken the rains-residence.

2624.

2624.

Yena kenantarāyena, vassaṃ nopagato hi yo;

Dutiyā upagantabbā, chinnavassena vā pana.

Whoever has not entered the rains-residence due to some obstacle, or one whose rains-residence has been broken, should enter the second rains-residence.

2625.

2625.

Vassaṃ anupagantvā vā, tadaheva ca gacchati;

Bahiddhā eva sattāhaṃ, upagantvāpi vā pana.

Or, not having entered the rains-residence, he departs on that very day; or else, having entered, he is outside for seven days.

2626.

2626.

Vītināmeti ce tassa, purimāpi na vijjati;

Paṭissave ca bhikkhussa, hoti āpatti dukkaṭaṃ.

If he exceeds this, his former observance is not valid; and for a monk who makes such a promise, there is an offense of wrong-doing.

2627.

2627.

Vassaṃ panupagantvā ca, uṭṭhāpetvā na cāruṇaṃ;

Gacchato pana sattāha-karaṇeneva bhikkhuno.

But for a monk who, having entered the rains-residence, goes on a seven-day duty without letting dawn arise [while away]...

2628.

2628.

Antoyeva ca sattāhaṃ, nivattantassa tassa tu;

Anāpattīti ko vādo, vasitvā bahi gacchato.

But for him who returns within seven days, there is no offense; what need then to speak of one who travels while dwelling outside of the rains-residence?

2629.

2629.

‘‘Vasissāmīdha [Pg.253] vassa’’nti, ālayo yadi vijjati;

Nopetasatiyā vassaṃ, tena senāsanaṃ pana.

If the intention, 'I will dwell here during the rains,' exists, but one is without mindfulness, then by that dwelling the rains-residence is not undertaken.

2630.

2630.

Gahitaṃ suggahitaṃ hoti, chinnavasso na hoti so;

Labhateva pavāretuṃ, na doso koci vijjati.

If it is taken, it is well taken; he is not one whose rains observance is broken. He may indeed perform the Pavāraṇā, and no fault whatsoever exists.

2631.

2631.

‘‘Imasmiṃ vihāre temāsaṃ, imaṃ vassaṃ upemi’’ti;

Nicchārite ca tikkhattuṃ, vassaṃ upagato siyā.

“In this monastery for three months, I enter upon this rains-residence.” And if this is uttered three times, he would have entered the rains.

2632.

2632.

Ādiṃ tu navamiṃ katvā, gantuṃ vaṭṭati bhikkhuno;

Āgacchatu ca pacchā so, mā vā doso na vijjati.

But making the ninth day the beginning, it is proper for a monk to go. Let him return afterwards, or not; no fault exists.

Vassūpanāyikakkhandhakakathā.

The Account of the Chapter on Entering the Rains-Residence.

Pavāraṇakkhandhakakathā

The Account of the Chapter on Pavāraṇā.

2633.

2633.

Cātuddasī pañcadasī, sāmaggī ca pavāraṇā;

Tevācī dvekavācī ca, saṅghe ca gaṇapuggale.

The fourteenth, the fifteenth, the Pavāraṇā of concord; the threefold utterance, the twofold utterance; and in the Sangha, in a group, and to an individual.

2634.

2634.

Etā pana munindena, vuttā nava pavāraṇā;

Tīṇi kammāni muñcitvā, anteneva pavāraye.

These nine Pavāraṇās, however, were spoken by the Lord of Sages; having set aside the three acts, one should perform the Pavāraṇā at the very end.

2635.

2635.

Pubbakiccaṃ samāpetvā, pattakalle samānite;

Ñattiṃ ṭhapetvā saṅghena, kattabbā hi pavāraṇā.

Having completed the preliminary duties, when the proper time has arrived, and having established the motion, the Pavāraṇā should indeed be performed by the Sangha.

2636.

2636.

Pavārentesu theresu, nisīdeyya navo pana;

Sayaṃ yāva pavāreyya, tāva ukkuṭikañhi so.

While the elders are performing the Pavāraṇā, a junior monk should sit in the squatting posture until he himself performs the Pavāraṇā.

2637.

2637.

Ñattiṃ vatvā pavāreyyuṃ, cattāro vā tayopi vā;

Pubbakiccaṃ samāpetvā, ekāvāse vasanti ce.

Having spoken the motion, four or even three monks should perform the Pavāraṇā, if they dwell in a single residence, having completed the preliminary duties.

2638.

2638.

Aññamaññaṃ pavāreyyuṃ, vinā ñattiṃ duve janā;

Adhiṭṭheyya panekopi, sesā saṅghapavāraṇā.

Two people should perform the Pavāraṇā for one another without a motion; one alone should make a resolution; the remaining are forms of the Sangha's Pavāraṇā.

2639.

2639.

Pavārite [Pg.254] ca saṅghasmiṃ, kareyyanāgato pana;

Avuṭṭho chinnavasso vā, pārisuddhiuposathaṃ.

When the Sangha has performed the Pavāraṇā, one who has not arrived, or one who has not resided for the rains or whose rains-residence is broken, should perform the Uposatha of purity.

2640.

2640.

Pañca yasmiṃ panāvāse, cattāro vā tayopi vā;

Ekekassa haritvāna, samaṇā te pavāraṇaṃ.

In a dwelling where there are five, or four, or even three, those ascetics perform the Pavāraṇā, having conveyed it for each one.

2641.

2641.

Aññamaññaṃ pavārenti, sace āpatti dukkaṭaṃ;

Sesaṃ uposathe vutta-nayenidha naye budho.

If they perform the Pavāraṇā for one another, there is a dukkaṭa offense. The wise one should understand the rest here according to the method stated for the Uposatha.

2642.

2642.

Pārisuddhippadānena, sampādetattano suciṃ;

Chandadānena saṅghassa, sabbaṃ sādheti, nattano.

By giving the declaration of purity, one accomplishes one's own purity; by giving consent, one accomplishes all for the Sangha, not for oneself.

2643.

2643.

Tasmā pana ubhinnampi, kiccasiddhatthamevidha;

Pārisuddhipi dātabbā, chandaṃ dentena bhikkhunā.

Therefore, here for the sake of accomplishing both tasks, the declaration of purity should also be given by the monk who gives consent.

2644.

2644.

Chandekena bahūnampi, hātabbo pārisuddhipi;

Paramparāhaṭo chando, na gacchati visuddhiyā.

The purity of many may also be conveyed by a single consent-bearer; consent conveyed indirectly does not lead to purification.

2645.

2645.

Chandaṃ vā pārisuddhiṃ vā, gahetvā vā pavāraṇaṃ;

Sāmaṇerādibhāvaṃ vā, paṭijāneyya hārako.

The bearer should declare that he has brought the consent, or the purity, or the invitation; or he should declare his status as a novice and so forth.

2646.

2646.

Sace so saṅghamappatvā, vibbhameyya mareyya vā;

Nāhaṭañceva taṃ sabbaṃ, patvā cevaṃ siyāhaṭaṃ.

If he does not reach the Sangha, but goes astray or dies, then all that is not considered delivered; but had he reached it, it would have been considered delivered.

2647.

2647.

Saṅghaṃ patvā pamatto vā, sutto vā khittacittako;

Nāroceti anāpatti, hoti sañcicca dukkaṭaṃ.

Having reached the Sangha, if he is heedless, or asleep, or of distracted mind, and does not announce it, there is no offense; but if it is intentional, it is a dukkaṭa offense.

2648.

2648.

Ye te vipassanāyuttā, rattindivamatanditā;

Pubbarattāpararattaṃ, vipassanaparāyaṇā.

Those who are engaged in insight, untiring day and night, in the early and late watches of the night, are dedicated to insight as their supreme goal.

2649.

2649.

Laddhaphāsuvihārānaṃ, siyā na parihāniti;

Pavāraṇāya saṅgāho, vutto kattikamāsake.

For those who have obtained comfortable abidings, there should be no decline. The summary of the Pavāraṇā for the month of Kattika has been spoken.

Pavāraṇakkhandhakakathā.

The Account of the Chapter on Pavāraṇā.

Cammakkhandhakakathā

The Account of the Chapter on Hides.

2650.

2650.

Eḷakājamigānaṃ [Pg.255] tu, cammaṃ vaṭṭati bhikkhuno;

Rohiteṇikuraṅgānaṃ, pasadaṃmigamātuyā.

The hide of goats, rams, and deer is allowable for a bhikkhu, as well as that of the rohita deer, the eṇi deer, the kuraṅga deer, and the pasada deer's mother.

2651.

2651.

Ṭhapetvā cammametesaṃ, aññaṃ dukkaṭavatthukaṃ;

Thavikopāhane sabbaṃ, cammaṃ vaṭṭatyamānusaṃ.

Except for these hides, others are grounds for a dukkaṭa offense. For bags and sandals, all non-human hide is allowable.

2652.

2652.

Vaṭṭanti majjhime dese, na guṇaṅguṇupāhanā;

Vaṭṭanti antoārāme, sabbatthāpi ca rogino.

In the middle country, sandals with multiple layers are not allowable. They are allowable within the monastery, and everywhere also for the sick.

2653.

2653.

Puṭakhallakabaddhā ca, tatheva pāliguṇṭhimā;

Tūlapuṇṇā na vaṭṭanti, sabbanīlādayopi ca.

Those bound with patches or straps, and likewise those with ankle coverings, those stuffed with cotton, and all those dyed blue and so forth, are not allowable.

2654.

2654.

Citrā upāhanā meṇḍa-visāṇūpamavaddhikā;

Na ca vaṭṭanti morassa, piñchena parisibbitā.

Variegated sandals, those with straps shaped like a ram's horn, and those stitched all around with peacock feathers, are not allowable.

2655.

2655.

Majjārakāḷakolūka-sīhabyagghuddadīpinaṃ;

Ajinassa ca cammena, na vaṭṭati parikkhaṭā.

Footwear adorned with the hides of cats, civet cats, lions, tigers, otters, and leopards, and with the skin of the black antelope, is not allowable.

2656.

2656.

Puṭādiṃ apanetvā vā, chinditvā vāpi sabbaso;

Vaṇṇabhedaṃ tathā katvā, dhāretabbā upāhanā.

Having removed the patches and so forth, or having cut them off entirely, or having altered the color, footwear may be worn.

2657.

2657.

Sabbāpi pana dhāretuṃ, na ca vaṭṭanti pādukā;

Ṭhapetvā tattha passāva- vaccācamanapādukā.

However, it is not allowable to wear any clogs, except for clogs for urination, defecation, and washing.

2658.

2658.

Āsandiñceva pallaṅkaṃ, uccāsayanasaññitaṃ;

Atikkantapamāṇaṃ tu, sevamānassa dukkaṭaṃ.

A long chair or a couch, designated as a high sleeping place, if exceeding the standard measure, is a dukkaṭa offense for one who uses it.

2659.

2659.

Gonakaṃ kuttakaṃ cittaṃ, paṭikaṃ paṭalikampi ca;

Ekantalomiṃ vikatiṃ, tūlikaṃ uddalomikaṃ.

A long-fleeced coverlet, a woolen carpet, a patterned coverlet, a white woolen coverlet, a coverlet embroidered with flowers, a coverlet with fleece on one side, a coverlet embroidered with figures, a cotton-stuffed mattress, and a coverlet with fleece on both sides.

2660.

2660.

Kaṭṭissaṃ pana koseyyaṃ, hatthiassarathattharaṃ;

Kadalimigapavara-paccattharaṇakampi ca.

Furthermore, a coverlet of kaṭṭissa silk, one of koseyya silk, coverings for elephants, horses, or chariots, and also a choice spread made from the hide of the kadali antelope.

2661.

2661.

Heṭṭhā [Pg.256] rattavitānassa, dvidhā rattūpadhānakaṃ;

Akappiyamidaṃ sabbaṃ, dukkaṭaṃ paribhuñjato.

A red pillow at both ends under a red canopy—all this is unsuitable. For one who uses them, it is a dukkaṭa offense.

2662.

2662.

Heṭṭhā akappiye paccatthare sati na vaṭṭati;

Uddhaṃ setavitānampi, tasmiṃ asati vaṭṭati.

If there is an unsuitable underlay, it is not allowable. A white canopy above is allowable if that is not there.

2663.

2663.

Āsandiṃ pana pallaṅkaṃ, ṭhapetvā tūlikampi ca;

Sesaṃ pana ca sabbampi, labhate gihisantakaṃ.

Except for a long chair, a couch, and a cotton-stuffed mattress, all other such possessions belonging to householders are permissible.

2664.

2664.

Dhammāsane anāpatti, bhattaggepi nisīdituṃ;

Bhūmattharaṇake tattha, sayitumpi ca vaṭṭati.

There is no offense in sitting on a Dhamma seat, or even in the refectory; and it is allowable to sleep there on a ground covering.

Cammakkhandhakakathā.

The Chapter on Leather Goods.

Bhesajjakkhandhakakathā

The Chapter on Medicines.

2665.

2665.

Vuttā gahapatissāpi, sammutussāvanantikā;

Gonisādīti kappiyā, catasso honti bhūmiyo.

Four types of grounds are permissible: those belonging to a householder, those agreed upon by the Saṅgha, those marked by declaration, and those that are cattle pastures.

2666.

2666.

Saṅghassa santakaṃ gehaṃ, santakaṃ bhikkhunopi vā;

Kappiyaṃ pana kattabbaṃ, sahaseyyappahonakaṃ.

A dwelling belonging to the Saṅgha, or belonging to a bhikkhu, should be made permissible, being unsuitable for co-residence.

2667.

2667.

Ṭhapetvā bhikkhumaññehi, dinnaṃ kappiyabhūmiyā;

Atthāya santakaṃ tesaṃ, gehaṃ gahapatevidaṃ.

Except for a bhikkhu, a dwelling given by others on permissible grounds is for their benefit, just as a householder's home belongs to them.

2668.

2668.

Sā hi sammutikā nāma, yā hi saṅghena sammatā;

Kammavācamavatvā vā, vaṭṭatevāpalokanaṃ.

That which is agreed upon by the Saṅgha is called 'by agreement,' and it is allowable either by a formal motion or by a mere announcement.

2669.

2669.

Paṭhamiṭṭhakapāsāṇa-thambhādiṭṭhapane pana;

‘‘Kappiyakuṭiṃ karomā’’ti, vadantehi samantato.

When laying the first brick, stone, or pillar and so forth, if those all around declare, 'We are making a permissible hut,' it is valid.

2670.

2670.

Ukkhipitvā ṭhapentesu, āmasitvā paresu vā;

Sayamevukkhipitvā vā, ṭhapeyyussāvanantikā.

If others lift and place them, or touch and place them, or if one lifts and places them oneself, the boundary is established by declaration.

2671.

2671.

Iṭṭhakādipatiṭṭhānaṃ[Pg.257], bhikkhūnaṃ vadataṃ pana;

Vācāya pariyosānaṃ, samakālaṃ tu vaṭṭati.

When bhikkhus declare the laying of bricks and other markers, the boundary is valid simultaneously with the conclusion of the speech.

2672.

2672.

Ārāmo aparikkhitto, sakalo bhuyyatopi vā;

Duvidhopi ca viññūhi, gonisādīti vuccati.

An unenclosed park, whether whole or in part, is called a 'cattle pasture' by the wise, and is of two kinds.

2673.

2673.

Etā pana catassopi, honti kappiyabhūmiyo;

Ettha pakkañca vutthañca, sabbaṃ vaṭṭati āmisaṃ.

These four, however, are permissible grounds. Here, all provisions, whether cooked or stored, are allowable.

2674.

2674.

Ussāvanantikā yā sā, thambhādīsu adhiṭṭhitā;

Thambhādīsvapanītesu, tadaññesupi tiṭṭhati.

That boundary which is established by declaration upon pillars and so forth remains valid even if the pillars and other markers are removed.

2675.

2675.

Apanītesu sabbesu, siyā jahitavatthukā;

Gonisādī parikkhittā, sesā chadananāsato.

If all markers are removed, the basis for the boundary is abandoned. The 'cattle pasture' is valid if surrounded, while the others cease with the destruction of the roof.

2676.

2676.

Bhikkhuṃ ṭhapetvā aññesaṃ, hatthato ca paṭiggaho;

Tesañca sannidhi anto- vuttaṃ bhikkhussa vaṭṭati.

For a bhikkhu, it is permissible to receive from the hand of others, not a bhikkhu, and to have it stored by them; this is what is meant by 'stored inside'.

2677.

2677.

Bhikkhussa bhikkhuniyā vā, santakaṃ saṅghikampi vā;

Antovutthañca pakkañca, ubhinnaṃ na ca vaṭṭati.

For a bhikkhu or bhikkhunī, what is their own or communal property, if stored inside and cooked, is not allowable for either.

2678.

2678.

Akappakuṭiyā vutthaṃ, sappiādivimissitaṃ;

‘‘Antovuttha’’nti niddiṭṭhaṃ, paṭhamaṃ kālikadvayaṃ.

What is stored in an unsuitable hut, mixed with ghee and so forth, is designated as 'stored inside' for the first two kinds of time-limited allowances.

2679.

2679.

Teheva sappiādīhi, bhikkhunā yāvajīvikaṃ;

Pakkaṃ taṃ pana sattāhaṃ, vaṭṭateva nirāmisaṃ.

Those same items, ghee and so forth, may be used by a bhikkhu for life. But when cooked, they are allowable for seven days, provided they are not mixed with staple foods.

2680.

2680.

Sace āmisasaṃsaṭṭhaṃ, pakkaṃ taṃ paribhuñjati;

Antovutthañca bhiyyopi, sāmapakkañca bhuñjati.

If he consumes that cooked food mixed with staple foods, or eats what was stored inside, or eats what he cooked himself, these are further offenses.

2681.

2681.

Yāvakālikamāhāro, pānakaṃ yāmakālikaṃ;

Sattāhakālikaṃ nāma, sappiādikapañcakaṃ.

Food is a 'limited-period' allowance; drinks are a 'watch-period' allowance; and the five items beginning with ghee are a 'seven-day' allowance.

2682.

2682.

Sesaṃ pana haliddādi, bhesajjaṃ yāvajīvikaṃ;

Catudhā kālikā vuttā, udakaṃ hotyakālikaṃ.

The rest, such as turmeric, are medicines for life. Four kinds of time-limited allowances are stated, and water is without a time limit.

2683.

2683.

Paṭiggahavaseneva, kālātītā tikālikā;

Honti dosakarā bhuttā, abhuttaṃ tatiyampi ca.

By the act of receiving, the three kinds of time-bound allowances become time-expired. If consumed when time-expired, they bring fault; and the third kind brings fault even if not consumed.

2684.

2684.

Ambaṃ [Pg.258] jambu ca cocañca, mocañca madhu muddikā;

Sālu phārusakañcāti, pānakaṃ aṭṭhadhā mataṃ.

Mango, rose-apple, coca, plantain, honey, grape, sālu, and phārusaka—juice from these eight is permitted.

2685.

2685.

Pānakatthamanuññātaṃ, phalaṃ pakkañca āmakaṃ;

Pānahetu paṭikkhitto, savatthukapaṭiggaho.

For the purpose of a drink, fruit, whether ripe or raw, is permitted. For the sake of a drink, the receiving of it with its substance is prohibited.

2686.

2686.

Ambapakkaṃ sukoṭṭetvā, madditvā udake pana;

Pacchā parissavaṃ katvā, pātuṃ vaṭṭati pānakaṃ.

Having thoroughly crushed a ripe mango and mashed it in water, then having strained it, such a drink is allowable to drink.

2687.

2687.

Vaṭṭatādiccapākaṃ tu, aggipakkaṃ na vaṭṭati;

Eseva ca nayo sesa-pānakesupi dīpito.

What is warmed by the sun is allowable, but what is cooked by fire is not allowable. This same principle is also explained for the remaining drinks.

2688.

2688.

Pupphapattaphalucchūnaṃ, cattāro panime rasā;

Anuññātā imānaṭṭha, pānāni anujānatā.

By the one who permitted those eight drinks, these four juices—of flowers, leaves, fruits, and sugarcane—are also permitted.

2689.

2689.

Sabbo puppharaso vutto, madhukassa rasaṃ vinā;

Sabbo pattaraso vutto, pakkaḍākarasaṃ vinā.

All flower juice is said to be allowable, except for the juice of madhuka. All leaf juice is said to be allowable, except for the juice of pakkaḍāka.

2690.

2690.

Sattannaṃ sānulomānaṃ, dhaññānaṃ phalajaṃ rasaṃ;

Ṭhapetvānumato sabbo, vikāle phalajo raso.

Except for the fruit juice of the seven grains and their derivatives, all other fruit juice is permitted at the wrong time.

2691.

2691.

Yāvakālikapattāna-mapi sītudake kato;

Madditvādiccapākopi, vikāle pana vaṭṭati.

Even the juice of leaves that are for the limited time, if made in cold water, crushed, and sun-warmed, is then allowable at the wrong time.

2692.

2692.

Tālañca nāḷikerañca, panasaṃ labujampi ca;

Tipusālābukumbhaṇḍaṃ, tathā pussaphalampi ca.

Palmyra, coconut, jackfruit, and breadfruit; cucumber, bottle gourd, pumpkin, and also pussaphala.

2693.

2693.

Evameḷālukañcāti, navetāni phalāni hi;

Aparaṇṇañca sabbampi, sattadhaññānulomikaṃ.

Likewise eḷāluka—these indeed are nine fruits. And all other non-grains are derivatives of the seven grains.

2694.

2694.

Badaraṃ timbarū selu, kosambaṃ karamaddakaṃ;

Mātuluṅgakapitthañca, vettaṃ ciñcaphalampi ca.

Jujube, timbaru, selu, kosamba, karamaddaka, citron, wood apple, rattan fruit, and also tamarind fruit.

2695.

2695.

Phalānaṃ evamādīnaṃ, khuddakānaṃ raso pana;

Aṭṭhapānānulomattā, niddiṭṭho anulomike.

The juice of these and other such small fruits, being conformable to the eight drinks, is designated as allowable.

2696.

2696.

Sānulomassa [Pg.259] dhaññassa, ṭhapetvā phalajaṃ rasaṃ;

Añño phalaraso natthi, ayāmakāliko idha.

Except for the fruit juice of grains and their derivatives, there is no other fruit juice here that is not for the watch-period.

Bhesajjakkhandhakakathā.

The Discourse on the Chapter on Medicines.

Kathinakkhandhakakathā

The Discourse on the Chapter on the Kathina.

2697.

2697.

Bhikkhūnaṃ vuṭṭhavassānaṃ, kathinatthāramabravi;

Pañcannaṃ ānisaṃsānaṃ, kāraṇā munipuṅgavo.

The chief of sages spoke of the spreading of the Kathina for monks who have completed the rains retreat, for the sake of five benefits.

2698.

2698.

Na ullikhitamattādi-catuvīsativajjitaṃ;

Cīvaraṃ bhikkhunādāya, uddharitvā purāṇakaṃ.

A monk, having given up his old robe, should take a new robe that is free from the faults beginning with being merely marked, which are twenty-four in number.

2699.

2699.

Navaṃ adhiṭṭhahitvāva, vattabbaṃ vacasā puna;

‘‘Imināntaravāsena, kathinaṃ attharāmi’’ti.

Having first resolved upon the new robe, one should then declare with words: 'With this inner robe, I spread the Kathina.'

2700.

2700.

Vutte tikkhattumiccevaṃ, kathinaṃ hoti atthataṃ;

Saṅghaṃ panupasaṅkamma, ādāya kathinaṃ iti.

When this has been said three times in this way, the Kathina is spread. Then, having approached the Saṅgha, one should take up the matter of the Kathina thus:

2701.

2701.

‘‘Atthataṃ kathinaṃ bhante, saṅghassa anumodatha;

Dhammiko kathinatthāro’’, vattabbaṃ tena bhikkhunā.

'Venerable sirs, the Saṅgha's Kathina has been spread. May you approve. The spreading of the Kathina is lawful,' that monk should say.

2702.

2702.

‘‘Suatthataṃ tayā bhante, saṅghassa kathinaṃ puna;

Dhammiko kathinatthāro, anumodāmi’’tīraye.

'Venerable sir, the Saṅgha's Kathina has been well spread by you. The spreading of the Kathina is lawful. I approve,' one should say.

2703.

2703.

Kathinassa ca kiṃ mūlaṃ, kiṃ vatthu kā ca bhūmiyo;

Katidhammavido bhikkhu, kathinatthāramarahati.

What is the root of the Kathina? What is its basis? And what are its grounds? Knowing how many factors does a monk become worthy of spreading the Kathina?

2704.

2704.

Mūlamekaṃ, siyā vatthu, tividhaṃ, bhūmiyo cha ca;

Aṭṭhadhammavido bhikkhu, kathinatthāramarahati.

There is one root, the basis is threefold, and there are six grounds. A monk who knows eight factors is worthy of spreading the Kathina.

2705.

2705.

Saṅgho mūlanti niddiṭṭhaṃ, vatthu hoti ticīvaraṃ;

Khomādīni cha vuttāni, cīvarāni cha bhūmiyo.

The Saṅgha is designated as the root; the basis is the three robes. The six kinds of robe-cloth beginning with linen are stated as the six grounds.

2706.

2706.

Pubbapaccuddharādhiṭṭhā-natthāro [Pg.260] mātikāpi ca;

Palibodho ca uddhāro, ānisaṃsā panaṭṭhime.

Preliminary duty, removal, resolution, spreading, the matrix, obstructions, annulment, and benefits—these are the eight.

2707.

2707.

Dhovanañca vicāro ca, chedanaṃ bandhanampi ca;

Sibbanaṃ rajanaṃ kappaṃ, ‘‘pubbakicca’’nti vuccati.

Washing, measuring, cutting, basting, sewing, dyeing, and applying the determination-mark—these are called the 'preliminary duty'.

2708.

2708.

Saṅghāṭi uttarāsaṅgo, atho antaravāsako;

Paccuddhāro adhiṭṭhānaṃ, atthāropesameva tu.

The outer robe, the upper robe, and also the inner robe; removal, resolution, and likewise the spreading, are done with one of these.

2709.

2709.

Pakkamanañca niṭṭhānaṃ, sanniṭṭhānañca nāsanaṃ;

Savanāsā ca sīmā ca, sahubbhāroti aṭṭhimā.

Departure, completion, decision, destruction, hearing, the cutting off of hope, the boundary, and withdrawal with the Sangha—these are the eight.

2710.

2710.

Katacīvaramādāya, āvāse nirapekkhako;

Atikkantāya sīmāya, hoti pakkamanantikā.

Having taken the finished robe and being unattached to the monastery, when the boundary is crossed, this is the invalidation on departure.

2711.

2711.

Ānisaṃsamathādāya, vihāre anapekkhako;

Gantvā pana vihāraṃ so, aññaṃ sukhavihārikaṃ.

Having received the benefit, being unconcerned for the monastery, he then goes to another monastery, a pleasant dwelling place.

2712.

2712.

Tattha taṃ viharantova, karoti yadi cīvaraṃ;

Niṭṭhite cīvare tasmiṃ, niṭṭhānantāti vuccati.

While dwelling there, if he makes a robe, when that robe is finished, it is called the completion-boundary.

2713.

2713.

‘‘Cīvaraṃ na karissāmi, na paccessaṃ tamassamaṃ’’;

Evaṃ tu dhuranikkhepe, sanniṭṭhānantikā matā.

‘I will not make the robe, nor will I return to that hermitage.’ In such a casting off of the burden, it is considered the decision-boundary.

2714.

2714.

Kathinacchādanaṃ laddhā, ‘‘na paccessa’’nti ce gato;

Karontasseva naṭṭhaṃ vā, daḍḍhaṃ vā nāsanantikā.

Having obtained the Kathina cloth, if one leaves thinking, ‘I will not return,’ or if it is lost or burned while one is making it, this is the annulment-boundary.

2715.

2715.

Laddhānisaṃso sāpekkho, bahisīmaṃ gato pana;

Suṇāti cantarubbhāraṃ, sā hoti savanantikā.

Having obtained the benefit, if one, being attached, goes outside the boundary and then hears of the interim annulment, that is the hearing-boundary.

2716.

2716.

Cīvarāsāya pakkanto, bahisīmaṃ gato pana;

‘‘Dassāmi cīvaraṃ tuyhaṃ’’, vutto savati kenaci.

Having departed with hope for a robe, and having gone outside the boundary, he is told by someone, ‘I will give you a robe,’ and hears it.

2717.

2717.

Puna vutte ‘‘na sakkomi, dātunti tava cīvaraṃ’’;

Āsāya chinnamattāya, āsāvacchedikā matā.

When it is said again, ‘I am unable to give you a robe,’ upon the very cutting off of hope, it is considered the cutting-off-of-hope-boundary.

2718.

2718.

Vassaṃvuṭṭhavihāramhā[Pg.261], vihāraññaṃ gato siyā;

Āgacchaṃ antarāmagge, taduddhāramatikkame.

Having gone from the monastery of the rains-residence to another monastery, should he, while returning on the way, cross over the boundary of that annulment,

2719.

2719.

Tassa so kathinuddhāro, sīmātikkantiko mato;

Kathinānisaṃsamādāya, sāpekkhova sace gato.

For him, that dismantling of the kathina is considered a transgression of the boundary. If, having received the kathina benefit, he has departed with attachment,

2720.

2720.

Sambhuṇāti punāgantvā, kathinuddhārameva ce;

Tassa so kathinuddhāro, ‘‘sahubbhāro’’ti vuccati.

If, upon returning, he partakes in the very dismantling of the kathina, for him that dismantling of the kathina is called ‘shared dismantling.’

2721.

2721.

Pakkamanañca niṭṭhānaṃ, sanniṭṭhānañca sīmato;

Cattāro puggalādhīnā, saṅghādhīnantarubbharo.

Departure, completion, formal resolution, and crossing the boundary—these four are dependent on the individual, while the interim dismantling is dependent on the Sangha.

2722.

2722.

Nāsanaṃ savanañceva, āsāvacchedikāpi ca;

Tayopi kathinubbhārā, na tu saṅghā, na bhikkhuto.

Annulment, hearing, and the cutting off of hope—these three are also dismantlings of the kathina, but they are not initiated by the Sangha, nor by an individual bhikkhu.

2723.

2723.

Āvāsapalibodho ca, palibodho ca cīvare;

Palibodhā duve vuttā, yuttamuttatthavādinā.

Obstruction concerning the dwelling and obstruction concerning the robe—these two obstructions have been declared by the one who speaks on the meaning of what is proper.

2724.

2724.

Aṭṭhannaṃ mātikānaṃ vā, antarubbhāratopi vā;

Ubbhārāpi duve vuttā, kathinassa mahesinā.

By means of the eight headings or by the interim dismantling—two kinds of dismantling of the kathina have also been declared by the Great Seer.

2725.

2725.

Anāmantāsamādānaṃ, gaṇato yāvadatthikaṃ;

Tattha yo cīvaruppādo, ānisaṃsā ca pañcime.

Not asking leave and not carrying the full set of robes, eating in a group, as many robes as needed, and the arising of robes there—these are the five benefits.

Kathinakkhandhakakathā.

The Discourse on the Kathina Chapter.

Cīvarakkhandhakakathā

The Discourse on the Robes Chapter.

2726.

2726.

Cīvarassa panuppādā, aṭṭha cīvaramātikā;

Sīmāya deti, katikā, bhikkhāpaññattiyā, tathā.

Regarding the arising of robes, there are eight grounds for robes: giving at the boundary, by agreement, by alms-arrangement, and likewise,

2727.

2727.

Saṅghassa, ubhatosaṅghe, vassaṃvuṭṭhassa deti ca,;

Ādissa, puggalassāti, aṭṭhimā pana mātikā.

To the Sangha, to the two-fold Sangha, and to one who has completed the rains-residence it is given; by designation, and to an individual—these, then, are the eight grounds.

2728.

2728.

Tattha [Pg.262] sīmāya detīti, antosīmaṃ gatehi tu;

Bhikkhūhi bhājetabbanti, vaṇṇitaṃ varavaṇṇinā.

Therein, ‘giving at the boundary’ means that it should be distributed among the bhikkhus who have gone within the boundary—this is praised by the one of excellent renown.

2729.

2729.

Katikāya ca dinnaṃ ye, vihārā ekalābhakā;

Ettha dinnañca sabbehi, bhājetabbanti vuccati.

And what is given by agreement to those monasteries that have a common gain, it is said that what is given here should be distributed among all.

2730.

2730.

Saṅghassa dhuvakārā hi, yattha karīyanti tattha ca;

Bhikkhāpaññattiyā dinnaṃ, dinnaṃ vuttaṃ mahesinā.

Indeed, for the Sangha, where permanent duties are performed, what is given there by alms-arrangement is declared as ‘given’ by the Great Seer.

2731.

2731.

Saṅghassa pana yaṃ dinnaṃ, ujubhūtena cetasā;

Tañhi sammukhibhūtena, bhājetabbanti vuccati.

Now, what is given to the Sangha with an upright mind, it is said that it should indeed be distributed by the Sangha that is present.

2732.

2732.

Ubhatosaṅgha muddissa, deti saddhāya cīvaraṃ;

Thokā vā bahu vā bhikkhū, samabhāgova vaṭṭati.

If one gives robes in faith, dedicating them to the two-fold Sangha, whether there are few or many bhikkhus, an equal share is proper.

2733.

2733.

Vassaṃvuṭṭhassa saṅghassa, cīvaraṃ deti yaṃ pana;

Taṃ tasmiṃ vuṭṭhavassena, bhājetabbanti vaṇṇitaṃ.

Whatever robes are given to the Sangha of those who have completed the rains-residence, it is stated that they should be distributed among those who have completed the rains-residence in that place.

2734.

2734.

Yāguyā pana bhatte vā, detiādissa ce pana;

Cīvaraṃ tattha tattheva, yojetabbaṃ vijānatā.

If one gives a robe by designation along with rice-gruel or food, it should be assigned right there by one who knows.

2735.

2735.

Puggalaṃ pana uddissa, cīvaraṃ yaṃ tu dīyati;

Puggalodissakaṃ nāma, dānaṃ taṃ tu pavuccati.

But when a robe is given designating an individual, that gift is indeed called ‘designated for an individual.’

2736.

2736.

Sahadhammikesu yo koci, pañcasvapi ‘‘mamaccaye;

Ayaṃ mayhaṃ parikkhāro, mātuyā pitunopi vā.

If any of the five kinds of fellow practitioners should say, ‘Upon my death, let this requisite of mine be for my mother or father,

2737.

2737.

Upajjhāyassa vā hotu’’, vadaticcevameva ce;

Na hoti pana taṃ tesaṃ, saṅghasseva ca santakaṃ.

or let it be for my preceptor,’ if he speaks just thus, it does not belong to them, but is indeed the property of the Sangha.

2738.

2738.

Pañcannaṃ accaye dānaṃ, na ca rūhati kiñcipi;

Saṅghasseva ca taṃ hoti, gihīnaṃ pana rūhati.

A bequest made upon the death of one of the five is not valid at all; the property belongs solely to the Sangha. For laypeople, however, a bequest is valid.

2739.

2739.

Bhikkhu vā sāmaṇero vā, kālaṃ bhikkhunupassaye;

Karotyassa parikkhārā, bhikkhūnaṃyeva santakā.

If a monk or a novice dies in a nunnery, his requisites belong to the monks.

2740.

2740.

Bhikkhunī [Pg.263] sāmaṇerī vā, vihārasmiṃ sace matā;

Honti tassā parikkhārā, bhikkhunīnaṃ tu santakā.

If a nun or female novice dies in a monastery, her requisites belong to the nuns.

2741.

2741.

‘‘Dehi netvāsukassā’’ti, dinnaṃ taṃ purimassa tu;

‘‘Idaṃ dammī’’ti dinnaṃ taṃ, pacchimasseva santakaṃ.

‘Give this, having taken it to so-and-so’—that which is given belongs to the former; ‘This I give’—that which is given belongs to the latter.

2742.

2742.

Evaṃ dinnavidhiṃ ñatvā, matassa vāmatassa vā;

Vissāsaṃ vāpi gaṇheyya, gaṇhe matakacīvaraṃ.

Knowing thus the procedure for giving, whether for one who is deceased or one who is living, one should accept with trust, and one should accept the robe of the deceased.

2743.

2743.

Mūlapattaphalakkhandha-tacapupphappabhedato;

Chabbidhaṃ rajanaṃ vuttaṃ, vantadosena tādinā.

From the distinctions of root, leaf, fruit, trunk, bark, and flower, six kinds of dye are declared by the Such-like One, who has purged all defilements.

2744.

2744.

Mūle haliddiṃ, khandhesu, mañjeṭṭhaṃ tuṅgahārakaṃ;

Pattesu alliyā pattaṃ, tathā pattañca nīliyā.

From roots, turmeric; from stems, madder and lac; from leaves, the leaf of alliyā and likewise the leaf of nīli.

2745.

2745.

Kusumbhaṃ kiṃsukaṃ pupphe, tace loddañca kaṇḍulaṃ;

Ṭhapetvā rajanaṃ sabbaṃ, phalaṃ sabbampi vaṭṭati.

From flowers, safflower and kiṃsuka; from bark, lodda and kaṇḍula. Apart from these specified dyes, all fruit is also permissible.

2746.

2746.

Kiliṭṭhasāṭakaṃ vāpi, dubbaṇṇaṃ vāpi cīvaraṃ;

Alliyā pana pattena, dhovituṃ pana vaṭṭati.

A stained or discolored robe, however, it is permissible to wash with the leaf of the alliyā plant.

2747.

2747.

Cīvarānaṃ kathā sesā, paṭhame kathine pana;

Tattha vuttanayeneva, veditabbā vibhāvinā.

The remaining discussion of robes, however, should be understood by the discerning one according to the method stated in the first Kathina chapter.

Cīvarakkhandhakakathā.

The Discussion of the Chapter on Robes.

Mahāvaggo niṭṭhito.

The Great Chapter is concluded.

Cūḷavaggo

The Minor Chapter

Pārivāsikakkhandhakakathā

The Discussion of the Chapter on Probation

2748.

2748.

Tajjanīyaṃ [Pg.264] niyassañca, pabbājaṃ paṭisāraṇaṃ;

Tividhukkhepanañcāti, satta kammāni dīpaye.

The act of censure, the act of subordination, the act of banishment, the act of reconciliation, and the threefold act of suspension: these seven formal acts should be explained.

2749.

2749.

Tecattālīsa vattāni, khandhake kammasaññite;

Navādhikāni tiṃseva, khandhake tadanantare.

There are forty-three observances in the chapter designated 'Formal Acts,' and thirty-nine in the chapter immediately following.

2750.

2750.

Evaṃ sabbāni vattāni, dvāsīteva mahesinā;

Honti khandhakavattāni, gahitāgahaṇena tu.

Thus, all the observances of the Great Seer are eighty-two; they are the chapter observances, contingent upon their undertaking or non-undertaking.

2751.

2751.

Pārivāsañca vattañca, samādinnassa bhikkhuno;

Ratticchedo kathaṃ vutto, vattabhedo kathaṃ bhave?

For a monk who has undertaken probation and its observance, how is a breach of the nights described, and how would a breach of the observance occur?

2752.

2752.

Sahavāso vināvāso, anārocanameva ca;

Pārivāsikabhikkhussa, ratticchedo ca dukkaṭaṃ.

For a probationary monk, co-residence, separate residence, and also not reporting result in a breach of the nights and constitute a wrongdoing.

2753.

2753.

Ekacchanne panāvāse, pakatattena bhikkhunā;

Nivāso dakapātena, ukkhittassa nivārito.

In a single-roofed dwelling, residence for a monk in good standing with one who has been suspended is prohibited within the area defined by the falling of water from the eaves.

2754.

2754.

Pārivāsikabhikkhussa, antoyeva na labbhati;

Iccevaṃ pana niddiṭṭhaṃ, mahāpaccariyaṃ pana.

For a probationary monk, a breach is not incurred merely by being within. Thus it is declared; however, the Mahāpaccariya states otherwise.

2755.

2755.

‘‘Avisesena niddiṭṭhaṃ, mahāaṭṭhakathādisu;

Ubhinnaṃ dakapātena, nivāso vārito’’ti hi.

“It is declared without distinction in the Great Commentary and other texts; indeed, residence for both is prohibited within the area of the eavesdrip.”

2756.

2756.

Abhikkhuke panāvāse, anāvāsepi katthaci;

Vippavāsaṃ vasantassa, ratticchedo ca dukkaṭaṃ.

For one dwelling in separation, whether in a residence without monks or sometimes even in a non-residence, there is a breach of the nights and a wrongdoing.

2757.

2757.

Pārivāsikabhikkhussa, bhikkhuṃ disvāna taṅkhaṇe;

Nārocentassa cetassa, ratticchedo ca dukkaṭaṃ.

For a probationary monk who, upon seeing another monk, does not announce his status at that moment, there is a breach of the nights and a wrongdoing.

2758.

2758.

Pañceva [Pg.265] ca yathāvuḍḍhaṃ, labhate pārivāsiko;

Kātuṃ tattheva ca ṭhatvā, uposathapavāraṇaṃ.

A probationary monk obtains five things according to seniority: remaining in that very place, he may perform the Uposatha and Pavāraṇā;

2759.

2759.

Vassasāṭiṃ yathāvuḍḍhaṃ, denti ce saṅghadāyakā;

Oṇojanaṃ tathā bhattaṃ, labhate pañcime pana.

...he receives a rain-cloth according to seniority, if donors to the Sangha give it, and likewise dedicated food and regular food. These, then, are the five things he obtains.

Pārivāsikakkhandhakakathā.

The Discussion of the Chapter on Probation.

Samathakkhandhakakathā

The Discussion of the Chapter on Settlements

2760.

2760.

Vivādādhāratā cānu-vādādhikaraṇampi ca;

Āpattādhāratā ceva, kiccādhikaraṇampi ca.

Cases arising from dispute, cases arising from accusation, cases arising from an offense, and cases arising from formal duties.

2761.

2761.

Etāni pana cattāri, vuttāni ca mahesinā;

Bhedakārakavatthūni, vivādo tattha nissito.

These four, indeed, were spoken of by the Great Sage as grounds for causing division, with dispute being founded therein.

2762.

2762.

Vipattiyo catassova, anuvādo upāgato;

Āpattādhāratā nāma, satta āpattiyo matā.

Accusation is based upon four kinds of failure; what is called 'cases of offense' is considered to be the seven classes of offenses.

2763.

2763.

Saṅghakiccāni nissāya, kiccādhikaraṇaṃ siyā;

Etesaṃ tu catunnampi, samattā samathā matā.

Relying on the formal acts of the Sangha, a legal case concerning such acts may arise; for these four, indeed, the settlements are deemed to be concluded.

2764.

2764.

Sammukhā sati cāmūḷho, paṭiññāvinayopi ca;

Tassapāpiyasī ceva, tathā yebhuyyasīpi ca.

The settlement in the presence of, by mindfulness, for one who is no longer deluded, and also by confession; the procedure for one of worse character, and likewise the procedure by majority.

2765.

2765.

Tiṇavatthārako ceva, sattamo vinayo mato;

Sattime samathā vuttā, buddhenādiccabandhunā.

And the covering with grass, the seventh settlement, is known; these seven settlements were spoken by the Buddha, kinsman of the Sun.

2766.

2766.

Vivādo sammati dvīhi, anuvādo catūhi ca;

Āpatti pana tīheva, kiccamekena sammati.

A dispute is settled by two procedures, an accusation by four; an offense, however, by three, and a formal act is settled by one.

2767.

2767.

Chaṭṭhena paṭhamenāpi, vivādo ettha sammati;

Sammukhāvinayādīhi, anupubbena tīhipi.

Here a dispute is settled by the sixth and also by the first procedure; and also by the three, in sequence, beginning with the settlement in the presence of.

2768.

2768.

Tatheva [Pg.266] pañcamenāpi, anuvādo hi sammati;

Sammukhena paṭiññāya, tiṇavatthārakena ca.

Likewise, an accusation is indeed settled by the fifth procedure also; and by the settlement in the presence of, by confession, and by the covering with grass.

2769.

2769.

Āpattūpasamaṃ yāti, tīheva samathehi sā;

Sammukhāvinayeneva, kiccamekena sammati.

That offense comes to appeasement by three settlements indeed; by the settlement in the presence of alone, a formal act is settled by one procedure.

2770.

2770.

Yebhuyyasikakamme tu, salākaṃ gāhaye budho;

Gūḷhena vivaṭenāpi, kaṇṇajappena vā pana.

In a formal act to be decided by majority, however, the wise one should have the voting tickets taken; either secretly, openly, or else by whispering in the ear.

2771.

2771.

Alajjussade gūḷhena, vivaṭeneva lajjisu;

Bālesu kaṇṇajappena, salākaṃ gāhaye budho.

Among an abundance of the shameless, secretly; among the modest, openly indeed; among fools, by whispering in the ear—the wise one should have the voting tickets taken.

2772.

2772.

Lajjī alajjī bāloti, kena sakkā vijānituṃ?Sakena kammunāyeva, tena sakkā vijānituṃ.

‘Modest,’ ‘shameless,’ or ‘foolish’—how is it possible to know this? By one's own actions indeed, by that it is possible to know.

2773.

2773.

Āpajjati ca sañcicca, āpattiṃ parigūhati;

Chandādiagatiṃ yāti, alajjī ediso siyā.

One who deliberately commits an offense, conceals the offense, and follows a wrong course through bias—such a one is shameless.

2774.

2774.

Nāpajjati ca sañcicca, āpattiṃ na ca gūhati;

Na gacchatigatiñcāpi, ediso lajji puggalo.

One who does not deliberately commit an offense, nor conceals an offense, and does not follow a wrong course—such a person is modest.

2775.

2775.

Duccintito ca dubbhāsī, tathā dukkaṭakāriko;

Ediso pana ‘‘bālo’’ti, lakkhaṇeneva ñāyati.

One who thinks ill, speaks ill, and likewise does ill deeds; such a one, however, is known as a ‘fool’ by these very characteristics.

2776.

2776.

Tidhā salākagāhena, bahukā dhammavādino;

Yebhuyyasikakammena, kattabbanti jinobravi.

When, by the threefold taking of voting tickets, the majority are speakers of the Dhamma, the Conqueror has declared that the formal act should be done by the procedure of the majority.

2777.

2777.

Alajjī sānuvādo ca, asucī kammato ca yo;

Tassapāpiyasīkamma-yoggo so hoti puggalo.

One who is shameless, given to censure, and impure in conduct—that person is fit for the formal act of the procedure for one of worse character.

2778.

2778.

Bhaṇḍane kalahe jāte, vivādasmiṃ anappake;

Bahuassāmaṇe ciṇṇe, anaggepi ca bhassake.

When strife and quarrels have arisen, in a significant dispute; when much that is unbefitting a recluse is practiced, and also in worthless chatter.

2779.

2779.

Mūlamūlaṃ gavesantaṃ, hoti vāḷañca kakkhaḷaṃ;

Tiṇavatthārakeneva, kātabbanti pakāsitaṃ.

For those seeking the very root of the matter, it becomes fierce and harsh; it is declared that it should be settled by the covering with grass alone.

2780.

2780.

Yathā [Pg.267] ca tiṇapaṇṇena, channaṃ gūthañca muttakaṃ;

Na ca vāyati duggandhaṃ, vūpasammati taṅkhaṇe.

Just as when dung and urine are covered with grass and leaves, a foul smell does not spread and it subsides at that very moment.

2781.

2781.

Ṭhapetvā thullavajjañca, gihīhi paṭisaṃyutaṃ;

Diṭṭhāvikammikañceva, yo ca tattha na hoti taṃ.

Excluding a grave offense, that which is connected with laypeople, an offense that has been made manifest, and that of one who is not present there.

2782.

2782.

Sesāyāpattiyā yāva, upasampadamāḷato;

Suddho hoti nirāpatti, tiṇavatthārake tathā.

Likewise, in the procedure of covering with grass, for the remaining offenses committed since ordination, one becomes pure and without offense.

Samathakkhandhakakathā.

The Discourse on the Chapter of Settlements.

Khuddakavatthukkhandhakakathā

The Discourse on the Chapter of Minor Matters.

2783.

2783.

Rukkhe vā pana kuṭṭevā, aṭṭāne thambhakesu vā;

Nhāyamāno sakaṃ kāyaṃ, ugghaṃseyyassa dukkaṭaṃ.

While bathing, should one rub one's own body against a tree, or a wall, or a platform, or pillars, it is an offense of wrong-doing.

2784.

2784.

Kāyaṃ gandhabbahatthena, kuruvindakasuttiyā;

Mallakena na ghaṃseyya, nāññamaññañca kāyato.

One should not rub the body with a `gandhabba`-hand, with a string of `kuruvindaka`, or with a scrubbing-implement; nor one another's bodies.

2785.

2785.

Akataṃ mallakaṃ nāma, gilānasseva vaṭṭati;

Kataṃ taṃ mallakaṃ nāma, sabbesampi na vaṭṭati.

A so-called un-fashioned scrubbing-implement is allowable only for the sick; that so-called fashioned scrubbing-implement is not allowable for anyone at all.

2786.

2786.

Kapāliṭṭhakakhaṇḍāni, sabbassa puthupāṇikaṃ;

Gilānassāgilānassa, vatthavaṭṭi ca vaṭṭati.

Pieces of potsherds and bricks, and a rough-surfaced stone are for everyone; for the sick and the not-sick, a strip of cloth is also allowable.

2787.

2787.

Vuttā pheṇakapāsāṇa-kathalā pādaghaṃsane;

Vaṭṭaṃ vā caturassaṃ vā, katakaṃ na ca vaṭṭati.

Pumice-stone and gravel are spoken of for rubbing the feet; whether round or square, if it is fashioned, it is not allowable.

2788.

2788.

Yaṃ kiñcipi alaṅkāraṃ, dhārentassapi dukkaṭaṃ;

Hoti antamaso tāla-paṇṇamattampi bhikkhuno.

For a monk who wears any ornament whatsoever, it is an offense of wrong-doing, even if it is only as much as a palm-leaf.

2789.

2789.

Osaṇheyya sake kese, yo hatthaphaṇakena vā;

Phaṇakenapi kocchena, dukkaṭaṃ tassa niddise.

Whoever should comb their own hair, whether with the fingers as a comb, with a comb, or even with a brush, for them an offense of wrong-doing should be declared.

2790.

2790.

Sitthatelodatelehi[Pg.268], maṇḍanatthaṃ na vaṭṭati;

Anulomanipātatthaṃ, uddhaṃlomena bhikkhunā.

It is not allowable to use pomade or scented oils for the purpose of adornment; for a monk with unruly hair, it is for the purpose of making it lie down properly.

2791.

2791.

Hatthaṃ telena temetvā, puñchitabbā siroruhā;

Vaṭṭatuṇhābhitattassa, allahatthena puñchituṃ.

Having moistened the hand with oil, the hair of the head is to be wiped; for one afflicted by feverish heat, it is allowable to wipe with a damp hand.

2792.

2792.

Ādāse udapatte vā, yattha katthaci attano;

Mukhabimbaṃ vinā hetuṃ, olokentassa dukkaṭaṃ.

In a mirror or a bowl of water, or anywhere else, for one gazing at one's own facial reflection without a reason, there is an offense of wrong-doing.

2793.

2793.

‘‘Sañchaviṃ tu mukhaṃ, no’’ti, daṭṭhumābādhapaccayā;

‘‘Jiṇṇo no’’tāyusaṅkhāra-jānanatthañca vaṭṭati.

To see on account of illness, “Is the face well-complexioned or not?” is allowable; and for the purpose of knowing the decline of the life-faculty, “Am I aged or not?” is also allowable.

2794.

2794.

Naccaṃ vā pana gītaṃ vā, vāditaṃ vāpi bhikkhuno;

Daṭṭhuṃ vā pana sotuṃ vā, gacchato hoti dukkaṭaṃ.

For a monk who goes to see dancing, or to hear singing or instrumental music, there is an offense of wrong-doing.

2795.

2795.

Daṭṭhumantamaso mora-naccampi ca na vaṭṭati;

Sotumantamaso danta-gītampi ca na vaṭṭati.

It is not allowable to see even a peacock’s dance; it is not allowable to hear even a song made with the teeth.

2796.

2796.

Naccantassa sayaṃ vāpi, naccāpentassa dukkaṭaṃ;

Anāpattantarārāme, ṭhatvā suṇāti passati.

For one who dances himself, or causes others to dance, there is an offense of wrong-doing; there is no offense for one who, staying in another monastery, hears or sees.

2797.

2797.

‘‘Passissāmī’’ti naccaṃ vā, gītaṃ vā pana vāditaṃ;

Vihārato vihāraṃ vā, gacchato hoti dukkaṭaṃ.

For one who goes from dwelling to dwelling to see dancing, or to hear singing or instrumental music, thinking, 'I will watch,' there is an offense of wrong-doing.

2798.

2798.

Āpattantovihārepi, uṭṭhahitvāna gacchato;

Ṭhatvā gīvaṃ pasāretvā, passatopi ca vīthiyaṃ.

There is an offense even within the dwelling for one who rises and goes, or for one who stands, stretches his neck, and looks into the street.

2799.

2799.

Kesā dīghā na dhāreyyā, yo dhāreyyassa dukkaṭaṃ;

Dvaṅgulaṃ vā dumāsaṃ vā, tato uddhaṃ na vaṭṭati.

One should not wear long hair; for whoever wears it, there is an offense of wrong-doing. Two finger-widths or two months’ growth—beyond that is not allowable.

2800.

2800.

Nakhe nāsikalomāni, dīghāni na tu dhāraye;

Na ca vīsatimaṭṭhaṃ vā, kātuṃ vaṭṭati bhikkhuno.

One should not keep nails or nose-hairs long; nor is it allowable for a monk to polish or adorn them.

2801.

2801.

Kappāpeyya visuṃ massuṃ, dāṭhikaṃ vā ṭhapeyya yo;

Saṃharāpeyya vā lomaṃ, sambādhe tassa dukkaṭaṃ.

For one who has his beard styled separately, or who keeps sideburns, or has the hair of his private parts removed, there is an offense of wrong-doing.

2802.

2802.

Chindato [Pg.269] dukkaṭaṃ vuttaṃ, kese kattarikāya vā;

Agilānassa aññena, chindāpentassa vā tathā.

For one who is not ill, it is declared an offense of wrong-doing to cut one's hair with scissors, or likewise to have it cut by another.

2803.

2803.

Chindato attano aṅga-jātaṃ thullaccayaṃ siyā;

Sesaṅgachedane atta-vadhe āpatti dukkaṭaṃ.

For one who cuts off his own sexual organ, there is a grave offense; for cutting off other limbs or for self-injury, the offense is one of wrong-doing.

2804.

2804.

Ahikīṭādidaṭṭhassa, tādisābādhapaccayā;

Na doso chindato aṅgaṃ, mocentassa ca lohitaṃ.

For one bitten by a snake, insect, or the like, due to such an affliction, there is no fault in cutting a limb or in letting blood.

2805.

2805.

Aparissāvano maggaṃ, sace gacchati dukkaṭaṃ;

Yācamānassa vā magge, tathevādadatopi taṃ.

If one travels on a journey without a water-strainer, it is an offense of wrong-doing; and likewise for one who does not give it to another who asks for it on the way.

2806.

2806.

Na bhuñje na pive naggo, na khāde na ca sāyaye;

Na dade na ca gaṇheyya, na gaccheyyapi añjasaṃ.

While naked, one should not eat, drink, chew, or taste; nor should one give, take, or walk upon a main road.

2807.

2807.

Vanditabbaṃ na naggena, vandāpetabbameva vā;

Parikammaṃ na kātabbaṃ, na naggena ca kāraye.

One should not pay homage while naked, nor cause another to pay homage; one should not perform a service, nor cause it to be done by one who is naked.

2808.

2808.

Parikamme paṭicchādī, tisso jantāgharādikā;

Vuttā, vatthapaṭicchādī, sabbattha pana vaṭṭati.

Three types of covering for services, beginning with that in the bath-house, are prescribed; a cloth covering, however, is allowable everywhere.

2809.

2809.

Yattha katthaci peḷāyaṃ, bhuñjituṃ na ca vaṭṭati;

Ekato bhuñjato hoti, dukkaṭaṃ ekabhājane.

It is not allowable to eat from a basket anywhere; for those eating together from a single vessel, there is an offense of wrong-doing.

2810.

2810.

Ekapāvuraṇā eka-ttharaṇā vā nipajjare;

Ekamañcepi vā tesaṃ, hoti āpatti dukkaṭaṃ.

For those who lie down under a single covering, or on a single spread, or even on a single bed, there is for them an offense of wrong-doing.

2811.

2811.

Na nisīdeyya saṅghāṭi-pallatthikamupāgato;

Kiñci kīḷaṃ na kīḷeyya, palitaṃ na ca gāhaye.

One should not sit with the outer robe arranged as a cushion; one should not play any game, nor should one pluck a gray hair.

2812.

2812.

Bhamukāya nalāṭe vā, dāṭhikāyapi uggataṃ;

Tādisaṃ palitaṃ caññaṃ, gāhāpetumpi vaṭṭati.

A gray hair that has grown out on the eyebrow, forehead, or beard—it is allowable to have such a hair plucked by another.

2813.

2813.

Agilāno sace bhikkhu, chattaṃ dhāreyya dukkaṭaṃ;

Attano cīvarādīnaṃ, guttatthaṃ pana vaṭṭati.

If a monk who is not ill carries a parasol, it is an offense of wrong-doing; but it is allowable for the purpose of protecting his robes and so forth.

2814.

2814.

Hatthisoṇḍaṃ [Pg.270] catukkaṇṇaṃ, vasanaṃ macchavāḷakaṃ;

Velliyaṃ tālavaṇṭañca, nivāsentassa dukkaṭaṃ.

For one who wears his lower robe in the 'elephant's trunk' style, the 'four-cornered' style, the 'fish-tail' style, the 'pleated' style, or the 'palm-leaf fan' style, there is an offense of wrong-doing.

2815.

2815.

Gahipārupanaṃ vāpi, pārupantassa dukkaṭaṃ;

Nivāsane pārupane, parimaṇḍalatā matā.

For one who wears his robe in the manner of a householder, there is an offense of wrong-doing. In wearing the lower and upper robes, propriety is required.

2816.

2816.

Lokāyataṃ na vāceyya, na ca taṃ pariyāpuṇe;

Na tiracchānavijjā vā, vācetabbāva bhikkhunā.

One should not teach worldly philosophy, nor should one master it; nor should worldly sciences be taught by a monk.

2817.

2817.

Na ca vaṭṭati dhāretuṃ, sabbā cāmaribījanī;

Na cālimpeyya dāyaṃ vā, na ca lañje mukhampi ca.

It is not allowable to use any kind of yak-tail whisk; nor should one anoint the body, nor adorn the face.

2818.

2818.

Na vahe ubhatokājaṃ, vaṭṭatantarakājakaṃ;

Sīsakkhandhakaṭolamba-bhāre doso na vijjati.

One should not be carried in a palanquin borne on both sides, nor in one with a single pole. However, there is no fault in carrying a burden on the head, shoulder, or hip.

2819.

2819.

Aṭṭhaṅgulādikaṃ bhikkhu, pacchimaṃ caturaṅgulā;

Khādato dantakaṭṭhañca, hoti āpatti dukkaṭaṃ.

For a monk chewing a tooth-stick longer than eight finger-widths or shorter than four, there is an offense of wrong-doing.

2820.

2820.

Rukkhaṃ nevābhirūheyya, kicce satipi porisaṃ;

Āpadāsu yathākāmaṃ, vaṭṭatevābhirūhituṃ.

One should not climb a tree higher than a man's height, even if there is a reason; in emergencies, however, it is allowable to climb as one wishes.

2821.

2821.

Lasuṇaṃ na ca khādeyya, sace nākallako siyā;

Nāropetabbakaṃ buddha-vacanaṃ aññathā pana.

Garlic should not be eaten if one is not sick. The Buddha’s word should not be interpreted otherwise.

2822.

2822.

Khipitena ca vattabbaṃ, ‘‘jīvā’’ti, gihinā puna;

‘‘Jīvathā’’ti ca vuttena, ‘‘ciraṃ jīvā’’ti vaṭṭati.

To one who has sneezed, a layperson should say, 'Live!'; and when 'May you live!' has been said in return, it is allowable to say, 'May you live long!'

2823.

2823.

Sāmaṇeraṃ gahaṭṭhaṃ vā, ākoṭentassa dukkaṭaṃ;

Sayane pupphasaṃkiṇṇe, na vaṭṭati nipajjituṃ.

For one who strikes a novice or a householder, there is an offense of wrong-doing. It is not allowable to lie down on a bed strewn with flowers.

2824.

2824.

Khurabhaṇḍaṃ na gaṇheyya, sace nhāpitapubbako;

Na ca dhāraṇiyā uṇhī, sabbā bāhiralomikā.

One should not handle razor equipment if he was formerly a barber. Nor should a turban be worn, nor any outer garment with long hair.

2825.

2825.

Aṅgarāgaṃ karontassa, dukkaṭaṃ samudīritaṃ;

Akāyabandhanassāpi, gāmaṃ pavisatopi ca.

For one applying cosmetics, an offense of wrong-doing is declared; and also for one entering a village without a waistband.

2826.

2826.

Lohajaṃ [Pg.271] dārujaṃ sabbaṃ, kappiyaṃ mattikāmayaṃ;

Vinā satthañca pattañca, katakaṃ kumbhakārikaṃ.

All things made of metal, wood, or clay are allowable, except for a knife, a bowl, a water-strainer, and potter's ware.

Khuddakavatthukkhandhakakathā.

The Discourse on the Chapter of Minor Matters.

Senāsanakkhandhakakathā

The Discourse on the Chapter on Dwellings

2827.

2827.

Āsandiko atikkanta-pamāṇopi ca vaṭṭati;

Tathā pañcaṅgapīṭhampi, sattaṅgampi ca vaṭṭati.

A long chair, even one exceeding the proper measure, is allowable; likewise, a five-legged or seven-legged stool is also allowable.

2828.

2828.

Tūlonaddhā ghareyeva, mañcapīṭhā nisīdituṃ;

Sīsapādūpadhānañca, agilānassa vaṭṭati.

Couches and stools stuffed with cotton are allowable for sitting only within a dwelling; a head-cushion and a foot-cushion are allowable for one who is not sick.

2829.

2829.

Santharitvā gilānassa, upadhānāni tattha ca;

Paccattharaṇakaṃ datvā, nipajjantassa vaṭṭati.

For a sick person, having spread out a mat, placed cushions there, and provided a covering, it is allowable to lie down.

2830.

2830.

Tiriyaṃ muṭṭhiratanaṃ, hoti bimbohanaṃ mitaṃ;

Dīghato ca diyaḍḍhaṃ vā, dvihatthanti kurundiyaṃ.

A pillow is measured as follows: its width is a fist-span; its length is one and a half or two cubits, according to the Kurundī.

2831.

2831.

Pūritā coḷapaṇṇuṇṇa-tiṇavākehi pañcahi;

Bhisiyo bhāsitā pañca, tūlānaṃ gaṇanāvasā.

Five kinds of mattresses are declared, filled with five things: cloth scraps, leaves, wool, grass, and bark-fibre; this is the enumeration of the stuffings.

2832.

2832.

Bhisitūlāni pañceva, tathā tūlāni tīṇipi;

Lomāni migapakkhīnaṃ, gabbhā bimbohanassime.

The five kinds of mattress-stuffing, and likewise three kinds of plant floss, and the hair of deer and birds—these are the fillings for a pillow.

2833.

2833.

Manussalomaṃ lomesu, pupphesu bakulādikaṃ;

Suddhaṃ tamālapattañca, paṇṇesu na ca vaṭṭati.

Among hairs, human hair; among flowers, bakula and so on; and among leaves, pure tamāla leaves are not allowable.

2834.

2834.

Uṇṇādikaṃ pañcavidhañca tūlaṃ;

Mahesinā yaṃ bhisiyaṃ pavuttaṃ;

Masūrake taṃ pana vaṭṭatīti;

Kurundiyaṃ aṭṭhakathāya vuttaṃ.

The five kinds of stuffing, beginning with wool, which were declared by the Great Seer for mattresses—that, however, is allowable in a bolster, as stated in the Kurundī commentary.

2835.

2835.

Yadetaṃ [Pg.272] tividhaṃ tūlaṃ, bhisiyaṃ taṃ akappiyaṃ;

Missaṃ tamālapattaṃ tu, sabbattha pana vaṭṭati.

That threefold plant floss is not allowable for a mattress; but mixed tamāla leaves are, however, allowable in all cases.

2836.

2836.

Rūpaṃ tu purisitthīnaṃ, tiracchānagatassa vā;

Kārentassa karoto vā, hoti āpatti dukkaṭaṃ.

But as for an image of men or women, or of an animal—for one making it or causing it to be made, there is an offense of wrong-doing.

2837.

2837.

Jātakaṃ pana vatthuṃ vā, kārāpetuṃ parehi vā;

Mālākammaṃ latākammaṃ, sayaṃ kātumpi vaṭṭati.

But it is allowable to have a Jātaka or other story depicted by others; and it is also allowable to make garland-work and creeper-work oneself.

2838.

2838.

Samānāsaniko nāma, dvīhi vassehi yo pana;

Vuḍḍho vā daharo vāpi, vassenekena vā pana.

One is called a 'samānāsanika' who is older or younger by two years, or even by one year.

2839.

2839.

Samānavasse vattabbaṃ, kiñca nāmidha vijjati;

Sattavassativassehi, pañcavasso nisīdati.

One of equal seniority should be addressed. What else is found here? A monk of five years' standing may sit with those of seven or three years.

2840.

2840.

Heṭṭhā dīghāsanaṃ tiṇṇaṃ, yaṃ pahoti nisīdituṃ;

Ekamañcepi pīṭhe vā, dve nisīdanti vaṭṭati.

A long seat below is one which is sufficient for three to sit on; on a single couch or stool, it is allowable for two to sit.

2841.

2841.

Ubhatobyañjanaṃ itthiṃ, ṭhapetvā paṇḍakaṃ pana;

Dīghāsane anuññātaṃ, sabbehipi nisīdituṃ.

Excepting a woman, one with the characteristics of both sexes, and a eunuch, it is allowed for all others to sit on a long seat.

2842.

2842.

Purimiko pacchimiko, tathevantaramuttako;

Tayo senāsanaggāhā, sambuddhena pakāsitā.

The first, the last, and likewise the intermediate—these three ways of taking a dwelling were proclaimed by the Sambuddha.

2843.

2843.

Pubbāruṇā pāṭipadassa yāva;

Punāruṇo bhijjati neva tāva;

Idañhi senāsanagāhakassa;

Khettanti vassūpagame vadanti.

From the early dawn of the first day of the month until the next dawn breaks—this, they say, is the period for one taking a dwelling at the commencement of the rains.

2844.

2844.

Pātova gāhite añño, bhikkhu senāsane pana;

Sace yācati āgantvā, vattabbo gāhitanti so.

If a dwelling has been taken early in the morning, and another monk then comes and asks for it, he should be told, 'It has been taken.'

2845.

2845.

Saṅghikaṃ apaloketvā, gahitaṃ vassavāsikaṃ;

Antovassepi vibbhanto, labhate tatrajaṃ sace.

Having announced it to the Saṅgha, a rains-residence is taken; even if one departs during the rains, he obtains what arises there if he returns.

2846.

2846.

Vuṭṭhavasso [Pg.273] sace bhikkhu, kiñci āvāsihatthato;

Gahetvā kappiyaṃ bhaṇḍaṃ, datvā tassattano pana.

If a monk who has completed the rains-retreat, having taken some allowable goods from the hand of a resident monk and having given his own in return,

2847.

2847.

‘‘Asukasmiṃ kule mayhaṃ, vassāvāsikacīvaraṃ;

Gāhitaṃ gaṇha’’iccevaṃ, vatvā gacchati so disaṃ.

saying, 'In such-and-such a family, my rains-residence robe has been set aside; take it,' he then goes away.

2848.

2848.

Uppabbajati ce tattha, gataṭṭhāne, na labbhati;

Gahetuṃ tassa sampattaṃ, saṅghikaṃyeva taṃ siyā.

If he disrobes in the place he went, or if what was obtained for him is not found there, that which was received should become the property of the Saṅgha.

2849.

2849.

Manusse sammukhā tattha, paṭicchāpeti ce pana;

Sabbaṃ labhati sampattaṃ, vassāvāsikacīvaraṃ.

But if he causes it to be accepted there in the presence of people, he obtains all that has been acquired, the rains-residence robe.

2850.

2850.

Ārāmo ca vihāro ca, vatthūni duvidhassapi;

Bhisi bimbohanaṃ mañca-pīṭhanti tatiyaṃ pana.

A park and a monastery, and the sites for both; but a mattress, a pillow, a couch, and a stool are the third.

2851.

2851.

Lohakumbhī kaṭāhañca, bhāṇako lohavārako;

Vāsi pharasu kuddālo, kuṭhārī ca nikhādanaṃ.

An iron pot and a pan, a bowl, an iron vessel; an adze, an axe, a spade, a hatchet, and a digging tool.

2852.

2852.

Valli veḷu tiṇaṃ paṇṇaṃ, muñjapabbajameva ca;

Mattikā dārubhaṇḍañca, pañcamaṃ tu yathāha ca.

Vines, bamboo, grass, leaves, and muñja grass and pabbaja grass; and clay and wooden implements—these are the fifth, as it was said.

2853.

2853.

‘‘Dvīhi saṅgahitāni dve, tatiyaṃ catusaṅgahaṃ;

Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhadhā mataṃ.

Two are grouped by two, the third is a group of four; the fourth has nine divisions, the fifth is considered eightfold.

2854.

2854.

Iti pañcahi rāsīhi, pañcanimmalalocano;

Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayi’’.

Thus, with five groups, the Protector, the One with fivefold pure vision, revealed the heavy goods in twenty-five ways.

2855.

2855.

Idañhi pana saṅghassa, santakaṃ garubhaṇḍakaṃ;

Vissajjento vibhājento, bhikkhu thullaccayaṃ phuse.

Now, a monk, by giving away or dividing heavy goods belonging to the Saṅgha, would incur a grave offense.

2856.

2856.

Bhikkhunā garubhaṇḍaṃ tu, saṅghena hi gaṇena vā;

Vissajjitamavissaṭṭhaṃ, vibhattamavibhājitaṃ.

Heavy goods distributed by a monk, or indeed by the Saṅgha or a group, are improperly distributed; divided, they are improperly divided.

2857.

2857.

Purimesu hi tīsvettha, na catthāgarubhaṇḍakaṃ;

Lohakumbhī kaṭāho ca, lohabhāṇakameva ca.

Indeed, among the first three here, there are no light goods; namely, an iron pot, a pan, and an iron bowl.

2858.

2858.

Tividhaṃ [Pg.274] khuddakaṃ vāpi, garubhaṇḍakamevidaṃ;

Pādagaṇhanako loha-vārako bhājiyo mato.

Or even three kinds of small items—these are heavy goods; a foot-rest and an iron vessel are considered divisible.

2859.

2859.

Uddhaṃ pana tato loha-vārako garubhaṇḍakaṃ;

Bhiṅkārādīni sabbāni, garubhaṇḍāni honti hi.

But beyond that, an iron vessel is a heavy good; all items such as a water pot and so on are indeed heavy goods.

2860.

2860.

Bhājetabbo ayopatto;

Tambāyothālakāpi ca;

Dhūmanettādikaṃ neva;

Bhājetabbanti dīpitaṃ.

An iron bowl should be divided, and also copper and bronze plates; but it is declared that items such as a smoke-tube and so on should not be divided.

2861.

2861.

Attanā paṭiladdhaṃ taṃ, lohabhaṇḍaṃ tu kiñcipi;

Na puggalikabhogena, bhuñjitabbañhi bhikkhunā.

Any ironware whatsoever obtained by oneself should indeed not be used by a monk for personal enjoyment.

2862.

2862.

Kaṃsavaṭṭakalohānaṃ, bhājanānipi sabbaso;

Na puggalikabhogena, vaṭṭanti paribhuñjituṃ.

All vessels made of bronze, tin, or iron are not allowable to be used for personal enjoyment.

2863.

2863.

Tipubhaṇḍepi eseva, nayo ñeyyo vibhāvinā;

Na doso saṅghike atthi, gihīnaṃ santakesu vā.

This same principle should be understood by the discerning one even in the case of goods made of lead or tin; there is no fault in using what belongs to the Saṅgha, or in the possessions of lay people.

2864.

2864.

Khīrapāsāṇasambhūtaṃ, garukaṃ taṭṭakādikaṃ;

Pādagaṇhanato uddhaṃ, ghaṭako garubhaṇḍako.

Items made of soapstone, such as a heavy basin and so on; upwards from a foot-rest, a pitcher is a heavy good.

2865.

2865.

Siṅgisajjhumayaṃ hāra-kūṭajaṃ phalikubbhavaṃ;

Bhājanāni na vaṭṭanti, gihīnaṃ santakānipi.

Vessels made of horn, silver, a type of gold, or crystal are not allowable, even if they belong to lay people.

2866.

2866.

Vāsi bhājaniyā khuddā, garubhaṇḍaṃ mahattarī;

Tathā pharasu vejjānaṃ, sirāvedhanakampi ca.

A small adze is divisible, a larger one is a heavy good; likewise, a physician’s axe and also a lancet for bloodletting.

2867.

2867.

Kuṭhāri vāsi kuddālo, garubhaṇḍaṃ nikhādanaṃ;

Sikharampi ca teneva, gahitanti pakāsitaṃ.

A hatchet, an adze, a spade—these are heavy digging tools; and a pickaxe is also declared to be included thereby.

2868.

2868.

Caturassamukhaṃ doṇi-mukhaṃ vaṅkampi tattha ca;

Sadaṇḍaṃ khuddakaṃ sabbaṃ, garubhaṇḍaṃ nikhādanaṃ.

A four-cornered-faced tool, a trough-faced tool, and also a curved one—every small such tool with a handle is a heavy digging implement.

2869.

2869.

Muṭṭhikamadhikaraṇī[Pg.275], saṇḍāso vā tulādikaṃ;

Kiñci saṅghassa dinnaṃ ce, taṃ sabbaṃ garubhaṇḍakaṃ.

A hammer, an anvil, or tongs, or a balance, and so on; if any such thing is given to the Saṅgha, all of it is a heavy good.

2870.

2870.

Nhāpitassa ca saṇḍāso, kattarī ca mahattarī;

Mahāpipphalakaṃ tunna-kārānaṃ garubhaṇḍakaṃ.

A barber’s tongs, and a large pair of scissors; a large needle for tailors—these are heavy goods.

2871.

2871.

Valli saṅghassa dinnā vā, tatthajātāpi rakkhitā;

Aḍḍhabāhuppamāṇāpi, garu vettalatādikā.

Vines given to the Saṅgha, or those grown there and protected; even if half an arm's length, rattan creepers and the like are heavy.

2872.

2872.

Suttavākādinibbattā, rajjukā yottakāni vā;

Saṅghassa dinnakāle tu, gacchanti garubhaṇḍataṃ.

Ropes or straps made of thread, bark fibre, and so on—at the time they are given to the Saṅgha, they become heavy goods.

2873.

2873.

Nāḷikerassa hīre vā, vāke vā pana kenaci;

Vaṭṭetvā hi katā eka-vaṭṭāpi garubhaṇḍakaṃ.

Even a single coil made by twisting coconut fibre or bark, or by any other means, is a heavy good.

2874.

2874.

Veḷu saṅghassa dinno vā, rakkhito tatthajātako;

Aṭṭhaṅgulāyato sūci-daṇḍamatto garuṃ siyā.

Bamboo given to the Saṅgha, or grown there and protected, if it is eight finger-breadths long and the size of a needle-handle, would be heavy.

2875.

2875.

Chattadaṇḍasalākāyo, daṇḍo kattarayaṭṭhipi;

Pādagaṇhanakā tela-nāḷī bhājaniyā ime.

Umbrella handles, spokes, a staff, and also the handle of a pair of scissors; foot-rests, oil funnels—these are divisible.

2876.

2876.

Muñjādīsupi yaṃ kiñci, muṭṭhimattaṃ garuṃ siyā;

Tālapaṇṇādimekampi, dinnaṃ vā tatthajātakaṃ.

Whatever among muñja grass and the like, even a fistful, would be heavy; even a single palm leaf and the like, given or grown there, is also heavy.

2877.

2877.

Aṭṭhaṅgulappamāṇopi, garukaṃ rittapotthako;

Mattikā pakatī vāpi, pañcavaṇṇā sudhāpi vā.

Even an empty book, eight finger-breadths in size, is a heavy good; likewise clay, or ordinary earth, or five-colored plaster, or even stucco.

2878.

2878.

Silesādīsu vā kiñci, dinnaṃ vā tatthajātakaṃ;

Tālapakkapamāṇaṃ tu, garubhaṇḍanti dīpitaṃ.

Or whatever among stones and the like, whether given or produced there, even if only the size of a ripe palm fruit, is declared to be a heavy good.

2879.

2879.

Valliveḷādikaṃ kiñci, arakkhitamagopitaṃ;

Garubhaṇḍaṃ na hoteva, gahetabbaṃ yathāsukhaṃ.

Any vine or bamboo and the like, if unguarded and unprotected, is indeed not a heavy item and may be taken as one pleases.

2880.

2880.

Rakkhitaṃ gopitaṃ vāpi, gahetabbaṃ tu gaṇhatā;

Samakaṃ atirekaṃ vā, datvā phātikameva vā.

But if guarded or protected, it should be taken by one who takes it only after giving an equal amount, or an excess, or indeed a token in return.

2881.

2881.

Añjanaṃ [Pg.276] haritālañca, tathā hiṅgu manosilā;

Bhājetabbanti viññeyyaṃ, viññunā vinayaññunā.

Collyrium, yellow orpiment, as well as asafoetida and realgar—these should be understood by the wise, by one who knows the discipline, as things to be shared.

2882.

2882.

Dārubhaṇḍepi yo koci, sūcidaṇḍappamāṇako;

Aṭṭhaṅgulāyato dāru-bhaṇḍako garubhaṇḍakaṃ.

Any wooden item that is the size of a needle-stick and eight finger-breadths long is a heavy item.

2883.

2883.

Mahāaṭṭhakathāyaṃ tu, vibhajitvāva dassitaṃ;

Āsandikopi sattaṅgo, bhaddapīṭhañca pīṭhikā.

In the Great Commentary, it is indeed shown by way of distinction: a seven-limbed chair, a fine seat, and a stool.

2884.

2884.

Pīṭhameḷakapādañca, tathāmaṇḍakavaṭṭakaṃ;

Kocchaṃ palālapīṭhañca, dhovane phalakampi ca.

A stool and a ram's-foot chair, and likewise a round stool; a couch and a straw seat; and also a washing board.

2885.

2885.

Bhaṇḍikā muggaro ceva, vatthaghaṭṭanamuggaro;

Ambaṇampi ca mañjūsā, nāvā rajanadoṇikā.

A small box, a hammer, a cloth-beating hammer; and also a large tub and a chest; a boat, a dyeing trough.

2886.

2886.

Uḷuṅkopi samuggopi, karaṇḍampi kaṭacchupi;

Evamādi tu sabbampi, saṅghikaṃ garubhaṇḍakaṃ.

A ladle, a box, a basket, a spoon; all such things belonging to the Sangha are, indeed, heavy goods.

2887.

2887.

Sabbaṃ dārumayaṃ geha-sambhāraṃ garukaṃ mataṃ;

Bhājiyaṃ kappiyaṃ cammaṃ, akappiyamabhājiyaṃ.

All wooden house furnishings are considered heavy. Leather that is suitable is shareable; that which is unsuitable is unshareable.

2888.

2888.

Eḷacammaṃ garuṃ vuttaṃ, tathevodukkhalādikaṃ;

Pesakārādibhaṇḍañca, kasibhaṇḍañca saṅghikaṃ.

A ram's hide is declared heavy, and likewise mortars and the like; and weaver's equipment and the like, and farming equipment belonging to the Sangha.

2889.

2889.

Tathevādhārako patta-pidhānaṃ tālavaṇṭakaṃ;

Bījanī pacchi caṅkoṭaṃ, sabbā sammuñjanī garu.

Likewise, a stand, a bowl-cover, a palm-leaf fan; a fly-whisk, a hamper, a spittoon; all brooms are heavy.

2890.

2890.

Yaṃ kiñci bhūmattharaṇaṃ, yo koci kaṭasārako;

Cakkayuttakayānañca, sabbampi garubhaṇḍakaṃ.

Any floor covering whatsoever, any rush mat whatsoever, and a wheeled vehicle—all are heavy goods.

2891.

2891.

Chattañca muṭṭhipaṇṇañca, visāṇaṃtumbabhājanaṃ;

Upāhanāraṇīdhamma-karaṇādi lahuṃ idaṃ.

An umbrella and a hand-fan, a horn, a gourd vessel; sandals, a fire-drill, a water-strainer, and so forth—these are light.

2892.

2892.

Hatthidanto visāṇañca, yathāgatamatacchitaṃ;

Mañcapādādi yaṃ kiñci, bhājanīyamaniṭṭhitaṃ.

An elephant tusk and a horn, just as they came, unworked; any bed-leg and the like, if unfinished, is shareable.

2893.

2893.

Niṭṭhito [Pg.277] tacchito vāpi, vidho hiṅgukaraṇḍako;

Añjanī ca salākāyo, bhājanī udapuñchanī.

A finished or polished asafoetida box of a certain kind, an eyeliner stick and rods, and a water strainer are shareable.

2894.

2894.

Sabbaṃ kulālabhaṇḍampi, paribhogārahaṃ pana;

Pattaṅgārakaṭāhañca, dhūmadānaṃ kapallikā.

All potter's wares, however, if fit for use, such as a bowl, a charcoal pan, a censer, and a potsherd, are shareable.

2895.

2895.

Thūpikā dīparukkho ca, cayanacchadaniṭṭhakā;

Saṅghikaṃ pana sabbampi, garubhaṇḍanti dīpitaṃ.

A finial and a lamp stand, building materials, roofing, and bricks—all such things belonging to the Sangha are declared to be heavy goods.

2896.

2896.

Patto kañcanako ceva, thālakaṃ kuṇḍikāpi ca;

Ghaṭako lohabhaṇḍepi, kuṇḍikāpi ca bhājiyā.

A golden bowl, indeed, a dish, and also a water-pot; and among metalware, a small jar and a water-pot are also shareable.

2897.

2897.

Garunā garubhaṇḍañca, thāvarena ca thāvaraṃ;

Saṅghassa parivattetvā, gaṇhituṃ pana vaṭṭati.

It is allowable to take heavy goods in exchange for heavy goods, and immovable property for immovable property, having made the exchange with the Sangha.

2898.

2898.

Adhotena ca pādena, nakkame sayanāsanaṃ;

Allapādena vā bhikkhu, tatheva saupāhano.

A bhikkhu should not step on a bed or seat with unwashed feet, or with wet feet, and likewise while wearing sandals.

2899.

2899.

Bhūmiyā niṭṭhubhantassa, parikammakatāya vā;

Parikammakataṃ bhittiṃ, apassentassa dukkaṭaṃ.

For one spitting on the ground or on a prepared surface, it is a wrong-doing; for one leaning on a prepared wall, it is a wrong-doing.

2900.

2900.

Parikammakataṃ bhūmiṃ, saṅghikaṃ mañcapīṭhakaṃ;

Attano santakeneva, pattharitvāna kenaci.

A prepared floor, or a bed or bench belonging to the Sangha—having spread it with some possession of one's own...

2901.

2901.

Nipajjitabbaṃ, sahasā, tassa niddāyato yadi;

Sarīrāvayavo koci, mañcaṃ phusati dukkaṭaṃ.

...one should lie down. If, while one is sleeping, any part of the body touches the bed, it is a wrong-doing.

2902.

2902.

Lomesu pana lomānaṃ, gaṇanāyeva dukkaṭaṃ;

Talena hatthapādānaṃ, vaṭṭatakkamituṃ pana.

However, in the case of hairs, merely counting the hairs is a wrong-doing; but it is allowable to estimate with the palms of the hands and the soles of the feet.

2903.

2903.

Sahassagghanako koci, piṇḍapāto sacīvaro;

Patto avassikaṃ bhikkhuṃ, likhitvā ṭhapitopi ca.

Any alms-food with robes worth a thousand, having been received for a bhikkhu who has not kept the rains-residence, and even if it has been recorded and set aside...

2904.

2904.

Tādiso piṇḍapātova, saṭṭhivassānamaccaye;

Uppanno saṭṭhivassassa, ṭhitikāya dade budho.

...such alms-food, even after the lapse of sixty years, a wise person should give for the maintenance of a sixty-year-old monk who has appeared.

2905.

2905.

Uddesabhattaṃ [Pg.278] bhuñjitvā, jāto ce sāmaṇerako;

Gahetuṃ labhati taṃ pacchā, sāmaṇerassa pāḷiyā.

After a designated meal has been consumed, if a novice is then present, he is able to receive it afterwards, according to the rule for novices.

2906.

2906.

Sampuṇṇavīsavasso yo, sve uddesaṃ labhissati;

Ajja so upasampanno, atītā ṭhitikā siyā.

He who is fully twenty years old will receive the designation tomorrow; if he is ordained today, his allotted portion would be considered past.

2907.

2907.

Sace pana salākā tu, laddhā bhattaṃ na taṃdine;

Laddhaṃ, punadine tassa, gāhetabbaṃ, na saṃsayo.

If, however, a ticket is received but the meal is not obtained on that day, what is obtained on the next day should be taken by him; of this there is no doubt.

2908.

2908.

Uttaruttaribhaṅgassa, bhattassekacarassa hi;

Visuñhi ṭhitikā katvā, dātabbā tu salākikā.

For a meal of successive distribution, or for one who goes alone for alms, a ticket should be given after having separately determined the allocation.

2909.

2909.

Bhattameva sace laddhaṃ, na panuttaribhaṅgakaṃ;

Laddhamuttaribhaṅgaṃ vā, na laddhaṃ bhattameva vā.

If only the meal is obtained, but not the additional dishes; or if the additional dishes are obtained, but not the meal itself.

2910.

2910.

Yena yena hi yaṃ yaṃ tu, na laddhaṃ, tassa tassa ca;

Taṃ taṃ punadine cāpi, gāhetabbanti dīpitaṃ.

By whomever and for whatever reason something is not received, that very thing should be taken again on the following day; thus it is explained.

2911.

2911.

Saṅghuddesādikaṃ bhattaṃ, idaṃ sattavidhampi ca;

Āgantukādibhattañca, catubbidhamudīritaṃ.

Meals designated by the Saṅgha and so forth, these are of seven kinds; and meals for guests and so forth are declared to be of four kinds.

2912.

2912.

Vihāravārabhattañca, niccañca kuṭibhattakaṃ;

Pannarasavidhaṃ bhattaṃ, uddiṭṭhaṃ sabbamevidha.

The meal by turn in the monastery, and the regular lodging meal; fifteen kinds of meals have all been specified here.

2913.

2913.

Pāḷimaṭṭhakathañceva, oloketvā punappunaṃ;

Saṅghike paccaye sammā, vibhajeyya vicakkhaṇo.

Having repeatedly examined the Pāli and the commentaries, a discerning person should properly distribute the Saṅgha's requisites.

Senāsanakkhandhakakathā.

The Discourse on the Chapter concerning Lodgings.

Vattakkhandhakakathā

The Discourse on the Chapter concerning Observances.

2914.

2914.

Āgantukāvāsikapiṇḍacārī-;

Senāsanāraññanumodanāsu;

Vattāni bhatte gamikassa jantā-;

Ghare tathā vaccakuṭippavese.

Duties for the incoming monk, the resident, the alms-goer; regarding lodgings, the forest, and giving thanks; duties at mealtime, for one departing, in the bath-house, and likewise upon entering the latrine.

2915.

2915.

Ācariyupajjhāyakasissasaddhi-[Pg.279];

Vihārivattānipi sabbasova;

Vattāni vuttāni catuddaseva;

Visuddhacittena vināyakena.

And all the duties for teachers, preceptors, pupils, and co-residents; fourteen duties in all have been spoken by the Leader with a purified mind.

2916.

2916.

Āgantukena ārāmaṃ, pavisantena bhikkhunā;

Chattaṃ panāpanetabbaṃ, muñcitabbā upāhanā.

When entering the monastery, an incoming monk should lower his umbrella and remove his footwear.

2917.

2917.

Oguṇṭhanaṃ na kātabbaṃ, sīse cīvarameva vā;

Na hi tena ca dhotabbā, pādā pānīyavārinā.

One should not cover the head, nor place a robe upon it. Feet should not be washed with drinking water.

2918.

2918.

Vanditabbāva pucchitvā, vihāre vuḍḍhabhikkhuno;

Kāle senāsanaṃ tena, pucchitabbañca bhikkhunā.

Having inquired after the elder monks in the monastery, they should be venerated; at the proper time, that monk should also ask for lodging.

2919.

2919.

Vaccaṭṭhānañca passāva-ṭṭhānaṃ pānīyameva ca;

Paribhojanīyaṃ saṅgha-katikaṃ gocarādikaṃ.

The place for defecation and the place for urination, drinking water and water for washing, the Saṅgha's regulations, and the alms-resort and so forth.

2920.

2920.

Vuḍḍhamāgantukaṃ disvā, bhikkhunāvāsikenapi;

Pattaṃ paṭiggahetabbaṃ, paccuggantvāna cīvaraṃ.

Upon seeing an elder or an incoming monk, a resident monk should go out to meet them and receive their bowl and robe.

2921.

2921.

Āsanaṃ paññapetabbaṃ, tassa pādodakampi ca;

Upanikkhipitabbañca, pucchitabbañca vārinā.

A seat should be prepared for him, and water for his feet; it should be placed nearby, and he should be asked if he requires water.

2922.

2922.

Vandeyyo paññapetabbaṃ, tassa senāsanampi ca;

Ajjhāvutthamavutthaṃ vā, gocarāgocarampi ca.

He should be venerated, and a lodging should be assigned to him; he should be told whether it is occupied or unoccupied, and about the alms-resort and areas to be avoided.

2923.

2923.

Vaccaṭṭhānañca passāva-ṭṭhānaṃ sekkhakulāni ca;

Pavese nikkhame kālo, vattabbo pāniyādikaṃ.

The place for defecation and the place for urination, the families of trainees, the time for entering and leaving, and about drinking water and so forth should be pointed out.

2924.

2924.

Sace so navako hoti;

Āgatāgantuko yathā;

Nisinneneva tenassa;

Sabbamāvāsibhikkhunā.

If the arriving guest is a junior monk, the resident monk may explain everything to him while remaining seated.

2925.

2925.

‘‘Atra [Pg.280] pattaṃ ṭhapehīti, nisīdāhīdamāsanaṃ’’;

Iccevaṃ pana vattabbaṃ, deyyaṃ senāsanampi ca.

“Place your bowl here; sit on this seat”—thus should one speak, and a lodging should also be given.

2926.

2926.

Dārumattikabhaṇḍāni, gantukāmena bhikkhunā;

Gantabbaṃ paṭisāmetvā, thaketvāvasathampi ca.

A monk who wishes to depart should put away the wooden and earthenware articles and close the dwelling before leaving.

2927.

2927.

Āpucchitvāpi gantabbaṃ, bhikkhunā sayanāsanaṃ;

Pucchitabbe asantepi, gopetvā vāpi sādhukaṃ.

A monk should take leave before departing from the lodging; if there is no one from whom to take leave, he should depart after securing it well.

2928.

2928.

Sahasā pavise nāpi, sahasā na ca nikkhame;

Nātidūre naccāsanne, ṭhātabbaṃ piṇḍacārinā.

One should not enter hastily, nor depart hastily; the alms-goer should stand not too far away, nor too near.

2929.

2929.

Vāmahatthena saṅghāṭiṃ, uccāretvātha bhājanaṃ;

Dakkhiṇena paṇāmetvā, bhikkhaṃ gaṇheyya paṇḍito.

A wise one should accept alms by lifting the outer robe with the left hand and extending the bowl with the right.

2930.

2930.

Sūpaṃ vā dātukāmāti, sallakkheyya muhuttakaṃ;

Olokeyyantarā bhikkhu, na bhikkhādāyikāmukhaṃ.

If the donor wishes to give soup or other items, the monk should observe for a moment; he should look into his bowl, not at the face of the alms-giver.

2931.

2931.

Pānīyādi panāneyyaṃ, bhikkhunāraññakenapi;

Nakkhattaṃ tena yogo ca, jānitabbā disāpi ca.

Drinking water and so forth should be brought, even by a forest-dwelling monk; he should know the constellations and their conjunctions, and also the directions.

2932.

2932.

Vaccapassāvatitthāni, bhavanti paṭipāṭiyā;

Karontassa yathāvuḍḍhaṃ, hoti āpatti dukkaṭaṃ.

The places for defecation and urination are to be used according to seniority; for one who acts contrary to seniority, there is an offense of wrong-doing.

2933.

2933.

Sahasā ubbhajitvā vā, na ca vaccakuṭiṃ vise;

Ukkāsitvā bahi ṭhatvā, pavise saṇikaṃ pana.

One should not enter the latrine hastily or with one's robe lifted up; having cleared one's throat while standing outside, one should then enter slowly.

2934.

2934.

Vaccaṃ na nitthunantena, kātabbaṃ pana bhikkhunā;

Khādato dantakaṭṭhaṃ vā, karoto hoti dukkaṭaṃ.

A monk should not defecate while straining; for one who does so, or who does so while chewing a tooth-stick, there is an offense of wrong-doing.

2935.

2935.

Vaccaṃ pana na kātabbaṃ, bahiddhā vaccadoṇiyā;

Passāvopi na kātabbo, bahi passāvadoṇiyā.

One should not defecate outside the latrine receptacle, nor should one urinate outside the urinal.

2936.

2936.

Kharena nāvalekheyya, na kaṭṭhaṃ vaccakūpake;

Chaḍḍeyya na ca pāteyya, kheḷaṃ passāvadoṇiyā.

One should not scrape with a rough object, nor throw the cleaning stick into the latrine pit; nor should one drop spittle into the urinal.

2937.

2937.

Pādukāsu [Pg.281] ṭhitoyeva, ubbhajeyya vicakkhaṇo;

Paṭicchādeyya tattheva, ṭhatvā nikkhamane pana.

A wise one, standing on sandals, should lift his robe; he should cover himself right there and then, while standing, depart.

2938.

2938.

Nācameyya sace vaccaṃ, katvā yo salile sati;

Tassa dukkaṭamuddiṭṭhaṃ, muninā mohanāsinā.

If one does not rinse after defecating when water is available, for him an offense of wrong-doing was declared by the Sage, the dispeller of delusion.

2939.

2939.

Sasaddaṃ nācametabbaṃ, katvā capu capūti ca;

Ācamitvā sarāvepi, sesetabbaṃ na tūdakaṃ.

One should not rinse noisily, making “capu capu” sounds; nor after rinsing, should any water be left in the bowl.

2940.

2940.

Ūhatampi adhovitvā, nikkhamantassa dukkaṭaṃ;

Uklāpāpi sace honti, sodhetabbaṃ asesato.

For one who leaves without washing what was lifted up, it is an offense of wrong-doing; if there are stains, they should be completely cleaned.

2941.

2941.

Avalekhanakaṭṭhena, pūro ce pīṭharo pana;

Chaḍḍeyya kumbhi rittā ce, kumbhiṃ pūreyya vārinā.

With a scraping stick, if the cesspit-pot is full, one should discard its contents; if the water pot is empty, one should fill the water pot with water.

2942.

2942.

Anajjhiṭṭho hi vuḍḍhena, pātimokkhaṃ na uddise;

Dhammaṃ na ca bhaṇe, pañhaṃ, na puccheyya na vissaje.

Indeed, uninvited by an elder, one should not recite the Pātimokkha; nor should one speak the Dhamma, ask a question, or answer a question.

2943.

2943.

Āpucchitvā kathentassa, vuḍḍhaṃ vuḍḍhatarāgame;

Puna āpucchane kiccaṃ, natthīti paridīpitaṃ.

For one who is speaking after having asked permission, upon the arrival of an elder or a more senior monk, there is no need to ask permission again—thus it has been clarified.

2944.

2944.

Vuḍḍhenekavihārasmiṃ, saddhiṃ viharatā pana;

Anāpucchā hi sajjhāyo, na kātabbo kadācipi.

While dwelling together with an elder in the same monastery, recitation should indeed never be done without asking permission.

2945.

2945.

Uddesopi na kātabbo, paripucchāya kā kathā;

Na ca dhammo kathetabbo, bhikkhunā dhammacakkhunā.

Nor should one give a recitation, how much less engage in questioning; nor should the Dhamma be taught by a monk, even one with the Dhamma-eye.

2946.

2946.

Na dīpo vijjhāpetabbo, kātabbo vā na ceva so;

Vātapānakavāṭāni, thakeyya vivareyya no.

A lamp should not be extinguished, nor indeed should one be lit; one may close windows and shutters, but one should not open them.

2947.

2947.

Caṅkame caṅkamanto ca, vuḍḍhato parivattaye;

Tampi cīvarakaṇṇena, kāyena na ca ghaṭṭaye.

While walking back and forth on a walking path, one should give way to an elder; one should not brush against him with the body, nor even with the corner of one's robe.

2948.

2948.

Purato neva therānaṃ, nhāyeyya na panūpari;

Uttaraṃ otarantānaṃ, dade maggaṃ, na ghaṭṭaye.

One should not bathe in front of the elders, nor upstream from them. To those ascending and descending, one should give way and not jostle them.

2949.

2949.

Vattaṃ [Pg.282] aparipūrento, na sīlaṃ paripūrati;

Asuddhasīlo duppañño, cittekaggaṃ na vindati.

One who does not fulfill the duties does not perfect virtue; one with impure virtue and poor wisdom does not find one-pointedness of mind.

2950.

2950.

Vikkhittacittonekaggo, saddhammaṃ na ca passati;

Apassamāno saddhammaṃ, dukkhā na parimuccati.

With a distracted mind, not one-pointed, one does not see the true Dhamma; not seeing the true Dhamma, one is not freed from suffering.

2951.

2951.

Tasmā hi vattaṃ pūreyya, jinaputto vicakkhaṇo;

Ovādaṃ buddhaseṭṭhassa, katvā nibbānamehiti.

Therefore, a wise son of the Conqueror should fulfill the duties; having followed the instruction of the Best of Buddhas, he will attain Nibbāna.

Vattakkhandhakakathā.

The Discourse on the Chapter of Duties.

Bhikkhunikkhandhakakathā

The Discourse on the Chapter concerning Bhikkhunīs.

2952.

2952.

Kāyaṃ ūruṃ thanaṃ vāpi, vivaritvāna bhikkhunī;

Attano aṅgajātaṃ vā, bhikkhussa na ca dassaye.

A bhikkhunī should not expose her body, thigh, or breast, nor show her own private parts to a bhikkhu.

2953.

2953.

Bhikkhunā saha yaṃ kiñci, sampayojentiyāpi ca;

Tato bhāsantiyā bhikkhuṃ, hoti āpatti dukkaṭaṃ.

For a bhikkhunī who engages in any kind of association with a bhikkhu, or who speaks to a bhikkhu from that context, there is an offense of wrong-doing.

2954.

2954.

Na ca bhikkhuniyā dīghaṃ, dhāreyya kāyabandhanaṃ;

Teneva kāyabandhena, thanapaṭṭena vā pana.

A bhikkhunī should not wear a long waistband, nor a long breast-band.

2955.

2955.

Vilīvena ca paṭṭena, cammapaṭṭena vā tathā;

Dussapaṭṭena vā dussa-veṇiyā dussavaṭṭiyā.

Nor a waistband made of fine cloth, nor likewise one of leather; nor one of ordinary cloth, nor a cloth braid, nor a cloth cord.

2956.

2956.

Na phāsukā nametabbā, dukkaṭaṃ tu namentiyā;

Na ghaṃsāpeyya samaṇī, jaghanaṃ aṭṭhikādinā.

The stays should not be bent; for one who bends them, it is an offense of wrong-doing. A female ascetic should not cause her pubic region to be rubbed with a bone or other such objects.

2957.

2957.

Hatthaṃ vā hatthakocchaṃ vā, pādaṃ vā mukhamūrukaṃ;

Koṭṭāpeti sace tassā, hoti āpatti dukkaṭaṃ.

If she causes her hand, armpit, foot, face, or thigh to be massaged by striking, for her there is an offense of wrong-doing.

2958.

2958.

Na mukhaṃ limpitabbaṃ tu, na cuṇṇetabbameva ca;

Manosilāya vāpatti, mukhaṃ lañjantiyā siyā.

One should not smear the face, nor indeed powder it; and for one who marks the face with realgar, there is an offense.

2959.

2959.

Aṅgarāgo [Pg.283] na kātabbo, mukharāgopi vā tathā;

Avaṅgaṃ na ca kātabbaṃ, na kātabbaṃ visesakaṃ.

Body-paint should not be applied, nor likewise face-paint; nor should body-marking be done, nor should a decorative forehead-mark be made.

2960.

2960.

Olokanakato rāgā, oloketuṃ na vaṭṭati;

Ṭhātabbaṃ na ca sāloke, sanaccaṃ na ca kāraye.

It is not proper to gaze from a window out of desire; nor should one stand in a conspicuous place, nor should one arrange for a performance of dancing.

2961.

2961.

Dukkaṭaṃ muninā vuttaṃ, gaṇikaṃ vuṭṭhapentiyā;

Suraṃ vā pana maṃsaṃ vā, paṇṇaṃ vā vikkiṇantiyā.

An offense of wrong-doing has been declared by the Sage for a bhikkhunī who establishes a courtesan, or who sells liquor, meat, or vegetables.

2962.

2962.

Vaḍḍhiṃ vāpi vaṇijjaṃ vā, payojetuṃ na vaṭṭati;

Tirīṭaṃ kañcukaṃ vāpi, yadi dhāreti dukkaṭaṃ.

It is not proper to engage in usury or trade; and if one wears a diadem or a bodice, it is an offense of wrong-doing.

2963.

2963.

Dāso vā pana dāsī vā, tathā kammakaropi vā;

Na cevupaṭṭhapetabbo, tiracchānagatopi vā.

One should not be attended upon by a male slave, a female slave, or a hired worker, nor even by an animal.

2964.

2964.

Na ca bhikkhuniyā sabba-nīlādiṃ pana cīvaraṃ;

Dhāretabbaṃ, na dhāreyya, sabbaṃ namatakampi ca.

A bhikkhunī should not wear a robe that is entirely of a single color, such as dark blue; nor should she wear one that is made entirely of felt.

2965.

2965.

Paṭicchannāpaṭicchannaṃ, chinnaṃ vācchinnameva vā;

Purisabyañjanaṃ sabbaṃ, oloketuṃ na vaṭṭati.

It is not permissible to look at any male organ, whether concealed or unconcealed, cut or uncut.

2966.

2966.

Dūratova ca passitvā, bhikkhuṃ bhikkhuniyā pana;

Maggo tassa padātabbo, okkamitvāna dūrato.

Upon seeing a bhikkhu from afar, a bhikkhunī should give him the path, stepping aside from a distance.

2967.

2967.

Bhikkhuṃ pana ca passitvā, pattaṃ bhikkhaṃ carantiyā;

Nīharitvā tamukkujjaṃ, dassetabbaṃ tu bhikkhuno.

When a bhikkhunī who is going for alms sees a bhikkhu, her bowl should be taken out, inverted, and shown to the bhikkhu.

2968.

2968.

Saṃvellikañca kātuṃ vā, dhāretuṃ kaṭisuttakaṃ;

Utukāle anuññātaṃ, utunīnaṃ mahesinā.

To make a sanitary cloth or to wear a waist-string during the menstrual period is permitted for menstruating women by the Great Sage.

2969.

2969.

Itthiposayutaṃ yānaṃ, hatthavaṭṭakameva vā;

Pāṭaṅkī ca gilānāya, vaṭṭatevābhirūhituṃ.

It is permissible for a sick bhikkhunī to mount a vehicle drawn by women and men, or a palanquin, or a litter.

2970.

2970.

Garudhamme ṭhitāyāpi, mānattaṃ tu carantiyā;

Sammannitvā padātabbā, dutiyā pana bhikkhunī.

To a bhikkhunī undergoing probationary discipline for a weighty rule, a second bhikkhunī should be given, having been formally appointed.

2971.

2971.

Yassā pabbajjakāle tu, gabbho vuṭṭhāti itthiyā;

Putto yadi ca tassāpi, dātabbā dutiyā tathā.

For a woman in whom a pregnancy becomes apparent after she has gone forth, if she has a son, a second bhikkhunī should likewise be given to her.

2972.

2972.

Mātā [Pg.284] labhati pāyetuṃ, bhojetuṃ puttamattano;

Maṇḍetumpi ure katvā, setuṃ labhati sā pana.

The mother is permitted to nurse, feed, and adorn her own son; having placed him on her breast, she is also permitted to sleep with him.

2973.

2973.

Ṭhapetvā sahaseyyaṃ tu, tasmiṃ dutiyikāya hi;

Purisesu yathāññesu, vattitabbaṃ tatheva ca.

Leaving aside the matter of sleeping together, the companion bhikkhunī should conduct herself towards him just as she would towards other men.

2974.

2974.

Vibbhameneva sā hoti, yasmā idha abhikkhunī;

Tasmā bhikkhuniyā sikkhā-paccakkhānaṃ na vijjati.

Because she simply reverts, becoming a non-bhikkhunī in this dispensation, there is therefore no renunciation of the training for a bhikkhunī.

2975.

2975.

Vibbhantāya yathā tassā, puna natthūpasampadā;

Gatāya titthāyatanaṃ, tathā natthūpasampadā.

Just as for one who has reverted there is no re-ordination, so too for one who has gone to the domain of other sects, there is no re-ordination.

2976.

2976.

Chedanaṃ nakhakesānaṃ, purisehi ca vandanaṃ;

Vaṇassa parikammampi, sādituṃ pana vaṭṭati.

It is permissible to have one's nails and hair cut by men, to receive homage from men, and to have a wound attended to by them.

2977.

2977.

Na vaccakuṭiyā vacco, kātabbo yāya kāyaci;

Heṭṭhāpi vivaṭe uddhaṃ, paṭicchannepi vaṭṭati.

A bhikkhunī should not defecate in just any latrine; it is permissible in one that is open below or covered above.

2978.

2978.

Na ca vaṭṭati sabbattha, pallaṅkena nisīdituṃ;

Gilānāyaḍḍhapallaṅkaṃ, vaṭṭatīti pakāsitaṃ.

It is not proper to sit in the cross-legged posture in all places; for one who is sick, the half-cross-legged posture is declared to be proper.

2979.

2979.

Na ca bhikkhuniyāraññe, vatthabbaṃ tu kathañcana;

Atitthe naratitthe vā, nhāyituṃ na ca vaṭṭati.

A bhikkhunī should not dwell in the forest under any circumstances; nor is it proper to bathe at a place that is not a bathing place or at a men's bathing place.

2980.

2980.

Samaṇī gandhacuṇṇena, yā ca vāsitamattiyā;

Nhāyeyya paṭisote vā, tassā āpatti dukkaṭaṃ.

For whichever female ascetic should bathe with scented powder or perfumed clay, or should bathe upstream, for her there is an offense of wrong-doing.

2981.

2981.

‘‘Tvaṃyeva paribhuñjā’’ti, paribhogatthamattano;

Dinnaṃ abhutvā aññassa, dentiyā pana dukkaṭaṃ.

For a bhikkhunī who, having been given something for her own use with the words, “You yourself should use this,” gives it to another without having used it, there is an offense of wrong-doing.

2982.

2982.

Sabbaṃ paṭiggahāpetvā, bhikkhūhi paribhuñjituṃ;

Asantenupasampanne, bhikkhunīnaṃ tu vaṭṭati.

It is permissible for bhikkhunīs to have all things accepted and to use them; for bhikkhus, however, it is not permissible from one who is not fully ordained.

Bhikkhunikkhandhakakathā.

The Chapter on the Bhikkhunīs.

Iti vinayavinicchaye khandhakakathā niṭṭhitā.

Thus ends the Chapter on the Khandhakas in the Vinayavinicchaya.

Catubbidhakammakathā

The Chapter on the Four Kinds of Formal Acts.

2983.

2983.

Cattārimāni [Pg.285] kammāni, apalokanasaññitaṃ;

Ñatti ñattidutiyañca, kammaṃ ñatticatutthakaṃ.

These are the four formal acts: that designated as an announcement, a motion, a motion as the second, and a motion as the fourth.

2984.

2984.

Apalokanakammaṃ tu, pañca ṭhānāni gacchati;

Ñattikammaṃ navaṭṭhānaṃ, dutiyaṃ satta gacchati.

The act of announcement applies to five instances; the act of a motion to nine instances; the second applies to seven.

2985.

2985.

Tathā ñatticatutthampi, satta ṭhānāni gacchati;

Nissāraṇañca osāro, bhaṇḍukaṃ brahmadaṇḍako.

Likewise, the act of a motion as the fourth also applies to seven instances: expulsion, reinstatement, censure, and the Brahma-punishment.

2986.

2986.

Apalokanakammañhi, kammalakkhaṇapañcamaṃ;

Nissāraṇañca osāraṃ, samaṇuddesato vade.

The act of announcement, the fifth being the characteristic of an act, should be stated for a novice regarding expulsion and reinstatement.

2987.

2987.

Bhaṇḍukaṃ pabbajantena, channena brahmadaṇḍakaṃ;

Aññassapi ca kātabbo, tathārūpassa bhikkhuno.

Censure should be imposed on the one who is going forth, the Brahma-punishment on Channa; and it should also be imposed on another bhikkhu of such a nature.

2988.

2988.

Sabbo sannipatitvāna, āpucchitvāna sabbaso;

Cīvarādiparikkhāraṃ, saṅgho yaṃ deti tassa hi.

When the entire Saṅgha has assembled and consulted fully, whatever robes and other requisites the Saṅgha gives to him—

2989.

2989.

Tikkhattuṃ apaloketvā, bhikkhūnaṃ ruciyā pana;

Evaṃ saṅghassa dānaṃ tu, hoti taṃ kammalakkhaṇaṃ.

having announced three times with the approval of the bhikkhus, that gift of the Saṅgha thus becomes a formal act.

2990.

2990.

Nissāraṇamathosāro, uposathapavāraṇā;

Sammuti ceva dānañca, paṭiggāho ca sattamo.

Expulsion and reinstatement, Uposatha, Pavāraṇā, formal agreement, giving, and acceptance as the seventh.

2991.

2991.

Paccukkaḍḍhanatā ceva, aṭṭhamī parikittitā;

Kammassa lakkhaṇañcāti, nava ṭhānāni ñattiyā.

Rescinding is declared as the eighth, and the characteristic of an act as the ninth. These are the nine instances for a motion.

2992.

2992.

Vinicchaye asampatte, therassāvinayaññuno;

Tassa nissāraṇā vuttā, yā sā nissāraṇāti hi.

When a decision is not reached, and the Elder is ignorant of the Discipline, his expulsion is declared; that indeed is called expulsion.

2993.

2993.

Upasampadāpekkhassa, āgacchosāraṇāti sā;

Uposathavasenāpi, pavāraṇavasenapi.

For one seeking full ordination, that is called 'reinstatement by coming'; also by means of Uposatha, and by means of Pavāraṇā.

2994.

2994.

Ñattiyā [Pg.286] ṭhapitattā hi, ñattikammānime duve;

‘‘Upasampadāpekkhañhi, anusāseyyaha’’nti ca.

Indeed, because it is established by a motion, these two are acts of motion: 'Indeed, I should instruct one seeking full ordination,' and so on.

2995.

2995.

‘‘Itthannāmamahaṃ bhikkhuṃ, puccheyyaṃ vinaya’’nti ca;

Evamādipavattā hi, edisā ñatti sammuti.

'I will ask the bhikkhu named so-and-so about the Vinaya,' and so on. Indeed, such are the motions and formal agreements that proceed in this way.

2996.

2996.

Nissaṭṭhacīvarādīnaṃ, dānaṃ ‘‘dāna’’nti vuccati;

Āpattīnaṃ paṭiggāho, ‘‘paṭiggāho’’ti vuccati.

The giving of relinquished robes and the like is called 'giving'; the acceptance of offenses is called 'acceptance'.

2997.

2997.

Paccukkaḍḍhanatā nāma, pavārukkaḍḍhanā matā;

‘‘Imaṃ uposathaṃ katvā, kāle pavārayāmi’’ti.

Rejection is known as the setting aside of the Pavāraṇā; (as in the statement) 'Having observed this Uposatha, I will perform the Pavāraṇā at the proper time.'

2998.

2998.

Tiṇavatthārake sabba-paṭhamā ñatti cetarā;

Kammalakkhaṇametanti, nava ṭhānāni ñattiyā.

The act of covering with grass, the very first motion, and the others—this is the characteristic of a formal act. These are the nine instances for a motion.

2999.

2999.

Ñattidutiyakammampi, satta ṭhānāni gacchati;

Nissāraṇamathosāraṃ, sammutiṃ dānameva ca.

The act of motion with one announcement also applies to seven instances: expulsion, reinstatement, formal agreement, and giving.

3000.

3000.

Uddhāraṃ desanaṃ kamma-lakkhaṇaṃ pana sattamaṃ;

Pattanikkujjanādī tu, nissārosāraṇā matā.

Revocation, confession, and the characteristic of a formal act as the seventh. Overturning the bowl and so on are considered expulsion and reinstatement.

3001.

3001.

Sammuti nāma sīmādi, sā pañcadasadhā matā;

Dānaṃ kathinavatthassa, dānaṃ matakavāsaso.

Formal agreement, by name, is the boundary and so on; that is considered in fifteen ways. The giving of Kathina cloth, the giving of cloth for the dead.

3002.

3002.

Kathinassantarubbhāro, ‘‘ubbhāro’’ti pavuccati;

Desanā kuṭivatthussa, vihārassa ca vatthuno.

The removal of the Kathina is called 'removal'; the assigning of a site for a hut, and of the ground for a dwelling.

3003.

3003.

Tiṇavatthārakamme ca, mohāropanatādisu;

Kammavācāvasenettha, kammalakkhaṇatā matā.

And in the act of covering with grass, and in the imposition of delusion and so on; here, by means of the formal act, the characteristic of the act is understood.

3004.

3004.

Iti ñattidutiyassa, ime satta pakāsitā;

Tathā ñatticatutthampi, satta ṭhānāni gacchati.

Thus, for the act of motion with one announcement, these seven are explained; likewise, the act of motion with three announcements also applies to seven instances.

3005.

3005.

Nissāraṇamathosāraṃ, sammutiṃ dānaniggahaṃ;

Samanubhāsanañceva, sattamaṃ kammalakkhaṇaṃ.

Expulsion, reinstatement, formal agreement, giving, punishment, admonition, and the characteristic of a formal act as the seventh.

3006.

3006.

Sattannaṃ tajjanādīnaṃ, kammānaṃ karaṇaṃ pana;

Nissāraṇātha passaddhi, tesaṃ osāraṇā matā.

However, the performance of the seven acts, beginning with censure, is expulsion; and their pacification is considered reinstatement.

3007.

3007.

Ovādo [Pg.287] bhikkhunīnaṃ tu, sammutīti pakāsitā;

Mānattaparivāsānaṃ, dānaṃ ‘‘dāna’’nti vuccati.

However, the instruction for bhikkhunīs is declared as a formal agreement; the giving of mānatta and parivāsa is called 'giving'.

3008.

3008.

Puna mūlāpaṭikkasso, ‘‘niggaho’’ti pavuccati;

Ukkhittassānuvattikā, aṭṭha yāvatatīyakā.

Again, sending back to the origin is called 'punishment.' For following a suspended one, there are eight acts up to a third proclamation.

3009.

3009.

Ariṭṭho caṇḍakāḷī ca, ekādasa bhavantime;

Imesaṃ tu vasā ñeyyā, dasekā samanubhāsanā.

Ariṭṭha and Caṇḍakālī—these are eleven. However, by means of these, the eleven admonitions should be understood.

3010.

3010.

Upasampadakammañca, kammamabbhānasaññitaṃ;

Idaṃ ñatticatutthe tu, sattamaṃ kammalakkhaṇaṃ.

The act of full ordination and the act called 'reinstatement'—this, in the act of motion with three announcements, is the seventh characteristic of a formal act.

3011.

3011.

Apalokanakammañcā-paloketvāva kāraye;

Ñattiyā dutiyenāpi, catutthena na kāraye.

An act of announcement should be performed by announcing; it may also be performed by a motion with one announcement, but not by a motion with three.

3012.

3012.

Ñattidutiyakammāni, lahukānatthi kānici;

Kātabbānapaloketvā, sabbā sammutiyo siyuṃ.

There are no minor acts among those requiring a motion with one announcement; yet all formal agreements should be made by announcement.

3013.

3013.

Sesāni apaloketvā, kātuṃ pana na vaṭṭati;

Yathāvuttanayeneva, tena teneva kāraye.

However, for the remaining acts, it is not permissible to perform them by mere announcement. One should perform them exactly as stated, in that very way.

Catubbidhakammakathā.

The Discourse on the Four Kinds of Formal Acts.

Kammavipattikathā

The Discourse on Defective Formal Acts.

3014.

3014.

Vatthuto ñattito ceva, anussāvanasīmato;

Parisatoti pañceva, kammadosā pakāsitā.

Defects in formal acts are declared in five ways: regarding the basis, the motion, the proclamation, the boundary, and the assembly.

3015.

3015.

Sammukhākaraṇīyaṃ yaṃ, taṃ karoti asammukhā;

Kammaṃ vatthuvipannaṃ taṃ, adhammanti pavuccati.

An act that should be done in someone's presence, but is done in their absence—that act is defective in basis and is called unlawful.

3016.

3016.

Asammukhākaraṇīyāni, aṭṭheva ca bhavanti hi;

Pattanikkujjanañceva, pattassukkujjanampi ca.

There are indeed eight matters that should be done in absence: overturning the bowl and setting the bowl upright.

3017.

3017.

Pakāsanīyakammañca[Pg.288], sekkhaummattasammuti;

Avandiyo tathā brahma-daṇḍo dūtūpasampadā.

an act of disclosure, the resolution concerning a trainee or an insane person, not saluting, the Brahma-punishment, and ordination by messenger.

3018.

3018.

Imānaṭṭha ṭhapetvāna, sesāni pana sabbaso;

Sammukhākaraṇīyāni, kammāni sugatobravi.

Excluding these eight, all other formal acts, the Well-Gone One declared, must be performed in the presence of the individual.

3019.

3019.

Ñattito pana pañceva, vipajjananayā matā;

Na parāmasati vatthuñca, saṅghaṃ puggalameva vā.

However, five ways of failure are recognized based on the motion itself: when it does not refer to the matter, the Saṅgha, or the individual.

3020.

3020.

Na parāmasati ñattiṃ vā, pacchā ñattiṃ ṭhapeti vā;

Pañcahetehi kammāni, ñattitova vipajjare.

It does not touch upon the motion, or one puts forward the motion afterwards. For these five reasons, formal acts fail on account of the motion itself.

3021.

3021.

Anussāvanato pañca, kammadosā pakāsitā;

Na parāmasati vatthuṃ vā, saṅghaṃ puggalameva vā.

Five defects of formal acts are declared on account of the proclamation: when it does not refer to the matter, the Saṅgha, or the individual.

3022.

3022.

Hāpeti sāvanaṃ vāpi, sāvetasamayepi vā;

Evaṃ pana vipajjanti, anussāvanatopi ca.

One omits the proclamation, or errs even at the time of proclaiming. Thus, they also fail on account of the proclamation.

3023.

3023.

Ekādasahi sīmāhi, sīmato kammadosatā;

Vuttā uposathe tāva, khandhake sabbaso mayā.

Eleven boundary-related defects of formal acts have been fully stated by me in the Uposatha Khandhaka.

3024.

3024.

Catuvaggena kātabbe, kammappattā anāgatā;

Chando ca na panānīto, paṭikkosanti sammukhā.

For acts to be performed by a four-member group: if those eligible for the act have not come, or their consent has not been brought, or they object in person.

3025.

3025.

Evaṃ tivaṅgiko doso, parisāya vasā siyā;

Āgatā kammapattā ca, chando ca na panāgato.

Thus, a three-fold defect may arise on account of the assembly. Those eligible for the act are present, yet consent has not been brought.

3026.

3026.

Sammukhā paṭisedhenti, dutiye catuvaggike;

Āgatā kammapattā ca, chandopi ca samāhaṭo.

In the second case concerning a four-member group, they object in person, though those eligible for the act are present and their consent has been gathered.

3027.

3027.

Paṭikkosova etthatthi, tatiye catuvaggike;

Evaṃ pañcādivaggesu, saṅghesu tividhesupi.

In the third case concerning a four-member group, there is only an objection; likewise in groups of five or more, and in the three kinds of Saṅghas.

3028.

3028.

Catutthikā [Pg.289] siyuṃ dosā, dasa dve parisāvasā;

Evaṃ dvādasadhā ettha, kammāni hi vipajjare.

The fourth category of defects, due to the assembly, are twelve. Thus, formal acts indeed fail here in twelve ways.

Kammavipattikathā.

The Discourse on the Failure of Formal Acts.

Sedamocanakathā

The Discourse on Causing Sweat to Flow

Ka.

Ka.

Soḷasaparivārassa, parivārassa sādarā;

Suṇātha nipuṇe pañhe, gūḷhatthe bhaṇato mama.

Of the sixteen-fold Parivāra, listen respectfully to the subtle questions with hidden meaning that I speak.

Kha.

Kha.

Divāpajjati no rattiṃ, rattiṃyeva ca no divā;

Kathañca paṭiggaṇhanto, na gaṇhanto kathaṃ pana.

One incurs an offense by day, but not by night; and only by night, but not by day. How is it when accepting, and how when not accepting?

Ga.

Ga.

Chindantassa siyāpatti, tathevāchindatopi ca;

Chādentassa tathāpatti-na chādentassa bhikkhuno.

For one who cuts, there may be an offense, and likewise for one who does not cut; for one who conceals, there is an offense, but not for the monk who does not conceal.

Gha.

Gha.

Kā cāpatti samāpatti-lābhinoyeva bhikkhuno;

Asamāpattilābhissa, kā ca nāmassa sā bhave.

What offense is there for a monk who has attained absorption? And what is that same offense called for one who has not attained it?

Ṅa.

Ṅa.

Garukaṃ bhaṇato saccaṃ, alikaṃ bhaṇato siyuṃ;

Lahuṃ saccaṃ bhaṇantassa, musā ca bhaṇato garuṃ.

For one who speaks truth, a serious offense; for one who speaks falsehood, there may be a light one. For one who speaks truth, a light offense; and for one who speaks a lie, a serious one.

Ca.

Ca.

Pavisanto ca ārāmaṃ, āpajjati na nikkhamaṃ;

Nikkhamantova āpatti, na ceva pavisaṃ pana;

While entering a monastery, one incurs an offense, not while leaving; an offense is incurred only while leaving, but not at all while entering.

Cha.

Cha.

Samādiyanto asamādiyanto;

Anādiyantopi ca ādiyanto;

Dento adentopi siyā sadoso;

Tathā karontopi ca no karonto.

Undertaking or not undertaking; not accepting, yet accepting; giving or not giving—one may be at fault; likewise, doing or not doing.

Ja.

Ja.

Āpajjati ca dhārento, adhārento tatheva ca;

Dvinnaṃ mātā pitā sāva, kathaṃ hoti? Bhaṇāhi me.

One incurs an offense while wearing it, and likewise while not wearing it. She is the mother and father of two; how can this be? Tell me.

Jha.

Jha.

Ubhatobyañjanā [Pg.290] itthī, gabbhaṃ gaṇhāti attanā;

Gaṇhāpeti paraṃ gabbhaṃ, tasmā mātāpitā ca sā.

A woman with the characteristics of both sexes conceives by herself; she also causes another to conceive. Therefore, she is both mother and father.

Ña.

Ña.

Gāme vā yadi vāraññe, yaṃ paresaṃ mamāyitaṃ;

Na harantova taṃ theyyā, kathaṃ pārājiko bhave;

Whether in the village or in the wilderness, whatever belongs to others, not taking that with thievish intent, how could one become a pārājika offender?

Ṭa.

Ṭa.

Theyyasaṃvāsako eso, liṅgasaṃvāsathenako;

Parabhaṇḍaṃ agaṇhanto, tena hoti parājito.

This person is a thief by association, a cheat by outward appearance; not taking another’s goods, yet by that he is defeated.

Ṭha.

Ṭha.

Nāriṃ rūpavatiṃ bhikkhu, rattacitto asaññato;

Methunaṃ tāya katvāpi, na so pārājiko kathaṃ;

A monk, his mind impassioned and unrestrained, sees a woman of beautiful form; even having engaged in sexual intercourse with her, how is he not a pārājika offender?

Ḍa.

Ḍa.

Accharāsadisaṃ nāriṃ, supinantena passati;

Tāya methunasaṃyoge, katepi na bhavissati.

He sees in a dream a woman like a celestial nymph; even if he engages in sexual union with her, there will be no offense.

Ḍha.

Ḍha.

Bahiddhā gehato bhikkhu, itthī gabbhantaraṃ gatā;

Chiddaṃ gehassa nevatthi, kathaṃ methunato cuto;

A bhikkhu is outside the house, a woman has gone into an inner chamber; there is no opening in the house—how is he fallen on account of sexual intercourse?

Ṇa.

Ṇa.

Antodussakuṭiṭṭhena, mātugāmena methunaṃ;

Santhatādivaseneva, katvā hoti parājito.

By one standing inside a cloth-hut, having engaged in sexual intercourse with a woman by means of a covering and so forth, he is defeated.

Ta.

Ta.

Sutte ca vinayeyeva, khandhake sānulomike;

Sabbattha nipuṇā dhīrā, ime pañhe bhaṇanti te.

In the Suttas and the Vinaya, in the Khandhakas and that which is in conformity with them, the wise, skilled in all respects, speak on these questions.

Tha.

Tha.

Khandhake parivāre ca, vinaye sānulomike;

Ādaro karaṇīyova, paṭubhāvaṃ panicchitā.

In the Khandhakas and the Parivāra, and in the Vinaya that is in conformity with them, respect should indeed be shown by one desiring proficiency.

Sedamocanakathā.

The Discourse on Releasing Sweat.

Pakiṇṇakavinicchayakathā

The Discourse on Miscellaneous Judgments.

3029.

3029.

Chattaṃ paṇṇamayaṃ kiñci, bahi anto ca sabbaso;

Pañcavaṇṇena suttena, sibbituṃ na ca vaṭṭati.

It is not allowable to sew any leaf umbrella, entirely inside or out, with thread of five colors.

3030.

3030.

Chindituṃ [Pg.291] aḍḍhacandaṃ vā, paṇṇe makaradantakaṃ;

Ghaṭakaṃ vāḷarūpaṃ vā, lekhā daṇḍe na vaṭṭati.

To cut a half-moon or makara-tooth designs on a leaf, or a pot-shape, a beast-figure, or carvings on a staff are not allowable.

3031.

3031.

Sibbituṃ ekavaṇṇena, chattaṃ suttena vaṭṭati;

Thiratthaṃ, pañcavaṇṇānaṃ, pañjaraṃ vā vinandhituṃ.

It is allowable to sew an umbrella with thread of a single color; for the sake of firmness, it is also allowable to bind a frame with five-colored thread.

3032.

3032.

Ghaṭakaṃ vāḷarūpaṃ vā, lekhā vā pana kevalā;

Bhinditvā vāpi ghaṃsitvā, dhāretuṃ pana vaṭṭati.

A pot-shape, a beast-figure, or even mere drawings; having broken or rubbed them off, it is then allowable to use it.

3033.

3033.

Ahichattakasaṇṭhānaṃ, daṇḍabundamhi vaṭṭati;

Ukkiritvā katā lekhā, bandhanatthāya vaṭṭati.

A mushroom shape is allowable on the base of a staff; a line made by carving is allowable for the purpose of binding.

3034.

3034.

Nānāvaṇṇehi suttehi, maṇḍanatthāya cīvaraṃ;

Samaṃ satapadādīnaṃ, sibbituṃ na ca vaṭṭati.

It is not allowable to sew a robe with threads of various colors for the purpose of adornment, like garments with centipede-designs and so forth.

3035.

3035.

Pattassa pariyante vā, tathā pattamukhepi vā;

Veṇiṃ saṅkhalikaṃ vāpi, karoto hoti dukkaṭaṃ.

For one who makes a braid or a chain on the rim of a bowl, or likewise on the mouth of a bowl, there is an offense of wrong-doing.

3036.

3036.

Paṭṭampi gaṇṭhipāsānaṃ, aṭṭhakoṇādikaṃvidhiṃ;

Tatthagghiyagadārūpaṃ, muggarādiṃ karonti ca.

They also make bands of knotted loops, and eight-cornered and other such designs; there they make shapes of pestles, maces, clubs, and the like.

3037.

3037.

Tattha kakkaṭakakkhīni, uṭṭhāpenti na vaṭṭati;

Suttā ca piḷakā tattha, duviññeyyāva dīpitā.

There, it is not allowable to raise up ‘crab’s eyes’; and threads and ‘boils’ there are indeed shown to be difficult to discern.

3038.

3038.

Catukoṇāva vaṭṭanti, gaṇṭhipāsakapaṭṭakā;

Kaṇṇakoṇesu suttāni, ratte chindeyya cīvare.

Only four-cornered knotted-loop bands are allowable; one should cut the threads in the corners of a dyed robe.

3039.

3039.

Sūcikammavikāraṃ vā, aññaṃ vā pana kiñcipi;

Cīvare bhikkhunā kātuṃ, kārāpetuṃ na vaṭṭati.

It is not allowable for a bhikkhu to make or have made any kind of needlework design or any other fancy work whatsoever on a robe.

3040.

3040.

Yo ca pakkhipati bhikkhu cīvaraṃ;

Kañjipiṭṭhakhaliallikādisu;

Vaṇṇamaṭṭhamabhipatthayaṃ paraṃ;

Tassa natthi pana mutti dukkaṭā.

And the bhikkhu who places a robe in rice-gruel, rice-flour paste, or the like, desiring another color or smoothness, for him there is indeed no escape from an offense of wrong-doing.

3041.

3041.

Sūcihatthamalādīnaṃ[Pg.292], karaṇe cīvarassa ca;

Tathā kiliṭṭhakāle ca, dhovanatthaṃ tu vaṭṭati.

In the case of things like needles, thimbles, and stains, and in the making of a robe, and likewise when it is soiled, it is allowable for the purpose of washing.

3042.

3042.

Rajane pana gandhaṃ vā, telaṃ vā lākhameva vā;

Kiñci pakkhipituṃ tattha, bhikkhuno na ca vaṭṭati.

However, for a bhikkhu it is not allowable to put any perfume, oil, or even lac into the dye.

3043.

3043.

Saṅkhena maṇinā vāpi, aññenapi ca kenaci;

Cīvaraṃ na ca ghaṭṭeyya, ghaṃsitabbaṃ na doṇiyā.

One should not rub the robe with a conch shell, a gem, or with anything else whatsoever, nor should it be rubbed in a trough.

3044.

3044.

Cīvaraṃ doṇiyaṃ katvā, nāpi ghaṭṭeyya muṭṭhinā;

Rattaṃ paharituṃ kiñci, hattheheva ca vaṭṭati.

Having placed the robe in a trough, one should not rub it with the fist; it is allowable to strike a dyed thing only with the hands.

3045.

3045.

Gaṇṭhike pana lekhā vā, piḷakā vā na vaṭṭati;

Kappabinduvikāro vā, pāḷikaṇṇikabhedato.

On a knot, however, a line or a protuberance is not allowable; nor is a distortion of the kappabindu due to the splitting of the edge or corner.

3046.

3046.

Thālakassa ca pattassa, bahi antopi vā pana;

Āraggena katā lekhā, na ca vaṭṭati kācipi.

On a plate or a bowl, whether outside or inside, any line made with an awl is not allowable.

3047.

3047.

Āropetvā bhamaṃ pattaṃ, majjitvā ce pacanti ca;

‘‘Maṇivaṇṇaṃ karissāma’’, iti kātuṃ na vaṭṭati.

Having placed the bowl on a lathe and polished it, it is not allowable to then bake it with the intention, 'We will make it jewel-colored'.

3048.

3048.

Pattamaṇḍalake kiñci, bhittikammaṃ na vaṭṭati;

Na doso koci tatthassa, kātuṃ makaradantakaṃ.

On the circular part of the bowl, any decorative painting is not allowable; there is no fault in making a makara-tooth design there.

3049.

3049.

Na dhammakaraṇacchatte, lekhā kācipi vaṭṭati;

Kucchiyaṃ vā ṭhapetvā taṃ, lekhaṃ tu mukhavaṭṭiyaṃ.

On a water-strainer umbrella, no line whatsoever is allowable, except for a line on the rim of the bowl.

3050.

3050.

Suttaṃ vā diguṇaṃ katvā, koṭṭenti ca tahiṃ tahiṃ;

Kāyabandhanasobhatthaṃ, taṃ na vaṭṭati bhikkhuno.

For a bhikkhu, it is not allowable to make a thread double and work it decoratively here and there for the adornment of a waistband.

3051.

3051.

Dasāmukhe daḷhatthāya, dvīsu antesu vaṭṭati;

Mālākammalatākamma-cittikampi na vaṭṭati.

On a ten-tasseled girdle, it is allowable at the two ends for the sake of firmness; but garland-work, creeper-work, and variegated work are not allowable.

3052.

3052.

Akkhīni tattha dassetvā, koṭṭite pana kā kathā;

Kakkaṭakkhīni vā tattha, uṭṭhāpetuṃ na vaṭṭati.

What need is there to speak of making eye-patterns on it with knotting? It is not allowable to create raised 'crab's eye' knots on it either.

3053.

3053.

Ghaṭaṃ [Pg.293] deḍḍubhasīsaṃ vā, makarassa mukhampi vā;

Vikārarūpaṃ yaṃ kiñci, na vaṭṭati dasāmukhe.

On the ten-tasseled girdle, any unsuitable shape—such as a pot, a water-snake's head, or a makara's mouth—is not allowable.

3054.

3054.

Ujukaṃ macchakaṇṭaṃ vā, maṭṭhaṃ vā pana paṭṭikaṃ;

Khajjūripattakākāraṃ, katvā vaṭṭati koṭṭitaṃ.

It is allowable for it to be worked as a straight band, a fishbone pattern, a smooth band, or in the shape of a date-palm leaf.

3055.

3055.

Paṭṭikā sūkarantanti, duvidhaṃ kāyabandhanaṃ;

Rajjukā dussapaṭṭādi, sabbaṃ tassānulomikaṃ.

A flat band and one of boar's sinew are the two kinds of waistband. A rope, a strip of cloth, and so on—all are suitable for this purpose.

3056.

3056.

Murajaṃ maddavīṇañca, deḍḍubhañca kalābukaṃ;

Rajjuyo na ca vaṭṭanti, purimā dvedasā siyuṃ.

Ropes woven in the pattern of a drum, a maddavīṇā, a deḍḍubha, or a kalābuka are not allowable; the first two should have twelve strands.

3057.

3057.

Dasā pāmaṅgasaṇṭhānā, niddiṭṭhā kāyabandhane;

Ekā dviticatasso vā, vaṭṭanti na tato paraṃ.

For a waistband, tassels in the shape of an anklet are specified; one, two, or four are allowable, but no more than that.

3058.

3058.

Ekarajjumayaṃ vuttaṃ, muninā kāyabandhanaṃ;

Tañca pāmaṅgasaṇṭhānaṃ, ekampi ca na vaṭṭati.

The waistband spoken of by the Sage is to be made of a single rope; and if it is in the shape of an anklet, even one is not allowable.

3059.

3059.

Rajjuke ekato katvā, bahū ekāya rajjuyā;

Nirantarañhi veṭhetvā, kataṃ vaṭṭati bandhituṃ.

It is allowable to bind with a waistband made by taking many cords, making them into one, and wrapping them continuously with a single cord.

3060.

3060.

Dantakaṭṭhavisāṇaṭṭhi-lohaveḷunaḷabbhavā;

Jatusaṅkhamayāsutta-phalajā vidhakā matā.

Fasteners are considered to be those made of ivory, wood, horn, bone, metal, bamboo, or reed, or those made of lacquer, conch, thread, or fruit.

3061.

3061.

Kāyabandhanavidhepi, vikāro na ca vaṭṭati;

Tattha tattha pariccheda-lekhāmattaṃ tu vaṭṭati.

On the fastener of the waistband also, no unsuitable shape is allowable; however, a mere line of demarcation here and there is allowable.

3062.

3062.

Mālākammalatākamma-nānārūpavicittitā;

Na ca vaṭṭati bhikkhūnaṃ, añjanī janarañjanī.

Garland-work, creeper-work, and adornment with various shapes are not allowable for bhikkhus, nor is an eye-salve container that is meant to delight people.

3063.

3063.

Tādisaṃ pana ghaṃsitvā, veṭhetvā suttakena vā;

Vaḷañjantassa bhikkhussa, na doso koci vijjati.

However, for a bhikkhu who uses such an object after having scraped it or wrapped it with thread, there is no fault.

3064.

3064.

Vaṭṭā vā caturassā vā, aṭṭhaṃsā vāpi añjanī;

Vaṭṭatevāti niddiṭṭhā, vaṇṇamaṭṭhā na vaṭṭati.

An eye-salve container that is round, square, or octagonal is specified as allowable; one that is colored or polished is not allowable.

3065.

3065.

Tathāñjanisalākāpi[Pg.294], añjanithavikāya ca;

Nānāvaṇṇehi suttehi, cittakammaṃ na vaṭṭati.

Likewise, on an eye-salve applicator or on an eye-salve pouch, ornamental work with threads of various colors is not allowable.

3066.

3066.

Ekavaṇṇena suttena, sipāṭiṃ yena kenaci;

Yaṃ kiñci pana sibbetvā, vaḷañjantassa vaṭṭati.

However, having sewn any kind of case with a single-colored thread, it is allowable for one to use it.

3067.

3067.

Maṇikaṃ piḷakaṃ vāpi, pipphale ārakaṇṭake;

Ṭhapetuṃ pana yaṃ kiñci, na ca vaṭṭati bhikkhuno.

For a bhikkhu, it is not allowable to place a jewel or a brooch on a pin made from a pepper-plant or a thorn, or anything of that sort.

3068.

3068.

Daṇḍakepi pariccheda-lekhāmattaṃ tu vaṭṭati;

Valitvā ca nakhacchedaṃ, karontīti hi vaṭṭati.

On a small staff, a mere line of demarcation is allowable; and it is also allowable to make a 'nail-mark' carving by turning it.

3069.

3069.

Uttarāraṇiyaṃ vāpi, dhanuke pelladaṇḍake;

Mālākammādi yaṃ kiñci, vaṇṇamaṭṭhaṃ na vaṭṭati.

On the upper fire-stick, the bow-drill, or the churning-stick, any garland-work or the like, or any coloring or polishing, is not allowable.

3070.

3070.

Saṇḍāse dantakaṭṭhānaṃ, tathā chedanavāsiyā;

Dvīsu passesu lohena, bandhituṃ pana vaṭṭati.

On tongs, tooth-sticks, and likewise on a cutting adze, it is allowable to bind them with metal on two sides.

3071.

3071.

Tathā kattaradaṇḍepi, cittakammaṃ na vaṭṭati;

Vaṭṭalekhāva vaṭṭanti, ekā vā dvepi heṭṭhato.

Likewise, on a razor handle, ornamental work is not allowable; only circular lines are allowable, one or two, at the lower end.

3072.

3072.

Visāṇe nāḷiyaṃ vāpi, tathevāmaṇḍasārake;

Telabhājanake sabbaṃ, vaṇṇamaṭṭhaṃ tu vaṭṭati.

On a horn or a tube, likewise on a castor-oil plant stalk, and on an oil container, everything colored or polished is allowable.

3073.

3073.

Pānīyassa uḷuṅkepi, doṇiyaṃ rajanassapi;

Ghaṭe phalakapīṭhepi, valayādhārakādike.

Even on a water ladle, a trough, or a dye vat; on a jar, on a plank-seat, or on bracelet stands and the like.

3074.

3074.

Tathā pattapidhāne ca, tālavaṇṭe ca bījane;

Pādapuñchaniyaṃ vāpi, sammuñjaniyameva ca.

Likewise, on a bowl-cover, a palm-leaf fan, and a fan; or even on a foot-wiper and a broom.

3075.

3075.

Mañce bhūmatthare pīṭhe, bhisibimbohanesu ca;

Mālākammādikaṃ cittaṃ, sabbameva ca vaṭṭati.

On a bed, a ground-covering, a seat, and on cushions and bolsters, decorative work such as garland-making—all of this is indeed allowable.

3076.

3076.

Nānāmaṇimayatthambha-kavāṭadvārabhittikaṃ;

Senāsanamanuññātaṃ, kā kathā vaṇṇamaṭṭhake.

A dwelling with pillars, door-panels, gates, and walls made of various gems is allowed; what to say of mere colored or polished things?

3077.

3077.

Sovaṇṇiyaṃ [Pg.295] dvārakavāṭabaddhaṃ;

Suvaṇṇanānāmaṇibhittibhūmiṃ;

Na kiñci ekampi nisedhanīyaṃ;

Senāsanaṃ vaṭṭati sabbameva.

A lodging with golden, fastened door-panels, with walls and floors of gold and various gems—not even one thing is to be prohibited; all such lodging is indeed allowable.

3078.

3078.

Buddhaṃ dhammañca saṅghañca, na uddissa davaṃ kare;

Mūgabbatādikaṃ neva, gaṇheyya titthiyabbataṃ.

One should not perform a ritual offering dedicated to the Buddha, the Dhamma, or the Sangha; nor should one adopt the vows of sectarians, such as the vow of silence and the like.

3079.

3079.

Kāyaṃ vā aṅgajātaṃ vā, ūruṃ vā na tu dassaye;

Bhikkhunīnaṃ tu tā vāpi, na siñce udakādinā.

One should not expose one's body, private parts, or thigh to bhikkhunīs; nor should one sprinkle them with water or the like.

3080.

3080.

Vassamaññattha vuṭṭho ce, bhāgamaññattha gaṇhati;

Dukkaṭaṃ puna dātabbaṃ, gīvā naṭṭhepi jajjare.

If one who has spent the rains elsewhere accepts a share from another place, it is a wrongdoing; it must be given back, even if one is utterly ruined.

3081.

3081.

Codito so sace tehi, bhikkhūhi na dadeyyataṃ;

Dhuranikkhepane tesaṃ, bhaṇḍaggheneva kāraye.

If, when admonished by those bhikkhus, he does not give it back, they should make him pay its value through the 'relinquishing the burden' procedure.

3082.

3082.

Akappiyasamādānaṃ, karoto hoti dukkaṭaṃ;

Davā silaṃ pavijjhanto, dukkaṭā na ca muccati.

For one who takes what is unallowable, there is a wrongdoing; one who throws a stone in jest is not freed from a wrongdoing.

3083.

3083.

Gihīgopakadānasmiṃ, na doso koci gaṇhato;

Paricchedanayo vutto, saṅghacetiyasantake.

There is no fault for one who accepts a gift from a lay steward; the rule of demarcation is stated for property belonging to the Sangha or a shrine.

3084.

3084.

Yānaṃ purisasaṃyuttaṃ, hatthavaṭṭakameva vā;

Pāṭaṅkiñca gilānassa, vaṭṭatevābhirūhituṃ.

For a sick person, it is indeed allowable to mount a vehicle yoked to men, or even a handcart, or a palanquin.

3085.

3085.

Na ca bhikkhuniyā saddhiṃ, sampayojeyya kiñcipi;

Dukkaṭaṃ bhikkhuniṃ rāgā, obhāsentassa bhikkhuno.

A bhikkhu should not engage in any undertaking with a bhikkhunī; for a bhikkhu who, out of lust, speaks improperly to a bhikkhunī, there is a wrongdoing.

3086.

3086.

Bhikkhunīnaṃ have bhikkhu, pātimokkhaṃ na uddise;

Āpattiṃ vā sace tāsaṃ, paṭiggaṇheyya dukkaṭaṃ.

Indeed, a bhikkhu should not recite the Pātimokkha for bhikkhunīs; and if he should accept the confession of their offense, it is a wrongdoing.

3087.

3087.

Attano paribhogatthaṃ, dinnamaññassa kassaci;

Paribhogamakatvāva, dadato pana dukkaṭaṃ.

For one who gives to another something that was given for one's own use, without having used it oneself, there is indeed a wrongdoing.

3088.

3088.

Asappāyaṃ [Pg.296] sace sabbaṃ, apanetumpi vaṭṭati;

Aggaṃ gahetvā dātuṃ vā, pattādīsupyayaṃ nayo.

If everything is unsuitable, it is allowable to remove it all; or, it is allowable to take the best part and give it. This principle applies also to bowls and the like.

3089.

3089.

Pañcavaggūpasampadā, guṇaṅguṇaupāhanā;

Cammatthāro dhuvanhānaṃ, majjhadese na vaṭṭati.

Ordination by a group of five, multi-strapped shoes, a leather spread, and constant bathing—these are not allowable in the Middle Country.

3090.

3090.

Sambādhassa ca sāmantā, satthakammaṃ duvaṅgulā;

Vāritaṃ, vatthikammampi, sambādheyeva satthunā.

In the vicinity of a restricted place, a surgical operation of two fingers' breadth is prohibited; and administering an enema in a restricted place is also prohibited by the Teacher.

3091.

3091.

Paṇṇāni ajjukādīnaṃ, loṇaṃ vā uṇhayāguyā;

Pakkhipitvāna pākatthaṃ, cāletuṃ na ca vaṭṭati.

It is not allowable to add leaves of ajjukā and the like, or salt, to hot gruel for the purpose of cooking, and then to stir it.

3092.

3092.

Sace parisamaññassa, upaḷāleti dukkaṭaṃ;

Tattha cādīnavaṃ tassa, vattuṃ pana ca vaṭṭati.

If one flatters another's faction, it is a wrongdoing; but it is indeed allowable to speak to him of the danger in that.

3093.

3093.

‘‘Makkhanaṃ gūthamuttehi, gatena nhāyituṃ viya;

Kataṃ nissāya dussīlaṃ, tayā viharatā’’ti ca.

‘It is like one who, having gone to bathe, smears himself with excrement and urine; so you, relying on what has been done, live unvirtuously,’ and so on.

3094.

3094.

Bhattagge yāgupāne ca, antogāme ca vīthiyaṃ;

Andhakāre anāvajjo, ekāvatto ca byāvaṭo.

In a dining hall, while drinking gruel, within a village, and on a street; in darkness, when inattentive, when wearing the robe over one shoulder, and when occupied.

3095.

3095.

Sutto khādañca bhuñjanto, vaccaṃ muttampi vā karaṃ;

Vandanā terasannaṃ tu, ayuttatthena vāritā.

While sleeping, chewing, or eating, or while defecating or urinating—salutation in these thirteen cases is prohibited on account of impropriety.

3096.

3096.

Naggo anupasampanno, nānāsaṃvāsakopi ca;

Yo pacchā upasampanno, ukkhitto mātugāmako.

A naked person, one not fully ordained, one of a different communion, one who was ordained later, one who is suspended, and a woman.

3097.

3097.

Ekādasa abhabbā ca, garukaṭṭhā ca pañcime;

Vandato dukkaṭaṃ vuttaṃ, bāvīsati ca puggale.

Also the eleven incapable persons and these five who are under probation for a grave offense—a wrongdoing is stated for one who salutes these twenty-two individuals.

3098.

3098.

Yo pure upasampanno, nānāsaṃvāsavuḍḍhako;

Dhammavādī ca sambuddho, vandanīyā tayo ime.

One ordained earlier, a senior of a different communion, and the Dhamma-speaking, Perfectly Enlightened One—these three are worthy of salutation.

3099.

3099.

Tajjanādikate ettha, caturo pana puggale;

Vandatopi anāpatti, tehi kammañca kubbato.

But regarding the four individuals upon whom an act of rebuke or the like has been performed, there is no offense in saluting them or in performing a formal act with them.

3100.

3100.

Adhiṭṭhānaṃ [Pg.297] panekassa, dvinnaṃ vā tiṇṇameva vā;

Diṭṭhāvikammamuddiṭṭhaṃ, tato uddhaṃ nivāraṇaṃ.

A determination may be made for one, or for two, or even for three; this is declared as a 'making manifest in one's presence.' More than that is prohibited.

3101.

3101.

Sandiṭṭho hoti sambhatto, jīvatālapitopi ca;

Gahitattamano hoti, vissāso pañcadhā siyā.

One is seen, one is an associate, one has been spoken to, and one's mind is grasped; thus trust may be fivefold.

3102.

3102.

Sīladiṭṭhivipatti ca, ācārājīvasambhavā;

Vipattiyo catassova, vuttā ādiccabandhunā.

Failure in virtue and view, and failures arising from conduct and livelihood; these four kinds of failures were spoken of by the Kinsman of the Sun.

3103.

3103.

Tattha appaṭikammā ca, yā ca vuṭṭhānagāminī;

Āpattiyo duve sīla-vipattīti pakāsitā.

Among these, those that are irremediable and those that lead to rehabilitation; these two kinds of offenses are declared to be failures in virtue.

3104.

3104.

Antaggāhikadiṭṭhi ca, yā diṭṭhi dasavatthukā;

Ayaṃ diṭṭhivipattīti, duvidhā diṭṭhi dīpitā.

The view adhering to extremes, and the view with ten grounds; these are declared to be failures in view, thus two kinds of view are illuminated.

3105.

3105.

Desanāgāminikā yā ca, pañca thullaccayādikā;

Vuttācāravipattīti, ācārakusalena sā.

That which leads to confession, and the five grave offenses and the like; that is declared to be failure in conduct by one skilled in conduct.

3106.

3106.

Kuhanādippavatto hi, micchājīvoti dīpito;

Ājīvapaccayāpatti, chabbidhāti pakāsitā.

Deception and the like is declared to be wrong livelihood; offense dependent on livelihood is explained as sixfold.

3107.

3107.

Kammunā laddhisīmāhi, nānāsaṃvāsakā tayo;

Ukkhitto tividho kamma-nānāsaṃvāsako mato.

By action, by doctrine, and by boundary, there are three kinds of those of differing communion. The suspended one, who is of three kinds, is considered to be of differing communion by action.

3108.

3108.

Adhammavādipakkhasmiṃ, nisinnova vicintiyaṃ;

‘‘Dhammavādī panete’’ti, uppanne pana mānase.

When one is seated in the faction of those who speak against the Dhamma, one should reflect: 'But are these Dhamma-speakers?' when such a thought arises in one's mind.

3109.

3109.

Nānāsaṃvāsako nāma, laddhiyāyaṃ pakāsito;

Tatraṭṭho pana so dvinnaṃ, kammaṃ kopeti saṅghikaṃ.

One called 'of differing communion' is explained by doctrine; standing there, he frustrates two kinds of Sangha action.

3110.

3110.

Bahisīmāgato sīmā-nānāsaṃvāsako mato;

Nānāsaṃvāsakā evaṃ, tayo vuttā mahesinā.

One who has gone outside the boundary is considered of differing communion by boundary; thus, three kinds of those of differing communion are spoken of by the Great Sage.

3111.

3111.

Cuto anupasampanno, nānāsaṃvāsakā tayo;

Bhikkhūnekādasābhabbā, asaṃvāsā ime siyuṃ.

The fallen, the not fully ordained, and the three kinds of those of differing communion; these eleven incapable monks are those with whom there is no communion.

3112.

3112.

Asaṃvāsassa [Pg.298] sabbassa, tathā kammārahassa ca;

Saṅghe ummattakādīnaṃ, paṭikkhepo na rūhati.

For any with whom there is no communion, and likewise for those deserving of a formal act, and for the insane and the like in the Sangha, a protest is not valid.

3113.

3113.

Sasaṃvāsekasīmaṭṭha-pakatattassa bhikkhuno;

Vacanena paṭikkhepo, rūhatānantarassapi.

For a monk of normal status, who is in communion and dwells within a single boundary, a protest by word is valid, even from one who is next in seniority.

3114.

3114.

Bhikkhu āpajjatāpattiṃ, ākārehi panacchahi;

Vuttā samaṇakappā ca, pañca, pañca visuddhiyo.

A monk incurs an offense through six characteristics; the ascetic practices are stated as five, and the purifications as five.

3115.

3115.

Nidānaṃ puggalaṃ vatthuṃ, vidhiṃ paññattiyā pana;

Vipattāpattanāpatti, samuṭṭhānanayampi ca.

The origin, the person, the object, the procedure, and the regulation; failure, offense, non-offense, and also the method of origination.

3116.

3116.

Vajjakammakriyāsaññā, cittāṇattividhiṃ pana;

Tathevaṅgavidhānañca, vedanā kusalattikaṃ.

Fault, action, performance, perception, and the method of mental command; likewise, the method of the factors, feeling, and the wholesome triad.

3117.

3117.

Sattarasavidhaṃ etaṃ, dassetvā lakkhaṇaṃ budho;

Sikkhāpadesu yojeyya, tattha tattha yathārahaṃ.

Having shown the characteristics of these seventeen kinds, the wise one should apply them to the training rules, here and there, as appropriate.

3118.

3118.

Nidānaṃ tattha vesālī, tathā rājagahaṃ puraṃ;

Sāvatthāḷavi kosambī, sakkabhaggā pakāsitā.

As to the origin, there was Vesālī, and also the city of Rājagaha; Sāvatthī, Āḷavī, Kosambī, the lands of the Sakyans and the Bhaggas were declared.

3119.

3119.

Dasa vesāliyā vuttā, ekavīsaṃ giribbaje;

Satāni hi cha ūnāni, tīṇi sāvatthiyā siyuṃ.

Ten were stated in Vesālī, twenty-one in Giribbaja; three hundred less six were in Sāvatthī.

3120.

3120.

Cha panāḷaviyaṃ vuttā, aṭṭha kosambiyaṃ katā;

Aṭṭha sakkesu paññattā, tayo bhagge pakāsitā.

Six were stated in Āḷavī, eight were made in Kosambī; eight were established among the Sakyans, three were proclaimed in Bhagga.

3121.

3121.

Tevīsatividhā vuttā, sudinnadhaniyādayo;

Bhikkhūnaṃ pātimokkhasmiṃ, ādikammikapuggalā.

Twenty-three kinds of initial offenders in the Monks' Pātimokkha are stated, beginning with Sudinna and Dhaniya.

3122.

3122.

Bhikkhunīnaṃ tathā pāti-mokkhasmiṃ ādikammikā;

Thullanandādayo satta, sabbe tiṃsa bhavanti te.

Likewise for the nuns in the Pātimokkha, the initial offenders were seven, beginning with Thullanandā; all together they are thirty.

3123.

3123.

Taruṃ [Pg.299] timūlaṃ navapattamenaṃ;

Dvayaṅkuraṃ sattaphalaṃ chapupphaṃ;

Jānāti yo dvippabhavaṃ dvisākhaṃ;

Jānāti paññattimasesato so.

A tree with three roots, nine leaves, two sprouts, seven fruits, and six flowers; one who knows its twofold origin and twofold branch knows the regulation completely.

3124.

3124.

Iti paramamimaṃ vinicchayaṃ;

Madhurapadatthamanākulaṃ tu yo;

Paṭhati suṇati pucchate ca so;

Bhavatupālisamo vinicchaye.

Thus, this supreme judgment, sweet in word and clear in meaning—whoever recites, hears, and inquires about it, may he be like Upāli in judgment.

Iti vinayavinicchaye pakiṇṇakavinicchayakathā samattā.

Thus ends the Exposition on Miscellaneous Decisions in the Analysis of the Vinaya.

Kammaṭṭhānabhāvanāvidhānakathā

The Exposition on the Method of Developing Meditation Subjects

3125.

3125.

Pāmokkhe pātimokkhasmiṃ, mukhe mokkhappavesane;

Sabbadukkhakkhaye vutte, vuttamevitarattayaṃ.

In the Pātimokkha, which is foremost, the entrance to liberation; when the cessation of all suffering is spoken of, the other three truths are also spoken of.

3126.

3126.

Idaṃ catubbidhaṃ sīlaṃ, ñatvā tattha patiṭṭhito;

Samādhiṃ puna bhāvetvā, paññāya parimuccati.

Having known this fourfold virtue, and being established therein, then developing concentration, one is completely liberated through wisdom.

3127.

3127.

Dasānussatiyo vuttā, kasiṇā ca dasāsubhā;

Catasso appamaññāyo, tathāruppā paradvayaṃ.

The ten recollections are stated, the ten kasiṇas, and the ten foul meditations; the four immeasurables, likewise the four immaterial states, and a further two.

3128.

3128.

Iccevaṃ pana sabbampi, cattālīsavidhaṃ siyā;

Kammaṭṭhānaṃ samuddiṭṭhaṃ, mammaṭṭhānaṃ manobhuno.

Thus, indeed, all this may be fortyfold; the meditation subject is declared, a vulnerable spot for the mind.

3129.

3129.

Upacārappanāto ca, jhānabhedā atikkamā;

Vaḍḍhanāvaḍḍhanā cāpi, tathārammaṇabhūmito.

From access and absorption, the distinctions of jhāna, and transcendence; increase and non-increase, and likewise from the object and the base.

3130.

3130.

Gahaṇā paccayā bhiyyo, tathā cariyānukūlato;

Viseso ayametesu, viññātabbo vibhāvinā.

By way of grasping, by way of conditions, and further, by way of suitability to one's temperament; this distinction among them should be understood by the discerning one.

3131.

3131.

Aṭṭhānussatiyo [Pg.300] saññā-vavatthānañca tatthime;

Upacāravahā, sesā, tiṃsa jhānavahā matā.

The eight recollections, the perception [of repulsiveness], and the analysis [of elements]—these here lead to access; the remaining thirty are considered to lead to jhāna.

3132.

3132.

Paṭhamajjhānikā tattha, asubhā kāyagatāsati;

Ānāpānañca kasiṇā, catukkajjhānikā ime.

Among them, the foul meditations and mindfulness directed to the body are associated with the first jhāna; mindfulness of breathing and the kasiṇas, these are associated with the four jhānas.

3133.

3133.

Tikajjhānāni tissova, appamaññātha pacchimā;

Cattāropi ca āruppā, catutthajjhānikā matā.

The three immeasurables are associated with three jhānas, and the last one, as well as the four immaterial states, are considered to be associated with the fourth jhāna.

3134.

3134.

Atikkamo dvidhā vutto, aṅgārammaṇatopi ca;

Catukkatikajhānesu, aṅgātikkamatā matā.

Transcendence is said to be twofold: by way of factors and also by way of objects. In the jhānas of the tetrad and the triad, transcendence is considered to be by way of factors.

3135.

3135.

Catutthā appamaññāpi, aṅgātikkamato siyā;

Ārammaṇamatikkamma, āruppā pana jāyare.

The fourth immeasurable also may be by way of transcending factors; the immaterial states, however, arise by transcending the object.

3136.

3136.

Kasiṇāni dasevettha, vaḍḍhetabbāni yoginā;

Sesaṃ pana ca sabbampi, na vaḍḍhetabbameva taṃ.

Here, the ten kasiṇas should be enlarged by the yogi. All the rest, however, should not be enlarged.

3137.

3137.

Nimittārammaṇā tattha, kasiṇā ca dasāsubhā;

Kāye satānāpānañca, bāvīsati bhavantime.

Here, those with a sign as their object are: the ten kasiṇas, the ten foulness meditations, mindfulness of the body, and mindfulness of breathing. These are twenty-two.

3138.

3138.

Sesānussatiyo aṭṭha, saññā dhātuvavatthanaṃ;

Viññāṇaṃ nevasaññā ca, dasa dve bhāvagocarā.

The remaining eight recollections, the perception [of repulsiveness], the analysis of elements, the [base of infinite] consciousness, and the [base of] neither-perception-nor-non-perception—these twelve have a conceptual object.

3139.

3139.

Catasso appamaññāyo, dve ca āruppamānasā;

Ime dhammā viniddiṭṭhā, cha navattabbagocarā.

The four immeasurables and the two formless mental states—these six states are pointed out as having an object that is not ultimately expressible.

3140.

3140.

Dasāsubhā paṭikkūla-saññā kāyagatāsati;

Devesu na pavattanti, dvādasevāti bhūmito.

The ten foulness meditations, the perception of repulsiveness, and mindfulness of the body—these twelve do not occur among the devas, as their sphere is the earth.

3141.

3141.

Tāni dvādasa bhiyyo ca, ānāpānasatīpi ca;

Sabbaso terasa vāpi, brahmaloke na jāyare.

Those twelve, and furthermore, mindfulness of breathing—altogether thirteen do not arise in the Brahmā world.

3142.

3142.

Ṭhapetvā caturāruppe, arūpāvacare kira;

Aññe pana na jāyanti, sabbe jāyanti mānuse.

It is said that in the formless sphere, none other than the four formless attainments arise; but all arise among humans.

3143.

3143.

Catutthaṃ kasiṇaṃ hitvā, kasiṇā ca dasāsubhā;

Diṭṭheneva gahetabbā, pubbabhāge bhavanti te.

Excluding the fourth kasiṇa, the [other] kasiṇas and the ten foulness meditations are to be grasped by sight alone; they belong to the preliminary stage.

3144.

3144.

Ānāpānañca [Pg.301] phuṭṭhena, diṭṭhena tacapañcakaṃ;

Māluto diṭṭhaphuṭṭhena, sutena cettha sesakaṃ.

Mindfulness of breathing is grasped by touch, the pentad ending in skin by sight. The wind [kasiṇa] is grasped by sight and touch; and here the remainder is grasped by hearing.

3145.

3145.

Ākāsakasiṇañcettha, ṭhapetvā kasiṇā nava;

Paṭhamāruppacittassa, paccayā pana jāyare.

Here, excluding the space kasiṇa, the nine [other] kasiṇas arise as conditions for the first formless consciousness.

3146.

3146.

Bhavanti hi abhiññāṇaṃ, kasiṇāni dasāpi ca;

Tissopi appamaññāyo, catutthassa tu paccayā.

Indeed, the ten kasiṇas are also for higher knowledge; and the three immeasurables are conditions for the fourth [jhāna].

3147.

3147.

Heṭṭhimaheṭṭhimāruppaṃ, parassa ca parassa ca;

Nevasaññā nirodhassa, paccayoti pakāsitā.

Each lower formless state is declared to be a condition for the next higher one; and the state of neither-perception-nor-non-perception is a condition for cessation.

3148.

3148.

Sabbe sukhavihārassa, bhavanissaraṇassa ca;

Tathā bhavasukhānañca, paccayāti ca dīpitā.

All are shown to be conditions for a pleasant abiding, for escape from existence, and likewise for the bliss of existence.

3149.

3149.

Asubhā dasa viññeyyā, tathā kāyagatāsati;

Anukūlā ime rāga-caritassa visesato.

The ten foulness meditations and likewise mindfulness of the body should be known as especially suitable for one of a lustful temperament.

3150.

3150.

Catasso appamaññāyo, savaṇṇakasiṇā tathā;

Anukūlā ime dosa-caritassa pakāsitā.

The four immeasurables and likewise the colored kasiṇas—these are declared suitable for one of a hateful temperament.

3151.

3151.

Vitakkacaritassāpi, mohappakatinopi ca;

Ānāpānasatekāva, sappāyāti vibhāvitā.

For one of a speculative temperament, and also for one of a deluded nature, mindfulness of breathing alone is distinguished as suitable.

3152.

3152.

Saññā ceva vavatthānaṃ, maraṇūpasame sati;

Paññāpakatino ete, anukūlāti dīpitā.

The perception [of repulsiveness] and the analysis [of elements], mindfulness of death and the recollection of peace—these are shown to be suitable for one of a wise nature.

3153.

3153.

Ādianussaticchakkaṃ, saddhācaritavaṇṇitaṃ;

Āruppā kasiṇā sesā, dasa sabbānurūpakā.

The first six recollections are praised for one of a faith temperament; the formless states and the remaining kasiṇas—ten in all—are suitable for everyone.

3154.

3154.

Evaṃ pabhedato ñatvā, kammaṭṭhānāni paṇḍito;

Cariyāyānukūlaṃ tu, tesu yaṃ attano pana.

A wise person, having thus known the meditation subjects according to their divisions, should then choose from among them that which is suitable for their own temperament.

3155.

3155.

Taṃ gahetvāna medhāvī, daḷhaṃ kalyāṇamittako;

Ucchedaṃ palibodhānaṃ, katvā paṭhamameva ca.

The intelligent one, having a good spiritual friend, taking that up firmly, and having cut off the obstacles at the very beginning,

3156.

3156.

Anurūpe vasantena, vihāre dosavajjite;

Bhāvetvā paṭhamādīni, jhānāni pana sabbaso.

dwelling in a suitable, faultless monastery, should then fully develop the jhānas, beginning with the first.

3157.

3157.

Tato [Pg.302] vuṭṭhāya sappañño, jhānamhā paṭhamādito;

Nāmarūpavavatthānaṃ, katvā kaṅkhaṃ vitīriya.

Then, the wise one, having emerged from the jhānas, beginning with the first, having made an analysis of name-and-form and having overcome doubt,

3158.

3158.

Upaklese amaggoti, dasobhāsādayo pana;

Maggo vipassanāñāṇaṃ, iti jānāti paṇḍito.

The wise one knows thus: 'The ten corruptions of insight, beginning with brilliance, are not the path; insight knowledge is the path.'

3159.

3159.

Tiṇṇaṃ tesaṃ vavatthāne, kate ettāvatā pana;

Tiṇṇaṃ pana ca saccānaṃ, vavatthānaṃ kataṃ siyā.

When the analysis of these three has been made to this extent, then the analysis of the three truths would have been made.

3160.

3160.

Udayabbayabhaṅgā ca, bhayādīnavanibbidā;

Muñcitukamyatāñāṇaṃ, paṭisaṅkhānupassanā.

Knowledge of rise and fall, and of dissolution; of fear, danger, and disenchantment; knowledge of the desire for deliverance, and reflective contemplation.

3161.

3161.

Saṅkhārupekkhāñāṇañca, navamaṃ saccānulomikaṃ;

Ayaṃ ‘‘paṭipadāñāṇa-dassana’’nti pakāsitā.

And knowledge of equanimity towards formations, the ninth, and conformity to the truth—this is declared as 'knowledge and vision of the way'.

3162.

3162.

Tato gotrabhucittassa, samanantarameva ca;

Santimārammaṇaṃ katvā, jāyate ñāṇadassanaṃ.

Then, immediately following the lineage-changing mind, having made peace the object, knowledge and vision arise.

3163.

3163.

‘‘Ñāṇadassanasuddhī’’ti, idaṃ ñāṇaṃ pakāsitaṃ;

Paccavekkhaṇapariyantaṃ, phalaṃ tassānujāyate.

This knowledge is declared as "purification by knowledge and vision." Fruition, ending with reflection, arises in accordance with it.

3164.

3164.

Teneva ca upāyena, bhāvento so punappunaṃ;

Pāpuṇāti yathā bhikkhu, sesamaggaphalāni ca.

By that same method, developing it again and again, a monk accordingly attains the remaining paths and fruits.

3165.

3165.

Iccevamaccantamavecca dhammaṃ;

Viddhaṃsayitvākusalaṃ asesaṃ;

Visosayitvāna tayo bhave so;

Upeti santiṃ nirupādisesaṃ.

Thus, having fully understood the Dhamma, having completely destroyed the unwholesome, having dried up the three existences, one attains peace, with no residue remaining.

3166.

3166.

Viññāsakkamato vāpi, pubbāparavasena vā;

Yadi akkharabandhe vā, ayuttaṃ viya dissati.

Whether through inability to understand, or due to the sequence of prior and subsequent words, or if in the composition of syllables something appears unsuitable,

3167.

3167.

Taṃ tathā na gahetabbaṃ, gahetabbamadosato;

Mayā upaparikkhitvā, katattā pana sabbaso.

That should not be taken as such due to the reader's fault, for it has been composed by me after thorough examination in every way.

3168.

3168.

Seṭṭhassa [Pg.303] coḷaraṭṭhassa, nābhibhūte nirākule;

Sabbassa pana lokassa, gāme sampiṇḍite viya.

In the excellent Coḷa country, unconquered and untroubled, like a village where the entire world is gathered together.

3169.

3169.

Kadalīsālatālucchu-nāḷikeravanākule;

Kamaluppalasañchanna-salilāsayasobhite.

Teeming with groves of plantains, sal trees, palmyra, sugarcane, and coconut trees; resplendent with reservoirs of water covered with lotuses and water lilies.

3170.

3170.

Kāverijalasampāta-paribhūtamahītale;

Iddhe sabbaṅgasampanne, maṅgale bhūtamaṅgale.

On the great earth enriched by the waters of the Kāverī river, prosperous, complete in every part, auspicious, a blessing to beings.

3171.

3171.

Pavarākārapākāra-parikhāparivārite;

Vihāre veṇhudāsassa, dassanīye manorame.

In the delightful and charming monastery of Veṇhudāsa, surrounded by excellent ramparts, walls, and moats.

3172.

3172.

Tīrantaruhavātira-tarurājavirājite;

Nānādijagaṇārāme, nānārāmamanorame.

Adorned with splendid royal trees surpassing those on the bank; a park delightful with diverse flocks of birds, charming with varied pleasances.

3173.

3173.

Cārupaṅkajasaṃkiṇṇa-taḷākasamalaṅkate;

Surasodakasampuṇṇa-varakūpopasobhite.

Adorned with ponds teeming with beautiful lotuses; graced with excellent wells filled with sweet-tasting water.

3174.

3174.

Vicitravipulaccugga-varamaṇḍapamaṇḍite;

Āvāsehi canekehi, accantamupasobhite.

Decorated with varied, vast, and lofty excellent pavilions, and supremely adorned with many dwellings.

3175.

3175.

Uppatena ca thūpena, bhetvāva dharaṇītalaṃ;

Jitvāvāvahasantena, kelāsasikharaṃ kharaṃ.

By a stupa so lofty it seems to break through the earth's surface, and seems to conquer and laugh at the harsh peak of Kailāsa.

3176.

3176.

Saradambudasaṅkāse, dassanīye samussite;

Pasādajanane ramme, pāsāde vasatā mayā.

By me, dwelling in a palace resembling an autumn cloud, lofty and beautiful to behold, delightful and faith-inspiring.

3177.

3177.

Vuttassa buddhasīhena, vinayassa vinicchayo;

Buddhasīhaṃ samuddissa, mama saddhivihārikaṃ.

A judgment on the Vinaya spoken by the Buddha-lion, dedicated to Buddhasīha, my pupil.

3178.

3178.

Katoyaṃ pana bhikkhūnaṃ, hitatthāya samāsato;

Vinayassāvabodhatthaṃ, sukhenevācirena ca.

This, however, has been composed concisely for the welfare of the bhikkhus, for the understanding of the Vinaya easily and swiftly.

3179.

3179.

Accutaccutavikkante, kalambakulanandane;

Mahiṃ samanusāsante, āraddho ca samāpito.

While Accutavikkanta—unwavering in resolve, mighty in stride, the delight of the Kalamba clan—was ruling the earth, this was begun and completed.

3180.

3180.

Yathā siddhimayaṃ patto, antarāyaṃ vinā tathā;

Sabbe sijjhantu saṅkappā, sattānaṃ dhammasaṃyutā.

Just as this has attained success without hindrance, so may all aspirations of beings connected with the Dhamma be fulfilled.

3181.

3181.

Yāva [Pg.304] tiṭṭhati lokasmiṃ, mandāro cārukandaro;

Tāva tiṭṭhatu buddhassa, sāsanaṃ kalisāsanaṃ.

As long as Mount Mandāra with its lovely caves remains in the world, so long may the Buddha’s Dispensation endure, which disciplines strife.

3182.

3182.

Kāle sammā pavassantu, vassaṃ vassavalāhakā;

Pālayantu mahīpālā, dhammato sakalaṃ mahiṃ.

May the rain clouds pour down rain properly at the right time; may the kings protect the entire earth righteously.

3183.

3183.

Imaṃ sārabhūtaṃ hitaṃ atthayuttaṃ;

Karontena pattaṃ mayā yaṃ tu puññaṃ;

Ayaṃ tena loko munindappayātaṃ;

Sivaṃ vītasokaṃ puraṃ pāpuṇātu.

By the merit I have attained in composing this essential, beneficial, and meaningful work, may this world reach the blissful, sorrowless city attained by the Lord of Sages.

Iti vinayavinicchaye kammaṭṭhānabhāvanāvidhānakathā

Thus the discourse on the method of developing the meditation subject in the Vinayavinicchaya.

Samattā.

Is completed.

Iti tambapaṇṇiyena paramaveyyākaraṇena tipiṭakanayavidhikusalena paramakavijanahadayapadumavanavikasanakarena kavivaravasabhena paramaratikaravaramadhuravacanuggārena uragapurena buddhadattena racitoyaṃ vinayavinicchayo.

Thus, this Vinayavinicchaya was composed by Buddhadatta of Uragapura, a native of Tambapaṇṇi, the supreme grammarian, skilled in the methods and principles of the Tipiṭaka, who causes the lotus-grove of the hearts of supreme poets to blossom, the chief among excellent poets, who utters words as sweet as the finest honey.

Vinayavinicchayo samatto.

The Vinayavinicchaya is completed.

Namo tassa bhagavato arahato sammāsambuddhassa

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

Uttaravinicchayo

The Uttaravinicchaya

Ganthārambhakathā

Introduction to the Text

1.

1.

Sabbasattuttamaṃ [Pg.305] dhīraṃ, vanditvā sirasā jinaṃ;

Dhammañcādhammaviddhaṃsaṃ, gaṇamaṅgaṇanāsanaṃ.

Having paid homage with bowed head to the supreme Sage, the best of all beings, the Conqueror; and to the Dhamma that destroys what is not the true teaching, and to the Sangha that dispels defilements.

2.

2.

Yo mayā racito sāro, vinayassa vinicchayo;

Tassa dāni karissāmi, sabbānuttaramuttaraṃ.

Now I shall make the supreme supplement to the essence of the Vinaya, the Vinayavinicchaya, which was composed by me.

3.

3.

Bhaṇato paṭhato payuñjato;

Suṇato cintayato panuttaraṃ;

Paramaṃ abuddha buddhivaḍḍhanaṃ;

Vadato me niratā nibodhatha.

Listen attentively as I speak this unsurpassed, supreme text, which increases the wisdom of the unenlightened, for one who speaks, recites, practices, listens, and reflects.

Mahāvibhaṅgasaṅgahakathā

The Discourse on the Summary of the Mahāvibhaṅga

4.

4.

Methunaṃ paṭisevanto, kati āpattiyo phuse;

Methunaṃ paṭisevanto, tisso āpattiyo phuse.

Engaging in sexual intercourse—how many offenses does one incur? Engaging in sexual intercourse, one incurs three offenses.

5.

5.

Bhave pārājikaṃ khette, yebhuyyakkhāyite pana;

Thullaccayaṃ mukhe vaṭṭa-kate vuttaṃ tu dukkaṭaṃ.

In the proper orifice, it is a pārājika; generally, however, it is a thullaccaya; but for the act of making the mouth round, a dukkaṭa is stated.

6.

6.

Adinnaṃ ādiyanto yo;

Kati āpattiyo phuse;

Adinnaṃ ādiyanto so;

Tisso āpattiyo phuse.

Taking what is not given—how many offenses does one incur? Taking what is not given, one incurs three offenses.

7.

7.

Pañcamāsagghane [Pg.306] vāpi, adhike vā parājayo;

Māse vā dukkaṭaṃ ūne, majjhe thullaccayaṃ tato.

If the value is five māsakas or more, it is a pārājika; if less than a māsaka, a dukkaṭa; and in between, a thullaccaya.

8.

8.

Manussajātiṃ mārento;

Kati āpattiyo phuse;

Manussajātiṃ mārento;

Tisso āpattiyo phuse.

Killing a human being—how many offenses does one incur? Killing a human being, one incurs three offenses.

9.

9.

Manussamuddissopātaṃ, khaṇane dukkaṭaṃ siyā;

Dukkhe thullaccayaṃ jāte, mate pārājikaṃ siyā.

For digging a pitfall intended for a person, a dukkaṭa arises; if suffering results, a thullaccaya; if death, a pārājika.

10.

10.

Asantaṃ uttariṃ dhammaṃ, vadamattūpanāyikaṃ;

Kati āpajjatāpattī? Tisso āpattiyo phuse.

Claiming a non-existent superior human state for oneself—how many offenses does one incur? One incurs three offenses.

11.

11.

Asantaṃ uttariṃ dhammaṃ, bhaṇantassa parājayo;

Thullaccayaṃ pariyāye, ñāte, no ce tu dukkaṭaṃ.

For speaking of a non-existent superior human state, it is a pārājika; if spoken in a roundabout way and understood, a thullaccaya; but if not understood, a dukkaṭa.

Pārājikakathā.

The Discourse on the Pārājikas

12.

12.

Bhaṇa sukkaṃ vimocento;

Kati āpattiyo phuse;

Suṇa sukkaṃ vimocento;

Tisso āpattiyo phuse.

Speak! Intentionally causing seminal emission—how many offenses does one incur? Listen! Intentionally causing seminal emission, one incurs three offenses.

13.

13.

Garukaṃ yadi ceteti, upakkamati muccati;

Dvaṅge thullaccayaṃ vuttaṃ, payoge dukkaṭaṃ siyā.

The grave offense occurs if one intends, makes an effort, and it is discharged. When two factors are present, a thullaccaya is stated; in the attempt, a dukkaṭa arises.

14.

14.

Ito paṭṭhāya muñcitvā, pañhāpucchanamattakaṃ;

Vissajjanavaseneva, hoti atthavinicchayo.

From now on, having set aside the mere asking of questions, the discernment of the meaning will proceed by way of answering.

15.

15.

Itthiyā kāyasaṃsagge, tisso āpattiyo phuse;

Āmasantassa kāyena, kāyaṃ tu garukaṃ siyā.

In bodily contact with a woman, one incurs three offenses; if one touches body with body, it is a grave offense.

16.

16.

Kāyena kāyabaddhaṃ tu, phusaṃ thullaccayaṃ phuse;

Paṭibaddhena kāyena, paṭibaddhe tu dukkaṭaṃ.

Touching with one's body an object attached to her body, one incurs a thullaccaya; touching an object attached to her body with an object attached to one's own, a dukkaṭa.

17.

17.

Itthiṃ [Pg.307] duṭṭhullavācāhi, tisso obhāsato siyuṃ;

Vaṇṇāvaṇṇaṃ vadaṃ dvinnaṃ, maggānaṃ garukaṃ phuse.

By addressing a woman with lewd speech, three offenses may arise; speaking of praise or dispraise concerning the two paths, one incurs a grave offense.

18.

18.

Vaṇṇādibhaññe ādissa, ubbhajāṇumadhakkhakaṃ;

Hoti thullaccayaṃ, kāya-paṭibaddhe tu dukkaṭaṃ.

If one speaks of praise and so on, referring to the area from below the collarbone to above the knee, a thullaccaya arises; but if referring to something attached to the body, a dukkaṭa.

19.

19.

Attakāmacariyāya, vadato vaṇṇamitthiyā;

Santike garukaṃ hoti, sace jānāti sā pana.

For one speaking of a woman’s beauty in her presence for his own sensual pleasure, it is a grave offense if she understands.

20.

20.

Santike paṇḍakassāpi, tassa thullaccayaṃ siyā;

Tiracchānagatassāpi, santike dukkaṭaṃ mataṃ.

In the presence of a eunuch, a thullaccaya arises; in the presence of an animal, a dukkaṭa is considered.

21.

21.

Paṭiggaṇhanavīmaṃsā, paccāharaṇakattike;

Sañcarittaṃ samāpanne, garukaṃ niddise budho.

For one undertaking the act of a go-between, in the stages of accepting, examining, reporting back, and carrying it out, the wise declare it a grave offense.

22.

22.

Tassa dvaṅgasamāyoge, hoti thullaccayaṃ tathā;

Aṅge sati panekasmiṃ, hoti āpatti dukkaṭaṃ.

Similarly, when two factors of that offense are present, a thullaccaya arises; but when only one factor is present, a dukkaṭa offense arises.

23.

23.

Saṃyācikāya ca kuṭiṃ;

Vihārañca mahallakaṃ;

Kārāpeti sace bhikkhu;

Tisso āpattiyo phuse.

If a bhikkhu has a hut or a large dwelling built by requesting it, he incurs three offenses.

24.

24.

Payoge dukkaṭaṃ vuttaṃ, ekapiṇḍe anāgate;

Hoti thullaccayaṃ, tasmiṃ, piṇḍe garukamāgate.

In the attempt, a dukkaṭa is stated; before the first lump of material arrives, a thullaccaya arises; when that lump arrives, it becomes a grave offense.

25.

25.

Pārājikena dhammena, bhikkhuṃ amūlakenidha;

Anuddhaṃseti yo tassa, tisso āpattiyo siyuṃ.

Whoever here harasses a bhikkhu with a groundless accusation of a pārājika offense incurs three offenses.

26.

26.

Okāsaṃ na ca kāretvā, hutvā cāvanacetano;

Sace codeti saṅghādi-sesena saha dukkaṭaṃ.

If, without having given an opportunity and being intent on causing expulsion, one accuses with a Saṅghādisesa, a dukkaṭa is incurred along with it.

27.

27.

Okāsaṃ pana kāretvā, hutvā akkosacetano;

Codeti omasavāde, pācittiṃ paridīpaye.

But having given an opportunity, and being intent on reviling, if one accuses with contemptuous speech, one declares a Pācittiya.

28.

28.

Anantarasamānova[Pg.308], navame aññabhāgiye;

Sabbo āpattibhedo hi, natthi kāci visesatā.

For the ninth rule, the division of offenses is just like that of the preceding aññabhāgiya rule; indeed, there is no distinction whatsoever.

29.

29.

Saṅghassa bhedako bhikkhu, yāvatatiyakaṃ pana;

Samanubhāsanāyeva, gāhaṃ na paṭinissajaṃ.

A bhikkhu who is a schismatic of the Saṅgha, if, upon being formally admonished up to the third time, he does not relinquish his stance.

30.

30.

Ñattiyā dukkaṭaṃ, dvīhi, kammavācāhi thullataṃ;

Kammavācāya osāne, āpatti garukaṃ siyā.

By the motion, a wrong-doing is incurred; by the two formal acts, a grave offense; at the conclusion of the formal act, a serious offense would be incurred.

31.

31.

Bhedānuvattake ceva, dubbace kuladūsake;

Saṅghabhedakatulyova, hoti āpattinicchayo.

For those who follow schismatics, for the stubborn, and for the corrupters of families—the determination of their offense is equivalent to that of a Saṅgha-schismatic.

Saṅghādisesakathā.

The Section on Saṅghādisesa.

32.

32.

Atikkamanto atirekacīvaraṃ;

Dasāhamāpajjati ekameva;

Nissaggipācittiyamekarattiṃ;

Ticīvarenāpi vinā vasanto.

For letting an extra robe exceed ten days, one incurs a single Nissaggiya Pācittiya; for dwelling even one night without the three robes, a Nissaggiya Pācittiya is incurred.

33.

33.

Māsaṃ atikkamanto hi, gahetvā kālacīvaraṃ;

Ekaṃ āpajjatāpattiṃ, nissaggiyamudīritaṃ.

Indeed, by exceeding a month after having received a timely robe, one incurs a single offense, declared as Nissaggiya.

34.

34.

Aññātikāya yaṃ kiñci;

Purāṇacīvaraṃ pana;

Dhovāpeti sace tassa;

Honti āpattiyo duve.

If he has any old robe whatsoever washed by an unrelated bhikkhunī, two offenses are incurred by him.

35.

35.

Dhovāpeti payogasmiṃ, dukkaṭaṃ samudāhaṭaṃ;

Nissaggiyāva pācitti, hoti dhovāpite pana.

In the effort of having it washed, a wrong-doing is declared; when it is washed, it becomes a Nissaggiya Pācittiya.

36.

36.

Aññātikāya hatthamhā, cīvaraṃ paṭigaṇhato;

Gahaṇe dukkaṭaṃ vuttaṃ, pācitti gahite siyā.

When receiving a robe from the hand of an unrelated bhikkhunī, a wrong-doing is said to be incurred during the act of receiving; when it has been received, a Nissaggiya Pācittiya is incurred.

37.

37.

Aññātakaṃ gahapatiṃ, gahapatānimeva vā;

Cīvaraṃ viññāpento dve, bhikkhu āpattiyo phuse.

A bhikkhu who requests a robe from an unrelated householder or a householder's wife incurs two offenses.

38.

38.

Viññāpeti [Pg.309] payogasmiṃ, dukkaṭaṃ parikittitaṃ;

Viññāpite ca nissaggi, pācitti pariyāputā.

In the effort of requesting, a wrong-doing is specified; and when the request is successful, a Nissaggiya Pācittiya is fully entailed.

39.

39.

Bhikkhu cīvaramaññātiṃ, viññāpento taduttariṃ;

Payoge dukkaṭaṃ, viññā-pite nissaggiyaṃ phuse.

A bhikkhu requesting a robe from an unrelated person in excess of the limit incurs a wrong-doing in the effort; upon obtaining it through the request, he incurs a Nissaggiya Pācittiya.

40.

40.

Aññātakaṃ kañci upāsakaṃ vā;

Upāsikaṃ vā upasaṅkamitvā;

Pubbeva hutvā pana appavārito;

Vatthe vikappaṃ paṭipajjamāno.

Approaching some unrelated layman or laywoman, and, without having been previously invited, making a stipulation about the cloth.

41.

41.

Duve āpajjatāpattī, payoge dukkaṭaṃ siyā;

Vikappaṃ pana āpanne, nissaggiyamudīritaṃ.

He incurs two offenses: in the effort, there would be a wrong-doing; but when the stipulation is made, a Nissaggiya Pācittiya is declared.

42.

42.

Aññātiṃ upasaṅkamma, pubbeyevappavārito;

Vikappaṃ cīvare bhikkhu, āpajjanto duve phuse.

A bhikkhu who approaches an unrelated person, without having been previously invited, and makes a stipulation about a robe, incurs two offenses.

43.

43.

Tathātirekatikkhattuṃ, codanāya ca bhikkhu ce;

Gantvātirekachakkhattuṃ, ṭhānenapi ca cīvaraṃ.

Similarly, if a bhikkhu, for a robe, urges more than three times, or goes and stands silently more than six times...

44.

44.

Nipphādeti sace tassa, honti āpattiyo duve;

Payoge dukkaṭaṃ, tassa, lābhe nissaggiyaṃ siyā.

If he thereby brings it about, two offenses are incurred by him: in the effort, a wrong-doing; upon acquisition, it would be a Nissaggiya Pācittiya.

Kathinavaggo paṭhamo.

The First Chapter on Kathina.

45.

45.

Dosā kosiyavaggassa, dvedveādīsu pañcasu;

Payoge dukkaṭaṃ vuttaṃ, lābhe nissaggiyaṃ siyā.

For the offenses of the Kosiyavagga, in the five rules beginning with the two pairs: a wrong-doing is stated in the effort; upon acquisition, it would be a Nissaggiya Pācittiya.

46.

46.

Gahetveḷakalomāni, tiyojanamatikkamaṃ;

Dukkaṭaṃ paṭhame pāde, nissaggiṃ dutiye phuse.

Having taken sheep's wool and carried it beyond three yojanas: a wrong-doing is incurred at the first step, and a Nissaggiya Pācittiya at the second.

47.

47.

Bhikkhu bhikkhuniyaññāya, dhovāpeteḷalomakaṃ;

Payoge dukkaṭaṃ, tassa, dhote nissaggiyaṃ siyā.

If a bhikkhu has sheep's wool washed by an unrelated bhikkhunī, a wrong-doing is incurred by him in the effort; when it is washed, it would become a Nissaggiya Pācittiya.

48.

48.

Rūpiyaṃ [Pg.310] paṭigaṇhanto, dve panāpattiyo phuse;

Payoge dukkaṭaṃ vuttaṃ, nissaggi gahite siyā.

One who accepts money incurs two offenses: a wrong-doing is stated in the effort; upon receipt, it would be a Nissaggiya Pācittiya.

49.

49.

Nānākāraṃ samāpajjaṃ, saṃvohārañca rūpiye;

Samāpanne ca nissaggiṃ, payoge dukkaṭaṃ phuse.

Engaging in various kinds of transactions and dealings with money, one incurs a wrong-doing in the effort; and upon completion, a Nissaggiya Pācittiya.

50.

50.

Nānappakārakaṃ bhikkhu, āpajje kayavikkayaṃ;

Payoge dukkaṭaṃ, tasmiṃ, kate nissaggiyaṃ phuse.

A bhikkhu who engages in various kinds of buying and selling incurs a wrong-doing in the effort; when the transaction is done, he incurs a Nissaggiya Pācittiya.

Kosiyavaggo dutiyo.

The Second Chapter: The Silk Section.

51.

51.

Pattaṃ atikkamentassa, dasāhamatirekakaṃ;

Tassa nissaggiyāpatti, hoti ekāva bhikkhuno.

For a bhikkhu who keeps an extra bowl for more than ten days, a single Nissaggiya offense is incurred.

52.

52.

Apañcabandhane patte, vijjamānepi bhikkhuno;

Aññaṃ pana navaṃ pattaṃ, cetāpeti sace pana.

If a bhikkhu, even though he has a bowl with fewer than five repairs, has another new bowl procured...

53.

53.

Dve panāpattiyo bhikkhu, āpajjati, na saṃsayo;

Payoge dukkaṭaṃ, tassa, lābhe nissaggiyaṃ phuse.

Indeed, a bhikkhu incurs two offenses, without a doubt: for him, a wrong-doing in the effort; upon acquisition, he incurs a Nissaggiya Pācittiya.

54.

54.

Paṭiggahetvā bhesajjaṃ, sattāhaṃ yo atikkame;

Ekaṃ nissaggiyāpattiṃ, āpajjati hi so pana.

A bhikkhu who, having received medicine, keeps it beyond seven days, indeed incurs a single Nissaggiya offense.

55.

55.

Akāle pariyesanto, vassasāṭikacīvaraṃ;

Payoge dukkaṭaṃ, tassa, lābhe nissaggiyaṃ phuse.

For one who seeks a rains-bathing cloth out of season, there is a wrong-doing in the effort; upon acquisition, he incurs a Nissaggiya Pācittiya.

56.

56.

Bhikkhuno cīvaraṃ datvā, acchindanto duve phuse;

Payoge dukkaṭaṃ vuttaṃ, haṭe nissaggiyaṃ siyā.

If, having given a robe to a bhikkhu, one then seizes it back, two offenses are incurred: a wrong-doing is stated for the effort; when it is seized, it becomes a Nissaggiya Pācittiya.

57.

57.

Viññāpetvā sayaṃ suttaṃ, tantavāyehi cīvaraṃ;

Vāyāpeti sace bhikkhu, dve panāpattiyo phuse.

If a bhikkhu, having himself requested thread, has a robe woven by weavers, he indeed incurs two offenses.

58.

58.

Yo panaññātakasseva, tantavāye samecca ce;

Vikappaṃ cīvare bhikkhu, āpajjaṃ appavārito.

If a bhikkhu, uninvited, should approach weavers on behalf of an unrelated person and make a stipulation concerning a robe,

59.

59.

Dve [Pg.311] panāpattiyo so hi, āpajjati, na saṃsayo;

Payoge dukkaṭaṃ, tassa, lābhe nissaggiyaṃ siyā.

He indeed incurs two offenses, without a doubt: for the effort, a wrong-doing; upon acquisition, it becomes a Nissaggiya Pācittiya.

60.

60.

Paṭiggahetvā acceka-saññitaṃ pana cīvaraṃ;

Kālaṃ atikkamento taṃ, ekaṃ nissaggiyaṃ phuse.

But having received a robe designated as urgent, if he allows the time to pass, he incurs a single Nissaggiya Pācittiya.

61.

61.

Tiṇṇamaññataraṃ vatthaṃ, nidahitvā gharedhikaṃ;

Chārattato vinā tena, vasaṃ nissaggiyaṃ phuse.

Having deposited one of the three robes in a householder's keeping, dwelling without it for more than six nights, he incurs a Nissaggiya Pācittiya.

62.

62.

Jānaṃ pariṇataṃ lābhaṃ, saṅghikaṃ attano pana;

Pariṇāmeti ce bhikkhu, dve panāpattiyo phuse.

If a bhikkhu knowingly diverts to himself a gain that has been designated for the Saṅgha, he indeed incurs two offenses.

63.

63.

Payoge dukkaṭaṃ hoti, nissaggi pariṇāmite;

Sabbattha appanāvāra-parihāni katā mayā.

There is a wrong-doing in the effort; it becomes an offense of forfeiture when it is diverted. Everywhere, the sequence of application has been omitted by me.

Pattavaggo tatiyo.

The Third, the Chapter on the Bowl.

Tiṃsanissaggiyakathā.

The Discourse on the Thirty Nissaggiya Offenses.

64.

64.

Vadantassa musāvādaṃ, pañca āpattiyo siyuṃ;

Manussuttaridhamme tu, abhūtasmiṃ parājayo.

For speaking a deliberate lie, five offenses may be incurred. But concerning a superhuman state, if it is untrue, it is a Pārājika offense.

65.

65.

Codanāya garuṃ bhikkhuṃ, amūlantimavatthunā;

Pariyāyavacane ñāte, thullaccayamudīritaṃ.

For accusing a senior bhikkhu with a baseless charge of a final offense, when the indirect expression is understood, a grave offense is declared.

66.

66.

No ce paṭivijānāti, dukkaṭaṃ samudāhaṭaṃ;

Sampajānamusāvāde, pācitti paridīpitā.

If the other does not understand, a wrong-doing is incurred. For intentional false speech, a pācittiya is set forth.

67.

67.

Āpattiyo duve vuttā, bhikkhussomasato pana;

Pācitti upasampannaṃ, dukkaṭaṃ itaraṃ siyā.

For disparaging a bhikkhu, two offenses are stated: a pācittiya concerning one who is fully ordained; for another, it would be a wrong-doing.

68.

68.

Pesuññaharaṇe dvepi, honti, pācittiyaṃ pana;

Upasampannapesuññe, sese āpatti dukkaṭaṃ.

In slander, there are two offenses: it is a pācittiya offense if the slander concerns one who is fully ordained; in the remaining case, the offense is a wrong-doing.

69.

69.

Padasonupasampannaṃ[Pg.312], dhammaṃ vāceti ce duve;

Payoge dukkaṭaṃ, pāde, pāde pācittiyaṃ siyā.

If one teaches the Dhamma syllable by syllable to one not fully ordained, two offenses are incurred: a wrong-doing for the effort, and a pācittiya for each syllable.

70.

70.

Tirattānupasampanna-sahaseyyāya uttariṃ;

Payoge dukkaṭaṃ vuttaṃ, panne pācittiyaṃ siyā.

For lying down in the same lodging with one who is not fully ordained for more than three nights, a wrong-doing is stated for the effort; upon completion, it becomes a pācittiya.

71.

71.

Kappeti mātugāmena, sahaseyyaṃ sace pana;

Dve so āpajjatāpattī, rattiyaṃ dukkaṭādayo.

If one arranges to lie down in the same lodging with a woman, he incurs two offenses: a wrong-doing for the effort, and a pācittiya for the completed act.

72.

72.

Uddhaṃ chappañcavācāhi, dhammaṃ deseti itthiyā;

Payoge dukkaṭaṃ, pāde, pāde pācittiyaṃ siyā.

If one teaches the Dhamma to a woman with more than five or six phrases, a wrong-doing is incurred for the effort, and a pācittiya for each additional phrase.

73.

73.

Bhūtaṃ anupasampanne, manussuttaridhammakaṃ;

Āroceti sace tassa, honti dve dukkaṭādayo.

If one informs a person who is not fully ordained about a genuine superhuman state, two offenses are incurred, beginning with a wrong-doing.

74.

74.

Vadaṃ anupasampanne, duṭṭhullāpattimaññato;

Payoge dukkaṭaṃ tassa, pācittārocite siyā.

For telling one who is not fully ordained of another's grave offense, there is a wrong-doing for him in the effort; when it is communicated, it becomes a pācittiya.

75.

75.

Pathaviṃ khaṇato tassa, payoge dukkaṭaṃ mataṃ;

Pahāre ca pahāre ca, pācitti pariyāputā.

For one digging the earth, a wrong-doing is held to be in the effort; and for each and every strike, a pācittiya is incurred.

Musāvādavaggo paṭhamo.

The First Chapter: On False Speech.

76.

76.

Bhūtagāmaṃ tu pātento, dve panāpattiyo phuse;

Payoge dukkaṭaṃ, tassa, pāte pācitti dīpitā.

For one destroying plant life, two offenses are incurred: a wrong-doing for the effort, and a pācittiya is declared upon its destruction.

77.

77.

Aññenaññaṃ vadantassa, dve siyuṃ aññavādake;

Aropite dukkaṭaṃ tu, hoti pācitti ropite.

For one who speaks evasively, two offenses would be incurred in evasive speech. When a charge is not established, it is a wrong-doing; when it is established, it is a pācittiya.

78.

78.

Ujjhāpento paraṃ bhikkhuṃ, dve panāpattiyo phuse;

Payoge dukkaṭaṃ, ujjhā-pite pācittiyaṃ siyā.

For one who disparages another bhikkhu, two offenses are incurred: a wrong-doing for the effort, and a pācittiya when the disparagement is made.

79.

79.

Ajjhokāse tu mañcādiṃ, santharitvāna saṅghikaṃ;

Pakkamanto anāpucchā, āpattiṃ duvidhaṃ phuse.

If one spreads out a communal bed or other such item in the open and departs without asking leave, one incurs a twofold offense.

80.

80.

Leḍḍupāte [Pg.313] atikkante, pādena paṭhamena tu;

Dukkaṭaṃ, dutiyenāpi, pācitti paridīpaye.

When the distance of a clod's throw is exceeded, with the first foot there is a wrong-doing, and with the second, a pācittiya should be declared.

81.

81.

Vihāre saṅghike seyyaṃ, santharitvā anuddharaṃ;

Anāpucchā pakkamanto, duvidhāpattiyo phuse.

Having spread out bedding in a communal dwelling, departing without putting it away or asking leave, one incurs a twofold offense.

82.

82.

Parikkhepe atikkante, pādena paṭhamena tu;

Dukkaṭaṃ pana uddiṭṭhaṃ, pācitti dutiyena tu.

When the boundary is crossed, a wrong-doing is declared for the first step, and a pācittiya for the second.

83.

83.

Vihāre saṅghike jānaṃ, pubbūpagatabhikkhukaṃ;

Seyyaṃ kappayato honti, payoge dukkaṭādayo.

For one who prepares a bed in a communal dwelling, knowing a monk has arrived earlier, there are offenses beginning with a dukkaṭa in the attempt.

84.

84.

Saṅghikā kupito bhikkhuṃ, nikkaḍḍhati vihārato;

Payoge dukkaṭaṃ vuttaṃ, sesaṃ nikkaḍḍhite siyā.

For an angry monk who expels another monk from a communal dwelling, a dukkaṭa is stated for the attempt; the remaining offense is incurred upon expulsion.

85.

85.

Vihāre saṅghike bhikkhu, vehāsakuṭiyūpari;

Āhaccapādake sīdaṃ, phuse dve dukkaṭādayo.

A monk sitting on a bed with removable legs in a loft of a communal dwelling incurs two offenses, beginning with a dukkaṭa.

86.

86.

Adhiṭṭhitvā dvattipariyāye, uttarimpi adhiṭṭhato;

Payoge dukkaṭaṃ hoti, pācitti panadhiṭṭhite.

For one who, having determined for two or three occasions, determines yet further: a dukkaṭa is incurred in the attempt, and a pācittiya upon determination.

87.

87.

Jānaṃ sappāṇakaṃ toyaṃ, tiṇaṃ vā siñcato pana;

Payoge dukkaṭaṃ hoti, sitte pācittiyaṃ siyā.

For one who knowingly sprinkles grass with water containing living beings, a dukkaṭa is incurred in the attempt; a pācittiya is incurred when it is sprinkled.

Bhūtagāmavaggo dutiyo.

The Second Chapter on Plant Life.

88.

88.

Phuse bhikkhuniyo bhikkhu, ovadanto asammato;

Payoge dukkaṭaṃ, tassa, pācittovadite siyā.

For an unauthorized monk who admonishes bhikkhunīs, there is a dukkaṭa in the attempt; a pācittiya is incurred upon admonishing.

89.

89.

Dutiye tatiye ceva, catutthepi ca sabbaso;

Paṭhamena samānāva, āpattīnaṃ vibhāgatā.

In the second, third, and fourth cases, the classification of offenses is entirely the same as the first.

90.

90.

Cīvaraṃ bhikkhu aññāti-kāya dento duve phuse;

Payoge dukkaṭaṃ vuttaṃ, dinne pācittiyaṃ siyā.

A monk giving a robe to an unrelated bhikkhunī: a dukkaṭa is stated for the attempt; a pācittiya is incurred when it is given.

91.

91.

Aññātikabhikkhuniyā[Pg.314], bhikkhu sibbeyya cīvaraṃ;

Payoge dukkaṭaṃ tassa, pācitti pana sibbite.

For a monk who sews a robe for an unrelated bhikkhunī, there is a dukkaṭa in the attempt, and a pācittiya upon sewing.

92.

92.

Addhānaññatra samayā, bhikkhu bhikkhuniyā saha;

Saṃvidhāya tu gacchanto, phuse dve dukkaṭādayo.

A monk who, having made an arrangement, travels together with a bhikkhunī—except on a proper occasion—incurs two offenses, beginning with a dukkaṭa.

93.

93.

Nāvekaṃ abhirūhanto, bhikkhu bhikkhuniyā saha;

Saṃvidhāya phuse dvepi, payoge dukkaṭādayo.

A monk who, having made an arrangement, boards the same boat with a bhikkhunī incurs two offenses, beginning with a dukkaṭa in the attempt.

94.

94.

Jānaṃ bhikkhuniyā piṇḍa-pātaṃ tu paripācitaṃ;

Bhuñjanto duvidhāpatti-māpajjati, na saṃsayo.

A monk who knowingly eats almsfood procured by a bhikkhunī incurs a twofold offense, without a doubt.

95.

95.

‘‘Bhuñjissāmī’’ti ce bhattaṃ, paṭiggaṇhāti dukkaṭaṃ;

Ajjhohārapayogesu, pācitti paridīpitā.

If he accepts food thinking, “I will eat,” a dukkaṭa is incurred. A pācittiya is declared for the acts of swallowing.

96.

96.

Bhikkhu bhikkhuniyā saddhiṃ, nisajjaṃ tu raho pana;

Kappento hi phuse dvepi, payoge dukkaṭādayo.

A monk who arranges to sit in private with a bhikkhunī incurs two offenses, beginning with a dukkaṭa in the attempt.

Ovādavaggo tatiyo.

The Third Chapter on Admonition.

97.

97.

Taduttariṃ āvasatha-piṇḍaṃ tu paribhuñjato;

Anantarassa vaggassa, navamena samo nayo.

For one who consumes food from a public rest house more than once, the method is the same as for the ninth rule of the preceding chapter.

98.

98.

Dutiye tatiye cāpi, viseso natthi kocipi;

Anantarasamānāva, āpattīnaṃ vibhāgatā.

In the second and third instances, there is no difference whatsoever; the classification of offenses is just like the immediately preceding ones.

99.

99.

Dvattipatte gahetvāna, gaṇhato hi taduttariṃ;

Payoge dukkaṭaṃ vuttaṃ, pācitti gahite siyā.

For one who, having taken two or three bowlfuls, takes more than that, a dukkaṭa is stated for the attempt; a pācittiya is incurred when it is taken.

100.

100.

Pañcame paṭhameneva, samo āpattinicchayo;

Chaṭṭhe anatirittena, bhuttāviṃ tu pavāritaṃ.

In the fifth, the determination of the offense is the same as in the first. In the sixth, one who is satisfied has eaten food that is not a leftover.

101.

101.

Abhihaṭṭhuṃ pavārento, dve panāpattiyo phuse;

Vacanena ca tasseva, ‘‘bhuñjissāmī’’ti gaṇhati.

One who is being invited with an offering of food incurs two offenses, and by the word of that very one, accepts, saying, 'I will eat.'

102.

102.

Gahaṇe [Pg.315] dukkaṭaṃ tassa, piṭake samudāhaṭaṃ;

Bhojanassa panosāne, pācitti pariyāputā.

A dukkaṭa is incurred for him in the taking, as declared in the Piṭaka; and at the end of the meal, a pācittiya is incurred.

103.

103.

Sattame aṭṭhame ceva, navame dasamepi ca;

Paṭhamena samānāva, āpattīnaṃ vibhāgatā.

In the seventh, eighth, ninth, and also the tenth, the classification of offenses is just the same as in the first.

Bhojanavaggo catuttho.

The Fourth Chapter on Food.

104.

104.

Acelakādino dento, sahatthā bhojanādikaṃ;

Payoge dukkaṭaṃ patto, dinne pācittiyaṃ phuse.

Giving food or the like with one's own hand to a naked ascetic or the like, one incurs a dukkaṭa in the attempt and a pācittiya when it is given.

105.

105.

Dāpetvā vā adāpetvā, uyyojento duve phuse;

Payoge dukkaṭaṃ, tasmiṃ, pācittuyyojite siyā.

For one who dismisses another, whether having had something given or not, there are two offenses: a dukkaṭa in the attempt, and a pācittiya upon dismissal.

106.

106.

Nisajjaṃ bhikkhu kappento, kule pana sabhojane;

Āpattiyo phuse dvepi, payoge dukkaṭādayo.

A monk who arranges to sit down in a family that is having a meal incurs two offenses, beginning with a dukkaṭa in the attempt.

107.

107.

Catutthe pañcame vāpi, viseso natthi kocipi;

Tatiyena samānāva, āpattigaṇanā siyā.

In the fourth and fifth, there is no distinction whatsoever; the enumeration of offenses would be just like the third.

108.

108.

Santaṃ bhikkhuṃ anāpucchā, sabhatto ca nimantito;

Kulesu pana cārittaṃ, āpajjanto duve phuse.

A monk who, having been invited to a meal, goes on his alms round among the families without asking leave of a resident monk, incurs two offenses.

109.

109.

Paṭhamena ca pādena, ummārātikkame pana;

Dukkaṭaṃ piṭake vuttaṃ, pācitti dutiyena tu.

With the first foot, in crossing the threshold, a dukkaṭa is stated in the Piṭaka; but a pācittiya with the second.

110.

110.

Taduttariṃ tu bhesajjaṃ, viññāpento duve phuse;

Payoge dukkaṭaṃ, viññā-pite pācittiyaṃ siyā.

Further, when requesting medicine beyond that, he incurs two offenses: a dukkaṭa for the attempt, and a pācittiya when it has been obtained.

111.

111.

Uyyuttaṃ dassanatthāya, gacchanto dve phuse balaṃ;

Gacchato dukkaṭaṃ vuttaṃ, hoti pācitti passato.

Going to see an army arrayed for battle, he incurs two offenses: a dukkaṭa is stated for going, and a pācittiya is incurred upon seeing it.

112.

112.

Atirekatirattaṃ tu, senāya vasato duve;

Payoge dukkaṭaṃ vuttaṃ, pācitti vasite siyā.

Staying with an army for more than three nights, he incurs two offenses: a dukkaṭa is stated for the process, and a pācittiya is incurred when he has stayed.

113.

113.

Uyyodhikaṃ [Pg.316] tu gacchanto, dve panāpattiyo phuse;

Gacchanto dukkaṭaṃ vuttaṃ, hoti pācitti passato.

Going to a military display, he incurs two offenses: a dukkaṭa is stated for going, and a pācittiya is incurred upon seeing it.

Acelakavaggo pañcamo.

The Fifth Chapter: The Naked Ascetic.

114.

114.

Suraṃ vā pana mereyyaṃ, pivanto dve phuse muni;

Gaṇhato dukkaṭaṃ pātuṃ, pīte pācittiyaṃ siyā.

A sage drinking liquor or fermented drink incurs two offenses: a dukkaṭa for taking it to drink, and a pācittiya would be incurred when it is drunk.

115.

115.

Bhikkhaṅgulipatodena, hāsento dve phuse have;

Payoge dukkaṭaṃ tassa, pācitti hasite siyā.

Tickling a bhikkhu with the fingers, causing laughter, he indeed incurs two offenses: a dukkaṭa for the attempt, and a pācittiya would be incurred when there is laughter.

116.

116.

Kīḷanto udake bhikkhu, dve panāpattiyo phuse;

Dukkaṭaṃ gopphakā heṭṭhā, pācittuparigopphake.

A bhikkhu playing in water incurs two offenses: a dukkaṭa below the ankles, and a pācittiya above the ankles.

117.

117.

Yo panādariyaṃ bhikkhu, karonto dve phuse have;

Payoge dukkaṭaṃ vuttaṃ, kate pācittiyaṃ siyā.

A bhikkhu who acts with disrespect indeed incurs two offenses: a dukkaṭa is stated for the attempt, and a pācittiya would be incurred when it is done.

118.

118.

Bhiṃsāpento have bhikkhu, dve panāpattiyo phuse;

Payoge dukkaṭaṃ, bhiṃsā-pite pācittiyaṃ siyā.

A bhikkhu who frightens another indeed incurs two offenses: a dukkaṭa for the attempt, and a pācittiya would be incurred when the other is frightened.

119.

119.

Jotiṃ samādahitvāna, visibbento duve phuse;

Payoge dukkaṭaṃ vuttaṃ, pācittiyaṃ visīvite.

Kindling a fire to warm himself, he incurs two offenses: a dukkaṭa is stated for the attempt, and a pācittiya is incurred when he has warmed himself.

120.

120.

Oraso addhamāsassa, nhāyanto dve phuse have;

Payoge dukkaṭaṃ, nhāna-ssosāne itaraṃ siyā.

Bathing within half a month, he indeed incurs two offenses: a dukkaṭa for the attempt, and the other offense would be incurred at the conclusion of the bathing.

121.

121.

Dubbaṇṇakaraṇānaṃ tu, tiṇṇamekamanādiya;

Cīvaraṃ paribhuñjanto, dve phuse dukkaṭādayo.

Using a new robe without applying one of the three means of disfigurement, he incurs two offenses, beginning with a dukkaṭa.

122.

122.

Cīvaraṃ bhikkhuādīnaṃ, vikappetvā anuddharaṃ;

Dve phuse paribhuñjanto, payoge dukkaṭādayo.

Using a robe that he had placed under shared ownership for another bhikkhu, without having withdrawn that status, he incurs two offenses, beginning with a dukkaṭa for the attempt.

123.

123.

Bhikkhussāpanidhento [Pg.317] dve, phuse pattādikaṃ pana;

Payoge dukkaṭaṃ, tasmiṃ, sesāpanihite siyā.

Concealing a bhikkhu's bowl or other requisites, he incurs two offenses: a dukkaṭa for the attempt, and the remaining offense would be incurred when it is concealed.

Surāpānavaggo chaṭṭho.

The Sixth Chapter: Drinking Liquor.

124.

124.

Sañcicca jīvitā pāṇaṃ, voropento tapodhano;

Āpattiyo catassova, āpajjati, na saṃsayo.

An ascetic who intentionally deprives a living being of life incurs exactly four offenses; of this there is no doubt.

125.

125.

Anodissakamopātaṃ, khaṇato hoti dukkaṭaṃ;

Manusso marati tasmiṃ, patitvā ce parājayo.

For digging a pitfall without a specific target, there is a dukkaṭa; if a human falls into it and dies, it is a pārājika offense.

126.

126.

Yakkho vāpi tiracchāna-gato manussaviggaho;

Patitvā maratī peto, tassa thullaccayaṃ siyā.

If a yakkha, or an animal in human form, or a ghost falls in and dies, for that there would be a grave offense.

127.

127.

Tiracchānagate tasmiṃ, nipatitvā mate pana;

Tassa pācittiyāpatti, paññattā paṭubuddhinā.

But if an animal, having fallen into it, dies, a pācittiya offense is declared for that by the one of sharp wisdom.

128.

128.

Jānaṃ sappāṇakaṃ toyaṃ, paribhuñjaṃ duve phuse;

Payoge dukkaṭaṃ tassa, bhutte pācittiyaṃ siyā.

Knowingly using water containing living beings, he incurs two offenses: a dukkaṭa for the attempt, and a pācittiya would be incurred when it is used.

129.

129.

Nihatādhikaraṇaṃ jānaṃ, ukkoṭento duve phuse;

Payoge dukkaṭaṃ vuttaṃ, pācittukkoṭite siyā.

Knowing a legal matter to be settled, if he reopens it, he incurs two offenses: a dukkaṭa is stated for the attempt, and a pācittiya would be incurred when it is reopened.

130.

130.

Jānaṃ bhikkhussa duṭṭhullaṃ, chādento pana vajjakaṃ;

Ekamāpajjatāpattiṃ, pācittimiti dīpitaṃ.

Knowing of a bhikkhu’s grave offense, if he conceals the fault, he incurs a single offense, which is declared to be a pācittiya.

131.

131.

Ūnavīsativassaṃ tu, karonto upasampadaṃ;

Payoge dukkaṭaṃ patto, sesā sampādite siyā.

Performing the higher ordination for one who is under twenty years of age, he incurs a dukkaṭa in the attempt; the remaining offense would be incurred upon completion.

132.

132.

Jānaṃ tu theyyasatthena, saṃvidhāya saheva ca;

Tatheva mātugāmena, maggaṃ tu paṭipajjato.

For one who, knowing it to be a caravan of thieves, makes an arrangement and travels together with them on a road, or likewise with a woman—

133.

133.

Dve panāpattiyo honti, payoge dukkaṭaṃ mataṃ;

Paṭipanne panuddiṭṭhaṃ, pācittiyamanantaraṃ.

—there are two offenses: a dukkaṭa is considered to be for the attempt, and a pācittiya is declared immediately upon undertaking the journey.

134.

134.

Accajaṃ [Pg.318] pāpikaṃ diṭṭhiṃ, ñattiyā dukkaṭaṃ phuse;

Kammavācāya osāne, hoti pācitti bhikkhuno.

For not giving up a wicked view, a bhikkhu incurs a dukkaṭa at the motion; at the conclusion of the formal act, a pācittiya is incurred.

135.

135.

Tathākaṭānudhammena, saṃbhuñjanto duve phuse;

Payoge dukkaṭaṃ tassa, bhutte pācittiyaṃ siyā.

Eating together with one who has been so treated and has not reformed, he incurs two offenses: a dukkaṭa for the attempt, and a pācittiya would be incurred when he has eaten.

136.

136.

Nāsitaṃ samaṇuddesaṃpalāpento duve phuse;

Payoge dukkaṭaṃ vuttaṃ, pācitti upalāpite.

Enticing an expelled novice, he incurs two offenses: a dukkaṭa is stated for the attempt, and a pācittiya is incurred when the novice has been won over.

Sappāṇakavaggo sattamo.

The Seventh Chapter: Water With Living Beings.

137.

137.

Vuccamānassa bhikkhussa, bhikkhūhi sahadhammikaṃ;

‘‘Na sakkhissāmi’’iccevaṃ, bhaṇato dukkaṭādayo.

When a monk is being rightly admonished by fellow monks, if he says, “I cannot,” he incurs a dukkaṭa and so on.

138.

138.

Vinayaṃ tu vivaṇṇento, dve panāpattiyo phuse;

Payoge dukkaṭaṃ tassa, pācitteva vivaṇṇite.

If one disparages the Vinaya, two offenses are incurred: a dukkaṭa for the attempt, and a pācittiya upon disparagement.

139.

139.

Mohento dve phuse, mohe, dukkaṭaṃ tu aropite;

Ropite pana mohasmiṃ, pācittiyamudīritaṃ.

If one deceives, two offenses are incurred: a dukkaṭa when the deception is initiated, and a pācittiya when the deception is accomplished.

140.

140.

Pahāraṃ kupito dento, bhikkhussa dve phuse have;

Payoge dukkaṭaṃ vuttaṃ, pācitti pahaṭe siyā.

If, being angry, he strikes a bhikkhu, two offenses are incurred: a dukkaṭa is said for the attempt, and a pācittiya when he strikes.

141.

141.

Bhikkhussa kupito bhikkhu, uggiraṃ talasattikaṃ;

Dve phuse dukkaṭaṃ yoge, pācittuggirite siyā.

If a monk, angry at another monk, raises his hand, he incurs two offenses: a dukkaṭa for the attempt, and a pācittiya when it is raised.

142.

142.

Bhikkhu saṅghādisesena, amūleneva codayaṃ;

Dve phuse dukkaṭaṃ yoge, pācittuddhaṃsite siyā.

If a monk accuses another of a Saṅghādisesa offense without grounds, two offenses are incurred: a dukkaṭa for the attempt, and a pācittiya when the accusation is made.

143.

143.

Bhikkhu sañcicca kukkuccaṃ, janayanto hi bhikkhuno;

Dve phuse dukkaṭaṃ yoge, pācittuppādite siyā.

If a monk intentionally causes remorse in another monk, two offenses are incurred: a dukkaṭa for the attempt, and a pācittiya when remorse is caused.

144.

144.

Tiṭṭhantupassutiṃ bhikkhu, dve panāpattiyo phuse;

Gacchato dukkaṭaṃ sotuṃ, pācitti suṇato siyā.

If a monk stands eavesdropping, two offenses are incurred: a dukkaṭa for approaching to listen, and a pācittiya when listening.

145.

145.

Dhammikānaṃ [Pg.319] tu kammānaṃ, chandaṃ datvā tato puna;

Khīyanadhammamāpajjaṃ, dve phuse dukkaṭādayo.

If one consents to rightful acts, then later falls into a state of regret, two offenses are incurred: a dukkaṭa and so on.

146.

146.

Saṅghe vinicchaye niṭṭhaṃ, agate chandamattano;

Adatvā gacchato tassa, dve panāpattiyo siyuṃ.

If one leaves without giving one's own consent when the Saṅgha's decision is concluded, two offenses are incurred by that person.

147.

147.

Hatthapāsaṃ tu saṅghassa, jahato hoti dukkaṭaṃ;

Jahite hatthapāsasmiṃ, hoti pācitti bhikkhuno.

If one leaves the Saṅgha's reach, a dukkaṭa is incurred; when beyond the reach, the monk incurs a pācittiya.

148.

148.

Samaggena ca saṅghena, datvāna saha cīvaraṃ;

Khīyanto dve phuse pacchā, payoge dukkaṭādayo.

After a harmonious Saṅgha has given a robe together, if one later complains, one incurs two offenses: a dukkaṭa for the attempt, and so on.

149.

149.

Lābhaṃ pariṇataṃ jānaṃ, saṅghikaṃ puggalassa hi;

Dve phuse pariṇāmento, payoge dukkaṭādayo.

Knowing a gain has been designated for the Saṅgha, if one diverts it to an individual, one incurs two offenses: a dukkaṭa for the attempt, and so on.

Sahadhammikavaggo aṭṭhamo.

The Chapter on Righteous Conduct, the Eighth.

150.

150.

Pubbe avidito hutvā, rañño antepuraṃ pana;

Pavisantassa bhikkhuno, dve panāpattiyo siyuṃ.

If a monk, having been previously unannounced, enters the king's inner palace, two offenses are incurred.

151.

151.

Paṭhamena ca pādena, ummārātikkame pana;

Dukkaṭaṃ pana uddiṭṭhaṃ, pācitti dutiyena tu.

With the first foot, when stepping over the threshold, a dukkaṭa is declared; but with the second, a pācittiya.

152.

152.

Ratanaṃ pana gaṇhanto, dve panāpattiyo phuse;

Payoge dukkaṭaṃ tassa, pācitti gahite siyā.

If one takes a jewel, two offenses are incurred: a dukkaṭa for the attempt, and a pācittiya when it is taken.

153.

153.

Santaṃ bhikkhuṃ anāpucchā, vikāle gāmakaṃ pana;

Samaṇo pavisaṃ dose, āpajjati duve pana.

If a monk enters a village at the wrong time without asking leave of another monk who is present, he incurs two offenses.

154.

154.

Paṭhamena ca pādena, parikkhepaṃ atikkame;

Dukkaṭaṃ tassa niddiṭṭhaṃ, pācitti dutiyena tu.

With the first foot crossing the boundary, a dukkaṭa offense is declared; but with the second, a pācittiya offense.

155.

155.

Aṭṭhidantavisāṇābhi-nibbattaṃ sūciyā gharaṃ;

Kārāpento phuse dvepi, payoge dukkaṭādayo.

If one causes a needle case to be made from bone, tooth, or horn, one incurs two offenses: a dukkaṭa for the attempt, and so on.

156.

156.

Pamāṇātītamañcādiṃ[Pg.320], kārāpento duve phuse;

Payoge dukkaṭaṃ vuttaṃ, sesā kārāpite siyā.

If one causes a bed or chair exceeding the measure to be made, two offenses are incurred: a dukkaṭa is said for the attempt, and the remaining offense when it is completed.

157.

157.

Tūlonaddhaṃ tu mañcādiṃ, kārāpento duve phuse;

Payoge dukkaṭaṃ, tasmiṃ, sesā kārāpite siyā.

If one causes a bed or chair stuffed with cotton to be made, two offenses are incurred: a dukkaṭa for the attempt, and the remaining offense when it is completed.

158.

158.

Sattame aṭṭhame ceva, navame dasamepi ca;

Anantarasamoyeva, āpattīnaṃ vinicchayo.

In the seventh, eighth, ninth, and also tenth, the determination of offenses is just the same as in the immediately preceding cases.

Ratanavaggo navamo.

The Chapter on Valuables, the Ninth.

Pācittiyakathā.

The Discussion on Pācittiya Offenses.

159.

159.

Catūsu duvidhāpatti, pāṭidesaniyesupi;

Avisesena niddiṭṭhā, buddhenādiccabandhunā.

In the four Pāṭidesaniya offenses, a twofold offense is declared without distinction by the Buddha, the Kinsman of the Sun.

160.

160.

‘‘Bhuñjissāmī’’ti bhikkhussa, dukkaṭaṃ paṭigaṇhato;

Ajjhohāresu sabbattha, pāṭidesaniyaṃ siyā.

For a monk who accepts food thinking, 'I will eat,' a dukkaṭa is incurred; in all cases of swallowing, a Pāṭidesaniya offense would be incurred.

Pāṭidesanīyakathā.

The Discussion on Pāṭidesanīya Offenses.

161.

161.

Sekhiyesu ca dhammesu, ekāvāpatti dīpitā;

Anādaravaseneva, dukkaṭaṃ samudāhaṭaṃ.

In the training rules, a single offense is described; a dukkaṭa is declared simply on account of disrespect.

Sekhiyakathā.

The Discussion on the Training Rules.

162.

162.

Paññattā methunaṃ dhammaṃ, paṭisevanapaccayā;

Kati āpattiyo honti? Catassova bhavanti hi.

Regarding the rule laid down concerning sexual intercourse, on account of engaging in it, how many offenses are there? Indeed, there are just four.

163.

163.

Methunaṃ paṭisevanto, allokāsappavesane;

Mate akkhāyite vāpi, bhikkhu pārājikaṃ phuse.

A bhikkhu engaging in sexual intercourse in any of the orifices, whether with a dead person or with a living one, incurs a pārājika offense.

164.

164.

Thullaccayaṃ tu yebhuyya-kkhāyite, dukkaṭaṃ tathā;

Mukhe vaṭṭakate vuttaṃ, pācitti jatumaṭṭhake.

A thullaccaya offense is incurred with a corpse that is mostly decayed, and likewise a dukkaṭa. A pācittiya is declared for insertion into the mouth of a wooden doll or into a lac doll.

165.

165.

Paññattā [Pg.321] kāyasaṃsaggaṃ, samāpajjanapaccayā;

Kati āpattiyo honti? Pañca āpattiyo siyuṃ.

Regarding the rule laid down concerning bodily contact, on account of engaging in it, how many offenses are there? There may be five offenses.

166.

166.

Avassutassa posassa, tathā bhikkhuniyāpi ca;

Pārājikamadhakkhādi-gahaṇaṃ sādiyantiyā.

For a lustful bhikkhunī, consenting to a lustful man's grasping of her from below the collarbone downwards, a pārājika offense is incurred.

167.

167.

Kāyena phusato kāyaṃ, bhikkhussa garukaṃ siyā;

Kāyena kāyabaddhaṃ tu, phusaṃ thullaccayaṃ siyā.

For a bhikkhu touching a woman's body with his body, it would be a serious offense. But touching with his body something attached to her body, it would be a thullaccaya offense.

168.

168.

Paṭibaddhena kāyena, paṭibaddhaṃ tu dukkaṭaṃ;

Pācittiyaṃ panuddiṭṭhaṃ, tassaṅgulipatodake.

Touching something attached to her body with something attached to one's own body is a dukkaṭa offense. But a pācittiya is declared for poking with a finger.

169.

169.

Sesesu sekhiyantesu, āpattīnaṃ vinicchayo;

Heṭṭhā vuttanayeneva, veditabbo vibhāvinā.

For the remaining rules of training, the determination of offenses should be understood by the discerning one in the very manner stated before.

Mahāvibhaṅgasaṅgaho niṭṭhito.

The Summary of the Mahāvibhaṅga is completed.

Bhikkhunīvibhaṅgo

The Bhikkhunīvibhaṅga

170.

170.

Bhikkhūnaṃ pāṭavatthāya, vinayassa vinicchaye;

Bhikkhunīnaṃ vibhaṅgopi, kiñcimattaṃ bhaṇāmahaṃ.

For the sake of the bhikkhus' proficiency in the determination of the Vinaya, I shall also speak to some extent on the Analysis of the Bhikkhunīs' Rules.

171.

171.

Avassutassa posassa, bhikkhunīpi avassutā;

Nandantī kāyasaṃsaggaṃ, kati āpattiyo phuse;

When a lustful bhikkhunī delights in bodily contact with a lustful man, how many offenses does she incur?

172.

172.

Tisso āpattiyo ubbha-jāṇussādhakkhakassa ca;

Hoti pārājikaṃ tassā, gahaṇaṃ sādiyantiyā.

There are three offenses concerning the area from above the knees to below the collarbone. For her who consents to being grasped there, it is a pārājika offense.

173.

173.

Ubbhakkhakaṃ adhojāṇu-gahaṇaṃ sādiyantiyā;

Thullaccayaṃ siyā, kāya-paṭibaddhe tu dukkaṭaṃ.

For her who consents to being grasped above the collarbone or below the knees, it would be a thullaccaya offense; but for something attached to the body, a dukkaṭa.

174.

174.

Chādentī bhikkhunī vajjaṃ, tisso āpattiyo phuse;

Jānaṃ pārājikaṃ dhammaṃ, chādentī sā parājikā.

A bhikkhunī who conceals a fault incurs three offenses; if, knowing, she conceals a pārājika offense, she is defeated.

175.

175.

Thullaccayaṃ [Pg.322] vematikā, paṭicchādeti ce pana;

Athācāravipattiṃ ce, paṭicchādeti dukkaṭaṃ.

If, being doubtful, she conceals it, it is a thullaccaya offense; and if she conceals it thinking it a mere transgression of conduct, it is a dukkaṭa.

176.

176.

Nissajjantī na taṃ laddhiṃ, ukkhittassānuvattikā;

Samanubhāsanāyeva, tisso āpattiyo phuse.

Being a follower of a suspended bhikkhu and not relinquishing that view, at the time of the formal admonition she incurs three offenses.

177.

177.

Ñattiyā dukkaṭaṃ, dvīhi, kammavācāhi thullatā;

Kammavācāya osāne, pārājikamudīritaṃ.

A dukkaṭa offense is incurred at the motion, a thullaccaya at the two proclamations, and at the conclusion of the formal act, a pārājika is declared.

178.

178.

Pūrentī aṭṭhamaṃ vatthuṃ, tisso āpattiyo phuse;

Purisenidhāgacchāti, vuttāgacchati dukkaṭaṃ.

Fulfilling the eighth ground, she incurs three offenses. When told by a man, 'Come here,' if she goes, it is a dukkaṭa offense.

179.

179.

Thullaccayaṃ tu posassa, hatthapāsappavesane;

Pūrentī aṭṭhamaṃ vatthuṃ, samaṇī sā parājitā.

A thullaccaya offense is incurred upon entering within the man's arm's reach; by fulfilling the eighth ground, that nun is defeated.

Pārājikakathā.

The Chapter on the Pārājika Offenses.

180.

180.

Ussayavādikā aṭṭaṃ, karontī tividhaṃ phuse;

Ekassārocane tassā, hoti āpatti dukkaṭaṃ.

A bhikkhunī who, out of jealousy, makes an accusation incurs offenses in three stages. At her first announcement, there is a dukkaṭa offense.

181.

181.

Dutiyārocane tassā, thullaccayamudīritaṃ;

Aṭṭassa pariyosāne, hoti saṅghādisesatā.

At her second announcement, a thullaccaya is declared; at the conclusion of the legal case, it becomes a saṅghādisesa offense.

182.

182.

Corivuṭṭhāpikā vāpi, ñattiyā dukkaṭaṃ phuse;

Dvīhi thullaccayaṃ kamma-vācosāne garuṃ siyā.

One who rehabilitates a 'thief' also incurs a dukkaṭa at the motion, a thullaccaya for two proclamations, and at the end of the formal proclamation, it would be a grave offense.

183.

183.

Ekā gāmantaraṃ gacche, gamane dukkaṭaṃ siyā;

Parikkhepe atikkante, pādena paṭhamena tu.

If a bhikkhunī should go to another village alone, there would be a dukkaṭa in the act of setting out; and when she crosses the boundary with the first foot,

184.

184.

Hoti thullaccayāpatti, tassā samaṇiyā pana;

Dutiyena atikkante, garuke pana tiṭṭhati.

there is a thullaccaya offense for that nun. But when she crosses with the second foot, she is established in a grave offense.

185.

185.

Catutthe dutiye vutta-sadisova vinicchayo;

Āpattīnaṃ pabhede tu, kāci natthi visesatā.

For the fourth and second rules, the determination is just as was stated; in the classification of offenses, there is no particular distinction.

186.

186.

Avassutā [Pg.323] sayaṃ hutvā, tādisasseva hatthato;

Gahetvā pana bhuñjantī, bhojanādīsu kiñcipi.

Being lustful herself, and having taken from the hand of a similarly lustful man any food or the like, and then consuming it,

187.

187.

Phuse āpattiyo tisso, bhojanādīsu kiñcipi;

Paṭiggaṇhantiyā tassā, hoti thullaccayaṃ pana.

she incurs three offenses. For her, in the act of receiving any food or the like, there is a thullaccaya offense.

188.

188.

Ajjhohāresu sabbesu, hoti saṅghādisesatā;

Udakaṃ dantaponaṃ vā, paṭiggaṇhāti dukkaṭaṃ.

In all cases of consuming it, it becomes a saṅghādisesa offense. For receiving water or a tooth-cleaner, it is a dukkaṭa offense.

189.

189.

‘‘Sahatthena gahetvā tvaṃ, khāda vā bhuñja vā’’tipi;

Uyyojentī panevaṃ tu, tisso āpattiyo phuse.

If she dismisses another saying, 'Take it with your own hand, and eat or consume it,' she incurs three offenses.

190.

190.

Dukkaṭaṃ vacane tassā, ‘‘bhuñjissāmī’’ti gaṇhati;

Ajjhohāresu sabbesu, tassā thullaccayaṃ siyā.

There is a dukkaṭa for her statement; when she takes it thinking, 'I will eat it,' for all acts of swallowing, there would be a thullaccaya for her.

191.

191.

Bhojanassa panosāne, hoti saṅghādisesatā;

Uyyojeti ca yā tassā, imā tissoti dīpaye.

But at the conclusion of the meal, there is a saṅghādisesa offense. And for her who dismisses, these three are thus explained.

192.

192.

Sattame aṭṭhame cāpi, navame dasamepi ca;

Corivuṭṭhāpaneneva, samānova vinicchayo.

In the seventh, eighth, ninth, and tenth as well, the judgment is the same as in the case of reinstating a thief-bhikkhunī.

Saṅghādisesakathā.

The Discourse on the Saṅghādisesa Offenses.

193.

193.

Pattasannicayaṃ yiha, karontī bhikkhunī pana;

Ekaṃ nissaggiyaṃyeva, phuse pācittiyaṃ tu sā.

A bhikkhunī here who makes an accumulation of bowls incurs one nissaggiya, and for her it is a pācittiya.

194.

194.

Akālacīvaraṃ kāla-cīvaraṃ bhājāpentiyā;

Payoge dukkaṭaṃ vuttaṃ, lābhe nissaggiyaṃ siyā.

For one who has an out-of-season robe distributed as an in-season robe, a dukkaṭa is declared for the attempt; on obtaining it, there would be a nissaggiya.

195.

195.

Cīvaraṃ parivattetvā, acchindati sace pana;

Payoge dukkaṭaṃ, chinne, tassā nissaggiyaṃ siyā.

But if, having exchanged a robe, she then takes it back by force, there is a dukkaṭa for the effort; when it is taken, there would be a nissaggiya for her.

196.

196.

Viññāpetvāva aññaṃ ce, viññāpeti tato paraṃ;

Payoge dukkaṭaṃ, viññā-pite nissaggiyaṃ siyā.

If, having made a request, she requests another thing beyond that, there is a dukkaṭa for the effort, and a nissaggiya when it is obtained.

197.

197.

Cetāpetvā [Pg.324] hi aññaṃ ce, cetāpeti tato paraṃ;

Payoge dukkaṭaṃ, cetā-pite nissaggiyaṃ siyā.

If, having commissioned something, she then commissions something else beyond that, there is a dukkaṭa for the effort, and a nissaggiya when it is produced.

198.

198.

Evameva ca sesesu, chaṭṭhādīsu ca sattasu;

Anantarasamānova, āpattīnaṃ vinicchayo.

Similarly, in the remaining seven cases beginning with the sixth, the judgment regarding offenses is the same as in the immediately preceding instance.

Nissaggiyakathā.

The Discourse on Offenses Entailing Forfeiture.

199.

199.

Lasuṇaṃ khādati dve ce, dukkaṭaṃ gahaṇe siyā;

Ajjhohārapayogesu, pācitti pariyāputā.

If she eats garlic, there are two offenses: there would be a dukkaṭa for acquiring it, and a pācittiya is incurred at every act of swallowing.

200.

200.

Saṃharāpentiyā lomaṃ, sambādhe dveva honti hi;

Payoge dukkaṭaṃ vuttaṃ, hoti pācitti saṃhaṭe.

For one who has hair removed from a private part, there are indeed two offenses: a dukkaṭa is declared for the effort, and a pācittiya when it is removed.

201.

201.

Karontī talaghātaṃ tu, dve panāpattiyo phuse;

Payoge dukkaṭaṃ hoti, kate pācittiyaṃ siyā.

One who strikes a blow with the palm of her hand incurs two offenses; there is a dukkaṭa for the attempt, and there would be a pācittiya for the completed act.

202.

202.

Jatunā maṭṭhakaṃ kiñci, sādiyantī duve phuse;

Payoge dukkaṭādinne, tassā pācittiyaṃ siyā.

One who consents to any rubbing with lac incurs two offenses: a dukkaṭa for the effort, and a pācittiya for her upon acceptance.

203.

203.

Pañcamaṃ tu catutthena, samānamiti dīpaye;

Āpattīnaṃ vibhāgasmiṃ, viseso natthi kocipi.

The fifth should be explained as the same as the fourth; in the classification of offenses, there is no difference whatsoever.

204.

204.

Bhikkhussa bhuñjamānassa, pānīyenupatiṭṭhati;

Hatthapāse tu pācitti, hitvā tiṭṭhati dukkaṭaṃ.

If she attends a bhikkhu who is eating with water, there is a pācittiya if she is within arm’s reach, but a dukkaṭa if she stands away.

205.

205.

Viññāpetvāmakaṃ dhaññaṃ, ‘‘bhuñjissāmī’’ti gaṇhati;

Dukkaṭaṃ hoti pācitti, ajjhohāresu dīpaye.

Having requested raw grain, when she takes it thinking, 'I will eat it,' there is a dukkaṭa; a pācittiya should be explained for the acts of swallowing.

206.

206.

Uccārādiṃ tirokuṭṭe, chaḍḍentī dve phuse have;

Payoge dukkaṭaṃ vuttaṃ, pācitti chaḍḍite siyā.

One who throws feces or the like over a wall indeed incurs two offenses: a dukkaṭa is declared for the attempt, and there would be a pācittiya when it is thrown.

207.

207.

Uccārādicatukkaṃ tu, chaḍḍeti harite sace;

Payoge dukkaṭaṃ tassā, pācitti chaḍḍite siyā.

If she disposes of the fourfold group beginning with feces on green vegetation, for her there is a dukkaṭa for the attempt; there would be a pācittiya when it is disposed of.

208.

208.

Naccādiṃ [Pg.325] dassanatthāya, sace gacchati dukkaṭaṃ;

Passantiyāpi pācitti, tatheva ca suṇantiyā.

If she goes for the purpose of seeing dancing or the like, it is a dukkaṭa; for one who is seeing, there is a pācittiya, and likewise for one who is listening.

Lasuṇavaggo paṭhamo.

The First Section: On Garlic.

209.

209.

Paṭhame dutiye ceva, tatiye ca catutthake;

Tulyo lasuṇavaggassa, chaṭṭhenidha vinicchayo.

Here, for the first, second, third, and fourth, the judgment is the same as for the sixth of the Garlic Section.

210.

210.

Kulāni upasaṅkamma, nisīditvā panāsane;

Sāmike tu anāpucchā, pakkamantī duve phuse.

Having approached families and sat on a seat, one who departs without asking the owner incurs two offenses.

211.

211.

Paṭhamena ca pādena, anovassamatikkame;

Dukkaṭaṃ hoti, pācitti, dutiyātikkame siyā.

When she crosses the threshold with the first foot without permission, there is a dukkaṭa; there would be a pācittiya when she crosses with the second.

212.

212.

Sāmike tu anāpucchā, āsane ce nisīdati;

Payoge dukkaṭaṃ hoti, pācitti ca nisīdite.

If she sits on a seat without asking the owner, there is a dukkaṭa for the attempt, and a pācittiya when seated.

213.

213.

Chaṭṭhena sattamaṃ sabbaṃ, samānaṃ aṭṭhame pana;

Payoge dukkaṭaṃ, ujjhā-pite pācittiyaṃ siyā.

The seventh is entirely the same as the sixth. But in the eighth, there is a dukkaṭa for the attempt; there would be a pācittiya when one is caused to be annoyed.

214.

214.

Attānaṃ cābhisappentī, dve phuse nirayādinā;

Payoge dukkaṭaṃ vuttaṃ, pācitti abhisappite.

One who curses herself with hell and so forth incurs two offenses: a dukkaṭa is declared for the attempt, and a pācittiya when the curse is made.

215.

215.

Vadhitvā pana attānaṃ, rodantī tu duve phuse;

Vadhati rodati pācitti, karotekaṃ tu dukkaṭaṃ.

But having struck herself, one who is weeping incurs two offenses: if she strikes and weeps, it is a pācittiya, but doing only one is a dukkaṭa.

Rattandhakāravaggo dutiyo.

The Chapter on the Darkness of Night, the Second.

216.

216.

Naggā nhāyati dve ceva, payoge dukkaṭaṃ siyā;

Nhānassa pariyosāne, tassā pācittiyaṃ siyā.

If she bathes naked, two offenses arise: in the attempt, it is a wrong-doing; at the completion of bathing, it is an offense entailing expiation.

217.

217.

Kārāpeti [Pg.326] pamāṇāti-kkantaṃ udakasāṭikaṃ;

Payoge dukkaṭaṃ, kārā-pite pācittiyaṃ siyā.

If she has a bathing cloth made exceeding the measure, in the attempt, there is a wrong-doing; when it is made, there is an offense entailing expiation.

218.

218.

Cīvaraṃ tu visibbetvā, visibbāpetva vā pana;

Neva sibbantiyā vutta-mekaṃ pācittiyaṃ pana.

If she unsews a robe, or has it unsewn, and does not sew it again, one offense entailing expiation is declared.

219.

219.

Pañcāhikaṃ tu saṅghāṭi-cāraṃ pana atikkame;

Ekāvassā panāpatti, pācitti paridīpitā.

If she transgresses the five-day period of separation from the outer robe, an offense entailing expiation is declared for one rains-retreat.

220.

220.

Sace saṅkamanīyaṃ tu, dhāreti pana cīvaraṃ;

Payoge dukkaṭaṃ vuttaṃ, pācitti pana dhārite.

If she wears a robe that is to be transferred, in the attempt, a wrong-doing is stated; when it is worn, it is an offense entailing expiation.

221.

221.

Gaṇacīvaralābhassa, antarāyaṃ karoti ce;

Payoge dukkaṭaṃ hoti, kate pācittiyaṃ siyā.

If she causes an obstruction to the gain of robes for the Community, in the attempt, there is a wrong-doing; on completion, there is an offense entailing expiation.

222.

222.

Vibhaṅgaṃ paṭibāhantī, cīvarānaṃ tu dhammikaṃ;

Payoge dukkaṭaṃ vuttaṃ, pācitti paṭibāhite.

If she rejects a proper distribution of robes, in the attempt, a wrong-doing is stated; when it is rejected, there is an offense entailing expiation.

223.

223.

Agārikādino deti, sace samaṇacīvaraṃ;

Payoge dukkaṭaṃ, dinne, pācitti pariyāputā.

If she gives a monastic robe to a householder or the like, in the attempt there is a wrong-doing; when it is given, an offense entailing expiation is incurred.

224.

224.

Cīvare dubbalāsāya, kālaṃ ce samatikkame;

Payoge dukkaṭaṃ vuttaṃ, pācitti samatikkame.

If she transgresses the time for a robe with a faint hope of completion, in the attempt, a wrong-doing is stated; when the time is transgressed, it is an offense entailing expiation.

225.

225.

Dhammikaṃ kathinuddhāraṃ, paṭibāhantiyā duve;

Payoge dukkaṭaṃ hoti, pācitti paṭibāhite.

If she rejects the proper withdrawal of the Kathina, two offenses arise: in the attempt, there is a wrong-doing; when it is rejected, there is an offense entailing expiation.

Nhānavaggo tatiyo.

The Chapter on Bathing, the Third.

226.

226.

Duve bhikkhuniyo eka-mañcasmiṃ ce tuvaṭṭeyyuṃ;

Payoge dukkaṭaṃ tāsaṃ, nipanne itaraṃ siyā.

If two bhikkhunīs were to lie down together on one bed, in the attempt, there is a wrong-doing for them; when lying down, it is an offense entailing expiation.

227.

227.

Dutiyaṃ paṭhameneva, sadisaṃ tatiye pana;

Payoge dukkaṭaṃ hoti, kate pācittiyaṃ siyā.

The second is like the first, and the third likewise. In the attempt, there is a wrong-doing; when it is done, there is an offense entailing expiation.

228.

228.

Nupaṭṭhāpentiyā [Pg.327] vāpi, dukkhitaṃ sahajīviniṃ;

Ekāyeva panāpatti, pācitti paridīpitā.

For not attending to a suffering co-resident, only one offense entailing expiation is declared.

229.

229.

Sace upassayaṃ datvā, nikkaḍḍhati ca bhikkhuniṃ;

Payoge dukkaṭaṃ tassā, hoti pācitti kaḍḍhite.

If, having given lodging, she then expels a bhikkhunī, in the attempt, it is a wrong-doing for her; upon expulsion, it is an offense entailing expiation.

230.

230.

Chaṭṭhe pana ca saṃsaṭṭhā, ñattiyā dukkaṭaṃ phuse;

Kammavācāya osāne, pācitti paridīpitā.

In the sixth case, concerning associating, a wrong-doing is incurred with the motion; at the conclusion of the Kammavācā, an offense entailing expiation is declared.

231.

231.

Antoraṭṭhe tu sāsaṅke, cārikaṃ tu carantiyā;

Payoge dukkaṭaṃ vuttaṃ, paṭipannāya sesakaṃ.

For one undertaking a journey in a dangerous region within the country, a wrong-doing is stated for the attempt; for one who has set out, there is the remaining offense.

232.

232.

Aṭṭhamaṃ navamañceva, sattamena samaṃ mataṃ;

Dasame pana ekāva, pācitti paridīpitā.

The eighth and ninth are considered the same as the seventh; but for the tenth, just one offense entailing expiation is declared.

Tuvaṭṭavaggo catuttho.

The Chapter on Lying Down Together, the Fourth.

233.

233.

Rājāgārādikaṃ sabbaṃ, dassanatthāya gacchati;

Payoge dukkaṭaṃ tassā, pācitti yadi passati.

If she goes for the sake of seeing a royal palace or any such thing, in the attempt, it is a wrong-doing for her; if she sees it, it is an offense entailing expiation.

234.

234.

Āsandiṃ vāpi pallaṅkaṃ, paribhuñjantiyā duve;

Payoge dukkaṭaṃ vuttaṃ, bhutte pācittiyaṃ siyā.

For one who uses a high chair or a divan, there are two offenses: in the attempt, a wrong-doing is stated; when it is used, there is an offense entailing expiation.

235.

235.

Suttaṃ kantantiyā dveva, payoge dukkaṭaṃ mataṃ;

Ujjavujjavane tassā, pācitti samudāhare.

For one who spins thread, there are two offenses: in the attempt, a wrong-doing is considered; upon drawing out the thread, an offense entailing expiation should be declared for her.

236.

236.

Veyyāvaccaṃ gihīnaṃ tu, dveva honti karontiyā;

Payoge dukkaṭaṃ vuttaṃ, kate pācittiyaṃ siyā.

For one who performs services for householders, there are two offenses: in the attempt, a wrong-doing is stated; when it is done, there is an offense entailing expiation.

237.

237.

Pañcame pana ekāva, pācitti paridīpitā;

Payoge dukkaṭaṃ chaṭṭhe, dinne pācittiyaṃ siyā.

For the fifth, however, just one offense entailing expiation is declared. For the sixth, there is a wrong-doing in the attempt; when it is given, there is an offense entailing expiation.

238.

238.

Sattamaṃ dutiyeneva, samāpattipabhedato;

Aṭṭhamaṃ dutiye vagge, pañcamena samaṃ mataṃ.

The seventh is just like the second in its classification of the offense. The eighth is considered the same as the fifth rule in the second chapter.

239.

239.

Tiracchānagataṃ [Pg.328] vijjaṃ, dveva honti paṭhantiyā;

Payoge dukkaṭaṃ hoti, pācitti hi pade pade.

For one who studies a worldly art, there are two offenses: in the attempt, there is a wrong-doing; indeed, for every word, there is an offense entailing expiation.

240.

240.

Dasamaṃ navameneva, samānaṃ sabbathā pana;

‘‘Pariyāpuṇāti, vāceti’’, padamattaṃ visesakaṃ.

The tenth is in every way the same as the ninth; the only difference is in the words: “learns” and “teaches”.

Cittāgāravaggo pañcamo.

The Chapter on the Painted Hall, the Fifth.

241.

241.

Sabhikkhukaṃ tamārāmaṃ, jānantī pana bhikkhunī;

Pavisantī anāpucchā, dve panāpattiyo phuse.

A bhikkhunī who, knowing it to be a monastery with bhikkhus, enters without asking permission, incurs two offenses.

242.

242.

Paṭhamena ca pādena, parikkhepassatikkame;

Dukkaṭaṃ piṭake vuttaṃ, pācitti dutiyena tu.

Crossing the boundary with the first foot, a dukkaṭa is stated in the Piṭaka; with the second, a pācittiya.

243.

243.

Akkosati ca yā bhikkhuṃ, bhikkhunī paribhāsati;

Payoge dukkaṭaṃ tassā, pācittakkosite siyā.

A bhikkhunī who reviles or insults a bhikkhu incurs a dukkaṭa in the attempt; when he has been reviled, there is a pācittiya.

244.

244.

Yā hi caṇḍikabhāvena, gaṇaṃ tu paribhāsati;

Payoge dukkaṭaṃ tassā, paribhaṭṭhe panetaraṃ.

One who, with a harsh nature, reviles a group incurs a dukkaṭa in the attempt; when the group has been reviled, the other offense.

245.

245.

Nimantitā pavāritā, khādanaṃ bhojanampi vā;

Bhuñjantī bhikkhunī sā hi, dve panāpattiyo phuse.

A bhikkhunī who, having been invited and having declared herself satisfied, eats hard or soft food, indeed incurs two offenses.

246.

246.

‘‘Bhuñjissāmī’’ti yaṃ kiñci, paṭiggaṇhāti dukkaṭaṃ;

Ajjhohārapayogesu, pācitti paridīpaye.

Accepting anything with the thought, 'I will eat,' is a dukkaṭa; for the acts of swallowing, a pācittiya should be declared.

247.

247.

Kulaṃ tu maccharāyantī, dve panāpattiyo phuse;

Payoge dukkaṭaṃ vuttaṃ, sesā maccharite siyā.

Being miserly toward a family, one incurs two offenses; a dukkaṭa is stated for the attempt, the other when the miserliness is complete.

248.

248.

Abhikkhuke panāvāse, bhave vassaṃ vasantiyā;

Dukkaṭaṃ pubbakiccesu, pācitti aruṇuggame.

In a residence without bhikkhus, when a bhikkhunī dwells for the rains, a dukkaṭa is incurred for preliminary duties, and a pācittiya at sunrise.

249.

249.

Bhikkhunī ubhatosaṅghe, vassaṃvuṭṭhā tu tīhipi;

Ṭhānehi appavārentī, ekaṃ pācittiyaṃ phuse.

A bhikkhunī who has completed the rains in both Saṅghas, but does not invite criticism on three grounds, incurs one pācittiya.

250.

250.

Ovādatthāya [Pg.329] vā bhikkhuṃ, saṃvāsatthāya vā tathā;

Na gacchati sace tassā, ekaṃ pācittiyaṃ siyā.

If she does not go to a bhikkhu either for instruction or for communion, she incurs a single pācittiya.

251.

251.

Ovādampi na yācantī, na gacchantī uposathaṃ;

Ekaṃ pācittiyāpatti-māpajjati, na saṃsayo.

Not requesting instruction, not going to observe the Uposatha, she incurs one pācittiya offense—no doubt.

252.

252.

Apucchitvāva saṅghaṃ vā, bhedāpeti pasākhajaṃ;

Payoge dukkaṭaṃ, bhinne, pācitti pariyāputā.

Without asking the Saṅgha, she causes the schism of an associated community; a dukkaṭa for the attempt, a pācittiya when there is division.

Ārāmavaggo chaṭṭho.

The Sixth: The Monastery Chapter.

253.

253.

Gabbhiniṃ vuṭṭhapentī hi, dve panāpattiyo phuse;

Payoge dukkaṭaṃ, vuṭṭhā-pite pācittiyaṃ siyā.

One who ordains a pregnant woman incurs two offenses: a dukkaṭa in the attempt, and a pācittiya when she has been ordained.

254.

254.

Dutiyaṃ tatiyañceva, catutthaṃ pañcamampi ca;

Chaṭṭhañca sattamañceva, paṭhamena samaṃ mataṃ.

The second and third, as well as the fourth and fifth, and the sixth and seventh, are considered the same as the first.

255.

255.

Bhikkhunī vuṭṭhapetvāna, bhikkhuniṃ sahajīviniṃ;

Dvevassaṃ nānuggaṇhantī, ekaṃ pācittiyaṃ phuse.

A bhikkhunī who, having ordained her co-resident pupil, does not support her for two years, incurs one pācittiya.

256.

256.

Navamaṃ dasamañceva, aṭṭhamena samaṃ mataṃ;

Dvīsu āpattibhedasmiṃ, nānattaṃ natthi kiñcipi.

The ninth and tenth are considered the same as the eighth; in these two types of offenses, there is no difference whatsoever.

Gabbhinīvaggo sattamo.

The Seventh: The Chapter on Pregnant Women.

257.

257.

Kumārībhūtavaggassa, ādito pana pañcapi;

Samānā gabbhinīvagge, paṭhameneva sabbaso.

The first five rules of the Kumārībhūta Chapter are in every way the same as the first rule in the Gabbhinī Chapter.

258.

258.

‘‘Alaṃ vuṭṭhāpitenā’’ti, vuccamānā hi khīyati;

Payoge dukkaṭaṃ, pacchā, hoti pācitti khīyite.

Being told, 'Enough with ordaining,' she becomes resentful; there is a dukkaṭa in the attempt, and afterward, when she has become resentful, it is a pācittiya.

259.

259.

Sattame [Pg.330] aṭṭhame ceva, ekaṃ pācittiyaṃ mataṃ;

Ādināva samānāni, navamādīni pañcapi.

For the seventh and eighth, one pācittiya is considered; the five beginning with the ninth are the same as the first.

Kumārībhūtavaggo aṭṭhamo.

The Eighth: The Chapter on Unmarried Girls.

260.

260.

Āpattiyo phuse dvepi, dhārentī chattupāhanaṃ;

Payoge dukkaṭaṃ vuttaṃ, hoti pācitti dhārite.

Using an umbrella and footwear, one incurs two offenses: a dukkaṭa is stated for the attempt, and there is a pācittiya when they are used.

261.

261.

Yānena pana yāyantī, dve kirāpattiyo phuse;

Payoge dukkaṭaṃ hoti, pācitti yadi yāyite.

If she travels by vehicle, she incurs two offenses: a dukkaṭa in the attempt, a pācittiya if she rides.

262.

262.

Dhārentiyā tu saṅghāṇiṃ, payoge dukkaṭaṃ siyā;

Dhārite pana pācitti, catutthepi ayaṃ nayo.

For one wearing a hip-ornament, there would be a dukkaṭa in the attempt; but when it is worn, a pācittiya. This same principle applies also to the fourth case.

263.

263.

Nhāyantī gandhavaṇṇena, payoge dukkaṭaṃ phuse;

Nhānassa pariyosāne, tassā pācittiyaṃ siyā.

Bathing with scented substances, a dukkaṭa is incurred in the application; at the conclusion of bathing, there is a pācittiya for her.

264.

264.

Chaṭṭhampi pañcameneva, samānaṃ sabbathā pana;

Sattame aṭṭhame ceva, navame dasamepi ca.

The sixth is in every way the same as the fifth; and so too are the seventh and eighth, as well as the ninth and tenth.

265.

265.

Payoge dukkaṭaṃ vuttaṃ, pācittummaddite siyā;

Āpattīnaṃ vibhāgasmiṃ, natthi kāci visesatā.

A dukkaṭa is stated for the attempt; there would be a pācittiya when one is massaged. In the classification of these offenses, there is no particular distinction.

266.

266.

Anāpucchā tu bhikkhussa, purato yā nisīdati;

Payoge dukkaṭaṃ tassā, pācitti tu nisīdite.

A bhikkhunī who sits down in front of a bhikkhu without asking permission, for her there is a dukkaṭa in the attempt, and a pācittiya upon sitting down.

267.

267.

Anokāsakataṃ bhikkhuṃ, pañhaṃ pucchantiyā pana;

Payoge dukkaṭaṃ hoti, vuttā pācitti pucchite.

For a bhikkhunī who questions a bhikkhu who has not granted leave, there is a dukkaṭa in the attempt; a pācittiya is stated when the question has been asked.

268.

268.

Saṃkaccikaṃ vinā gāmaṃ, padasā pavisantiyā;

Paṭhameneva ārāma-vaggassa sadisaṃ vade.

For one entering a village on foot without a bodice, it should be said that this is similar to the first rule of the Chapter on Monasteries.

Chattupāhanavaggo navamo.

The Chapter on Umbrellas and Footwear, the Ninth.

Pācittiyakathā.

The Explanation of the Pācittiya Offenses.

269.

269.

Aṭṭhasu [Pg.331] duvidhāpatti, pāṭidesaniyesupi;

Viññāpetvā sace sappiṃ, ‘‘bhuñjissāmī’’ti gaṇhati.

In eight cases, the offense is twofold, even in those requiring acknowledgment. If, having requested ghee, one takes it, thinking, ‘I will eat it,’...

270.

270.

Tato bhikkhuniyā tassā, hoti āpatti dukkaṭaṃ;

Ajjhohāresu sabbesu, pāṭidesaniyaṃ siyā.

Then for that bhikkhunī, there is a dukkaṭa offense; for every act of consumption, there would be a pāṭidesanīya offense.

Pāṭidesanīyakathā.

The Explanation of the Pāṭidesanīya Offenses.

271.

271.

Imaṃ viditvā paramaṃ panuttaraṃ;

Niruttaraṃ atthavasena bhikkhu;

Sukhena paññattamahāsamuddaṃ;

Duruttaraṃ uttarateva dhīro.

A wise bhikkhu, having understood this supreme, unsurpassed, and unexcelled teaching in its meaning, easily crosses the great ocean of what has been proclaimed, which is so difficult to cross.

272.

272.

Yasmā tasmā asmiṃ yogaṃ;

Usmāyutto yutto kātuṃ;

Satto satto kaṅkhacchede;

Satthe satthe niccaṃ niccaṃ.

Therefore, endowed with zeal, one ought to make an effort in this. A being, intent on cutting off doubt, should be ever and always devoted to every single teaching.

Bhikkhunīvibhaṅgo niṭṭhito.

The Analysis of the Rules for Nuns is concluded.

Catuvipattikathā

The Explanation of the Four Failures.

273.

273.

Kati āpattiyo sīla-vipattipaccayā pana;

Catassova siyuṃ sīla-vipattipaccayā pana.

How many offenses, then, are conditioned by a failure in virtue? There are just four, then, conditioned by a failure in virtue.

274.

274.

Jānaṃ pārājikaṃ dhammaṃ, sace chādeti bhikkhunī;

Cutā, thullaccayaṃ hoti, sace vematikā siyā.

If a nun, knowing, conceals an offense entailing defeat, she is defeated; if she is doubtful, it is a grave offense.

275.

275.

Pācitti bhikkhu saṅghādi-sesaṃ chādeti ce pana;

Attano pana duṭṭhullaṃ, chādento dukkaṭaṃ phuse.

If a monk conceals a saṅghādisesa offense, it is a pācittiya; but in concealing his own gross offense, he incurs a dukkaṭa.

276.

276.

Āpattiyo [Pg.332] katācāra-vipattipaccayā pana;

Ekāyeva siyācāra-vipattipaccayā pana.

How many offenses, then, are conditioned by a failure in conduct? There is just one, then, conditioned by a failure in conduct.

277.

277.

Paṭicchādeti ācāra-vipattiṃ pana bhikkhu ce;

Ekamevassa bhikkhussa, hoti āpatti dukkaṭaṃ.

If a monk, however, conceals a failure in conduct, for that very monk there is a single offense of wrong-doing.

278.

278.

Kati āpattiyo diṭṭhi-vipattipaccayā pana?Dve panāpattiyo diṭṭhi-vipattipaccayā siyuṃ.

How many offenses, then, are conditioned by a failure in view? There are two offenses, then, conditioned by a failure in view.

279.

279.

Accajaṃ pāpikaṃ diṭṭhiṃ, ñattiyā dukkaṭaṃ phuse;

Kammavācāya osāne, pācitti pariyāputā.

For not abandoning a wrong view, he incurs a dukkaṭa at the motion; at the conclusion of the formal act, a pācittiya is completed.

280.

280.

Āpattiyo katājīva-vipattipaccayā pana?Chaḷevāpajjatājīva-vipattipaccayā pana.

How many offenses, then, are conditioned by a failure in livelihood? Six, then, are incurred, conditioned by a failure in livelihood.

281.

281.

Ājīvahetu pāpiccho, asantaṃ pana attani;

Manussuttaridhammaṃ tu, vadaṃ pārājikaṃ phuse.

For the sake of livelihood, one of evil wishes, speaking of a superhuman state not actually in himself, incurs a pārājika.

282.

282.

Sañcarittaṃ samāpanno, hoti saṅghādisesatā;

Pariyāyavacane ñāte, tassa thullaccayaṃ siyā.

Engaging in matchmaking, one incurs a saṅghādisesa offense; if the indirect speech is understood, there would be a thullaccaya offense.

283.

283.

Paṇītabhojanaṃ vatvā, pācitti paribhuñjato;

Bhikkhunī tu sace hoti, pāṭidesaniyaṃ siyā.

Having requested excellent food, for one who consumes it, there is a pācittiya; but if it is a bhikkhunī, it would be a pāṭidesaniya.

284.

284.

Ājīvahetu sūpaṃ vā, odanaṃ vā panattano;

Atthāya viññāpetvāna, dukkaṭaṃ paribhuñjato.

For the sake of livelihood, having requested curry or rice for one’s own sake, for the one who consumes it, it is a dukkaṭa.

Catuvipattikathā.

The Explanation of the Four Failures.

Adhikaraṇapaccayakathā

The Explanation of the Conditions for Legal Cases.

285.

285.

Vivādādhikaraṇamhā, kati āpattiyo siyuṃ?Vivādādhikaraṇamhā, dve panāpattiyo siyuṃ.

From a legal case concerning disputes, how many offenses might there be? From a legal case concerning disputes, there might be two offenses.

286.

286.

Pācitti [Pg.333] upasampannaṃ, hoti omasato pana;

Bhikkhussānupasampannaṃ, omasantassa dukkaṭaṃ.

For one who insults a fully ordained person, it is a pācittiya; for a monk who insults one not fully ordained, it is a dukkaṭa.

287.

287.

Anuvādādhikaraṇa-paccayāpattiyo kati?Anuvādādhikaraṇa-paccayā tividhā siyuṃ.

How many offenses are conditioned by a legal case concerning accusation? Those conditioned by a legal case concerning accusation are of three kinds.

288.

288.

Anuddhaṃseti ce bhikkhuṃ, amūlantimavatthunā;

Saṅghādisesamāpatti-māpajjati, na saṃsayo.

If one harasses a monk with a groundless charge of a pārājika offense, one incurs a saṅghādisesa offense, without a doubt.

289.

289.

Tathā saṅghādisesena, anuddhaṃseti ce pana;

Pācitti, dukkaṭaṃ vuttaṃ, tathācāravipattiyā.

Likewise, if one harasses another with a saṅghādisesa charge, it is a pācittiya; a dukkaṭa is declared for a failure in conduct.

290.

290.

Āpattipaccayā vuttā, kati āpattiyo pana?Āpattipaccayā vuttā, catassova mahesinā.

How many offenses, then, are said to be conditioned by an offense? Just four are said by the Great Sage to be conditioned by an offense.

291.

291.

Jānaṃ pārājikaṃ dhammaṃ, sace chādeti bhikkhunī;

Cutā, thullaccayaṃ hoti, sace vematikā siyā.

If a nun, knowing, conceals an offense entailing defeat, she is defeated; if she is doubtful, it is a grave offense.

292.

292.

Pācitti bhikkhu saṅghādi-sesaṃ chādeti ce pana;

Tathācāravipattiṃ tu, sace chādeti dukkaṭaṃ.

If a bhikkhu conceals a Saṅghādisesa offense, it is a pācittiya. If he conceals a failure in conduct, however, it is a dukkaṭa.

293.

293.

Āpattiyo hi kiccādhi-karaṇapaccayā kati?Pañceva honti kiccādhi-karaṇapaccayā pana.

How many offenses, indeed, are conditioned by duty-legal cases? Just five, indeed, are conditioned by duty-legal cases.

294.

294.

Samanubhāsanāyeva, ñattiyā dukkaṭaṃ phuse;

Samaṇī accajantīva, ukkhittassānuvattikā.

By the formal admonition and by the motion, a dukkaṭa is incurred by a nun who transgresses or follows one who is suspended.

295.

295.

Thullaccayaṃ dvayaṃ dvīhi, kammavācāhi sā phuse;

Kammavācāya osāne, tassā pārājikaṃ siyā.

She incurs two thullaccayas through two formal acts; at the conclusion of the formal act, it would be a pārājika for her.

296.

296.

Samanubhāsanāyeva, bhedakassānuvattikā;

Na pariccajati taṃ laddhiṃ, hoti saṅghādisesatā.

By the formal admonition, if one follows a schismatic and does not abandon that doctrine, it is a Saṅghādisesa offense.

297.

297.

Samanubhāsanāyeva, pāpikāya ca diṭṭhiyā;

Yāvatatiyakaṃ tassā, pācittaccajatopi ca.

By the formal admonition itself, regarding a wrong view, up to the third time, it is a pācittiya for her, even if she abandons it.

Adhikaraṇapaccayakathā.

The Chapter on the Conditions for Legal Cases.

Khandhakapucchākathā

The Chapter of Questions on the Khandhakas.

298.

298.

Khandhakesupi [Pg.334] āpatti-pabhedaṃ āgataṃ pana;

Pāṭavatthāya bhikkhūnaṃ, pavakkhāmi nibodhatha.

In the Khandhakas, however, the classification of offenses is given; for the proficiency of the bhikkhus, I shall explain—understand this.

299.

299.

Khandhake paṭhame tāva, kati āpattiyo siyuṃ?Khandhake paṭhame tāva, dve panāpattiyo siyuṃ.

First of all, in the first Khandhaka, how many offenses might there be? First of all, in the first Khandhaka, just two offenses might there be.

300.

300.

Ūnavīsativassaṃ tu, karoto upasampadaṃ;

Hoti pācittiyaṃ tassa, sesesu pana dukkaṭaṃ.

For one who performs the full ordination for one under twenty years of age, it is a pācittiya; in other cases, it is a dukkaṭa.

301.

301.

Kati āpattiyo honti;

Khandhake tu uposathe?Tisso āpattiyo honti;

Khandhake tu uposathe.

How many offenses are there in the Uposatha Khandhaka? There are three offenses in the Uposatha Khandhaka.

302.

302.

‘‘Nassantete vinassantu’’, iti bhedapurakkhakā;

Uposathassa karaṇe, thullaccayamudīritaṃ.

“Let them perish, let them be destroyed”—for those who put schism first, in performing the Uposatha, a thullaccaya is declared.

303.

303.

Ukkhittakena saddhiṃ tu, karontassa uposathaṃ;

Hoti pācittiyaṃ tassa, sesesu pana dukkaṭaṃ.

For one who performs the Uposatha together with a suspended bhikkhu, it is a pācittiya; in other cases, it is a dukkaṭa.

304.

304.

Kati āpattiyo vuttā, vada vassūpanāyike?Ekāva dukkaṭāpatti, vuttā vassūpanāyike.

Tell me, how many offenses are declared in the chapter on the rains-residence? Just one offense of wrong-doing is declared in the chapter on the rains-residence.

305.

305.

Kati āpattiyo vuttā, khandhake tu pavāraṇe?Tisso āpattiyo vuttā, uposathasamā matā.

How many offenses are declared in the Khandhaka regarding the Pavāraṇā? Three offenses are declared, considered similar to the Uposatha.

306.

306.

Kati āpattiyo vuttā, camme? Tissova dīpitā;

Mārentānaṃ tu pācitti, gahetvā vacchatariṃ pana.

How many offenses are declared in the chapter on hides? Just three are explained. For those who cause an animal to be killed, it is a pācittiya; and for taking the hide of a young cow, it is a pācittiya.

307.

307.

Aṅgajātaṃ chupantassa, rattena pana cetasā;

Tassa thullaccayaṃ vuttaṃ, sesesu pana dukkaṭaṃ.

For one touching the private parts with a lustful mind, a thullaccaya is declared; in other cases, a dukkaṭa.

308.

308.

Kati āpattiyo vuttā, bhesajjakkhandhake pana?Tisso āpattiyo vuttā, bhesajjakkhandhake pana.

How many offenses are stated in the chapter on medicines? Three offenses are stated in the chapter on medicines.

309.

309.

Samantā [Pg.335] dvaṅgule tattha, thullaccayamudīritaṃ;

Bhojjayāgūsu pācitti, sesesu pana dukkaṭaṃ.

Within two fingerbreadths all around there, a thullaccaya is declared; for solid food and gruel, a pācittiya; in other cases, a dukkaṭa.

310.

310.

Kathine natthi āpatti, paññattaṃ kevalaṃ pana;

Kati cīvarasaṃyutte, vuttā āpattiyo pana?

There is no offense regarding the Kathina, but only a regulation is laid down. How many offenses concerning robes have been declared?

311.

311.

Tisso cīvarasaṃyutte, vuttā āpattiyo pana;

Kusavākamaye cīre, thullaccayamudīritaṃ.

Three offenses concerning robes have been stated; for a robe made of kusa grass and bark, a thullaccaya is declared.

312.

312.

Sanissaggāva pācitti, atireke tu cīvare;

Sesesu dukkaṭaṃ vuttaṃ, buddhenādiccabandhunā.

For an extra robe, it is a pācittiya with forfeiture; in other cases, a dukkaṭa is declared by the Buddha, kinsman of the sun.

313.

313.

Campeyyake ca kosambe, kammasmiṃ pārivāsike;

Tathā samuccaye ekā, dukkaṭāpatti dīpitā.

In the Campeyyaka and Kosambaka Khandhakas, in the act concerning probation, and likewise in the Samuccaya Khandhaka, one offense of wrong-doing is explained.

314.

314.

Kati āpattiyo vuttā, samathakkhandhake pana?Dveyevāpattiyo vuttā, samathakkhandhake pana.

How many offenses are stated in the chapter on settling disputes? Only two offenses are stated in the chapter on settling disputes.

315.

315.

Chandassa dāyako bhikkhu, pācitti yadi khīyati;

Sesesu pana sabbattha, dukkaṭaṃ samudāhaṭaṃ.

A bhikkhu who gives consent incurs a pācittiya if it is withdrawn; in all other cases, a dukkaṭa is declared.

316.

316.

Kati khuddakavatthusmiṃ, vuttā āpattiyo pana?Tisso khuddakavatthusmiṃ, vuttā āpattiyo pana.

How many offenses are declared regarding minor matters? Three offenses are declared regarding minor matters.

317.

317.

Attano aṅgajātaṃ tu, chindaṃ thullaccayaṃ phuse;

Romanthe hoti pācitti, sese āpatti dukkaṭaṃ.

Cutting one's own private parts incurs a thullaccaya; for removing hair, it is a pācittiya; in other cases, it is a dukkaṭa.

318.

318.

Tathā senāsanasmiṃ tu, tisso āpattiyo siyuṃ;

Vissajjane ca garuno, thullaccayamudīritaṃ.

Likewise, regarding lodgings, there are three offenses; for dismissing a senior, a thullaccaya is declared.

319.

319.

Nikkaḍḍhane ca pācitti, saṅghikamhā vihārato;

Sesesu pana sabbattha, dukkaṭaṃ samudāhaṭaṃ.

For forcibly ejecting someone from a Saṅgha dwelling, there is a pācittiya; in all other cases, a dukkaṭa is declared.

320.

320.

Kati āpattiyo saṅgha-bhede vuttā mahesinā?Dve panāpattiyo saṅgha-bhede vuttā mahesinā.

How many offenses regarding schism in the Sangha are declared by the Great Sage? Two offenses regarding schism in the Sangha are declared by the Great Sage.

321.

321.

Bhedānuvattakānaṃ [Pg.336] tu, thullaccayamudīritaṃ;

Gaṇabhoge tu bhikkhūnaṃ, pācitti paridīpitā.

For those who follow a schism, a grave offense is declared; for monks who partake of communal property, a pācittiya is explained.

322.

322.

Khandhake vattasaṃyutte, kati āpattiyo matā?Khandhake vattasaṃyutte, dukkaṭāpattiyeva sā.

In the chapter connected with duties, how many offenses are considered? In the chapter connected with duties, it is only a dukkaṭa offense.

323.

323.

Ṭhapane pātimokkhassa, tathā ekāva dīpitā;

Bhikkhunikkhandhake cāpi, kati āpattiyo matā?

For suspending the Pātimokkha, likewise, only one is explained; and in the Bhikkhunī Khandhaka, how many offenses are considered?

324.

324.

Bhikkhunikkhandhake cāpi, dve panāpattiyo matā;

Apavāraṇāya pācitti, sesesu pana dukkaṭaṃ.

In the Bhikkhunī Khandhaka, two offenses are considered; for preventing the Pavāraṇā, it is a pācittiya; in other cases, it is a dukkaṭa.

Khandhakapucchākathā niṭṭhitā.

The Discourse on Questions about the Khandhakas is concluded.

Samuṭṭhānasīsakathā

The Discourse on the Headings of Origination

325.

325.

Vibhaṅgesu pana dvīsu, paññattāni mahesinā;

Yāni pārājikādīni, uddisanti uposathe.

In the two Vibhaṅgas, the Great Sage has laid down those rules, beginning with the pārājikas, which are recited on the Uposatha.

326.

326.

Tesaṃ dāni pavakkhāmi, samuṭṭhānamito paraṃ;

Pāṭavatthāya bhikkhūnaṃ, taṃ suṇātha samāhitā.

Now I will explain their origination, for the proficiency of the monks. Listen to that with collected minds.

327.

327.

Kāyo ca vācāpi ca kāyavācā;

Tāneva cittena yutāni tīṇi;

Ekaṅgikaṃ dvaṅgitivaṅgikanti;

Chadhā samuṭṭhānavidhiṃ vadanti.

Body, speech, and body-and-speech; these same three when joined with the mind—thus they declare the method of origination to be sixfold.

328.

328.

Tesu ekena vā dvīhi, tīhi vātha catūhi vā;

Chahi vāpattiyo nānā-samuṭṭhānehi jāyare.

Among these, offenses arise from various origins: by one or by two, or by three or by four, or by six.

329.

329.

Tattha pañcasamuṭṭhānā, kā cāpatti na vijjati;

Hoti ekasamuṭṭhānā, pacchimeheva tīhipi.

Therein, no offense with five origins is found; there are those with a single origin, arising from the last three.

330.

330.

Tatheva [Pg.337] dvisamuṭṭhānā, kāyato kāyacittato;

Vācato vācacittamhā, tatiyacchaṭṭhatopi ca.

Likewise, there are those with two origins: from body and body-with-mind; from speech and speech-with-mind; and also from the third and the sixth.

331.

331.

Catutthacchaṭṭhato ceva, pañcamacchaṭṭhatopi ca;

Jāyate pañcadhāvesā, samuṭṭhāti na aññato.

And from the fourth and sixth, and also from the fifth and sixth; this arises in five ways, and not from elsewhere.

332.

332.

Tisamuṭṭhānikā nāma, paṭhamehi ca tīhipi;

Pacchimehi ca tīheva, samuṭṭhāti na aññato.

Those with three origins, by name, arise either from the first three or from the last three, and not from elsewhere.

333.

333.

Paṭhamā tatiyā ceva, catutthacchaṭṭhatopi ca;

Dutiyā tatiyā ceva, pañcamacchaṭṭhatopi ca.

(The four-origin offenses arise from:) the first, third, fourth, and sixth; or from the second, third, fifth, and sixth.

334.

334.

Dvidhā catusamuṭṭhānā, jāyate na panaññato;

Ekadhā chasamuṭṭhānā, samuṭṭhāti chaheva hi.

Those with four origins are of two kinds, arising not from elsewhere; that with six origins is of one kind, for it arises from all six.

Āha ca –

And it is said:

335.

335.

‘‘Tidhā ekasamuṭṭhānā, pañcadhā dvisamuṭṭhitā;

Dvidhā ticaturo ṭhānā, ekadhā chasamuṭṭhitā’’.

“Those of single origin are of three kinds; those of double origin are of five kinds; those of three and four origins are of two kinds each; and that of sixfold origin is of one kind.”

336.

336.

Teraseva ca nāmāni, samuṭṭhānavisesato;

Labhantāpattiyo sabbā, tāni vakkhāmito paraṃ.

According to their specific origins, all offenses receive thirteen names; these I will explain hereafter.

337.

337.

Paṭhamantimavatthuñca, dutiyaṃ sañcarittakaṃ;

Samanubhāsanañceva, kathineḷakalomakaṃ.

The First Case and the Last Case; the Second and the Sañcarittaka; the Samanubhāsanā, the Kathina, and the Eḷakalomaka.

338.

338.

Padasodhammamaddhānaṃ, theyyasatthañca desanā;

Bhūtārocanakañceva, corivuṭṭhāpanampi ca.

The Padasodhamma and the Addhāna; the Theyyasattha and the Desanā; the Bhūtārocana, and also the Corivuṭṭhāpana.

339.

339.

Ananuññātakañcāti, sīsānetāni terasa;

Terasete samuṭṭhāna-nayā viññūhi cintitā.

And the Ananuññātaka—these are the thirteen headings. These thirteen methods of origination have been considered by the wise.

340.

340.

Tattha yā tu catutthena, samuṭṭhānena jāyate;

Ādipārājikuṭṭhānā, ayanti paridīpitā.

Therein, that which arises from the fourth origin is explained as having the origin of the first pārājika.

341.

341.

Sacittakehi [Pg.338] tīheva, samuṭṭhānehi yā pana;

Jāyate sā panuddiṭṭhā, adinnādānapubbakā.

That which arises from the three origins involving the mind is pointed out as having the taking of what is not given as its exemplar.

342.

342.

Samuṭṭhānehi yāpatti, jātucchahipi jāyate;

Sañcarittasamuṭṭhānā, nāmāti paridīpitā.

The offense that arises from all six origins is explained by name as 'the origin of Sañcaritta'.

343.

343.

Chaṭṭheneva samuṭṭhāti, samuṭṭhānena yā pana;

Samuṭṭhānavasenāyaṃ, vuttā samanubhāsanā.

That which arises only from the sixth origin is called, by way of its origin, the Samanubhāsanā.

344.

344.

Tatiyacchaṭṭhatoyeva, samuṭṭhāti hi yā pana;

Samuṭṭhānavasenāyaṃ, kathinupapadā matā.

That which arises only from the third and sixth origins is, by way of its origin, considered to be based on the Kathina.

345.

345.

Jāyate yā panāpatti, kāyato kāyacittato;

Ayameḷakalomādi-samuṭṭhānāti dīpitā.

The offense that arises from the body or from body-with-mind is declared to have the origin of 'sheep's wool and so forth'.

346.

346.

Jāyate yā panāpatti, vācato vācacittato;

Ayaṃ tu padasodhamma-samuṭṭhānāti vuccati.

The offense that arises from speech or from speech-and-mind is, however, called the Padasodhamma-origin.

347.

347.

Kāyato kāyavācamhā, catutthacchaṭṭhatopi ca;

Jāyate sā panaddhāna-samuṭṭhānāti sūcitā.

That which arises from the body, from body and speech, and also from the fourth and sixth, is indicated as the origination of 'going on a long journey'.

348.

348.

Catutthacchaṭṭhatoyeva, samuṭṭhāti hi yā pana;

Theyyasatthasamuṭṭhānā, ayanti paridīpitā.

Indeed, whatever arises only from the fourth and sixth is explained as the origination of 'accompanying a thief'.

349.

349.

Pañcameneva yā cettha, samuṭṭhānena jāyate;

Samuṭṭhānavasenāyaṃ, dhammadesanasaññitā.

Whatever arises here only by the fifth origination, this, by way of origination, is designated as 'Dhamma teaching'.

350.

350.

Acittakehi tīheva, samuṭṭhānehi yā siyā;

Samuṭṭhānavasenāyaṃ, bhūtārocanapubbakā.

Whatever arises from the three non-mental originations, this, by way of origination, is the category beginning with 'revealing a true state'.

351.

351.

Pañcamacchaṭṭhatoyeva, yā samuṭṭhānato siyā;

Ayaṃ tu paṭhitā cori-vuṭṭhāpanasamuṭṭhitā.

Whatever arises only from the fifth and sixth originations, this, however, is recited as having arisen from 'ordaining a thief'.

352.

352.

Dutiyā tatiyamhā ca, pañcamacchaṭṭhatopi yā;

Jāyate ananuññāta-samuṭṭhānā ayaṃ siyā.

Whatever arises from the second, third, and also from the fifth and sixth, this would be the origination of 'the unpermitted'.

353.

353.

Paṭhamaṃ dutiyaṃ tattha, catutthaṃ navamampi ca;

Dasamaṃ dvādasamañcāti, samuṭṭhānaṃ sacittakaṃ.

The first, second, fourth, and also the ninth, tenth, and twelfth—these originations are mental.

354.

354.

Ekekasmiṃ [Pg.339] samuṭṭhāne, sadisā idha dissare;

Sukkañca kāyasaṃsaggo, paṭhamāniyatopi ca.

In each single origination, similar offenses are seen here: emission of semen, bodily contact, and also the first undetermined rule.

355.

355.

Pubbupaparipāko ca, raho bhikkhuniyā saha;

Sabhojane, raho dve ca, aṅgulī, udake hasaṃ.

Approaching families and having food cooked; being alone with a bhikkhunī; eating together; two in private; tickling with a finger; playing in the water.

356.

356.

Pahāre, uggire ceva, tepaññāsā ca sekhiyā;

Adhakkhakubbhajāṇuñca, gāmantaramavassutā.

Striking; raising a fist; and the fifty-three training rules; wearing a robe below the armpit or above the knees; and entering another village while lustful.

357.

357.

Talamaṭṭhudasuddhi ca, vassaṃvuṭṭhā tatheva ca;

Ovādāya na gacchantī, nānubandhe pavattiniṃ.

And cleaning with a palm-sized rubbing stone; and likewise having resided alone during the rains; not going for exhortation; and not attending the preceptress.

358.

358.

Pañcasattati niddiṭṭhā, kāyacittasamuṭṭhitā;

Ime ekasamuṭṭhānā, methunena samā matā.

Seventy-five are designated, arisen from body and mind; these, having a single origination, are considered equal to sexual intercourse.

Paṭhamapārājikasamuṭṭhānaṃ.

The Origination of the First Pārājika.

359.

359.

Viggahaṃ, uttariñceva, duṭṭhullaṃ, attakāmatā;

Duṭṭhadosā duve ceva, dutiyāniyatopi ca.

Dispute; and also superhuman states; a grave offense; desire for one's own sake; and two offenses of maliciousness; and also the second undetermined rule.

360.

360.

Acchindanañca pariṇāmo, musā, omasapesuṇā;

Duṭṭhullārocanañceva, pathavīkhaṇanampi ca.

And snatching; and diverting gifts; lying; contemptuous and malicious speech; and revealing a grave offense; and also digging the earth.

361.

361.

Bhūtagāmaññavādo ca, ujjhāpanakameva ca;

Nikkaḍḍho, siñcanañceva, tathā āmisahetu ca.

Destroying plant life and evasive speech; and also causing annoyance; expulsion; and also sprinkling; and likewise for the sake of material gain.

362.

362.

Bhuttāviṃ, ehanādariṃ, bhiṃsāpanakameva ca;

Apanidheyya, sañcicca, pāṇaṃ, sappāṇakampi ca.

Having eaten again; beckoning and disrespect; and also intimidation; concealment; intentionally killing a living being; and also using water with living beings.

363.

363.

Ukkoṭanaṃ =00 tathā ūno, saṃvāso, nāsanena ca;

Sahadhammikaṃ, vilekhāya, mohanāmūlakena ca.

Reopening a legal question; and likewise a deficient robe; cohabitation; and by instigating expulsion; speaking against a co-religionist; by scratching; and by feigning ignorance and a groundless accusation.

364.

364.

Kukkuccaṃ, khīyanaṃ datvā, pariṇāmeyya puggale;

Kiṃ te, akālaṃ, acchinde, duggahā, nirayena vā.

Causing anxiety; giving rise to contempt; diverting to an individual; 'What is it to you?'; untimely; snatching; poorly grasped; or by hell.

365.

365.

Gaṇassa [Pg.340] ca vibhaṅgañca, dubbalāsā tatheva ca;

Dhammikaṃ kathinuddhāraṃ, sañciccāphāsumeva ca.

And causing a schism in the group; and likewise attempting to invalidate an ordination; the rightful removal of the Kathina; and also intentional discomfort.

366.

366.

Sayaṃ upassayaṃ datvā, akkoseyya ca caṇḍikā;

Kulamaccharinī assa, gabbhiniṃ vuṭṭhapeyya ca.

Having given a dwelling oneself, and also might abuse angrily; might be stingy towards families, and also might ordain a pregnant woman.

367.

367.

Pāyantiṃ, dve ca vassāni, saṅghenāsammatampi ca;

Tisso gihigatā vuttā, tissoyeva kumārikā.

Ordaining one who is suckling, one who has not trained for two years, and also one not approved by the Sangha; three types of householders are mentioned, and just three types of maidens.

368.

368.

Ūnadvādasavassā dve, tathālaṃ tāva teti ca;

Sokāvassā tathā pāri-vāsikacchandadānato.

Two under twelve years, and likewise 'enough for now'; a year of sorrow, and likewise from the giving of consent for a parivāsa.

369.

369.

Anuvassaṃ duve cāti, sikkhā ekūnasattati;

Adinnādānatulyattā, tisamuṭṭhānikā katā.

And two each year, the training rules are sixty-nine; because of equivalence to taking what is not given, they are made of three originations.

Dutiyapārājikasamuṭṭhānaṃ.

The Origination of the Second Pārājika.

370.

370.

Sañcarikuṭimahallakaṃ, dhovāpanañca paṭiggaho;

Cīvarassa ca viññatti, gahaṇañca taduttariṃ.

Acting as a go-between; a hut; a large dwelling; causing to be washed and acceptance; and requesting a robe, and receiving an extra one.

371.

371.

Upakkhaṭadvayañceva, tathā dūtena cīvaraṃ;

Kosiyaṃ, suddhakāḷānaṃ, dvebhāgādānameva ca.

And two prepared robes, and likewise a robe through a messenger; the silk robe, of pure black wool, and also the acceptance of two portions.

372.

372.

Chabbassāni, purāṇassa, lomadhovāpanampi ca;

Rūpiyassa paṭiggāho, ubho nānappakārakā.

For six years; of an old one; and also causing wool to be washed; acceptance of money; both of different kinds.

373.

373.

Ūnabandhanapatto ca, vassasāṭikasuttakaṃ;

Vikappāpajjanaṃ, yāva, dvāra, dānañca sibbanaṃ.

And a bowl with less than five bindings; thread for a rains-cloth; a shared robe; up to the door; and giving and sewing.

374.

374.

Pūvehi, paccayo jotiṃ, ratanaṃ, sūci, mañcakaṃ;

Tūlaṃ, nisīdanaṃ, kaṇḍu, vassikā, sugatassa ca.

With cakes; a requisite; a fire; a jewel; a needle; a couch; cotton; a sitting cloth; an itch-covering cloth; a rains-robe; and of the Sugata.

375.

375.

Aññaviññattisikkhā ca, aññacetāpanampi ca;

Saṅghikena duve vuttā, dve mahājanikena ca.

And the training rule concerning intimation to another, and also causing another to buy; two are said regarding Sangha property, and two regarding property of the community.

376.

376.

Tathā [Pg.341] =01 puggalikenekaṃ, garupāvuraṇaṃ lahuṃ;

Dve vighāsodasāṭī ca, tathā samaṇacīvaraṃ.

Likewise, one personal [robe], a heavy outer robe, a light one; and two [rules concerning] the rains-bathing cloth and the itch-covering cloth, and likewise a monk's robe.

377.

377.

Iti ekūnapaṇṇāsa, dhammā dukkhantadassinā;

Chasamuṭṭhānikā ete, sañcarittasamā katā.

Thus, these forty-nine teachings, proclaimed by the seer of the end of suffering, are of six origins, made equal to the sañcaritta offense.

Sañcarittasamuṭṭhānaṃ.

The Sañcaritta Origination.

378.

378.

Saṅghabhedo ca bhedānu-vattadubbacadūsakā;

Duṭṭhullacchādanaṃ, diṭṭhi, chanda, ujjagghikā duve.

And schism in the Sangha, following a schismatic, being difficult to admonish, and corrupting families; concealing a grave offense, wrong view, partiality, and two [rules on] loud laughter.

379.

379.

Appasaddā duve vuttā, tathā na byāhareti ca;

Chamā, nīcāsane, ṭhānaṃ, pacchato, uppathena ca.

Two [rules on] making little sound are stated, and likewise 'one should not speak'; on the ground, on a low seat, standing, from behind, and from off the path.

380.

380.

Vajjacchādānuvattā ca, gahaṇaṃ, osāreyya ca;

Paccakkhāmīti sikkhā ca, tathā kismiñcideva ca.

And following one who conceals a fault, adopting [a view], and restoring; and the training rule 'I renounce', and likewise 'in any matter whatsoever'.

381.

381.

Saṃsaṭṭhā dve, vadhitvā ca, visibbetvā ca dukkhitaṃ;

Punadeva ca saṃsaṭṭhā, neva vūpasameyya ca.

Two [rules on] associating; and having struck, and having discomposed the afflicted; and again associating, and one who would not be appeased.

382.

382.

Jānaṃ sabhikkhukārāmaṃ, tatheva na pavāraye;

Tathā anvaddhamāsañca, sahajīviniyo duve.

Knowing a monastery has monks, likewise one should not be invited; and likewise every half-month, and two [rules on] co-residents.

383.

383.

Sace me cīvaraṃ ayye, anubandhissasīti ca;

Sattatiṃsa ime dhammā, sambuddhena pakāsitā.

And, “Venerable sister, if you will follow up with a robe for me”; these thirty-seven things were proclaimed by the Perfectly Enlightened One.

384.

384.

Sabbe ete samuṭṭhānā, kāyavācādito siyuṃ;

Samāsamasameneva, katā samanubhāsanā.

All these origins may be from body and speech, and so forth; the formal admonition was made equally in summary and in detail.

Samanubhāsanasamuṭṭhānaṃ.

The Origination of the Formal Admonition.

385.

385.

Kathināni ca tīṇādi, patto, bhesajjameva ca;

Accekampi ca sāsaṅkaṃ, pakkamantadvayampi ca.

And the three robes and so on, the bowl, and medicine; and also the urgent and the dangerous, and the two [rules on] departing.

386.

386.

Tathā [Pg.342] upassayaṃ gantvā, bhojanañca paramparaṃ;

Anatirittaṃ sabhatto, vikappetvā tatheva ca.

Likewise, having gone to a residence, and food in succession; not left over, at a group meal, and likewise having made an arrangement.

387.

387.

Rañño, vikāle, vosāsā-raññakussayavādikā;

Pattasannicayañceva, pure, pacchā, vikālake.

Of the king, at the wrong time, admonition, and speaking of worldly achievements; and the accumulation of bowls, before, after, and at the wrong time.

388.

388.

Pañcāhikaṃ =02, saṅkamaniṃ, tathā āvasathadvayaṃ;

Pasākhe, āsane cāti, ekūnatiṃsime pana.

The five-day [period], transferring, likewise the two [rules on] dwellings; on a branch, and on a seat—thus, these are twenty-nine.

389.

389.

Dvisamuṭṭhānikā dhammā, niddiṭṭhā kāyavācato;

Kāyavācādito ceva, sabbe kathinasambhavā.

The phenomena of twofold origin are specified as from body and speech; and from body, speech, and so forth, all arise from the Kathina.

Kathinasamuṭṭhānaṃ.

The Kathina Origination.

390.

390.

Dve seyyāhaccapādo ca, piṇḍañca gaṇabhojanaṃ;

Vikāle, sannidhiñceva, dantaponamacelakaṃ.

Two [rules on] lodgings and high seats, and almsfood, a group meal; at the wrong time, and hoarding, a tooth-stick, and [giving to] a naked ascetic.

391.

391.

Uyyuttañca vasuyyodhiṃ, surā, orena nhāyanaṃ;

Dubbaṇṇakaraṇañceva, pāṭidesaniyadvayaṃ.

A deployed [army], and staying with an army, liquor, bathing within the half-month; and making of a bad color, and the two Pāṭidesanīya.

392.

392.

Lasuṇaṃ, upatiṭṭheyya, naccadassanameva ca;

Naggaṃ, attharaṇaṃ, mañce, antoraṭṭhe, tathā bahi.

Garlic, one should attend, and viewing a performance; naked, a floor-covering, on a couch, within the country, and likewise outside.

393.

393.

Antovassamagārañca, āsandiṃ, suttakantanaṃ;

Veyyāvaccaṃ, sahatthā ca, āvāse ca abhikkhuke.

And a house during the rains retreat, a high chair, spinning thread; performing a service, with one's own hand, and in a dwelling without monks.

394.

394.

Chattaṃ, yānañca saṅghāṇiṃ, alaṅkāraṃ, gandhavāsitaṃ;

Bhikkhunī, sikkhamānā ca, sāmaṇerī, gihīniyā.

An umbrella, and a vehicle, a robe worn over both shoulders, ornaments, perfumes; a bhikkhunī, a probationer, a female novice, and a laywoman.

395.

395.

Tathā saṃkaccikā cāti, tecattālīsime pana;

Sabbe eḷakalomena, dvisamuṭṭhānikā samā.

Likewise, and the shoulder-covering—thus, these are forty-three; all are equal to the [offense concerning] goat's wool, being of twofold origin.

Eḷakalomasamuṭṭhānaṃ.

The Goat's Wool Origination.

396.

396.

Aññatrāsammato [Pg.343] ceva, tathā atthaṅgatena ca;

Tiracchānavijjā dve vuttā, anokāsakatampi ca.

And [ordaining] one not agreed upon, and likewise after sunset; two [rules on] worldly knowledge are stated, and also not having been given leave.

397.

397.

Sabbe cha panime dhammā, vācato vācacittato;

Dvisamuṭṭhānikā honti, padasodhammatulyatā.

All these six phenomena are indeed of twofold origin, from speech or from speech-and-mind, equal to the Padasodhamma.

Padasodhammasamuṭṭhānaṃ.

The Padasodhamma Origination.

398.

398.

Ekaṃ nāvaṃ, paṇītañca, saṃvidhānañca saṃhare;

Dhaññaṃ, nimantitā ceva, pāṭidesaniyaṭṭhakaṃ.

A boat, and choice things, and arranging to travel together; grain, and being invited, and the eight Pāṭidesanīya.

399.

399.

Etā =03 catusamuṭṭhānā, sikkhā cuddasa honti hi;

Paññattā buddhaseṭṭhena, addhānena samā matā.

These are of four origins, the training rules are indeed fourteen; declared by the foremost Buddha, they are considered equal to the [offense concerning] a journey.

Addhānasamuṭṭhānaṃ.

The Origin of the Journey.

400.

400.

Sutiṃ, sūpādiviññattiṃ, andhakāre tatheva ca;

Paṭicchanne ca okāse, byūhe cāti ime chapi.

Hearing, indicating soup, etc., and likewise in darkness; and in a covered place, and in a crowd—thus, these six.

401.

401.

Sabbe tu dvisamuṭṭhānā, catutthacchaṭṭhato siyuṃ;

Theyyasatthasamuṭṭhānā, desitādiccabandhunā.

All, however, are of twofold origin, from the fourth and the sixth; the origin of theft and violence was taught by the Kinsman of the Sun.

Theyyasatthasamuṭṭhānaṃ.

The Origin of Theft and Violence.

402.

402.

Chatta, daṇḍakarassāpi, satthāvudhakarassapi;

Pādukūpāhanā, yānaṃ, seyyā, pallatthikāya ca.

A parasol, and one holding a staff, and one holding a knife or weapon; sandals, shoes, a vehicle, a bed, and a cross-legged seat.

403.

403.

Veṭhitoguṇṭhito cāti, ekādasa nidassitā;

Sabbe ekasamuṭṭhānā, dhammadesanasaññitā.

Wrapped and shrouded—thus, eleven are shown; all are of single origin, designated as the teaching of the Dhamma.

Dhammadesanasamuṭṭhānaṃ.

The Origin of the Dhamma Teaching.

404.

404.

Bhūtārocanakañceva[Pg.344], corivuṭṭhāpanampi ca;

Ananuññātamattañhi, asambhinnamidaṃ tayaṃ.

And the announcement of facts, and also incitement to theft; indeed, merely without permission, this triad is not to be mixed.

Samuṭṭhānasīsakathā niṭṭhitā.

The discussion on the main topics of origin is concluded.

Ekuttaranayakathā

The Discourse on the Method of Numerical Increase.

405.

405.

Kati āpattiyo honti, samuṭṭhānena ādinā?Pañca āpattiyo honti, kuṭiṃ saṃyācikāya tu.

How many offenses are there, by origin and so forth? There are five offenses regarding a hut requested by entreaty.

406.

406.

Karoto pana tissova, payoge dukkaṭādayo;

Vikāle pana pācitti, tathā aññātihatthato.

For the doer, there are indeed three: in the effort, offenses beginning with dukkaṭa; but at the wrong time, a pācittiya, likewise from the hand of a non-relative.

407.

407.

Gahetvā bhuñjato vuttaṃ, pāṭidesaniyampi ca;

Pañcimāpattiyo honti, samuṭṭhānena ādinā.

For one who takes and eats, it is said, and also an offense requiring confession; these five offenses arise by origin and so forth.

408.

408.

Kati =04 āpattiyo honti, dutiyena tuvaṃ bhaṇa?Āpattiyo catassova, hontīti paridīpaye.

How many offenses are there? Speak, by the second origin. There are indeed four offenses, thus it is made clear.

409.

409.

‘‘Kuṭiṃ mama karothā’’ti, samādisati bhikkhu ce;

Karonti ce kuṭiṃ tassa, vipannaṃ sabbathā pana.

If a monk gives instructions, saying, 'Build a hut for me,' and they build a hut for him, it is then entirely improper.

410.

410.

Tisso purimaniddiṭṭhā, payoge dukkaṭādayo;

Padasodhammamūlena, catassova bhavantimā.

The three previously specified, in the effort, offenses beginning with wrong conduct; based on the rule's foundation, these indeed become four offenses.

411.

411.

Tatiyena kati jāyanti, samuṭṭhānena me bhaṇa?Tatiyena tuvaṃ brūmi, pañcadhāpattiyo siyuṃ.

How many arise by the third origin? Tell me. By the third, I declare to you, there are five kinds of offenses.

412.

412.

Bhikkhu saṃvidahitvāna;

Karoti ca kuṭiṃ sace;

Tisso āpattiyo honti;

Payoge dukkaṭādayo.

If a bhikkhu, having made arrangements, constructs a hut, three offenses arise, beginning with a dukkaṭa in the course of the endeavor.

413.

413.

Paṇītabhojanaṃ [Pg.345] vatvā, hoti pācitti bhuñjato;

Bhikkhuniṃ na nivāretvā, pāṭidesaniyaṃ siyā.

Having asked for choice food, there is a pācittiya offense when one eats it; not having prevented a bhikkhunī, there would be a pāṭidesaniya.

414.

414.

Siyuṃ kati catutthena, samuṭṭhānena me bhaṇa?Chaḷevāpattiyo honti, methunaṃ yadi sevati.

Tell me, how many offenses arise by the fourth origin? Six offenses indeed arise if one engages in sexual intercourse.

415.

415.

Hoti pārājikaṃ tassa, kuṭiṃ saṃyācikāya tu;

Karoto pana tissova, payoge dukkaṭādayo.

For him, there is a pārājika. And regarding a hut obtained by asking, for the one making it, there are indeed three offenses, beginning with a dukkaṭa in the course of the endeavor.

416.

416.

Vikāle pana pācitti, tathā aññātihatthato;

Gahetvā bhuñjato vuttaṃ, pāṭidesaniyampi ca.

At the wrong time, there is a pācittiya; likewise, for taking and eating from the hand of a non-relative, a pāṭidesaniya is also stated.

417.

417.

Kati āpattiyo honti, pañcamena? Cha honti hi;

Manussuttaridhammaṃ tu, vadaṃ pārājikaṃ phuse.

How many offenses are there by the fifth origin? Six indeed arise. But speaking of superhuman qualities, one incurs a pārājika.

418.

418.

‘‘Kuṭiṃ mama karothā’’ti;

Samādisati bhikkhu ce;

Karonti ce kuṭiṃ tisso;

Honti tā dukkaṭādayo.

If a bhikkhu instructs, 'Build a hut for me,' and they build the hut, three offenses arise, beginning with a dukkaṭa.

419.

419.

Vāceti padaso dhammaṃ, hoti pācitti bhikkhuno;

Davakamyatā vadantassa, tassa dubbhāsitaṃ siyā.

If a bhikkhu teaches the Dhamma word by word, there is a pācittiya for him; if he speaks in jest, it would be wrong speech for him.

420.

420.

Samuṭṭhānena =05 chaṭṭhena, kati āpattiyo siyuṃ?Cha ca saṃvidahitvāna, bhaṇḍaṃ harati ce cuto.

By the sixth origin, how many offenses would there be? Six. And if, having conspired, one steals goods, he is fallen.

421.

421.

‘‘Kuṭiṃ mama karothā’’ti;

Samādisati bhikkhu ce;

Karonti ce kuṭiṃ tisso;

Honti tā dukkaṭādayo.

If a bhikkhu instructs, 'Build a hut for me,' and they build the hut, three offenses arise, beginning with a dukkaṭa.

422.

422.

Paṇītabhojanaṃ vatvā, hoti pācitti bhuñjato;

Bhikkhuniṃ na nivāretvā, pāṭidesaniyaṃ siyā.

Having asked for choice food, there is a pācittiya offense when one eats it; not having prevented a bhikkhunī, there would be a pāṭidesaniya.

423.

423.

Idha [Pg.346] yo vimatūparamaṃ paramaṃ;

Imamuttaramuttarati;

Vinayaṃ sunayaṃ sunayena yuto;

Sa ca duttaramuttaramuttarati.

Here, one whose doubt has ceased, the supreme one, surpasses this highest Vinaya. Endowed with good guidance, he who is skilled in the well-guided Vinaya, he indeed surpasses the unsurpassable, the highest.

Āpattisamuṭṭhānakathā.

Discourse on the Origin of Offenses.

424.

424.

Ito paraṃ pavakkhāmi, paramekuttaraṃ nayaṃ;

Avikkhittena cittena, taṃ suṇātha samāhitā.

Henceforth, I shall explain the supreme, highest method. With undistracted minds, listen to it attentively.

425.

425.

Ke āpattikarā dhammā, anāpattikarāpi ke?Kā panāpattiyo nāma, lahukā garukāpi kā?

What are the offense-producing factors, and what are the non-offense-producing ones? What, then, are the offenses called, and which are light and which are heavy?

426.

426.

Sāvasesā ca kāpatti, kā nāmānavasesakā?Duṭṭhullā nāma kāpatti, aduṭṭhullāpi nāma kā?

And what offense is with residue, and what is called without residue? What offense is called grave, and what is called not grave?

427.

427.

Niyatā nāma kāpatti, kā panāniyatāpi ca?Desanāgāminī kā ca, kā cādesanagāminī?

What offense is called fixed, and what then is unfixed? And which is confessed, and which is not confessed?

428.

428.

Samuṭṭhānāni āpatti-karā dhammāti dīpitā;

Anāpattikarā dhammā, samathā satta dassitā.

The origins are declared as the offense-producing factors; the seven settlements are shown as the non-offense-producing factors.

429.

429.

Pārājikādayo satta-vidhā āpattiyo siyuṃ;

Lahukā tattha pañceva, honti thullaccayādayo.

The offenses, beginning with pārājika, are of seven kinds; among them, five are light, namely, thullaccaya and the rest.

430.

430.

Pārājikaṃ ṭhapetvāna, sāvasesāvasesakā;

Ekā pārājikāpatti, matā anavasesakā.

Excluding the pārājika, the remaining offenses are with residue; the single pārājika offense is considered to be without residue.

431.

431.

‘‘Duṭṭhullā’’ti =06 ca niddiṭṭhā, duvidhāpattiādito;

Sesā pañcavidhāpatti, ‘‘aduṭṭhullā’’ti dīpitā.

The two kinds of offenses from the beginning are designated as 'grave'; the remaining five kinds of offenses are declared as 'not grave'.

432.

432.

Pañcānantariyasaṃyuttā, niyatāniyatetarā;

Desanāgāminī pañca, dve panādesagāmikā.

Connected with the five deeds of immediate retribution, offenses are fixed, unfixed, or other; five lead to confession, while two do not lead to confession.

Ekakakathā.

The Chapter on Ones.

433.

433.

Abhabbāpattiko [Pg.347] ko ca, bhabbāpattikapuggalo?Upasampadakammaṃ tu, satthunā kassa vāritaṃ?

And who is incapable of incurring an offense, and what person is capable of incurring an offense? And for whom has the act of ordination been prohibited by the Teacher?

434.

434.

Āpattimāpajjituṃ dveva loke;

Buddhā ca paccekabuddhā abhabbā;

Āpattimāpajjituṃ dveva loke;

Bhikkhū ca bhabbā atha bhikkhunī ca.

In the world, only two are incapable of incurring an offense: Buddhas and Paccekabuddhas. In the world, only two are capable of incurring an offense: a bhikkhu and a bhikkhunī.

435.

435.

Addhavihīno aṅgavihīno;

Vatthuvipanno dukkaṭakārī;

No paripuṇṇo yācati yo no;

Tassupasampadā paṭisiddhā.

For one deficient in years or deficient in limbs, one defective in respect of the 'basis' or a wrongdoer, one who is not complete or who does not request properly—for such a one, ordination is forbidden.

436.

436.

Atthāpatti have laddha-samāpattissa bhikkhuno;

Atthāpatti hi no laddha-samāpattissa dīpitā.

Indeed, there is an offense for a bhikkhu who has attained absorption; an offense is also declared for one who has not attained absorption.

437.

437.

Bhūtassārocanaṃ laddha-samāpattissa niddise;

Abhūtārocanāpatti, asamāpattilābhino.

For one who has attained absorption, an offense should be understood in a true declaration; for one who has not obtained an attainment, the offense is in a false declaration.

438.

438.

Atthi saddhammasaṃyuttā, asaddhammayutāpi ca;

Saparikkhārasaṃyuttā, parasantakasaṃyutā.

There are offenses connected with the true Dhamma, and also those connected with the false Dhamma; those connected with one's own requisites, and those connected with the property of another.

439.

439.

Padasodhammamūlādī, saddhammapaṭisaṃyutā;

Duṭṭhullavācasaṃyuttā, asaddhammayutā siyā.

Those rooted in teaching the Dhamma word-by-word and so on are connected with the true Dhamma; those connected with coarse speech would be connected with the false Dhamma.

440.

440.

Atirekadasāhaṃ tu, ṭhapane cīvarādino;

Anissajjitvā bhoge ca, saparikkhārasaṃyutā.

Keeping robes and so on for more than ten days, and using things without having forfeited them, are connected with one's own requisites.

441.

441.

Saṅghassa mañcapīṭhādiṃ, ajjhokāsattharepi ca;

Anāpucchāva gamane, parasantakasaṃyutā.

Using the Saṅgha’s beds, chairs, and so on, or spreading bedding in the open, and then departing without asking permission—these are connected with another's property.

442.

442.

Kathañhi =07 bhaṇato saccaṃ, garukaṃ hoti bhikkhuno?Kathaṃ musā bhaṇantassa, lahukāpatti jāyate?

How indeed does it become a grave offense for a bhikkhu when speaking the truth? How does a light offense arise for one speaking a falsehood?

443.

443.

‘‘Sikharaṇī’’ti [Pg.348] saccaṃ tu, bhaṇato garukaṃ siyā;

Sampajānamusāvāde, pācitti lahukā bhave.

For one speaking the truth, saying 'Sikharaṇī' would be a grave offense; in the case of a deliberate falsehood, a light pācittiya offense would occur.

444.

444.

Kathaṃ musā bhaṇantassa, garukaṃ hoti bhikkhuno?Kathañca bhaṇato saccaṃ, āpatti lahukā siyā?

How does it become a grave offense for a bhikkhu when speaking a falsehood? And how would a light offense arise for one speaking the truth?

445.

445.

Abhūtārocane tassa, garukāpatti dīpitā;

Bhūtassārocane saccaṃ, vadato lahukā siyā.

In a false accusation against him, a grave offense is declared; in a true accusation, for one speaking the truth, it would be a light offense.

446.

446.

Kathaṃ bhūmigato dosaṃ, na vehāsagato phuse?Kathaṃ vehāsago dosaṃ, na ca bhūmigato phuse?

How does an offense not befall one on the ground? And how does an offense not befall one in the air?

447.

447.

Saṅghakammaṃ vikopetuṃ, hatthapāsaṃ jahaṃ phuse;

Kesamattampi ākāse, tiṭṭhato natthi vajjatā.

To disrupt a Saṅgha act, by leaving the hand's reach one does not incur a fault. For one standing even a hair's breadth in the air, there is no fault.

448.

448.

Āhaccapādakaṃ mañcaṃ, vehāsakuṭiyūpari;

Pīṭhaṃ vābhinisīdanto, āpajjati na bhūmito.

Sitting upon a bed with removable legs or a stool on top of a raised hut, one does not incur an offense related to the ground.

449.

449.

Pavisanto kathaṃ bhikkhu, āpajjati, na nikkhamaṃ?Pavisanto kathaṃ bhikkhu, pavisanto na ceva taṃ?

How does a bhikkhu incur an offense when entering, but not when leaving? How is it that a bhikkhu, when entering, does not incur that same offense?

450.

450.

Sachattupāhano vatta-mapūretvāna kevalaṃ;

Pavisanto panāpattiṃ, āpajjati, na nikkhamaṃ.

With umbrella and footwear, not having fulfilled the entire duty, one incurs an offense upon entering, but not upon leaving.

451.

451.

Gamiko gamikavattāni, apūretvāna nikkhamaṃ;

Nikkhamantova āpattiṃ, phuseyya, pavisaṃ na ca.

A monk on a journey, departing without fulfilling the duties of a traveler, would incur an offense upon departing, but not upon entering.

452.

452.

Ādiyanto panāpattiṃ, āpajjati kathaṃ vada?Tathevānādiyantopi, āpajjati kathaṃ vada?

How, tell me, does one who accepts it incur an offense? Likewise, how, tell me, does even one who does not accept it incur an offense?

453.

453.

Bhikkhunī atigambhīraṃ, yā kācudakasuddhikaṃ;

Ādiyantī panāpattiṃ, āpajjati, na saṃsayo.

Whatever nun, being excessively scrupulous regarding the purification of water, by undertaking this, incurs an offense, without a doubt.

454.

454.

Anādiyitvā dubbaṇṇa-karaṇaṃ pana cīvaraṃ;

Yevaṃ anādiyantova, āpajjati hi nāma so.

Not undertaking the discoloring of a robe; by thus not undertaking it, he indeed incurs an offense.

455.

455.

Samādiyanto āpattiṃ, āpajjati kathaṃ pana?Tathāsamādiyantopi, āpajjati kathaṃ pana?

By undertaking, how then does one incur an offense? Likewise, even by not undertaking, how then does one incur an offense?

456.

456.

Yo [Pg.349] =08 hi mūgabbatādīni, vatānidha samādiyaṃ;

Samādiyanto āpattiṃ, āpajjati hi nāma so.

Here, whoever undertakes vows such as that of dumbness, by undertaking them, he indeed incurs an offense.

457.

457.

Yo hi kammakato bhikkhu, vuttaṃ vattaṃ panattano;

Tañcāsamādiyantova, āpajjati hi nāma so.

Whatever monk, having been appointed to a duty, does not undertake the duty declared for himself, he indeed incurs an offense.

458.

458.

Karontova panāpattiṃ, kathamāpajjate naro?Na karonto kathaṃ nāma, samaṇo dosavā siyā?

By doing, how then does a man incur an offense? By not doing, how indeed could a renunciate be at fault?

459.

459.

Bhaṇḍāgārikakammañca, vejjakammañca cīvaraṃ;

Aññātikāya sibbanto, karaṃ āpajjate naro.

By doing the work of a storekeeper, the work of a physician, and by sewing a robe for an unrelated woman, a man incurs an offense.

460.

460.

Upajjhāyassa vattāni, vattāni itarassa vā;

Akaronto panāpattiṃ, āpajjati hi nāma so.

By not performing the duties toward one's preceptor, or the duties toward another, he indeed incurs an offense.

461.

461.

Dento āpajjatāpattiṃ, na dentopi kathaṃ bhaṇa?Aññātikāya yaṃ kiñci, bhikkhu bhikkhuniyā pana.

By giving, one incurs an offense; how then, tell me, also by not giving? (This is regarding) whatever a monk gives to an unrelated woman or, indeed, to a nun.

462.

462.

Cīvaraṃ dadamāno hi, dento āpajjate pana;

Tathantevāsikādīnaṃ, adento cīvarādikaṃ.

Indeed, by giving a robe, one incurs an offense by giving; likewise, by not giving robes and so forth to one's pupils and others.

463.

463.

Attasannissitā atthi, tatheva paranissitā;

Mudulambādino attā, sesā hi paranissitā.

There are those dependent on oneself, and likewise those dependent on others; the soft-hearted and so forth are dependent on oneself, while the rest are indeed dependent on others.

464.

464.

Kathañca paṭigaṇhanto, āpajjati hi vajjataṃ?Kathamappaṭigaṇhanto, āpajjati hi vajjataṃ?

And how, by accepting, does one indeed incur fault? How, by not accepting, does one indeed incur fault?

465.

465.

Cīvaraṃ paṭigaṇhanto, bhikkhu aññātihatthato;

Ovādañca na gaṇhanto, āpajjati hi vajjataṃ.

A monk accepting a robe from the hand of an unrelated person, and one not accepting advice, indeed incurs a fault.

466.

466.

Kathañca paribhogena, āpajjati tapodhano?Kathaṃ na paribhogena, āpajjati tapodhano?

And how through use does an ascetic incur an offense? How through non-use does an ascetic incur an offense?

467.

467.

Yo hi nissaggiyaṃ vatthuṃ, accajitvā nisevati;

Ayaṃ tu paribhogena, āpajjati, na saṃsayo.

Whoever uses an item that is to be forfeited without having forfeited it, this person, through use, incurs an offense, without a doubt.

468.

468.

Atikkamentī saṅghāṭi-cāraṃ pañcāhikaṃ pana;

Ayaṃ tu paribhogena, āpajjati hi bhikkhunī.

A nun, by exceeding the five-day limit concerning the outer robe, indeed incurs an offense through use.

469.

469.

Divāpajjati [Pg.350] no rattiṃ, rattimeva ca no divā;

Dvāraṃ asaṃvaritvāna, sento āpajjate divā.

One incurs an offense by day, not by night; and by night only, not by day. Not having secured the door, one who is sleeping incurs an offense by day.

470.

470.

Sagāraseyyakaṃ =09 rattiṃ, āpajjati hi no divā;

Aruṇugge panāpatti, kathaṃ na aruṇuggame?

For sleeping in a shared dwelling, one indeed incurs an offense by night, not by day. An offense is incurred at dawn; how is one not incurred at dawn?

471.

471.

Ekachārattasattāha-dasāhādiatikkame;

Phusanto vuttamāpattiṃ, āpajjatyaruṇuggame.

Upon exceeding one night, six nights, seven days, ten days, and so forth, one incurs the stated offense at the arising of dawn.

472.

472.

Pavāretvāna bhuñjanto, phuse na aruṇuggame;

Chindantassa siyāpatti, kathamacchindato siyā?

One who eats after having formally refused more food incurs an offense, but not at dawn. If there is an offense for one who cuts, how could there be one for one who does not cut?

473.

473.

Chindanto bhūtagāmañca, aṅgajātañca attano;

Pārājikañca pācittiṃ, phuse thullaccayampi ca.

By cutting plants and one's own sexual organ, one incurs a Pārājika, a Pācittiya, and also a Thullaccaya.

474.

474.

Na chindanto nakhe kese, āpajjati hi nāma so;

Chādentopajjatāpattiṃ, nacchādento kathaṃ pana?

By not cutting his nails and hair, he indeed incurs an offense. By concealing, one incurs an offense; by not concealing, how then?

475.

475.

Chādento pana āpattiṃ, chādentopajjate naro;

Āpajjati panacchinno, nacchādento tiṇādinā.

Indeed, by concealing an offense, a man incurs an offense. And one incurs an offense, though not expelled, by not covering with grass and so forth.

476.

476.

Āpajjati hi dhārento, na dhārento kathaṃ pana?Dhārento kusacīrādiṃ, dhārentopajjate pana.

Indeed, by wearing one incurs an offense; by not wearing, how then? By wearing a grass garment and so forth, one indeed incurs an offense.

477.

477.

Dinnaṃ nissaṭṭhapattaṃ taṃ, adhārentova dosavā;

Sacittakadukaṃ saññā-vimokkhakadukaṃ bhave.

That given, relinquished bowl—by not using it, one is at fault. There is the pair of offenses 'with intention' and the pair of 'release by perception'.

Dukakathā.

The Discussion of Pairs.

478.

478.

Atthāpatti hi tiṭṭhante, nāthe, no parinibbute;

Nibbute na tu tiṭṭhante, atthāpattubhayatthapi.

Indeed, there is an offense that exists while the Master is living, but not when he has attained Parinibbāna; one that exists when he has attained Parinibbāna, but not while he is living; and one that exists in both cases.

479.

479.

Ruhiruppādanāpatti, ṭhite, no parinibbute;

Theramāvusavādena, vadato parinibbute.

The offense of causing a Buddha's blood to flow arises while he is living, not when he has attained Parinibbāna; that of addressing an elder with 'āvuso' arises when he has attained Parinibbāna.

480.

480.

Āpattiyo [Pg.351] imā dvepi, ṭhapetvā sugate pana;

Avasesā dharantepi, bhavanti parinibbute.

Indeed, setting aside these two offenses, the remaining offenses exist both while he is living and when he has attained Parinibbāna.

481.

481.

Kāleyeva siyāpatti, vikāle na siyā kathaṃ?Vikāle tu siyāpatti, na kāle, ubhayatthapi?

How can there be an offense only at the right time, and not at the wrong time? And how can there be an offense at the wrong time but not at the right time, or in both cases?

482.

482.

Bhuñjatonatirittaṃ tu, kālasmiṃ, no vikālake;

Vikālabhojanāpatti, vikāle, tu na kālake.

For one eating what is not a leftover, an offense is incurred at the right time, not at the wrong time. The offense of eating at the wrong time is incurred at the wrong time, but not at the right time.

483.

483.

Avasesaṃ =10 panāpattiṃ, āpajjati hi sabbadā;

Sabbaṃ kāle vikāle ca, natthi tattha ca saṃsayo.

However, one always incurs the remaining offenses, all of them, both at the right time and at the wrong time; of this there is no doubt.

484.

484.

Rattimeva panāpattiṃ, āpajjati ca no divā;

Divāpajjati no rattiṃ, āpajjatubhayatthapi.

Is an offense incurred only by night and not by day? Is it incurred by day and not by night? Or is it incurred in both cases?

485.

485.

Sahaseyyā siyā rattiṃ, dvārāsaṃvaramūlakā;

Divā, sesā panāpatti, siyā rattiṃ divāpi ca.

The offense of sharing a bed would be by night; the one rooted in an unguarded door, by day. The remaining offenses, however, would be by night and also by day.

486.

486.

Dasavasso tu no ūna-dasavasso siyā kathaṃ?Hotūnadasavasso, no, dasavassūbhayatthapi?

For one of ten years, is there no offense? For one of less than ten years, how could there be? Is it for one of less than ten years, not for one of ten years, or in both cases?

487.

487.

Upaṭṭhāpeti ce bālo, parisaṃ dasavassiko;

Āpattiṃ pana abyatto, āpajjati, na saṃsayo.

If a fool of ten years presides over an assembly, being unskilled, he indeed incurs an offense; there is no doubt.

488.

488.

Tathūnadasavasso ca, ‘‘paṇḍitoha’’nti gaṇhati;

Parisaṃ, dasavasso no, sesamāpajjate ubho.

Likewise, one less than ten years old who takes charge of an assembly thinking, 'I am wise,' and a ten-year-old who is not, both incur the remaining offense.

489.

489.

Kāḷe āpajjatāpattiṃ, na juṇhe juṇhake kathaṃ;

Āpajjati, na kāḷasmiṃ, āpajjatūbhayatthapi?

Is an offense incurred in the dark fortnight, not in the bright? How is it incurred in the bright fortnight, not in the dark? Or is it incurred in both?

490.

490.

Vassaṃ anupagacchanto, kāḷe, no juṇhake pana;

Āpajjatāpavārento, juṇhe, na pana kāḷake.

One who does not enter the rains retreat incurs an offense in the dark fortnight, but not in the bright. One who is performing the Pavāraṇā incurs an offense in the bright fortnight, but not in the dark.

491.

491.

Avasesaṃ tu paññatta-māpattimavipattinā;

Kāḷe ceva ca juṇhe ca, āpajjati, na saṃsayo.

But the remaining prescribed offenses, without exception, are incurred in both the dark and the bright fortnights; there is no doubt.

492.

492.

Vassūpagamanaṃ kāḷe, no juṇhe, tu pavāraṇā;

Juṇhe kappati, no kāḷe, sesaṃ panubhayatthapi.

Entering the rains retreat is in the dark fortnight, not the bright; but the Pavāraṇā is allowable in the bright fortnight, not the dark. The rest, however, apply in both cases.

493.

493.

Atthāpatti [Pg.352] tu hemante, na hotītarutudvaye;

Gimheyeva na sesesu, vasse no itaradvaye.

Is there an offense that occurs in the winter, but not in the other two seasons? Only in the summer, not in the others? In the rains, not in the other two?

494.

494.

Dine pāḷipadakkhāte, kattike puṇṇamāsiyā;

Ṭhapitaṃ tu vikappetvā, vassasāṭikacīvaraṃ.

On the day the Pāṭimokkha is recited, on the full-moon day of Kattika, having set aside and made a determination regarding the rains-bathing cloth,

495.

495.

Āpajjati ca hemante, nivāseti ca taṃ sace;

Puṇṇamādivasasmiñhi, kattikassa tu pacchime.

one incurs an offense in the winter if one wears it. For this is on the full-moon day in the latter part of Kattika,

496.

496.

Taṃ apaccuddharitvāva, hemanteyeva, netare;

Āpajjatīti niddiṭṭhaṃ, kurundaṭṭhakathāya tu.

Not having rescinded the determination, one incurs an offense only in the winter, not in the other seasons; so it is stated in the Kurundī commentary.

497.

497.

‘‘Atirekamāso =11 seso’’ti;

Pariyesanto ca gimhike;

Gimhe āpajjatāpattiṃ;

Na tvevitarutudvaye.

Regarding the 'extra month is the remaining eleven': one who is searching in the hot season incurs an offense in the hot season, but not in the other two seasons.

498.

498.

Vijjamāne sace naggo, vassasāṭikacīvare;

Ovassāpeti yo kāyaṃ, vasse āpajjatīdha so.

If, when the rains-bathing cloth is available, one who is naked lets the rain drench his body, he incurs an offense here during the rains season.

499.

499.

Āpajjati hi saṅghova, na gaṇo na ca puggalo;

Gaṇova na ca sesā hi, puggalova na cāpare.

Is it only the Saṅgha that incurs an offense, not a group or an individual? Only a group, and not the others? Only an individual, and not the others?

500.

500.

Adhiṭṭhānaṃ karonto vā, pārisuddhiuposathaṃ;

Saṅgho vāpajjatāpattiṃ, na gaṇo na ca puggalo.

When making a determination or performing the Pārisuddhi Uposatha, the Saṅgha incurs an offense, not a group and not an individual.

501.

501.

Suttuddesamadhiṭṭhānaṃ, karonto vā uposathaṃ;

Gaṇo vāpajjatāpattiṃ, na saṅgho na ca puggalo.

When performing the Uposatha by recitation of the rule summary or by determination, a group incurs an offense, not the Saṅgha and not an individual.

502.

502.

Suttuddesaṃ karonto vā, eko pana uposathaṃ;

Puggalopajjatāpattiṃ, na ca saṅgho gaṇo na ca.

However, when an individual performs the Uposatha alone by determination, he incurs an offense, not the Saṅgha and not a group.

503.

503.

Āpajjati gilānova, nāgilāno kathaṃ pana;

Āpajjatāgilānova, no gilāno ubhopi ca?

Does only a sick person incur an offense, and not a healthy one? How then does only a healthy person incur an offense, and not a sick one? Or do both?

504.

504.

Bhesajjena [Pg.353] panaññena, atthe sati ca yo pana;

Viññāpeti tadaññaṃ so, āpajjati akallako.

However, if, when there is a need for a certain medicine, one asks for another, that unwell person incurs an offense.

505.

505.

Na bhesajjena atthepi, bhesajjaṃ viññāpeti ce;

Āpajjatāgilānova, sesaṃ pana ubhopi ca.

If one requests medicine even when there is no need for it, only a healthy person incurs an offense; but in the remaining case, both do.

506.

506.

Atthāpatti hi antova, na bahiddhā, tathā bahi;

Āpajjati, na cevanto, atthāpattubhayatthapi.

Is there an offense only inside, not outside? Likewise, is it incurred outside and not inside? Is there an offense in both places?

507.

507.

Anupakhajja seyyaṃ tu, kappento pana kevalaṃ;

Āpajjati panāpattiṃ, antoyeva ca, no bahi.

However, one who prepares a bed without encroaching incurs an offense only inside, and not outside.

508.

508.

Ajjhokāse tu mañcādiṃ, santharitvāna pakkamaṃ;

Bahiyeva ca, no anto, sesaṃ panubhayatthapi.

But having spread out a couch or the like in the open and then departed, one incurs an offense only outside, not inside; the rest, however, applies in both places.

509.

509.

Antosīmāyevāpattiṃ, bahisīmāya neva ca;

Bahisīmāya, no anto-sīmāya, ubhayatthapi.

Is an offense incurred only inside the boundary, and not outside the boundary? Outside the boundary, and not inside the boundary? Or in both places?

510.

510.

Sachattupāhano =12 bhikkhu, pavisanto tapodhano;

Upacārasīmokkante, anto āpajjate pana.

A monk, an ascetic with umbrella and footwear, incurs an offense inside upon crossing into the precinct boundary.

511.

511.

Gamiko dārubhaṇḍādiṃ, paṭisāmanavattakaṃ;

Apūretvāna gacchanto, upacārassatikkame.

A monk setting out on a journey who departs without fulfilling the duty of putting away wooden articles and so forth, incurs an offense upon crossing the precinct.

512.

512.

Āpajjati panāpattiṃ, bahisīmāyayeva so;

Sesamāpajjate anto-bahisīmāya sabbaso.

He incurs an offense only outside the boundary; the rest incur offenses entirely inside and outside the boundary.

Tikakathā.

Discussion of Threes.

513.

513.

Sakavācāya āpanno, paravācāya sujjhati;

Paravācāya āpanno, sakavācāya sujjhati.

By one's own speech one incurs an offense, by another's speech one is purified; by another's speech one incurs an offense, by one's own speech one is purified.

514.

514.

Sakavācāya āpanno, sakavācāya sujjhati;

Paravācāya āpanno, paravācāya sujjhati.

By one's own speech one incurs an offense, by one's own speech one is purified; by another's speech one incurs an offense, by another's speech one is purified.

515.

515.

Vacīdvārikamāpattiṃ[Pg.354], āpanno sakavācato;

Tiṇavatthārakaṃ gantvā, paravācāya sujjhati.

One incurs an offense through the door of speech by one's own utterance; having gone to the grass-covering, one is purified by another's utterance.

516.

516.

Tathā appaṭinissagge, pāpikāya hi diṭṭhiyā;

Parassa kammavācāya, āpajjitvāna vajjataṃ.

Similarly, by not relinquishing a bad view, one incurs guilt through another's formal act.

517.

517.

Desento bhikkhuno mūle, sakavācāya sujjhati;

Vacīdvārikamāpattiṃ, āpanno bhikkhusantike.

Having incurred an offense through the door of speech near a monk, by declaring it to the monk himself, one is purified by one's own speech.

518.

518.

Desetvā taṃ visujjhanto, sakavācāya sujjhati;

Saṅghādisesamāpattiṃ, yāvatatiyakaṃ pana.

Having declared that, one is purified by one's own speech. But a Saṅghādisesa offense requires a formal act up to three times.

519.

519.

Parassa kammavācāya, āpajjitvā tathā puna;

Parassa parivāsādi-kammavācāya sujjhati.

Having incurred an offense by another's formal act, and again in the same way, one is purified by another's formal act for probation, etc.

520.

520.

Kāyenāpajjatāpattiṃ, vācāya ca visujjhati;

Vācāyāpajjatāpattiṃ, kāyena ca visujjhati.

By body one incurs an offense, and by speech one is purified; by speech one incurs an offense, and by body one is purified.

521.

521.

Kāyenāpajjatāpattiṃ, kāyeneva visujjhati;

Vācāyāpajjatāpattiṃ, vācāyeva visujjhati.

By body one incurs an offense, by body alone one is purified; by speech one incurs an offense, by speech alone one is purified.

522.

522.

Kāyadvārikamāpattiṃ, kāyenāpajjate, puna;

Desento taṃ panāpattiṃ, vācāyeva visujjhati.

An offense through the door of body, incurred by the body, again; but declaring that offense, one is purified by speech alone.

523.

523.

Vacīdvārikamāpattiṃ =13, āpajjitvāna vācato;

Tiṇavatthārakaṃ gantvā, kāyeneva visujjhati.

Having incurred an offense through the door of speech by speech, having gone to the grass-covering, one is purified by body alone.

524.

524.

Kāyadvārikamāpattiṃ, āpajjitvāna kāyato;

Tiṇavatthārakaṃ gantvā, kāyeneva visujjhati.

Having incurred an offense through the door of body by body, having gone to the grass-covering, one is purified by body alone.

525.

525.

Vacīdvārikamāpattiṃ, āpajjitvā tapodhano;

Tameva pana desento, vācāyeva visujjhati.

Having incurred an offense through the door of speech, the ascetic, by declaring that very [offense], is purified by speech alone.

526.

526.

Sutto āpajjatāpattiṃ, paṭibuddho visujjhati;

Āpanno paṭibuddhova, sutto sujjhati so kathaṃ?

A sleeping one incurs an offense, an awakened one is purified. An awakened one having incurred an offense, how is he purified while sleeping?

527.

527.

Sutto āpajjatāpattiṃ, suttoyeva visujjhati;

Paṭibuddhova āpanno, paṭibuddho visujjhati?

A sleeping one incurs an offense, a sleeping one alone is purified; an awakened one alone incurs an offense, is an awakened one purified?

528.

528.

Sagāraseyyakādiṃ [Pg.355] tu, sutto āpajjate naro;

Desento pana taṃ ñatvā, paṭibuddho visujjhati.

A man incurs the offense of sleeping in a lay dwelling and so on while asleep; but having known that and confessing it, he is purified upon awakening.

529.

529.

Āpajjitvāna jagganto, tiṇavatthārake pana;

Samathe tu sayantova, sutto vuṭṭhāti nāma so.

Having incurred an offense while awake, but undergoing the grass-covering procedure; indeed, while lying down in that settlement, he is said to be absolved while sleeping.

530.

530.

Sagāraseyyakādiṃ tu, sutto āpajjate naro;

Sayanto tiṇavatthāre, suttoyeva visujjhati.

A man incurs the offense of sleeping in a lay dwelling and so on while asleep; but one sleeping on the grass-covering is purified even while asleep.

531.

531.

Āpajjitvā panāpattiṃ, jagganto pana kevalaṃ;

Desento pana taṃ pacchā, paṭibuddho visujjhati.

Having incurred an offense only while awake, by confessing it afterwards, one is purified when awakened.

532.

532.

Āpajjitvā acittova, sacittova visujjhati;

Āpajjitvā sacittova, acittova visujjhati.

Having incurred an offense unintentionally, one is purified intentionally; having incurred an offense intentionally, one is purified unintentionally.

533.

533.

Āpajjitvā acittova, acittova visujjhati;

Āpajjitvā sacittova, sacittova visujjhati.

Having incurred an offense unintentionally, one is purified unintentionally; having incurred an offense intentionally, one is purified intentionally.

534.

534.

Acitto, cittakāpattiṃ, āpajjitvā tapodhano;

Pacchā taṃ pana desento, sacittova visujjhati.

Unintentionally, a contemplative incurs an offense involving intention; later, when confessing it, one is purified intentionally.

535.

535.

Tathā sacittakāpattiṃ, āpajjitvā sacittako;

Sayanto tiṇavatthāre, acittova visujjhati.

Similarly, having incurred an intentional offense, being intentional; lying on the grass-covering, one is purified unintentionally.

536.

536.

Evamevaṃ amissetvā, pacchimaṃ tu padadvayaṃ;

Ettha vuttānusārena, veditabbaṃ vibhāvinā.

Thus, without mixing the last two couplets, it should be understood by the discerning according to what has been stated here.

537.

537.

Āpajjati =14 ca kammena, akammena visujjhati;

Āpajjati akammena, kammeneva visujjhati.

One incurs an offense through action, and is purified through inaction; one incurs an offense through inaction, and is purified through action alone.

538.

538.

Kammenāpajjatāpattiṃ, kammeneva visujjhati;

Āpajjati akammena, akammena visujjhati.

Having incurred an offense through action, one is purified through action alone; one incurs an offense through inaction, one is purified through inaction.

539.

539.

Accajaṃ pāpikaṃ diṭṭhiṃ, āpajjitvāna kammato;

Desento pana taṃ pacchā, akammena visujjhati.

By not relinquishing a wrong view, having incurred an offense through a formal act; but confessing it afterwards, one is purified by a simple act.

540.

540.

Visaṭṭhiādikāpattiṃ[Pg.356], āpajjitvā akammato;

Parisujjhati kammena, parivāsādinā pana.

Having incurred an offense such as emission of semen through inaction; one is purified through action, namely through probation or the like.

541.

541.

Samanubhāsanaṃ bhikkhu, āpajjati ca kammato;

Parivāsādinā pacchā, kammeneva visujjhati.

A bhikkhu incurs an offense through a formal act of admonition; afterwards, he is purified only by a formal act, such as probation and the like.

542.

542.

Avasesaṃ panāpattiṃ, āpajjati akammato;

Desento pana taṃ pacchā, akammeneva sujjhati.

One incurs the remaining offenses not by a formal act; afterwards, by confessing them, one is purified only without a formal act.

543.

543.

Sammukhāpattimāpanno, visujjhati asammukhā;

Asammukhāpi āpanno, sammukhāva visujjhati.

One who incurs an offense in the presence is purified in absence; and one who incurs an offense in absence is purified only in the presence.

544.

544.

Sammukhāpattimāpanno, sammukhāva visujjhati;

Asammukhāva āpanno, visujjhati asammukhā.

One who incurs an offense in the presence is purified only in the presence; one who incurs an offense in absence is purified in absence.

545.

545.

Accajaṃ pāpakaṃ diṭṭhiṃ, āpanno saṅghasammukhe;

Vuṭṭhānakāle saṅghena, kiñci kammaṃ na vijjati.

For one who incurred an offense in the presence of the Sangha regarding a wicked view, upon abandoning it, at the time of rehabilitation, no formal act by the Sangha is to be found.

546.

546.

Visaṭṭhiādikāpattiṃ, āpajjitvā asammukhā;

Saṅghasammukhatoyeva, visujjhati na caññathā.

Having incurred in absence an offense such as the emission of semen, one is purified only in the presence of the Sangha, and not otherwise.

547.

547.

Samanubhāsanaṃ saṅgha-sammukhāpajjate, puna;

Saṅghassa sammukhāyeva, visujjhati, na caññathā.

One incurs the offense of admonition in the presence of the Sangha; and one is purified only in the presence of the Sangha, not otherwise.

548.

548.

Musāvādādikaṃ sesaṃ, āpajjati asammukhā;

Taṃ pacchā pana desento, visujjhati asammukhā.

The remaining offenses, beginning with false speech, are incurred in absence; but confessing them afterwards, one is purified in absence.

549.

549.

Ajānantova āpanno, jānantova visujjhati;

Jānanto pana āpanno, ajānanto visujjhati.

Having incurred an offense unknowingly, one is purified knowingly; but having incurred an offense knowingly, one is purified unknowingly.

550.

550.

Ajānantova āpanno, ajānanto visujjhati;

Jānanto pana āpanno, jānantova visujjhati.

Having incurred an offense unknowingly, one is purified unknowingly; but having incurred an offense knowingly, one is purified knowingly.

551.

551.

Acittakacatukkena =15, sadisaṃ sabbathā idaṃ;

Ajānantacatukkanti, veditabbaṃ vibhāvinā.

This is in every way similar to the fourfold case of the unintentional; thus, the fourfold case of the unknowing should be understood by the discerning one.

552.

552.

Āgantukova āpattiṃ, āpajjati, na cetaro;

Āvāsikova āpattiṃ, āpajjati, na cetaro.

Only a visitor incurs an offense, not the other; only a resident incurs an offense, not the other.

553.

553.

Āgantuko [Pg.357] tathāvāsi-kopi āpajjare ubho;

Atthāpatti ca sesaṃ tu, ubho nāpajjare pana.

Both the visitor and the resident also incur an offense; but for the remaining case, neither of the two incurs an offense.

554.

554.

Sachattupāhano ceva, sasīsaṃ pārutopi ca;

Vihāraṃ pavisanto ca, vicarantopi tattha ca.

With umbrella and footwear, and also with covered head, while entering a monastery, and while moving about therein,

555.

555.

Āgantukova āpattiṃ, āpajjati, na cetaro;

Āvāsavattamāvāsī, akarontova dosavā.

Only the visitor incurs an offense, not the other; the resident, by not performing the duties of the residence, is at fault.

556.

556.

Na cevāgantuko, sesa-māpajjanti ubhopi ca;

Asādhāraṇamāpattiṃ, nāpajjanti ubhopi ca.

It is not the visitor alone, for both also incur the remaining offenses; and an uncommon offense, both do not incur.

557.

557.

Vatthunānattatā atthi, natthi āpattinānatā;

Atthi āpattinānattaṃ, natthi vatthussa nānatā.

There is diversity of basis, but no diversity of offense; there is diversity of offense, but no diversity of basis.

558.

558.

Vatthunānattatā ceva, atthi āpattinānatā;

Nevatthi vatthunānattaṃ, no ca āpattinānatā.

There is diversity of basis, and there is diversity of offense; there is neither diversity of basis, nor is there diversity of offense.

559.

559.

Pārājikacatukkassa, vatthunānattatā matā;

Āpattinānatā natthi, sesāpattīsvayaṃ nayo.

For the four Pārājikas, diversity of basis is held, but there is no diversity of offense; this is the principle for the remaining offenses as well.

560.

560.

Samaṇo samaṇī kāya-saṃsaggaṃ tu karonti ce;

Saṅghādiseso bhikkhussa, bhikkhuniyā parājayo.

If a bhikkhu and a bhikkhunī engage in bodily contact, for the bhikkhu it is a Saṅghādisesa offense; for the bhikkhunī, a Pārājika.

561.

561.

Evaṃ āpattinānattaṃ, natthi vatthussa nānatā;

Kāyassa pana saṃsaggo, ubhinnaṃ vatthu hoti hi.

Thus, there is diversity of offense, but no diversity of basis; for bodily contact is indeed the basis for both.

562.

562.

Tatheva lasuṇassāpi, khādane bhikkhunī pana;

Āpajjati hi pācittiṃ, bhikkhuno hoti dukkaṭaṃ.

Similarly, in the eating of garlic, a bhikkhunī indeed incurs a Pācittiya; for a bhikkhu, it is a Dukkaṭa.

563.

563.

Pārājikānaṃ pana ce catunnaṃ;

Saṅghādisesehi ca terasehi;

Hoteva vatthussa ca nānabhāvo;

Āpattiyā ceva hi nānabhāvo.

But regarding the four Pārājikas and the thirteen Saṅghādisesas, there is indeed diversity of basis and indeed diversity of offense.

564.

564.

Pārājikāni =16 [Pg.358] cattāri, āpajjantānamekato;

Bhikkhunīsamaṇānaṃ tu, ubhinnaṃ pana sabbaso.

The four Pārājikas apply entirely to both bhikkhus and bhikkhunīs when they are incurred together.

565.

565.

Vatthussa natthi nānattaṃ, natthi āpattinānatā;

Visuṃ panāpajjantesu, ayameva vinicchayo.

There is no diversity of basis, and no diversity of offense; but when they are incurred separately, this is the very same distinction.

566.

566.

Atthi vatthusabhāgattaṃ, natthāpattisabhāgatā;

Atthāpattisabhāgatā, natthi vatthusabhāgatā.

There is commonality of basis, but no commonality of offense; there is commonality of offense, but no commonality of basis.

567.

567.

Atthi vatthusabhāgattaṃ, atthāpattisabhāgatā;

Natthi vatthusabhāgattaṃ, natthāpattisabhāgatā.

There is commonality of basis, and there is commonality of offense; there is no commonality of basis, and no commonality of offense.

568.

568.

Bhikkhūnaṃ bhikkhunīnañca, kāyasaṃsaggake sati;

Atthi vatthusabhāgattaṃ, natthāpattisabhāgatā.

For bhikkhus and bhikkhunīs, when there is bodily contact, there is commonality of basis, but no commonality of offense.

569.

569.

Ādito pana bhikkhussa, catūsvantimavatthusu;

Siyāpattisabhāgattaṃ, na ca vatthusabhāgatā.

However, from the beginning for a bhikkhu, regarding the four final cases, there may be commonality of offense, but not commonality of basis.

570.

570.

Bhikkhūnaṃ bhikkhunīnañca, catūsvanti mavatthusu;

Atthi vatthusabhāgattaṃ, atthāpattisabhāgatā.

For bhikkhus and bhikkhunīs, regarding the four final cases, there is commonality of basis and there is commonality of offense.

571.

571.

Sādhāraṇāsu sabbāsu, āpattīsvapyayaṃ nayo;

Asādhāraṇāsu nevatthi, vatthāpattisabhāgatā.

In all common offenses, this principle applies; in uncommon offenses, there is no commonality of ground and offense.

572.

572.

Atthāpatti upajjhāye, neva saddhivihārike;

Atthi saddhivihārasmiṃ, upajjhāye na vijjati.

An offense is incurred by the preceptor, but not by the co-resident; it is incurred by the co-resident, but is not found in the preceptor.

573.

573.

Atthāpatti upajjhāye, tathā saddhivihārike;

Nevāpatti upajjhāye, neva saddhivihārike.

An offense is incurred by the preceptor, and likewise by the co-resident; no offense is incurred by the preceptor, nor by the co-resident.

574.

574.

Upajjhāyena kattabba-vattassākaraṇe pana;

Upajjhāyo phuse vajjaṃ, na ca saddhivihāriko.

However, in the non-performance of the duties to be done by the preceptor, the preceptor incurs a fault, but not the co-resident.

575.

575.

Upajjhāyassa kattabba-vattassākaraṇe pana;

Natthāpatti upajjhāye, atthi saddhivihārike.

However, in the non-performance of the duties to be done for the preceptor, no offense is incurred by the preceptor, but it is incurred by the co-resident.

576.

576.

Sesaṃ panidha āpattiṃ, āpajjanti ubhopi ca;

Asādhāraṇamāpattiṃ, nāpajjanti ubhopi ca.

As for the remaining offenses here, both incur them; but for an uncommon offense, neither incurs it.

577.

577.

Ādiyanto [Pg.359] garuṃ dosaṃ, payojento lahuṃ phuse;

Ādiyanto lahuṃ dosaṃ, payojento garuṃ phuse.

One who takes on a grave fault, when instigating, incurs a light one; one who takes on a light fault, when instigating, incurs a grave one.

578.

578.

Ādiyanto =17 payojento, garukeyeva tiṭṭhati;

Ādiyanto payojento, lahukeyeva tiṭṭhati.

One who takes on and instigates, it remains grave; one who takes on and instigates, it remains light.

579.

579.

Pādaṃ vāpi tato uddhaṃ, ādiyanto garuṃ phuse;

‘‘Gaṇhā’’ti ūnakaṃ pādaṃ, āṇāpento lahuṃ phuse.

One who takes a quarter or more incurs a grave offense; one who commands, “Take less than a quarter,” incurs a light offense.

580.

580.

Eteneva upāyena, sesakampi padattayaṃ;

Atthasambhavatoyeva, veditabbaṃ vibhāvinā.

By this same method, the remaining three terms should be understood by the discerning one, according to how the meaning arises.

581.

581.

Kāleyeva panāpatti, no vikāle kathaṃ siyā?Vikāleyeva āpatti, na ca kāle kathaṃ siyā?

How could there be an offense only at the proper time, but not at the improper time? How could there be an offense only at the improper time, but not at the proper time?

582.

582.

Atthāpatti hi kāle ca, vikāle ca pakāsitā?Neva kāle vikāle ca, atthāpatti pakāsitā?

Is an offense declared to be at both the proper time and the improper time? Is an offense declared to be at neither the proper time nor the improper time?

583.

583.

Pavāretvāna bhuñjanto, kāle anatirittakaṃ;

Kāle āpajjatāpattiṃ, na vikāleti dīpaye.

One who eats non-leftover food at the proper time after having been formally satisfied incurs an offense at the proper time; it should be explained that this is not at the improper time.

584.

584.

Vikālabhojanāpattiṃ, vikāle na ca kālake;

Sesaṃ kāle vikāle ca, āpajjati, na saṃsayo.

The offense of eating at the improper time is incurred at the improper time, not at the proper time; the remaining offenses are incurred at both the proper time and the improper time, without a doubt.

585.

585.

Asādhāraṇamāpattiṃ, bhikkhunīnaṃ vasā pana;

Nevāpajjati kālepi, no vikālepi sabbadā.

However, an uncommon offense pertaining to nuns is never incurred, neither at the proper time nor at the improper time.

586.

586.

Kiṃ paṭiggahitaṃ kāle, no vikāle tu kappati?Vikāle kiñca no kāle, gahitaṃ pana kappati?

What, having been received, is allowable at the proper time, but not at the improper time? And what, having been received, is allowable at the improper time, but not at the proper time?

587.

587.

Kāle ceva vikāle ca, kiṃ nāma vada kappati?Neva kāle ca kiṃ nāma, no vikāle ca kappati?

Pray, what is allowable both at the proper time and at the improper time? Pray, what is allowable neither at the proper time nor at the improper time?

588.

588.

Āmisaṃ tu purebhattaṃ, paṭiggahitakaṃ pana;

Kāleyeva tu bhikkhūnaṃ, no vikāle tu kappati.

However, food received before the meal is allowable for monks only at the proper time, but not at the improper time.

589.

589.

Pānakaṃ tu vikālasmiṃ, paṭiggahitakaṃ pana;

Vikāleyeva kāle ca, aparajju na kappati.

However, a drink received at the improper time is allowable only at the improper time; and on the following day, it is not allowable at the proper time.

590.

590.

Sattāhakālikañceva[Pg.360], catutthaṃ yāvajīvikaṃ;

Kāle ceva vikāle ca, kappatīti viniddise.

The seven-day allowances and the fourth, the lifetime allowances, should be pointed out as allowable both at the proper time and at the improper time.

591.

591.

Attano attano kāla-matītaṃ kālikattayaṃ;

Maṃsaṃ akappiyañceva, tathā uggahitampi ca.

The three kinds of time-limited requisites that have passed their respective times, as well as unallowable meat, and likewise that which is improperly obtained,

592.

592.

Kuladūsanakammādiṃ =18, katvā uppannabhojanaṃ;

Kāle ceva vikāle ca, na ca kappati bhikkhuno.

and food that has arisen from having done actions that defile a family and so on, is not allowable for a monk, either at the proper time or at the improper time.

593.

593.

Paccantimesu desesu, āpajjati na majjhime;

Majjhime pana desasmiṃ, na ca paccantimesu hi.

In border regions, an offense is incurred, but not in the central regions; however, in the central region, it is not incurred in the border regions.

594.

594.

Paccantimesu desesu, āpajjati ca majjhime;

Paccantimesu desesu, nāpajjati na majjhime.

An offense is incurred in the border regions and also in the central regions; an offense is not incurred in the border regions, nor in the central regions.

595.

595.

Sīmaṃ samudde bandhanto, bhikkhu paccantimesu hi;

Āpajjati panāpattiṃ, na cāpajjati majjhime.

A monk establishing a boundary in the sea in the border regions incurs an offense; however, he does not incur it in the central regions.

596.

596.

Gaṇena pañcavaggena, karonto upasampadaṃ;

Cammattharaṇaṃ dhuvanhānaṃ, saguṇaṅguṇupāhanaṃ.

Performing higher ordination with a chapter of five; using a leather floor-covering, constant bathing, and multi-strapped sandals.

597.

597.

Dhārento majjhime vajjaṃ, phuse paccantimesu no;

Avasesaṃ panāpattiṃ, āpajjatūbhayatthapi.

Using these, one incurs a fault in the central region, but not in the border regions; however, one incurs the remaining offenses in both places.

598.

598.

Asādhāraṇaāpattiṃ, bhikkhunīnaṃ vasā pana;

Paccantimesu vā bhikkhu, nāpajjati na majjhime.

However, an uncommon offense pertaining to nuns is not incurred by a monk, either in the border regions or in the central regions.

599.

599.

Paccantimesu desesu, kappate na ca majjhime;

Kappate, majjhime dese, no ca paccantimesu hi.

In border regions, it is allowable, but not in the central regions; it is allowable in the central region, but not in the border regions.

600.

600.

Paccantimesu desesu, kappate, majjhimepi kiṃ?Paccantimesu cevāpi, kiṃ na kappati majjhime?

What is allowable in the border regions and also in the central regions? And what is not allowable in the border regions, nor in the central regions?

601.

601.

Paccantimesu desesu, vuttaṃ vatthu catubbidhaṃ;

Niddise kappatī ceva, na ca kappati majjhime.

In the border regions, the fourfold matter is spoken of; it is declared to be allowable, but not allowable in the central regions.

602.

602.

‘‘Idaṃ [Pg.361] catubbidhaṃ vatthu, desasmiṃ pana majjhime;

Na kappatī’’ti vuttañhi, ‘‘majjhimeyeva kappati’’.

Indeed, it is said, 'This fourfold matter is not allowable in the central region'; and also, 'It is allowable only in the central region.'

603.

603.

Paccantimesu desesu, evaṃ vuttaṃ na kappati;

Pañcaloṇādikaṃ sesaṃ, ubhayatthapi kappati.

In the border regions, what is thus stated is not allowable; the rest, such as the five kinds of salt, is allowable in both places.

604.

604.

Akappiyanti yaṃ nāma, paṭikkhittaṃ mahesinā;

Ubhayatthapi taṃ sabbaṃ, na ca kappati bhikkhuno.

Whatever is called unallowable, having been rejected by the Great Seer, all of that is not allowable for a monk in both places.

605.

605.

Anto āpajjatāpattiṃ, āpajjati ca, no bahi;

Bahi āpajjatāpattiṃ, na ca anto kudācanaṃ.

One incurs an offense inside, and not outside; one incurs an offense outside, and never inside.

606.

606.

Āpajjati =19 pananto ca, bahi cevubhayatthapi;

Neva anto ca āpattiṃ, āpajjati ca, no bahi.

One incurs an offense both inside and outside; and one incurs an offense neither inside nor outside.

607.

607.

Anupakhajjaseyyādiṃ, antoyeva ca, no bahi;

Saṅghikaṃ pana mañcādiṃ, ajjhokāse tu kiñcipi.

Encroaching upon a sleeping space, and so forth, is an offense only inside, and not outside; but as for a couch belonging to the Sangha, or the like, even slightly in the open—

608.

608.

Nikkhipitvāna gacchanto, no anto, bahiyeva ca;

Sesamāpajjatāpattiṃ, anto ceva tathā bahi.

—for one who places it and leaves, the offense is not inside, but only outside. The remaining offenses are incurred both inside and likewise outside.

609.

609.

Asādhāraṇamāpattiṃ, bhikkhunīnaṃ vasā pana;

Nevāpajjati antopi, na bahiddhāpi sabbathā.

But an offense not common to monks, one concerning nuns, is never incurred by a monk inside, nor outside, in any way.

610.

610.

Gāme āpajjatāpattiṃ, no araññe kathaṃ vada?Āpajjati araññasmiṃ, na ca gāme kathaṃ vada?

One incurs an offense in the village, not in the forest. How is this explained? One incurs an offense in the forest, and not in the village. How is this explained?

611.

611.

Āpajjati ca gāmepi, araññepi kathaṃ vada?Nevāpajjati gāmepi, no araññe kathaṃ vada?

One incurs an offense both in the village and in the forest. How is this explained? One incurs an offense neither in the village nor in the forest. How is this explained?

612.

612.

Antaragharasaṃyuttā, sekkhapaññattiyo pana;

Āpajjati hi taṃ bhikkhu, gāmasmiṃ, no araññake.

As for the training rules connected with going among houses, a monk incurs those offenses in the village, not in the wilderness.

613.

613.

Agaṇā aruṇaṃ nāma, uṭṭhāpentī ca bhikkhunī;

Āpajjati panāpattiṃ, araññe, no ca gāmake.

A nun who, being without a companion, travels until dawn, incurs an offense in the forest, but not in the village.

614.

614.

Musāvādādimāpattiṃ[Pg.362], āpajjatūbhayatthapi;

Asādhāraṇamāpattiṃ, āpajjati na katthaci.

An offense such as false speech, one incurs in both places. An offense that is not common, one incurs nowhere.

615.

615.

Āpajjati gilānova, nāgilāno kudācanaṃ;

Agilānova āpattiṃ, phuse, no ca gilānako.

One incurs an offense only when sick, never when not sick; only one who is not sick incurs an offense, but not one who is sick.

616.

616.

Agilāno gilāno ca, āpajjanti ubhopi ca;

Nāpajjanti gilāno ca, agilāno ubhopi ca.

Both the not-sick and the sick incur an offense; and both the sick and the not-sick do not incur an offense.

617.

617.

Bhesajjena panaññena, atthe sati ca yo pana;

Viññāpeti tadaññaṃ so, āpajjati akallako.

But when there is a need for one medicine, and one requests another, that sick person incurs an offense.

618.

618.

Na bhesajjena atthepi, bhesajjaṃ viññāpeti ce;

Āpajjatāgilānova, āpattiṃ lolamānaso.

Even when there is no need for medicine, if one requests medicine, then being not sick, one with a greedy mind incurs an offense.

619.

619.

Musāvādādikaṃ sesaṃ, āpajjanti ubhopi ca;

Asādhāraṇamāpattiṃ, nāpajjanti ubhopi ca.

The remaining offenses, such as false speech, both the sick and not-sick incur. An offense not common to both, neither incurs.

Catukkakathā.

The Discourse on Fours.

620.

620.

Pañca =20 āpattiyo honti, musāvādassa kāraṇā;

Pārājikaṃ garuṃthulla-ccayaṃ pācitti dukkaṭaṃ.

There are five offenses on account of false speech: Pārājika, a grave offense, Thullaccaya, Pācittiya, and Dukkaṭa.

621.

621.

Ānisaṃsā panuddiṭṭhā, pañceva kathinatthare;

Anāmantāsamādāna-caraṇaṃ gaṇabhojanaṃ.

And five benefits are indicated in regard to the spreading of the Kathina robe: going about without informing, going about without taking the three robes, and group meals.

622.

622.

Yo tattha cīvaruppādo, so ca nesaṃ bhavissati;

Cīvaraṃ yāvadatthañca, gahetumpi ca vaṭṭati.

And whatever robe-material arises there, that will belong to them. And it is allowable to take as many robes as are needed.

623.

623.

Telaṃ pañcavidhaṃ vuttaṃ, nippapañcena satthunā;

Vasā madhukaeraṇḍa-tilasāsapasambhavaṃ.

Five kinds of oil are spoken of by the Teacher, who is free from proliferation: that which comes from tallow, madhuka, castor, sesame, and mustard.

624.

624.

Acchamacchavasā ceva, susukā sūkarassa ca;

Gadrabhassa vasā ceti, vasā pañcavidhā matā.

Tallow from bears, fish, crocodiles, pigs, and donkeys—these are considered the five kinds of tallow.

625.

625.

Mūlakhandhaggabījāni[Pg.363], phaḷubījañca paṇḍito;

Pañcamaṃ bījabījanti, pañca bījāni dīpaye.

The wise should declare the five kinds of seeds: root-seeds, stem-seeds, shoot-seeds, joint-seeds, and the fifth, seed-seeds.

626.

626.

Phalaṃ samaṇakappehi, paribhuñjeyya pañcahi;

Aggisatthanakhakkantaṃ, abījubbaṭṭabījakaṃ.

A monk may partake of fruit made allowable in five ways: damaged by fire, by a knife, or by a fingernail; seedless; or with the seeds removed.

627.

627.

Paṇṇuṇṇatiṇacoḷānaṃ, vākassa ca vasenidha;

Bhisiyo bhāsitā pañca, muninā mohanāsinā.

Here, five kinds of cushions—made of leaves, wool, grass, cloth, and bark—are spoken of by the Sage, the dispeller of delusion.

628.

628.

Pavāraṇāpi pañceva, odanādīhi pañcahi;

Paṭiggāhāpi pañceva, kāyādigahaṇena ca.

There are five kinds of invitation to stop, with the five foods beginning with rice; and five kinds of receiving, by taking with the body and so on.

629.

629.

Pañcānisaṃsā vinayaññukasmiṃ;

Mahesinā kāruṇikena vuttā;

Surakkhitaṃ hoti sakañca sīlaṃ;

Kukkuccamaññassa nirākaroti.

Five benefits for one who knows the Vinaya are spoken of by the compassionate Great Seer: one’s own virtue is well-guarded, and one dispels the remorse of another.

630.

630.

Visārado bhāsati saṅghamajjhe;

Sukhena niggaṇhati veribhikkhū;

Dhammassa ceva ṭhitiyā pavatto;

Tasmādaraṃ tattha kareyya dhīro.

Confident, he speaks in the midst of the Saṅgha; he easily refutes hostile monks; and he is devoted to the stability of the Dhamma. Therefore, the wise should show him respect.

Pañcakakathā.

The Chapter on Fives.

631.

631.

Chavacchedanakā =21 vuttā, chaḷabhiññena tādinā;

Mañcapīṭhamatikkanta-pamāṇañca nisīdanaṃ.

The twenty-one kinds of corpse-cutting are spoken of by the Tādin who possesses the six higher knowledges; and the bed, bench, and sitting-mat that exceed the standard measure.

632.

632.

Tathā kaṇḍupaṭicchādī, vassasāṭikacīvaraṃ;

Cīvaraṃ sugatassāpi, cīvarena pamāṇakaṃ.

Likewise, the itch-covering cloth and the rainy-season robe; the robe of the Sugata, too, is the standard measure for a robe.

633.

633.

Chahākārehi āpattiṃ, āpajjati na aññathā;

Alajjitāya aññāṇa-kukkuccehi tatheva ca.

One incurs an offense in six ways, not otherwise: through shamelessness, ignorance, and remorse, and likewise so.

634.

634.

Viparitāya saññāya, kappiyepi akappiye;

Satisammosato ceva, āpajjati, na saṃsayo.

Through distorted perception regarding what is allowable and unallowable, and through loss of mindfulness, one incurs an offense, without a doubt.

635.

635.

Chahi [Pg.364] aṅgehi yuttena;

Upasampādanā pana;

Kātabbā, nissayo ceva;

Dātabbo, sāmaṇerako.

By one endowed with six factors, ordination should be performed; and dependence should be given to a novice.

636.

636.

Bhikkhunāpaṭṭhapetabbo, satataṃ dhammacakkhunā;

Āpattiṃ pana jānāti, anāpattiṃ garuṃ lahuṃ.

He constantly establishes a monk with the eye of the Dhamma; he knows an offense, a non-offense, a heavy one, and a light one.

637.

637.

Pātimokkhāni vitthārā, ubhayāni panassa hi;

Svāgatāni bhavanteva, suvibhattāni atthato.

Indeed, both Pātimokkhas in detail are well-mastered by him, and well-distinguished in meaning.

638.

638.

Anubyañjanaso ceva, suttaso suvinicchitā;

Dasavassopi vā hotitirekadasavassiko.

And well-judged rule by rule and phrase by phrase; and he is of ten years' standing or more than ten years' standing.

Chakkakathā.

The Chapter on Sixes.

639.

639.

Satta sāmīciyo vuttā, satteva samathāpi ca;

Paññattāpattiyo satta, sattabojjhaṅgadassinā.

Seven proper conducts are spoken of, and seven ways of settling disputes as well; seven kinds of offenses are laid down by him who sees the seven factors of enlightenment.

Sattakakathā.

The Chapter on Sevens.

640.

640.

Kulāni idha dūseti, ākārehi panaṭṭhahi;

Pupphena ca phalenāpi, cuṇṇenapi ca dūsako.

Here a corrupter defiles families in eight ways: with flowers, with fruit, and also with powder.

641.

641.

Mattikādantakaṭṭhehi, veḷuyā vejjikāyapi;

Jaṅghapesanikenāpi, ājīvasseva kāraṇā.

With clay and tooth-sticks, with bamboo and also by medical practice; and by running errands, for the sake of a livelihood.

642.

642.

Aṭṭhevānatirittāpi, atirittāpi aṭṭha ca;

Akappiyakataṃ cevāgahituccāritampi ca.

There are eight non-surpluses and eight surpluses; and what is made unallowable, and what is lifted up without being received.

643.

643.

Kataṃ ahatthapāsepi, na ca bhuttāvinā kataṃ;

Pavāritena yañceva, kataṃ bhuttāvināpi ca.

What is made even beyond arm's reach, and what is not made by one who has eaten; and what is by one who has refused, and what is made even by one who has eaten.

644.

644.

Āsanā [Pg.365] vuṭṭhitenāpi, atirittakatampi ca;

Avuttamalametanti, na gilānātirittakaṃ.

What is for one who has risen from his seat, and what is made surplus; what is when 'enough' has not been said, and what is not surplus for the sick.

645.

645.

Ime aṭṭheva niddiṭṭhā, ñeyyā anatirittakā;

Atirittā panetesaṃ, paṭikkhepena dīpitā.

These eight alone are specified, to be understood as non-surplus; but the surplus ones are shown by way of their opposite.

646.

646.

Sahapubbapayogesu, dukkaṭaṃ ñātañattisu;

Durūpaciṇṇe āmāse, dukkaṭaṃ paṭisāvane.

In preliminary and associated acts, a wrong-doing; in formal motions, a wrong-doing; in badly acquired raw food, a wrong-doing; and in an announcement, a wrong-doing.

647.

647.

Aṭṭhamaṃ pana niddiṭṭhaṃ, tathā vinayadukkaṭaṃ;

Iti aṭṭhavidhaṃ hoti, sabbameva ca dukkaṭaṃ.

Moreover, the eighth is specified, likewise a Vinaya wrong-doing. Thus there are eight kinds, and all are indeed wrong-doings.

648.

648.

Ehibhikkhūpasampadā, saraṇagamanena ca;

Pañhābyākaraṇovādā, garudhammapaṭiggaho.

Ordination by 'Come, monk,' by going for refuge, by answering questions and giving instruction, and by accepting the weighty rules.

649.

649.

Tathā ñatticatutthena, kammenevaṭṭhavācikā;

Dūtena bhikkhunīnanti, aṭṭheva upasampadā.

Likewise, by the formal act of a motion and three announcements, by the eightfold acceptance, and by a messenger for the nuns—these are the eight ordinations.

650.

650.

Asaddhammā panaṭṭheva, niddiṭṭhā suddhadiṭṭhinā;

Aṭṭhevuposathaṅgāni, veditabbāni viññunā.

Eight wrong principles, moreover, are specified by one of pure view; eight Uposatha factors are to be known by the wise.

651.

651.

Sakkāro ca asakkāro;

Lābhālābho yasāyaso;

Pāpicchā pāpamittattaṃ;

Asaddhammā panaṭṭhime.

Honor and dishonor; gain and loss; fame and disrepute; evil wishes and evil friendships—these eight, moreover, are wrong principles.

652.

652.

Pāṇaṃ na hane, na cādinnamādiye;

Musā na bhāse, na ca majjapo siyā;

Abrahmacariyā virameyya methunā;

Rattiṃ na bhuñjeyya vikālabhojanaṃ.

One should not kill living beings, nor take what is not given; one should not speak falsely, nor be a drinker of intoxicants; one should abstain from unchaste conduct, from sexual intercourse; one should not eat at night, which is food at the wrong time.

653.

653.

Mālaṃ [Pg.366] na dhāre, na ca gandhamācare;

Mañce chamāyaṃva sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ;

Buddhena dukkhantagunā pakāsitaṃ.

One should not wear garlands or use perfumes; one should sleep on a low bed or on a mat spread on the ground; for this is called the eight-factored Uposatha, proclaimed by the Buddha, the one who has ended suffering.

654.

654.

Aṭṭheva pana pānāni, niddiṭṭhāni mahesinā;

Bhikkhu aṭṭhaṅgasaṃyutto, bhikkhunovādamarahati.

Eight drinks, moreover, are specified by the Great Seer; a monk endowed with eight factors is worthy to advise nuns.

Aṭṭhakakathā.

The Chapter on Eights.

655.

655.

Bhojanāni paṇītāni, nava vuttāni satthunā;

Dukkaṭaṃ pana niddiṭṭhaṃ, nava maṃsāni khādato.

Nine excellent foods were spoken of by the Teacher; but a wrong-doing is specified for one who eats nine kinds of meat.

656.

656.

Pātimokkhassa uddesā, naveva paridīpitā;

Uposathā navevettha, saṅgho navahi bhijjati.

The recitations of the Pātimokkha are illuminated in nine ways; the Uposatha is also ninefold here; and the Saṅgha splits in nine ways.

Navakakathā.

The Discourse on the Nines.

657.

657.

Dasa akkosavatthūni, dasa sikkhāpadāni ca;

Akappiyāni maṃsāni, dasa sukkāni ve dasa.

Ten grounds for abuse, and ten training rules; ten kinds of improper meat, and indeed ten seminal emissions.

658.

658.

Jāti nāmañca gottañca, kammaṃ sippañca rogatā;

Liṅgāpatti kilesā ca, akkosena daseva hi.

Birth, name, and lineage, action, craft, and sickness, gender, offense, and defilements—indeed, these are the ten by way of abuse.

659.

659.

Dasa ādīnavā rañño, antepurappavesane;

Dasākārehi saṅghādi-seso channoti dīpito.

Ten drawbacks for a king in entering the inner chambers; the Saṅghādisesa concerning Channa is explained by ten aspects.

660.

660.

Dasa kammapathā puññā, apuññāpi tathā dasa;

Daseva dānavatthūni, daseva ratanāni ca.

Ten wholesome courses of action, and ten unwholesome ones likewise; ten grounds for giving, and ten jewels.

661.

661.

Annaṃ pānañca vatthañca, mālā gandhavilepanaṃ;

Yānañca seyyāvasathaṃ, padīpeyyantime dasa.

Food, drink, and clothing; garlands, perfumes, and unguents; vehicles, beds, and dwellings; and lamps—these are the ten.

662.

662.

Avandiyā munindena, dīpitā dasa puggalā;

Daseva paṃsukūlāni, dasa cīvaradhāraṇā.

Ten persons were declared by the Lord of Sages as unworthy of reverence; ten kinds of rag-robes, and ten ways of wearing robes.

663.

663.

Sosānikaṃ [Pg.367] pāpaṇikaṃ, tathā undūrakhāyitaṃ;

Gokhāyitagginā daḍḍhaṃ, ajikūpacikakhāyitaṃ.

The charnel-ground rag, the shop rag, the rat-gnawed rag, the cow-chewed rag, the fire-burnt rag, the goat-gnawed rag, and the termite-eaten rag.

664.

664.

Thūpacīvarikañceva, tatheva abhisekiyaṃ;

Gatapacchāgatañceti, dasadhā paṃsukūlikaṃ.

And the stupa-robe, likewise the consecration-robe, and the come-and-go robe—thus, the tenfold rag-robe.

665.

665.

Sabbanīlādayo vuttā, dasa cīvaradhāraṇā;

Cīvarāni navevettha, saddhiṃ saṃkaccikāya ca.

Ten (improper) robes are mentioned, such as all-blue and so forth; there are nine robes here, together with the shoulder-cloth.

Dasakakathā.

The Discourse on the Tens.

666.

666.

Ekādasa panābhabbā, puggalā paṇḍakādayo;

Hontevānupasampannā, upasampāditāpi ca.

Moreover, there are eleven persons who are incapable, namely, eunuchs and so forth, whether they are not yet fully ordained or have already been fully ordained.

667.

667.

Pattā akappiyā vuttā, ekādasa bhavanti hi;

Dārujena ca pattena, daseva ratanubbhavā.

Eleven improper bowls are indeed declared: a wooden bowl and ten made of jewels.

668.

668.

Ekādasa tathā honti, pādukāpi akappiyā;

Ekādaseva sīmāyo, asīmāti pakāsitā.

Likewise, there are eleven kinds of improper sandals; and eleven boundaries are declared to be non-boundaries.

669.

669.

Atikhuddātimahantā, khaṇḍacchāyānimittakā;

Animittā, bahiṭṭhena, sammatā, nadiyaṃ tathā.

Too small, too large, broken, defined by a shadow, with a sign, without a sign, agreed upon by an outsider, and likewise one in a river.

670.

670.

Jātassare, samudde vā, sambhinnajjhotthaṭāpi ca;

Sīmāyapi asīmāyo, ekādasa imā siyuṃ.

In a natural lake, or in the ocean, and also one that is overlapping and covered—these eleven would be non-boundaries.

671.

671.

Ekādaseva pathavī, kappiyā ca akappiyā;

Gaṇṭhikā kappiyā vuttā, ekādasa ca vīdhakā.

Eleven kinds of earth, proper and improper; eleven knots are declared proper, and also fastenings.

672.

672.

Ekādasavidhaṃ vuttaṃ, adhiṭṭhātabbacīvaraṃ;

Ticīvaraṃ tathā kaṇḍu-paṭicchādī, nisīdanaṃ.

Eleven kinds of robes to be determined have been declared: the triple robe, likewise the itch-covering cloth, and the sitting cloth.

673.

673.

Paccattharaṇaṃ, vassika-sāṭikā, mukhapuñchanaṃ;

Dakasāṭi, parikkhāra-coḷaṃ, saṃkaccikāpi ca.

The ground-sheet, the rains-cloth, the face-wiping cloth, the bathing cloth, the requisites-cloth, and also the shoulder-cloth.

674.

674.

Yāvatatiyakā [Pg.368] sabbe, ekādasa pakāsitā;

Ariṭṭho, caṇḍakāḷī ca, ukkhittassānuvattikā.

All eleven that require action up to the third announcement have been declared: Ariṭṭha, Caṇḍakālī, and the followers of one who has been suspended.

675.

675.

Aṭṭha saṅghādisesesu, ubhinnaṃ tu vasā pana;

Ekādasa ime yāva-tatiyāti pakāsitā.

Eight are in the Saṅghādisesas, but others are by the authority of both communities; these eleven are declared as requiring action up to the third announcement.

676.

676.

Nissayassa dasekāva, paṭippassaddhiyo pana;

Chadhācariyato vuttā, upajjhāyā tu pañcadhā.

There are eleven cessations of dependence: six are said to be from the teacher's side, and five from the preceptor's.

Ekādasakakathā.

The Discourse on the Elevens.

677.

677.

Teraseva dhutaṅgāni, paramāni ca cuddasa;

Soḷaseva tu ‘‘jāna’’nti, paññattāni mahesinā.

Thirteen are the ascetic practices, and fourteen are the supreme things; sixteen, moreover, are declared by the Great Seer as 'knowledges'.

678.

678.

Sauttaraṃ vinayavinicchayaṃ tu yo;

Anuttaraṃ sakalamapīdha jānati;

Mahattare vinayanaye anuttare;

Niruttaro bhavati hi so, na saṃsayo.

He who knows the Vinayavinicchaya with its supplement, who knows the whole of this unsurpassed teaching, in this great, unsurpassed discipline of the Vinaya, he indeed becomes unsurpassed—of this there is no doubt.

Ekuttaranayo samatto.

The Numerical Series is complete.

Sedamocanakathā

The Sweat-Inducing Questions

679.

679.

Ito paraṃ pavakkhāmi, bhikkhūnaṃ suṇataṃ puna;

Sedamocanagāthāyo, paṭubhāvakarā varā.

Hereafter I shall proclaim again for the listening bhikkhus the excellent Sweat-Inducing Verses, which are conducive to dexterity.

680.

680.

Ubbhakkhakaṃ vivajjetvā, adhonābhiṃ vivajjiya;

Paṭicca methunaṃ dhammaṃ, kathaṃ pārājiko siyā?

Having avoided what is above the collarbone, having avoided what is below the navel, by engaging in sexual intercourse, how could one commit a pārājika offense?

681.

681.

Kabandhasattakāyassa, ure hoti mukhaṃ sace;

Mukhena methunaṃ dhammaṃ, katvā pārājiko bhave.

If a headless being has its mouth on its torso, one would incur a pārājika offense for engaging in sexual intercourse through that mouth.

682.

682.

Suññe nissattake dīpe, eko bhikkhu sace vase;

Methunapaccayā tassa, kathaṃ pārājiko siyā?

If a bhikkhu lives alone on an empty, uninhabited island, how could he incur a pārājika offense on account of sexual intercourse?

683.

683.

Lambī [Pg.369] vā mudupiṭṭhī vā, vaccamagge mukhepi vā;

Aṅgajātaṃ pavesento, sake pārājiko bhave.

If one who is long-limbed or has a soft back inserts the genital organ into one's own excretory passage or mouth, one would incur a pārājika offense.

684.

684.

Sayaṃ nādiyate kiñci, parañca na samādape;

Saṃvidhānañca nevatthi, kathaṃ pārājiko siyā?

If one does not take anything oneself, nor causes another to take anything, and there is no arrangement, how could one incur a pārājika offense?

685.

685.

Suṅkaghāte atikkante, nādiyanto parassa tu;

Āṇattiñca vināyeva, hoti pārājiko yati.

When the toll-gate has been passed, an ascetic, not taking for another and without any command, becomes pārājika.

686.

686.

Haranto garukaṃ bhaṇḍaṃ, theyyacittena puggalo;

Parassa tu parikkhāraṃ, na ca pārājiko kathaṃ?

A person with thievish intent, carrying a valuable item, a belonging of another—how is he not pārājika?

687.

687.

Tiracchānagatānaṃ tu, puggalo garubhaṇḍakaṃ;

Gaṇhanto theyyacittena, na ca pārājiko siyā.

A person taking a valuable item belonging to animals with thievish intent would not incur a pārājika offense.

688.

688.

Attano santakaṃ datvā, bhikkhu pārājiko kathaṃ?‘‘Maratū’’ti asappāya-bhojanaṃ deti ce cuto.

Having given away his own property, how could a bhikkhu incur a pārājika offense? If he gives unsuitable food, thinking, 'May he die,' he is cut off.

689.

689.

Pitari pitusaññī ca, mātusaññī ca mātari;

Hantvānantariyaṃ kammaṃ, na phuseyya kathaṃ naro?

Perceiving a father as a father, and a mother as a mother, having killed them—an act with immediate result—how could that person not experience the consequence?

690.

690.

Tiracchānagatā mātā, tiracchānagato pitā;

Tasmānantariyaṃ natthi, māritesu ubhosupi.

The mother is an animal, and the father is an animal; therefore there is no act with immediate result, even if both are killed.

691.

691.

Anādiyanto garukaṃ, parañca na samādape;

Gacchaṃ ṭhito nisinno vā, kathaṃ pārājiko bhaṇa?

Not taking a valuable item, nor causing another to take it; while going, standing, or sitting, how could one incur a pārājika offense, tell me?

692.

692.

Manussuttarike dhamme, katvāna katikaṃ tato;

Sambhāvanādhippāyo so, atikkamati ce cuto.

Having made an arrangement concerning superhuman states, if he, with the intention of gaining esteem, then acts upon it, he is cut off.

693.

693.

Saṅghādisesā cattāro, bhaveyyuṃ ekavatthukā;

Kathaṃ? Kathehi me puṭṭho, vinaye ce visārado.

Four Saṅghādisesa offenses might arise from a single matter. How so? Explain this to me, if, when questioned, you are skilled in the Discipline.

694.

694.

Sañcarittañca duṭṭhullaṃ, saṃsaggaṃ attakāmataṃ;

Itthiyā paṭipajjanto, phuseyya caturo ime.

By engaging with a woman in go-between activity, lewd speech, bodily contact, and speech for the sake of one's own lust, one might incur these four offenses.

695.

695.

Saṅghādisesamāpanno, chādetvā suciraṃ pana;

Acaritvā yathāvuttaṃ, vattaṃ so vuṭṭhito kathaṃ?

One who has incurred a Saṅghādisesa offense, and concealed it for a long time, without practicing the prescribed procedure, how is he rehabilitated?

696.

696.

Sukkavissaṭṭhimāpanno[Pg.370], bhikkhubhāve ṭhito pana;

Parivatte tu liṅgasmiṃ, natthi saṅghādisesatā.

If one has emitted semen while remaining in the state of a bhikkhu, but there is a subsequent change in one's gender, there is no Saṅghādisesa.

697.

697.

Kuddho ārādhako hoti;

Kuddho hoti ca nindito;

Atha ko nāma so dhammo;

Yena kuddho pasaṃsito?

An angry one is approved; an angry one is also blamed. Then what is that principle called by which the angry one is praised?

698.

698.

Vaṇṇasmiṃ bhaññamāne yo, titthiyānaṃ tu kujjhati;

Ārādhako, sambuddhassa, yadi kujjhati nindito.

When praise of sectarians is spoken, one who becomes angry is approved; if one becomes angry at the Fully Enlightened One, one is blameworthy.

699.

699.

Atthaṅgate tu sūriye, bhojanaṃ bhikkhu bhuñjati;

Na khittacittonummatto, nirāpatti kathaṃ bhave?

When the sun has set, a bhikkhu consumes food; if he is not of deranged mind nor mad, how could there be no offense?

700.

700.

Yo ca romanthayitvāna, rattiṃ ghasati bhojanaṃ;

Natthi tassa panāpatti, vikālabhojanena hi.

For one who, having ruminated, eats food at night, there is no offense with regard to eating at the wrong time.

701.

701.

Atthaṅgate ca sūriye, gahetvā bhikkhu bhojanaṃ;

Sace bhuñjeyya āpatti, anāpatti kathaṃ bhave?

When the sun has set, if a bhikkhu takes food and eats it, there is an offense. How could there be no offense?

702.

702.

Vikāluttarakuruṃ gantvā, tattha laddhāna bhojanaṃ;

Āgantvā idha kālena, natthi āpatti bhuñjato.

Having gone to Uttarakuru at the wrong time and obtained food there, upon returning here at the proper time, there is no offense in eating it.

703.

703.

Gāme vā yadi vāraññe, yaṃ paresaṃ mamāyitaṃ;

Na harantova taṃ theyyā, kathaṃ pārājiko siyā?

Whether in a village or in the forest, regarding that which belongs to others, if one does not take it by way of theft, how could one incur a pārājika offense?

704.

704.

Theyyasaṃvāsako nāma, liṅgasaṃvāsathenako;

Parabhaṇḍaṃ agaṇhanto, hoti esa parājito.

One called a thief by co-residence, a thief by sharing the sign and livelihood, even without taking the belongings of others, this one is defeated.

705.

705.

Nārī rūpavatī bālā, bhikkhu rattena cetasā;

Methunaṃ tāya katvāpi, so na pārājiko kathaṃ?

There is a beautiful young woman, and a bhikkhu with a lustful mind; even having engaged in sexual intercourse with her, how is he not pārājika?

706.

706.

Bhikkhu rūpavatiṃ nāriṃ, supinantena passati;

Tāya methunasaṃyoge, katepi na vinassati.

A bhikkhu sees a beautiful woman in a dream; even if sexual union with her occurs, he is not ruined.

707.

707.

Ekissā [Pg.371] dve siyuṃ puttā, jātā idha panitthiyā;

Dvinnaṃ mātā pitā sāva, kathaṃ hoti bhaṇāhi me?

One woman here might have two sons born to her; for both, she is the mother and the father. How is this? Explain it to me.

708.

708.

Ubhatobyañjanā itthī, gabbhaṃ gaṇhāti attanā;

Gaṇhāpeti paraṃ gabbhaṃ, tasmā mātā pitā ca sā.

An intersex woman conceives by herself; she also causes another to conceive; therefore, she is both mother and father.

709.

709.

Purisena sahāgāre, raho vasati bhikkhunī;

Parāmasati tassaṅgaṃ, anāpatti kathaṃ siyā?

A bhikkhunī dwells in private in a house with a man; she touches his body. How could there be no offense?

710.

710.

Sahāgārikaseyyañca, sabbañca paṭijagganaṃ;

Dārakassa ca mātā hi, kātuṃ labhati bhikkhunī.

A bhikkhunī who is a mother is indeed permitted to share a sleeping place and perform all attending duties for her child.

711.

711.

Ko ca bhikkhūhi sikkhāsu, asādhāraṇataṃ gato;

Na pārivāsiko brūhi, na ukkhittādikopi ca?

Who among the bhikkhus has attained a status, with regard to the training rules, not shared by others? Do not speak of one on probation, nor of one suspended or the like.

712.

712.

Gahetuṃ khurabhaṇḍaṃ tu, sace nhāpitapubbako;

Na so labhati aññesaṃ, kappatīti ca niddise.

If one was formerly a barber, he is permitted to take the razor-equipment. He does not receive it from others, and it is declared to be allowable.

713.

713.

Katheti kusalaṃ dhammaṃ, paramaṃ atthasaṃhitaṃ;

Katamo puggalo brūhi, na mato na ca jīvati?

He speaks the wholesome Dhamma, supremely connected with benefit. Tell me, what person is this, neither dead nor alive?

714.

714.

Katheti kusalaṃ dhammaṃ, paramaṃ atthasaṃhitaṃ;

Hoti nimmitabuddho so, na mato na ca jīvati.

He speaks the wholesome Dhamma, supremely connected with benefit. He is a created Buddha, neither dead nor alive.

715.

715.

Saṃyācikaṃ karontassa, kuṭiṃ desitavatthukaṃ;

Pamāṇikamanārambhaṃ, āpatti saparikkamaṃ.

For one making a hut by solicitation, on a designated site, of the proper measure and without a patron, an offense with its preliminary actions is incurred.

716.

716.

Naro karoti ce kuṭiṃ, sa sabbamattikāmayaṃ;

Na muccateva vajjato, jinena vuttato tato.

If a person makes a hut entirely of clay, he is not freed from that fault, as stated by the Conqueror.

717.

717.

Saṃyācikāya bhikkhussa, anāpatti kathaṃ siyā;

Sabbalakkhaṇahīnaṃ tu, karontassa kuṭiṃ pana?

For a bhikkhu making a hut by solicitation, how could there be no offense if he builds one lacking all the proper features?

718.

718.

Saṃyācikaṃ karontassa, tiṇacchadanakaṃ kuṭiṃ;

Bhikkhuno jinacandena, anāpatti pakāsitā.

For a bhikkhu making a grass-roofed hut by solicitation, no offense has been declared by the Moon of the Conquerors.

719.

719.

Na [Pg.372] kāyikaṃ kañci payogamācare;

Na kiñci vācāya paraṃ bhaṇeyya;

Phuse garuṃ antimavatthuhetukaṃ;

Visārado ce vinaye bhaṇāhi tvaṃ?

One performs no bodily action whatsoever, nor speaks any word to another, yet incurs a grave offense that is a cause for expulsion. If you are skilled in the Vinaya, speak!

720.

720.

Parassā pana yā vajjaṃ, paṭicchādeti bhikkhunī;

Ayaṃ pārājikāpattiṃ, tannimittaṃ garuṃ phuse.

The bhikkhunī who conceals another's fault, for that reason, incurs a grave Pārājika offense.

721.

721.

Na kāyikaṃ kiñcipi pāpamācare;

Na kiñci vācāya careyya pāpakaṃ;

Sunāsitoyeva ca nāsito siyā;

Kathaṃ tuvaṃ brūhi mayāsi pucchito?

One should commit no evil at all with the body, nor should one engage in any evil with speech; and one already well-expelled might be expelled again. Speak, as you are asked by me, how is this so?

722.

722.

Abhabbā pana ye vuttā, puggalā paṇḍakādayo;

Ekādasa munindena, nāsitā te sunāsitā.

But those persons declared incapable by the Lord of Sages, the eleven such as eunuchs, they are expelled, well-expelled.

723.

723.

Anuggiraṃ giraṃ kiñci, subhaṃ vā yadi vāsubhaṃ;

Phuse vācasikaṃ vajjaṃ, kathaṃ me pucchito bhaṇa?

Not uttering any speech, whether good or bad, one incurs a verbal offense. How is this? Speak, as you are asked by me.

724.

724.

Santimeva panāpattiṃ, bhikkhu nāvikareyya yo;

Sampajānamusāvāde, dukkaṭaṃ tassa vaṇṇitaṃ.

For a bhikkhu who does not reveal an existing offense, a Dukkata is declared for him in the context of an intentional lie.

725.

725.

Ekatoupasampannā, ubho tāsaṃ tu hatthato;

Cīvaraṃ gaṇhato honti, nānāāpattiyo kathaṃ?

Two bhikkhunīs are ordained at the same time; for one who takes a robe from the hand of each, how are different offenses incurred?

726.

726.

Ekatoupasampannā, bhikkhūnaṃ tu vasena yā;

Cīvaraṃ hatthato tassā, pācitti paṭigaṇhato.

Regarding the one ordained at that time by the Bhikkhu Sangha, for one who accepts a robe from her hand, there is a Pācittiya offense.

727.

727.

Ekatoupasampannā, bhikkhunīnaṃ vasena yā;

Cīvaraṃ hatthato tassā, dukkaṭaṃ paṭigaṇhato.

Regarding the one ordained at that time by the Bhikkhunī Sangha, for one who accepts a robe from her hand, there is a Dukkata offense.

728.

728.

Saṃvidhāya ca cattāro, garuṃ theniṃsu bhaṇḍakaṃ;

Thero thullaccayaṃ tesu, patto, sesā parājayaṃ.

Four persons, having conspired together, stole valuable goods. Among them, the elder incurred a Thullaccaya, while the others incurred a Pārājika.

729.

729.

Kathaṃ[Pg.373]? Chamāsakaṃ bhaṇḍaṃ, tattha sāhatthikā tayo;

Haṭā therena māsā tu, tayo āṇattiyāpi ca.

How? The goods were worth six māsakas. In that, three acted with their own hands. Three māsakas' worth were taken by the elder, and also by his command.

730.

730.

Tīhi sāhatthikokeko;

Pañca āṇattiyā haṭā;

Tasmā thullaccayaṃ thero;

Patto, sesā parājayaṃ.

One person took three māsakas' worth by his own hand; five were taken by command. Therefore the elder incurred a Thullaccaya; the others, a Pārājika.

731.

731.

Bahiddhā gehato bhikkhu, itthī gabbhantaraṃ gatā;

Chiddaṃ gehassa no atthi, methunapaccayā cuto.

The bhikkhu is outside the house, the woman has gone into an inner room. There is no opening in the house, yet he has fallen from the holy life on account of sexual intercourse.

732.

732.

Antodussakuṭiṭṭhena, mātugāmena methunaṃ;

Santhatādivaseneva, katvā hoti parājito.

By having sexual intercourse with a woman standing inside a cloth hut, through the medium of the spread-out cloth, he is defeated.

733.

733.

Sappiādiṃ tu bhesajjaṃ, gahetvā sāmameva taṃ;

Avītivatte sattāhe, kathaṃ āpatti sevato?

Having received medicine such as ghee oneself, if seven days have not passed, how is there an offense for one using it?

734.

734.

Parivattitaliṅgassa, bhikkhuno itarāya vā;

Avītivatte sattāhe, hoti āpatti sevato.

For a bhikkhu whose gender has changed, or for a bhikkhunī whose has, if seven days have not passed, there is an offense for one using it.

735.

735.

Nissaggiyena pācitti, suddhapācittiyampi ca;

Ekatova kathaṃ bhikkhu, āpajjeyya bhaṇāhi me?

A Pācittiya offense requiring forfeiture and also a simple Pācittiya—how could a bhikkhu incur both at once? Tell me.

736.

736.

Saṅghe pariṇataṃ lābhaṃ, attano ca parassa ca;

Ekato pariṇāmento, payogena dvayaṃ phuse.

By diverting gain intended for the Sangha to oneself and to another at the same time, one incurs both offenses through a single act.

737.

737.

Bhikkhū samāgamma samaggasaññā;

Sabbe kareyyuṃ pana saṅghakammaṃ;

Bhikkhuṭṭhito dvādasayojanasmiṃ;

Kathaṃ kataṃ kuppati vaggahetu?

Bhikkhus, having assembled with a perception of unity, together perform an act of the Sangha. A bhikkhu is standing within a twelve-yojana area. How is the performed act invalidated on account of an incomplete assembly?

738.

738.

Atthi sace pana bhikkhu nisinno;

Dvādasayojanike nagare tu;

Tattha kataṃ pana kammamakammaṃ;

Natthi vihāragatā yadi sīmā.

If there is a bhikkhu seated in a city of twelve yojanas, an act performed there is invalid if no boundary has been established for the monastery.

739.

739.

Saṅghāṭi [Pg.374] pārutā kāye, nivatthontaravāsako;

Nissaggiyāni sabbāni, kathaṃ honti kathehi me?

The outer robe is draped over the body, the inner robe is worn—how do they all become subject to forfeiture? Tell me.

740.

740.

Kaṇṇaṃ gahetvā tattheva, kaddamaṃ yadi dhovati;

Bhikkhunī kāyaṅgāneva, tāni nissaggiyāni hi.

If a bhikkhunī, while wearing her robes, takes a corner and washes mud from it against her own body, indeed, those robes become subject to forfeiture.

741.

741.

Purisaṃ apitaraṃ hantvā, itthiṃ hantvā amātaraṃ;

Ānantariyakaṃ kammaṃ, āpajjati kathaṃ naro?

Having killed a man who is not his father, having killed a woman who is not his mother—how does a man incur an action with immediate result?

742.

742.

Parivatte tu liṅgasmiṃ, pitaraṃ itthitaṃ gataṃ;

Mātaraṃ purisattaṃ tu, gataṃ hantvā garuṃ phuse.

But when the gender has changed, having killed the father who has gone to the state of a woman, or the mother who has gone to the state of a man, one incurs a grave offense.

743.

743.

Mātaraṃ pana māretvā, māretvā pitarampi ca;

Ānantariyakaṃ kammaṃ, nāpajjeyya kathaṃ naro?

Having killed his mother, and having killed his father too, how could a man not incur the karma with immediate retribution?

744.

744.

Tiracchānagatā mātā, tiracchānagato pitā;

Mātaraṃ pitaraṃ hantvā, nānantariyakaṃ phuse.

The mother having become an animal, the father having become an animal; having slain mother and father, one does not incur an action with immediate result.

745.

745.

Codetvā sammukhībhūtaṃ, saṅgho kammaṃ kareyya ce;

Kathaṃ kammaṃ akammaṃ taṃ, saṅgho sāpattiko siyā?

If the Saṅgha, having reproved one who is present, were to perform a formal act, how could that act be invalid and the Saṅgha incur an offense?

746.

746.

Vuttaṃ tu paṇḍakādīnaṃ, sandhāya upasampadaṃ;

Anāpattissa kammaṃ tu, sandhāyāti kurundiyaṃ.

But it was spoken with reference to the higher ordination of eunuchs and the like. And with reference to them, the formal act is without offense, according to the Kurundī.

747.

747.

Kappabindukataṃ rattaṃ, cīvaraṃ tu adhiṭṭhitaṃ;

Kathamassa siyāpatti, sevamānassa dukkaṭaṃ?

A dyed robe marked with a kappa-point, having been determined—how could there be an offense of dukkaṭa for one using it?

748.

748.

Sakaṃ anissajitvāna, yo nissaggiyacīvaraṃ;

Paribhuñjati tassāya-māpatti paridīpitā.

Not having relinquished his own, whoever uses a Nissaggiya robe—for him this offense has been declared.

749.

749.

Pañca pācittiyāneva, nānāvatthukatāni hi;

Apubbaṃ acarimaṃ eka-kkhaṇe āpajjate kathaṃ?

Indeed, there are five pācittiya offenses with various bases. How can one incur them in a single moment, neither preceded nor followed?

750.

750.

Bhesajjāni hi pañceva, gahetvā bhājane visuṃ;

Ṭhapitesu ca sattāhā-tikkame honti pañcapi.

Indeed, there are five medicines, taken and placed separately in containers. And when seven days have passed, all five become subject to the rule.

751.

751.

Na [Pg.375] rattacitto na ca theyyacitto;

Na cāpi cittaṃ maraṇāya tassa;

Dentassa pārājikamāha satthā;

Thullaccayaṃ taṃ paṭigaṇhatopi.

Not with a lustful mind, nor with a thieving mind, nor is his mind set on death; the Teacher declared a pārājika for one who gives, and a thullaccaya for one who receives it.

752.

752.

Salākaṃ saṅghabhedāya, padentassa parājayo;

Hoti thullaccayaṃ tassa, salākaṃ paṭigaṇhato.

For one who gives a voting-ticket for the purpose of causing schism in the Saṅgha, there is a pārājika. For one who accepts the voting-ticket, there is a thullaccaya.

753.

753.

Ekattha nikkhipitvāna, cīvaraṃ addhayojane;

Aruṇaṃ uṭṭhāpentassa, anāpatti kathaṃ siyā?

Having placed the robe in one place, half a yojana away, for one for whom dawn arises—how could there be no offense?

754.

754.

Suppatiṭṭhitanigrodha-sadise rukkhamūlake;

Anāpatti hi so rukkho, hoti ekakulassa ce.

At the foot of a tree resembling a well-established banyan, there is indeed no offense if that tree belongs to one's own residence.

755.

755.

Kathaṃ āpattiyo nānā-;

Vatthukāyo hi kāyikā;

Apubbaṃ acarimaṃ eka-;

Kkhaṇe sambahulā phuse?

How can one incur, in a single moment, neither preceded nor followed, many physical offenses that have various bases?

756.

756.

Nānitthīnaṃ tu kese vā, tāsaṃ aṅguliyopi vā;

Ekato gahaṇe tassa, honti sambahulā pana.

But for various women, whether their hair or their fingers—when grasped together, indeed, many offenses arise for him.

757.

757.

Kathaṃ vācasikā nānā-vatthukāyo na kāyikā;

Apubbaṃ acarimaṃ eka-kkhaṇe āpattiyo phuse?

How can one incur, in a single moment, neither preceded nor followed, verbal offenses that have various bases and are not physical?

758.

758.

Duṭṭhullaṃ yo vadati ca vācaṃ;

‘‘Sabbā tumhe sikharaṇiyo’’ti;

Vuttā dosā vinayanasatthe;

Tassitthīnaṃ gaṇanavasena.

For one who speaks the coarse words, saying, 'All of you are harlots,' offenses are declared in the scripture of the Discipline according to the number of women.

759.

759.

Itthiyā purisenāpi, paṇḍakena nimittake;

Methunaṃ na ca sevanto, methunappaccayā cuto?

With a woman, with a man, with a eunuch, or with an image; not engaging in sexual intercourse, yet defeated on account of sexual intercourse?

760.

760.

Methune pubbabhāgaṃ tu, kāyasaṃsaggataṃ gatā;

Methunappaccayā chejjaṃ, āpannā aṭṭhavatthukaṃ.

Having engaged in physical contact, the preliminary part of sexual intercourse, one incurs the eight-based offense, becoming liable to expulsion on account of sexual intercourse.

761.

761.

Mātaraṃ [Pg.376] cīvaraṃ yāce, saṅghe pariṇataṃ na ca;

Kenassa hoti āpatti, anāpatti ca ñātake?

If one asks one's mother for a robe, and not one dedicated to the Saṅgha, by what is there an offense for him, and no offense in the case of a relative?

762.

762.

Vassasāṭikalābhatthaṃ, samaye piṭṭhisaññite;

Siyāpatti satuppādaṃ, karoto mātarampi ca.

For the sake of obtaining a rains-cloth, at the time designated as 'piṭṭhi', an offense may be incurred through the arising of a thought, even in regard to one's mother.

763.

763.

Saṅghādisesamāpattiṃ, pācittiṃ dukkaṭaṃ kathaṃ;

Pāṭidesaniyaṃ thulla-ccayaṃ ekakkhaṇe phuse?

How can one incur a Saṅghādisesa offense, a Pācittiya, a Dukkaṭa, a Pāṭidesanīya, and a Thullaccaya in a single moment?

764.

764.

Avassutāvassutahatthato hi;

Piṇḍaṃ gahetvā lasuṇaṃ paṇītaṃ;

Manussamaṃsañca akappamaññaṃ;

Sabbekato khādati, honti tassā.

Indeed, from the hand of a lustful woman, having taken alms-food, garlic, choice food, human flesh, and other unsuitable things, one eats them all together; for that person, these offenses arise.

765.

765.

Eko upajjhāyakapuggaleko;

Ācariyako dvepi ca puṇṇavassā;

Ekāva tesaṃ pana kammavācā;

Ekassa kammaṃ tu na rūhate kiṃ?

There is one person as preceptor and one as teacher; there are also two candidates of full age. Their formal declaration, however, is a single one. Why then does the formal act not succeed for one of them?

766.

766.

Kesaggamattampi mahiddhikesu;

Ākāsago hoti sace paneko;

Katampi taṃ rūhati neva kammaṃ;

Ākāsagasseva, na bhūmigassa.

If among those with great psychic power, one goes into the sky even by a hair's breadth, that formal act, though performed, does not succeed for the sky-goer, but it does for the one on the ground.

767.

767.

Saṅghenapi hi ākāse, ṭhitena pana iddhiyā;

Bhūmigassa na kātabbaṃ, karoti yadi kuppati.

Indeed, even by the Saṅgha standing in the sky by psychic power, a formal act should not be done for one on the ground; if it is done, it becomes invalid.

768.

768.

Na ca kappakataṃ vatthaṃ, na ca rattaṃ akappiyaṃ;

Nivatthassa panāpatti, anāpatti kathaṃ siyā?

The cloth is not made allowable, nor is the dyed cloth unallowable; yet for one wearing it there is an offense. How could there be no offense?

769.

769.

Acchinnacīvarassettha, bhikkhussa pana kiñcipi;

Na cassākappiyaṃ nāma, cīvaraṃ pana vijjati.

For a monk here whose robe has been stolen, no robe whatsoever is unallowable for him to wear; yet a robe is found.

770.

770.

Na [Pg.377] kutopi ca gaṇhati kiñci have;

Na tu deti ca kiñcipi bhojanato;

Garukaṃ pana vajjamupeti kathaṃ;

Vada me vinaye kusalosi yadi?

From nowhere does he take anything at all; nor does he give anything from his food. Yet how does he incur a grave offense? Tell me, if you are skilled in the Discipline.

771.

771.

Ādāya yaṃ kiñci avassutamhā;

Uyyojitā bhuñjati bhojanañce;

Uyyojitā yā pana yāya tassā;

Saṅghādisesaṃ kathayanti dhīrā.

If she who was sent away, having taken anything from a lustful person, then eats the food, for her by whom she was sent away, the wise declare a Saṅghādisesa.

772.

772.

Kassaci kiñci na deti sahatthā;

Neva ca gaṇhati kiñci kutoci;

Vajjamupeti lahuṃ, na garuṃ tu;

Brūhi kathaṃ yadi bujjhasi sādhu?

He gives nothing to anyone with his own hand, nor does he take anything from anywhere. He incurs a light fault, not a serious one—tell me how, if you understand well.

773.

773.

Dantaponodakānaṃ tu, gahaṇe pana bhikkhunī;

Uyyojentī lahuṃ vajjaṃ, āpajjati nisevite.

But in the case of taking tooth-cleaners and water, a nun who sends another away incurs a light offense, if it is done habitually.

774.

774.

Āpajjati panāpattiṃ, garukaṃ sāvasesakaṃ;

Chādeti, na phuse vajjaṃ, kathaṃ jānāsi me vada?

But she commits an offense, a grave one with a remainder; she conceals it, does not address the fault—how do you know? Tell me.

775.

775.

Saṅghādisesamāpattiṃ, āpajjitvā anādaro;

Chādentopi tamāpattiṃ, nāññaṃ ukkhittako phuse.

Having committed a Saṅghādisesa offense, being disrespectful, even while concealing that offense, one who has been suspended does not incur another.

776.

776.

Sappāṇappāṇajaṃ neva, jaṅgamaṃ na vihaṅgamaṃ;

Dvijaṃ kantamakantañca, sace jānāsi me vada?

Born from the animate and the inanimate, yet neither a moving creature nor a flying one; twice-born, and both pleasing and unpleasing—if you know this, tell me.

777.

777.

Sappāṇappāṇajo vutto;

Cittajo utujopi ca;

Dvīheva pana jātattā;

Mato saddo dvijoti hi.

It is said to be born from the animate and the inanimate, and also from the mind and from the seasons. But because it is born from two, sound is indeed considered 'twice-born'.

778.

778.

Vinaye [Pg.378] anayūparame parame;

Sujanassa sukhānayane nayane;

Paṭu hoti padhānarato na rato;

Idha yo pana sāramate ramate.

In the supreme Discipline, which is the cessation of misfortune, in the guidance for a good person, which brings happiness; one who delights in striving is skillful, not attached; whoever here delights in the essence finds joy.

Sedamocanagāthāyo samattā.

The Verses on Releasing Sweat are completed.

Sādhāraṇāsādhāraṇakathā

The Discourse on Common and Uncommon Rules

779.

779.

Sabbasikkhāpadānāhaṃ, nidānaṃ gaṇanampi ca;

Bhikkhūhi bhikkhunīnañca, bhikkhūnaṃ bhikkhunīhi ca.

I shall declare all the training rules, their origins and also their enumeration, for monks and for nuns, and those held in common between them.

780.

780.

Asādhāraṇapaññattaṃ, tathā sādhāraṇampi ca;

Pavakkhāmi samāsena, taṃ suṇātha samāhitā.

What is laid down as uncommon, and likewise what is common, I will explain in brief; listen with concentration.

781.

781.

Nidānaṃ nāma vesālī, tathā rājagahaṃ puraṃ;

Sāvatthāḷavi kosambī, sakkabhaggā pakāsitā.

The origins, by name, are Vesālī, likewise the city of Rājagaha, Sāvatthī, Āḷavī, Kosambī; and they were declared among the Sakyans and Bhaggas.

782.

782.

Kati vesāliyā vuttā, kati rājagahe katā?Kati sāvatthipaññattā, kati āḷaviyaṃ katā?

How many were spoken in Vesālī? How many were made in Rājagaha? How many were laid down in Sāvatthī? How many were made in Āḷavī?

783.

783.

Kati kosambipaññattā, kati sakkesu bhāsitā?Kati bhaggesu paññattā, taṃ me akkhāhi pucchito?

How many were laid down in Kosambī? How many were spoken among the Sakyans? How many were laid down among the Bhaggas? Being asked, please tell me.

784.

784.

Dasa vesāliyā vuttā, ekavīsa giribbaje;

Chaūnāni satāneva, tīṇi sāvatthiyaṃ katā.

Ten were spoken in Vesālī, twenty-one in Giribbaja; two hundred and ninety-seven were made in Sāvatthī.

785.

785.

Cha panāḷaviyaṃ vuttā, aṭṭha kosambiyaṃ katā;

Aṭṭha sakkesu paññattā, tayo bhaggesu dīpitā.

Six were spoken in Āḷavī, eight were made in Kosambī; eight were laid down among the Sakyans, three were revealed among the Bhaggas.

786.

786.

Methunaṃ viggaho ceva, catutthantimavatthukaṃ;

Atirekacīvaraṃ suddha-kāḷakeḷakalomakaṃ.

Sexual intercourse, dispute, the fourth and final matter, an extra robe, and a rug of pure black goat's hair.

787.

787.

Bhūtaṃ [Pg.379] paramparañceva, mukhadvāramacelako;

Bhikkhunīsu ca akkoso, dasa vesāliyaṃ katā.

Concealing a true offense, teaching word-by-word, slander, a naked ascetic, and reviling nuns—these ten were made in Vesālī.

788.

788.

Dutiyantimavatthuñca, dve anuddhaṃsanāni ca;

Saṅghabhedā duve ceva, cīvarassa paṭiggaho.

The second and final matter, two accusations, two kinds of schism, and the acceptance of a robe.

789.

789.

Rūpiyaṃ suttaviññatti, tathā ujjhāpanampi ca;

Paripācitapiṇḍo ca, tatheva gaṇabhojanaṃ.

Money, asking for thread, likewise complaining, a meal arranged beforehand, and likewise a group meal.

790.

790.

Vikālabhojanañceva, cārittaṃ nhānameva ca;

Ūnavīsativassañca, datvā saṅghena cīvaraṃ.

Eating at the wrong time, the practice of frequent bathing, one under twenty years of age, and a robe given by the Saṅgha.

791.

791.

Vosāsantī ca naccaṃ vā, gītaṃ vā cārikadvayaṃ;

Chandadānenime rāja-gahasmiṃ ekavīsati.

A nun giving an order, dancing or singing, the two kinds of wandering, and giving consent—these twenty-one in Rājagaha.

792.

792.

Kuṭi kosiyaseyyañca, pathavībhūtagāmakaṃ;

Sappāṇakañca siñcanti, ete chāḷaviyaṃ katā.

A hut, a silk mattress, digging the earth and destroying plant life, and sprinkling water with living beings—these six were made in Āḷavī.

793.

793.

Mahallakavihāro ca, dovacassaṃ tatheva ca;

Aññenaññaṃ tathā dvāra-kosā majjhañca pañcamaṃ.

A large monastery, and likewise being difficult to admonish; evading the issue with another matter, and the fifth being the door, storeroom, and middle.

794.

794.

Anādariyaṃ sahadhammo, payopānañca sekhiye;

Kosambiyaṃ tu paññattā, aṭṭhime suddhadiṭṭhinā.

Disrespect, a ruling in accordance with the Dhamma, and drinking milk among the training rules—these eight were laid down at Kosambī by the one of pure vision.

795.

795.

Dhovaneḷakalomāni, patto ca dutiyo pana;

Ovādopi ca bhesajjaṃ, sūci āraññakesu ca.

Washing goat's wool, a second bowl, exhortation, medicine, and a needle-case for forest dwellers.

796.

796.

Udakasuddhikañceva, ovādāgamanampi ca;

Pure kapilavatthusmiṃ, paññattā pana aṭṭhime.

The purification of water, and arrival for exhortation; these eight were laid down formerly in Kapilavatthu.

797.

797.

Jotiṃ samādahitvāna, sāmisena sasitthakaṃ;

Ime bhaggesu paññattā, tayo ādiccabandhunā.

Kindling a fire, with meat, and with rice-meal; these three were laid down among the Bhaggas by the Kinsman of the Sun.

798.

798.

Pārājikāni cattāri, garukā soḷasā, duve;

Aniyatā, catuttiṃsa, honti nissaggiyāni hi.

There are four Pārājikas, sixteen grave offenses, two undetermined, and thirty-four Nissaggiyas.

799.

799.

Chappaṇṇāsasatañceva[Pg.380], khuddakāni bhavanti hi;

Daseva pana gārayhā, dvesattati ca sekhiyā.

One hundred and fifty-six are the minor offenses, ten are blameworthy, and seventy-two are the training rules.

800.

800.

Chaūnāni ca tīṇeva, satāni samacetasā;

Ime vuttāvasesā hi, sabbe sāvatthiyaṃ katā.

Two hundred and ninety-four, with a composed mind; these remaining ones were all laid down at Sāvatthī.

801.

801.

Pārājikāni cattāri, satta saṅghādisesakā;

Nissaggiyāni aṭṭheva, dvattiṃseva ca khuddakā.

Four are the Pārājika offenses, seven the Saṅghādisesa offenses; eight are the Nissaggiya offenses, and thirty-two the minor offenses.

802.

802.

Dve gārayhā, tayo sekhā, chappaññāseva sabbaso;

Bhavanti chasu paññattā, nagaresu ca piṇḍitā.

Two blameworthy, three training rules, fifty-six in total; they were laid down in six cities and compiled.

803.

803.

Sabbāneva panetāni, nagaresu ca sattasu;

Aḍḍhuḍḍhāni satāneva, paññattāni bhavanti hi.

Indeed, all these, in the seven cities, two hundred and fifty were laid down.

804.

804.

Sikkhāpadāni bhikkhūnaṃ, vīsañca dve satāni ca;

Bhikkhunīnaṃ tu cattāri, tathā tīṇi satāni ca.

The training rules for monks are two hundred and twenty; for nuns, however, three hundred and four.

805.

805.

Pārājikāni cattāri, garukā pana terasa;

Aniyatā duve vuttā, tiṃsa nissaggiyāni ca.

Four are offenses of defeat, thirteen are grave offenses, two are declared indefinite, and thirty require forfeiture.

806.

806.

Khuddakā navuti dve ca, cattāro pāṭidesanā;

Nippapañcena niddiṭṭhā, pañcasattati sekhiyā.

Ninety-two are the minor offenses, four require confession; declared without elaboration are the seventy-five training rules.

807.

807.

Dve satāni ca vīsañca, vasā bhikkhūnameva ca;

Sikkhāpadāni uddesamāgacchanti uposathe.

Two hundred and twenty training rules, pertaining to monks alone, come up for recitation on the Uposatha day.

808.

808.

Pārājikāni aṭṭheva, garukā dasa satta ca;

Nissaggiyāni tiṃseva, chasaṭṭhi ca satampi ca.

Eight are the Pārājika offenses, seventeen the grave ones; thirty require forfeiture, and one hundred and sixty-six.

809.

809.

Khuddakānaṭṭha gārayhā, pañcasattati sekhiyā;

Sabbāni pana cattāri, tathā tīṇi satāni ca.

Eight minor offenses are blameworthy, and seventy-five are the training rules; and in total there are three hundred and four.

810.

810.

Bhavanti pana etāni, bhikkhunīnaṃ vasā pana;

Sikkhāpadāni uddesamāgacchanti uposathe.

These training rules, however, pertain to the nuns, and they come up for recitation on the Uposatha day.

811.

811.

Chacattālīsa honteva, bhikkhūnaṃ bhikkhunīhi tu;

Asādhāraṇabhāvaṃ tu, gamitāni mahesinā.

Forty-six are the rules for monks which the Great Sage has made unshared with the nuns.

812.

812.

Cha [Pg.381] ca saṅghādisesā ca, tathā aniyatā duve;

Dvādaseva ca nissaggā, dvāvīsati ca khuddakā.

Six Saṅghādisesa offenses, and two Aniyata offenses; twelve Nissaggiya offenses, and twenty-two minor offenses.

813.

813.

Cattāropi ca gārayhā, chacattālīsa hontime;

Bhikkhūnaṃyeva paññattā, gotamena yasassinā.

Four blameworthy offenses also, these are forty-six; prescribed for the monks alone by the illustrious Gotama.

814.

814.

Visaṭṭhi kāyasaṃsaggo, duṭṭhullaṃ attakāmatā;

Kuṭi ceva vihāro ca, chaḷete garukā siyuṃ.

Emission of semen, bodily contact, lewd speech, extolling service to oneself, a hut, and a dwelling—these six are grave offenses.

815.

815.

Nissaggiyādivaggasmiṃ, dhovanañca paṭiggaho;

Eḷakalomavaggepi, ādito pana satta ca.

In the first Nissaggiya section, the rules on washing and receiving; and in the sheep's wool section, the first seven.

816.

816.

Tatiyepi ca vaggasmiṃ, patto ca paṭhamo tathā;

Vassasāṭikamārañña-miti dvādasa dīpitā.

And in the third section, the first rule concerning the bowl; the rain-bathing cloth, and the forest-dwelling rule—thus twelve are shown.

817.

817.

Pācittiyāni vuttāni, sabbāni gaṇanāvasā;

Bhikkhūnaṃ bhikkhunīnañca, aṭṭhāsītisataṃ, tato.

The Pācittiya offenses have been stated, all according to their count; for monks and for nuns, there are one hundred and eighty-eight.

818.

818.

Sabbo bhikkhunivaggopi, saparamparabhojano;

Tathā anatiritto ca, abhihaṭṭhuṃ pavāraṇā.

The entire section on nuns, eating food in succession, eating food that is not a leftover, and accepting food after having indicated one is satisfied.

819.

819.

Paṇītabhojanaviññatti, tathevācelakopi ca;

Nimantito sabhatto ca, duṭṭhullacchādanampi ca.

Requesting fine food, giving to a naked ascetic, dismissing a monk from a meal, and concealing a grave offense.

820.

820.

Ūnavīsativassaṃ tu, mātugāmena saddhipi;

Antepurappaveso ca, vassasāṭi nisīdanaṃ.

Ordaining one under twenty, traveling with a woman, entering the inner chambers, and the rain-bathing cloth and sitting cloth.

821.

821.

Khuddakāni panetāni, dvāvīsati bhavanti hi;

Cattāro pana gārayhā, bhikkhūnaṃ pātimokkhake.

Indeed, these minor precepts are twenty-two; and four are the blameworthy precepts for monks in the Pātimokkha.

822.

822.

Ekato pana paññattā, chacattālīsa hontime;

Bhikkhunīhi tu bhikkhūnaṃ, asādhāraṇataṃ gatā.

Counted together, these are forty-six rules laid down for monks, which have become unshared with the nuns.

823.

823.

Bhikkhūhi bhikkhunīnañca, sataṃ tiṃsa bhavanti hi;

Asādhāraṇabhāvaṃ tu, gamitāni mahesinā.

Indeed, there are one hundred and thirty rules for nuns that the Great Sage has made unshared with the monks.

824.

824.

Pārājikāni cattāri, dasa saṅghādisesakā;

Dvādaseva ca nissaggā, khuddakā navuticcha ca.

Four Pārājika offenses, ten Saṅghādisesa offenses; twelve Nissaggiya offenses, and ninety-six minor offenses.

825.

825.

Aṭṭheva [Pg.382] pana gārayhā, sataṃ tiṃsa bhavantime;

Bhikkhunīnañca bhikkhūhi, asādhāraṇataṃ gatā.

And eight blameworthy offenses; these are the one hundred and thirty rules for nuns that have become unshared with the monks.

826.

826.

Bhikkhunīnaṃ tu saṅghādi-sesehi cha panādito;

Yāvatatiyakā ceva, cattāroti ime dasa.

For the nuns, among the Saṅghādisesa offenses, there are the first six, and the four that are established on the third admonition—thus, these are ten.

827.

827.

Akālacīvarañceva, tathā acchinnacīvaraṃ;

Sattaññadatthikādīni, patto ceva garuṃ lahuṃ.

An out-of-season robe, and likewise, a robe obtained in exchange; seven items beginning with a needle case, and rules concerning a bowl.

828.

828.

Dvādaseva panetāni, bhikkhunīnaṃ vasenidha;

Nissaggiyāni satthārā, paññattāni panekato.

These twelve Nissaggiya offenses, however, pertain to the nuns here; they were laid down separately by the Teacher.

829.

829.

Asādhāraṇapaññattā, khuddakā navuticcha ca;

Gārayhā ca panaṭṭhāti, sabbeva gaṇanāvasā.

Prescribed as unshared are ninety-six minor offenses and eight blameworthy offenses; all are concluded by this count.

830.

830.

Bhikkhunīnaṃ tu bhikkhūhi, asādhāraṇataṃ gatā;

Ekatoyeva paññattā, sataṃ tiṃsa bhavanti hi.

For the nuns, however, those that are unshared with the monks, prescribed for them alone, are indeed one hundred and thirty.

831.

831.

Asādhāraṇubhinnampi, sataṃ sattati caccha ca;

Pārājikāni cattāri, garukā ca dasaccha ca.

One hundred and seventy-six are those unshared for both; four Pārājika offenses, and sixteen grave ones.

832.

832.

Aniyatā duve ceva, nissaggā catuvīsati;

Sataṃ aṭṭhārasevettha, khuddakā paridīpitā.

Two Aniyata offenses and twenty-four Nissaggiya offenses; here one hundred and eighteen minor offenses are explained.

833.

833.

Dvādaseva ca gārayhā, sataṃ sattati caccha ca;

Asādhāraṇubhinnampi, imeti paridīpitā.

Twelve blameworthy offenses, and one hundred and seventy-six; these are thus explained as unshared for both.

834.

834.

Sādhāraṇā ubhinnampi, paññattā pana satthunā;

Sataṃ sattati cattāri, bhavantīti pakāsitā.

However, the rules shared by both, established by the Teacher, are declared to be one hundred and seventy-four.

835.

835.

Pārājikāni cattāri, satta saṅghādisesakā;

Aṭṭhārasa ca nissaggā, samasattati khuddakā.

Four Pārājika offenses, seven Saṅghādisesa offenses, eighteen Nissaggiya offenses, and seventy-two minor offenses.

836.

836.

Pañcasattati paññattā, sekhiyāpi ca sabbaso;

Sataṃ sattati cattāri, ubhinnaṃ samasikkhatā.

Seventy-five Sekhiya rules are laid down in all; one hundred and seventy-four are the training rules common to both.

Sādhāraṇāsādhāraṇakathā.

The Discourse on Shared and Unshared Rules.

Lakkhaṇakathā

The Discourse on Characteristics.

837.

837.

Ito [Pg.383] paraṃ pavakkhāmi, lakkhaṇaṃ pana sabbagaṃ;

Savane sādaraṃ katvā, vadato me nibodhatha.

Hereafter I shall explain the all-embracing characteristics; having listened attentively, understand me as I speak.

838.

838.

Nidānaṃ puggalo vatthu, paññattividhimeva ca;

Vipattāpattanāpatti, āṇattaṅgakiriyāpi ca.

The origin, the person, the basis, and the kinds of designation; failure, offense, non-offense, command, factor, and action.

839.

839.

Saññācittasamuṭṭhānaṃ, vajjakammapabhedakaṃ;

Tikadvayanti sabbattha, yojetabbamidaṃ pana.

Perception, thought, and origination; the blameworthy act and its divisions; the triads and dyads—this should be applied everywhere.

840.

840.

Pubbe vuttanayaṃ yañca, yañca uttānamevidha;

Taṃ sabbaṃ pana vajjetvā, karissāmatthajotanaṃ.

Whatever method was previously stated, and whatever is explained in detail here; setting all that aside, I shall now clarify the meaning.

841.

841.

Puggalo nāma yaṃ yaṃ tu, bhikkhumārabbha bhikkhuniṃ;

Sikkhāpadaṃ tu paññattaṃ, ayaṃ vuccati puggalo.

A 'person,' by name, is any monk or nun concerning whom a training rule is laid down; this is called the person.

842.

842.

Tevīsatividhā te ca, sudinnadhaniyādayo;

Bhikkhūnaṃ pātimokkhasmiṃ, ādikammikapuggalā.

And they are of twenty-three kinds, such as Sudinna and Dhaniya, the initial offenders in the monks' Pātimokkha.

843.

843.

Bhikkhunīnaṃ tathā pāti-mokkhasmiṃ ādikammikā;

Thullanandādayo satta, sabbe tiṃsa bhavanti hi.

Likewise, in the Bhikkhunīs' Pātimokkha, the initial offenders are seven, beginning with Thullanandā; in all, they are indeed thirty.

844.

844.

Vatthūti puggalasseva, tassa tassa ca sabbaso;

Vatthuno tassa tasseva, ajjhācāro pavuccati.

The 'basis' is entirely that of each and every person; the transgression concerning that very object is declared.

845.

845.

Kevalā pana paññatti, mūlabhūtā tatheva sā;

Anvanuppannasabbattha-padesapadapubbikā.

The designation is fundamental and just so; it is supplementary, for what has not yet arisen, universal, regional, and based on the wording.

846.

846.

Sādhāraṇā ca paññatti, tathāsādhāraṇāpi ca;

Ekatoubhatopubbā, evaṃ navavidhā siyā.

There is shared designation and likewise unshared designation; for one side, for both sides, and preceding. Thus it may be ninefold.

847.

847.

Tattha ‘‘yo methunaṃ dhammaṃ, paṭiseveyya bhikkhu’’ti;

‘‘Adinnaṃ ādiyeyyā’’ti, paññatticcevamādikā.

Therein, “Whatever monk should engage in sexual intercourse,” and “Should take what is not given”—these and others are the original designations.

848.

848.

Hoti [Pg.384] ‘‘antamaso bhikkhu, tiracchānagatāyapi’’;

Iccevamādikā sabbā, anupaññatti dīpitā.

It is said, “Even, O monk, with a female animal”; all such as this are explained as supplementary designations.

849.

849.

Tathānuppannapaññatti, anuppanne tu vajjake;

Aṭṭhannaṃ garudhammānaṃ, vasenevāgatā hi sā.

Likewise, the designation for what has not yet arisen applies to an offense not yet committed; for it has come about only by way of the eight weighty rules.

850.

850.

Cammattharaṇakañceva, saguṇaṅguṇupāhanaṃ;

Tatheva ca dhuvanhānaṃ, pañcavaggūpasampadā.

The use of a leather floor-covering, sandals with many linings, likewise permanent bathing, and ordination by a chapter of five.

851.

851.

Esā padesapaññatti, nāmāti hi catubbidhā;

Vuttā majjhimadesasmiṃ-yeva hoti, na aññato.

This, by name, is the fourfold regional designation; it is said to apply only in the Middle Country, and not elsewhere.

852.

852.

Ito sesā hi sabbattha-paññattīti pakāsitā;

Atthato ekamevettha, sādhāraṇadukādikaṃ.

The remaining ones are declared to be universal designations. In meaning, however, there is here a single shared dyad and so on.

853.

853.

Sāṇattikā panāpatti, hoti nāṇattikāpi ca;

Āṇattīti ca nāmesā, ñeyyā āṇāpanā pana.

An offense may be with a command, and also without a command; this is called 'command' by name, but it should be understood as an instruction.

854.

854.

Āpattīnaṃ tu sabbāsaṃ, sabbasikkhāpadesupi;

Sabbo panaṅgabhedo hi, viññātabbo vibhāvinā.

Indeed, for all offenses and in all training rules, the complete distinction of factors should be understood by the discerning one.

855.

855.

Kāyenapi ca vācāya, yā karontassa jāyate;

Ayaṃ kriyasamuṭṭhānā, nāma pārājikā viya.

That which arises for one who acts by body or by speech is called 'originated from action,' like a Pārājika offense.

856.

856.

Kāyavācāhi kattabbaṃ, akarontassa hoti yā;

Sā cākriyasamuṭṭhānā, paṭhame kathine viya.

That which arises for one who does not do what should be done by body and speech is originated from inaction, like in the first rule of the Kathina section.

857.

857.

Karontassākarontassa, bhikkhuno hoti yā pana;

Sā kriyākriyato hoti, cīvaraggahaṇe viya.

For a monk who acts or does not act, whatever offense arises, that arises from action and non-action, like the acceptance of a robe.

858.

858.

Siyā pana karontassa, akarontassa yā siyā;

Sā kriyākriyato hoti, rūpiyuggahaṇe viya.

An offense may arise for one who acts, or for one who does not act; this arises from action and non-action, like the acceptance of silver.

859.

859.

Tathā [Pg.385] siyā karontassa;

Yā karoto akubbato;

Siyā kiriyato ceva;

Sā kriyākriyatopi ca.

Likewise, there may be an offense for one who acts. That which is for one who acts and one who does not act may arise from action, and also from both action and non-action.

860.

860.

Sabbā cāpattiyo saññā-;

Vasena duvidhā siyuṃ;

Saññāvimokkhā nosaññā-;

Vimokkhāti pakāsitā.

All offenses, on the basis of perception, are twofold; they are declared as 'liberation by perception' and 'not liberation by perception'.

861.

861.

Vītikkamanasaññāya, abhāvena yato pana;

Vimuccati ayaṃ saññā-vimokkhāti pakāsitā.

Because one is freed through the absence of the perception of transgression, this is declared to be 'liberation by perception'.

862.

862.

Itarā pana nosaññā-vimokkhāti pakāsitā;

Puna sabbāva cittassa, vasena duvidhā siyuṃ.

The other, however, is declared as 'not liberation by perception'; again, all offenses are twofold, on the basis of the mind.

863.

863.

Sacittakā acittāti, sucittena pakāsitā;

Sacittakasamuṭṭhāna-vasena pana yā siyā.

As 'with mind' and 'without mind,' they are declared by the one of pure mind; that which may arise from an origination with mind,

864.

864.

Ayaṃ sacittakā nāma, āpatti paridīpitā;

Sacittakehi vā missa-vasenāyamacittakā.

this offense is explained by name as 'with mind'; the other, not arising from a purely intentional state, is 'without mind'.

865.

865.

Sabbā cāpattiyo vajja-vasena duvidhā rutā;

Suvijjenānavajjena, lokapaṇṇattivajjato.

All offenses are declared by the wise and blameless one to be twofold based on fault: worldly fault and fault by designation.

866.

866.

Yassā sacittake pakkhe, cittaṃ akusalaṃ siyā;

Lokavajjāti nāmāyaṃ, sesā paṇṇattivajjakā.

When, in the case of an intentional offense, the mind is unwholesome, this is called 'worldly fault'; the rest are 'faults by designation'.

867.

867.

Sabbā cāpattiyo kamma-vasena tividhā siyuṃ;

Kāyakammaṃ vacīkammaṃ, tathā tadubhayampi ca.

All offenses are threefold on the basis of action: bodily action, verbal action, and likewise both of them together.

868.

868.

Tikadvayanti nāmetaṃ, kusalāditikadvayaṃ;

Kusalākusalacitto vā, tathābyākatamānaso.

This is called the sets of three and two, such as the triad beginning with the wholesome. With a wholesome or unwholesome mind, or likewise with an indeterminate mind,

869.

869.

Hutvā [Pg.386] āpajjatāpattiṃ, āpajjanto na aññathā;

Sukhavedanāsamaṅgī vā, tathā dukkhādisaṃyuto.

being in such a state, one incurs an offense, and not otherwise. One may be endowed with pleasant feeling, or likewise conjoined with painful feeling and the rest.

870.

870.

Idaṃ tu lakkhaṇaṃ vuttaṃ, sabbasikkhāpadesupi;

Yojetvā pana dasseyya, vinayasmiṃ visārado.

This characteristic has been stated in regard to all the training rules; having applied it, an expert in the Discipline should demonstrate it.

871.

871.

Taruṃ timūlaṃ navapattamenaṃ;

Catussikhaṃ sattaphalaṃ chapupphaṃ;

Jānāti yo dvippabhavaṃ dvisākhaṃ;

Jānāti paññattimasesato so.

One who knows this tree with three roots, nine leaves, four peaks, seven fruits, and six flowers, who knows its twofold origin and twofold branches, knows the regulations in their entirety.

872.

872.

Imamuttaraṃ gatamanuttarataṃ;

Pariyāpuṇāti paripucchati yo;

Upayātanuttaratamuttarato;

Sa ca kāyavācavinaye vinaye.

Whoever masters and investigates this supreme, unsurpassed path, approaches the unsurpassed by supreme means, and is disciplined in the discipline of body and speech.

Lakkhaṇakathā.

The Chapter on Characteristics.

873.

873.

Soḷasaparivārassa, parivārassa sabbaso;

Ito paraṃ pavakkhāmi, sabbasaṅkalanaṃ nayaṃ.

Concerning the sixteenfold Parivāra, the Parivāra in its entirety, I shall hereafter explain the method of complete summation.

874.

874.

Kati āpattiyo vuttā;

Kāyikā, vācasikā kati?Chādentassa katāpattī;

Kati saṃsaggapaccayā?

How many offenses are stated? How many are bodily, how many verbal? What offense is for one who conceals? How many are conditioned by association?

875.

875.

Kāyikā chabbidhāpatti, tathā vācasikāpi ca;

Chādentassa ca tissova, pañca saṃsaggapaccayā.

Bodily offenses are of six kinds, and likewise verbal offenses too; for one who conceals, there are three; and five are conditioned by association.

876.

876.

Kati āpattimūlāni, paññattāni mahesinā?Kati āpattiyo vuttā, duṭṭhullacchādane pana?

How many roots of offenses were laid down by the Great Seer? How many offenses are stated regarding the concealment of a grave offense?

877.

877.

Dve [Pg.387] panāpattimūlāni, kāyo vācā bhavanti hi;

Pārājikā ca pācitti, duṭṭhullacchādane siyuṃ.

Indeed, there are two roots of offenses: body and speech. Pārājika and pācittiya offenses may occur in the concealment of a grave offense.

878.

878.

Kati gāmantare vuttā, nadīpāre tathā kati?Kati thullaccayaṃ maṃse, kati maṃsesu dukkaṭaṃ?

How many are stated concerning another village? How many likewise concerning the far bank of a river? How many thullaccaya offenses concerning meat? How many dukkaṭa offenses concerning meats?

879.

879.

Gāmantare catassova, nadīpārepi tattakā;

Thullaccayaṃ manussānaṃ, maṃse, navasu dukkaṭaṃ.

Four concerning another village, and the same number for the far bank of a river; a thullaccaya offense for human flesh, and a dukkaṭa offense for nine kinds of flesh.

880.

880.

Bhikkhu bhikkhuniyā saddhiṃ, saṃvidhāti ca dukkaṭaṃ;

Pācittaññassa gāmassa, upacārokkame siyā.

For a monk who makes an arrangement with a nun, there is a dukkaṭa offense. For her, there is a pācittiya offense on stepping into the precincts of another village.

881.

881.

Thullaccayaṃ parikkhitte, gāmasmiṃ paṭhame pade;

Garukaṃ dutiye tassā, gāmantaraṃ vajantiyā.

A thullaccaya offense at the first step into an enclosed village; the grave offense is committed at the second step for her who is going to another village.

882.

882.

Tathā bhikkhuniyā saddhiṃ, saṃvidhāne tu dukkaṭaṃ;

Abhirūhati nāvaṃ ce, hoti pācitti bhikkhuno.

Likewise, for making an arrangement with a nun, there is a dukkaṭa offense; if he boards a boat with her, there is a pācittiya offense for the monk.

883.

883.

Nadiyuttaraṇe kāle, pāde thullaccayaṃ phuse;

Paṭhame, dutiye tassā, hoti bhikkhuniyā garuṃ.

At the time of crossing a river, if he touches her foot, there is a thullaccaya offense at the first touch; at the second, it becomes a grave offense for that nun.

884.

884.

Kati vācasikā rattiṃ, kati vācasikā divā?Duve vācasikā rattiṃ, duve vācasikā divā.

How many verbal offenses at night? How many verbal offenses by day? Two verbal offenses at night, two verbal offenses by day.

885.

885.

Rattandhakāre purisena saddhiṃ;

Ṭhitā adīpe pana hatthapāse;

Pācitti tassā yadi sallapeyya;

Vadeyya ce dukkaṭameva dūre.

Standing with a man in the darkness of night, without a light, within arm's reach—for her, there is a pācittiya offense if she converses; if she speaks from afar, it is only a dukkaṭa offense.

886.

886.

Channe divā yā purisena saddhiṃ;

Ṭhitā vadeyyassa ca hatthapāse;

Pācitti, hitvā pana hatthapāsaṃ;

Vadeyya ce dukkaṭameva tassā.

Should she, in a concealed place by day, stand and speak with a man within arm's reach, it is a pācittiya offense; but if she should speak having moved out of arm's reach, for her it is only a dukkaṭa offense.

887.

887.

Kati vā dadamānassa, kati vā paṭigaṇhato?Dadamānassa tissova, catassova paṭiggahe.

How many offenses for one who gives? How many for one who receives? Three for one who gives, and four for one who receives.

888.

888.

Manussassa [Pg.388] visaṃ deti, sace marati tena so;

Hoti pārājikaṃ, yakkhe, pete thullaccayaṃ mataṃ.

If one gives poison to a human being, and that person dies because of it, it is a pārājika offense. If a yakkha or a peta dies, it is considered a thullaccaya offense.

889.

889.

Tiracchānagate tena, mate pācittiyaṃ siyā;

Tathā pācitti aññāti-kāya ce deti cīvaraṃ.

If an animal dies because of it, there is a pācittiya offense. Likewise, there is a pācittiya offense if one gives a robe to an unrelated woman.

890.

890.

Hatthagāhe tathā veṇi-gāhe saṅghādisesatā;

Mukhena aṅgajātassa, gahaṇe tu parājayo.

In holding the hand, and likewise in holding a braid of hair, there is a saṅghādisesa offense. In taking the genitals with the mouth, there is defeat.

891.

891.

Aññātikāya hatthamhā, cīvarassa paṭiggahe;

Sanissaggā ca pācitti, hotīti pariyāputā.

In receiving a robe from the hand of an unrelated woman, there is a pācittiya offense entailing relinquishment. Thus it is fully understood.

892.

892.

Avassutassa hatthamhā, sayaṃ vāpi avassutā;

Hoti thullaccayaṃ tassā, bhojanaṃ paṭigaṇhato.

For her who accepts food from the hand of a lustful man, or if she herself is lustful, there is a thullaccaya offense.

893.

893.

Kati ñatticatutthena, vuttā sammutiyo idha?Ekā eva panuddiṭṭhā, bhikkhunovādasammuti.

How many authorizations stated here are conferred by a motion and three announcements? Only one is specified: the authorization for admonishing nuns.

894.

894.

Kati dhaññarasā vuttā, vikāle kappiyā pana?Loṇasovīrakaṃ ekaṃ, vikāle kappiyaṃ mataṃ.

How many kinds of grain-juice are stated as allowable at the wrong time? One, salted sour gruel, is considered allowable at the wrong time.

895.

895.

Kati pārājikā kāyā, kati saṃvāsabhūmiyo?Ratticchedo katīnaṃ tu, paññattā dvaṅgulā kati?

How many pārājika offenses are bodily? How many are the grounds for communal living? For how many is there a break of night? How many two-finger-breadth rules are prescribed?

896.

896.

Pārājikāni kāyamhā, dve dve saṃvāsabhūmiyo;

Ratticchedo duvinnaṃ tu, paññattā dvaṅgulā duve.

Two pārājika offenses are from the body; two are the grounds for communal living. The break of night is for two; two two-finger-breadth rules are prescribed.

897.

897.

Paṭhamantimavatthuñca, kāyasaṃsaggajampi ca;

Pārājikāni kāyamhā, ime dve pana jāyare.

The first and last grounds, and also that born of bodily contact; indeed, these two pārājika offenses arise from the body.

898.

898.

Samānasaṃvāsakabhūmi ekā;

Tatheva nānāpadapubbikā ca;

Dve eva saṃvāsakabhūmiyo hi;

Mahesinā kāruṇikena vuttā.

One is the ground of common communion; and likewise, that with different preliminary stages. Indeed, there are only two grounds for communal living, declared by the compassionate Great Seer.

899.

899.

Pārivāsikabhikkhussa[Pg.389], tathā mānattacārino;

Ratticchedo duvinnaṃ tu, dvayātītena dīpito.

For the monk undergoing probation, and likewise for the one undertaking penance, a break of night is specified for both by the one who has gone beyond duality.

900.

900.

Dvaṅgulapabbaparamaṃ, ādātabbaṃ, tatheva ca;

Dvaṅgulaṃ vā dumāsaṃ vā, paññattā dvaṅgulā duve.

A joint of two finger-breadths is the maximum to be taken, and likewise; two finger-breadths or two months: these two two-finger-breadth rules are prescribed.

901.

901.

Kati pāṇātipātasmiṃ, vācā pārājikā kati?Kati obhāsane vuttā, sañcaritte tathā kati?

How many offenses are there in killing living beings? How many verbal pārājika offenses? How many are stated in slander, and how many likewise in acting as a go-between?

902.

902.

Tisso pāṇātipātasmiṃ;

Vācā pārājikā tayo;

Obhāsane tayo vuttā;

Sañcaritte tathā tayo.

Three in killing living beings; three verbal pārājika offenses; three are stated in slander; likewise three in acting as a go-between.

903.

903.

Anodissakamopāte, khate marati mānuso;

Pārājikaṃ siyā, yakkhe, pete thullaccayaṃ mate.

If a human dies by a trap laid without specific intention, there is a pārājika offense; if a yakkha or a peta dies, it is a thullaccaya offense.

904.

904.

Tiracchānagate tattha, mate pācittiyaṃ vade;

Imā pāṇātipātasmiṃ, tisso āpattiyo siyuṃ.

If an animal dies there, a pācittiya offense is declared. These three offenses occur in killing living beings.

905.

905.

Manussamāraṇādinnā-dānamāṇattiyāpi ca;

Manussuttaridhammañca, vadato vācikā tayo.

Commanding the killing of a human, commanding the taking of what is not given, and speaking of superhuman states—these are the three verbal offenses.

906.

906.

Maggadvayaṃ panodissa, vaṇṇādibhaṇane garuṃ;

Thullaccayaṃ panodissa, ubbhajāṇumadhakkhakaṃ.

For pointing out the two paths when speaking of praise and so forth, it is a grave offense. For pointing out the area above the knees and below the collarbone, it is a thullaccaya offense.

907.

907.

Ubbhakkhakamadhojāṇu-mādissa bhaṇato pana;

Dukkaṭaṃ pana niddiṭṭhaṃ, tisso obhāsanā yimā.

But for one who speaks pointing out the area above the collarbone and below the knees, a dukkaṭa offense is declared. These are the three levels of slander.

908.

908.

Paṭiggaṇhanatādīhi, tīhi saṅghādisesatā;

Dvīhi thullaccayaṃ vuttaṃ, ekena pana dukkaṭaṃ.

By the three factors beginning with accepting, there is a saṅghādisesa offense; with two, a thullaccaya offense is declared; and with one, a dukkaṭa offense.

909.

909.

Chindato kati āpatti, chaḍḍitappaccayā kati?Chindantassa tu tissova, pañca chaḍḍitapaccayā.

How many offenses for one who cuts? How many are due to discarding? For one who cuts, indeed there are three; and five are due to discarding.

910.

910.

Hoti pārājikaṃ tassa, chindantassa vanappatiṃ;

Bhūtagāmaṃ tu pācitti, aṅgajātaṃ tu thullatā.

There is a pārājika offense for him who cuts down a great tree. For vegetation, there is a pācittiya offense; for a sprout, there is a thullaccaya offense.

911.

911.

Visaṃ [Pg.390] chaḍḍetyanodissa, manusso marati tena ce;

Pārājikaṃ, mate yakkhe, pete thullaccayaṃ siyā.

If one discards poison without specific intention, and a human dies because of it, it is a pārājika offense; if a yakkha or a peta dies, there is a thullaccaya offense.

912.

912.

Tiracchāne tu pācitti, visaṭṭhichaḍḍane garuṃ;

Harituccārapassāva-chaḍḍane dukkaṭaṃ mataṃ.

For an animal, there is a pācittiya offense; for discarding what is detached, it is a grave offense. For discarding greenery, excrement, or urine, it is considered a dukkaṭa offense.

913.

913.

Gacchato katidhāpatti, ṭhitassa kati me vada?Kati honti nisinnassa, nipannassāpi kittakā?

How many offenses for one walking, how many for one standing, tell me? How many for one sitting, and how many for one lying down?

914.

914.

Gacchantassa catassova, ṭhitassāpi ca tattakā;

Nisinnassa catassova, nipannassāpi tattakā.

For one walking, there are four; for one standing, just as many. For one sitting, there are four; for one lying down, just as many.

915.

915.

Bhikkhu bhikkhuniyā saddhiṃ, saṃvidhāne tu dukkaṭaṃ;

Pācittaññassa gāmassa, upacārokkame siyā.

For a monk making an arrangement with a nun, there is a dukkaṭa offense; there would be a pācittiya offense on stepping into the precincts of the next village.

916.

916.

Thullaccayaṃ parikkhitte, gāmasmiṃ paṭhame pade;

Garukaṃ dutiye hoti, gāmantaraṃ vajantiyā.

A thullaccaya offence is incurred at the first step within a bounded village; a grave offence occurs at the second step for one going to another village.

917.

917.

Paṭicchanne panokāse, bhikkhunī mittasanthavā;

Posassa hatthapāse tu, pācitti yadi tiṭṭhati.

If a bhikkhunī, intimate with a man, stands in a concealed place within his arm's reach, a pācittiya offence is incurred.

918.

918.

Hatthapāsaṃ jahitvāna, sace tiṭṭhati dukkaṭaṃ;

Aruṇuggamane kāle, dutiyā hatthapāsakaṃ.

If, having left the arm's reach, she stands, it is a dukkaṭa offence. At the time of dawn's rising, a second arm's reach is considered.

919.

919.

Hitvā tiṭṭhantiyā tassā, thullaccayamudīritaṃ;

Hitvā tiṭṭhati ce tassā, hoti saṅghādisesatā.

For her who remains standing after having left, a thullaccaya offence is declared; if she remains standing after having left, a saṅghādisesa offence occurs for her.

920.

920.

Nisinnāya catassova, nipannāyāpi tattakā;

Honti vuttappakārāva, viññeyyā vinayaññunā.

For one who is sitting, there are four offences; for one who is lying down, just as many. They are of the kind previously stated and are to be understood by one who knows the Vinaya.

921.

921.

Yāvatatiyake vuttā, kati āpattiyo vada?Yāvatatiyake vuttā, tisso āpattiyo suṇa.

How many offences are mentioned in the 'up to the third time' procedure? Tell me. In the 'up to the third time' procedure, three offences are mentioned. Listen.

922.

922.

Phuse pārājikāpattiṃ, ukkhittassānuvattikā;

Saṅghādisesatā saṅgha-bhedakassānuvattino.

A bhikkhunī who follows one who has been suspended incurs a pārājika offence; for one who follows a schism-maker, there is a saṅghādisesa offence.

923.

923.

Anissagge tu pācitti, pāpikāya ca diṭṭhiyā;

Yāvatatiyake tisso, honti āpattiyo imā.

A pācittiya offence for not relinquishing a wicked view; these are the three offences in the 'up to the third time' procedure.

924.

924.

Khādato [Pg.391] kati niddiṭṭhā, bhojanappaccayā kati?Khādato pana tissova, pañca bhojanakāraṇā.

How many offences are specified concerning eating, and how many are the conditions related to food? Concerning eating, indeed, there are three, and five are the causes related to food.

925.

925.

Thullaccayaṃ manussānaṃ, maṃsaṃ khādati, dukkaṭaṃ;

Sesakānaṃ tu, pācitti, lasuṇaṃ bhakkhayantiyā.

Eating human flesh is a thullaccaya offence; for other kinds, it is a dukkaṭa offence. For a bhikkhunī eating garlic, it is a pācittiya offence.

926.

926.

Avassutassa posassa, hatthato hi avassutā;

Gahetvā bhojanaṃ kiñci, sabbaṃ maṃsaṃ akappiyaṃ.

If a lustful bhikkhunī takes any food from the hand of a lustful man, all that food is like unallowable meat.

927.

927.

Viññāpetvāna attatthaṃ, gahetvā bhojanampi ca;

Lasuṇampi ca missetvā, ekatajjhoharantiyā.

For one who, having requested for her own sake and having received food, mixes in garlic and eats it all together.

928.

928.

Thullaccayañca pācitti, pāṭidesaniyampi ca;

Dukkaṭaṃ garukañcāti, pañca āpattiyo siyuṃ.

A thullaccaya, a pācittiya, and also a pāṭidesanīya, a dukkaṭa, and a grave offence—these five offences there may be.

929.

929.

Olokentassa niddiṭṭhā, kati āpattiyo vada?Olokentassa niddiṭṭhā, ekāpatti mahesinā.

For one who is looking, how many offences are declared? Tell me. For one who is looking, one offence is declared by the Great Sage.

930.

930.

Dukkaṭaṃ rattacittena, aṅgajātaṃ panitthiyā;

Olokentassa vā vuttaṃ, mukhaṃ bhikkhaṃ dadantiyā.

A dukkaṭa offence is incurred by one with a lustful mind looking at the private organ of a woman, or, it is said, at the face of a woman giving alms.

931.

931.

Kati ukkhittakā vuttā, sammāvattanakā kati?Tayo ukkhittakā vuttā, tecattālīsa vattanā.

How many kinds of suspended persons are mentioned, and how many kinds of proper conduct? Three kinds of suspended persons are mentioned, and forty-three kinds of conduct.

932.

932.

Adassanappaṭīkamme, āpannāpattiyā duve;

Eko appaṭinissagge, pāpikāya ca diṭṭhiyā.

Two types of suspension are for an incurred offence: for not seeing it and for not making amends for it. One is for not relinquishing a wicked view.

933.

933.

Kati nāsitakā vuttā, katīnaṃ ekavācikā?Tayo nāsitakā vuttā, tiṇṇannaṃ ekavācikā.

How many who were expelled are spoken of, and for how many was there a single pronouncement? Three who were expelled are spoken of, and for three there was a single pronouncement.

934.

934.

Mettiyā dūsako ceva, kaṇṭakoti tayo ime;

Liṅgasaṃvāsadaṇḍehi, nāsitā hi yathākkamaṃ.

The Mettiya bhikkhunī, the defiler of families, and Kaṇṭaka—these three were indeed expelled in due order by means of (loss of) the characteristic mark, (denial of) co-residence, and punishment.

935.

935.

Ekupajjhāyakeneva, ekenācariyena ca;

Dve tayo anusāvetuṃ, vaṭṭatīti ca niddise.

It is declared to be allowable for one preceptor and one teacher to instruct two or three disciples.

936.

936.

Ñattiyā kappanā ceva, tathā vippakatampi ca;

Atītakaraṇañceti, tayo kammassa saṅgahā.

The formulation of a motion, also that which is defective, and the completed action—these are the three categories of a formal act.

937.

937.

Ñattiyā [Pg.392] kappanā nāma, ‘‘dadeyya’’ccevamādikā;

‘‘Deti saṅgho, karotī’’ti, ādi vippakataṃ siyā.

The formulation of a motion is exemplified by such as 'one should give.' Saying 'the Saṅgha gives' or 'it does,' and so on, would be a defective formal act.

938.

938.

‘‘Dinnaṃ, kataṃ’’ paniccādi, atītakaraṇaṃ siyā;

Saṅgayhanti hi sabbāni, kammānetehi tīhipi.

Saying 'It is given' or 'It is done,' and so on, would be a completed action. Indeed, all formal acts are comprised by these three.

939.

939.

Saṅghe salākagāhena, kammenapi ca kevalaṃ;

Kāraṇehi pana dvīhi, saṅgho bhijjati, naññathā.

The Saṅgha is not split by the taking of voting sticks or by a mere formal act; but by two other causes the Saṅgha is split, and not otherwise.

940.

940.

Saṅghabhedakabhikkhussa, tassa pārājikaṃ siyā;

Anuvattakabhikkhūnaṃ, thullaccayamudīritaṃ.

For a monk who causes a schism in the Saṅgha, there is a pārājika offence; for the monks who follow him, a thullaccaya offence is declared.

941.

941.

Payuttāyuttavācāya, kati āpattiyo phuse?Payuttāyuttavācāya, cha panāpattiyo phuse.

By proper and improper speech, how many offences does one incur? By proper and improper speech, one indeed incurs six offences.

942.

942.

Ājīvahetu pāpiccho, icchāpakatamānaso;

Asantaṃ uttariṃ dhammaṃ, ullapanto parājito.

One with wicked desires for the sake of livelihood, with a mind overcome by craving, who proclaims a non-existent superhuman state, is defeated.

943.

943.

Sañcarittaṃ samāpanne, tathā saṅghādisesatā;

Yo te vasati ārāme, vadaṃ thullaccayaṃ phuse.

When the act of being a go-between is completed, there is a saṅghādisesa offence. Whoever dwells in your monastery, speaking thus, incurs a thullaccaya offence.

944.

944.

Viññāpetvā paṇītaṃ tu, bhojanaṃ bhikkhu bhuñjati;

Pācitti bhikkhuniyā ce, pāṭidesaniyaṃ siyā.

If, having requested fine food, one eats it: for a bhikkhunī, it is a pācittiya offence; for a bhikkhu, it would be a pāṭidesanīya offence.

945.

945.

Viññāpetvāna sūpaṃ vā, odanaṃ vā anāmayo;

Bhikkhu bhuñjati ce tassa, hoti āpatti dukkaṭaṃ.

If a monk who is not ill, having requested soup or rice, eats it, for him there is a dukkaṭa offence.

946.

946.

Dasasatāni rattīnaṃ, chādetvāpattiyo pana;

Dasa rattiyo vasitvāna, mucceyya pārivāsiko.

Indeed, having covered offenses for a thousand nights, and having stayed for ten nights, a probationer would be freed.

947.

947.

Pārājikāni aṭṭheva, tevīsa garukā pana;

Dveyevāniyatā vuttā, buddhenādiccabandhunā.

Indeed, there are eight pārājika offenses, and twenty-three grave offenses. Indeed, two undetermined offenses are mentioned by the Buddha, kinsman of the Sun.

948.

948.

Nissaggiyāni vuttāni, dvecattālīsa honti hi;

Honti pācittiyā sabbā, aṭṭhāsītisataṃ pana.

Indeed, forty-two rules entailing forfeiture are mentioned. Indeed, all pācittiya offenses are one hundred and eighty-eight.

949.

949.

Pāṭidesaniyā [Pg.393] vuttā, dvādaseva mahesinā;

Vuttā pana susikkhena, pañcasattati sekhiyā.

Indeed, twelve offenses to be confessed are mentioned by the Great Sage. Indeed, seventy-five training rules are mentioned by the one well-trained.

950.

950.

Paññattāni supaññena, gotamena yasassinā;

Bhavanti pana sabbāni, aḍḍhuḍḍhāni satāni hi.

Declared by the wise Gotama, the renowned; indeed, all these rules amount to two hundred and fifty.

951.

951.

Yo panetesu vattabbo;

Sārabhūto vinicchayo;

So mayā sakalo vutto;

Samāseneva sabbathā.

Whatever wise and essential determination is among these, that has been fully stated by me, in brief and in every way.

952.

952.

Mayā suṭṭhu vicāretvā, pāḷiaṭṭhakathānayaṃ;

Katattā ādaraṃ katvā, uggahetabbamevidaṃ.

Since this was composed by me after thoroughly considering the method of the Pāli and its commentaries, it should indeed be learned with respect.

953.

953.

Atthe akkharabandhe vā, viññāsassa kamepi vā;

Kaṅkhā tasmā na kātabbā, kātabbā bahumānatā.

Regarding the meaning or the arrangement of words, or in the sequence of the exposition, therefore, no doubt should be entertained; rather, great respect should be shown.

954.

954.

Sauttaraṃ yo jānāti;

Vinayassa vinicchayaṃ;

Nissayaṃ so vimuñcitvā;

Yathākāmaṅgamo siyā.

He who knows the ascertainment of the Vinaya together with the Uttara, having freed himself from dependence, may go as he wishes.

955.

955.

Nissayaṃ dātukāmena, savibhaṅgaṃ samātikaṃ;

Suṭṭhu vācuggataṃ katvā, ñatvā dātabbamevidaṃ.

By one who wishes to grant dependence, this should be given only after having thoroughly committed the Vibhaṅga with the Mātikā to memory and having understood it.

956.

956.

Imaṃ paṭhati cinteti, suṇāti paripucchati;

Vāceti ca paraṃ niccaṃ, atthaṃ upaparikkhati.

He recites this, reflects on it, listens and questions thoroughly, constantly teaches others, and closely examines the meaning.

957.

957.

Yo tassa pana bhikkhussa, atthā vinayanissitā;

Upaṭṭhahanti sabbeva, hatthe āmalakaṃ viya.

For that monk, indeed, all meanings dependent on the Vinaya are present, like an āmalaka fruit in the hand.

958.

958.

Imaṃ paramamuttaraṃ uttaraṃ;

Naro hamatasāgaraṃ sāgaraṃ;

Abuddhijanasāradaṃ sāradaṃ;

Siyā vinayapārago pārago.

This supreme, excellent Uttara, an ocean of immortality, hard to cross, not essential for the unwise, but giving essence; through it, may a person become a master of the Vinaya, one who has crossed to the far shore.

959.

959.

Ato [Pg.394] hi niccaṃ imamuttamaṃ tamaṃ;

Vidhūya sikkhe guṇasaṃhitaṃ hitaṃ;

Naro hi sakkaccavapūrato rato;

Sukhassa sabbaṅgaṇakammadaṃ padaṃ.

Therefore, constantly dispelling this supreme darkness, one should train in what is beneficial and endowed with virtues. A person, indeed, delighting in what is before him with earnestness, attains the state that bestows the blessing of complete happiness.

960.

960.

Vinaye paṭubhāvakare parame;

Piṭake paṭutaṃ abhipatthayatā;

Vidhinā paṭunā paṭunā yatinā;

Pariyāpuṇitabbamidaṃ satataṃ.

By a keen ascetic with a keen method, who aspires to proficiency in the supreme Vinaya Piṭaka which brings about skill, this should be constantly studied.

Nigamanakathā

Concluding Remarks

961.

961.

Racito buddhadattena, suddhacittena dhīmatā;

Suciraṭṭhitikāmena, sāsanassa mahesino.

Composed by Buddhadatta, the wise one with a pure mind, desiring the long continuance of the Great Sage’s Dispensation.

962.

962.

Antarenantarāyaṃ tu, yathā siddhimupāgato;

Atthato ganthato ceva, uttaroyamanuttaro.

As it has attained success without any obstacle, both in meaning and in composition, this Uttara is unsurpassed.

963.

963.

Tathā sijjhantu saṅkappā, sattānaṃ dhammasaṃyutā;

Rājā pātu mahiṃ sammā, kāle devo pavassatu.

So may the aspirations of beings connected with the Dhamma succeed; may the king protect the earth justly; may the deva send rain in due season.

964.

964.

Yāva tiṭṭhati selindo, yāva cando virocati;

Tāva tiṭṭhatu saddhammo, gotamassa mahesino.

As long as the lord of mountains stands, as long as the moon shines, so long may the True Dhamma of the Great Sage Gotama endure.

965.

965.

Khantisoraccasosīlya-buddhisaddhādayādayo;

Patiṭṭhitā guṇā yasmiṃ, ratanānīva sāgare.

Patience, gentleness, good conduct, wisdom, faith, compassion, and other such virtues are established in him, like jewels in the ocean.

966.

966.

Vinayācārayuttena, tena sakkacca sādaraṃ;

Yācito saṅghapālena, therena thiracetasā.

He was earnestly and respectfully requested by Saṅghapāla, the elder of steadfast mind, who is endowed with the conduct of the Vinaya.

967.

967.

Suciraṭṭhitikāmena, vinayassa mahesino;

Bhikkhūnaṃ pāṭavatthāya, vinayassa vinicchaye.

Who desired the long continuance of the Great Sage's Vinaya, for the proficiency of monks in the ascertainment of the Vinaya.

968.

968.

Akāsiṃ [Pg.395] paramaṃ etaṃ, uttaraṃ nāma nāmato;

Savane sādaraṃ katvā, sikkhitabbo tato ayaṃ.

I have composed this supreme work, named 'Uttara'; therefore, having made it worthy of respectful hearing, this should be learned.

969.

969.

Paññāsādhikasaṅkhyāni, navagāthāsatāni hi;

Gaṇanā uttarassāyaṃ, chandasānuṭṭhubhena tu.

Indeed, nine hundred and fifty verses – this is the reckoning of the Uttara, composed in the Anuṭṭhubha meter.

970.

970.

Gāthā catusahassāni, satañca ūnavīsati;

Pamāṇato imā vuttā, vinayassa vinicchayeti.

Four thousand, one hundred and nineteen verses – this measure is declared for the Ascertainment of the Vinaya.

Iti tambapaṇṇiyena paramaveyyākaraṇena tipiṭakanayavidhikusalena paramakavijanahadayapadumavanavikasanakarena kavivaravasabhena paramaratikaravaramadhuravacanuggārena uragapurena buddhadattena racito uttaravinicchayo samattoti.

Thus, the Uttaravinicchaya, composed by Buddhadatta of Uragapura—the Tambapaṇṇiyan, the supreme grammarian, skilled in the method of the Tipiṭaka, who causes the lotus-grove of the hearts of excellent poets to blossom, the foremost among poets, whose utterance of excellent, sweet words causes supreme delight—is completed.

Uttaravinicchayo niṭṭhito.

The Uttaravinicchaya is concluded.