The Compendium The Monks’ Analysis Part one Questions and answers on the monks’ Monastic Code and its analysis 1. The chapter on offenses entailing expulsion

Homage to the Buddha, the Perfected One, the fully Awakened One

“The first offense entailing expulsion was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down? Whom is it about? What is it about? Is there a rule, an addition to the rule, an unprompted rule? Is it a rule that applies everywhere or in a particular place? Is it a rule that the monks and nuns have in common or not in common? Is it a rule for one Sangha or for both? In which of the five ways of reciting the Monastic Code is it contained and included? In which recitation is it included? To which of the four kinds of failure does it belong? To which of the seven classes of offenses does it belong? Through how many of the six kinds of originations of offenses does it originate? To which of the four kinds of legal issues does it belong? Through how many of the seven principles for settling legal issues is it settled? What is the Monastic Law there? What is concerned with the Monastic Law there? What is the Monastic Code there? What is concerned with the Monastic Code there? What is failure? What is success? What is the practice? For how many reasons did the Buddha lay down the first offense entailing expulsion? Who are those who train? Who have finished the training? Established in what? Who master it? Whose pronouncement was it? Who handed it down?”

“The first offense entailing expulsion was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Vesālī. “Whom is it about?” Sudinna the Kalandian. “What is it about?” Sudinna having sexual intercourse with his ex-wife. “Is there a rule, an addition to the rule, an unprompted rule?” There is one rule. There are two additions to the rule. There is no unprompted rule. “Is it a rule that applies everywhere or in a particular place?” Everywhere. “Is it a rule that the monks and nuns have in common or not in common?” In common. “Is it a rule for one Sangha or for both?” For both. “In which of the five ways of reciting the Monastic Code is it contained and included?” In the introduction. “In which recitation is it included?” In the second recitation. “To which of the four kinds of failure does it belong?” Failure in morality. “To which of the seven classes of offenses does it belong?” The class of offenses entailing expulsion. “Through how many of the six kinds of originations of offenses does it originate?” It originates in one way: from body and mind, not from speech. “To which of the four kinds of legal issues does it belong?” Legal issues arising from an offense. “Through how many of the seven principles for settling legal issues is it settled?” Through two of them: by resolution face-to-face and by acting according to what has been admitted. “What is the Monastic Law there? What is concerned with the Monastic Law there?” The rule is the Monastic Law. Its analysis is concerned with the Monastic Law. “What is the Monastic Code there? What is concerned with the Monastic Code there?” The rule is the Monastic Code. Its analysis is concerned with the Monastic Code. “What is failure?” Lack of restraint. “What is success?” Restraint. “What is the practice?” Thinking, “I won’t do such a thing,” one undertakes to train in the training rules for life. “For how many reasons did the Buddha lay down the first offense entailing expulsion?” He laid it down for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. “Who are those who train?” They are the trainees and the good ordinary people. “Who have finished the training?” The perfected ones. “Established in what?” In fondness for the training. “Who master it?” Those who learn it. “Whose pronouncement was it?” It was the pronouncement of the Buddha, the Perfected One, the fully Awakened One. “Who handed it down?” The lineage:

“Upāli and Dāsaka, Soṇaka and so Siggava; With Moggaliputta as the fifth—These were in India, the land named after the glorious rose apple.

Then Mahinda, Iṭṭiya, Uttiya and so Sambala; And the wise one named Bhadda.

These mighty beings of great wisdom, Came here from India; They taught the Collection on Monastic Law, In Sri Lanka.

And the five Collections of Discourses, And the seven works of philosophy; Then Ariṭṭha the discerning, And the wise Tissadatta.

The confident Kālasumana, And the senior monk named Dīgha; And the wise Dīghasumana.

Another Kālasumana, And the senior monk Nāga, Buddharakkhita; And the discerning senior monk Tissa, And the wise senior monk Deva.

Another discerning Sumana, Confident in the Monastic Law; The learned Cūlanāga, Invincible, like an elephant.

And the one named Dhammapālita, Rohaṇa, venerated as a saint; His student Khema of great wisdom, A master of the three Collections.

Like the king of the stars on the island, He outshone others in his wisdom; And the discerning Upatissa, Phussadeva the great speaker.

Another discerning Sumana, The learned one named Puppha; Mahāsīva the great speaker, Skilled in the entire Collection.

Another discerning Upāli, Confident in the Monastic Law; Mahānāga of great wisdom, Skilled in the tradition of the true Teaching.

Another discerning Abhaya, Skilled in the entire Collection; And the discerning senior monk Tissa, Confident in the Monastic Law.

His student of great wisdom, The learned one named Puppha; Guarding Buddhism, He established himself in India.

And the discerning Cūlābhaya, Confident in the Monastic Law; And the discerning senior monk Tissa, Skilled in the tradition of the true Teaching.

And the discerning Cūladeva, Confident in the Monastic Law; And the discerning senior monk Siva, Skilled in the entire Monastic Law—

These mighty beings of great wisdom, Knowers of the Monastic Law and skilled in the path; Proclaimed the Collection of Monastic Law, On the island of Sri Lanka.”

“The second offense entailing expulsion was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Rājagaha. “Whom is it about?” Dhaniya the potter. “What is it about?” Dhaniya stealing timber from the king. There is one rule. There is one addition to the rule. “Through how many of the six kinds of originations of offenses does it originate?” It originates in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. …

“There is the third offense entailing expulsion. Where was it laid down?” At Vesālī. “Whom is it about?” A number of monks. “What is it about?” Those monks killing one another. There is one rule. There is one addition to the rule. “Through how many of the six kinds of originations of offenses does it originate?” It originates in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. …

“There is the fourth offense entailing expulsion. Where was it laid down?” At Vesālī. “Whom is it about?” The monks from the banks of the Vaggumudā. “What is it about?” Those monks praising one another’s superhuman qualities to householders. There is one rule. There is one addition to the rule. “Through how many of the six kinds of originations of offenses does it originate?” It originates in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. …

The four offenses entailing expulsion are finished.

This is the summary:

“Sexual intercourse, and stealing, Person, super—The four offenses entailing expulsion, Definitive grounds for cutting off.”

2. The chapter on offenses entailing suspension “The offense entailing suspension for emitting semen by means of effort was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down? Whom is it about? What is it about? Is there a rule, an addition to the rule, an unprompted rule? Is it a rule that applies everywhere or in a particular place? Is it a rule that the monks and nuns have in common or not in common? Is it a rule for one Sangha or for both? In which of the five ways of reciting the Monastic Code is it contained and included? In which recitation is it included? To which of the four kinds of failure does it belong? To which of the seven classes of offenses does it belong? Through how many of the six kinds of originations of offenses does it originate? To which of the four kinds of legal issues does it belong? Through how many of the seven principles for settling legal issues is it settled? What is the Monastic Law there? What is concerned with the Monastic Law there? What is the Monastic Code there? What is concerned with the Monastic Code there? What is failure? What is success? What is the practice? For how many reasons did the Buddha lay down the offense entailing suspension for emitting semen by means of effort? Who are those who train? Who have finished the training? Established in what? Who master it? Whose pronouncement was it? Who handed it down?”

“The offense entailing suspension for emitting semen by means of effort was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Seyyasaka. “What is it about?” Seyyasaka masturbating. “Is there a rule, an addition to the rule, an unprompted rule?” There is one rule. There is one addition to the rule. There is no unprompted rule. “Is it a rule that applies everywhere or in a particular place?” Everywhere. “Is it a rule that the monks and nuns have in common or not in common?” Not in common. “Is it a rule for one Sangha or for both?” For one. “In which of the five ways of reciting the Monastic Code is it contained and included?” In the introduction. “In which recitation is it included?” In the third recitation. “To which of the four kinds of failure does it belong?” Failure in morality. “To which of the seven classes of offenses does it belong?” The class of offenses entailing suspension. “Through how many of the six kinds of originations of offenses does it originate?” It originates in one way: from body and mind, not from speech. “To which of the four kinds of legal issues does it belong?” Legal issues arising from an offense. “Through how many of the seven principles for settling legal issues is it settled?” Through two of them: by resolution face-to-face and by acting according to what has been admitted. “What is the Monastic Law there? What is concerned with the Monastic Law there?” The rule is the Monastic Law. Its analysis is concerned with the Monastic Law. “What is the Monastic Code there? What is concerned with the Monastic Code there?” The rule is the Monastic Code. Its analysis is concerned with the Monastic Code. “What is failure?” Lack of restraint. “What is success?” Restraint. “What is the practice?” Thinking, “I won’t do such a thing,” one undertakes to train in the training rules for life. “For how many reasons did the Buddha lay down the offense entailing suspension for emitting semen by means of effort?” He laid it down for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. “Who are those who train?” They are the trainees and the good ordinary people. “Who have finished the training?” The perfected ones. “Established in what?” In fondness for the training. “Who master it?” Those who learn it. “Whose pronouncement was it?” It was the pronouncement of the Buddha, the Perfected One, the fully Awakened One. “Who handed it down?” The lineage:

“Upāli and Dāsaka, Soṇaka and so Siggava; With Moggaliputta as the fifth—These were in India, the land named after the glorious rose apple.

Then Mahinda, Iṭṭiya, Uttiya and so Sambala; And the wise one named Bhadda.

These mighty beings of great wisdom, Came here from India; They taught the Collection on Monastic Law, In Sri Lanka.

And the five Collections of Discourses, And the seven works of philosophy; Then Ariṭṭha the discerning, And the wise Tissadatta.

The confident Kālasumana, And the senior monk named Dīgha; And the wise Dīghasumana.

Another Kālasumana, And the senior monk Nāga, Buddharakkhita; And the discerning senior monk Tissa, And the wise senior monk Deva.

Another discerning Sumana, Confident in the Monastic Law; The learned Cūlanāga, Invincible, like an elephant.

And the one named Dhammapālita, Rohaṇa, venerated as a saint; His student Khema of great wisdom, A master of the three Collections.

Like the king of the stars on the island, He outshone others in his wisdom; And the discerning Upatissa, Phussadeva the great speaker.

Another discerning Sumana, The learned one named Puppha; Mahāsīva the great speaker, Skilled in the entire Collection.

Another discerning Upāli, Confident in the Monastic Law; Mahānāga of great wisdom, Skilled in the tradition of the true Teaching.

Another discerning Abhaya, Skilled in the entire Collection; And the discerning senior monk Tissa, Confident in the Monastic Law,

His student of great wisdom, The learned one named Puppha; Guarding Buddhism, He established himself in India.

And the discerning Cūlābhaya, Confident in the Monastic Law; And the discerning senior monk Tissa, Skilled in the tradition of the true Teaching.

And the discerning Cūladeva, Confident in the Monastic Law; And the discerning senior monk Siva, Skilled in the entire Monastic Law—

These mighty beings of great wisdom, Knowers of the Monastic Law and skilled in the path; Proclaimed the Collection of Monastic Law, On the island of Sri Lanka.”

“The offense entailing suspension for making physical contact with a woman was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī making physical contact with a woman. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing suspension for speaking indecently to a woman. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī speaking indecently to a woman. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. …

“There is an offense entailing suspension for encouraging a woman to satisfy one’s own desires. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī encouraging a woman to satisfy his own desires. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. …

“There is an offense entailing suspension for acting as a matchmaker. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī acting as a matchmaker. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in six ways: from body, not from speech or mind; or from speech, not from body or mind; or from body and speech, not from mind; or from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. …

“There is an offense entailing suspension for having a hut built by means of begging. Where was it laid down?” At Āḷavī. “Whom is it about?” The monks of Āḷavī. “What is it about?” Those monks having huts made by means of begging. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing suspension for having a large dwelling built. Where was it laid down?” At Kosambī. “Whom is it about?” Venerable Channa. “What is it about?” Channa having a tree that served as a shrine felled to clear a site for a dwelling. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing suspension for groundlessly charging a monk with an offense entailing expulsion. Where was it laid down?” At Rājagaha. “Whom is it about?” The monks Mettiya and Bhūmajaka. “What is it about?” Those monks groundlessly charging Venerable Dabba the Mallian with an offense entailing expulsion. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing suspension for charging a monk with an offense entailing expulsion, using an unrelated legal issue as a pretext. Where was it laid down?” At Rājagaha. “Whom is it about?” The monks Mettiya and Bhūmajaka. “What is it about?” Those monks charging Venerable Dabba the Mallian with an offense entailing expulsion, using an unrelated legal issue as a pretext. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing suspension for a monk who does not stop pursuing schism in the Sangha when pressed for the third time. Where was it laid down?” At Rājagaha. “Whom is it about?” Devadatta. “What is it about?” Devadatta pursuing schism in a united Sangha. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense entailing suspension for monks who do not stop siding with one who is pursuing schism in the Sangha when pressed for the third time. Where was it laid down?” At Rājagaha. “Whom is it about?” Several monks. “What is it about?” Those monks siding with and supporting Devadatta’s pursuit of schism in the Sangha. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense entailing suspension for a monk who does not stop being difficult to correct when pressed for the third time. Where was it laid down?” At Kosambī. “Whom is it about?” Venerable Channa. “What is it about?” Channa making himself incorrigible when legitimately spoken to by the monks. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense entailing suspension for a monk who does not stop being a corrupter of families when pressed for the third time. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks Assaji and Punabbasuka. “What is it about?” Those monks, when the Sangha did a legal procedure of banishment against them, slandering the monks as acting out of favoritism, ill will, confusion, and fear. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

The thirteen rules entailing suspension are finished.

This is the summary:

“Emission, physical contact, Indecent, and his own needs; Matchmaking, and a hut, And a dwelling, groundless.

A pretext, and schism, Those who side with him; Difficult to correct, and corrupter of families—The thirteen offenses entailing suspension.”

3. The chapter on undetermined offenses “The first undetermined offense was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down? Whom is it about? What is it about? Is there a rule, an addition to the rule, an unprompted rule? Is it a rule that applies everywhere or in a particular place? Is it a rule that the monks and nuns have in common or not in common? Is it a rule for one Sangha or for both? In which of the five ways of reciting the Monastic Code is it contained and included? In which recitation is it included? To which of the four kinds of failure does it belong? To which of the seven classes of offenses does it belong? Through how many of the six kinds of originations of offenses does it originate? To which of the four kinds of legal issues does it belong? Through how many of the seven principles for settling legal issues is it settled? What is the Monastic Law there? What is concerned with the Monastic Law there? What is the Monastic Code there? What is concerned with the Monastic Code there? What is failure? What is success? What is the practice? For how many reasons did the Buddha lay down the first undetermined offense? Who are those who train? Who have finished the training? Established in what? Who master it? Whose pronouncement was it? Who handed it down?”

“The first undetermined offense was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī sitting down in private alone with a woman on a concealed seat suitable for the deed. “Is there a rule, an addition to the rule, an unprompted rule?” There is one rule. There is no addition to the rule. There is no unprompted rule. “Is it a rule that applies everywhere or in a particular place?” Everywhere. “Is it a rule that the monks and nuns have in common or not in common?” Not in common. “Is it a rule for one Sangha or for both?” For one. “In which of the five ways of reciting the Monastic Code is it contained and included?” In the introduction. “In which recitation is it included?” In the fourth recitation. “To which of the four kinds of failure does it belong?” It may be failure in morality or failure in conduct. “To which of the seven classes of offenses does it belong?” It may be in the class of offenses entailing expulsion, in the class of offenses entailing suspension, or in the class of offenses entailing confession. “Through how many of the six kinds of originations of offenses does it originate?” It originates in one way: from body and mind, not from speech. “To which of the four kinds of legal issues does it belong?” Legal issues arising from an offense. “Through how many of the seven principles for settling legal issues is it settled?” Through three of them: it may be settled by resolution face-to-face and by acting according to what has been admitted; or it may be settled by resolution face-to-face and by covering over as if with grass. “What is the Monastic Law there? What is concerned with the Monastic Law there?” The rule is the Monastic Law. Its analysis is concerned with the Monastic Law. “What is the Monastic Code there? What is concerned with the Monastic Code there?” The rule is the Monastic Code. Its analysis is concerned with the Monastic Code. “What is failure?” Lack of restraint. “What is success?” Restraint. “What is the practice?” Thinking, “I won’t do such a thing,” one undertakes to train in the training rules for life. “For how many reasons did the Buddha lay down the first undetermined offense?” He laid it down for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. “Who are those who train?” They are the trainees and the good ordinary people. “Who have finished the training?” The perfected ones. “Established in what?” In fondness for the training. “Who master it?” Those who learn it. “Whose pronouncement was it?” It was the pronouncement of the Buddha, the Perfected One, the fully Awakened One. “Who handed it down?” The lineage:

“Upāli and Dāsaka, Soṇaka and so Siggava; With Moggaliputta as the fifth—These were in India, the land named after the glorious rose apple.

Then Mahinda, Iṭṭiya, Uttiya and so Sambala; And the wise one named Bhadda.

These mighty beings of great wisdom, Came here from India; They taught the Collection on Monastic Law, In Sri Lanka.

And the five Collections of Discourses, And the seven works of philosophy; Then Ariṭṭha the discerning, And the wise Tissadatta.

The confident Kālasumana, And the senior monk named Dīgha; And the wise Dīghasumana.

Another Kālasumana, And the senior monk Nāga, Buddharakkhita; And the discerning senior monk Tissa, And the wise senior monk Deva.

Another discerning Sumana, Confident in the Monastic Law; The learned Cūlanāga, Invincible, like an elephant.

And the one named Dhammapālita, Rohaṇa, venerated as a saint; His student Khema of great wisdom, A master of the three Collections.

Like the king of the stars on the island, He outshone others in his wisdom; And the discerning Upatissa, Phussadeva the great speaker.

Another discerning Sumana, The learned one named Puppha; Mahāsīva the great speaker, Skilled in the entire Collection.

Another discerning Upāli, Confident in the Monastic Law; Mahānāga of great wisdom, Skilled in the tradition of the true Teaching.

Another discerning Abhaya, Skilled in the entire Collection; And the discerning senior monk Tissa, Confident in the Monastic Law.

His student of great wisdom, The learned one named Puppha; Guarding Buddhism, He established himself in India.

And the discerning Cūlābhaya, Confident in the Monastic Law; And the discerning senior monk Tissa, Skilled in the tradition of the true Teaching.

And the discerning Cūladeva, Confident in the Monastic Law; And the discerning senior monk Siva, Skilled in the entire Monastic Law—

These mighty beings of great wisdom, Knowers of the Monastic Law and skilled in the path; Proclaimed the Collection of Monastic Law, On the island of Sri Lanka.”

“The second undetermined offense was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī sitting down in private alone with a woman. “Is there a rule, an addition to the rule, an unprompted rule?” There is one rule. There is no addition to the rule. There is no unprompted rule. “Is it a rule that applies everywhere or in a particular place?” Everywhere. “Is it a rule that the monks and nuns have in common or not in common?” Not in common. “Is it a rule for one Sangha or for both?” For one. “In which of the five ways of reciting the Monastic Code is it contained and included?” In the introduction. “In which recitation is it included?” In the fourth recitation. “To which of the four kinds of failure does it belong?” It may be failure in morality or failure in conduct. “To which of the seven classes of offenses does it belong?” It may be in the class of offenses entailing suspension, or in the class of offenses entailing confession. “Through how many of the six kinds of originations of offenses does it originate?” It originates in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. “To which of the four kinds of legal issues does it belong?” Legal issues arising from an offense. “Through how many of the seven principles for settling legal issues is it settled?” Through three of them: it may be settled by resolution face-to-face and by acting according to what has been admitted; or it may be settled by resolution face-to-face and by covering over as if with grass. …

The two undetermined offense are finished.

This is the summary:

“Suitable for the deed, And then not so—The undetermined offenses have been well laid down, By the Stable One, the Buddha who is the best.”

4. The chapter on relinquishment The subchapter on the robe season “The offense entailing relinquishment and confession for keeping an extra robe more than ten days that was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Vesālī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks keeping an extra robe. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: from body and speech, not from mind; or from body, speech, and mind. …

“There is an offense entailing relinquishment and confession for staying apart from one’s three robes for one day. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks storing one of their robes with other monks and then leaving to wander the country in a sarong and an upper robe. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: from body and speech, not from mind; or from body, speech, and mind. …

“There is an offense entailing relinquishment and confession for receiving out-of-season robe-cloth and then keeping it for more than a month. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks receiving out-of-season robe-cloth and then keeping it for more than a month. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from body and speech, not from mind; or from body, speech, and mind. …

“There is an offense entailing relinquishment and confession for having an unrelated nun wash a used robe. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī having an unrelated nun wash a used robe. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving a robe directly from an unrelated nun. Where was it laid down?” At Rājagaha. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī receiving a robe directly from an unrelated nun. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for asking an unrelated male or female householder for a robe. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda asking the son of an unrelated merchant for a robe. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for asking an unrelated male or female householder for too many robes. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks not knowing moderation and asking for many robes. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for, without first being invited, going to an unrelated householder and specifying the kind of robe-cloth one wants. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda, without first being invited, going to an unrelated householder and specifying the kind of robe-cloth he wanted. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for, without first being invited, going to unrelated householders and specifying the kind of robe-cloth one wants. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda, without first being invited, going to unrelated householders and specifying the kind of robe-cloth he wanted. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for getting robe-cloth after prompting more than three times and standing more than six times. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda not agreeing when asked by a lay follower to wait for one day. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

The first subchapter on the robe season is finished.

The subchapter on silk “There is an offense entailing relinquishment and confession for having a blanket made that contains silk. Where was it laid down?” At Āḷavī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks going to the silk-makers and saying, “Please boil a heap of silkworms and give us silk. We want to make a blanket containing silk.” There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for having a blanket made entirely of black wool. Where was it laid down?” At Vesālī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks having a blanket made entirely of black wool. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for having a new blanket made without using one measure of white wool and one measure of brown. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks adding just a little bit of white on the edge, effectively having a blanket made entirely of black wool. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for having a blanket made every year. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks having a blanket made every year. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for having a new sitting blanket made without incorporating a piece of one standard handspan from the border of an old blanket. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks discarding their blankets and undertaking the practice of staying in the wilderness, of eating only almsfood, and of wearing rag-robes. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving wool and then taking it more than 40 kilometers. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk receiving wool and then taking it more than 40 kilometers. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from body, not from speech or mind; or from body and mind, not from speech. …

“There is an offense entailing relinquishment and confession for having an unrelated nun wash wool. Where was it laid down?” In the Sakyan country. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks having wool washed by unrelated nuns. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving money. Where was it laid down?” At Rājagaha. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda receiving money. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for engaging in various kinds of trades involving money. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks engaging in various kinds of trades involving money. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for engaging in in various kinds of barter. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda bartering with a wanderer. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

The second subchapter on silk is finished.

The subchapter on almsbowls “There is an offense entailing relinquishment and confession for keeping an extra almsbowl for more than ten days. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks keeping an extra bowl. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: from body and speech, not from mind; or from body, speech, and mind. …

“There is an offense entailing relinquishment and confession for exchanging an almsbowl with fewer than five mends for a new almsbowl. Where was it laid down?” In the Sakyan country. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks asking for many bowls even when their existing almsbowls only had a minor chip or scratch. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving tonics and then keeping them for more than seven days. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks receiving tonics and then keeping them for more than seven days. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing relinquishment and confession for looking for a rainy-season robe when there is more than a month left of summer. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks looking for a rainy-season robe when there was more than a month left of summer. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for giving a robe to a monk and then taking it back in anger. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda giving a robe to a monk and then taking it back in anger. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing relinquishment and confession for asking for thread and then having weavers weave robe-cloth. Where was it laid down?” At Rājagaha. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks asking for thread and then having weavers weave robe-cloth. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for going, without first being invited, to an unrelated householder’s weavers and then specifying the kind of robe-cloth one wants. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda going, without first being invited, to an unrelated householder’s weavers and then specifying the kind of robe-cloth he wanted. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving a haste-cloth and then keeping it beyond the robe season. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks receiving a haste-cloth and then keeping it beyond the robe season. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing relinquishment and confession for storing one of one’s three robes in an inhabited area and then staying apart from it for more than six days. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks storing one of their three robes in an inhabited area and then staying apart from it for more than six days. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing relinquishment and confession for diverting to oneself material support that one knows was intended for the Sangha. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks diverting to themselves material support that they knew was intended for the Sangha. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

The third subchapter on almsbowls is finished. The thirty rules on relinquishment and confession are finished.

This is the summary:

“Ten, one day, and a month; And washing, receiving; Unrelated, and that one, for the sake of; Of both, and with messenger.

Silk, entirely, two parts, Six years, sitting blanket; And two on wool, should take, Two on various kinds.

Two on bowls, and tonics, Rainy season, the fifth on a gift; Oneself, having woven, haste, Risky, and with the Sangha.”

5. The chapter on offenses entailing confession The subchapter on lying “The offense entailing confession for lying in full awareness was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Sāvatthī. “Whom is it about?” Hatthaka the Sakyan. “What is it about?” Hatthaka, when talking with the monastics of other religions, asserting things after denying them and denying things after asserting them. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. …

“There is an offense entailing confession for speaking abusively. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks arguing with and abusing good monks. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for malicious talebearing between monks. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks engaging in malicious talebearing between monks who were arguing. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for instructing a person who is not fully ordained to memorize the Teaching. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks instructing lay followers to memorize the Teaching. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from speech, not from body or mind; or from speech and mind, not from body. …

“There is an offense entailing confession for lying down more than two or three nights in the same sleeping place as a person who is not fully ordained. Where was it laid down?” At Āḷavī. “Whom is it about?” A number of monks. “What is it about?” Those monks lying down in the same sleeping place as a person who was not fully ordained. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: from body, not from speech or mind; or from body and mind, not from speech. …

“There is an offense entailing confession for lying down in the same sleeping place as a woman. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Anuruddha. “What is it about?” Anuruddha lying down in the same sleeping place as a woman. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for giving a teaching of more than five or six sentences to a woman. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī giving a teaching of more than five or six sentences to a woman. There is one rule. There are two additions to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on memorizing the Teaching) …

“There is an offense entailing confession for truthfully telling a person who is not fully ordained of a superhuman quality. Where was it laid down?” At Vesālī. “Whom is it about?” The monks from the banks of the Vaggumudā. “What is it about?” Those monks praising one another’s superhuman qualities to householders. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: from body, not from speech or mind; or from speech, not from body or mind; or from body and speech, not from mind. …

“There is an offense entailing confession for telling a person who is not fully ordained about a monk’s grave offense. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks telling a person who is not fully ordained about a monk’s grave offense. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for digging the earth. Where was it laid down?” At Āḷavī. “Whom is it about?” The monks of Āḷavī. “What is it about?” Those monks digging the earth. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

The first subchapter on lying is finished.

The subchapter on plants “There is an offense entailing confession for destroying a plant. Where was it laid down?” At Āḷavī. “Whom is it about?” The monks of Āḷavī. “What is it about?” Those monks cutting down a tree. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for speaking evasively or harassing. Where was it laid down?” At Kosambī. “Whom is it about?” Venerable Channa. “What is it about?” Channa speaking evasively when examined about an offense in the midst of the Sangha. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for complaining or criticizing. Where was it laid down?” At Rājagaha. “Whom is it about?” The monks Mettiya and Bhūmajaka. “What is it about?” Those monks complaining to monks about Venerable Dabba the Mallian. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for taking a bed, a bench, a mattress, or a stool belonging to the Sangha and putting it outside, and then departing without putting it away or informing anyone. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks taking furniture belonging to the Sangha outside and then departing without putting it away or informing anyone. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for putting out bedding in a dwelling belonging to the Sangha, and then departing without putting it away or informing anyone. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of seventeen. “What is it about?” Those monks putting out bedding in a dwelling belonging to the Sangha, and then departing without putting it away or informing anyone. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for arranging one’s sleeping place, in a dwelling belonging to the Sangha, in a way that encroaches on a monk that one knows arrived there before oneself. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks arranging their sleeping places in a way that encroached on the senior monks. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for angrily throwing a monk out of a dwelling belonging to the Sangha. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks angrily throwing monks out of a dwelling belonging to the Sangha. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for sitting down on a bed or a bench with detachable legs on an upper story in a dwelling belonging to the Sangha. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk sitting down hastily on a bed with detachable legs on an upper story in a dwelling belonging to the Sangha. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from body, not from speech or mind; or from body and mind, not from speech. …

“There is an offense entailing confession for applying more than two or three courses. Where was it laid down?” At Kosambī. “Whom is it about?” Venerable Channa. “What is it about?” Channa having a finished dwelling roofed and plastered over and over, so that it collapsed from overloading. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for pouring water that one knows contains living beings onto grass or clay. Where was it laid down?” At Āḷavī. “Whom is it about?” The monks of Āḷavī. “What is it about?” Those monks pouring water that they knew contained living beings onto grass and clay. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

The second subchapter on plants is finished.

The subchapter on the instruction “There is an offense entailing confession for instructing the nuns without being appointed. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks instructing the nuns without being appointed. “Is there a rule, an addition to the rule, an unprompted rule?” There is one rule. There is one addition to the rule. There is no unprompted rule. Of the six kinds of originations of offenses, it originates in two ways: from speech, not from body or mind; or from speech and mind, not from body. …

“There is an offense entailing confession for instructing the nuns after sunset. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Cūlapanthaka. “What is it about?” Cūlapanthaka instructing the nuns after sunset. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on memorizing the Teaching) …

“There is an offense entailing confession for going to the nunnery and instructing the nuns. Where was it laid down?” In the Sakyan country. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks going to the nunnery and instructing the nuns. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for saying that the monks are instructing the nuns for the sake of worldly gain. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks saying that the monks were instructing the nuns for the sake of worldly gain. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for giving robe-cloth to an unrelated nun. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk giving robe-cloth to an unrelated nun. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for sewing a robe for an unrelated nun. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī sewing a robe for an unrelated nun. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for traveling by arrangement with a nun. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks traveling by arrangement with nuns. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in four ways: from body, not from speech or mind; or from body and speech, not from mind; or from body and mind, not from speech; or from body, speech, and mind. …

“There is an offense entailing confession for boarding a boat by arrangement with a nun. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks boarding a boat by arrangement with nuns. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in four ways: …

“There is an offense entailing confession for eating almsfood knowing that a nun had it prepared. Where was it laid down?” At Rājagaha. “Whom is it about?” Devadatta. “What is it about?” Devadatta eating almsfood knowing that a nun had it prepared. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for sitting down in private alone with a nun. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī sitting down in private alone with a nun. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

The third subchapter on the instruction is finished.

The subchapter on eating “There is an offense entailing confession for eating alms too often at a public guesthouse. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks staying on and on, eating alms at a public guesthouse. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for eating in a group. Where was it laid down?” At Rājagaha. “Whom is it about?” Devadatta. “What is it about?” Devadatta and his followers eating at invitations after repeatedly asking. There is one rule. There are seven additions to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for eating one meal before another. Where was it laid down?” At Vesālī. “Whom is it about?” A number of monks. “What is it about?” Those monks eating elsewhere when invited for a meal. There is one rule. There are four additions to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for accepting more than two or three bowlfuls of cookies. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks receiving without moderation. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for having finished one’s meal and refused an invitation to eat more, and then eating fresh or cooked food that is not left over. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks having finished their meal and refused an invitation to eat more, and then eating elsewhere. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for inviting a monk who has finished his meal and refused an invitation to eat more to eat fresh or cooked food that is not left over. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk inviting a monk who had finished his meal and refused an invitation to eat more to eat food that was not left over. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for eating fresh or cooked food at the wrong time. Where was it laid down?” At Rājagaha. “Whom is it about?” The monks from the group of seventeen. “What is it about?” Those monks eating at the wrong time. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for storing and then eating fresh or cooked food. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Belaṭṭhasīsa. “What is it about?” Belaṭṭhasīsa storing food and then eating it. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for eating fine foods that one has requested for oneself. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks eating fine foods that they had requested for themselves. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in four ways: …

“There is an offense entailing confession for eating food that has not been given. Where was it laid down?” At Vesālī. “Whom is it about?” A certain monk. “What is it about?” That monk eating food that had not been given. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

The fourth subchapter on eating is finished.

The subchapter on naked ascetics “There is an offense entailing confession for personally giving fresh or cooked food to a naked ascetic, to a male wanderer, or to a female wanderer. Where was it laid down?” At Vesālī. “Whom is it about?” Venerable Ānanda. “What is it about?” Ānanda giving two cookies, thinking they were one, to a certain a female wanderer. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for saying to a monk, ‘Come, let’s go to the village or town for alms,’ and then, whether he has had food given to him or not, sending him away. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda saying to a monk, “Come, let’s go to the village or town for alms,” and then, without having had food given to him, sending him away. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for sitting down intruding on a lustful couple. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda sitting down intruding on a lustful couple. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for sitting down in private on a concealed seat with a woman. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda sitting down in private on a concealed seat with a woman. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for sitting down in private alone with a woman. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda sitting down in private alone with a woman. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for being invited to a meal and then visiting families beforehand or afterwards without informing an available monk. Where was it laid down?” At Rājagaha. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda having been invited to a meal and then visiting families beforehand and afterwards. There is one rule. There are four additions to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for asking for too many tonics. Where was it laid down?” In the Sakyan country. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks not waiting for one day when asked by Mahānāma the Sakyan. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for going to see an army. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks going to see an army. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for staying with the army for more than three nights. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks staying with the army for more than three nights. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for going to a battle. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks going to a battle. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

The fifth subchapter on naked ascetics is finished.

The subchapter on drinking alcohol “There is an offense entailing confession for drinking an alcoholic drink. Where was it laid down?” At Kosambī. “Whom is it about?” Venerable Sāgata. “What is it about?” Sāgata drinking alcohol. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from body, not from speech or mind; or from body and mind, not from speech. …

“There is an offense entailing confession for tickling. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks tickling a monk to make him laugh. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for playing in water. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of seventeen. “What is it about?” Those monks playing in the water of the river Aciravatī. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for disrespect. Where was it laid down?” At Kosambī. “Whom is it about?” Venerable Channa. “What is it about?” Channa acting disrespectfully. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for scaring a monk. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks scaring a monk. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for lighting a fire and warming oneself. Where was it laid down?” In the Bhaggā country. “Whom is it about?” A number of monks. “What is it about?” Those monks warming themselves by lighting a fire. There is one rule. There are two additions to the rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for bathing at intervals of less than a half-month. Where was it laid down?” At Rājagaha. “Whom is it about?” A number of monks. “What is it about?” Those monks bathing without moderation, even after seeing the king. There is one rule. There are six additions to the rule. “Is it a rule that applies everywhere or in a particular place?” In a particular place. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for using a new robe without first applying one of the three kinds of stains. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks not recognizing their own robes. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for assigning the ownership of a robe to a monk, a nun, a trainee nun, a novice monk, or a novice nun, and then using it without the other first relinquishing it. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda assigning the ownership of a robe to a monk and then using it without that monk first relinquishing it. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for hiding a monk’s bowl, robe, sitting mat, needle case, or belt. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks hiding other monks’ bowls and robes. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

The sixth subchapter of alcoholic drinks is finished.

The subchapter on containing living beings “There is an offense entailing confession for intentionally killing a living being. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Udāyī. “What is it about?” Udāyī intentionally killing a living being. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for using water that one knows contains living beings. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks using water that they knew contained living beings. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for reopening a legal issue that one knows has been legitimately settled. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks reopening a legal issue that they knew had been legitimately settled. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for knowingly concealing a monk’s grave offense. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk knowingly concealing a monk’s grave offense. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense entailing confession for giving the full ordination to a person one knows is less than twenty years old. Where was it laid down?” At Rājagaha. “Whom is it about?” A number of monks. “What is it about?” Those monks giving the full ordination to a person they knew was less than twenty years old. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for knowingly traveling by arrangement with a group of thieves. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk knowingly traveling by arrangement with a group of thieves. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from body and mind, not from speech; or from body, speech, and mind. …

“There is an offense entailing confession for traveling by arrangement with a woman. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk traveling by arrangement with a woman. There is one rule. Of the six kinds of originations of offenses, it originates in four ways: …

“There is an offense entailing confession for not giving up a bad view when pressed for the third time. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monk Ariṭṭha, the ex-vulture-hunter. “What is it about?” Ariṭṭha not giving up a bad view when pressed for the third time. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense entailing confession for living with a monk who one knows is saying such things, who has not made amends according to the rule, and who has not given up that view. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks living with the monk Ariṭṭha who they knew was saying such things, who had not made amends according to the rule, and who had not given up that view. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for befriending a novice monastic who one knows has been expelled in this way. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks befriended the novice monastic Kaṇṭaka who they knew had been expelled in this way. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

The seventh subchapter on containing living beings is finished.

The subchapter on legitimate correction “When legitimately corrected by the monks, there is an offense entailing confession for saying, ‘I won’t practice this training rule until I’ve questioned a monk who is an expert on the Monastic Law.’ Where was it laid down?” At Kosambī. “Whom is it about?” Venerable Channa. “What is it about?” Channa, when legitimately corrected by the monks, saying, “I won’t practice this training rule until I’ve questioned a monk who is an expert on the Monastic Law”. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for disparaging the Monastic Law. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks disparaging the Monastic Law. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for the act of deception. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks acting to deceive. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for hitting a monk in anger. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks hitting other monks in anger. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for raising a hand in anger against a monk. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks raising a hand in anger against other monks. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense entailing confession for groundlessly charging a monk with an offense entailing suspension. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks groundlessly charging a monk with an offense entailing suspension. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for intentionally making a monk anxious. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks intentionally making monks anxious. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for eavesdropping on monks who are arguing and disputing. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks eavesdropping on monks who were arguing and disputing. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from body and mind, not from speech; or from body, speech, and mind. …

“There is an offense entailing confession for giving one’s consent to legitimate legal procedures and then criticizing them afterwards. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks giving their consent to legitimate legal procedures and then criticizing them afterwards. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for, without first giving one’s consent, getting up from one’s seat and leaving while the Sangha is in the middle of a discussion. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk getting up from his seat and leaving while the Sangha was in the middle of a discussion, without first giving his consent. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense entailing confession for giving out a robe as part of a unanimous Sangha and then criticizing it afterwards. Where was it laid down?” At Rājagaha. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks giving out a robe as part of a unanimous Sangha and then criticizing it afterwards. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for diverting to an individual material support that one knows was intended for the Sangha. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks diverting to an individual material support that they knew was intended for the Sangha. There is one rule. Of the six kinds of originations of offenses, it originates in three ways: …

The eighth subchapter on legitimate correction is finished.

The subchapter on kings “There is an offense entailing confession for entering the royal compound without first being announced. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Ānanda. “What is it about?” Ānanda entering the royal compound without first being announced. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for picking up something precious. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk picking up something precious. There is one rule. There are two additions to the rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for entering an inhabited area at the wrong time without informing an available monk. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks entering an inhabited area at the wrong time. There is one rule. There are three additions to the rule. Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for having a needle case made from bone, ivory, or horn. Where was it laid down?” In the Sakyan country. “Whom is it about?” A number of monks. “What is it about?” Those monks having no sense of moderation and asking for many needle cases. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for having a bed or a bench made that exceeds the right height. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Upananda the Sakyan. “What is it about?” Upananda sleeping on a high bed. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for having a bed or a bench made upholstered with cotton down. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks having a bed or a bench made upholstered with cotton down. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for having a sitting mat made that exceeds the right size. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks using inappropriately-sized sitting mats. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for having an itch-covering cloth made that exceeds the right size. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks wearing inappropriately-sized itch-covering cloths. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for having a rainy-season robe made that exceeds the right size. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks wearing inappropriately-sized rainy-season robes. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for having a robe made that is the standard robe size. Where was it laid down?” At Sāvatthī. “Whom is it about?” Venerable Nanda. “What is it about?” Nanda wearing a robe that was the standard robe size. There is one rule. Of the six kinds of originations of offenses, it originates in six ways: …

The ninth subchapter on kings is finished. The ninety-two offenses entailing confession are finished. The section on minor rules has been completed.

This is the summary:

“Falsely, abusive, and malicious talebearing, Memorizing, bed, and with a woman; Except with one who understands, true, Grave offense, digging.

Plant, with evasion, complaining, Bed, and it is called bedding; Before, throwing out, detachable, Door, and containing living beings.

Not appointed, set, Nunnery, and worldly gain; Should he give, should he sew, by arrangement, Boat, should eat, together.

Alms, group, another, cookie, Himself invited, another invited; At the wrong time, store, milk, With tooth cleaner—those are the ten.

Naked ascetic, sending away, intruding on, Concealed, and private; Invited, with requisites, Army, staying, battle.

Alcohol, finger, and laughter, And disrespect, scaring; Fire, bathing, stain, Himself, and with hiding.

Intentionally, water, and legal procedure, Grave, less than twenty; Thieves, woman, not taught, In the community, and with one who has been expelled.

Legitimately, oppression, Deception, on hitting, should he raise; And groundless, intentionally, ‘I’ll hear,’ criticism, should he leave.

After giving a robe with the Sangha, Should he divert to an individual; And a king’s, precious things, available, Needle, and bed, cotton down; Sitting mat, itch-covering cloth, Rainy-season, and by the standard.”

This is the summary of the subchapters:

“Falsely, and plants, instruction, Eating, and with a naked ascetic; Alcohol, containing living beings, legitimately, With the subchapter on kings—these nine.”

6. The chapter on offenses entailing acknowledgment “The offense entailing acknowledgment for eating fresh or cooked food that was received directly from an unrelated nun who had entered an inhabited area was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Sāvatthī. “Whom is it about?” A certain monk. “What is it about?” That monk receiving food directly from an unrelated nun who had entered an inhabited area. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from body, not from speech or mind; or from body and mind, not from speech. …

“There is an offense entailing acknowledgment for eating without having restrained a nun who is giving directions. Where was it laid down?” At Rājagaha. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks not restraining a nun who was giving directions. There is one rule. Of the six kinds of originations of offenses, it originates in two ways: from body and speech, not from mind; or from body, speech, and mind. …

“There is an offense entailing acknowledgment for eating fresh or cooked food after personally receiving it from families designated as ‘in training’. Where was it laid down?” At Sāvatthī. “Whom is it about?” A number of monks. “What is it about?” Those monks receiving with no sense of moderation. There is one rule. There are two additions to the rule. Of the six kinds of originations of offenses, it originates in two ways: from body, not from speech or mind; or from body and mind, not from speech. …

“There is an offense entailing acknowledgment for eating fresh or cooked food after personally receiving it inside a wilderness monastery without first making an announcement. Where was it laid down?” In the Sakyan country. “Whom is it about?” A number of monks. “What is it about?” Those monks not informing that there were bandits staying in the monastery. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: from body and speech, not from mind; or from body, speech, and mind. …

The four offenses entailing acknowledgment are finished.

This is the summary:

“From one who is unrelated, giving directions, In training, and with wilderness—The four offenses entailing acknowledgment, Proclaimed by the Awakened One.”

7. The chapter on training The subchapter on evenly all around “The offense of wrong conduct for, out of disrespect, wearing one’s sarong hanging down in front or behind was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks wearing their sarongs hanging down in front and behind. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, wearing one’s upper robe hanging down in front or behind. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks wearing their upper robes hanging down in front and behind. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, walking in an inhabited area with one’s body uncovered …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, sitting in an inhabited area with one’s body uncovered …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, walking in an inhabited area, playing with one’s hands and feet …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, sitting in an inhabited area, playing with one’s hands and feet …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, walking in an inhabited area, looking here and there …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, sitting in an inhabited area, looking here and there …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, walking in an inhabited area with a lifted robe …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, sitting in an inhabited area with a lifted robe …” … There is one rule. It originates in one way: from body and mind, not from speech. …

The first subchapter on evenly all around is finished.

The subchapter on laughing loudly “There is an offense of wrong conduct for, out of disrespect, laughing loudly while walking in an inhabited area. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks laughing loudly while walking in an inhabited area. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, laughing loudly while sitting in an inhabited area. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks laughing loudly while sitting in an inhabited area. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, being noisy while walking in an inhabited area. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks being noisy while walking in an inhabited area. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, being noisy while sitting in an inhabited area. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks being noisy while sitting in an inhabited area. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, swaying one’s body while walking in an inhabited area …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, swaying one’s body while sitting in an inhabited area …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, swinging one’s arms while walking in an inhabited area …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, swinging one’s arms while sitting in an inhabited area …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, swaying one’s head while walking in an inhabited area …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, swaying one’s head while sitting in an inhabited area …” … There is one rule. It originates in one way: from body and mind, not from speech. …

The second subchapter on laughing loudly is finished.

The subchapter on hands on hips “There is an offense of wrong conduct for, out of disrespect, walking in an inhabited area with one’s hands on one’s hips …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, sitting in an inhabited area with one’s hands on one’s hips …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, walking in an inhabited area with a covered head. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks walking in an inhabited area with their upper robes covering their heads. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, sitting in an inhabited area with a covered head. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks sitting in an inhabited area with their upper robes covering their heads. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, moving about while squatting on one’s heels in an inhabited area …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, clasping one’s knees while sitting in an inhabited area …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, receiving almsfood contemptuously …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, receiving almsfood while looking here and there …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, receiving large amounts of bean curry …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, receiving almsfood in a heap …” … There is one rule. It originates in one way: from body and mind, not from speech. …

The third subchapter on hands on hips is finished.

The subchapter on almsfood “There is an offense of wrong conduct for, out of disrespect, eating almsfood contemptuously …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating almsfood while looking here and there …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating almsfood picking here and there …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating large amounts of bean curry …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating almsfood after making a heap …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, covering one’s curries with rice …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating bean curry or rice that, when one is not sick, one has requested for oneself. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks eating bean curry and rice that they had requested for themselves. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in two ways: from body and mind, not from speech; or from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, looking at the almsbowl of another finding fault …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, making a large mouthful …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, making an elongated mouthful …” … There is one rule. It originates in one way: from body and mind, not from speech. …

The fourth subchapter on almsfood is finished.

The subchapter on mouthfuls “There is an offense of wrong conduct for, out of disrespect, opening one’s mouth without bringing a mouthful to it …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, putting one’s whole hand in one’s mouth while eating …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, speaking with food in one’s mouth. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks speaking with food in their mouths. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, eating from a lifted ball of food …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating breaking up mouthfuls …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating stuffing one’s cheeks …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating shaking one’s hand …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating scattering rice …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating sticking out one’s tongue …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating making a chomping sound …” … There is one rule. It originates in one way: from body and mind, not from speech. …

The fifth subchapter on mouthfuls is finished.

The subchapter on slurping “There is an offense of wrong conduct for, out of disrespect, eating making a slurping sound. Where was it laid down?” At Kosambī. “Whom is it about?” A number of monks. “What is it about?” Those monks slurping while drinking milk. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating licking one’s hand …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating licking one’s almsbowl …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, eating licking one’s lips …” … There is one rule. It originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, receiving the drinking-water vessel with a hand soiled with food. Where was it laid down?” In the Bhaggā country. “Whom is it about?” A number of monks. “What is it about?” Those monks receiving the drinking-water vessel with a hand soiled with food. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, discarding bowl-washing water containing rice in an inhabited area. Where was it laid down?” In the Bhaggā country. “Whom is it about?” A number of monks. “What is it about?” Those monks discarding bowl-washing water containing rice in an inhabited area. There is one rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone holding a sunshade. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks giving a teaching to someone holding a sunshade. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone holding a staff …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone holding a knife …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone holding a weapon …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

The sixth subchapter on slurping is finished.

The subchapter on shoes “There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone wearing shoes …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone wearing sandals …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone in a vehicle …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone lying down …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone seated clasping their knees …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone with a headdress …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone with a covered head …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from speech and mind, not from body. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching while sitting on the ground to someone sitting on a seat …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching while sitting on a low seat to someone sitting on a high seat …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching while standing to someone sitting …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching to someone walking in front of oneself …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, giving a teaching while walking next to the path to someone walking on the path …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body, speech, and mind. …

“There is an offense of wrong conduct for, out of disrespect, defecating or urinating while standing …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, defecating, urinating, or spitting on cultivated plants …” … There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

“There is an offense of wrong conduct for, out of disrespect, defecating, urinating, or spitting in water. Where was it laid down?” At Sāvatthī. “Whom is it about?” The monks from the group of six. “What is it about?” Those monks defecating, urinating, and spitting in water. There is one rule. There is one addition to the rule. Of the six kinds of originations of offenses, it originates in one way: from body and mind, not from speech. …

The seventh subchapter on shoes is finished. The seventy-five rules of training are finished.

This is the summary:

“Evenly all around, covered, Well-restrained, lowered eyes; Lifted robe, laughing loudly, noise, And three on swaying.

Hands on hips, and covered head, Squatting on the heels, and clasping the knees; Respectfully, and attention on the bowl, The right proportion of bean curry, an even level.

Respectfully, and attention on the bowl, In order, the right proportion of bean curry; Making a heap, covering, Requesting, finding fault.

Not large, round, mouth, Whole hand, should not speak; Lifted, breaking up, cheek, Shaking, scattering rice.

And sticking out the tongue, Chomping, slurping; Hand, and bowl, and lips, With food, and containing rice.

To one holding a sunshade, The Buddhas do not give the true Teaching; Nor to one holding a staff, A knife, or a weapon.

Shoes, and sandals, And to one in a vehicle, and to one lying down; To one seated clasping their knees, To one with a headdress, and to one with a covered head.

The ground, on a low seat, standing, Behind, and next to the path; Not to be done while standing, On cultivated plants, and in water.”

This is the summary of the subchapters:

“Evenly all around, laughing loudly, Hands on hips, and also almsfood; Mouthfuls, and slurping, And with shoe as the seventh.”

The questions and answers on the monks’ Monastic Code and its analysis in the Great Analysis are finished.

Parivāra Bhikkhuvibhaṅga Paṭhamabhāga 1.1 Katthapaññattivāra 1. Pārājikakaṇḍa

Namo tassa Bhagavato Arahato Sammāsambuddhassa.

Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṁ pārājikaṁ kattha paññattaṁ, kaṁ ārabbha, kismiṁ vatthusmiṁ? Atthi tattha paññatti, anupaññatti, anuppannapaññatti? Sabbatthapaññatti, padesapaññatti? Sādhāraṇapaññatti, asādhāraṇapaññatti? Ekatopaññatti, ubhatopaññatti? Pañcannaṁ pātimokkhuddesānaṁ katthogadhaṁ kattha pariyāpannaṁ? Katamena uddesena uddesaṁ āgacchati? Catunnaṁ vipattīnaṁ katamā vipatti? Sattannaṁ āpattikkhandhānaṁ katamo āpattikkhandho? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhāti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammati? Ko tattha vinayo, ko tattha abhivinayo? Kiṁ tattha pātimokkhaṁ, kiṁ tattha adhipātimokkhaṁ? Kā vipatti? Kā sampatti? Kā paṭipatti? Kati atthavase paṭicca bhagavatā paṭhamaṁ pārājikaṁ paññattaṁ? Ke sikkhanti? Ke sikkhitasikkhā? Kattha ṭhitaṁ? Ke dhārenti? Kassa vacanaṁ? Kenābhatanti?

Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṁ pārājikaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Sudinnaṁ kalandaputtaṁ ārabbha. Kismiṁ vatthusminti? Sudinno kalandaputto purāṇadutiyikāya methunaṁ dhammaṁ paṭisevi, tasmiṁ vatthusmiṁ. Atthi tattha paññatti, anupaññatti, anuppannapaññattīti? Ekā paññatti, dve anupaññattiyo. Anuppannapaññatti tasmiṁ natthi. Sabbatthapaññatti, padesapaññattīti? Sabbatthapaññatti. Sādhāraṇapaññatti, asādhāraṇapaññattīti? Sādhāraṇapaññatti. Ekatopaññatti, ubhatopaññattīti? Ubhatopaññatti. Pañcannaṁ pātimokkhuddesānaṁ katthogadhaṁ kattha pariyāpannanti? Nidānogadhaṁ, nidānapariyāpannaṁ. Katamena uddesena uddesaṁ āgacchatīti? Dutiyena uddesena uddesaṁ āgacchati. Catunnaṁ vipattīnaṁ katamā vipattīti? Sīlavipatti. Sattannaṁ āpattikkhandhānaṁ katamo āpattikkhandhoti? Pārājikāpattikkhandho. Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhātīti? Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato. Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇanti? Āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ katihi samathehi sammatīti? Dvīhi samathehi sammati—sammukhāvinayena ca paṭiññātakaraṇena ca. Ko tattha vinayo, ko tattha abhivinayoti? Paññatti vinayo, vibhatti abhivinayo. Kiṁ tattha pātimokkhaṁ, kiṁ tattha adhipātimokkhanti? Paññatti pātimokkhaṁ, vibhatti adhipātimokkhaṁ. Kā vipattīti? Asaṁvaro vipatti. Kā sampattīti? Saṁvaro sampatti. Kā paṭipattīti? “Na evarūpaṁ karissāmī”ti yāvajīvaṁ āpāṇakoṭikaṁ samādāya sikkhati sikkhāpadesu. Kati atthavase paṭicca bhagavatā paṭhamaṁ pārājikaṁ paññattanti? Dasa atthavase paṭicca bhagavatā paṭhamaṁ pārājikaṁ paññattaṁ—saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. Ke sikkhantīti? Sekkhā ca puthujjanakalyāṇakā ca sikkhanti. Ke sikkhitasikkhāti? Arahanto sikkhitasikkhā. Kattha ṭhitanti? Sikkhākāmesu ṭhitaṁ. Ke dhārentīti? Yesaṁ vattati te dhārenti. Kassa vacananti? Bhagavato vacanaṁ arahato sammāsambuddhassa. Kenābhatanti? Paramparābhataṁ—

Upāli dāsako ceva, soṇako siggavo tathā; Moggaliputtena pañcamā, ete jambusirivhaye.

Tato mahindo iṭṭiyo, uttiyo sambalo tathā; Bhaddanāmo ca paṇḍito.

Ete nāgā mahāpaññā, jambudīpā idhāgatā; Vinayaṁ te vācayiṁsu, piṭakaṁ tambapaṇṇiyā.

Nikāye pañca vācesuṁ, satta ceva pakaraṇe; Tato ariṭṭho medhāvī, tissadatto ca paṇḍito.

Visārado kāḷasumano, thero ca dīghanāmako; Dīghasumano ca paṇḍito.

Punadeva kāḷasumano, Nāgatthero ca buddharakkhito; Tissatthero ca medhāvī, Devatthero ca paṇḍito.

Punadeva sumano medhāvī, Vinaye ca visārado; Bahussuto cūḷanāgo, Gajova duppadhaṁsiyo.

Dhammapālitanāmo ca, rohaṇe sādhupūjito; Tassa sisso mahāpañño, khemanāmo tipeṭako.

Dīpe tārakarājāva, paññāya atirocatha; Upatisso ca medhāvī, phussadevo mahākathī.

Punadeva sumano medhāvī, Pupphanāmo bahussuto; Mahākathī mahāsivo, Piṭake sabbattha kovido.

Punadeva upāli medhāvī, Vinaye ca visārado; Mahānāgo mahāpañño, Saddhammavaṁsakovido.

Punadeva abhayo medhāvī, Piṭake sabbattha kovido; Tissatthero ca medhāvī, Vinaye ca visārado.

Tassa sisso mahāpañño, pupphanāmo bahussuto; Sāsanaṁ anurakkhanto, jambudīpe patiṭṭhito.

Cūḷābhayo ca medhāvī, vinaye ca visārado; Tissatthero ca medhāvī, saddhammavaṁsakovido.

Cūḷadevo ca medhāvī, vinaye ca visārado; Sivatthero ca medhāvī, vinaye sabbattha kovido.

Ete nāgā mahāpaññā, vinayaññū maggakovidā; Vinayaṁ dīpe pakāsesuṁ, piṭakaṁ tambapaṇṇiyāti.

Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṁ pārājikaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Dhaniyaṁ kumbhakāraputtaṁ ārabbha. Kismiṁ vatthusminti? Dhaniyo kumbhakāraputto rañño dārūni adinnaṁ ādiyi, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhātīti? Tīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Tatiyaṁ pārājikaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū aññamaññaṁ jīvitā voropesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhātīti? Tīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Catutthaṁ pārājikaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Vaggumudātīriye bhikkhū ārabbha. Kismiṁ vatthusminti? Vaggumudātīriyā bhikkhū gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhātīti? Tīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Cattāro pārājikā niṭṭhitā.

Tassuddānaṁ

Methunādinnādānañca, manussaviggahuttari; Pārājikāni cattāri, chejjavatthū asaṁsayāti.

2. Saṅghādisesakaṇḍa Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena upakkamitvā asuciṁ mocentassa saṅghādiseso kattha paññatto? Kaṁ ārabbha? Kismiṁ vatthusmiṁ? Atthi tattha paññatti, anupaññatti, anuppannapaññatti? Sabbatthapaññatti, padesapaññatti? Sādhāraṇapaññatti, asādhāraṇapaññatti? Ekatopaññatti, ubhatopaññatti? Pañcannaṁ pātimokkhuddesānaṁ katthogadhaṁ kattha pariyāpannaṁ? Katamena uddesena uddesaṁ āgacchati? Catunnaṁ vipattīnaṁ katamā vipatti? Sattannaṁ āpattikkhandhānaṁ katamo āpattikkhandho? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhāti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammati? Ko tattha vinayo, ko tattha abhivinayo? Kiṁ tattha pātimokkhaṁ, kiṁ tattha adhipātimokkhaṁ? Kā vipatti, kā sampatti, kā paṭipatti? Kati atthavase paṭicca bhagavatā upakkamitvā asuciṁ mocentassa saṅghādiseso paññatto? Ke sikkhanti, ke sikkhitasikkhā? Kattha ṭhitaṁ? Ke dhārenti? Kassa vacanaṁ? Kenābhatanti?

Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena upakkamitvā asuciṁ mocentassa saṅghādiseso kattha paññattoti? Sāvatthiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ seyyasakaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā seyyasako hatthena upakkamitvā asuciṁ mocesi, tasmiṁ vatthusmiṁ. Atthi tattha paññatti, anupaññatti, anuppannapaññattīti? Ekā paññatti, ekā anupaññatti. Anuppannapaññatti tasmiṁ natthi. Sabbattha paññatti, padesapaññattīti? Sabbatthapaññatti. Sādhāraṇapaññatti, asādhāraṇapaññattīti? Asādhāraṇapaññatti. Ekatopaññatti, ubhatopaññattīti? Ekatopaññatti. Pañcannaṁ pātimokkhuddesānaṁ katthogadhaṁ kattha pariyāpannanti? Nidānogadhaṁ nidānapariyāpannaṁ. Katamena uddesena uddesaṁ āgacchatīti? Tatiyena uddesena uddesaṁ āgacchati. Catunnaṁ vipattīnaṁ katamā vipattīti? Sīlavipatti. Sattannaṁ āpattikkhandhānaṁ katamo āpattikkhandhoti? Saṅghādiseso āpattikkhandho. Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhātīti? Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato. Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇanti? Āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ katihi samathehi sammatīti? Dvīhi samathehi sammati—sammukhāvinayena ca paṭiññātakaraṇena ca. Ko tattha vinayo, ko tattha abhivinayoti? Paññatti vinayo, vibhatti abhivinayo. Kiṁ tattha pātimokkhaṁ, kiṁ tattha adhipātimokkhanti? Paññatti pātimokkhaṁ, vibhatti adhipātimokkhaṁ. Kā vipattīti? Asaṁvaro vipatti. Kā sampattīti? Saṁvaro sampatti. Kā paṭipattīti? Na evarūpaṁ karissāmīti yāvajīvaṁ āpāṇakoṭikaṁ samādāya sikkhati sikkhāpadesu. Kati atthavase paṭicca bhagavatā upakkamitvā asuciṁ mocentassa saṅghādiseso paññattoti? Dasa atthavase paṭicca bhagavatā upakkamitvā asuciṁ mocentassa saṅghādiseso paññatto—saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. Ke sikkhantīti? Sekkhā ca puthujjanakalyāṇakā ca sikkhanti. Ke sikkhitasikkhāti? Arahanto sikkhitasikkhā. Kattha ṭhitanti? Sikkhākāmesu ṭhitaṁ. Ke dhārentīti? Yesaṁ vattati, te dhārenti. Kassa vacananti? Bhagavato vacanaṁ arahato sammāsambuddhassa. Kenābhatanti? Paramparābhataṁ—

Upāli dāsako ceva, soṇako siggavo tathā; Moggaliputtena pañcamā, ete jambusirivhaye.

Tato mahindo iṭṭiyo, uttiyo sambalo tathā; Bhaddanāmo ca paṇḍito.

Ete nāgā mahāpaññā, jambudīpā idhāgatā; Vinayaṁ te vācayiṁsu, piṭakaṁ tambapaṇṇiyā.

Nikāye pañca vācesuṁ, satta ceva pakaraṇe; Tato ariṭṭho medhāvī, tissadatto ca paṇḍito.

Visārado kāḷasumano, thero ca dīghanāmako; Dīghasumano ca paṇḍito.

Punadeva kāḷasumano, Nāgatthero ca buddharakkhito; Tissatthero ca medhāvī, Devatthero ca paṇḍito.

Punadeva sumano medhāvī, Vinaye ca visārado; Bahussuto cūḷanāgo, Gajova duppadhaṁsiyo.

Dhammapālitanāmo ca, rohaṇe sādhupūjito; Tassa sisso mahāpañño, khemanāmo tipeṭako.

Dīpe tārakarājāva, paññāya atirocatha; Upatisso ca medhāvī, phussadevo mahākathī.

Punadeva sumano medhāvī, Pupphanāmo bahussuto; Mahākathī mahāsivo, Piṭake sabbattha kovido.

Punadeva upāli medhāvī, Vinaye ca visārado; Mahānāgo mahāpañño, Saddhammavaṁsakovido.

Punadeva abhayo medhāvī, Piṭake sabbattha kovido; Tissatthero ca medhāvī, Vinaye ca visārado.

Tassa sisso mahāpañño, pupphanāmo bahussuto; Sāsanaṁ anurakkhanto, jambudīpe patiṭṭhito.

Cūḷābhayo ca medhāvī, vinaye ca visārado; Tissatthero ca medhāvī, saddhammavaṁsakovido.

Cūḷadevo ca medhāvī, vinaye ca visārado; Sivatthero ca medhāvī, vinaye sabbattha kovido.

Ete nāgā mahāpaññā, vinayaññū maggakovidā; Vinayaṁ dīpe pakāsesuṁ, piṭakaṁ tambapaṇṇiyāti.

Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjantassa saṅghādiseso kattha paññattoti? Sāvatthiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassa saṅghādiseso kattha paññattoti? Sāvatthiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī mātugāmaṁ duṭṭhullāhi vācāhi obhāsi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsantassa saṅghādiseso kattha paññattoti? Sāvatthiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ abhāsi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Sañcarittaṁ samāpajjantassa saṅghādiseso kattha paññattoti? Sāvatthiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī sañcarittaṁ samāpajji, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā vācato samuṭṭhāti, na kāyato na cittato; siyā kāyato ca vācato ca samuṭṭhāti, na cittato; siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Saññācikāya kuṭiṁ kārāpentassa saṅghādiseso kattha paññattoti? Āḷaviyaṁ paññatto. Kaṁ ārabbhāti? Āḷavake bhikkhū ārabbha. Kismiṁ vatthusminti? Āḷavakā bhikkhū saññācikāya kuṭiyo kārāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Mahallakaṁ vihāraṁ kārāpentassa saṅghādiseso kattha paññattoti? Kosambiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ channaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā channo vihāravatthuṁ sodhento aññataraṁ cetiyarukkhaṁ chedāpesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhuṁ amūlakena pārājikena dhammena anuddhaṁsentassa saṅghādiseso kattha paññattoti? Rājagahe paññatto. Kaṁ ārabbhāti? Mettiyabhūmajake bhikkhū ārabbha. Kismiṁ vatthusminti? Mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhuṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsentassa saṅghādiseso kattha paññattoti? Rājagahe paññatto. Kaṁ ārabbhāti? Mettiyabhūmajake bhikkhū ārabbha. Kismiṁ vatthusminti? Mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Saṅghabhedakassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjantassa saṅghādiseso kattha paññattoti? Rājagahe paññatto. Kaṁ ārabbhāti? Devadattaṁ ārabbha. Kismiṁ vatthusminti? Devadatto samaggassa saṅghassa bhedāya parakkami, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Bhedānuvattakānaṁ bhikkhūnaṁ yāvatatiyaṁ samanubhāsanāya na paṭinissajjantānaṁ saṅghādiseso kattha paññattoti? Rājagahe paññatto. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū devadattassa saṅghabhedāya parakkamantassa anuvattakā ahesuṁ vaggavādakā, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Dubbacassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjantassa saṅghādiseso kattha paññattoti? Kosambiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ channaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā channo bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ akāsi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Kuladūsakassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjantassa saṅghādiseso kattha paññattoti? Sāvatthiyaṁ paññatto. Kaṁ ārabbhāti? Assajipunabbasuke bhikkhū ārabbha. Kismiṁ vatthusminti? Assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Terasa saṅghādisesā niṭṭhitā.

Tassuddānaṁ

Vissaṭṭhi kāyasaṁsaggaṁ, duṭṭhullaṁ attakāmañca; Sañcarittaṁ kuṭī ceva, vihāro ca amūlakaṁ.

Kiñcidesañca bhedo ca, tasseva anuvattakā; Dubbacaṁ kuladūsañca, saṅghādisesā terasāti.

3. Aniyatakaṇḍa Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo aniyato kattha paññatto? Kaṁ ārabbha? Kismiṁ vatthusmiṁ? Atthi tattha paññatti, anupaññatti, anuppannapaññatti, sabbatthapaññatti padesapaññatti, sādhāraṇapaññatti asādhāraṇapaññatti, ekatopaññatti ubhatopaññatti, pañcannaṁ pātimokkhuddesānaṁ katthogadhaṁ kattha pariyāpannaṁ, katamena uddesena uddesaṁ āgacchati, catunnaṁ vipattīnaṁ katamā vipatti, sattannaṁ āpattikkhandhānaṁ katamo āpattikkhandho, channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhāti, catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ, sattannaṁ samathānaṁ katihi samathehi sammati, ko tattha vinayo, ko tattha abhivinayo, kiṁ tattha pātimokkhaṁ, kiṁ tattha adhipātimokkhaṁ, kā vipatti, kā sampatti, kā paṭipatti, kati atthavase paṭicca bhagavatā paṭhamo aniyato paññatto, ke sikkhanti, ke sikkhitasikkhā, kattha ṭhitaṁ, ke dhārenti, kassa vacanaṁ kenābhatanti.

Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo aniyato kattha paññattoti? Sāvatthiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappesi, tasmiṁ vatthusmiṁ. Atthi tattha paññatti, anupaññatti, anuppannapaññattīti? Ekā paññatti. Anupaññatti anuppannapaññatti tasmiṁ natthi. Sabbatthapaññatti, padesapaññattīti? Sabbatthapaññatti. Sādhāraṇapaññatti, asādhāraṇapaññattīti? Asādhāraṇapaññatti. Ekatopaññatti, ubhatopaññattīti? Ekatopaññatti. Pañcannaṁ pātimokkhuddesānaṁ katthogadhaṁ kattha pariyāpannanti? Nidānogadhaṁ nidānapariyāpannaṁ. Katamena uddesena uddesaṁ āgacchatīti? Catutthena uddesena uddesaṁ āgacchati. Catunnaṁ vipattīnaṁ katamā vipattīti? Siyā sīlavipatti siyā ācāravipatti. Sattannaṁ āpattikkhandhānaṁ katamo āpattikkhandhoti? Siyā pārājikāpattikkhandho siyā saṅghādisesāpattikkhandho siyā pācittiyāpattikkhandho. Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhātīti? Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato. Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇanti? Āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ katihi samathehi sammatīti? Tīhi samathehi sammati—siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca. Ko tattha vinayo, ko tattha abhivinayoti? Paññatti vinayo, vibhatti abhivinayo. Kiṁ tattha pātimokkhaṁ, kiṁ tattha adhipātimokkhanti? Paññatti pātimokkhaṁ, vibhatti adhipātimokkhaṁ. Kā vipattīti? Asaṁvaro vipatti. Kā sampattīti? Saṁvaro sampatti. Kā paṭipattīti? Na evarūpaṁ karissāmīti yāvajīvaṁ āpāṇakoṭikaṁ samādāya sikkhati sikkhāpadesu. Kati atthavase paṭicca bhagavatā paṭhamo aniyato paññattoti? Dasa atthavase paṭicca bhagavatā paṭhamo aniyato paññatto—saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. Ke sikkhantīti? Sekkhā ca puthujjanakalyāṇakā ca sikkhanti. Ke sikkhitasikkhāti? Arahanto sikkhitasikkhā. Kattha ṭhitanti? Sikkhākāmesu ṭhitaṁ. Ke dhārentīti? Yesaṁ vattati te dhārenti. Kassa vacananti? Bhagavato vacanaṁ arahato sammāsambuddhassa. Kenābhatanti? Paramparābhataṁ—

Upāli dāsako ceva, soṇako siggavo tathā; Moggaliputtena pañcamā, ete jambusirivhaye.

Tato mahindo iṭṭiyo, uttiyo sambalo tathā; Bhaddanāmo ca paṇḍito.

Ete nāgā mahāpaññā, jambudīpā idhāgatā; Vinayaṁ te vācayiṁsu, piṭakaṁ tambapaṇṇiyā.

Nikāye pañca vācesuṁ, satta ceva pakaraṇe; Tato ariṭṭho medhāvī, tissadatto ca paṇḍito.

Visārado kāḷasumano, thero ca dīghanāmako; Dīghasumano ca paṇḍito.

Punadeva kāḷasumano, Nāgatthero ca buddharakkhito; Tissatthero ca medhāvī, Devatthero ca paṇḍito.

Punadeva sumano medhāvī, Vinaye ca visārado; Bahussuto cūḷanāgo, Gajova duppadhaṁsiyo.

Dhammapālitanāmo ca, rohaṇe sādhupūjito; Tassa sisso mahāpañño, khemanāmo tipeṭako.

Dīpe tārakarājāva, paññāya atirocatha; Upatisso ca medhāvī, phussadevo mahākathī.

Punadeva sumano medhāvī, Pupphanāmo bahussuto; Mahākathī mahāsivo, Piṭake sabbattha kovido.

Punadeva upāli medhāvī, Vinaye ca visārado; Mahānāgo mahāpañño, Saddhammavaṁsakovido.

Punadeva abhayo medhāvī, Piṭake sabbattha kovido; Tissatthero ca medhāvī, Vinaye ca visārado.

Tassa sisso mahāpañño, pupphanāmo bahussuto; Sāsanaṁ anurakkhanto, jambudīpe patiṭṭhito.

Cūḷābhayo ca medhāvī, vinaye ca visārado; Tissatthero ca medhāvī, saddhammavaṁsakovido.

Cūḷadevo ca medhāvī, vinaye ca visārado; Sivatthero ca medhāvī, vinaye sabbattha kovido.

Ete nāgā mahāpaññā, vinayaññū maggakovidā; Vinayaṁ dīpe pakāsesuṁ, piṭakaṁ tambapaṇṇiyāti.

Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo aniyato kattha paññattoti? Sāvatthiyaṁ paññatto. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappesi, tasmiṁ vatthusmiṁ. Atthi tattha paññatti, anupaññatti anuppannapaññattīti? Ekā paññatti. Anupaññatti anuppannapaññatti tasmiṁ natthi. Sabbatthapaññatti, padesapaññattīti? Sabbatthapaññatti. Sādhāraṇapaññatti asādhāraṇapaññattīti? Asādhāraṇapaññatti. Ekatopaññatti ubhatopaññattīti? Ekatopaññatti. Pañcannaṁ pātimokkhuddesānaṁ katthogadhaṁ kattha pariyāpannanti? Nidānogadhaṁ nidānapariyāpannaṁ. Katamena uddesena uddesaṁ āgacchatīti? Catutthena uddesena uddesaṁ āgacchati. Catunnaṁ vipattīnaṁ katamā vipattīti? Siyā sīlavipatti, siyā ācāravipatti. Sattannaṁ āpattikkhandhānaṁ katamo āpattikkhandhoti? Siyā saṅghādisesāpattikkhandho, siyā pācittiyāpattikkhandho. Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhātīti? Tīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti. Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇanti? Āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ katihi samathehi sammatīti? Tīhi samathehi sammati—siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca …pe….

Dve aniyatā niṭṭhitā.

Tassuddānaṁ

Alaṅkammaniyañceva, tatheva ca na heva kho; Aniyatā supaññattā, buddhaseṭṭhena tādināti.

4. Nissaggiyakaṇḍa 4.1 Kathinavagga Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena atirekacīvaraṁ dasāhaṁ atikkāmentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū atirekacīvaraṁ dhāresuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca vācato ca samuṭṭhāti, na cittato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Ekarattaṁ ticīvarena vippavasantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca vācato ca samuṭṭhāti, na cittato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Akālacīvaraṁ paṭiggahetvā māsaṁ atikkāmentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū akālacīvaraṁ paṭiggahetvā māsaṁ atikkāmesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca vācato ca samuṭṭhāti, na cittato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Aññātikāya bhikkhuniyā purāṇacīvaraṁ dhovāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī aññātikāya bhikkhuniyā purāṇacīvaraṁ dhovāpesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggaṇhantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggahesi, tasmiṁ vatthusmiṁ. Ekā paññatti ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto aññātakaṁ seṭṭhiputtaṁ cīvaraṁ viññāpesi, tasmiṁ vatthusmiṁ. Ekā paññatti ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Aññātakaṁ gahapatiṁ vā gahapatāniṁ vā tatuttari cīvaraṁ viññāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Pubbe appavāritassa aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto pubbe appavārito aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Pubbe appavāritassa aññātake gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṁ āpajji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena cīvaraṁ abhinipphādentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto upāsakena—“ajjaṇho, bhante, āgamehī”ti vuccamāno nāgamesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Kathinavaggo paṭhamo.

4.2. Kosiyavagga Kosiyamissakaṁ santhataṁ kārāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Āḷaviyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū kosiyakārake upasaṅkamitvā evamāhaṁsu “bahū, āvuso, kosakārake pacatha. Amhākampi dassatha. Mayampi icchāma kosiyamissakaṁ santhataṁ kātun”ti, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Anādiyitvā tulaṁ odātānaṁ tulaṁ gocariyānaṁ navaṁ santhataṁ kārāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū thokaññeva odātaṁ ante ādiyitvā tatheva suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Anuvassaṁ santhataṁ kārāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū anuvassaṁ santhataṁ kārāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṁ navaṁ nisīdanasanthataṁ kārāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū santhatāni ujjhitvā āraññikaṅgaṁ piṇḍapātikaṅgaṁ paṁsukūlikaṅgaṁ samādiyiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Eḷakalomāni paṭiggahetvā tiyojanaṁ atikkāmentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu eḷakalomāni paṭiggahetvā tiyojanaṁ atikkāmesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Aññātikāya bhikkhuniyā eḷakalomāni dhovāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sakkesu paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū aññātikāhi bhikkhunīhi eḷakalomāni dhovāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Rūpiyaṁ paṭiggaṇhantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto rūpiyaṁ paṭiggahesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Nānappakārakaṁ kayavikkayaṁ samāpajjantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto paribbājakena saddhiṁ kayavikkayaṁ samāpajji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Kosiyavaggo dutiyo.

4.3. Pattavagga Atirekapattaṁ dasāhaṁ atikkāmentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū atirekapattaṁ dhāresuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca vācato ca samuṭṭhāti, na cittato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sakkesu paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Bhesajjāni paṭiggahetvā sattāhaṁ atikkāmentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū bhesajjāni paṭiggahetvā sattāhaṁ atikkāmesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Atirekamāse sese gimhāne vassikasāṭikacīvaraṁ pariyesantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū atirekamāse sese gimhāne vassikasāṭikacīvaraṁ pariyesiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhussa sāmaṁ cīvaraṁ datvā kupitena anattamanena acchindantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto bhikkhussa sāmaṁ cīvaraṁ datvā kupito anattamano acchindi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Pubbe appavāritassa aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Accekacīvaraṁ paṭiggahetvā cīvarakālasamayaṁ atikkāmentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū accekacīvaraṁ paṭiggahetvā cīvarakālasamayaṁ atikkāmesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitvā atirekachārattaṁ vippavasantassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitvā atirekachārattaṁ vippavasiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Pattavaggo tatiyo. Tiṁsa nissaggiyā pācittiyā niṭṭhitā.

Tassuddānaṁ

Dasekarattimāso ca, dhovanañca paṭiggaho; Aññātaṁ tañca uddissa, ubhinnaṁ dūtakena ca.

Kosiyā suddhadvebhāgā, chabbassāni nisīdanaṁ; Dve ca lomāni uggaṇhe, ubho nānappakārakā.

Dve ca pattāni bhesajjaṁ, Vassikā dānapañcamaṁ; Sāmaṁ vāyāpanacceko, Sāsaṅkaṁ saṅghikena cāti.

5. Pācittiyakaṇḍa 5.1. Musāvādavagga Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sampajānamusāvāde pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Hatthakaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā hatthako sakyaputto titthiyehi saddhiṁ sallapanto avajānitvā paṭijāni, paṭijānitvā avajāni, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Omasavāde pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū pesalehi bhikkhūhi saddhiṁ bhaṇḍantā pesale bhikkhū omasiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhupesuññe pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ pesuññaṁ upasaṁhariṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Anupasampannaṁ padaso dhammaṁ vācentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū upāsake padaso dhammaṁ vācesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā vācato samuṭṭhāti, na kāyato na cittato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anupasampannena uttaridirattatirattaṁ sahaseyyaṁ kappentassa pācittiyaṁ kattha paññattanti? Āḷaviyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū anupasampannena sahaseyyaṁ kappesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Mātugāmena sahaseyyaṁ kappentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ anuruddhaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā anuruddho mātugāmena sahaseyyaṁ kappesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Mātugāmassa uttarichappañcavācāhi dhammaṁ desentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī mātugāmassa dhammaṁ desesi, tasmiṁ vatthusmiṁ. Ekā paññatti, dve anupaññattiyo. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti padasodhamme …pe….

Anupasampannassa uttarimanussadhammaṁ bhūtaṁ ārocentassa pācittiyaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Vaggumudātīriye bhikkhū ārabbha. Kismiṁ vatthusminti? Vaggumudātīriyā bhikkhū gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā vācato samuṭṭhāti, na kāyato na cittato; siyā kāyato ca vācato ca samuṭṭhāti, na cittato …pe….

Bhikkhussa duṭṭhullaṁ āpattiṁ anupasampannassa ārocentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhussa duṭṭhullāpattiṁ anupasampannassa ārocesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Pathaviṁ khaṇantassa pācittiyaṁ kattha paññattanti? Āḷaviyaṁ paññattaṁ. Kaṁ ārabbhāti? Āḷavake bhikkhū ārabbha. Kismiṁ vatthusminti? Āḷavakā bhikkhū pathaviṁ khaṇiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Musāvādavaggo paṭhamo.

5.2. Bhūtagāmavagga Bhūtagāmapātabyatāya pācittiyaṁ kattha paññattanti? Āḷaviyaṁ paññattaṁ. Kaṁ ārabbhāti? Āḷavake bhikkhū ārabbha. Kismiṁ vatthusminti? Āḷavakā bhikkhū rukkhaṁ chindiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Aññavādake vihesake pācittiyaṁ kattha paññattanti? Kosambiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ channaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā channo saṅghamajjhe āpattiyā anuyuñjiyamāno aññenaññaṁ paṭicari, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Ujjhāpanake khiyyanake pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Mettiyabhūmajake bhikkhū ārabbha. Kismiṁ vatthusminti? Mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ bhikkhū ujjhāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Saṅghikaṁ mañcaṁ vā pīṭhaṁ vā bhisiṁ vā kocchaṁ vā ajjhokāse santharitvā anuddharitvā anāpucchā pakkamantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū saṅghikaṁ senāsanaṁ ajjhokāse santharitvā anuddharitvā anāpucchā pakkamiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Saṅghike vihāre seyyaṁ santharitvā anuddharitvā anāpucchā pakkamantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sattarasavaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Sattarasavaggiyā bhikkhū saṅghike vihāre seyyaṁ santharitvā anuddharitvā anāpucchā pakkamiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Saṅghike vihāre jānaṁ pubbupagataṁ bhikkhuṁ anupakhajja seyyaṁ kappentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū there bhikkhū anupakhajja seyyaṁ kappesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Bhikkhuṁ kupitena anattamanena saṅghikā vihārā nikkaḍḍhantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ vā pīṭhaṁ vā abhinisīdantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ sahasā abhinisīdi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Dvattipariyāye adhiṭṭhahitvā tatuttari adhiṭṭhahantassa pācittiyaṁ kattha paññattanti? Kosambiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ channaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā channo katapariyositaṁ vihāraṁ punappunaṁ chādāpesi, punappunaṁ limpāpesi, atibhāriko vihāro paripati, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Jānaṁ sappāṇakaṁ udakaṁ tiṇaṁ vā mattikaṁ vā siñcantassa pācittiyaṁ kattha paññattanti? Āḷaviyaṁ paññattaṁ. Kaṁ ārabbhāti? Āḷavake bhikkhū ārabbha. Kismiṁ vatthusminti? Āḷavakā bhikkhū jānaṁ sappāṇakaṁ udakaṁ tiṇampi mattikampi siñciṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Bhūtagāmavaggo dutiyo.

5.3. Ovādavagga Asammatena bhikkhuniyo ovadantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū asammatā bhikkhuniyo ovadiṁsu, tasmiṁ vatthusmiṁ. Atthi tattha paññatti, anupaññatti, anuppannapaññattīti? Ekā paññatti, ekā anupaññatti. Anuppannapaññatti tasmiṁ natthi. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā vācato samuṭṭhāti, na kāyato na cittato; siyā vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Atthaṅgate sūriye bhikkhuniyo ovadantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ cūḷapanthakaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā cūḷapanthako atthaṅgate sūriye bhikkhuniyo ovadi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti padasodhamme …pe….

Bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadantassa pācittiyaṁ kattha paññattanti? Sakkesu paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

“Āmisahetu bhikkhū bhikkhuniyo ovadantī”ti bhaṇantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū “āmisahetu bhikkhū bhikkhuniyo ovadantī”ti bhaṇiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Aññātikāya bhikkhuniyā cīvaraṁ dentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu aññātikāya bhikkhuniyā cīvaraṁ adāsi, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Aññātikāya bhikkhuniyā cīvaraṁ sibbentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī aññātikāya bhikkhuniyā cīvaraṁ sibbesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhuniyā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhunīhi saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ catūhi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā kāyato ca vācato ca samuṭṭhāti, na cittato; siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhunīhi saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ catūhi samuṭṭhānehi samuṭṭhāti …pe….

Jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjantassa pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Devadattaṁ ārabbha. Kismiṁ vatthusminti? Devadatto jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñji, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Ovādavaggo tatiyo.

5.4. Bhojanavagga Tatuttari āvasathapiṇḍaṁ bhuñjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Gaṇabhojane pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Devadattaṁ ārabbha. Kismiṁ vatthusminti? Devadatto sapariso kulesu viññāpetvā viññāpetvā bhuñji, tasmiṁ vatthusmiṁ. Ekā paññatti, satta anupaññattiyo. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Paramparabhojane pācittiyaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū aññatra nimantitā aññatra bhuñjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, catasso anupaññattiyo. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Dvattipattapūre pūve paṭiggahetvā tatuttari paṭiggaṇhantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū na mattaṁ jānitvā paṭiggahesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Bhuttāvinā pavāritena anatirittaṁ khādanīyaṁ vā bhojanīyaṁ vā bhuñjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū bhuttāvī pavāritā aññatra bhuñjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavārentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanīyena abhihaṭṭhuṁ pavāresi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Vikāle khādanīyaṁ vā bhojanīyaṁ vā bhuñjantassa pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Sattarasavaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Sattarasavaggiyā bhikkhū vikāle bhojanaṁ bhuñjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Sannidhikārakaṁ khādanīyaṁ vā bhojanīyaṁ vā bhuñjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ belaṭṭhasīsaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā belaṭṭhasīso sannidhikārakaṁ bhojanaṁ bhuñji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Paṇītabhojanāni attano atthāya viññāpetvā bhuñjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū paṇītabhojanāni attano atthāya viññāpetvā bhuñjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ catūhi samuṭṭhānehi samuṭṭhāti …pe….

Adinnaṁ mukhadvāraṁ āhāraṁ āharantassa pācittiyaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu adinnaṁ mukhadvāraṁ āhāraṁ āhari, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Bhojanavaggo catuttho.

5.5. Acelakavagga Acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṁ vā bhojanīyaṁ vā dentassa pācittiyaṁ kattha paññattanti? Vesāliyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ ānandaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā ānando aññatarissā paribbājikāya ekaṁ maññamāno dve pūve adāsi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Bhikkhuṁ “ehāvuso, gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā”ti tassa dāpetvā vā adāpetvā vā uyyojentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto bhikkhuṁ “ehāvuso, gāmaṁ piṇḍāya pavisissāmā”ti, tassa adāpetvā uyyojesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Sabhojane kule anupakhajja nisajjaṁ kappentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto sabhojane kule anupakhajja nisajjaṁ kappesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Nimantitena sabhattena santaṁ bhikkhuṁ anāpucchā purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjantassa pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto nimantito sabhatto samāno purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajji, tasmiṁ vatthusmiṁ. Ekā paññatti, catasso anupaññattiyo. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Tatuttari bhesajjaṁ viññāpentassa pācittiyaṁ kattha paññattanti? Sakkesu paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū mahānāmena sakkena “ajjaṇho, bhante, āgamethā”ti vuccamānā nāgamesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Uyyuttaṁ senaṁ dassanāya gacchantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū uyyuttaṁ senaṁ dassanāya agamaṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Atirekatirattaṁ senāya vasantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū atirekatirattaṁ senāya vasiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Uyyodhikaṁ gacchantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū uyyodhikaṁ agamaṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Acelakavaggo pañcamo.

5.6. Surāpānavagga Surāmerayapāne pācittiyaṁ kattha paññattanti? Kosambiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ sāgataṁ ārabbha. Kismiṁ vatthusminti? Āyasmā sāgato majjaṁ pivi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Aṅgulipatodake pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhuṁ aṅgulipatodakena hāsesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Udake hasadhamme pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sattarasavaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Sattarasavaggiyā bhikkhū aciravatiyā nadiyā udake kīḷiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariye pācittiyaṁ kattha paññattanti? Kosambiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ channaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā channo anādariyaṁ akāsi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhuṁ bhiṁsāpentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhuṁ bhiṁsāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Jotiṁ samādahitvā visibbentassa pācittiyaṁ kattha paññattanti? Bhaggesu paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū jotiṁ samādahitvā visibbesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, dve anupaññattiyo. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Orenaddhamāsaṁ nahāyantassa pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū rājānampi passitvā na mattaṁ jānitvā nahāyiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, cha anupaññattiyo. Sabbatthapaññatti, padesapaññattīti? Padesapaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Anādiyitvā tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū attano cīvaraṁ na sañjāniṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti eḷakalomake …pe….

Bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto bhikkhussa sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Bhikkhussa pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidhentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhūnaṁ pattampi cīvarampi apanidhesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Surāmerayavaggo chaṭṭho.

5.7. Sappāṇakavagga Sañcicca pāṇaṁ jīvitā voropentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ udāyiṁ ārabbha. Kismiṁ vatthusminti? Āyasmā udāyī sañcicca pāṇaṁ jīvitā voropesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Jānaṁ sappāṇakaṁ udakaṁ paribhuñjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū jānaṁ sappāṇakaṁ udakaṁ paribhuñjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Jānaṁ yathādhammaṁ nihatādhikaraṇaṁ puna kammāya ukkoṭentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū jānaṁ yathādhammaṁ nihatādhikaraṇaṁ puna kammāya ukkoṭesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Jānaṁ ūnavīsativassaṁ puggalaṁ upasampādentassa pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū jānaṁ ūnavīsativassaṁ puggalaṁ upasampādesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ catūhi samuṭṭhānehi samuṭṭhāti …pe….

Pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ ārabbha. Kismiṁ vatthusminti? Ariṭṭho bhikkhu gaddhabādhipubbo pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajji, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti. Kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Jānaṁ tathāvādinā bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū jānaṁ tathāvādinā ariṭṭhena bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Sappāṇakavaggo sattamo.

5.8. Sahadhammikavagga Bhikkhūhi sahadhammikaṁ vuccamānena “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchissāmī”ti bhaṇantassa pācittiyaṁ kattha paññattanti? Kosambiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ channaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā channo bhikkhūhi sahadhammikaṁ vuccamāno “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchissāmī”ti bhaṇi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Vinayaṁ vivaṇṇentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū vinayaṁ vivaṇṇesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Mohanake pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū mohesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhussa kupitena anattamanena pahāraṁ dentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū kupitā anattamanā bhikkhūnaṁ pahāraṁ adaṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Bhikkhussa kupitena anattamanena talasattikaṁ uggirantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū kupitā anattamanā bhikkhūnaṁ talasattikaṁ uggiriṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Bhikkhuṁ amūlakena saṅghādisesena anuddhaṁsentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhuṁ amūlakena saṅghādisesena anuddhaṁsesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhussa sañcicca kukkuccaṁ upadahantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhūnaṁ sañcicca kukkuccaṁ upadahiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭhantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭhahiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkamantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkāmi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjantassa pācittiyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhāti …pe….

Sahadhammikavaggo aṭṭhamo.

5.9 Rājavagga Pubbe appaṭisaṁviditena rañño antepuraṁ pavisantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ ānandaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā ānando pubbe appaṭisaṁvidito rañño antepuraṁ pāvisi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Ratanaṁ uggaṇhantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu ratanaṁ uggahesi, tasmiṁ vatthusmiṁ. Ekā paññatti, dve anupaññattiyo. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Santaṁ bhikkhuṁ anāpucchā vikāle gāmaṁ pavisantassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū vikāle gāmaṁ pavisiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, tisso anupaññattiyo. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti kathinake …pe….

Aṭṭhimayaṁ vā dantamayaṁ vā visāṇamayaṁ vā sūcigharaṁ kārāpentassa pācittiyaṁ kattha paññattanti? Sakkesu paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū na mattaṁ jānitvā bahū sūcighare viññāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Pamāṇātikkantaṁ mañcaṁ vā pīṭhaṁ vā kārāpentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā upanando sakyaputto ucce mañce sayi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Mañcaṁ vā pīṭhaṁ vā tūlonaddhaṁ kārāpentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū mañcaṁ vā pīṭhaṁ vā tūlonaddhaṁ kārāpesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Pamāṇātikkantaṁ nisīdanaṁ kārāpentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū appamāṇikāni nisīdanāni dhāresuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Pamāṇātikkantaṁ kaṇḍuppaṭicchādiṁ kārāpentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū appamāṇikāyo kaṇḍuppaṭicchādiyo dhāresuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Pamāṇātikkantaṁ vassikasāṭikaṁ kārāpentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū appamāṇikāyo vassikasāṭikāyo dhāresuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Sugatacīvarappamāṇaṁ cīvaraṁ kārāpentassa pācittiyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Āyasmantaṁ nandaṁ ārabbha. Kismiṁ vatthusminti? Āyasmā nando sugatacīvarappamāṇaṁ cīvaraṁ dhāresi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhāti …pe….

Rājavaggo navamo. Dvenavuti pācittiyā niṭṭhitā. Khuddakaṁ samattaṁ.

Tassuddānaṁ

Musā omasapesuññaṁ, padaseyyā ca itthiyā; Aññatra viññunā bhūtā, duṭṭhullāpatti khaṇanā.

Bhūtaṁ aññāya ujjhāyi, mañco seyyo ca vuccati; Pubbe nikkaḍḍhanāhacca, dvāraṁ sappāṇakena ca.

Asammatā atthaṅgate, upassayāmisena ca; Dade sibbe vidhānena, nāvā bhuñjeyya ekato.

Piṇḍaṁ gaṇaṁ paraṁ pūvaṁ, pavārito pavāritaṁ; Vikālaṁ sannidhi khīraṁ, dantaponena te dasa.

Acelakaṁ uyyokhajja, paṭicchannaṁ rahena ca; Nimantito paccayehi, senāvasanuyyodhikaṁ.

Surā aṅguli hāso ca, anādariyañca bhiṁsanaṁ; Joti nahāna dubbaṇṇaṁ, sāmaṁ apanidhena ca.

Sañciccudakakammā ca, duṭṭhullaṁ ūnavīsati; Theyyaitthiavadesaṁ, saṁvāse nāsitena ca.

Sahadhammikavilekhā, moho pahārenuggire; Amūlakañca sañcicca, sossāmi khiyyapakkame.

Saṅghena cīvaraṁ datvā, pariṇāmeyya puggale; Raññañca ratanaṁ santaṁ, sūci mañco ca tūlikā; Nisīdanaṁ kaṇḍucchādi, vassikā sugatena cāti.

Tesaṁ vaggānaṁ uddānaṁ

Musā bhūtā ca ovādo, bhojanācelakena ca; Surā sappāṇakā dhammo, rājavaggena te navāti.

6. Pāṭidesanīyakaṇḍa Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjantassa pāṭidesanīyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Aññataraṁ bhikkhuṁ ārabbha. Kismiṁ vatthusminti? Aññataro bhikkhu aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato āmisaṁ paṭiggahesi, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Bhikkhuniyā vosāsantiyā na nivāretvā bhuñjantassa pāṭidesanīyaṁ kattha paññattanti? Rājagahe paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū bhikkhuniyo vosāsantiyo na nivāresuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca vācato ca samuṭṭhāti, na cittato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjantassa pāṭidesanīyaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū na mattaṁ jānitvā paṭiggahesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, dve anupaññattiyo. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato samuṭṭhāti, na vācato na cittato; siyā kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā bhuñjantassa pāṭidesanīyaṁ kattha paññattanti? Sakkesu paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti. Sambahulā bhikkhū ārāme core paṭivasante nārocesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca vācato ca samuṭṭhāti, na cittato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Cattāro pāṭidesanīyā niṭṭhitā.

Tassuddānaṁ

Aññātikāya vosāsaṁ, sekkhaāraññakena ca; Pāṭidesanīyā cattāro, sambuddhena pakāsitāti.

7. Sekhiyakaṇḍa 7.1. Parimaṇḍalavagga Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena anādariyaṁ paṭicca purato vā pacchato vā olambentena nivāsentassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū puratopi pacchatopi olambentā nivāsesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca purato vā pacchato vā olambentena pārupantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū puratopi pacchatopi olambentā pārupiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca kāyaṁ vivaritvā antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca kāyaṁ vivaritvā antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca hatthaṁ vā pādaṁ vā kīḷāpentena antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca hatthaṁ vā pādaṁ vā kīḷāpentena antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca tahaṁ tahaṁ olokentena antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca tahaṁ tahaṁ olokentena antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca ukkhittakāya antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca ukkhittakāya antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Parimaṇḍalavaggo paṭhamo.

7.2. Ujjagghikavagga Anādariyaṁ paṭicca ujjagghikāya antaraghare gacchantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū mahāhasitaṁ hasantā antaraghare gacchiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca ujjagghikāya antaraghare nisīdantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū mahāhasitaṁ hasantā antaraghare nisīdiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca uccāsaddaṁ mahāsaddaṁ karontena antaraghare gacchantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū uccāsaddaṁ mahāsaddaṁ karontā antaraghare gacchiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca uccāsaddaṁ mahāsaddaṁ karontena antaraghare nisīdantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū uccāsaddaṁ mahāsaddaṁ karontā antaraghare nisīdiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca kāyappacālakaṁ antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca kāyappacālakaṁ antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca bāhuppacālakaṁ antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca bāhuppacālakaṁ antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sīsappacālakaṁ antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sīsappacālakaṁ antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Ujjagghikavaggo dutiyo.

7.3. Khambhakatavagga Anādariyaṁ paṭicca khambhakatena antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti. Kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca khambhakatena antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca oguṇṭhitena antaraghare gacchantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū sasīsaṁ pārupitvā antaraghare gacchiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca oguṇṭhitena antaraghare nisīdantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū sasīsaṁ pārupitvā antaraghare nisīdiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca ukkuṭikāya antaraghare gacchantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca pallatthikāya antaraghare nisīdantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca asakkaccaṁ piṇḍapātaṁ paṭiggaṇhantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca tahaṁ tahaṁ olokentena piṇḍapātaṁ paṭiggaṇhantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sūpaññeva bahuṁ paṭiggaṇhantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca thūpīkataṁ piṇḍapātaṁ paṭiggaṇhantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Khambhakatavaggo tatiyo.

7.4 Piṇḍapātavagga Anādariyaṁ paṭicca asakkaccaṁ piṇḍapātaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca tahaṁ tahaṁ olokentena piṇḍapātaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca tahaṁ tahaṁ omasitvā piṇḍapātaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sūpaññeva bahuṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca thūpakato omadditvā piṇḍapātaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sūpaṁ vā byañjanaṁ vā odanena paṭicchādentassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū sūpampi odanampi attano atthāya viññāpetvā bhuñjiṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ dvīhi samuṭṭhānehi samuṭṭhāti—siyā kāyato ca cittato ca samuṭṭhāti, na vācato; siyā kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca ujjhānasaññinā paresaṁ pattaṁ olokentassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca mahantaṁ kabaḷaṁ karontassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca dīghaṁ ālopaṁ karontassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Piṇḍapātavaggo catuttho.

7.5. Kabaḷavagga Anādariyaṁ paṭicca anāhaṭe kabaḷe mukhadvāraṁ vivarantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca bhuñjamānena sabbaṁ hatthaṁ mukhe pakkhipantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sakabaḷena mukhena byāharantassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū sakabaḷena mukhena byāhariṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca piṇḍukkhepakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca kabaḷāvacchedakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca avagaṇḍakārakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca hatthaniddhunakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sitthāvakārakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca jivhānicchārakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca capucapukārakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Kabaḷavaggo pañcamo.

7.6. Surusuruvagga Anādariyaṁ paṭicca surusurukārakaṁ bhuñjantassa dukkaṭaṁ kattha paññattanti? Kosambiyaṁ paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū surusurukārakaṁ khīraṁ piviṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca hatthanillehakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca pattanillehakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca oṭṭhanillehakaṁ bhuñjantassa dukkaṭaṁ …pe… ekā paññatti. Ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sāmisena hatthena pānīyathālakaṁ paṭiggaṇhantassa dukkaṭaṁ kattha paññattanti? Bhaggesu paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū sāmisena hatthena pānīyathālakaṁ paṭiggahesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍentassa dukkaṭaṁ kattha paññattanti? Bhaggesu paññattaṁ. Kaṁ ārabbhāti? Sambahule bhikkhū ārabbha. Kismiṁ vatthusminti? Sambahulā bhikkhū sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca chattapāṇissa dhammaṁ desentassa dukkaṭaṁ kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū chattapāṇissa dhammaṁ desesuṁ, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca daṇḍapāṇissa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca satthapāṇissa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca āvudhapāṇissa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Surusuruvaggo chaṭṭho.

7.7. Pādukavagga Anādariyaṁ paṭicca pādukāruḷhassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca upāhanāruḷhassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca yānagatassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca sayanagatassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca pallatthikāya nisinnassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca veṭhitasīsassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca oguṇṭhitasīsassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—vācato ca cittato ca samuṭṭhāti, na kāyato …pe….

Anādariyaṁ paṭicca chamāyaṁ nisīditvā āsane nisinnassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca ṭhitena nisinnassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca pacchato gacchantena purato gacchantassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca uppathena gacchantena pathena gacchantassa dhammaṁ desentassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca vācato ca cittato ca samuṭṭhāti …pe….

Anādariyaṁ paṭicca ṭhitena uccāraṁ vā passāvaṁ vā karontassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca harite uccāraṁ vā passāvaṁ vā kheḷaṁ vā karontassa dukkaṭaṁ …pe… ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Anādariyaṁ paṭicca udake uccāraṁ vā passāvaṁ vā kheḷaṁ vā karontassa dukkaṭaṁ …pe… kattha paññattanti? Sāvatthiyaṁ paññattaṁ. Kaṁ ārabbhāti? Chabbaggiye bhikkhū ārabbha. Kismiṁ vatthusminti? Chabbaggiyā bhikkhū udake uccārampi passāvampi kheḷampi akaṁsu, tasmiṁ vatthusmiṁ. Ekā paññatti, ekā anupaññatti. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—kāyato ca cittato ca samuṭṭhāti, na vācato …pe….

Pādukavaggo sattamo. Pañcasattati sekhiyā niṭṭhitā.

Tassuddānaṁ

Parimaṇḍalaṁ paṭicchannaṁ, susaṁvutokkhittacakkhu; Ukkhittojjagghikā saddo, tayo ceva pacālanā.

Khambhaṁ oguṇṭhito cevuk- kuṭipallatthikāya ca; Sakkaccaṁ pattasaññī ca, samasūpaṁ samatittikaṁ.

Sakkaccaṁ pattasaññī ca, sapadānaṁ samasūpakaṁ; Thūpakato paṭicchannaṁ, viññattujjhānasaññinā.

Na mahantaṁ maṇḍalaṁ dvāraṁ, Sabbaṁ hatthaṁ na byāhare; Ukkhepo chedanā gaṇḍo, Dhunaṁ sitthāvakārakaṁ.

Jivhānicchārakañceva, capucapu surusuru; Hattho patto ca oṭṭho ca, sāmisaṁ sitthakena ca.

Chattapāṇissa saddhammaṁ, na desenti tathāgatā; Evameva daṇḍapāṇissa, satthaāvudhapāṇinaṁ.

Pādukā upāhanā ceva, yānaseyyāgatassa ca; Pallatthikā nisinnassa, veṭhitoguṇṭhitassa ca.

Chamā nīcāsane ṭhāne, pacchato uppathena ca; Ṭhitakena na kātabbaṁ, harite udakamhi cāti.

Tesaṁ vaggānamuddānaṁ

Parimaṇḍalaujjagghi, khambhaṁ piṇḍaṁ tatheva ca; Kabaḷā surusuru ca, pādukena ca sattamāti.

Mahāvibhaṅge katthapaññattivāro niṭṭhito.