The Compendium The Monks’ Analysis Part one The number of offenses within each rule 1. The chapter on offenses entailing expulsion

When having sexual intercourse, how many kinds of offenses does one commit? One commits three kinds of offenses: when one has sexual intercourse with an undecomposed corpse, one commits an offense entailing expulsion; when one has sexual intercourse with a mostly decomposed corpse, one commits a serious offense; when one inserts one’s penis into a wide open mouth without touching it, one commits an offense of wrong conduct.

When stealing, how many kinds of offenses does one commit? One commits three kinds of offenses: when, intending to steal, one steals something worth five <i lang='pi' translate='no'>māsaka</i> coins or more, one commits an offense entailing expulsion; when, intending to steal, one steals something worth more than one <i lang='pi' translate='no'>māsaka</i> coin but less than five, one commits a serious offense; when, intending to steal, one steals something worth one <i lang='pi' translate='no'>māsaka</i> coin or less, one commits an offense of wrong conduct.

When intentionally killing a human being, how many kinds of offenses does one commit? One commits three kinds of offenses: when one digs a pit for a human being, thinking, “Falling into it, they will die,” one commits an offense of wrong conduct; when they experience pain after falling in, one commits a serious offense; when they die, one commits an offense entailing expulsion.

When claiming a non-existent superhuman quality, how many kinds of offenses does one commit? One commits three kinds of offenses: when, having bad desires, overcome by desire, one claims a non-existent superhuman quality, one commits an offense entailing expulsion; when one says, “The monk who stays in your dwelling is a perfected one,” and the listener understands, one commits a serious offense; when the listener does not understand, one commits an offense of wrong conduct.

The four offenses entailing expulsion are finished.

2. The chapter on offenses entailing suspension (…) When emitting semen by means of effort, one commits three kinds of offenses: when one intends and makes an effort, and semen is emitted, one commits an offense entailing suspension; when one intends and makes an effort, but semen is not emitted, one commits a serious offense; for the effort there is an offense of wrong conduct.

When making physical contact with a woman, one commits three kinds of offenses: when one makes physical contact, body with body, one commits an offense entailing suspension; when one makes physical contact with something connected to her body, one commits a serious offense; when one, with something connected to one’s own body, makes physical contact with something connected to her body, one commits an offense of wrong conduct.

When speaking indecently to a woman, one commits three kinds of offenses: when, referring to the anus or the vagina, one praises or disparages, one commits an offense entailing suspension; when, referring to any part below the collar bone but above the knees, apart from the anus or the vagina, one praises or disparages, one commits a serious offense; when, referring to anything connected to the body, one praises or disparages, one commits an offense of wrong conduct.

When encouraging the satisfaction of one’s own desires, one commits three kinds of offenses: when one encourages a woman to satisfy one’s own desires, one commits an offense entailing suspension; when one encourages a <i lang='pi' translate='no'>paṇḍaka</i> to satisfy one’s own desires, one commits a serious offense; when one encourages an animal to satisfy one’s own desires, one commits an offense of wrong conduct.

When acting as a matchmaker, one commits three kinds of offenses: when one accepts the mission, finds out the response, and reports back, one commits an offense entailing suspension; when one accepts the mission, and finds out the response, but does not report back, one commits a serious offense; when one accepts the mission, but neither finds out the response, nor reports back, one commits an offense of wrong conduct.

When having a hut built by means of begging, one commits three kinds of offenses: when one is having it built, then for the effort there is an offense of wrong conduct; when there is one piece left to complete the hut, one commits a serious offense; when the last piece is finished, one commits an offense entailing suspension.

When having a large dwelling built, one commits three kinds of offenses: when one is having it built, then for the effort there is an offense of wrong conduct; when there is one piece left to complete the dwelling, one commits a serious offense; when the last piece is finished, one commits an offense entailing suspension.

When groundlessly charging a monk with an offense entailing expulsion, one commits three kinds of offenses: when, without having gotten his permission, one speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct; when, having gotten his permission, one speaks with the aim of abusing him, one commits an offense for abusive speech.

When charging a monk with an offense entailing expulsion, using an unrelated legal issue as a pretext, one commits three kinds of offenses: when, without having gotten his permission, one speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct; when, having gotten his permission, one speaks with the aim of abusing him, one commits an offense for abusive speech.

When not stopping when pressed for the third time, a monk who is pursuing schism in the Sangha commits three kinds of offenses: after the motion, he commits an offense of wrong conduct; after each of the first two announcements, he commits a serious offense; when the last announcement is finished, he commits an offense entailing suspension.

When not stopping when pressed for the third time, monks who side with a monk who is pursuing schism commit three kinds of offenses: after the motion, they commit an offense of wrong conduct; after each of the first two announcements, they commit a serious offense; when the last announcement is finished, they commit an offense entailing suspension.

When not stopping when pressed for the third time, a monk who is difficult to correct commits three kinds of offenses: after the motion, he commits an offense of wrong conduct; after each of the first two announcements, he commits a serious offense; when the last announcement is finished, he commits an offense entailing suspension.

When not stopping when pressed for the third time, a monk who is a corrupter of families commits three kinds of offenses: after the motion, he commits an offense of wrong conduct; after each of the first two announcements, he commits a serious offense; when the last announcement is finished, he commits an offense entailing suspension.

The thirteen rules entailing suspension are finished.

4. The chapter on relinquishment The subchapter on the robe season When keeping an extra robe more than ten days, one commits one kind of offense: an offense entailing relinquishment and confession.

When staying apart from one’s three robes for one day, one commits one kind of offense: an offense entailing relinquishment and confession.

When receiving out-of-season robe-cloth and then keeping it for more than a month, one commits one kind of offense: an offense entailing relinquishment and confession.

When having an unrelated nun wash a used robe, one commits two kinds of offenses: when one is having it washed, then for the effort there is an offense of wrong conduct; when one has had it washed, one commits an offense entailing relinquishment and confession.

When receiving a robe directly from an unrelated nun, one commits two kinds of offenses: when one is in the process of taking it, then for the effort there is an offense of wrong conduct; when one has taken it, one commits an offense entailing relinquishment and confession.

When asking an unrelated male or female householder for a robe, one commits two kinds of offenses: when one is in the process of asking, then for the effort there is an offense of wrong conduct; when one has asked, one commits an offense entailing relinquishment and confession.

When asking an unrelated male or female householder for too many robes, one commits two kinds of offenses: when one is in the process of asking, then for the effort there is an offense of wrong conduct; when one has asked, one commits an offense entailing relinquishment and confession.

When, without first being invited, one goes to an unrelated householder and specifies the kind of robe-cloth one wants, one commits two kinds of offenses: when one is in the process of specifying it, then for the effort there is an offense of wrong conduct; when one has specified it, one commits an offense entailing relinquishment and confession.

When, without first being invited, one goes to unrelated householders and specifies the kind of robe-cloth one wants, one commits two kinds of offenses: when one is in the process of specifying it, then for the effort there is an offense of wrong conduct; when one has specified it, one commits an offense entailing relinquishment and confession.

When getting robe-cloth after prompting more than three times and standing more than six times, one commits two kinds of offenses: when one is in the process of getting it, then for the effort there is an offense of wrong conduct; when one has gotten it, one commits an offense entailing relinquishment and confession.

The first subchapter on the robe season is finished.

The subchapter on silk When having a blanket made that contains silk, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing relinquishment and confession.

When having a blanket made entirely of black wool, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing relinquishment and confession.

When having a new blanket made without using one measure of white wool and one measure of brown, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing relinquishment and confession.

When having a blanket made every year, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing relinquishment and confession.

When having a new sitting blanket made without incorporating a piece of one standard handspan from the border of an old blanket, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing relinquishment and confession.

When receiving wool and then taking it more than 40 kilometers, one commits two kinds of offenses: when one goes beyond 40 kilometers with the first foot, one commits an offense of wrong conduct; when one goes beyond with the second foot, one commits an offense entailing relinquishment and confession.

When having an unrelated nun wash wool, one commits two kinds of offenses: when one is having it washed, then for the effort there is an offense of wrong conduct; when one has had it washed, one commits an offense entailing relinquishment and confession.

When receiving money, one commits two kinds of offenses: when one is in the process of taking it, then for the effort there is an offense of wrong conduct; when one has taken it, one commits an offense entailing relinquishment and confession.

When engaging in various kinds of trade involving money, one commits two kinds of offenses: when one is in the process of trading, then for the effort there is an offense of wrong conduct; when one has traded, one commits an offense entailing relinquishment and confession.

When engaging in various kinds of barter, one commits two kinds of offenses: when one is in the process of bartering, then for the effort there is an offense of wrong conduct; when one has bartered, one commits an offense entailing relinquishment and confession.

The second subchapter on silk is finished.

The subchapter on almsbowls When keeping an extra almsbowl for more than ten days, one commits one kind of offense: an offense entailing relinquishment and confession.

When exchanging an almsbowl with fewer than five mends for a new almsbowl, one commits two kinds of offenses: when one is in the process of exchanging it, then for the effort there is an offense of wrong conduct; when one has exchanged it, one commits an offense entailing relinquishment and confession.

When receiving tonics and then keeping them for more than seven days, one commits one kind of offense: an offense entailing relinquishment and confession.

When looking for a rainy-season robe when there is more than a month left of summer, one commits two kinds of offenses: when one is in the process of looking for it, then for the effort there is an offense of wrong conduct; when one has looked for it, one commits an offense entailing relinquishment and confession.

When giving a robe to a monk and then taking it back in anger, one commits two kinds of offenses: when one is in the process of taking it back, then for the effort there is an offense of wrong conduct; when one has taken it back, one commits an offense entailing relinquishment and confession.

When asking for thread and then having weavers weave robe-cloth, one commits two kinds of offenses: when one is having it woven, then for the effort there is an offense of wrong conduct; when one has had it woven, one commits an offense entailing relinquishment and confession.

When, without first being invited, one goes to an unrelated householder’s weavers and specifies the kind of robe-cloth one wants, one commits two kinds of offenses: when one is in the process of specifying it, then for the effort there is an offense of wrong conduct; when one has specified it, one commits an offense entailing relinquishment and confession.

When receiving a haste-cloth and then keeping it beyond the robe season, one commits one kind of offense: an offense entailing relinquishment and confession.

When storing one of one’s three robes in an inhabited area and then staying apart from it for more than six days, one commits one kind of offense: an offense entailing relinquishment and confession.

When diverting to oneself material support that one knows was intended for the Sangha, one commits two kinds of offenses: when one is in the process of diverting it, then for the effort there is an offense of wrong conduct; when one has diverted it, one commits an offense entailing relinquishment and confession.

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

5. The chapter on offenses entailing confession The subchapter on lying When lying in full awareness, how many kinds of offenses does one commit? When lying in full awareness, one commits five kinds of offenses: when, having bad desires, overcome by desire, one claims a non-existent superhuman quality, one commits an offense entailing expulsion; when one groundlessly charges a monk with an offense entailing expulsion, one commits an offense entailing suspension; when one says, “The monk who stays in your dwelling is a perfected one,” and the listener understands, one commits a serious offense; when the listener does not understand, one commits an offense of wrong conduct; when one lies in full awareness, one commits an offense entailing confession.

When speaking abusively, one commits two kinds of offenses: when one speaks abusively to one who is fully ordained, one commits an offense entailing confession; when one speaks abusively to one who is not fully ordained, one commits an offense of wrong conduct.

When engaging in malicious talebearing, one commits two kinds of offenses: when one engages in malicious talebearing to one who is fully ordained, one commits an offense entailing confession; when one engages in malicious talebearing to one who is not fully ordained, one commits an offense of wrong conduct.

When instructing a person who is not fully ordained to memorize the Teaching, one commits two kinds of offenses: when one is in the process of instructing, then for the effort there is an offense of wrong conduct; for every line, one commits an offense entailing confession.

When lying down more than two or three nights in the same sleeping place as a person who is not fully ordained, one commits two kinds of offenses: when one is in the process of lying down, then for the effort there is an offense of wrong conduct; when one is lying down, one commits an offense entailing confession.

When lying down in the same sleeping place as a woman, one commits two kinds of offenses: when one is in the process of lying down, then for the effort there is an offense of wrong conduct; when one is lying down, one commits an offense entailing confession.

When giving a teaching of more than five or six sentences to a woman, one commits two kinds of offenses: when one is in the process of teaching, then for the effort there is an offense of wrong conduct; for every line, one commits an offense entailing confession.

When truthfully telling a person who is not fully ordained of a superhuman quality, one commits two kinds of offenses: when one is in the process of telling, then for the effort there is an offense of wrong conduct; when one has finished telling, one commits an offense entailing confession.

When telling a person who is not fully ordained about a monk’s grave offense, one commits two kinds of offenses: when one is in the process of telling, then for the effort there is an offense of wrong conduct; when one has finished telling, one commits an offense entailing confession.

When digging the earth, one commits two kinds of offenses: when one is in the process of digging, then for the effort there is an offense of wrong conduct; for every strike, one commits an offense entailing confession.

The first subchapter on lying is finished.

The subchapter on plants When destroying a plant, one commits two kinds of offenses: when one is having it cut down, then for the effort there is an offense of wrong conduct; for every strike, one commits an offense entailing confession.

When speaking evasively, one commits two kinds of offenses: when one speaks evasively without having been charged with evasive speech, one commits an offense of wrong conduct; when one speaks evasively after having been charged with evasive speech, one commits an offense entailing confession.

When complaining about a monk, one commits two kinds of offenses: when one is in the process of complaining, then for the effort there is an offense of wrong conduct; when one has complained, one commits an offense entailing confession.

When 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, one commits two kinds of offenses: when one goes beyond the distance of a stone’s throw with the first foot, one commits an offense of wrong conduct; when one goes beyond with the second foot, one commits an offense entailing confession.

When putting out bedding in a dwelling belonging to the Sangha, and then departing without putting it away or informing anyone, one commits two kinds of offenses: when one crosses the boundary with the first foot, one commits an offense of wrong conduct; when one crosses with the second foot, one commits an offense entailing confession.

When 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, one commits two kinds of offenses: when one is in the process of lying down, then for the effort there is an offense of wrong conduct; when one is lying down, one commits an offense entailing confession.

When angrily throwing a monk out of a dwelling belonging to the Sangha, one commits two kinds of offenses: when one is in the process of throwing him out, then for the effort there is an offense of wrong conduct; when one has thrown him out, one commits an offense entailing confession.

When sitting down on a bed or a bench with detachable legs on an upper story in a dwelling belonging to the Sangha, one commits two kinds of offenses: when one is in the process of sitting down, then for the effort there is an offense of wrong conduct; when one is seated, one commits an offense entailing confession.

When applying more than two or three courses, one commits two kinds of offenses: when one is in the process of applying them, then for the effort there is an offense of wrong conduct; when one has applied them, one commits an offense entailing confession.

When pouring water that one knows contains living beings onto grass or clay, one commits two kinds of offenses: when one is in the process pouring, then for the effort there is an offense of wrong conduct; when one has finished pouring, one commits an offense entailing confession.

The second subchapter on plants is finished.

The subchapter on the instruction When instructing the nuns without being appointed, one commits two kinds of offenses: when one is in the process of instructing, then for the effort there is an offense of wrong conduct; when one has finished instructing, one commits an offense entailing confession.

When instructing the nuns after sunset, one commits two kinds of offenses: when one is in the process of instructing, then for the effort there is an offense of wrong conduct; when one has finished instructing, one commits an offense entailing confession.

When one goes to the nunnery and instructs the nuns, one commits two kinds of offenses: when one is in the process of instructing, then for the effort there is an offense of wrong conduct; when one has finished instructing, one commits an offense entailing confession.

When saying that the monks are instructing the nuns for the sake of worldly gain, one commits two kinds of offenses: when one is in the process of saying it, then for the effort there is an offense of wrong conduct; when one has said it, one commits an offense entailing confession.

When giving robe-cloth to an unrelated nun, one commits two kinds of offenses: when one is in the process of giving it, then for the effort there is an offense of wrong conduct; when one has given it, one commits an offense entailing confession.

When sewing a robe for an unrelated nun, one commits two kinds of offenses: when one is in the process of sewing it, then for the effort there is an offense of wrong conduct; for every stitch, one commits an offense entailing confession.

When traveling by arrangement with a nun, one commits two kinds of offenses: when one is in the process of traveling, then for the effort there is an offense of wrong conduct; when one has traveled, one commits an offense entailing confession.

When boarding a boat by arrangement with a nun, one commits two kinds of offenses: when one is in the process of boarding, then for the effort there is an offense of wrong conduct; when one has boarded, one commits an offense entailing confession.

When eating almsfood knowing that a nun had it prepared, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When sitting down in private alone with a nun, one commits two kinds of offenses: when one is in the process of sitting down, then for the effort there is an offense of wrong conduct; when one is seated, one commits an offense entailing confession.

The third subchapter on the instruction is finished.

The subchapter on eating When eating alms too often at a public guesthouse, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When eating in a group, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When eating one meal before another, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When accepting more than two or three bowlfuls of cookies, one commits two kinds of offenses: when one is in the process of taking, then for the effort there is an offense of wrong conduct; when one has finished taking, one commits an offense entailing confession.

When one has finished one’s meal and refused an invitation to eat more, and then eats fresh or cooked food that is not left over, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When 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, one commits two kinds of offenses: when, because of what one says, the other receives with the intention to eat, one commits an offense of wrong conduct; when the meal is finished, one commits an offense entailing confession.

When eating fresh or cooked food at the wrong time, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When storing and then eating fresh or cooked food, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When eating fine foods that one has requested for oneself, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When eating food that has not been given, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

The fourth subchapter on eating is finished.

The subchapter on naked ascetics When personally giving fresh or cooked food to a naked ascetic, to a male wanderer, or to a female wanderer, one commits two kinds of offenses: when one is in the process of giving, then for the effort there is an offense of wrong conduct; when one has given, one commits an offense entailing confession.

When one says to a monk, “Come, let’s go to the village or town for alms,” and then, whether one has had food given to him or not, sends him away, one commits two kinds of offenses: when one is in the process of sending him away, then for the effort there is an offense of wrong conduct; when one has sent him away, one commits an offense entailing confession.

When sitting down intruding on a lustful couple, one commits two kinds of offenses: when one is in the process of sitting down, then for the effort there is an offense of wrong conduct; when one is seated, one commits an offense entailing confession.

When sitting down in private on a concealed seat with a woman, one commits two kinds of offenses: when one is in the process of sitting down, then for the effort there is an offense of wrong conduct; when one is seated, one commits an offense entailing confession.

When sitting down in private alone with a woman, one commits two kinds of offenses: when one is in the process of sitting down, then for the effort there is an offense of wrong conduct; when one is seated, one commits an offense entailing confession.

When one is invited to a meal, and then visits families beforehand or afterwards, one commits two kinds of offenses: when one crosses the threshold with the first foot, one commits an offense of wrong conduct; when one crosses with the second foot, one commits an offense entailing confession.

When asking for too many tonics, one commits two kinds of offenses: when one is in the process of asking, then for the effort there is an offense of wrong conduct; when one has asked, one commits an offense entailing confession.

When going to see an army, one commits two kinds of offenses: when one is in the process of going, one commits an offense of wrong conduct; wherever one stands to see it, one commits an offense entailing confession.

When staying with the army for more than three nights, one commits two kinds of offenses: when one is staying, then for the effort there is an offense of wrong conduct; when one has stayed, one commits an offense entailing confession.

When going to a battle, one commits two kinds of offenses: when one is in the process of going, one commits an offense of wrong conduct; wherever one stands to see it, one commits an offense entailing confession.

The fifth subchapter on naked ascetics is finished.

The subchapter on drinking alcohol When drinking an alcoholic drink, one commits two kinds of offenses: when one receives with the intention to drink, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing confession.

When one makes a monk laugh by tickling, one commits two kinds of offenses: when one is in the process of making him laugh, then for the effort there is an offense of wrong conduct; when one has made him laugh, one commits an offense entailing confession.

When playing in water, one commits two kinds of offenses: when one is playing in water less than ankle deep, one commits an offense of wrong conduct. when one is playing in water more than ankle deep, one commits an offense entailing confession.

When being disrespectful, one commits two kinds of offenses: when one is in the process of doing it, then for the effort there is an offense of wrong conduct; when one has done it, one commits an offense entailing confession.

When scaring a monk, one commits two kinds of offenses: when one is in the process of scaring him, then for the effort there is an offense of wrong conduct; when one has scared him, one commits an offense entailing confession.

When one lights a fire and warms oneself, one commits two kinds of offenses: when one is in the process of lighting it, then for the effort there is an offense of wrong conduct; when one has lit it, one commits an offense entailing confession.

When bathing at intervals of less than a half-month, one commits two kinds of offenses: when one is in the process of bathing, then for the effort there is an offense of wrong conduct; when the bath is finished, one commits an offense entailing confession.

When using a new robe without first applying one of the three kinds of stains, one commits two kinds of offenses: when one is using it, then for the effort there is an offense of wrong conduct; when one has used it, one commits an offense entailing confession.

When 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, one commits two kinds of offenses: when one is using it, then for the effort there is an offense of wrong conduct; when one has used it, one commits an offense entailing confession.

When hiding a monk’s bowl, robe, sitting mat, needle case, or belt, one commits two kinds of offenses: when one is in the process of hiding it, then for the effort there is an offense of wrong conduct; when one has hid it, one commits an offense entailing confession.

The sixth subchapter of alcoholic drinks is finished.

The subchapter on containing living beings When intentionally killing a living being, how many kinds of offenses does one commit? When intentionally killing a living being, one commits four kinds of offenses: when one digs a non-specific pit, thinking, “Whatever falls into it will die,” one commits an offense of wrong conduct; when a person falls into it and dies, one commits an offense entailing expulsion; when a spirit, ghost, or animal in human form falls into it and dies, one commits a serious offense; when an animal falls into it and dies, one commits an offense entailing confession.

When using water that one knows contains living beings, one commits two kinds of offenses: when one is using it, then for the effort there is an offense of wrong conduct; when one has used it, one commits an offense entailing confession.

When reopening a legal issue that one knows has been legitimately settled, one commits two kinds of offenses: when one is in the process of reopening it, then for the effort there is an offense of wrong conduct; when one has reopened it, one commits an offense entailing confession.

When knowingly concealing a monk’s grave offense, one commits one kind of offense: an offense entailing confession.

When giving the full ordination to a person one knows is less than twenty years old, one commits two kinds of offenses: when one is in the process of giving the full ordination, then for the effort there is an offense of wrong conduct; when one has given the full ordination, one commits an offense entailing confession.

When knowingly traveling by arrangement with a group of thieves, one commits two kinds of offenses: when one is in the process of traveling, then for the effort there is an offense of wrong conduct; when one has traveled, one commits an offense entailing confession.

When traveling by arrangement with a woman, one commits two kinds of offenses: when one is in the process of traveling, then for the effort there is an offense of wrong conduct; when one has traveled, one commits an offense entailing confession.

When not giving up a bad view when pressed for the third time, one commits two kinds of offenses: after the motion, one commits an offense of wrong conduct; when the last announcement is finished, one commits an offense entailing confession.

When 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, one commits two kinds of offenses: when one is living with him, then for the effort there is an offense of wrong conduct; when one has lived with him, one commits an offense entailing confession.

When befriending a novice monastic who one knows has been expelled in this way, one commits two kinds of offenses: when one befriends him, then for the effort there is an offense of wrong conduct; when one has befriended him, one commits an offense entailing confession.

The seventh subchapter on containing living beings is finished.

The subchapter on legitimate correction When legitimately corrected by the monks, saying, “I won’t practice this training rule until I’ve questioned a monk who’s an expert on the Monastic Law”, one commits two kinds of offenses: when one is in the process of saying it, then for the effort there is an offense of wrong conduct; when one has said it, one commits an offense entailing confession.

When disparaging the Monastic Law, one commits two kinds of offenses: when one is in the process of disparaging it, then for the effort there is an offense of wrong conduct; when one has disparaged it, one commits an offense entailing confession.

When deceiving, one commits two kinds of offenses: when one deceives without having been charged with deception, one commits an offense of wrong conduct; when one deceives after having been charged with deception, one commits an offense entailing confession.

When hitting a monk in anger, one commits two kinds of offenses: when one is hitting, then for the effort there is an offense of wrong conduct; when one has hit, one commits an offense entailing confession.

When raising a hand in anger against a monk, one commits two kinds of offenses: when one raises it, then for the effort there is an offense of wrong conduct; when one has raised it, one commits an offense entailing confession.

When groundlessly charging a monk with an offense entailing suspension, one commits two kinds of offenses: when one is in the process of making the charge, then for the effort there is an offense of wrong conduct; when one has made the charge, one commits an offense entailing confession.

When intentionally making a monk anxious, one commits two kinds of offenses: when one is in the process of doing it, then for the effort there is an offense of wrong conduct; when one has done it, one commits an offense entailing confession.

When eavesdropping on monks who are arguing and disputing, one commits two kinds of offenses: when going with the intention to listen, one commits an offense of wrong conduct; wherever one stands to listen, one commits an offense entailing confession.

When one gives one’s consent to legitimate legal procedures and then criticizes them afterwards, one commits two kinds of offenses: when one is criticizing, then for the effort there is an offense of wrong conduct; when one has criticized, one commits an offense entailing confession.

When, without first giving one’s consent, one gets up from one’s seat and leaves while the Sangha is in the middle of a discussion, one commits two kinds of offenses: when one is in the process of going beyond arm’s reach of the gathering, one commits an offense of wrong conduct; when one has gone beyond, one commits an offense entailing confession.

When one gives out a robe as part of a unanimous Sangha and then criticizes it afterwards, one commits two kinds of offenses: when one is criticizing it, then for the effort there is an offense of wrong conduct; when one has criticized it, one commits an offense entailing confession.

When diverting to an individual material support that one knows was intended for the Sangha, one commits two kinds of offenses: when one is in the process of diverting it, then for the effort there is an offense of wrong conduct; when one has diverted it, one commits an offense entailing confession.

The eighth subchapter on legitimate correction is finished.

The subchapter on kings When entering the royal compound without first being announced, one commits two kinds of offenses: when one crosses the threshold with the first foot, one commits an offense of wrong conduct; when one crosses with the second foot, one commits an offense entailing confession.

When picking up something precious, one commits two kinds of offenses: when one is in the process of taking hold of it, then for the effort there is an offense of wrong conduct; when one has taken hold of it, one commits an offense entailing confession.

When entering an inhabited area at the wrong time without informing an available monk, one commits two kinds of offenses: when one crosses the boundary with the first foot, one commits an offense of wrong conduct; when one crosses with the second foot, one commits an offense entailing confession.

When having a needle case made from bone, ivory, or horn, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing confession.

When having a bed or a bench made that exceeds the right height, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing confession.

When having a bed or a bench made upholstered with cotton down, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing confession.

When having a sitting mat made that exceeds the right size, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing confession.

When having an itch-covering cloth made that exceeds the right size, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing confession.

When having a rainy-season robe made that exceeds the right size, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing confession.

When having a robe made that is the standard robe size, how many kinds of offenses does one commit? When having a robe made that is the standard robe size, one commits two kinds of offenses: when one is having it made, then for the effort there is an offense of wrong conduct; when one has had it made, one commits an offense entailing confession.

The ninth subchapter on kings is finished. The section on minor rules is finished.

6. The chapter on offenses entailing acknowledgment When eating fresh or cooked food that was received directly from an unrelated nun who had entered an inhabited area, how many kinds of offenses does one commit? When eating fresh or cooked food that was received directly from an unrelated nun who had entered an inhabited area, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing acknowledgment.

When eating without having restrained a nun who is giving directions, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing acknowledgment.

When eating fresh or cooked food after personally receiving it from families designated as “in training”, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing acknowledgment.

When eating fresh or cooked food after personally receiving it inside a wilderness monastery without first making an announcement, how many kinds of offenses does one commit? When eating fresh or cooked food after personally receiving it inside a wilderness monastery without first making an announcement, one commits two kinds of offenses: when one receives with the intention to eat, one commits an offense of wrong conduct; for every mouthful swallowed, one commits an offense entailing acknowledgment.

The four offenses entailing acknowledgment are finished.

7. The chapter on training The subchapter on evenly all around When, out of disrespect, one wears one’s sarong hanging down in front or behind, how many kinds of offenses does one commit? When, out of disrespect, one wears one’s sarong hanging down in front or behind, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one wears one’s upper robe hanging down in front or behind, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one walks in an inhabited area with one’s body uncovered, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sits in an inhabited area with one’s body uncovered, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one walks in an inhabited area, playing with one’s hands and feet, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sits in an inhabited area, playing with one’s hands and feet, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one walks in an inhabited area, looking here and there, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sits in an inhabited area, looking here and there, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one walks in an inhabited area with a lifted robe, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sits in an inhabited area with a lifted robe, one commits one kind of offense: an offense of wrong conduct.

The first subchapter on evenly all around is finished.

The subchapter on laughing loudly When, out of disrespect, one laughs loudly while walking in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one laughs loudly while sitting in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one is noisy while walking in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one is noisy while sitting in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sways one’s body while walking in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sways one’s body while sitting in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one swings one’s arms while walking in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one swings one’s arms while sitting in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sways one’s head while walking in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sways one’s head while sitting in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

The second subchapter on laughing loudly is finished.

The subchapter on hands on hips When, out of disrespect, one walks in an inhabited area with one’s hands on one’s hips, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sits in an inhabited area with one’s hands on one’s hips, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one walks in an inhabited area with a covered head, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one sits in an inhabited area with a covered head, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one moves about while squatting on one’s heels in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one clasps one’s knees while sitting in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one receives almsfood contemptuously, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one receives almsfood while looking here and there, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one receives large amounts of bean curry, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one receives almsfood in a heap, one commits one kind of offense: an offense of wrong conduct.

The third subchapter on hands on hips is finished.

The subchapter on almsfood When, out of disrespect, one eats almsfood contemptuously, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats almsfood while looking here and there, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats almsfood picking here and there, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats large amounts of bean curry, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats almsfood after making a heap, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one covers one’s curries with rice, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats bean curry or rice that, when one is not sick, one has requested for oneself, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one looks at the almsbowl of another finding fault, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one makes a large mouthful, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one makes an elongated mouthful, one commits one kind of offense: an offense of wrong conduct.

The fourth subchapter on almsfood is finished.

The subchapter on mouthfuls When, out of disrespect, one opens one’s mouth without bringing a mouthful to it, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one puts one’s whole hand in one’s mouth while eating, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one speaks with food in one’s mouth, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats from a lifted ball of food, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats breaking up mouthfuls, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats stuffing one’s cheeks, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats shaking one’s hand, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats scattering rice, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats sticking out one’s tongue, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats making a chomping sound, one commits one kind of offense: an offense of wrong conduct.

The fifth subchapter on mouthfuls is finished.

The subchapter on slurping When, out of disrespect, one eats making a slurping sound, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats licking one’s hands, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats licking one’s almsbowl, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one eats licking one’s lips, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one receives the drinking-water vessel with a hand soiled with food, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one discards bowl-washing water containing rice in an inhabited area, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone holding a sunshade, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone holding a staff, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone holding a knife, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone holding a weapon, one commits one kind of offense: an offense of wrong conduct.

The sixth subchapter on slurping is finished.

The subchapter on shoes When, out of disrespect, one gives a teaching to someone wearing shoes, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone wearing sandals, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone in a vehicle, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone lying down, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone seated clasping their knees, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone with a headdress, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone with a covered head, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching while sitting on the ground to someone sitting on a seat, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching while sitting on a low seat to someone sitting on a high seat, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching while standing to someone sitting, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching to someone walking in front of oneself, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one gives a teaching while walking next to the path to someone walking on the path, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one defecates or urinates while standing, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one defecates, urinates, or spits on cultivated plants, one commits one kind of offense: an offense of wrong conduct.

When, out of disrespect, one defecates, urinates, or spits in water, how many kinds of offenses does one commit? When, out of disrespect, one defecates, urinates, or spits in water, one commits one kind of offense: an offense of wrong conduct.

The seventh subchapter on shoes is finished. The rules of training are finished. The number of offenses within each rule, the second, is finished.

Parivāra Bhikkhuvibhaṅga Paṭhamabhāga 1.2 Katāpattivāra 1. Pārājikakaṇḍa

Methunaṁ dhammaṁ paṭisevanto kati āpattiyo āpajjati? Methunaṁ dhammaṁ paṭisevanto tisso āpattiyo āpajjati. Akkhāyite sarīre methunaṁ dhammaṁ paṭisevati, āpatti pārājikassa; yebhuyyena khāyite sarīre methunaṁ dhammaṁ paṭisevati, āpatti thullaccayassa; vaṭṭakate mukhe acchupantaṁ aṅgajātaṁ paveseti, āpatti dukkaṭassa—methunaṁ dhammaṁ paṭisevanto imā tisso āpattiyo āpajjati.

Adinnaṁ ādiyanto kati āpattiyo āpajjati? Adinnaṁ ādiyanto tisso āpattiyo āpajjati. Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ adinnaṁ theyyasaṅkhātaṁ ādiyati, āpatti pārājikassa; atirekamāsakaṁ vā ūnapañcamāsakaṁ vā agghanakaṁ adinnaṁ theyyasaṅkhātaṁ ādiyati, āpatti thullaccayassa; māsakaṁ vā ūnamāsakaṁ vā agghanakaṁ adinnaṁ theyyasaṅkhātaṁ ādiyati, āpatti dukkaṭassa—adinnaṁ ādiyanto imā tisso āpattiyo āpajjati.

Sañcicca manussaviggahaṁ jīvitā voropento kati āpattiyo āpajjati? Sañcicca manussaviggahaṁ jīvitā voropento tisso āpattiyo āpajjati. Manussaṁ odissa opātaṁ khaṇati “papatitvā marissatī”ti, āpatti dukkaṭassa; papatite dukkhā vedanā uppajjati, āpatti thullaccayassa; marati, āpatti pārājikassa—sañcicca manussaviggahaṁ jīvitā voropento imā tisso āpattiyo āpajjati.

Asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapanto kati āpattiyo āpajjati? Asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapanto tisso āpattiyo āpajjati. Pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati, āpatti pārājikassa; “yo te vihāre vasati, so bhikkhu arahā”ti bhaṇati, paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa—asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapanto imā tisso āpattiyo āpajjati.

Cattāro pārājikā niṭṭhitā.

2. Saṅghādisesakaṇḍa (…) Upakkamitvā asuciṁ mocento tisso āpattiyo āpajjati. Ceteti upakkamati muccati, āpatti saṅghādisesassa; ceteti upakkamati na muccati, āpatti thullaccayassa; payoge dukkaṭaṁ.

Mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto tisso āpattiyo āpajjati. Kāyena kāyaṁ āmasati, āpatti saṅghādisesassa; kāyena kāyapaṭibaddhaṁ āmasati, āpatti thullaccayassa; kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.

Mātugāmaṁ duṭṭhullāhi vācāhi obhāsento tisso āpattiyo āpajjati. Vaccamaggaṁ passāvamaggaṁ ādissa vaṇṇampi bhaṇati, avaṇṇampi bhaṇati, āpatti saṅghādisesassa; vaccamaggaṁ passāvamaggaṁ ṭhapetvā adhakkhakaṁ ubbhajāṇumaṇḍalaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati, āpatti thullaccayassa; kāyapaṭibaddhaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati, āpatti dukkaṭassa.

Attakāmapāricariyāya vaṇṇaṁ bhāsanto tisso āpattiyo āpajjati. Mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti saṅghādisesassa; paṇḍakassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti thullaccayassa; tiracchānagatassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dukkaṭassa.

Sañcarittaṁ samāpajjanto tisso āpattiyo āpajjati. Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa; paṭiggaṇhāti vīmaṁsati na paccāharati, āpatti thullaccayassa; paṭiggaṇhāti na vīmaṁsati na paccāharati, āpatti dukkaṭassa.

Saññācikāya kuṭiṁ kārāpento tisso āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; ekaṁ piṇḍaṁ anāgate, āpatti thullaccayassa; tasmiṁ piṇḍe āgate, āpatti saṅghādisesassa.

Mahallakaṁ vihāraṁ kārāpento tisso āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; ekaṁ piṇḍaṁ anāgate, āpatti thullaccayassa; tasmiṁ piṇḍe āgate, āpatti saṅghādisesassa.

Bhikkhuṁ amūlakena pārājikena dhammena anuddhaṁsento tisso āpattiyo āpajjati. Anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa; okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Bhikkhuṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsento tisso āpattiyo āpajjati. Anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa; okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Saṅghabhedako bhikkhu yāvatatiyaṁ samanubhāsanāya na paṭinissajjanto tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṁ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.

Bhedakānuvattakā bhikkhū yāvatatiyaṁ samanubhāsanāya na paṭinissajjantā tisso āpattiyo āpajjanti. Ñattiyā dukkaṭaṁ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.

Dubbaco bhikkhu yāvatatiyaṁ samanubhāsanāya na paṭinissajjanto tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṁ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.

Kuladūsako bhikkhu yāvatatiyaṁ samanubhāsanāya na paṭinissajjanto tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṁ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.

Terasa saṅghādisesā niṭṭhitā.

4. Nissaggiyakaṇḍa 4.1. Kathinavagga Atirekacīvaraṁ dasāhaṁ atikkāmento ekaṁ āpattiṁ āpajjati. Nissaggiyaṁ pācittiyaṁ.

Ekarattaṁ ticīvarena vippavasanto ekaṁ āpattiṁ āpajjati. Nissaggiyaṁ pācittiyaṁ.

Akālacīvaraṁ paṭiggahetvā māsaṁ atikkāmento ekaṁ āpattiṁ āpajjati. Nissaggiyaṁ pācittiyaṁ.

Aññātikāya bhikkhuniyā purāṇacīvaraṁ dhovāpento dve āpattiyo āpajjati. Dhovāpeti, payoge dukkaṭaṁ; dhovāpite nissaggiyaṁ pācittiyaṁ.

Aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggaṇhanto dve āpattiyo āpajjati. Gaṇhāti, payoge dukkaṭaṁ; gahite nissaggiyaṁ pācittiyaṁ.

Aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpento dve āpattiyo āpajjati. Viññāpeti, payoge dukkaṭaṁ; viññāpite nissaggiyaṁ pācittiyaṁ.

Aññātakaṁ gahapatiṁ vā gahapatāniṁ vā tatuttari cīvaraṁ viññāpento dve āpattiyo āpajjati. Viññāpeti, payoge dukkaṭaṁ; viññāpite nissaggiyaṁ pācittiyaṁ.

Pubbe appavārito aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjanto dve āpattiyo āpajjati. Vikappaṁ āpajjati, payoge dukkaṭaṁ; vikappaṁ āpanne nissaggiyaṁ pācittiyaṁ.

Pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjanto dve āpattiyo āpajjati. Vikappaṁ āpajjati, payoge dukkaṭaṁ; vikappaṁ āpanne nissaggiyaṁ pācittiyaṁ.

Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena cīvaraṁ abhinipphādento dve āpattiyo āpajjati. Abhinipphādeti, payoge dukkaṭaṁ; abhinipphādite nissaggiyaṁ pācittiyaṁ.

Kathinavaggo paṭhamo.

4.2. Kosiyavagga Kosiyamissakaṁ santhataṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite nissaggiyaṁ pācittiyaṁ.

Suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite nissaggiyaṁ pācittiyaṁ.

Anādiyitvā tulaṁ odātānaṁ tulaṁ gocariyānaṁ navaṁ santhataṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite nissaggiyaṁ pācittiyaṁ.

Anuvassaṁ santhataṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite nissaggiyaṁ pācittiyaṁ.

Anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṁ navaṁ nisīdanasanthataṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite nissaggiyaṁ pācittiyaṁ.

Eḷakalomāni paṭiggahetvā tiyojanaṁ atikkāmento dve āpattiyo āpajjati. Paṭhamaṁ pādaṁ tiyojanaṁ atikkāmeti, āpatti dukkaṭassa; dutiyaṁ pādaṁ atikkāmeti, nissaggiyaṁ pācittiyaṁ.

Aññātikāya bhikkhuniyā eḷakalomāni dhovāpento dve āpattiyo āpajjati. Dhovāpeti, payoge dukkaṭaṁ; dhovāpite nissaggiyaṁ pācittiyaṁ.

Rūpiyaṁ paṭiggaṇhanto dve āpattiyo āpajjati. Gaṇhāti, payoge dukkaṭaṁ; gahite nissaggiyaṁ pācittiyaṁ.

Nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjanto dve āpattiyo āpajjati. Samāpajjati, payoge dukkaṭaṁ; samāpanne nissaggiyaṁ pācittiyaṁ.

Nānappakārakaṁ kayavikkayaṁ samāpajjanto dve āpattiyo āpajjati. Samāpajjati, payoge dukkaṭaṁ; samāpanne nissaggiyaṁ pācittiyaṁ.

Kosiyavaggo dutiyo.

4.3. Pattavagga Atirekapattaṁ dasāhaṁ atikkāmento ekaṁ āpattiṁ āpajjati. Nissaggiyaṁ pācittiyaṁ.

Ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpento dve āpattiyo āpajjati. Cetāpeti, payoge dukkaṭaṁ; cetāpite nissaggiyaṁ pācittiyaṁ.

Bhesajjāni paṭiggahetvā sattāhaṁ atikkāmento ekaṁ āpattiṁ āpajjati. Nissaggiyaṁ pācittiyaṁ.

Atirekamāse sese gimhāne vassikasāṭikacīvaraṁ pariyesanto dve āpattiyo āpajjati. Pariyesati, payoge dukkaṭaṁ; pariyiṭṭhe nissaggiyaṁ pācittiyaṁ.

Bhikkhussa sāmaṁ cīvaraṁ datvā kupito anattamano acchindanto dve āpattiyo āpajjati. Acchindati, payoge dukkaṭaṁ; acchinne nissaggiyaṁ pācittiyaṁ.

Sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpento dve āpattiyo āpajjati. Vāyāpeti, payoge dukkaṭaṁ; vāyāpite nissaggiyaṁ pācittiyaṁ.

Pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjanto dve āpattiyo āpajjati. Vikappaṁ āpajjati, payoge dukkaṭaṁ; vikappaṁ āpanne nissaggiyaṁ pācittiyaṁ.

Accekacīvaraṁ paṭiggahetvā cīvarakālasamayaṁ atikkāmento ekaṁ āpattiṁ āpajjati. Nissaggiyaṁ pācittiyaṁ.

Tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitvā atirekachārattaṁ vippavasanto ekaṁ āpattiṁ āpajjati. Nissaggiyaṁ pācittiyaṁ.

Jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmento dve āpattiyo āpajjati. Pariṇāmeti, payoge dukkaṭaṁ; pariṇāmite nissaggiyaṁ pācittiyaṁ.

Pattavaggo tatiyo. Tiṁsa nissaggiyā pācittiyā niṭṭhitā.

5. Pācittiyakaṇḍa 5.1. Musāvādavagga Sampajānamusāvādaṁ bhāsanto kati āpattiyo āpajjati? Sampajānamusāvādaṁ bhāsanto pañca āpattiyo āpajjati. Pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati, āpatti pārājikassa; bhikkhuṁ amūlakena pārājikena dhammena anuddhaṁseti, āpatti saṅghādisesassa; “yo te vihāre vasati, so bhikkhu arahā”ti bhaṇati, paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa; sampajānamusāvāde pācittiyaṁ—sampajānamusāvādaṁ bhāsanto imā pañca āpattiyo āpajjati.

Omasanto dve āpattiyo āpajjati. Upasampannaṁ omasati, āpatti pācittiyassa; anupasampannaṁ omasati, āpatti dukkaṭassa.

Pesuññaṁ upasaṁharanto dve āpattiyo āpajjati. Upasampannassa pesuññaṁ upasaṁharati, āpatti pācittiyassa; anupasampannassa pesuññaṁ upasaṁharati, āpatti dukkaṭassa.

Anupasampannaṁ padaso dhammaṁ vācento dve āpattiyo āpajjati. Vāceti, payoge dukkaṭaṁ; pade pade āpatti pācittiyassa.

Anupasampannena uttaridirattatirattaṁ sahaseyyaṁ kappento dve āpattiyo āpajjati. Nipajjati, payoge dukkaṭaṁ; nipanne āpatti pācittiyassa.

Mātugāmena sahaseyyaṁ kappento dve āpattiyo āpajjati. Nipajjati, payoge dukkaṭaṁ; nipanne āpatti pācittiyassa.

Mātugāmassa uttarichappañcavācāhi dhammaṁ desento dve āpattiyo āpajjati. Deseti, payoge dukkaṭaṁ; pade pade āpatti pācittiyassa.

Anupasampannassa uttarimanussadhammaṁ bhūtaṁ ārocento dve āpattiyo āpajjati. Āroceti, payoge dukkaṭaṁ; ārocite āpatti pācittiyassa.

Bhikkhussa duṭṭhullaṁ āpattiṁ anupasampannassa ārocento dve āpattiyo āpajjati. Āroceti, payoge dukkaṭaṁ; ārocite āpatti pācittiyassa.

Pathaviṁ khaṇanto dve āpattiyo āpajjati. Khaṇati, payoge dukkaṭaṁ; pahāre pahāre āpatti pācittiyassa.

Musāvādavaggo paṭhamo.

5.2. Bhūtagāmavagga Bhūtagāmaṁ pātento dve āpattiyo āpajjati. Pāteti, payoge dukkaṭaṁ; pahāre pahāre āpatti pācittiyassa.

Aññenaññaṁ paṭicaranto dve āpattiyo āpajjati. Anāropite aññavādake aññenaññaṁ paṭicarati, āpatti dukkaṭassa; āropite aññavādake aññenaññaṁ paṭicarati, āpatti pācittiyassa.

Bhikkhuṁ ujjhāpento dve āpattiyo āpajjati. Ujjhāpeti, payoge dukkaṭaṁ; ujjhāpite āpatti pācittiyassa.

Saṅghikaṁ mañcaṁ vā pīṭhaṁ vā bhisiṁ vā kocchaṁ vā ajjhokāse santharitvā anuddharitvā anāpucchā pakkamanto dve āpattiyo āpajjati. Paṭhamaṁ pādaṁ leḍḍupātaṁ atikkāmeti, āpatti dukkaṭassa; dutiyaṁ pādaṁ atikkāmeti, āpatti pācittiyassa.

Saṅghike vihāre seyyaṁ santharitvā anuddharitvā anāpucchā pakkamanto dve āpattiyo āpajjati. Paṭhamaṁ pādaṁ parikkhepaṁ atikkāmeti, āpatti dukkaṭassa; dutiyaṁ pādaṁ atikkāmeti, āpatti pācittiyassa.

Saṅghike vihāre jānaṁ pubbupagataṁ bhikkhuṁ anupakhajja seyyaṁ kappento dve āpattiyo āpajjati. Nipajjati, payoge dukkaṭaṁ; nipanne āpatti pācittiyassa.

Bhikkhuṁ kupito anattamano saṅghikā vihārā nikkaḍḍhento dve āpattiyo āpajjati. Nikkaḍḍhati, payoge dukkaṭaṁ; nikkaḍḍhite āpatti pācittiyassa.

Saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ vā pīṭhaṁ vā abhinisīdanto dve āpattiyo āpajjati. Abhinisīdati, payoge dukkaṭaṁ; abhinisinne āpatti pācittiyassa.

Dvattipariyāye adhiṭṭhahitvā tatuttari adhiṭṭhahanto dve āpattiyo āpajjati. Adhiṭṭheti, payoge dukkaṭaṁ; adhiṭṭhite āpatti pācittiyassa.

Jānaṁ sappāṇakaṁ udakaṁ tiṇaṁ vā mattikaṁ vā siñcanto dve āpattiyo āpajjati. Siñcati, payoge dukkaṭaṁ; siñcite āpatti pācittiyassa.

Bhūtagāmavaggo dutiyo.

5.3. Ovādavagga Asammato bhikkhuniyo ovadanto dve āpattiyo āpajjati. Ovadati, payoge dukkaṭaṁ; ovadite āpatti pācittiyassa.

Atthaṅgate sūriye bhikkhuniyo ovadanto dve āpattiyo āpajjati. Ovadati, payoge dukkaṭaṁ; ovadite āpatti pācittiyassa.

Bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadanto dve āpattiyo āpajjati. Ovadati, payoge dukkaṭaṁ; ovadite āpatti pācittiyassa.

“Āmisahetu bhikkhū bhikkhuniyo ovadantī”ti bhaṇanto dve āpattiyo āpajjati. Bhaṇati, payoge dukkaṭaṁ; bhaṇite āpatti pācittiyassa.

Aññātikāya bhikkhuniyā cīvaraṁ dento dve āpattiyo āpajjati. Deti, payoge dukkaṭaṁ; dinne āpatti pācittiyassa.

Aññātikāya bhikkhuniyā cīvaraṁ sibbento dve āpattiyo āpajjati. Sibbeti, payoge dukkaṭaṁ; ārāpathe ārāpathe āpatti pācittiyassa.

Bhikkhuniyā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjanto dve āpattiyo āpajjati. Paṭipajjati, payoge dukkaṭaṁ; paṭipanne āpatti pācittiyassa.

Bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhanto dve āpattiyo āpajjati. Abhiruhati, payoge dukkaṭaṁ; abhiruḷhe āpatti pācittiyassa.

Jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappento dve āpattiyo āpajjati. Nisīdati, payoge dukkaṭaṁ; nisinne āpatti pācittiyassa.

Ovādavaggo tatiyo.

5.4. Bhojanavagga Tatuttari āvasathapiṇḍaṁ bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Gaṇabhojanaṁ bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Paramparabhojanaṁ bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Dvattipattapūre pūve paṭiggahetvā tatuttari paṭiggaṇhanto dve āpattiyo āpajjati. Gaṇhāti, payoge dukkaṭaṁ; gahite āpatti pācittiyassa.

Bhuttāvī pavārito anatirittaṁ khādanīyaṁ vā bhojanīyaṁ vā bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavārento dve āpattiyo āpajjati. Tassa vacanena “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; bhojanapariyosāne āpatti pācittiyassa.

Vikāle khādanīyaṁ vā bhojanīyaṁ vā bhuñjanto dve āpattiyo āpajjati. “Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Sannidhikārakaṁ khādanīyaṁ vā bhojanīyaṁ vā bhuñjanto dve āpattiyo āpajjati. “Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Paṇītabhojanāni attano atthāya viññāpetvā bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Adinnaṁ mukhadvāraṁ āhāraṁ āharanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Bhojanavaggo catuttho.

5.5. Acelakavagga Acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṁ vā bhojanīyaṁ vā dento dve āpattiyo āpajjati. Deti, payoge dukkaṭaṁ; dinne āpatti pācittiyassa.

Bhikkhuṁ—“ehāvuso, gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā”ti tassa dāpetvā vā adāpetvā vā uyyojento dve āpattiyo āpajjati. Uyyojeti, payoge dukkaṭaṁ; uyyojite āpatti pācittiyassa.

Sabhojane kule anupakhajja nisajjaṁ kappento dve āpattiyo āpajjati. Nisīdati, payoge dukkaṭaṁ; nisinne āpatti pācittiyassa.

Mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappento dve āpattiyo āpajjati. Nisīdati, payoge dukkaṭaṁ; nisinne āpatti pācittiyassa.

Mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappento dve āpattiyo āpajjati. Nisīdati, payoge dukkaṭaṁ; nisinne āpatti pācittiyassa.

Nimantito sabhatto samāno purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjanto dve āpattiyo āpajjati. Paṭhamaṁ pādaṁ ummāraṁ atikkāmeti, āpatti dukkaṭassa; dutiyaṁ pādaṁ atikkāmeti, āpatti pācittiyassa.

Tatuttari bhesajjaṁ viññāpento dve āpattiyo āpajjati. Viññāpeti, payoge dukkaṭaṁ; viññāpite āpatti pācittiyassa.

Uyyuttaṁ senaṁ dassanāya gacchanto dve āpattiyo āpajjati. Gacchati, āpatti dukkaṭassa; yattha ṭhito passati, āpatti pācittiyassa.

Atirekatirattaṁ senāya vasanto dve āpattiyo āpajjati. Vasati, payoge dukkaṭaṁ; vasite āpatti pācittiyassa.

Uyyodhikaṁ gacchanto dve āpattiyo āpajjati. Gacchati, āpatti dukkaṭassa; yattha ṭhito passati, āpatti pācittiyassa.

Acelakavaggo pañcamo.

5.6. Surāmerayavagga Majjaṁ pivanto dve āpattiyo āpajjati. “Pivissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pācittiyassa.

Bhikkhuṁ aṅgulipatodakena hāsento dve āpattiyo āpajjati. Hāseti, payoge dukkaṭaṁ; hasite āpatti pācittiyassa.

Udake kīḷanto dve āpattiyo āpajjati. Heṭṭhāgopphake udake kīḷati, āpatti dukkaṭassa; uparigopphake kīḷati, āpatti pācittiyassa.

Anādariyaṁ karonto dve āpattiyo āpajjati. Karoti, payoge dukkaṭaṁ; kate āpatti pācittiyassa.

Bhikkhuṁ bhiṁsāpento dve āpattiyo āpajjati. Bhiṁsāpeti, payoge dukkaṭaṁ; bhiṁsāpite āpatti pācittiyassa.

Jotiṁ samādahitvā visibbento dve āpattiyo āpajjati. Samādahati, payoge dukkaṭaṁ; samādahite āpatti pācittiyassa.

Orenaddhamāsaṁ nahāyanto dve āpattiyo āpajjati. Nahāyati, payoge dukkaṭaṁ; nahānapariyosāne āpatti pācittiyassa.

Anādiyitvā tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjanto dve āpattiyo āpajjati. Paribhuñjati, payoge dukkaṭaṁ; paribhutte āpatti pācittiyassa.

Bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjanto dve āpattiyo āpajjati. Paribhuñjati, payoge dukkaṭaṁ; paribhutte āpatti pācittiyassa.

Bhikkhussa pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidhento dve āpattiyo āpajjati. Apanidheti, payoge dukkaṭaṁ; apanidhite āpatti pācittiyassa.

Surāmerayavaggo chaṭṭho.

5.7. Sappāṇakavagga Sañcicca pāṇaṁ jīvitā voropento kati āpattiyo āpajjati? Sañcicca pāṇaṁ jīvitā voropento catasso āpattiyo āpajjati. Anodissa opātaṁ khaṇati—“yo koci papatitvā marissatī”ti, āpatti dukkaṭassa; manusso tasmiṁ papatitvā marati, āpatti pārājikassa; yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṁ papatitvā marati, āpatti thullaccayassa; tiracchānagato tasmiṁ papatitvā marati, āpatti pācittiyassa—sañcicca pāṇaṁ jīvitā voropento imā catasso āpattiyo āpajjati.

Jānaṁ sappāṇakaṁ udakaṁ paribhuñjanto dve āpattiyo āpajjati. Paribhuñjati, payoge dukkaṭaṁ; paribhutte āpatti pācittiyassa.

Jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭento dve āpattiyo āpajjati. Ukkoṭeti, payoge dukkaṭaṁ; ukkoṭite āpatti pācittiyassa.

Bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādento ekaṁ āpattiṁ āpajjati, pācittiyaṁ.

Jānaṁ ūnavīsativassaṁ puggalaṁ upasampādento dve āpattiyo āpajjati. Upasampādeti, payoge dukkaṭaṁ; upasampādite āpatti pācittiyassa.

Jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjanto dve āpattiyo āpajjati. Paṭipajjati, payoge dukkaṭaṁ; paṭipanne āpatti pācittiyassa.

Mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjanto dve āpattiyo āpajjati. Paṭipajjati, payoge dukkaṭaṁ; paṭipanne āpatti pācittiyassa.

Pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajjanto dve āpattiyo āpajjati. Ñattiyā dukkaṭaṁ; kammavācāpariyosāne āpatti pācittiyassa.

Jānaṁ tathāvādinā bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjanto dve āpattiyo āpajjati. Sambhuñjati, payoge dukkaṭaṁ; sambhutte āpatti pācittiyassa.

Jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpento dve āpattiyo āpajjati. Upalāpeti, payoge dukkaṭaṁ; upalāpite āpatti pācittiyassa.

Sappāṇakavaggo sattamo.

5.8. Sahadhammikavagga Bhikkhūhi sahadhammikaṁ vuccamāno—“na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchissāmī”ti bhaṇanto dve āpattiyo āpajjati. Bhaṇati, payoge dukkaṭaṁ; bhaṇite āpatti pācittiyassa.

Vinayaṁ vivaṇṇento dve āpattiyo āpajjati. Vivaṇṇeti, payoge dukkaṭaṁ; vivaṇṇite āpatti pācittiyassa.

Mohento dve āpattiyo āpajjati. Anāropite mohe moheti, āpatti dukkaṭassa; āropite mohe moheti, āpatti pācittiyassa.

Bhikkhussa kupito anattamano pahāraṁ dento dve āpattiyo āpajjati. Paharati, payoge dukkaṭaṁ; pahate āpatti pācittiyassa.

Bhikkhussa kupito anattamano talasattikaṁ uggiranto dve āpattiyo āpajjati. Uggirati, payoge dukkaṭaṁ; uggirite āpatti pācittiyassa.

Bhikkhuṁ amūlakena saṅghādisesena anuddhaṁsento dve āpattiyo āpajjati. Anuddhaṁseti, payoge dukkaṭaṁ; anuddhaṁsite āpatti pācittiyassa.

Bhikkhussa sañcicca kukkuccaṁ upadahanto dve āpattiyo āpajjati. Upadahati, payoge dukkaṭaṁ; upadahite āpatti pācittiyassa.

Bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭhanto dve āpattiyo āpajjati. “Sossāmī”ti gacchati, āpatti dukkaṭassa; yattha ṭhito suṇāti, āpatti pācittiyassa.

Dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjanto dve āpattiyo āpajjati. Khiyyati, payoge dukkaṭaṁ; khiyyite āpatti pācittiyassa.

Saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkamanto dve āpattiyo āpajjati. Parisāya hatthapāsaṁ vijahantassa āpatti dukkaṭassa; vijahite āpatti pācittiyassa.

Samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjanto dve āpattiyo āpajjati. Khiyyati, payoge dukkaṭaṁ; khiyyite āpatti pācittiyassa.

Jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmento dve āpattiyo āpajjati. Pariṇāmeti, payoge dukkaṭaṁ; pariṇāmite āpatti pācittiyassa.

Sahadhammikavaggo aṭṭhamo.

5.9. Rājavagga Pubbe appaṭisaṁvidito rañño antepuraṁ pavisanto dve āpattiyo āpajjati. Paṭhamaṁ pādaṁ ummāraṁ atikkāmeti, āpatti dukkaṭassa; dutiyaṁ pādaṁ atikkāmeti, āpatti pācittiyassa.

Ratanaṁ uggaṇhanto dve āpattiyo āpajjati. Gaṇhāti, payoge dukkaṭaṁ; gahite āpatti pācittiyassa.

Santaṁ bhikkhuṁ anāpucchā vikāle gāmaṁ pavisanto dve āpattiyo āpajjati. Paṭhamaṁ pādaṁ parikkhepaṁ atikkāmeti, āpatti dukkaṭassa; dutiyaṁ pādaṁ atikkāmeti, āpatti pācittiyassa.

Aṭṭhimayaṁ vā dantamayaṁ vā visāṇamayaṁ vā sūcigharaṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite āpatti pācittiyassa.

Pamāṇātikkantaṁ mañcaṁ vā pīṭhaṁ vā kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite āpatti pācittiyassa.

Mañcaṁ vā pīṭhaṁ vā tūlonaddhaṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite āpatti pācittiyassa.

Pamāṇātikkantaṁ nisīdanaṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite āpatti pācittiyassa.

Pamāṇātikkantaṁ kaṇḍuppaṭicchādiṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite āpatti pācittiyassa.

Pamāṇātikkantaṁ vassikasāṭikaṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite āpatti pācittiyassa.

Sugatacīvarappamāṇaṁ cīvaraṁ kārāpento kati āpattiyo āpajjati? Sugatacīvarappamāṇaṁ cīvaraṁ kārāpento dve āpattiyo āpajjati. Kārāpeti, payoge dukkaṭaṁ; kārāpite āpatti pācittiyassa—sugatacīvarappamāṇaṁ cīvaraṁ kārāpento imā dve āpattiyo āpajjati.

Rājavaggo navamo. Khuddakā niṭṭhitā.

6. Pāṭidesanīyakaṇḍa Aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjanto kati āpattiyo āpajjati? Aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa—aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjanto imā dve āpattiyo āpajjati.

Bhikkhuniyā vosāsantiyā na nivāretvā bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.

Sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa.

Āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā bhuñjanto kati āpattiyo āpajjati? Āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā bhuñjanto dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa—āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā bhuñjanto imā dve āpattiyo āpajjati.

Cattāro pāṭidesanīyā niṭṭhitā.

7. Sekhiyakaṇḍa 7.1. Parimaṇḍalavagga Anādariyaṁ paṭicca purato vā pacchato vā olambento nivāsento kati āpattiyo āpajjati? Anādariyaṁ paṭicca purato vā pacchato vā olambento nivāsento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ—anādariyaṁ paṭicca purato vā pacchato vā olambento nivāsento imaṁ ekaṁ āpattiṁ āpajjati.

Anādariyaṁ paṭicca purato vā pacchato vā olambento pārupanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca kāyaṁ vivaritvā antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca kāyaṁ vivaritvā antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca hatthaṁ vā pādaṁ vā kīḷāpento antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca hatthaṁ vā pādaṁ vā kīḷāpento antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca tahaṁ tahaṁ olokento antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca tahaṁ tahaṁ olokento antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca ukkhittakāya antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca ukkhittakāya antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Parimaṇḍalavaggo paṭhamo.

7.2. Ujjagghikavagga Anādariyaṁ paṭicca ujjagghikāya antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca ujjagghikāya antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca uccāsaddaṁ mahāsaddaṁ karonto antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca uccāsaddaṁ mahāsaddaṁ karonto antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca kāyappacālakaṁ antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca kāyappacālakaṁ antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca bāhuppacālakaṁ antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca bāhuppacālakaṁ antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sīsappacālakaṁ antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sīsappacālakaṁ antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Ujjagghikavaggo dutiyo.

7.3. Khambhakatavagga Anādariyaṁ paṭicca khambhakato antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca khambhakato antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca oguṇṭhito antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca oguṇṭhito antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca ukkuṭikāya antaraghare gacchanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca pallatthikāya antaraghare nisīdanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca asakkaccaṁ piṇḍapātaṁ paṭiggaṇhanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca tahaṁ tahaṁ olokento piṇḍapātaṁ paṭiggaṇhanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sūpaññeva bahuṁ paṭiggaṇhanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca thūpīkataṁ piṇḍapātaṁ paṭiggaṇhanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Khambhakatavaggo tatiyo.

7.4. Piṇḍapātavagga Anādariyaṁ paṭicca asakkaccaṁ piṇḍapātaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca tahaṁ tahaṁ olokento piṇḍapātaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca tahaṁ tahaṁ omasitvā piṇḍapātaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sūpaññeva bahuṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca thūpakato omadditvā piṇḍapātaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sūpaṁ vā byañjanaṁ vā odanena paṭicchādento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca ujjhānasaññī paresaṁ pattaṁ olokento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca mahantaṁ kabaḷaṁ karonto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca dīghaṁ ālopaṁ karonto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Piṇḍapātavaggo catuttho.

7.5. Kabaḷavagga Anādariyaṁ paṭicca anāhaṭe kabaḷe mukhadvāraṁ vivaranto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca bhuñjamāno sabbaṁ hatthaṁ mukhe pakkhipanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sakabaḷena mukhena byāharanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca piṇḍukkhepakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca kabaḷāvacchedakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca avagaṇḍakārakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca hatthaniddhunakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sitthāvakārakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca jivhānicchārakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca capucapukārakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Kabaḷavaggo pañcamo.

7.6. Surusuruvagga Anādariyaṁ paṭicca surusurukārakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca hatthanillehakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca pattanillehakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca oṭṭhanillehakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sāmisena hatthena pānīyathālakaṁ paṭiggaṇhanto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca chattapāṇissa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca daṇḍapāṇissa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca satthapāṇissa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca āvudhapāṇissa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Surusuruvaggo chaṭṭho.

7.7. Pādukavagga Anādariyaṁ paṭicca pādukāruḷhassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca upāhanāruḷhassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca yānagatassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca sayanagatassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca pallatthikāya nisinnassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca veṭhitasīsassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca oguṇṭhitasīsassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca chamāyaṁ nisīditvā āsane nisinnassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca ṭhito nisinnassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca pacchato gacchanto purato gacchantassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca uppathena gacchanto pathena gacchantassa dhammaṁ desento ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca ṭhito uccāraṁ vā passāvaṁ vā karonto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca harite uccāraṁ vā passāvaṁ vā kheḷaṁ vā karonto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ.

Anādariyaṁ paṭicca udake uccāraṁ vā passāvaṁ vā kheḷaṁ vā karonto kati āpattiyo āpajjati? Anādariyaṁ paṭicca udake uccāraṁ vā passāvaṁ vā kheḷaṁ vā karonto ekaṁ āpattiṁ āpajjati. Dukkaṭaṁ—anādariyaṁ paṭicca udake uccāraṁ vā passāvaṁ vā kheḷaṁ vā karonto imaṁ ekaṁ āpattiṁ āpajjati.

Pādukavaggo sattamo. Sekhiyā niṭṭhitā. Katāpattivāro niṭṭhito dutiyo.