The Compendium The great chapter on the resolution of conflicts 1. What is to be known by one who is speaking, etc.

When a monk who is involved in a conflict is speaking in the Sangha, he should know the actions that are the bases for offenses, as well as the failures, the offenses, the origin stories, the attributes, the right order, what has and has not been done, the legal procedures, the legal issues, and their settling. He should not be biased by favoritism, ill will, confusion, or fear. He should persuade when persuasion is appropriate, should make others understand when making understand is appropriate, should look on when looking on is appropriate, and should inspire when inspiration is appropriate. Thinking, “I’ve obtained supporters,” he should not despise the supporters of others. Thinking, “I’m learned,” he should not despise those who are ignorant. Thinking, “I’m more senior,” he should not despise those who are junior. He should not speak about what has not been reached, and he should not use the Teaching or the Monastic Law to neglect what has been reached. He should resolve that legal issue in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction.

He should know the actions that are the bases for offenses: he should know the actions that are the bases for the eight offenses entailing expulsion, for the twenty-three offenses entailing suspension, for the two undetermined offenses, for the forty-two offenses entailing relinquishment, for the one hundred and eighty-eight offenses entailing confession, for the twelve offenses entailing acknowledgment, for the offenses of wrong conduct, and for the offenses of wrong speech.

He should know the failures: he should know failure in morality, failure in conduct, failure in view, and failure in livelihood.

He should know the offenses: he should know the offenses entailing expulsion, the offenses entailing suspension, the serious offenses, the offenses entailing confession, the offenses entailing acknowledgement, the offenses of wrong conduct, and the offenses of wrong speech.

He should know the origin stories: he should know the origin stories to the eight offenses entailing expulsion, to the twenty-three offenses entailing suspension, to the two undetermined offenses, to the forty-two offenses entailing relinquishment, to the one hundred and eighty-eight offenses entailing confession, to the twelve offenses entailing acknowledgment, to the offenses of wrong conduct, and to the offenses of wrong speech.

He should know the attributes: he should know the attributes of a sangha, of a group, of an individual, of an accuser, of an accused. He should know the attributes of a sangha: is this sangha capable of resolving this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction, or is it not? He should know the attributes of a group: is this group capable of resolving this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction, or is it not? He should know the attributes of an individual: is this individual capable of resolving this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction, or is he not? He should know the attributes of an accuser: is this venerable established in the five qualities before accusing another, or is he not? He should know the attributes of an accused: is this venerable established in the two qualities of truth and composure, or is he not?

He should know the right order: does this venerable go from one action that is the basis for an offense to another action, from one failure to another, from one offense to another? Does he assert things after denying them, deny things after asserting them, or evade the issue? Or does he not?

He should know what has and has not been done: he should know sexual intercourse, he should know what amounts to sexual intercourse, he should know the preliminaries of sexual intercourse. He should know sexual intercourse: he should know that which is done wherever there are couples. He should know what amounts to sexual intercourse: a monk taking the genitals of another in his mouth. He should know the preliminaries to sexual intercourse: various colors, physical contact, indecent speech, satisfying one’s own desires, encouraging through speech.

He should know the legal procedures: he should know the sixteen legal procedures: he should know the four kinds of legal procedures consisting of getting permission, the four kinds of legal procedures consisting of one motion, the four kinds of legal procedures consisting one motion and one announcement, and the four kinds of legal procedures consisting of one motion and three announcements.

He should know the legal issues: he should know the four kinds of legal issues: he should know the legal issues arising from disputes, the legal issues arising from accusations, the legal issues arising from offenses, and the legal issues arising from business.

He should know settling: he should know the seven principles for settling legal issues: he should know resolution face-to-face, resolution through recollection, resolution because of past insanity, acting according to what has been admitted, majority decision, further penalty, and covering over as if with grass.

2. Not to be biased He should not be biased by favoritism: How is one biased by favoritism? It may be that someone thinks, “This is my preceptor, teacher, student, pupil, co-student, co-pupil, friend, companion, or relative.” To be compassionate toward and protect this person, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. He proclaims what is contrary to the Monastic Law as being in accordance with it, and what is in accordance with the Monastic Law as contrary to it. He proclaims what hasn’t been spoken by the Buddha as spoken by him, and what has been spoken by the Buddha as not spoken by him. He proclaims what was not practiced by the Buddha as practiced by him, and what was practiced by the Buddha as not practiced by him. He proclaims what was not laid down by the Buddha as laid down by him, and what was laid down by the Buddha as not laid down by him. He proclaims a non-offense as an offense, and an offense as a non-offense. He proclaims a light offense as heavy, and a heavy offense as light. He proclaims a curable offense as incurable, and an incurable offense as curable. He proclaims a grave offense as minor, and a minor offense as grave. If he is biased by favoritism by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans. If he is biased by favoritism by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.

He should not be biased by ill will: How is one biased by ill will? It may be that someone thinks, “They’ve harmed me,” and he feels resentful. Or he thinks, “They’re harming me,” and he feels resentful. Or he thinks, “They’ll harm me,” and he feels resentful. Or he thinks, “They’ve harmed someone who’s dear to me” … “They’re harming someone who’s dear to me” … “They’ll harm someone who’s dear to me” … “They’ve benefited someone I dislike” … “They’re benefiting someone I dislike” … “They’ll benefit someone I dislike,” and he feels resentful. Because of these nine grounds for resentment, he is resentful, hostile, angry, and overcome by anger, and then proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it … He proclaims a grave offense as minor, and a minor offense as grave. If he is biased by ill will by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans. If he is biased by ill will by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.

He should not be biased by confusion: How is one biased by confusion? Biased by favoritism, ill will, or confusion, or by a grasped view, he is confused, deluded, and overcome by confusion, and then proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it … He proclaims a grave offense as minor, and a minor offense as grave. If he is biased by confusion by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans. If he is biased by confusion by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.

He should not be biased by fear: How is one biased by fear? It may be that someone thinks, “This one relies on the uneven, on thick covers, and on powerful individuals; he’s cruel and harsh, and might be a threat to life or the monastic life.” Fearful or frightened of him, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. He proclaims what is contrary to the Monastic Law as being in accordance with it, and what is in accordance with the Monastic Law as contrary to it. He proclaims what hasn’t been spoken by the Buddha as spoken by him, and what has been spoken by the Buddha as not spoken by him. He proclaims what was not practiced by the Buddha as practiced by him, and what was practiced by the Buddha as not practiced by him. He proclaims what was not laid down by the Buddha as laid down by him, and what was laid down by the Buddha as not laid down by him. He proclaims a non-offense as an offense, and an offense as a non-offense. He proclaims a light offense as heavy, and a heavy offense as light. He proclaims a curable offense as incurable, and an incurable offense as curable. He proclaims a grave offense as minor, and a minor offense as grave. If he is biased by fear by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans. If he is biased by fear by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.

“If, because of favoritism, ill will, fear, or confusion, He goes beyond the Teaching, Then his reputation is harmed, Like the moon during the waning half-month.”

3. Not being biased How is one not biased by favoritism? One is not biased by favoritism if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such; if one proclaims what is contrary to the Monastic Law as such, and what is in accordance with the Monastic Law as such; if one proclaims what hasn’t been spoken by the Buddha as such, and what has been spoken by the Buddha as such; if one proclaims what was not practiced by the Buddha as such, and what was practiced by the Buddha as such; if one proclaims what was not laid down by the Buddha as such, and what was laid down by the Buddha as such; if one proclaims a non-offense as such, and an offense as such; if one proclaims a light offense as light, and a heavy offense as heavy; if one proclaims a curable offense as curable, and an incurable offense as incurable; if one proclaims a grave offense as grave, and a minor offense as minor.

How is one not biased by ill will? One is not biased by ill will if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such … if one proclaims a grave offense as grave, and a minor offense as minor.

How is one not biased by confusion? One is not biased by confusion if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such … if one proclaims a grave offense as grave, and a minor offense as minor.

How is one not biased by fear? One is not biased by fear if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such; if one proclaims what is contrary to the Monastic Law as such, and what is in accordance with the Monastic Law as such; if one proclaims what hasn’t been spoken by the Buddha as such, and what has been spoken by the Buddha as such; if one proclaims what was not practiced by the Buddha as such, and what was practiced by the Buddha as such; if one proclaims what was not laid down by the Buddha as such, and what was laid down by the Buddha as such; if one proclaims a non-offense as such, and an offense as such; if one proclaims a light offense as light, and a heavy offense as heavy; if one proclaims a curable offense as curable, and an incurable offense as incurable; if one proclaims a grave offense as grave, and a minor offense as minor.

“If, because of favoritism, ill will, fear, or confusion, He does not go beyond the Teaching, Then his reputation grows, Like the moon during the waxing fortnight.”

4. To be persuaded, etc. How does one persuade when persuasion is appropriate? Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he persuades others when persuasion is appropriate. … Proclaiming a grave offense as grave and a minor offense as minor, he persuades others when persuasion is appropriate.

How does one make others understand when making understand is appropriate? Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he makes others understand when making understand is appropriate. … Proclaiming a grave offense as grave and a minor offense as minor, he makes others understand when making understand is appropriate.

How does one look on when looking on is appropriate? Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he looks on when looking on is appropriate. … Proclaiming a grave offense as grave and a minor offense as minor, he looks on when looking on is appropriate.

How does one inspire when inspiration is appropriate? Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he inspires when inspiration is appropriate. … Proclaiming a grave offense as grave and a minor offense as minor, he inspires when inspiration is appropriate.

5. Despising the supporters of others, etc. Thinking, “I’ve obtained supporters,” how does one despise the supporters of others? It may be that someone has obtained supporters and a group of followers, and has relatives. He thinks, “This one doesn’t have supporters or a group of followers, and doesn’t have relatives,” and despising him, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. … He proclaims a grave offense as minor, and a minor offense as grave.

Thinking, “I’m learned,” how does one despise those who are ignorant? It may be that someone is learned, one who has retained and accumulated what he has learned. He thinks, “This one is ignorant; he has learned little and remembers little,” and despising him, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. … He proclaims a grave offense as minor, and a minor offense as grave.

Thinking, “I’m more senior,” how does one despise those who are more junior? It may be that someone is a senior monk of long standing. He thinks, “This is an unknown and ignorant junior monk; one shouldn’t do as he asks,” and despising him, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. … He proclaims a grave offense as minor, and a minor offense as grave.

He should not speak about what has not been reached: he should not bring up an issue not under consideration. He should not use the Teaching or the Monastic Law to neglect what has been reached: the purpose for which the Sangha has gathered should not be neglected using the Teaching or the Monastic Law.

In accordance with the Teaching: in according with truth, in accordance with the action that was the basis for the offense. In accordance with the Monastic Law: having accused and having reminded. In accordance with the Teacher’s instruction: he resolves that legal issue, complete in motion and complete in announcement, in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction.

6. Questioning by the investigator The investigator should ask the accuser, “Are you canceling this monk’s invitation because he has failed in morality, in conduct, or in view?” If he says, “I’m canceling it because he has failed in morality,” “I’m canceling it because he has failed in conduct,” or “I’m canceling it because he has failed in view,” he should be asked, “Do you know what failure in morality is?” “Do you know what failure in conduct is?” or “Do you know what failure in view is?” If he says, “I do,” he should be asked what they are. If he says, “The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,” “The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,” “Wrong views and extreme views are failure in view,” he should be asked, “Are you canceling this monk’s invitation because of what you’ve seen, what you’ve heard, or what you suspect?” If he says, “I’m canceling it because of what I’ve seen,” “I’m canceling it because of what I’ve heard,” or “I’m canceling it because of what I suspect,” he should be asked, “Since you’re canceling this monk’s invitation because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion? Did you see him commit an offense entailing suspension? Did you see him commit a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?” If he says, “I didn’t cancel this monk’s invitation because of what I’ve seen, but because of what I’ve heard,” he should be asked, “Since you’re canceling this monk’s invitation because of what you’ve heard, what have you heard? How did you hear it? When did you hear it? Where did you hear it? Did you hear that he has committed an offense entailing expulsion? Did you hear that he has committed an offense entailing suspension? Did you hear that he has committed a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech? Did you hear it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or did you hear it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?” If he says, “I didn’t cancel this monk’s invitation because of what I’ve heard, but because of what I suspect,” he should be asked, “Since you’re canceling this monk’s invitation because of suspicion, what do you suspect? How do you suspect it? When did you suspect it? Where did you suspect it? Do you suspect that he has committed an offense entailing expulsion? Do you suspect that he has committed an offense entailing suspension? Do you suspect that he has committed a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech? Do you suspect it after hearing about it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or do you suspect it after hearing about it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?”

“If what he saw agrees with what he says he saw, If they correspond with each other, But what was seen isn’t adequate to prove the accusation, Then the one suspecting impurity Should admit it, And they should then do the invitation ceremony with him.

If what he heard agrees with what he says he heard, If they correspond with each other, But what was heard isn’t adequate to prove the accusation, Then the one suspecting impurity Should admit it, And they should then do the invitation ceremony with him.

If what he sensed agrees with what he says he sensed, If they correspond with each other, But what was sensed isn’t adequate to prove the accusation, Then the one suspecting impurity Should admit it, And they should then do the invitation ceremony with him.”

7. The details of asking “What are the questions in regard to ‘What have you seen?’ What are the questions in regard to ‘How did you see it?’ What are the questions in regard to ‘When did you see it?’ What are the questions in regard to ‘Where did you see it?’

In regard to ‘What have you seen?’ there are questions on the actions that are the bases for offenses, there are questions on failure, there are questions on offenses, and there are questions on misconduct. ‘Questions on the actions that are the bases for offenses’: there are questions on the actions that are the bases for the eight offenses entailing expulsion, on the actions that are the bases for the twenty-three offenses entailing suspension, for the two undetermined offenses, for the forty-two offenses entailing relinquishment, for the one hundred and eighty-eight offenses entailing confession, for the twelve offenses entailing acknowledgment, for the offenses of wrong conduct, and for the offenses of wrong speech. ‘Questions on failure’: there are questions on failure in morality, on failure in conduct, on failure in view, and on failure in livelihood. ‘Questions on the offenses’: there are questions on the offenses entailing expulsion, on the offenses entailing suspension, on the serious offenses, on the offenses entailing confession, on the offenses entailing acknowledgement, on the offenses of wrong conduct, and on the offenses of wrong speech. ‘Questions on misconduct’: there are questions on that which is done wherever there are couples.

In regard to ‘How did you see it?’ there are questions on characteristics, postures, attributes, and modes. ‘Questions on characteristics’: tall, short, dark-skinned, or light-skinned. ‘Questions on postures’: walking, standing, sitting, or lying down. ‘Questions on attributes’: the characteristics of a householder, of a monastic of another religion, or of one gone forth. ‘Questions on modes’: walking, standing, sitting, or lying down.

In regard to ‘When did you see it?’ there are questions on time, on occasion, on day, and on season. ‘Questions on time’: in the morning, at midday, or in the evening. ‘Questions on occasion’: in the morning, at midday, or in the evening. ‘Questions on day’: before the meal, after the meal, at night, by day, during the waning moon, or during the waxing moon. ‘Questions on season’: in winter, in summer, or during the rainy season.

In regard to ‘Where did you see it?’ there are questions about place, about elevation, about location, and about region. ‘Questions about place’: in the ground, on the earth, on the planet, or in the world. ‘Questions about elevation’: in the ground, on the the earth, on a mountain, on a rock, or in a stilt house. ‘Questions about location’: to the east, to the west, to the north, or to the south. ‘Questions about region’: to the east, to the west, to the north, or to the south.”

The great chapter on the resolution of conflicts is finished.

This is the summary:

“Basis for an offense, origin story, attribute, The right order, what has and has not been done; Legal procedure and legal issue, Settling, and biased by favoritism.

By ill will, confusion, and fear, Persuasion, and by making understand; Looking on, inspiration, I have supporters, Learned, and with more senior.

And not reached, reached, According to the Teaching, and the Monastic Law; Also according to the Teacher’s instruction—The explanation in the great chapter on the resolution of conflicts.”

Parivāra 15. Mahāsaṅgāma 1. Voharantenajānitabbādi

Saṅgāmāvacarena bhikkhunā saṅghe voharantena vatthu jānitabbaṁ, vipatti jānitabbā, āpatti jānitabbā, nidānaṁ jānitabbaṁ, ākāro jānitabbo, pubbāparaṁ jānitabbaṁ, katākataṁ jānitabbaṁ, kammaṁ jānitabbaṁ, adhikaraṇaṁ jānitabbaṁ, samatho jānitabbo, na chandāgati gantabbā, na dosāgati gantabbā, na mohāgati gantabbā, na bhayāgati gantabbā, saññāpanīye ṭhāne saññāpetabbaṁ, nijjhāpanīye ṭhāne nijjhāpetabbaṁ, pekkhanīye ṭhāne pekkhitabbaṁ, pasādanīye ṭhāne pasādetabbaṁ, “laddhapakkhomhī”ti parapakkho nāvajānitabbo, bahussutomhīti appassuto nāvajānitabbo, therataromhīti navakataro nāvajānitabbo, asampattaṁ na byāhātabbaṁ, sampattaṁ dhammato vinayato na parihāpetabbaṁ, yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati, tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.

Vatthu jānitabbanti aṭṭhapārājikānaṁ vatthu jānitabbaṁ, tevīsasaṅghādisesānaṁ vatthu jānitabbaṁ, dveaniyatānaṁ vatthu jānitabbaṁ, dvecattārīsanissaggiyānaṁ vatthu jānitabbaṁ, aṭṭhāsītisatapācittiyānaṁ vatthu jānitabbaṁ, dvādasapāṭidesanīyānaṁ vatthu jānitabbaṁ, dukkaṭānaṁ vatthu jānitabbaṁ, dubbhāsitānaṁ vatthu jānitabbaṁ.

Vipatti jānitabbāti sīlavipatti jānitabbā, ācāravipatti jānitabbā, diṭṭhivipatti jānitabbā, ājīvavipatti jānitabbā.

Āpatti jānitabbāti pārājikāpatti jānitabbā, saṅghādisesāpatti jānitabbā, thullaccayāpatti jānitabbā, pācittiyāpatti jānitabbā, pāṭidesanīyāpatti jānitabbā, dukkaṭāpatti jānitabbā, dubbhāsitāpatti jānitabbā.

Nidānaṁ jānitabbanti aṭṭhapārājikānaṁ nidānaṁ jānitabbaṁ, tevīsasaṅghādisesānaṁ nidānaṁ jānitabbaṁ, dveaniyatānaṁ nidānaṁ jānitabbaṁ, dvecattārīsanissaggiyānaṁ nidānaṁ jānitabbaṁ, aṭṭhāsītisatapācittiyānaṁ nidānaṁ jānitabbaṁ, dvādasapāṭidesanīyānaṁ nidānaṁ jānitabbaṁ, dukkaṭānaṁ nidānaṁ jānitabbaṁ, dubbhāsitānaṁ nidānaṁ jānitabbaṁ.

Ākāro jānitabboti saṅgho ākārato jānitabbo, gaṇo ākārato jānitabbo, puggalo ākārato jānitabbo, codako ākārato jānitabbo, cuditako ākārato jānitabbo. Saṅgho ākārato jānitabboti paṭibalo nu kho ayaṁ saṅgho imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ saṅgho ākārato jānitabbo. Gaṇo ākārato jānitabboti paṭibalo nu kho ayaṁ gaṇo imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ gaṇo ākārato jānitabbo. Puggalo ākārato jānitabboti paṭibalo nu kho ayaṁ puggalo imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ puggalo ākārato jānitabbo. Codako ākārato jānitabboti kacci nu kho ayamāyasmā pañcasu dhammesu patiṭṭhāya paraṁ codeti udāhu noti, evaṁ codako ākārato jānitabbo. Cuditako ākārato jānitabboti kacci nu kho ayamāyasmā dvīsu dhammesu patiṭṭhito sacce ca akuppe ca udāhu noti, evaṁ cuditako ākārato jānitabbo.

Pubbāparaṁ jānitabbanti kacci nu kho ayamāyasmā vatthuto vā vatthuṁ saṅkamati, vipattito vā vipattiṁ saṅkamati, āpattito vā āpattiṁ saṅkamati, avajānitvā vā paṭijānāti, paṭijānitvā vā avajānāti, aññena vā aññaṁ paṭicarati, udāhu noti, evaṁ pubbāparaṁ jānitabbaṁ.

Katākataṁ jānitabbanti methunadhammo jānitabbo, methunadhammassa anulomaṁ jānitabbaṁ, methunadhammassa pubbabhāgo jānitabbo. Methunadhammo jānitabboti dvayaṁdvayasamāpatti jānitabbā. Methunadhammassa anulomaṁ jānitabbanti bhikkhu attano mukhena parassa aṅgajātaṁ gaṇhāti. Methunadhammassa pubbabhāgo jānitabboti vaṇṇāvaṇṇo, kāyasaṁsaggo, duṭṭhullavācā, attakāmapāricariyā, vacanamanuppadānaṁ.

Kammaṁ jānitabbanti soḷasakammāni jānitabbāni—cattāri apalokanakammāni jānitabbāni, cattāri ñattikammāni jānitabbāni, cattāri ñattidutiyakammāni jānitabbāni, cattāri ñatticatutthakammāni jānitabbāni.

Adhikaraṇaṁ jānitabbanti cattāri adhikaraṇāni jānitabbāni—vivādādhikaraṇaṁ jānitabbaṁ, anuvādādhikaraṇaṁ jānitabbaṁ, āpattādhikaraṇaṁ jānitabbaṁ, kiccādhikaraṇaṁ jānitabbaṁ.

Samatho jānitabboti satta samathā jānitabbā—sammukhāvinayo jānitabbo, sativinayo jānitabbo, amūḷhavinayo jānitabbo, paṭiññātakaraṇaṁ jānitabbaṁ, yebhuyyasikā jānitabbā, tassapāpiyasikā jānitabbā, tiṇavatthārako jānitabbo.

2. Agatiagantabba Na chandāgati gantabbāti chandāgatiṁ gacchanto kathaṁ chandāgatiṁ gacchati? Idhekacco—“ayaṁ me upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā sandiṭṭho vā sambhatto vā ñātisālohito vā”ti, tassānukampāya tassānurakkhāya adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti, lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti, sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti. Imehi aṭṭhārasahi vatthūhi chandāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Imehi aṭṭhārasahi vatthūhi chandāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Chandāgatiṁ gacchanto evaṁ chandāgatiṁ gacchati.

Na dosāgati gantabbāti dosāgatiṁ gacchanto kathaṁ dosāgatiṁ gacchati? Idhekacco anatthaṁ me acarīti āghātaṁ bandhati, anatthaṁ me caratīti āghātaṁ bandhati, anatthaṁ me carissatīti āghātaṁ bandhati, piyassa me manāpassa anatthaṁ acari … anatthaṁ carati … anatthaṁ carissatīti āghātaṁ bandhati, appiyassa me amanāpassa atthaṁ acari … atthaṁ carati … atthaṁ carissatīti āghātaṁ bandhati. Imehi navahi āghātavatthūhi āghāto paṭighāto kuddho kodhābhibhūto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti. Imehi aṭṭhārasahi vatthūhi dosāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Imehi aṭṭhārasahi vatthūhi dosāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ bahuñca apuññaṁ pasavati. Dosāgatiṁ gacchanto evaṁ dosāgatiṁ gacchati.

Na mohāgati gantabbāti mohāgatiṁ gacchanto kathaṁ mohāgatiṁ gacchati? Ratto rāgavasena gacchati, duṭṭho dosavasena gacchati, mūḷho mohavasena gacchati, parāmaṭṭho diṭṭhivasena gacchati, mūḷho sammūḷho mohābhibhūto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti. Imehi aṭṭhārasahi vatthūhi mohāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Imehi aṭṭhārasahi vatthūhi mohāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Mohāgatiṁ gacchanto evaṁ mohāgatiṁ gacchati.

Na bhayāgati gantabbāti bhayāgatiṁ gacchanto kathaṁ bhayāgatiṁ gacchati? Idhekacco—“ayaṁ visamanissito vā gahananissito vā balavanissito vā kakkhaḷo pharuso jīvitantarāyaṁ vā brahmacariyantarāyaṁ vā karissatī”ti, tassa bhayā bhīto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti, lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti, sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti. Imehi aṭṭhārasahi vatthūhi bhayāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Imehi aṭṭhārasahi vatthūhi bhayāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti, sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Bhayāgatiṁ gacchanto evaṁ bhayāgatiṁ gacchati.

Chandā dosā bhayā mohā, yo dhammaṁ ativattati; Nihīyati tassa yaso, kāḷapakkheva candimāti.

3. Agatiagamana Kathaṁ na chandāgatiṁ gacchati? Adhammaṁ adhammoti dīpento na chandāgatiṁ gacchati, dhammaṁ dhammoti dīpento na chandāgatiṁ gacchati, avinayaṁ avinayoti dīpento na chandāgatiṁ gacchati, vinayaṁ vinayoti dīpento na chandāgatiṁ gacchati, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, anāpattiṁ anāpattīti dīpento na chandāgatiṁ gacchati, āpattiṁ āpattīti dīpento na chandāgatiṁ gacchati, lahukaṁ āpattiṁ lahukā āpattīti dīpento na chandāgatiṁ gacchati, garukaṁ āpattiṁ garukā āpattīti dīpento na chandāgatiṁ gacchati, sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpento na chandāgatiṁ gacchati, anavasesaṁ āpattiṁ anavasesā āpattīti dīpento na chandāgatiṁ gacchati, duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na chandāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na chandāgatiṁ gacchati. Evaṁ na chandāgatiṁ gacchati.

Kathaṁ na dosāgatiṁ gacchati? Adhammaṁ adhammoti dīpento na dosāgatiṁ gacchati, dhammaṁ dhammoti dīpento na dosāgatiṁ gacchati …pe… duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na dosāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na dosāgatiṁ gacchati. Evaṁ na dosāgatiṁ gacchati.

Kathaṁ na mohāgatiṁ gacchati? Adhammaṁ adhammoti dīpento na mohāgatiṁ gacchati, dhammaṁ dhammoti dīpento na mohāgatiṁ gacchati …pe… duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na mohāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na mohāgatiṁ gacchati. Evaṁ na mohāgatiṁ gacchati.

Kathaṁ na bhayāgatiṁ gacchati? Adhammaṁ adhammoti dīpento na bhayāgatiṁ gacchati, dhammaṁ dhammoti dīpento na bhayāgatiṁ gacchati, avinayaṁ avinayoti dīpento na bhayāgatiṁ gacchati, vinayaṁ vinayoti dīpento na bhayāgatiṁ gacchati, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, anāpattiṁ anāpattīti dīpento na bhayāgatiṁ gacchati, āpattiṁ āpattīti dīpento na bhayāgatiṁ gacchati, lahukaṁ āpattiṁ lahukā āpattīti dīpento na bhayāgatiṁ gacchati, garukaṁ āpattiṁ garukā āpattīti dīpento na bhayāgatiṁ gacchati, sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpento na bhayāgatiṁ gacchati, anavasesaṁ āpattiṁ anavasesā āpattīti dīpento na bhayāgatiṁ gacchati, duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na bhayāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na bhayāgatiṁ gacchati. Evaṁ na bhayāgatiṁ gacchati.

Chandā dosā bhayā mohā, yo dhammaṁ nātivattati; Āpūrati tassa yaso, sukkapakkheva candimāti.

4. Saññāpanīyādi Kathaṁ saññāpanīye ṭhāne saññāpeti? Adhammaṁ adhammoti dīpento saññāpanīye ṭhāne saññāpeti, dhammaṁ dhammoti dīpento saññāpanīye ṭhāne saññāpeti …pe… duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento saññāpanīye ṭhāne saññāpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento saññāpanīye ṭhāne saññāpeti. Evaṁ saññāpanīye ṭhāne saññāpeti.

Kathaṁ nijjhāpanīye ṭhāne nijjhāpeti? Adhammaṁ adhammoti dīpento nijjhāpanīye ṭhāne nijjhāpeti, dhammaṁ dhammoti dīpento nijjhāpanīye ṭhāne nijjhāpeti …pe… duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento nijjhāpanīye ṭhāne nijjhāpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento nijjhāpanīye ṭhāne nijjhāpeti. Evaṁ nijjhāpanīye ṭhāne nijjhāpeti.

Kathaṁ pekkhanīye ṭhāne pekkhati? Adhammaṁ adhammoti dīpento pekkhanīye ṭhāne pekkhati, dhammaṁ dhammoti dīpento pekkhanīye ṭhāne pekkhati …pe… duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento pekkhanīye ṭhāne pekkhati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento pekkhanīye ṭhāne pekkhati. Evaṁ pekkhanīye ṭhāne pekkhati.

Kathaṁ pasādanīye ṭhāne pasādeti? Adhammaṁ adhammoti dīpento pasādanīye ṭhāne pasādeti, dhammaṁ dhammoti dīpento pasādanīye ṭhāne pasādeti …pe… duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento pasādanīye ṭhāne pasādeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento pasādanīye ṭhāne pasādeti. Evaṁ pasādanīye ṭhāne pasādeti.

5. Parapakkhādiavajānana Kathaṁ laddhapakkhomhīti parapakkhaṁ avajānāti? Idhekacco laddhapakkho hoti laddhaparivāro pakkhavā ñātimā. “Ayaṁ aladdhapakkho aladdhaparivāro na pakkhavā na ñātimā”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti. Evaṁ laddhapakkhomhīti parapakkhaṁ avajānāti.

Kathaṁ bahussutomhīti appassutaṁ avajānāti? Idhekacco bahussuto hoti sutadharo sutasannicayo. “Ayaṁ appassuto appāgamo appadharo”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti. Evaṁ bahussutomhīti appassutaṁ avajānāti.

Kathaṁ therataromhīti navakataraṁ avajānāti? Idhekacco thero hoti rattaññū cirapabbajito “ayaṁ navako appaññāto appakataññū imassa vacanaṁ akataṁ bhavissatī”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti. Evaṁ therataromhīti navakataraṁ avajānāti.

Asampattaṁ na byāharitabbanti anotiṇṇaṁ bhāraṁ na otāretabbaṁ. Sampattaṁ dhammato vinayato na parihāpetabbanti yaṁatthāya saṅgho sannipatito hoti, taṁ atthaṁ dhammato vinayato na parihāpetabbaṁ.

Yena dhammenāti bhūtena vatthunā. Yena vinayenāti codetvā sāretvā. Yena satthusāsanenāti ñattisampadāya anussāvanasampadāya, yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati, tathā taṁ adhikaraṇaṁ vūpasametabbanti.

6. Anuvijjakassaanuyoga Anuvijjakena codako pucchitabbo—“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, kimhi naṁ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī”ti? So ce evaṁ vadeyya—“sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī”ti, so evamassa vacanīyo—“jānāti panāyasmā sīlavipattiṁ, jānāti ācāravipattiṁ, jānāti diṭṭhivipattin”ti? So ce evaṁ vadeyya—“jānāmi kho ahaṁ, āvuso, sīlavipattiṁ, jānāmi ācāravipattiṁ, jānāmi diṭṭhivipattin”ti, so evamassa vacanīyo—“katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī”ti? So ce evaṁ vadeyya—“cattāri pārājikāni terasa saṅghādisesā—ayaṁ sīlavipatti. Thullaccayaṁ pācittiyaṁ pāṭidesanīyaṁ dukkaṭaṁ dubbhāsitaṁ—ayaṁ ācāravipatti. Micchādiṭṭhi antaggāhikādiṭṭhi—ayaṁ diṭṭhivipattī”ti, so evamassa vacanīyo—“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisaṅkāya vā ṭhapesī”ti? So ce evaṁ vadeyya—“diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisaṅkāya vā ṭhapemī”ti, so evamassa vacanīyo—“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapesi, kiṁ te diṭṭhaṁ, kinti te diṭṭhaṁ, kadā te diṭṭhaṁ, kattha te diṭṭhaṁ, pārājikaṁ ajjhāpajjanto diṭṭho, saṅghādisesaṁ ajjhāpajjanto diṭṭho, thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiṁ cāyaṁ bhikkhu karotī”ti? So ce evaṁ vadeyya—“na kho ahaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapemi, api ca sutena pavāraṇaṁ ṭhapemī”ti, so evamassa vacanīyo—“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ, pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ ajjhāpannoti sutaṁ, thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti sutaṁ, bhikkhussa sutaṁ, bhikkhuniyā sutaṁ, sikkhamānāya sutaṁ, sāmaṇerassa sutaṁ, sāmaṇeriyā sutaṁ, upāsakassa sutaṁ, upāsikāya sutaṁ, rājūnaṁ sutaṁ, rājamahāmattānaṁ sutaṁ, titthiyānaṁ sutaṁ, titthiyasāvakānaṁ sutan”ti? So ce evaṁ vadeyya—“na kho ahaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapemi, api ca parisaṅkāya pavāraṇaṁ ṭhapemī”ti, so evamassa vacanīyo—“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti parisaṅkasi, bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṁ sutvā parisaṅkasi, rājamahāmattānaṁ sutvā parisaṅkasi, titthiyānaṁ sutvā parisaṅkasi, titthiyasāvakānaṁ sutvā parisaṅkasī”ti?

Diṭṭhaṁ diṭṭhena sameti, diṭṭhena saṁsandate diṭṭhaṁ; Diṭṭhaṁ paṭicca na upeti, asuddhaparisaṅkito; So puggalo paṭiññāya, kātabbā tena pavāraṇā.

Sutaṁ sutena sameti, sutena saṁsandate sutaṁ; Sutaṁ paṭicca na upeti, asuddhaparisaṅkito; So puggalo paṭiññāya, kātabbā tena pavāraṇā.

Mutaṁ mutena sameti, Mutena saṁsandate mutaṁ; Mutaṁ paṭicca na upeti, Asuddhaparisaṅkito; So puggalo paṭiññāya, Kātabbā tena pavāraṇāti.

7. Pucchāvibhāga Kiṁ te diṭṭhanti katamā pucchā? Kinti te diṭṭhanti katamā pucchā? Kadā te diṭṭhanti katamā pucchā? Kattha te diṭṭhanti katamā pucchā?

Kiṁ te diṭṭhanti vatthupucchā, vipattipucchā, āpattipucchā, ajjhācārapucchā. Vatthupucchāti—aṭṭhapārājikānaṁ vatthupucchā, tevīsasaṅghādisesānaṁ vatthupucchā, dveaniyatānaṁ vatthupucchā, dvecattārīsanissaggiyānaṁ vatthupucchā, aṭṭhāsītisatapācittiyānaṁ vatthupucchā, dvādasapāṭidesanīyānaṁ vatthupucchā, dukkaṭānaṁ vatthupucchā, dubbhāsitānaṁ vatthupucchā. Vipattipucchāti—sīlavipattipucchā, ācāravipattipucchā, diṭṭhivipattipucchā, ājīvavipattipucchā. Āpattipucchāti—pārājikāpattipucchā, saṅghādisesāpattipucchā, thullaccayāpattipucchā, pācittiyāpattipucchā, pāṭidesanīyāpattipucchā, dukkaṭāpattipucchā, dubbhāsitāpattipucchā. Ajjhācārapucchāti—dvayaṁdvayasamāpattipucchā.

Kinti te diṭṭhanti liṅgapucchā, iriyāpathapucchā, ākārapucchā, vippakārapucchā. Liṅgapucchāti—dīghaṁ vā rassaṁ vā kaṇhaṁ vā odātaṁ vā. Iriyāpathapucchāti gacchantaṁ vā ṭhitaṁ vā nisinnaṁ vā nipannaṁ vā. Ākārapucchāti gihiliṅge vā titthiyaliṅge vā pabbajitaliṅge vā. Vippakārapucchāti gacchantaṁ vā ṭhitaṁ vā nisinnaṁ vā nipannaṁ vā.

Kadā te diṭṭhanti kālapucchā, samayapucchā, divasapucchā, utupucchā. Kālapucchāti pubbaṇhakāle vā majjhanhikakāle vā sāyanhakāle vā. Samayapucchāti pubbaṇhasamaye vā majjhanhikasamaye vā sāyanhasamaye vā. Divasapucchāti purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā kāḷe vā juṇhe vā. Utupucchāti hemante vā gimhe vā vasse vā.

Kattha te diṭṭhanti ṭhānapucchā, bhūmipucchā, okāsapucchā, padesapucchā. Ṭhānapucchāti bhūmiyā vā pathaviyā vā dharaṇiyā vā jagatiyā vā. Bhūmipucchāti bhūmiyā vā pathaviyā vā pabbate vā pāsāṇe vā pāsāde vā. Okāsapucchāti puratthime vā okāse pacchime vā okāse uttare vā okāse dakkhiṇe vā okāse. Padesapucchāti puratthime vā padese pacchime vā padese uttare vā padese dakkhiṇe vā padeseti.

Mahāsaṅgāmaṁ niṭṭhitaṁ.

Tassuddānaṁ

Vatthu nidānaṁ ākāro, pubbāparaṁ katākataṁ; Kammādhikaraṇañceva, samatho chandagāmi ca.

Dosā mohā bhayā ceva, saññā nijjhāpanena ca; Pekkhā pasāde pakkhomhi, sutatheratarena ca.

Asampattañca sampattaṁ, dhammena vinayena ca; Satthussa sāsanenāpi, mahāsaṅgāmañāpanāti.